I just read the new translation of The Snail On The Slope. I'll keep my old review and add this new one. It's been so long since I read the old one I really can't compare them. The new translation had a nice flow to the writing. I enjoyed it once again. The new edition has a wonderful afterword from Boris Strugatsky. I discovered my interpretations weren't even close to what the authors intended. I also found out I am not alone in that. I very much liked finding out their intentions and a more detailed history of its publication and the barriers they fadein getting it to readers. This is a great book. Someday I want to reread this and read the afterword first. This is definitely one of those books that has more to give on each rereading.
This review will be a bit fun. I wrote it for a Soviet Russia history class in August 1983. I'm happy to say my writing has improved a great deal since then. I transposed it to my laptop computer from the original manual typewritten pages. There were a lot of errors in it, but I've left it mostly uncorrected. There are spoilers, so you may want to skip it. Join me and step into my time machine...
The Snail on the Slope is the best novel I have read in years, possibly ever. I didn’t come to that conclusion immediately upon finishing it. I made the discovery only after I tried to break it down into manageable pieces for my essay. Unfortunately for my essay, I couldn’t do this. The events, people and symbols in this novel are so well linked that to break them up into singular happenings is almost impossible. I found that when I tried to make quotations from the novel I had to use three or four pages at a time. It became obvious, to start at the beginning, as I wanted, would be to rewrite all 222 pages of The Snail on the Slope. So, instead, I must start at the end where all the symbols have developed and all the characters’ decisions have been made.
Before I begin, though, it is important to understand who the authors, Boris and Arkady Strugatsky are and why this novel is important. The Strugatsky brothers are known as the most skilled and most popular science fiction writers in the Soviet Union. Together, they have been weaving tales since the late 1950s. Hidden by a veil created with science fiction, they have the opportunity to criticize the Soviet government and express ideas more freely than they would be able to otherwise. Unfortunately, the veil was not opaque enough to hide the bold ideas and outspokenness found in The Snail on the Slope. Though its two parts, the story of Pepper and the tale of Kandid, were published separately and in two different magazines, their impact was still strong enough to earn the Strugatskys the disfavor of the Soviet government. The two parts are artfully woven together in the English edition and should never have been separated. 1
The Snail on the Slope tells of many things at once, symbolically. Pepper has always been fascinated by the forest, which dominates his world. The forest symbolizes Pepper’s search for true knowledge and understanding. Kandid also searches for knowledge. His search is similar, but he wants to see the city. This is also a search for his past, though, at the time, he doesn’t know it. Kandid had originally lived in the city, but has no memory of his early life. The knowledge they search for is not just for themselves, but also for the world in which they live. In Pepper’s case it is the city, with its insane, overcomplicated government. For Kandid, it is the rural village of simple superstitious farmers, who fear the city as well as the forest that comes between them. Both characters’ destinations take them take them to the forest from opposite directions and it seems that if they went far enough, they should meet somewhere in the middle. This possible meeting, which is barely given a chance, is symbolic of the possible compromise between refusing to give in to a societal norm which seems wrong, as with Kandid, and resigning oneself to becoming apart of the societal mechanism as Pepper does. The novel deals with how government can be blind to the needs of people like Pepper and Kandid and sometimes forces them to bend to its needs. Here the forest symbolizes the possibility of another compromise, of a nonexistent government that would meet the needs of the individual, as well as the majority. As that symbol, the forest is never completely described or understood, nor is its relationship to the city or the rural village completely defined.
The Snail on the Slope is a tale of the search for self, an understanding of the world in which one lives and how the two are related.
The world which Pepper must learn to understand is complex and confusing. Most of what occurs is nonsense, so Pepper’s task is that much harder. The propaganda is spread by telephone. Everyone has his own phone except Pepper. When the announcement goes on and it is time to listen, Pepper engages in a frantic search for a free line. He finds one only to find that he can’t understand what the director is trying to say. Citizens are meant to determine the meaning themselves and his friend Kim explains many methods of deciphering the jumbled words. This can be compared to Soviet newspapers, which upon close examination can often seem nonsensical. 2
Pepper’s next encounter with the nebulous director is the description he gets of the man. He is to see the director, and so asks his friends what the director looks like. He gets many conflicting answers. The director is then symbolic of a faceless, mindless government which no one understands completely. Its workings are a mystery, yet everyone thinks he has a clear understanding, that everyone else is confused. 3
Pepper’s third and final encounter with the director is just as confusing as the first two. This time he is to meet the man, and so waits with many others to see him. Finally the receptionist calls his name and he is led into another room. A man greets him there and quizzes him on his name and background. They speak to each other, Pepper politely agreeing with everything the man says. The conversation turns to art, specifically the painting, a copy, on the wall. Here is an excerpt of the conversation which explains the government policy concerning art.
“Where exactly is the original?” asked Pepper politely.
The director smiled.
“The original, naturally has been destroyed as a work of art, not permitting ambiguous interpretation. The first and second copies were also destroyed as a precautionary measure.”4
The destruction of the original and the two copies takes all individuality and originality out of the painting, leaving it meaningless. And it turns out the man Pepper speaks to is a stand-in also, not the director, but his personnel officer. Pepper never actually meets the director, leaving him as nebulous and meaningless as the painting.
After he speaks with the personnel officer, Pepper is taken to a transport which is supposed to take him home. Instead, it takes him to where he really wants to go, the forest. Seeing something sought after for so long can only be an anticlimax, and so it is for Pepper. His first glimpse of the forest makes him realize that he has been searching for the wrong thing. He doesn’t understand the forest or what makes it so important. He realizes,
“To see and not understand, the same as making it up. I’m living in a world that someone has thought up without bothering to tell me or maybe even himself. A yearning for understanding—that is my sickness.” 5
Pepper takes this realization and uses it later, becoming the director. Then he is the one making it up, possibly not even understanding it himself.
As I stated before, Kandid never truly understands or accepts his world. He begins his quest believing he wishes to visit the city only out of boredom with his own people, who are simple farmers. They tell him he should forget his ideas of seeing the city and just go to a neighboring village. He decides to go; his wife, Nava, tagging along. Both Nava and Kandid were originally strangers to the farmland, and seem a little strange to the farmers. They are tolerated, sometimes even liked, but no one minds too much that they are leaving.6
In the forest Nava and Kandid meet dangers like bandits 7 and the elusive deadlings, nonliving machine-like people that rob the farm villages of women. It turns out that the deadlings are actually in rapport with women and have been stealing them so they have masters to serve. Nava was one of those women before she lost her memory and appeared in the village. She stays with her people and the deadlings, leaving Kandid to return home sorrowfully alone.8
Kandid never reaches the city. Instead he finds his past before he gets there. The discovery of a scalpel triggers his memory of his early life in the city. He’d worked for the director studying the forest. Realizing he no longer belongs in the city, he returns home to the small farming village near the woods.9
The scalpel becomes important, not just because it is a sample of advanced city technology, but als because it can be used as a weapon. It serrves Kandid as a killing device against the deadlings. Thus Kandid becomes the protector of the village, saving the women from abduction and the unknown harm that might befall them in the forest. Kandid becomes nether and outcast nor a welcome member of his community. He is feared for the technology he brings that no farmer can understand and revered for the service he renders with that technology.10
Unknown to the simple-folk, Kandid, is also fighting against the accession, a plot by the women and deadlings to spread the forest over the entire world. Kandid does not accept the new way.
Kandid, forced to live with the simple-folk and to fight the accession never really accepts the reality of the world around him as Pepper does. He never compromises himself to the government. Thus we see the two sides of the coin, “accommodation and refusal.”11
The forest is obviously a major symbol throughout the novel. It is never completely defined as one thing, though. For Kandid, it seems to symbolize a government like that of the Soviet Union trying to spread as far as possible. For Pepper it symbolizes his search for understanding and assumes a nebulous answer, that reality is only as you see it in your head. If you are the director, the reality may encompass the entire city. Whether you understand it makes little difference. Its combined symbol is that of a government which not only serves the majority, but also serves the individual. This could be the utopian dream sought after by Marx. Yet, like the Marxist utopia, it is never defined or described completely.
NOTES
1. Suvin, Darko, Introduction: The Snail on the Slope (New York, N.Y.: Bantam 1980) p. 1-19
2. Strugatsky, Boris and Arkady, : The Snail on the Slope (New York, N.Y.: Bantam 1980) p. 80-84
3. Ibid p. 87-88
4. Ibid p. 111
5. Ibid p. 134
6. Ibid p. 90-96
7. Ibid p. 97-104
8. Ibid p. 175-182
9. Ibid p. 183-187
10. Ibid p. 234-243
11. Suvin, p. 13
BIBLIOGRAPHY
Strugatsky, Boris and Arkady. : The Snail on the Slope (New York, N.Y.; Bantam 1980)