There is a kind of fantasy novel that arrives disguised as spectacle – cannonsmoke and salt spray, empires and insurgents, monsters the size of weather – and then, once you have given it your attention, begins to behave like something else entirely: a meditation on administration, belief, and the terrifying ease with which a society can persuade itself that cruelty is merely procedure. “Steel Gods” is that kind of book. It has the outward velocity of a naval campaign and the inward gravity of a theological argument, and it is hard to think of another recent epic that marries its page-turning appetite to such stern philosophical intent.
Swan’s world is not simply built; it is managed. The reader moves through an ecosystem of treaties and fleets, ecclesiastical hierarchies and mercantile appetites, magical doctrines and the moral loopholes they enable. Nations posture and bargain; churches refine their liturgies like weapons; “certainty” is sold as a civic virtue and “chaos” as the name of evil. This is fantasy that understands, with an almost sociological chill, that the real engine of history is not the sword but the committee – and that the committee will happily borrow the sword when it needs to.
The novel’s central anxieties are announced early and kept in view: who gets to define salvation, what power looks like when it can launder itself through ritual, and how quickly a civilization will embrace metaphysical disaster if the paperwork is convincing enough. These are large, unglamorous questions, and Swan has the confidence to keep them unglamorous. He does not romanticize faith or sneer at it. Instead he stages faith as a human technology – consoling, coercive, sincere, cynical, and, in the wrong hands, catastrophically scalable.
If the book sometimes feels like it is dragging its chain-mail through the corridors of a chancery, that is part of its effect. In Swan’s imagination, apocalypse is not a comet streaking toward a hillside. It is a multi-step process. It is a meeting in a hospital chamber. It is a conversation about the “precise nature of the sacrament.” It is a man deciding, between sips of water and opiates, that he will “seize the organs of government” and call the public blood ceremony something respectable. There is a particular horror in watching a villain with an injured hand and a splitting skull still think in bullet points.
Lamprecht von Oldenburg – or the fractured, avataric version of him that haunts the book’s later movements – is not a charmer. He is worse. He is managerial. He is petulant in the way of people who believe the world owes them compliance. His obscenity is not merely personal; it is systemic, expressed as an entitlement to rearrange institutions around his appetites. He is the kind of tyrant who does not only want obedience – he wants consecration. He wants the state to mirror his interior life so perfectly that even morality becomes a logistical detail.
And yet Swan’s novel is not only, or even primarily, his villain’s showcase. The book’s emotional center is more dispersed, carried by characters who move through catastrophe with varying degrees of agency and astonishment: Renata Rainer, diplomat in the most literal sense, navigating a war that is also an argument about metaphysics; Jason Laine, a naval captain whose competence becomes a kind of secular prayer; the onmyoji Kaito Kuroda, conduit and cost; Sina and the wounded Stygion polity, forced into the humiliating realization that even ancient fortresses can be outmoded overnight. Around them move thralls and vacants, politicized bodies made into ammunition – and Swan is careful, in his bleakest passages, never to let the reader forget that the great moral crisis of the book is what happens when personhood becomes a resource.
The climactic sequence at Maka – the Jade Sea churning with men-o’-war, mind-rotted soldiers, Stygion defenders, and the horrific improvisation of underwater explosives – is the sort of set piece that many fantasy writers attempt and few sustain. Swan sustains it not only through choreography, though the choreography is superb, but through consequence. Every explosion changes the strategic field. Every magical intervention has a cost. Even the language of command – shouted, signed, telepathically blasted – becomes part of the novel’s argument about what it means to direct human life at scale.
When the breach opens in the roof of Maka and the contingency awakens – I’Vakatawa, the slumbering guardian of the Eye of the Sea – the moment lands with genuine mythic awe. But Swan immediately complicates awe with dread: the guardian itself must be warded, or it can become the instrument of the very catastrophe it exists to prevent. Safeguards, the novel suggests, are never neutral. A system designed to protect can be turned, with enough pressure, into a system designed to destroy. It is an insight that resonates uncomfortably in a world where our own “contingencies” – political, technological, epidemiological – often reveal their sharp edges only when activated.
The leviathan battle that follows could have been mere spectacle, a flex of imaginative musculature. Instead it reads like an indictment of hubris. The kraken is not evil in the moral sense; it is vacant, turned by forces that outrun intention. Stygio’s arrival, too, is not the clean comfort of deus ex machina but the exhausted appearance of a power that is both necessary and destabilizing. Even divinity here is subject to logistics: bodies hauled onto beaches, lungs forced to relearn breath, fleets reduced to salvage. Swan is unusually attentive to the aftermath of myth – to the paperwork, the burning piles of dead, the lack of a “formal command structure,” the way survival immediately becomes administration.
If all of this sounds severe, it is. But the novel is also funny in a harsh, human way. Laine’s vocabulary of blasphemy is a kind of music, the sailor’s liturgy of complaint. Characters swear not to relieve tension but to acknowledge it – language as ballast. Swan’s humor is rarely cute and never winking. It is the humor of people trying to remain themselves in circumstances designed to erase them.
The book’s prose suits its ambitions. It is richly textured without becoming florid, and it has a gift for the tactile: the sting of spray, the press of depth, the creak of ships, the wet nightmare of the “Temple of the Divine Mouth.” Swan’s sentences often carry the weight of a world that is, by design, overcrowded with meaning – political meaning, theological meaning, bodily meaning. He trusts the reader to keep up, and he does not soften his metaphysical vocabulary for accessibility. There are times when this density becomes a kind of drag, especially when multiple factions and doctrines converge in rapid sequence, but it also creates the novel’s distinctive authority. The reader is not being told a story by an entertainer; the reader is being briefed by a historian of an invented catastrophe.
What makes “Steel Gods” feel particularly contemporary is not a one-to-one allegory but a set of shared pressures. Swan’s empires are obsessed with stability, and their obsession has a familiar ring. “Certainty,” as one regent puts it, is safety, taxes, temple attendance, permitted speech – a definition that is less comforting than it sounds, because it frames civic life as a series of transactions overseen by institutions that reserve the right to redefine “undue reprisal.” Chaos becomes a moral category used to justify control. Public health becomes a metaphor for political purity. War is treated not only as violence but as contagion. Even the language of “consumption” – blood as sacrament, flesh as symbol – echoes the way modern politics so often turns the body into a battleground for meaning.
The novel also understands, with grim clarity, the seductions of emergency. Once the world is on fire, almost anything can be framed as necessary. In Swan’s hands, catastrophe is not merely what happens to characters – it is what characters learn to use. That feels relevant in an era when crises pile upon crises and every institution insists it alone can manage the fallout, so long as you hand it a little more authority, a little more privacy, a little more time.
For readers looking to place Swan’s achievement among peers, the kinships are suggestive. There is something of “The Traitor Baru Cormorant” in the way institutions are treated as predatory organisms, something of “The First Law” in the refusal of moral comfort, something of “The Black Company” in the grime and fatalism of soldiers doing their jobs at the edge of comprehension. The nautical terror and baroque strangeness may remind some of “The Scar,” while the looming metaphysical architecture – the sense that reality has seams and those seams can be pried open – nods toward the ambitious cosmologies of “Malazan Book of the Fallen.” Yet Swan’s voice remains his own: more legalistic than many of these, more interested in the machinery of legitimacy. If other fantasies ask who wins the throne, “Steel Gods” asks what the throne does to everyone who believes in it.
Still, the book is not perfect, and its imperfections are, in a way, the price of its seriousness. The novel can be emotionally cool. Swan is so adept at handling systems that some characters occasionally feel like emissaries of ideas rather than fully unpredictable people. Renata, for all her vivid fear and courage, sometimes functions as the reader’s witness rather than as a figure whose interior life surprises us. Von Oldenburg’s mind is rendered with lurid intensity, but that very intensity can flatten him into an embodiment of appetites – repellent, fascinating, but rarely tendered the kind of psychological nuance that might make him even more frightening. (Monsters are scariest when they are also plausible.) And in the late movements, when the narrative splinters outward – to the Fort at the End of Time, to chessboard interludes of cosmic observation, to the epilogue’s bleak couriered failure – some readers may feel the story’s momentum briefly dissipate into mythic tableau.
But these are not failures of craft so much as symptoms of ambition. Swan is doing something difficult: writing an epic that wants both to entertain and to condemn, to deliver the dopamine of battle while keeping the reader’s conscience awake. When the novel turns to its epilogue and lets a small creature – a red-faced godwit – become the bearer of tragic irony, it is not merely showing off a literary trick. It is underlining the book’s bleakest thesis: history is often determined by banal breakdowns. The message goes undelivered. The right person is already dead. The system is too loud to hear its own warning.
The final image of Olwin, the Spear, and Yelena’s gold-faced revelation is the kind of ending that reconfigures what came before. In a genre that often closes with restoration, Swan closes with escalation – not because he is addicted to sequel bait, but because his moral imagination does not permit easy closure. If the afterlife is real, why do we keep destroying one another? The epigraph asks the question plainly, and the narrative answers it with a kind of bitter tenderness: because certainty is profitable, because chaos is useful, because institutions are hungry, because people are afraid, because power loves the shape of ritual.
The highest praise one can give “Steel Gods” is that it leaves the reader not only impressed but implicated. It is an epic that refuses to be merely an escape hatch. It wants to be a mirror – warped, briny, full of monstrous silhouettes – held up to a civilization that keeps insisting it is rational even as it prepares, with careful spiritual preparations, to do something unforgivable.
For all its density, for all its occasional emotional remove, it is a major work – bristling with intelligence, saturated with dread, and written with the confidence of a novelist who believes fantasy can carry the full weight of the real. My rating: 89 out of 100.