Eruditorum Press

Doxing gods

70s

4

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“Don’t get any ambitious ideas,” says Castellan Spandrell to his prisoner.

“I just wanted to check it was the same staser,” says the Doctor, examing the weapon used to assassinate the President of the High Council of Time Lords. “You see that symbol at the end of the corridor?”

The Doctor indicates a huge Seal of Rassilon.

“What about it?” asks Spandrell.

“You try and hit it,” says the Doctor, handing Spandrell the staser.

“That’s the kind of vandalism we’re always running the Shabogans in for,” grumbles Spandrell.

Spandrell is, basically, the Chief of Police in the Time Lord Capitol.  As such, the Doctor is his prisoner, having been caught holding a rifle in a gallery near the spot where the President was gunned down.

We never see any Shabogans.   The reference is never explained.  It just seems to be part of a Gallifreyan policeman’s job to arrest people called ‘Shabogans’ for vandalism.  But let’s not pass over this too quickly.  There is regular crime here?  There are hooligans running around the corridors of the Capitol of the Time Lords of Gallifrey? 

Well, yes, of course.

The Time Lords are not just ‘aliens’.  They’re explicitly potrayed as the ruling class.  They have sycophantic TV presenters who interview them creepily (about process and personalities… just like Andrew Marr outside Number 10) when they congregate at elaborate government ceremonies.  They wear traditional robes and ornate, arcane bling at these state events.  They have the poshest of posh accents, like a great club of old Etonians and Oxbridge alumni… or like Oxbridge dons.  They have Academies and Colleges in the Capitol, populated by fussy, blithering, crusty old farts who reminisce about how many of these ceremones they’ve attended over the centuries.  They have Chancellors.  They have Cardinals and Chapters too.  One of them creates a nightmarescape for the Doctor which references Western colonialism (there is a khaki-wearing hunter who goes on safari and tracks the Doctor like big game) and the First World War.  They have a ‘Panopticon’, named after the surveillance-heavy prison designed by Jeremy Bentham, one of the founders of Liberalism.  They have a kind of police force, run by the Castellan, whose uniforms make them vaguely reminiscent of Swiss Guards.  They also have a President.  Their Presidents have names like kings or popes (Pandak III, for instance) and are chosen by a tiny electorate (just the other Time Lords, presumably) from a tiny pool of thoroughly respectable establishment types.  They also have a shadowy government organisation, complete with secret agents, called the CIA (Celestial Intervention Agency – yuk yuk).

Police.  Media commentators, edcuated at the same Academy as the other Time Lords, taught by the people they end up talking about on TV.  Great White Hunters.  Popes.  Kings.  Presidents.  Colleges.  Chapters.  Cardinals.  Chancellors.  The Time Lords are a concentrated synthesis of various Western power structures.  Oxbridge.  The Vatican.  Prisons.  Liberalism.  Conservatism.  The House of Lords.  The CIA.  Washington.

So, of course there are ‘Shabogans’.  There must be ‘Proles’ so that the rulers have someone to rule, so that the dirty jobs get done, so that the Time Toilets get cleaned.…

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Punishing Viewing

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Something I wrote a while ago, somewhat rewritten.  I’m re-posting it to mark the release of ‘The Mind of Evil’ on DVD.  In brief, being in colour doesn’t make it any better.

There is a very old idea about ‘human nature’, that we are born with certain social characteristics already implanted or programmed in our brains, usually inherited from our parents and ancestors. You will find this idea laced throughout the whole of modern Western culture. Ruffians and villains in Conan Doyle are often said to have “vile antecedents”. Oliver Twist is incapable of being a pickpocket because, despite being raised in a pauper’s orphanage, he is a middle class child displaced amongst the scum classes. Similarly (because J.K. Rowling is nothing if not studiedly unoriginal) Harry Potter is filled with love just like his late mum, despite being systematically emotionally and psychologically abused up to the age of 11.  I could go on at great length.

This conception of human nature (please take the quote marks as read whenever I use that phrase) is directly and inextricably linked to class, and to questions of social role, crime, etc. It is still claimed today that people end up in prison because they have inborn tendencies which lead them there. These days we use the language of genetics. Before genes, people used the language of blood. Before that, people used the language of the Bible. The medieval church claimed that drastic and dreadful social divisions were justified because people were born into one category or the other, based on their bloodline. They were the descendents of Cain or Seth, and thus carried the blood of a vile murderer or a goody-two-shoes. Of course, the idea that the peasants were peasants because they had murderer’s blood doesn’t account for the massive amount of warmongering and killing and torturing and executing done by the supposed descendents of Seth (i.e the Kings and Dukes and whathaveyou). Of course, even today a great deal of chin-scratching cogitation goes into deciding what genetic factors might be causing black urban gun crime… while nobody wonders if the carpet-bombing Prime Minister must have killer genes. And, as John Ball pointed out, if we’re all descended from Cain or Seth, that also means we’re all descended from (non-murdering) Adam and Eve… so how does that work?

As many thinkers have pointed out, being in prison isn’t necessarily a mark of violence or evil (or even, in many cases, actual criminality) so much as a mark of refusing to play your assigned social role. It starts in childhood, with kids medicated for personality disorders for such heinous sins as “disrespecting authority” etc. Also, prisons are a massive system of social control and punitive reinforcement. Vast numbers of people in the American prison system today (which increasingly resembles a kind of privatised system of gulags) are there for non-violent drug crimes. There are many examples of, for instance, disabled people sent away for life because they were caught with a few ounces of weed that they obtained to use personally as a palliative.…

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Hulking Metaphors

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From the January 2012 issue of Panic Moon.  Slightly edited.


There’s no ambiguity about the dinosaurs in ‘Invasion of the Dinosaurs’. They’re rubbish. In other respects, however, this is a deeply ambiguous tale. The ambiguity allows the script to make some scathingly ironic political observations, but ultimately leads us to a very bleak and bitter place.

In this story, contrasting with other scripts from the period, the eco-activists are the ‘baddies’. It’s like Malcolm Hulke, influenced by the decline of the radicalism of the 60s and early 70s, was reacting against the whole idea of changing the world. It’s possible to read the people on the (space)ship of fools as a jaundiced parody of the left: a tiny, closed-off, self-appointed vanguard who plan to “guide” others while ruthlessly policing their own internal orthodoxy. But they’re also like Daily Mail  readers, with their “pure bread”, their plaintive cries of “I sold my house!” and their TV room where they can go to tut at the modern world. The film in the Reminder Room blames protestors even as it shows them being truncheoned. Ruth seems more worried by “moral degradation” and “permissiveness” than she is by the mercury in the fish.

The script is full of such queasy ironies. For instance, the conspirators oppose and blame technology, but their plans depend upon it. Whitaker’s Time Scoop is high-tech stuff, powered by a nuclear reactor. We need hardly comment on the absurdity of a man sitting in a spaceship (as he thinks), waggling hand-made wooden kitchenware as proof of his non-technological simplicity! Such idealising of the pre-industrial is undermined by the medieval peasant accidentally caught in the Time Scoop. He speaks of getting his priest to burn a ‘witch’. Meanwhile his king is off sacking the Holy Land. Some Golden Age! But then feudal standards of law and order would probably be quite convivial to General Finch, a man eager to use live rounds on looters.

Are these people radicals or reactionaries? Seemingly, they’re both. However, the leaders of the conspiracy can be summed up by their prefixes. Rt Hon, General, Professor, Captain. They hide in a bunker designed to protect the government during a nuclear war. They will emerge safely after they have obliterated the world, just as the politicians of the Cold War planned to. They are the establishment, the powerful, the privileged. This is the brontosaurus in the room. Even the fake spaceship is run by ‘Elders’, one of whom is a peer.

 
But who are the REAL dinosaurs?  Eh?  Hmm?  Yeah?  Makes you think, doesn’t it.

Moreover, the plan of the ship-people sounds like colonialism. In the novelisation, Sarah even compares them to the Pilgrim Fathers. They will, so they think, “guide” the “simple, pastoral people” of “New Earth”. These refugees from civilisation will bring civilisation to the natives. They assume that right. They despise the ‘evils’ of modernity, yet take it for granted that they won’t replicate them because – and this is the unspoken basis of their whole plan – those evils are somebody else’s fault.…

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Skulltopus 12: Come Out onto the Balcony and Wave a Tentacle

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Okay, first a quick (well… relatively quick) recap and a few clarifications… because we’ve come a long way. And then onto some hot Zygon action.

The Story So Far…

If only ‘Pirates of the Caribbean II’ had looked this good.

According to China Miéville, the tentacular monster was introduced to Western SF/Horror literature in the late 19th and early 20th centuries by the loose style/affect/trend known as ‘the Weird’.  Lovecraft, Hodgson, Machen, etc.  They used various new forms of the monstrous, especially tentacles, as a ‘novum’, unfreighted with previously accreted meanings and associations, which could express something of the unprecedented, inexplicable, inexpressible catastrophic horror that was engulfing modernity with the onrush of world war, mechanised imperialism and endemic economic crisis.  (There were a couple of important pre-eruptions of the tentacular and Weirdish courtesy of SF pioneer H.G. Wells and ‘ghost story’ writer M.R. James.)  Mieville says that the Weird represents a way of trying to express anxieties that is alternate and incompatible with the gothic.  The gothic – or hauntological – is an expression of something we already know which has been hidden (or repressed) and which haunts us, threatening to return.  The Weird is what we don’t – and perhaps cannot – know, erupting without precedent and confronting us with our own incomprehension.  Consequently, the gothic and the Weird exist in “non-dialectical superposition”, oscillating back and forth… something which shows in the almost total absence in Western monsterology of the skulltopus, a fusion of skull (gothic) and octopus (Weird) which, on the face of it, would seem to be quite an obvious synthesis, especially given that the central hub of an octopus’s body is decidedly skull-like in shape.

Much later, long after the process in Western literary and graphic monsterology that Miéville describes, and long after tentacles had been thoroughly assimilated into the mainstream of Western Horror and SF, tentacles begin to make their presence felt in Doctor Who. In the early days, most of the tentacles that appeared in the show did so courtesy of Terry Nation. For instance, he adroitly selected an octopus as a meaningless plot-device monster in ‘The Chase’. He may have done this because the octopoidal carried a residual charge of blankness or meaninglessness. Also, Nation seems to have repeatedly associated a tentacular or Weirdesque monster with economic exploitation. The Brains of Morphoton have stubby tentacles and run an entire economy on hypnotism, making scarcity seem like material abundance; the Slyther turns up when the Daleks are forcing people to mine for them and black-marketeers are taking advantage of the situation. This may be a co-optation of the ‘blankness’ of the tentacular inherited from the Weird. It may also be that, because the modernity that filled the Weird writers with such nebulous horror was capitalist modernity, there is something in their pre-eminent monster-type that naturally lends itself to expressing horror at economic exploitation. (They themselves would probably have rejected this, most of them being reactionaries… though, interestingly, Lovecraft – who was a disgusting racist, living in dread of ‘miscegenation’ – once identified himself as a supporter of FDR and the New Deal, even calling himself a ‘socialist’.)…

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Skulltopus 11: Changing States

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Before the Skulltopus series moves on to the Baker years (and beyond), I feel the need to settle accounts with the Pertwee era, particularly with Peladon.  Also, I need to clarify something about the way capitalism is portrayed and perceived in – and by – Doctor Who.

The maggots in ‘The Green Death‘ are the Pertwee era’s last gasp of the Weirdesque.  ‘Green Death’ is also the last Pertwee story to properly notice capitalism.

Admittedly, there is some riffing on ‘greed’ in ‘Invasion of the Dinosaurs’; and ‘Monster of Peladon’ regurgitates (in a reduced form) the political semiotics of its parent story.  However, in these stories, while class is in evidence… class struggle even!… there is no tracing it back to anything recognisable as capitalist social relations.

I’ll get to this, but first I want to loop back to address something about ‘Carnival of Monsters’ that I should’ve mentioned previously: Vorg as an entrepreneur and how this relates to the society in which he finds himself.  Firstly, Inter-Minor isn’t recognisably capitalist.  The latent revolution in ‘Carnival’ – the imminent revolt of the Functionaries that President Zarb (the panicky social democrat) is trying to placate and Kalik (the fascist) wants to crush – tracks back to race (the story does some heavy riffing on race) but stops there.  It comes close… at one point mentioning a strike… but we get no sense of particularly capitalist relations.  There are no wages, no profits, no recognisable industrial workplaces and only the barest suggestion of a market at the very end.  Vorg, like other Robert Holmes creations, can be read as an embodiment of a more likeable version of free enterprise.  Like Milo Clancy or Garron, Vorg is a private operator, a colourful chancer, an individualist, a guy on the make who seems vital and amusing when stood next to grey statist authoritarians.  But Vorg’s polari version of laissez faire is ultimately judged harmless, or even constructive.  He gets some stick for keeping “livestock” in the scope… and it’s possible to read the scope itself as a metaphor for commodity fetishism, displaying how commodification of living people involves their compartmentalisation and alienation from proper awareness of the endless rut in which they circle.  However, I think this is far more about race as an artificial construct than it is about commodification (I’ll try to address this in another post some time).  And, ultimately, Vorg’s carny capitalism seems to be a potential force for change, progress and reform in the insular, ultra-statist backwater of Inter-Minor.  He ends the story fleecing Pletrac… but the tone the story takes with this implies that a dose of Vorg is just what the Inter-Minorans need.  To the extent that capitalism appears in ‘Carnival’, it does so through the rosy lens of Vorg.

Now, back to the post-‘Green Death’ Pertwee era.

‘Invasion of the Dinosaurs’ is a densely political text, hugely ambivalent and needing a great deal of unpacking.  There is, as I say, some harping on about the evils of ‘greed’ and an implied anxiety about industrial pollution… but, ultimately, the story essentializes the social dystrophies of capitalism into malformations in human nature, which are (it is implied) exacerbated when people go around believing things.…

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How Curses Work 2: This Fez is Loaded

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The utility to Western imperialism of depicting Arabs with the kind of culturalist discourse of modern vs. pre-modern, secularism vs. cultish religion, democracy vs. theocracy, civilisation vs. medievalism, rationalism vs. fanaticism (translated out of code: good Westerners vs. bad Arabs) that followed in the wake of the “war on terror” is obvious.

This way of constructing Arab and/or Middle Eastern cultural identities in Western art, literature, media and ideology, is very old.

Edward Said‘s seminal book Orientalism outlines the way in which the West has constructed the East as an exotic, romantic, cruel, sensuous, decadent, fanatical, inscrutable Other.  (…though it is occasionally weakened – in my presumptuous and insignificant opinion – by the problems underlying Foucault’s notion of ‘discourse’, which Said utilises.)

Jack Shaheen‘s book Reel Bad Arabs reveals how Hollywood has vilified and dehumanized Arabs.  Here’s a great short documentary demonstrating his thesis.  It’s central message may not come as a surprise to you, but it’s still salutary to see the evidence collated and concentrated.

Such representations of Arabs pop up in the Doctor Who story ‘Pyramids of Mars’ (1975) as part of the show’s tactic, at that time, of raiding the motifs of the pop-gothic… with Hammer as a major influence.  The Hammer version of The Mummy is the place, above all others, where the Egyptian Fanatic (that character we were talking about in the previous post) is best seen.  The character in that film, played by George Pastell, is the template for Namin in ‘Pyramids of Mars’.

“Where ‘dem infidels at???”

Namin is a murderous, raging fanatic.  He goes one better than Pastell’s character in the Hammer Mummy: he actually takes over the English country mansion of the Explorer, invading it using forged (or coerced) letters of authority from the Explorer, taking up the Explorer’s place, raging at the Explorer’s servant, barring the Explorer’s brother, insulting and shooting the Explorer’s friend, etc.  Inverting real history, the Egyptian invades England, violently taking over.  Terrance Dicks’ novelisation makes it clear that Namin is the last in a long line of fanatical worshippers of the old gods, as per standard stereotypes.  At one point, Namin even insinuates that Dr Warlock is being racist – or at least xenophobic – in suspecting him of nefarious activities, asking sarcastically if Warlock will report him to the police for being “a foreigner”.  Warlock then gets to smash such petty and self-serving nonsense aside.  Don’t bring up racism; I only suspect you because you’re a wrong’un.  Thus is the depiction of the Arab as a sinister, fanatical invader self-alibied, self-excused… with all criticism automatically and pre-emptively effaced in a “Political correctness gone mad!” moment avant la lettre.  It’s a moment when Doctor Who itself says “bloody minorities, coming over here… and then squealing about ‘racism’ when we complain about what they get up to!”  It’s one of the ugliest moments in the history of the show.

But Namin isn’t just an evil Arab.  He’s an evil religious Arab.  In the original version of his essay about ‘Pyramids of Mars’ at his TARDIS Eruditorum blog, Philip Sandifer (while, it should be stressed, criticising the use of nasty stereotypes)  accidentally referred to Namin as a Muslim… and got taken to task for it in the comments.…

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Cottage Industry vs. the Spectacular Tentacular Draculas

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According to Miles and Wood, Barry Letts’ eco views were very much influnced (as were many people’s) by a text called Blueprint for Survival, co-written by Edward Goldsmith (now deceased) and published in the magazine he founded, The Ecologist, in 1972.  It was supported by many scientists and was subsequently released in book form to became a best-seller.  Miles and Wood identify it as the real-world model for Sir Charles Grover’s Last Chance for Man in ‘Invasion of the Dinosaurs’.  There is indeed something of Goldsmith’s politics (small-c conservative; anti-industrial society) in the fictional Grover, who is simultaneously an eco-radical and an establishment elitist who wishes to turn the clock back (literally) to a kind of enlightened feudalism.  George Monbiot has described Goldsmith’s politics as “a curious mixture of radical and reactionary”, saying that he “has advocated the enforced separation of Tutsis and Hutus in Rwanda and Protestants and Catholics in Ulster, on the grounds that they constitute ‘distinct ethnic groups’ and are thus culturally incapable of co-habitation”.  According to Monbiot, Goldsmith

assumes that culture is a rigid, immutable thing: that different communities can live only within the boxes nature has assigned to them. Confusing, for example, Protestantism and unionism, he fails to understand the political forces which cause splits within communities and associations between them. He fails too to see the external manipulation which first defines ethnicity inflexibly, then drives the newly separated peoples to fight.

Now, I’m not attributing similar views to Barry Letts or Robert Sloman.  However, there is something of Goldsmith’s hankerings for the regional and the anti-industrial in ‘The Green Death’.  The very separateness of Wales and the Welsh tells us something.  The resolutely English characters – even the Doctor is English really, and this has never been plainer than in ‘Green Death’ – become strangers in a strange land.

Making the workers Welsh seems like a way of quaintifying them, since quaintness was the deadly stigma that mainstream British (i.e. metropolitan English) media culture foisted upon Wales… at least before substituting constant nasty jokes about shagging sheep and Splott (i.e. standard jokes based on stereotypes about rural people and working class communities).  Welshness is a way of ‘othering’ them, of segregating them, of making them a separate community.  The Welsh working class is depicted as a subculture within British society, rather than, say, one of the most significant layers of the majority class in the country… which Welsh mineworkers certainly were at the time.

There’s no reason for ‘The Green Death’ to take place in Wales but that Letts and Sloman want the story to centre on a mine (and going to Wales is cheaper than going further north).  But why do they want the story to centre on a mine?  They’re not interested in miners.  It seems as though they feel the need to situate industry and industrial disputes somewhere regional, somewhere definitely apart from the ‘middle England’ that aliens are always invading in the Letts version of the late 20th century… but why give the story a backdrop of industry and industrial disputes anyway? …

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Skulltopus 10: How Green Was My Death?

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‘The Green Death’ is a ghost story.  Doctor Who itself may actually be best described, from one standpoint, as an anthology of ghost stories.

Okay, let’s go back a bit.

Firstly, let me defend my notion about 70s Doctor Who sprouting Weird tentacles when it notices (and thus needs to evade and/or signify) capitalism.  ‘The Green Death’ is clearly aware of capitalism and, sure enough, shows signs of Weird inflection.  (I’m aware, by the way, that I keep talking about the show as though its alive… a form of commodity fetishism that I’ll address some day.)

Apart from anything else, there’s a dirty great tentacle in ‘The Green Death’.  It’s only in it for a few seconds, during the Doctor’s abortive trip to Metebelis III, but still…

As in ‘Curse of Peladon‘, this is the tentacular riding in on past associations… however, it can’t be said to work quite the same way as previous tentacles in the Pertwee era.  This tentacle is clearly not obscuring any potential thematic convergence upon the subject of capitalism, as in ‘Spearhead from Space‘ and ‘Claws of Axos‘.  Nor is it standing in for implied capitalism, as in ‘Curse of Peladon’.  Capitalism is something that ‘The Green Death’ is aware of openly.  It doesn’t need to be either obscured or implied… especially since the ‘critique’ of capitalism the story offers is actually quite diffident, to the extent of dehumanizing the working class.  And this tentacle is only a momentarily glimpsed feature of a side-trip, taking place literally light years away from Global Chemicals.  However, it’s in ‘The Green Death’ rather than, say, ‘The Time Warrior’.  It’s in a story about an evil corporation rather than one about a feudal warlord.  So, the association is still evident and active.

There is also a distinct Weird inflection to the maggots.  Their multiplicitous tubular wriggliness is hardly a million miles from being tentacular.  They have some of that quintessentially Weird incoherence.  

However, like ‘Spearhead from Space’, ‘The Claws of Axos’ and ‘Curse of Peladon’ before it, ‘Green Death’ retains a hauntological charge.  

The maggots themselves are steeped in gothic, in associations to do with death.  Real maggots breed in corpses or bad meat.  They are of putrefaction.  This suggests skulls and bones and graveyards, and it suggests them in the gothic mode: as signalling extremes and transgressions, and the haunting presence of that which has been denied and repressed.  Biological corruption is here aesthetically linked with the corruption of the environment by big business.  The maggots appear in the mine because they are generated by the toxic waste from the Stevens Process, which is secretly dumped underground.  Eventually, they erupt out of the mine into the world above, like zombies out of graves.  They make a typical gothic move.  They do it almost too literally.  They have been repressed and then they return.  They have been buried out of sight but wriggle out of their subterranean hiding-place.  Moreover, this is gothic very much in the Who mode.…

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BBC Wales

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The patronizing use of Welsh stereotypes in ‘The Green Death’ is evidence of the employment of centuries-old imperial condecenscion.  However, Welshness alone does not straightforwardly equal idiocy in this story.  Rather, it is the conjunction of Welshness with membership of the proletariat which produces characters who don’t really have a clue what’s going and need everything explained to them.

Clifford Jones and ‘Nancy’ (note how she doesn’t need a surname) are allowed to be efficient and useful only because their Welshness (which entails them using cute provincialisms galore) is offset by their educated, middle-class boffinity and right-onitude.  Meanwhile, Jo marvels openly at her own foolishness in caring so much about the death of a “funny little Welshman” (who kept her alive).  The difference between these Welsh characters – i.e. between the ones who qualify as people and those who don’t – is down to class.

The workers in this story are belittled, peripheral figures.  They are profoundly out of touch and their Welshness is but a conduit by which they can be further quaintified.  They miss the big picture, even when the hippy scientists try to explain everything to them. They side with Stevens when he tries to bribe them with promises of the trickle-down effect… indeed, the validity of Stevens’s claims that profits for Global will also mean prosperity for the workers is never challenged, only qualified by the criticism that pollution will be a side-effect.  There is hardly a hint of class struggle here, besides the opening scene… and even here the struggle is portrayed as over.  The mine is closed, the miners all but absent.  Their status seems unclear… some of them seem to still have access to the mine despite its apparent closure.  The mine itself seems not to be owned by the government but by Global Chemicals.

Now, in its haphazard and accidental way, some of this is actually prescient.  The UNIT stories were supposed to be ‘five minutes into the future’ (we’re not getting into UNIT dating controversies – I couldn’t care less) and, of course, by the late-90s, British mining – together with so much manufacturing industry – had been deliberately destroyed by the Tories.  Huge numbers of traditional working class jobs had been annihilated.  Working class communities were wrecked in the process.  In many ways, the sight of a crowd of workers, made redundant, closed out of their sold-off and shut-down workplace, listening to speeches about how coal is dead, being fraudulently told that their future lies in the trickle-down effect of private profit, is a sight that predicts the result of Thatcherism (which, of course, had already begun under Heath, albeit in a less aggressive form).

Thing is, viewed in the context of the times in which it was made, this is as puzzlingly skewiff as it is prescient.  ‘Anachronistic’ is the only way to properly describe it.

You see… miners were powerful in 1973, having struck in 1972 for the first time since the 20s – and won!  Miners all over the country came out over piffling proposed pay rises, proposed by the Tory government in the midst of declining living standards and working conditions.…

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Thalira, or The Two Planets

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From the late, great Paul Foot’s book The Vote: How it was Won and How it was Undermined:

…Benjamin Disraeli wrote a novel about Chartists.  It was called Sybil, or the Two Nations (1845), a deeply sympathetic and beautifully written account of the rise of Chartism and of its appeal to the suffering masses.  The central theme of the novel is the distinction between ‘moral force’ Chartism, espoused by the unblemished heroine, Sybil, and ‘physical force’ Chartism, described with obvious distaste.  The theme of the novel was that the conflict between the good on the ‘moral force’ side and the evil on the ‘physical force’ side became so bitter that it could not be solved by working people.  The solution had to come from outside, from on high, from a brilliant, sensitive and eloquent Tory MP, Charles Egremont.  Sybil’s disillusionment with her rougher supporters, who include her beloved father, begins when she reads an account of an emotional speech in Parliament by Egremont, who then conveniently arrives in the middle of ‘physical force’ chaos to carry off his beloved and make a lady of her.

It occurs to me that, if you take out the romantic ending, this pretty much describes the basic plotline of ‘The Monster of Peladon’.

Tory scum.
…

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