Dense (even at almost 600 pages) and thoughtful, Palmer finishes the series with a conflict and resolution undergirded with an academicians homage to Classics, Enlightenment thought, and the power of Literature to guide our path forward. Underlying the conflict is our Hobbesian human nature towards friction and cruelty. Underlying the resolution is moral development and compassion made possible through theology.
There are lots of really interesting ideas in this series. After finishing this book, I feel similarly to how I felt after finishing Liu's Three Body Problem series: the ideas were phenomenally imaginative and thoughtful but as a novel this really falls apart. Palmer spent three imaginative and dense books constructing an elaborate and detailed global society and political structure on the brink of world war, and this fourth book needs to carry out that war and resolve all of the flaws that led to it. That means that quite a lot needs to happen in this single book. And to get through it all, quite a lot of the book is impersonal, abstract, or retrospective summary of events. Mycroft's voice, so fascinating in his madness and dramatic Grecian interpretations when describing his own personal experiences, becomes histrionic in this book when describing events he has little direct part in. And unfortunately the level of drama imputed by Palmer in the deaths of characters, I never felt. It's hard to feel any sorrow at the willful death of the 9th anonymous, whom we never properly meet or see interacting with others in a meaningfully human way. A few dramatically intoned lines (from the mouth of 9A himself no less) about some close relationship with Su Hyeon the censor don't actually illustrate a real emotional bond between the two or make me feel invested in 9A. Similarly, the litany of characters at the end of the book that you find out died during the war mean almost nothing - it's hard to remember who those characters were or what their importance was (much less feel saddened by their death) when they were only ever given 5-10 sentences each across the entire series. Cornel Mason's death, by contrast, actually feels earnedly dramatic - in keeping with the character developed over 3 books, he stubbornly persists in claiming something he claims as his own to the point of getting himself killed in an avoidable situation.
This is one of Palmer's central themes, that even hundreds of years beyond our modern 2022, humans maintain the same character flaws and capacity for reckless, stubborn, possessive rage as the Greeks and Romans millennia past. And this is one of several interesting and astute themes Palmer brings to Sci Fi. I misdoubt that world leaders would be so hot-bloodedly dramatic as our recordings of Greek heroes, but we could easily attribute this to our unreliable narrator, the mad, faithful Mycroft Canner. Regardless, although Palmer spent 3 books constructing fairly plausible geopolitical and social impetuses for the outbreak of war, its execution and organization are driven by emotions and animal instincts of the world leaders no different from those of the Greeks or even our non-human primate ancestors. And the really beautifully optimistic bent of the book is evinced at the end, when Mycroft, our murderous narrative guide - who was broken by his own deeds but not so broken as to be incapable of further murder - holds a sword to the neck of Faust, the antagonist who made the metaphorical deal with the utilitarian devil to minimize the casualties of the war. Mycroft, and indeed even I the reader, felt a deep outrage at Faust's suggestion that he and his Gordion Hive should be let to escape the public knowledge of their puppeteering of the war, that they should escape personal or collective responsibility b/c they could thereby better aid in the rebuilding of the world and reduce the total number of deaths and suffering. Mycroft is so outraged at this suggestion that he comes close to cutting Faust's throat, and indeed some part of me wants him to. But Palmer correctly points out that this is vengeance seeking, not justice seeking, that if we care about creating more justice in the world overall then a more fitting punishment is Mycroft's: to be set to employ one's unique talents for the betterment of all until death, no longer able to work for one's own gains. And Palmer implies that humans, still bloodthirsty and capable of starting a war in the mid 2400's, have at least improved morally to the point where they can execute the war less lethally (only 1.8 million dead in a world war on a planet with 10 billion) and construct a peace more readily.
The whole throughline of these books seems to be that humans are capable of moral development, though we (as we are all collectively represented in Mycroft) are capable of great violence and frequently misdoubt our moral worth or our ability to reform ourselves. We have some notion that there will be a utopic future free of strife or suffering. But, though we may develop technologies to traverse the planet in 3 hours and feed every person to bursting while maintaining a healthy ecology, we will still be humans and there will still be disagreements and politics. The only way to asymptotically approach utopia is to change what it means to be human, to make ourselves kinder towards each other and towards others. And this is a process that we are undergoing now in the real world, and which hasn't ended in Palmers imagined 2450's. In fact her society has boxed itself into some blind corners, no longer allowing discussions of gender or religion b/c they resulted in so much conflict in the past, thinking this makes them more peaceful when really it stifles society and individual expression of what has been a fundamental aspect of the human experience so far in history. There will be missteps and backward steps, but if we are hopeful and earnest about becoming better, as a society and a species we can improve ourselves.
This brings us to JEDD Mason: the underlying motivator for our entire species' development. JEDD is a capital G God from another universe, discovered by the God of our universe and brought into a body on Earth so that these two infinite but separate beings might have a way of communicating - us. This Great Conversation, it turns out, is the whole reason for humanity and Earth. Throughtout the first three books it's unclear what our God is trying to communicate to the much kinder God embodying JEDD Mason - who (in his home universe in constant but delayed contact with his ship of flesh on Earth) never invented distance to separate individually minded beings. Rather he is everything and all things are (knowingly) him (much like a Stoic perspective on the metaphysics of our universe). So we see with this infinitely kind and compassionate JEDD, who knew nothing outside of himself until our God opened a line of communication via a human body on Earth, the seeming cruelty of our own universe, characterized as it is by entropy, distance's separation of loving individuals, and inevitable death. And when we learn Mycroft's theory that our God created humanity for the sake of communicating with his Visitor, it seems monstrously cruel to have created life and imposed so much suffering on it purely to communicate a sentence to another being. But at the end of the fourth book, we come to see that our God made us in his image, not cruel ourselves for cruelty's sake, but outreaching and desirous of company. The difficulties of our world harden us to the challenges of reaching out through the void for new worlds, to encounter new beings beyond ourselves, as our God did in reaching his Visitor. In addition to being a four book long thesis on continuous moral evolution of humanity, the series is also a theodicy based on space travel. Palmer posits that the cruelties of our human lives and the random suffering imposed on us is necessary to goad us into reaching beyond our garden planet and hardening us to the trials such an endeavor entails - that if we lived in a truly Edenic world we would never reach beyond ourselves and come to know other worlds and species. Our God, who encompasses our universe and grew up blind to any others, still strove to make contact with others beyond himself. In Their kindness, They gave us stars They never had to inspire us and towards which we could aspire. And when the Visitor, so different from Them in every way, self-contained and self-content, was horrified by the struggles of humanity (even the mild ones of the 2400's), God adjusted his plan and sent us a miracle in the form of Bridger, who gave us the tools to overcome death and distance. God did this to appease Their Visitor, and make our way to the stars easier. And thenceforward, humans would be able to summon the discontented and restless dead back to life, not to live a full life again but at least to toil under the sun preparing worlds for human settlement (drawing heavily from Achilles' words to Odysseus).
This was all an interesting line of thinking, but falls pretty flat for me as a serious theodicy. This resurrection offered as a late consolation doesn't strike me as obviating the suffering of those untold masses of humans who died cruelly. Nor does a colonization of the stars or communion with other species seem to justify the massive cruelty of nature to humans and non-humans alike. There's nothing inherently superior about this extraterrestrial human empire (and it is explicitly empire) as a form of social-spatial organization. Our narrator and focal characters are clearly biased towards the outpath Utopia pursues, and so is Palmer. She offers a fair shake to the inpath, giving Gordion noble motives and equal consideration to their final goal. Though in truth, she spent little time exploring what that path actually looked like. In the end, the justification for that outpath seems to be an article of faith, perhaps one heavily influenced by some Romantic-Enlightenment values, but still a leap of faith.
The contrast she offers between the outbranch and inbranch path, human expansion into space or into the universes internal to each of us, as represented by Utopia and Gordion, is a highly intriguing one. But I can't believe that these two are mutually exclusive. Palmer has no trouble envisioning a whole subset of the human population devoted to ceaseless striving for excellence, but she doesn't expect a subset of the population would still pursue space exploration for its own sake, regardless of the forgone comforts of home? It seems to me that there's something as innate in humans as the terrible drive to violence, and that's a drive to disperse and explore. There will always be humans who are restless and dissatisfied with the status quo or the comfortable homeostasis of our quotidian society. At the same time I don't think that the majority of humans actually want to explore their inner depths either. I think most people are content to simply live their lives in the macro-world, as humans have for millennia (but w/ more tech to keep us comfortable).
It was frustrating that the solutions to the societal/political problems that Palmer spent three books building are issued in summary fiats in the last ~20 pages of the book by a deus ab alia univerusm. This is pretty unsatisfying from a novelistic perspective, but it is in keeping with Palmer's broader aims for the book, which is to explore theology using Enlightenment values and Classical trappings in a sci-fi setting. Ultimately, in issues of faith (as Mycroft says at some point in this series about Bridger), one accepts answers from an external source.
But honestly it does feel like Palmer, as an academic Classicist, became over-enthusiastic about the Classical trappings (which I say as someone who studied Classics in undergrad and is broadly interested in these things). The rehashing of the Odyssey and Mycroft's transformation, the alignment of the war to the axis of the Illiad, it all felt unnecessary and at times forced. Instead of this interesting world Palmer built following its own course, it slid into the historic-literary groove of one of our oldest stories of war. And of course this was the point - to underscore the deep natural tendencies of human nature. It felt heavy-handed to me, Palmer forcing the narrative to follow the Classics she clearly loves. But that's the book she clearly wanted to write - tying Classics to human nature and showing that human nature is bellicose and resistant to change, not impossible but slow and requiring great concerted effort (and perhaps only possible by divine intervention). This was a more ambitious literary sci-fi than most other things I can think of, and impressive for it. I think it didn't really come together into a beautiful conclusion, and it was easier to ignore the novelistic shortcomings when the ideas were building, interweaving so many eras of history and culture and philosophy. And the conflict between inner and outer was an interesting one, putting parties with truly noble motives in opposition to each other in a convincing way. But it was still an interesting series that posed Great Questions and proffered intriguing answers.
There's plenty more to say about this series and to dig into, but not enough time alas.