“Wine of Head-Spinning Strength”: Hilary Mantel’s “The Mirror & the Light”

The Mirror & the LightAbigail Nussbaum has already written about The Mirror & the Light, Hilary Mantel’s third and final Cromwell novel, in so circumspect a way as to render this post redundant. She has in the past been more of a fan of this series than me – I enjoyed Bring Up The Bodies  but find the way Mantel deals with historical context difficult to wash over – but her critical reading of this concluding volume is generous enough to encompass both its merits and its failings:

All of it is expertly turned, beautifully written, absolutely fascinating. But it also has the feel of marking time. Quite a lot happens in The Mirror and the Light, for all that one might go into it expecting it to be a mere period on Cromwell’s life. It’s 450 pages before Jane Seymour dies. 600 before Anne of Cleves shows her face. In between there are crises galore—Henry’s daughter Mary nearly talks herself onto the gallows through her refusal to acknowledge her father as the head of the church; the peasants’ army nearly reaches London, baying for Cromwell’s blood the entire time; the Poles and the Courtenays scheme while pretending loyalty to Henry and cooperation with Cromwell. But rather than come together into a crescendo, there’s a certain episodic feeling to it all.

This was my experience of the novel, too. Bring Up The Bodies remains for me the best of the trilogy because it is also the leanest, hemmed in both by the volumes around it but also the events and timelines they set in motion and bring to a close. Structure was forced upon Mantel in that intermediate novel, in other words, but in The Mirror & the Light she seems – just as Wolf Hall struggled at times to get going from a standing start – to be reluctant to reach the end. What results is a dilatory experience, and one in which – uniquely in this series – the historical material, Mantel’s undoubtedly deep and broad research, starts to show. We get a lot of this:

It was like killing a cripple; but Henry Tudor did it, so as not to lose the Spanish bride. With Warwick dead, his sister Margaret was in the hands of the king; he made her safe with marriage to a loyalist. “My grandmother wed her to Arthur Pole,” the king says. “I made her Countess of Salisbury.” [p. 99]

Reader, you don’t need to know this. The conceit is that Cromwell does – or rather, that he may. Cromwell’s challenge at all times is to know everything, map out all potentialities, in order to make up for his absence of position, standing and force. The novel thus drowns him slowly, piling incident upon incident until the deluge is too great even for him to withstand. Cromwell loses because he loses control. This is an effective explanation of his downfall – and at the present time a compelling depiction of a society so beset that radical change and personal destruction is inevitable. But the novel, too, loses control.

February, the king sends Philip Hoby into France. Hoby is a gentleman of the privy chamber: a gospeller, good-looking and keen, and well-briefed by himself, the Lord Privy Seal. The king thinks he has a chance of Madame de Longueville, despite the King of Scots’ claims that they are affianced. But there is no harm in looking at her sister, Louise. There is another sister, Renée, who they say is bound for a covent. [p. 534]

It goes on and on. There are walk-on parts for every vaguely famous Henrician notable, and many more besides; the cast of principal characters grows as Cromwell’s own star wanes; the plots become, again no doubt deliberately, impossible to contain. In an episode-long Start The Week interview to mark publication of this novel, the BBC’s Andrew Marr interviewed Mantel as if she were not a novelist but a historian, asking questions of motivation and meaning, interpretation and incident, that might have been better directed towards Diarmaid MacCulloch. But what was fascinating is that Mantel could answer them as if she were a historian, too. The Mirror & the Light, with its compendious qualities and apparent need to encompass not just its own story but all the ones that might have happened instead or did happen to one side of it, betrays this shift in her style.

In another way, though, I was reminded most keenly of fantasy as I read this novel. The Mirror & the Light shares little with George R.R. Martin’s A Song of Ice and Fire series, and in one respect they are particularly alike: their scope. Both series take in a huge number of characters, each with their own agendas and desires, and both range across a number of years and a complex sequences of world-defining events. Where Martin conveys these via multiple perspectives, the defining quality of Mantel’s series is its fixation on only one; her literary achievement in creating a convincing consciousness out of this choice is of course these novels’ crowning glory, and what elevates them to the presumed pantheon of early twenty-first-century greatness. But A Song of Ice and Fire in fact balances its many plotlines and coincidences, vignettes and cameos, with more finesse. Much in Martin happens off-screen, imparted by rumour or letter; so, too, in Mantel. Much proves to be irrelevant or tangential, as in Mantel. And much of Martin’s narrative, too, cannot possibly be held in the reader’s mind constantly and at all times – or even requires itself to be. In Mantel, this becomes wearying, even over the course of a single instalment; in Martin, it often does not.

Perhaps this is because Martin’s popular fiction includes the sort of signposting or summarising – the telling and the showing – that literary fiction eschews. Mantel’s novels are Henrician courts in miniature – difficult to navigate, impossible to unravel, both compelling and claustrophobic. “That is how the enemy is hoisted, flying into the air while his horse carries on without him,” we read of a joust. “You hardly hear him hit the ground because the courtiers are yelling like drunks at a bear-baiting” [p. 790]. The noise, in other words, is part of the experience; and it’s meant to be distracting. The telling is secondary to the effect.

How much you get on with this novel will depend a great deal on how much you mind its approach. For me, the hyper-granular world-building feels both overwhelming and unconnected to the novel’s real project – to create in Cromwell a convincingly modern personality, a character we can relate to even as the world through which he moves is alien and strange. Given these novels are so loved by so many, I’m open – as I was back in 2009 – to the idea that this is my failing not the novel’s. Another of this year’s Women’s Prize shortlistees, Bernardino Evaristo’s Girl, Woman, Other is also a garlanded novel I admire but cannot love – and in which I don’t quite see the transcendental virtues others can perceive.

As The Mirror & the Light expands ever outwards across its remarkable length (and we should pause here to marvel at Mantel’s ability to stretch her novel across this sort of page-count without ever once making a prosodic slip), it only becomes more and more itself. And it is too late for this trilogy, as it becomes too late for poor old Thomas Cromwell, to win your allegiance if it has not already.

Miners as Radicals: Scattered Thoughts

A force of corporatism lectures some radicals.
A force of corporatism lectures some radicals.

In The Guardian today, Seumas Milne writes about the enduring relevance of the British miners’ strike, which began 25 years ago today and which he calls “a social and political tipping point that has had no real parallel anywhere else in the world.” Milne may or may not be correct in his assertion that the strike represented a major battle in the war to impose the unregulated markets which have recently collapsed; what interested me, though, was the appearance in his piece of that common meme of the eternal radical.

It’s a meme which forms the backbone of the novel Q, which I recently read after some years of meaning to get around to it. Part of both the Luther Blissett phenonemon and a product of the Wu Ming Foundation, Q is a novel steeped in the culture of radicalism which refashions the Reformation, and particularly its Anabaptist elements, into a form of cultural and social protest. It concludes as one might expect of such a novel: “I smile. No plan can take everything into account. Other people will raise their heads, others will desert. Time will go on spreading victory and defeat among those who pursue the struggle.” The narrator never receives a name, and is buffeted from one revolutionary moment to the next. He stands for this current of radicalism, this eternal resistance to the forces of corporatism.

As this summary might suggest, Q is a forced and didactic novel, and it often fails to differentiate between one moment, between one revolutionary, and the next. Perhaps this is the point; certainly I have some sympathy with what Stewart Home about Q being an anti-novel (much of what else he says is rubbish). This doesn’t make the novel clever, however, merely bold, and for my money its analysis of radicals and their trajectories is far less eloquent than that in David Edgar’s duology, Continental Divide, which remains the best dramatisation of America’s ‘culture wars’ and focusses on the maturing experience of 60s and 70s activists on both sides of the political fence.

“You don’t start where people are,” says one character in Mothers Against, the first of those two plays and the one focusing on the right. Continental Divide, with its emphasis on style and finesse, is self-evidently about what happens when the radicalism gets burned out of you; Q, embodying its theme in its tricksy and not entirely successful form, is about keeping the flame alight regardless of where everyone else ends up. Both have something to say to Seumas Milne’s article. When he says the strike “raised the alternative of a different Britain from the greed and individualism of the Thatcher years, rooted in solidarity and collective action,” he frames the strike as an entry in the history of radicalism, a beacon along the way for all those who hope at one point or another that life does not have to be lived as we are told it must be. “We have begun the struggle,” says Q‘s , “and will see it to its conclusion.”