Monthly Archives: May 2016

153. The 39 Steps

Shakespeare would not be the world’s greatest playwright if fate had treated him differently. The Bard was born around 1564. If he had been born five hundred years earlier, we would never have heard of him. If he had been born in 1564, but in central Asia or in a Mandan village on the plains of the Americas, we would never have heard of him.

Shakespeare is famous because he was great and because he was born in the right time and place, in a culture that was rising, and which would dominate the globe for the next 400 years.

For roughly a century, counting backward from World War I, there was an efflorescence of English literature celebrating the culture that came from that domination. Much of it is about rich, silly people worrying about their insignificant lives, without knowing or caring about the Caribbean slaves or Indian peasants who were paying the bill. There are masterpieces here, but I find them largely unreadable. I can’t look at Elizabeth Bennet’s little problems without also seeing the colonial system that underpins her world.

There is another literature of that period that understands what it takes to maintain the life of the home country. Kipling, with all his jingoism, comes immediately to mind, as do Stevenson and Scott. The protagonists of this literature know how to get their hands dirty, and are actively creating a nation. Looking backward, we see their failings, but at least they are working to build the world that Darcy and Bennet will unthinkingly inhabit.

I realize that it is illogical to dislike those who reap the rewards of colonialism, yet appreciate those who created the system. Sorry, I can’t help it; I have a prejudice for workers over whiners.

John Buchan is a late-blooming inheritor of the literature of Kipling and Scott, with the addition of an elegiac tone as his world crumbled beneath his feet. He wrote 100 books, but is best known for a minor thriller, the Thirty-nine Steps, and for its four sequels featuring Richard Hannay.

The Thirty-nine Steps
(Sometimes given as The 39 Steps,
just to confuse alphabetized book lists.)

Richard Hannay is just back from South Africa, having “made his bundle” and ready to  reconnect with his native country. Instead, he finds London dreary and dull compared to colonial life. He is about to give up and return to exile, when he becomes entangled in the affairs of Scudder, a sort of free lance spy who has discovered a massive threat to England. Scudder is killed, Hannay is blamed, and he sets off across Scotland and England, dodging the police while trying to keep Scudder’s discovery out of enemy hands.

Buchan wrote this as a light romp while he was recovering from an illness, and it can be read that way. Hannay is a very human superman. He has great endurance and hunter’s skills learned in South Africa, but he also has moods. He talks himself out of worrying about his fate, then falls into a funk, then rises again to a mood of certainty. It is very British – can you imagine a hard boiled American PI with moods – and very charming. More than anything else in the whole series, moods humanize Hannay and make us care about him, as well as about his mission.

The Thirty-nine Steps was written during WW I, but takes place just before hostilities broke out. It joins Childer’s The Riddle of the Sands as a call for England to wake up to the coming danger, although Childer’s book was true prophesy and Buchan’s only pretended to be. The second two novels in the series take place during the war (tomorrow’s post) and the last two take place after the war has ended (Wednesday’s post).

Jandrax 37

Marcel Dumezil, colonist, organizer, leader, a man of immense talents, immense potential for good in his community – he was so like old Daniel Andrax.

Daniel Andrax had never been captured. He would be over fifty now – no, nearly sixty. About the same age as the patriarch. For all Jan knew he might still be hiding in the mountains of Hallam, planning raids, killing or sending out younger men to kill, still secure in his beliefs.

Jan looked down at Marcel and saw his father and, seeing him, saw himself had the roads of his life branched differently.

***

Lucien Dubois was guarding the house that Helene and Valikili had shared. He had one of the double rifles in his hands and was settled in the shadows a dozen meters away with a clear field of fire. He was a very unhappy man. Though he liked Valikili well enough and had known Helene since her childhood, he could not say the same for Andrax. Lucien Dubois was not a subtle man; he understood himself well enough, for his motives were simple. He wanted Angi Dumezil; he had asked her repeatedly to marry him, but she always refused. It was clear that she wanted Andrax, but he would not have her. Why that was, Dubois had never understood.

Now he waited with orders to kill anyone who might try to rescue Helene. Normally that would have been Valikili, but Val, if he lived, was sorely wounded. The rescuer would be Jan Andrax, for no other member of the renegade party was better equipped for stealth.

Lucien wanted Angi and Andrax stood in his way; yet, he did not want to kill the scout. Dubois remembered too well his own actions in the forest above the first colony when aiding young Dumezil to cover the evidence of the murder he had committed. His hand still shook at the thought, at the guilt he had felt, at the uncertainty thereafter. Dubois would never forget the look on Andrax’s face as the scout examined Jason’s body, nor would he forget the thoughtful way he examined the bits of moss embedded in the wound.

For Angi and for his own peace of mind he wanted Andrax out of the way, yet he respected the scout. If Andrax came to rescue Helene it would be up to Lucien to kill him, but would he? Could he? Should he? Lucien loved God as much as the next man, but that didn’t make the patriarch infallible.

Dubois was still debating what he might do when Jan garroted him. His uncertainty disappeared with his consciousness.

Jan did not kill Dubois; he merely choked him into insensibility, then bound and gagged him. The scout had already done this with the other two hidden guards, men he had hunted with, had worked and built with. Together they had raised the walls that barred the herds and made human life viable on the inhospitable planet. Andrax wished them no harm.

Still, with this last one it had been harder to release the garrote in time to let him live. Jan remembered too well Jason D’Angelo’s death and was more than half convinced that Dubois, Chambard, and the dead Dumezil boy were equally responsible.

He left the rifle where it had fallen as he had the others. He could have taken them, but to do so would have jeopardized the survival of the colony. Besides, his express pistol was worth twenty rifles.

360. Raven and Ian

360. Raven and Ian

this is where i make the final announcement of the publication of Raven’s Run

Most ot the things I have presented in Serial have been moved afterward to Backfile and remain there to be read by anyone who checks in.  Even Jandrax and To Go Not Gently are there, because they were published long ago and are now hard to find.

The exceptions are those presentations which I intend to publish independently. Raven’s Run is one of those, and will be removed, but I will leave it in place in Serial until June first for those who are still catching up.

That doesn’t leave you stranded if you came in late. Raven’s Run will be available in e-book format from Amazon starting . . . . . .

ADD TAGS LATER

152. Montrose and Argyil

Here is a poem based in an era when having the wrong religious belief would get you killed very quickly and very cruelly.

The English Civil War was fought while America was being born, between fierce sects of Protestant Christians, over points of doctrine so small that no one remembers them but historians. It was a time of multiple and conflicting loyalties, when opportunists and men of conscience alike changed sides, then repented and changed back again. Much of the freedom of religion we cherish in America today came as a reaction to the excesses visited on the people when armies decided what God had intended.

It was not unlike Shia and Sunni today. I understand them both, and fear them both when they march, because I remember how recently our Christian ancestors were killing each other for the same kinds of reasons.

To explain the obscure points in this poem, it takes place in Scotland which was under English rule. The tolbooth is Edinburgh city hall and the heads of executed prisoners were hung there. Corbies are crows in the Scots language. Montrose and Argyll were sometime enemies, depending on shifting fortunes. Both fought long and eventually lost – then lost their heads. I have bent history enough to put them on the spikes at the same time, so they could have a final conversation.

Montrose and Argyll

There is a spike by the Tolbooth side
Where famous heads are hung to dry;
There came the Marquise of Argyil,
Bereft of body, to reside.

In sun and rain, by weeks and days,
‘Til bare of flesh, by corbies pared,
Above the commons in the street
Who gibed and jeered, and milled and stared.

Montrose later joined him there,
Come newly from the scaffold head,
With fresh and bloody countenance,
Unwelcome, save that he was dead.

Then Montrose said to Argyil’s skull,
Staring eyeless at his side,
“A martyr’s death ye sought and found;
I see your flesh is mortified.”

The skull spoke back, “My Lord Montrose,
Ascent has brought you to my side;
And yet the rose upon your cheek
Comes newly leaking from your eye.”

They bickered harshly through the day
Of who was right when King Charles fell,
And who the Lord most dearly loved,
And who would spend his days in hell.

Then said the Marquise of Argyil,
“That ye died was no one’s fault but yours.
Ye had the chance to do the right,
But ye woudna’ heed the Lord.”

Replied the Marquise of Montrose,
“Full many died, whose deaths are yours.
Ye had the chance to let them live,
But ye woudna’ heed the Lord.”

They both paused, their voices spent,
Reflecting on the weary years,
The twists, the turns, the changing sides,
Betrayals, deaths, and bitter tears.

To overthrow an upstart King,
Then, repentant, bring him back again.
For Scotland, God, or Covenant
‘Til Cromwell’s axe cut short his reign.

Now all is done; the King is dead,
The Scottish church no stronger stands;
Both Marquises have lost their heads,
And Cromwell strides upon the land.

  * * *

          Myself, I am a sinful man,
          My kindness an indifferent sort.
          Temptation is my truest friend,
          And prayer remains a last resort.

          Yet when I stood beneath those spikes
          To hear the dead and mighty speak
          With undiminished passion still,
          Though hung in shame before the weak.

          I wondered then, as I ask now,
          What further deeds they might begin,
          In Jesus’ name, on Jesus’ flock,
          If they were not such Christian men.

Jandrax 36

He had not been surprised to find Helene’s door unguarded. He had seen the same tactics used on Hallam for the same holy ends.

The guards at the patriarch’s door were more obvious but harder to circumvent. Marcel Dumezil’s apartment was in the second story of the town hall, with guards lounging on the catwalk before it. The two windows were shuttered and each was five meters from the ground. They would be impossible to enter – or so the guards thought.

Jan reached the roof from the rear of the building and looped a line around the chimney, then rappelled to the level of the window. He was in shadow and around the corner from the guards. As long as he remained silent, he would go undetected. He listened and was reassured by the patriarch’s heavy breathing.

The shutters were latched from within but the hinges were leather and yielded instantly to his knife. He slipped inside.

Had the patriarch been a normal man, Jan could have awakened him and threatened him for the key, but the patriarch was a man of God and therefore unpredictable. He might cry out, either thinking himself invincible or valuing his life too lightly.

However, such threats would be unnecessary. On the table beside the patriarch’s head was a ring of keys. In a settlement with fewer than a half-dozen locks, there was no doubt that the key he sought was on it. The task was proving too easy and Jan hesitated, then realized that he was giving his enemy credit for too much sophistication.

The patriarch slept on. Jan’s knife was near at hand. It would only take one move, that yawning mouth covered to silence any outcry, and the zealot would be dead. With effective leadership gone, the purge might be ended.

A shaft of light from one of Harmony’s three moons fell across old Marcel’s face. Even in sleep his features showed no relaxation. A mystery Jan had all but forgotten flashed in his mind – who had thrown the grenade? Who had killed Tom Dennison, the navigator Jan had never seen in life? Who had ordered Jason D’Angelo’s death; who had ordered the attack on Valikili when he kept liaison with Helene? Whose actions had prompted this situation, their flight, Helene’s imprisonment, Valikili’s wound?

The patriarch – Marcel Dumezil. Even those crimes he had neither committed nor ordered could be laid at his feet because of his influence.

Jan raised his knife, running his finger along the edge. He had sharpened it before the night’s mission and the leather hinges had not dulled it at all. The blade would do whatever he set it to – silently and efficiently.

A vagrant breeze stirred the old man’s hair, sending a wisp to tickle his nose. He snorted, stirred, then subsided.

Marcel Dumezil, colonist, organizer, leader, a man of immense talents, immense potential for good in his community – what drove him to this purge?

He was so like old Daniel Andrax.

*****

This scene recurs in others of my novels, as well. The man (and once, the woman) who has a genuine grievance stands over his/her tormentor, and cannot drive the blade home. Sometimes it works out well; sometimes that forbearance leads to disaster. The issue is not morality, but a genuine incapacity to do the deed.

In the novel Cyan, in its first draft, Keir does drive the knife home – but it was all wrong, and deeply anticlimactic. It took me years to find Keir’s solution to the conundrum.

151. Not So New Enemies

Part two of a comparison of Christianity and Islam.

Bush Two called those who strap on bombs to kill their enemies, cowards. That was the most monumentally stupid statement to ever come out of the mouth of a man not noted for his wisdom. People who die for their beliefs are not cowards. If we are to defeat them, we have to understand them. Mislabeling them is not useful. And if we call them fanatics, we had better understand what fanaticism is.

We made a start yesterday by looking at Christian fanatics. Now it’s time to make the comparison to Islam.

*****

Muhammad did not claim to be God or his son. He claimed to be God’s messenger, a prophet, making him closer to Moses or Isaiah than to Jesus. Muslims believe that Jesus was also a prophet, but not the Son of God. Christianity grew out of Judaism, fulfilling it and therefore removing its validity, at least according to Christians. Islam grew out of both and recognizes both as sister religions which have been rendered obsolete by the Koran. Christians and Jews get preferential tax treatment in Islamic law as People of the Book.

That doesn’t keep wars from happening.

Christians claim to be a religion of peace, but history does not bear that out. Actual wars of religion occurred throughout the Reformation period, and wars of politics and commerce often had a strong religious component. Think of the conquest of Mexico, with priests marching beside the conquistadores and building their missions in the shadow of the presidio.

Islam was born in conflict and has never hidden its belief that the Koran should be spread by military conquest.

Before the Reformation, Christianity had about a thousand years of supremacy, full of internal strife, but well able to keep that strife in check. When Jan Hus rebelled against the Church, they burned him at the stake; problem solved.

Islam, on the other hand, split into two parts almost from the beginning. Upon Muhammad’s death, two lines of succession emerged. Those who favored Abu Bakr became Sunni; those who favored Ali ibn Abi Talib became the Shia. Both sects follow the five pillars of Islam and both believe in the absolute authority of the Koran. They differ on their interpretations of the Koran, and those disagreements have been passed on by sectarian schools. Each sect would say that the other might think they follow the Koran, but they are following false doctrine, and have abandoned Allah. All of this sounds a lot like my Baptist father arguing with my Catholic uncle.

Each of the two sects of Islam remained unified. This was very different from the Catholic and Protestant split. The Catholic church remained unified, but Protestants exploded into hundreds of different denominations, mostly at verbal war with one another, and occasionally at real war.

Throughout the history of Islam, church and government have interacted closely. Islam was spread by conquest, which isn’t necessarily as bloody as it seems. Wherever Islam conquered, the old underdogs often rode the elevator of change to high position in the new order. Sometimes they were very helpful in easing the road to conquest.

By a century after Muhammad’s death, much of the Holy Land was in Muslim hands, which did not please the Catholic church. When Tariq ibn Ziyad led his armies across the Straits of Gibraltar and conquered Spain in 711, the Catholic church fought back, but it took seven hundred years to expel the conquerors. In 1492, the Catholic rulers of Spain finally drove out the last Muslims, expelled the Jews, sent Columbus exploring, and began the Spanish Inquisition. Lovely year.

Also during that period, the Catholic church decided to take back the Holy Land, and set the Crusades in motion. Everybody knows that. What is not so well known is that for most of the second millennium, Eastern Europe was a battleground where vast areas were conquered by Muslim leaders, then reconquered by Christian leaders a few decades later, then Muslim, then Christian, for a very long and depressing time.

So we come to today, in a section of the world where two warring sects of Islam are filled with fourteen hundred years of hatred for each other; where religious, ethnic, and dynastic differences abound; and where those who would prefer prosperity at any reasonable cost, clash with those who are entirely dedicated to following the word of Allah, as their particular leaders understand that word. Many would love to kill westerners, but satisfy themselves instead by killing members of the opposite sect who are so near at hand, and such an easy target.

Above all, Islam is a religion which never exploded into a hundred sects. When there are only two sects, victory and the destruction of the other seems possible for both.

In Britain during the War of the Three Kingdoms (see tomorrow’s post) even pious men kept switching sides because they were enmeshed in conflicting loyalties to King or Parliament, to home region, to religion, to friends, and to their own particular bottom line. All of these loyalties were absolute, but as the situations changed, one loyalty would override another and a man would find himself fighting along side the ones he was fighting against only months earlier.

That should sound familiar. Change the names and the dates, and it could be the Middle East today.

Jandrax 35

Two days passed. The river gate was crudely patched. The ten offworld rifles were charged and distributed and twenty men ten rifle-armed, ten armed with bows – stood atop the palisade.

For two days there had been no sign of the renegades, but they would return. It would be months before the melt and in all the barren desert outside the palisade there was no food. Armed parties had gone upriver, then along the shore of the lake in both directions without finding either the renegades or any trace of their presence. Of course the colonists knew that Andrax was a master of his trade; he would have covered the fugitives’ tracks and there was no reason for the band to stay near water; they had merely to come down once or twice a day to drink.

But they had to have food and in all that barren waste there was none. So the colonists thought.

In fact the seven renegades were eating well enough on the dried meat that Valikili had stored against such an eventuality, nor would they have starved in any case. Along the river grew a thin fringe of siskal and lal which would have provided a meager fare; and the small, rodentlike miliks – creatures which live on the dried seedpods left behind by the herds – were available. There were few enough of these, but Jan could have trapped or shot them. In all there was enough to eat if one remained within reach of the river and stayed on the move, never exhausting the supplies of a given piece of ground.

It was fortunate for Valikili that this was not necessary, for his arrow wound, though well treated, gave him much pain. Jan had abandoned his Scout’s leathers in favor of furs in order to better blend into the community, but he had not left the uniform in his quarters. He had buried it with a bow, quiver, three knives, a twenty-liter water container, some dried siskal fruit, and medical supplies judiciously stolen from the community infirmary.

Helene remained locked in her quarters, the window now sealed shut and a newly attached padlock and hasp securing the door. The patriarch had met with his closest advisors to decide her fate, but as yet they were content to use her as bait.

Two more days passed and the colonists began to wonder what would happen. No carnivores nosed about at that time of year, and only one of the renegades seemed to have been injured. Where could they be? Surely their hunger would have driven them to some desperate move by now?

What if they had decided to abandon Helene Dumezil? What if Valikili had died and the others had gone upstream toward the mountains? There they would find game throughout the year, though it was never plentiful. Of course they would never make it to the mountains; they would starve on the journey.

***

On the fifth night Jan slipped past the sentries and found Helene. She was unhurt, she assured him through the wall, and safe enough for the moment. The patriarch had bragged to her that she was being used as bait.

Jan considered the situation. He could destroy the padlock with two shots but that would alert the guards who manned the palisade. Could he and Helene win free with the guards alerted? It was a chance he chose not to take, so he faded back into the night.

Where there was a lock, there was a key; and in a colony where one man ruled with the voice of God, that man would have the key. Jan slipped his express pistol back into its holster and drew his knife.

He had not been surprised to find Helene’s door unguarded, for he had already spotted the three hidden sentries who waited to pounce on anyone who came to rescue her. He had seen the same tactics used on Hallam for the same holy ends.

150. Old Enemies

There are times when a man has to stand up and defend his country. That is the flip side to yesterday’s post criticizing boot camps.

Today we face Islamic extremists who would destroy us. We can bemoan the our mistakes in Iraq, but we have to move forward from where we are. Wishful thinking is of no value in this issue. We call them fanatics. That’s an accurate description, but it is not useful. It’s just another word like evil, enemy, or barbarian – just another word that means THEM, as opposed to US.

If we are going to understand Islamic terrorists in order to defeat them, we have to find the inner fanatic in our own culture, so we can start to see the world through their eyes. Today we will revisit a time when Christians were killing each other over doctrine. Tomorrow, we’ll compare that to Islam.

*****

Trying to compress two thousand years of Christian history into a few hundred words borders on the burlesque, but let’s try. Christianity began with Jesus, who did not write the Bible. Fundamentalists like my people believe that it was written by his immediate followers under the infallible inspiration of God, but textual evidence suggests that it was actually written hundreds of years later.

In any case, by the third century there were hundreds of “books” to chose from. The Church chose some and discarded many in order to create the Bible. This gives some validity to the Catholic notion that the word of the Church is more important than the Bible, or at least others’ interpretations of the Bible.

Within the Roman empire, Christianity went from persecuted, to allowed, to the official religion of the state. Then along came Martin Luther. He was not the first to question the Church, but he was the first one to live through the encounter, because of changes in world politics which pitted proto-German rulers against Rome and provided him with a sanctuary.

The dam broke and here came a vast flood of new denominations, each anti-Catholic and each disputing with its fellow Protestants. For protection, many of these denominations sought the protection of secular leaders. Protection from outside enemies soon moved toward forced conversions within an area. The Dutch and Swiss became largely Calvinist, many Germanic states became Lutheran, Ireland remained Catholic at the core, although under increasing pressure from their English conquerors, France and Spain remained Catholic, England became the realm of the Church of England, and Scotland fell under a particularly Knox-ious form of Calvinism.

From 1618 through 1648 the Thirty Years War decimated Europe as country after country fought to see which form of Christianity would prevail, cementing the notion of one realm, one ruler, one religion. The notion of individual choice in religion was crushed under the boots of Kings and generals. This era provided every denomination with myths of how THEY were trying to destroy OUR beliefs. That WE were also trying to destroy THEIR beliefs tends to be forgotten.

The English Civil War, also called the War of the Three Kingdoms, came hard on the heels of the Thirty Years War. American notions of religious freedom were born out of the horrors of a conflict where various interpretations of God’s Truth were enforced at sword point, and partisan armies swept the land. The American answer to all this was the separation of church and state, found in the First Amendment:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof . . .

There is a bit of cynicism in this. Instead of insisting that God’s will be done, Americans have learned that the man in power rarely understands God’s will.

Jandrax 34

What would they do to Valikili?

Horrified, Henri shrank back into the shadows. Something had to be done, but his wits had deserted him and he could think of no plan.

He could only think of one thing – that the madness might pass. He should have tried to help Valikili, and would have but for Marie; his first duty was to his wife. He took her trembling arm and led her away from the crowd toward the south gate. They would flee to the wilderness. They could remain away from the colony and the stored food supply only so long, but in the next few days the madness might pass.

He hoped that it would, but he did not fully believe it.

Valikili was frightened for Henry Staal and cursed him for running after the colonists. Together they might have a chance to survive; divided they were in dire straits. At least Marcel Damle had remained, and Helene was close by where he could protect her.

Valikili had accepted Monism but he had not been so foolish as to assume that the Monists accepted him. He and Nur Mohammet were racially different as well as crew members. Unlike Jan he had not been schooled in small-group dynamics, but he could smell the danger in his position.

He led Marcel and Helene to his house, but paused only long enough to pick up the bundle he had prepared against such an eventuality and his bow, quiver, and blade. The rifles and ammunition were stored in “the armory,” a locked closet in the town hall. If they could get them, they could hold them for a ransom of food, for without the ten offworld rifles and Jan’s express pistol the colonists would be unable to hunt effectively during the coming melt. Levi-Stuer was working on a muzzle-loader Andrax had designed, but so far had completed only one unreliable prototype.

Marcel had shrugged off his shock and stolen a bow and quiver from the house next to Valikili’s, while Valikili had stolen a third bow and quiver for Helene. They made their way to the armory and Valikili went to work on the door with the axe he had brought for that purpose.

The colonists had also thought of the armory and a knot of them came charging around the town hall. Valikili spun around and faced them with his axe as Marcel and Helene released their arrows. Two arrows and the crowd was upon them. Valikili laid about him with the axe, his massive arms swinging in short, vicious arcs. For a moment the colonists fell back, then an arrow from the crowd struck Valikili in the thigh and he went down. Marcel stood over him with the axe he had dropped as they closed in again.

Suddenly he heard cries of fear from the colonists and they were falling back. Marcel spun to meet the new challenge behind him and found Andrax there, firing methodically. Nur, Adrian Dumezil, Henri, and Marie were behind the scout, unarmed.

Valikili felt himself lifted and carried. Through the haze of his pain he saw Nur, Henri, and Marcel. Beyond them Jan Andrax stood, pistol upraised but not firing, and Marie and Adrian Dumezil were gathering blades and bows from the blood soaked ground. Helene was nowhere in sight.

Andrax had circled around the palisade with Nur and Adrian Dumezil at his heels, intending to enter the south gate to search for the rest of the crew. There they had met Henri and Marie and the quintet had gone in search of their missing companions. Slipping from house to house toward Valikili’s quarters, they had heard the fight at the armory and arrived just in time to see Helene being dragged back into the crowd while Marcel tried to stem what would have been a final rush. Only the superior firepower afforded by the express pistol had saved them.

149. Boot Camp

It’s Armed Forces Week again, that time of year when any questioning of the military is taken as a slap at servicemen or veterans. Citizens who have the temerity to say, “Wait a minute, let’s talk this over,” are seen as unpatriotic. When I was in the military, those people were called commie-pinko wimps. I was one of them, but they drafted me anyway. I’ve told that story in 42. The Other Veterans. I also told the flip side of the story in 43. S. L. goes to War and 44. S. L. in Occupation, which detail my father’s WW II experiences. There are times when a man has to stand up and defend his country. There are also times when a man has to stand up and tell his country to back off.

The military has no use for patriots, because patriots think for themselves. In combat, a soldier who shouts, “We must not do this,” is likely to get himself and his teammates killed. He has to go on, following orders.

So how do we turn patriots into yes-men? Boot camp. That’s what it’s there for.

Boot camp is not seen as something important, or morally debilitating. And, I suppose, compared the things that happen later in the field, it isn’t that important. But . . . without boot camp to turn patriots into soldiers, those later events could never happen.

This isn’t about me. I went through boot camp in neutral mode, observing, remembering, and trying not to feel. I wan’t always successful, but I was successful enough to survive intact. I was changed, of course, but by my own experiences, not by pre-programmed manipulations.

This also isn’t about the eighteen year old children who made up most of the recruits, who were eager to follow the path their elders had set, and ready to go over and kick some commie ass. This is about one young man, and those he represents. He came into boot camp a patriot, ready to serve his country, full of love and compassion, but ready to do his duty. They broke him. I can still see him standing in the barracks before lights out, talking to his friends, saying, “This isn’t right. I joined up to fight for my country. Why are they treating us like this?” His friends laughed at him and told him that this was nothing, it was just getting him ready for what was to come.

It wasn’t nothing, but it was getting ready for his life to come. That was the point.

I never talked to him. There was nothing I could say. He was learning in front of my eyes what I had learned years before, at other hands, under other circumstances. But I never forgot him.

Boot camp is what in Anthropology we call a liminal experience, one that tears down an old identity in order to build a new one. The folks at boot camp are really good at this, even in mild boot camps like the one I experienced at the San Diego Naval Training Center. We could see the real thing across the fence at the Marine boot camp, and we thanked God every day that we weren’t Marines. While I was there, a Marine recruit who could no longer take the daily abuse ran off and stowed away on a jet liner at the civilian airport just over the fence. Hours later the jet landed at his home town on the east coast and he fell out of the wheel well, frozen, asphyxiated and dead. The Marines said good riddance. We worms (as Navy recruits are called) laughed. Learning to laugh at the death of others is part of the boot camp experience.

It was all choreographed indignation, play-acting inflicted onto a captive audience. They said that if we didn’t keep our barracks clean enough or our socks rolled tightly enough, the Trouble Shooters would come.

“You worms have been given socks to roll! That’s all we trust you with now! How can we trust you with nuclear bombs once you’re on an aircraft carrier if you can’t roll socks now!”  Every word was delivered at a shout.

Of course, the Trouble Shooters came. They always do. They came in the night, screaming in manufactured rage and tearing the barracks apart while we stood at attention in our shorts at the foot of each bed.

Near-naked, helpless, frightened into immobility, knowing that the only way to survive was to  let the insanity happen. Civilian identities dying; new, military identities growing.

The making of a Navyman. You could put it on a poster.