The "In the Beginning" Lecture
Reventlo presents his thesis that humanity began in perfection and has declined. Language complexity, he argues, proves this: all evidence shows erosion from richness to poverty, never the reverse.
Professor Pioneer J. Reventlo delivers his annual "In the Beginning" lecture to the Prometheus Club at the West Science Students' Lounge. The lecture draws over a hundred attendees—unusual for a non-required, no-credit event—including many repeaters who return year after year despite (or because of) Reventlo's peculiar thesis.
Reventlo argues that humanity did not evolve from simplicity to complexity, but rather appeared suddenly "in high-styled and richly-gifted complexity" and has been declining ever since. He uses linguistic evidence: Chinese once had elaborate grammar that has eroded to monosyllables; Greek had eight hundred verb endings; primordial language had "more than fifty parts of speech" and "a common and popular vocabulary of several million words." The Cro-Magnon, he insists, was "king of the golden age"—taller, nobler, with bigger brains than modern humans.
The audience pushes back. Lucille Creighton, a professor of Historical Philology, admits all evidence supports Reventlo but argues they must reject his thesis anyway because "reason demands it." F. Cyclone Boniface notes that modern humans have actually surpassed Cro-Magnon in height and cranial capacity in recent decades. Adriana Thistle challenges Reventlo on artifacts: surely a hydrogen bomb is more sophisticated than a lance-head?
Through free association guided by Joseph Abramswell, Reventlo identifies his true goal: he wants to find and board a "time machine" that he believes exists as a natural feature—specifically, as an elliptical valley. Rosa Caprobianco recognizes the description: she was born in such a place, the "White Goat Illusion" valley in Calabria. The chapter ends with an assassination attempt: a fifty-kilogram lead weight falls from the catwalks, meant for Reventlo's skull but shattering only the artificial skull Catherine January made for him. Reventlo's "Cro-Magnon mind" warned him just in time.
Reventlo presents his thesis that humanity began in perfection and has declined. Language complexity, he argues, proves this: all evidence shows erosion from richness to poverty, never the reverse.
Reventlo celebrates Cro-Magnon as "the magnificence that was in the beginning." Cyclone Boniface counters that modern humans have now surpassed Cro-Magnon in both height and brain size.
The acrobatic couple tumble in, claiming they "think in post-alphabetical forms" and ride "that time cart all the time." They hint at forbidden knowledge: "There are people who say that we are in forfeit of our lives."
Abramswell guides Reventlo through free association. The time machine is not to be invented but found—it's an elliptical valley. The word "Games" attaches: ludi, agones, illusions. Rosa recognizes her birthplace.
A projected snake appears in Catherine's skull-sculpture throughout the lecture. At the climax, a fifty-kilogram lead weight falls from the catwalks. Reventlo's premonitory sense saves him—demonstrating the Cro-Magnon mind's "warning system."
"Though imposing, was very easy to forget." Speaks too slowly, as if "engraving all his words on stone." Holds the thesis that humanity began in perfection and has declined. Has a premonitory "warning system" that saves his life.
Center TriptychA "repeater" at Reventlo's lectures. Guides the free association that identifies the White Goat Valley. Has been "manipulating" Reventlo for years as "a pleasurable hobby," though he admits Reventlo has the better mind.
Center Triptych"Long and lean and freckled and pleasant." Plays second cornet in the faculty symphony. Claims "the world itself is just a sort of hobby of mine" and hints he's a prince "slumming around on this world."
Center TriptychBorn in the White Goat Illusion valley. Made of "Nicastro marble"—buff-colored with "fire-rose and carmine, and a tinge of deep olive-blue." A "statue-come-to-life" who has dug everywhere except her home valley.
Center Triptych"Stylish and French and thirty-one-year-old pretty." Admits all evidence supports Reventlo but argues they must reject his thesis anyway. Author of whimsical phonology books comparing kissing to linguistics.
Center Triptych"It is hard to believe that they are flesh and blood, the tricks they do that defy momentum." Claim to ride the time machine regularly. Hint that they are "in forfeit of our lives" for what they know.
AnomalousCreates skulls of people she loves and admires. Made the Cro-Magnon skull Reventlo holds throughout the lecture—which is actually a skull of Reventlo himself.
Right Triptych"Wind-blown look like a tumbleweed." Wants to be a Science Feature Writer: "Scientists are a bunch of cartoon characters, but we are the cartoonists." Challenges Reventlo on artifacts.
Right TriptychUses mathematics for gambling—and loses. Insists "if you are not a mathematician, then you have no business investigating anything." Skeptical of Reventlo but impressed by his survival instinct.
Right TriptychChallenges Reventlo early: "What have these old things to do with the new kindling of the Promethean Flame?" Asks whether the superior early men were "ancient astronauts."
Right Triptych"Fast and competent." Notes that modern humans have surpassed Cro-Magnon in height and cranial capacity. His first name is so embarrassing he prefers "F. Cyclone."
Right TriptychReventlo's thesis—that humanity began in perfection and has declined—is a theological anthropology dressed in scientific language. This is the doctrine of the Fall: humanity created in the imago Dei, endowed with preternatural gifts, then diminished through sin. The "Cro-Magnon" functions here as an Adam figure, and the decline is a secular retelling of Genesis 3.
Notably, Lucille Creighton's response mirrors the modern intellectual's relationship to Christianity: she admits all evidence supports Reventlo's thesis but insists they must reject it because "reason demands it"—even while acknowledging that "'practical' does not have any meaning at all now."
The club's motto—"Oh one more torch, and one still taller fire!"—invokes Prometheus, the Titan who stole fire from the gods for humanity. In Christian typology, Prometheus has been read both as a Christ-figure (suffering for humanity's benefit) and as a Luciferian rebel. The Prometheans seek humanity's "next great mutating"—a recovery of lost gifts that parallels both scientific aspiration and eschatological hope.
Reventlo's free association produces "valleys" as the shape of time travel—specifically, elliptical valleys named for "games" or "illusions." This anticipates the novel's central conceit: that certain places are thin membranes between times, and that entering them is dangerous. The White Goat Illusion valley's name itself suggests unreality, play, and deception—the Greek ludi and agones that Reventlo invokes.
We began in golden wealth, and we have come down to bare poverty.
— Pioneer J. Reventlo, summarizing his thesis
I must agree that all the real evidence points to your thesis, and that there is not a scrimp of it that points to the correct and accepted thesis. So I say that we must be practical about this and throw your ideas clear out of the store lest we be convinced.
— Lucille Creighton, on why evidence must be ignored
The world itself is just a sort of hobby of mine, and I may drop it at any time. I don't have to be here. I could be 'home', and I should be.
— Jeffery Wind, hinting at his otherworldly nature
We begin to learn a little bit too much about the time machine. There are people who say that we are in forfeit of our lives for the things that we have already ridden on.
— Curtis Bald, foreshadowing danger
The Cro-Magnon mind has a warning system. It has a premonitory sense of danger, and it has a trigger for lightning-fast evasive action to go along with it.
— Pioneer J. Reventlo, moments before demonstrating this
By morning, everyone has forgotten the significance of Reventlo's lecture—convinced by some force that the "Pioneer Reventlo Illusion" was meaningless. Yet three people—Arthur Ransom, Rosa Caprobianco, and Joseph Abramswell—decide to organize an expedition to the White Goat Valley anyway, treating it as a pleasant funded summer adventure even if they dismiss its deeper import.
Rosa reveals more about the White Goat Valley and its strange properties. She tells the legend of the San Carlo flautist who could blow notes that were preceded by their own resonances—effects that occurred before their causes. When he tried to withhold the note after its resonance had already sounded, "a great hand reached down" and forced him to play it, then broke his neck. The White Goat Valley has such notes of "preceding resonance," and people can be killed by them.
Meanwhile, five young Prometheans—Anabella Hilary, Raddigan Shrike, Dean Hayfield, Catherine January, and F. Cyclone Boniface—meet separately to discuss how to make the "mutational jump." Cyclone presents his theory of cheirognomy: that the lines of mummies' hands grow clearer the further back in time one goes, proving the original humans were more perfectly formed. Vivian and Curtis burst in, bleeding, claiming to possess all the evidence for Reventlo's thesis but being pursued by enemies. Then the Agassiz Memorial Chandelier—which something has been sawing through throughout their meeting—crashes down on their table. They escape only because Dean Hayfield recognizes the hypnotic influence trying to keep them seated.
The chapter ends with two revelations: the introduction of the Stoicheio (invisible beings who are "jealous of humans" and work to prevent humanity from finding its "hidden treasure"), and a meeting of three of them—1-212-1212, 12-121-212, and 12-12-12-12—who discuss how to stop the Reventlo group. The falling weight, they admit, is an old trick, but 12-12-12-12 will try it a third time. If that fails, they can always lead the expedition "stubbornly to go where we want them to go, and let them defiantly bully their way into the trap and the grave."
Everyone is "convinced that the 'Pioneer Reventlo Illusion' was of no importance at all"—yet three people decide to fund an expedition anyway. The Stoicheio's influence is already at work.
Rosa tells of notes that are preceded by their own resonances—effects before causes. The flautist who tried to withhold such a note had his neck broken by "a great hand." The White Goat Valley has such temporal anomalies.
Rosa argues that literacy carried past childhood is a "crutch" that inhibits prophetic function. Trepanning was performed to remove the "literacy nodule" from brains where it failed to wither. She plans to have her own nodule removed in Calabria.
Raddigan tells the parable of jumping over the wall: one person cannot do it alone, but twenty together can clear it. This is how the "mutational jump" works. Cyclone presents his cheirognomy evidence from mummies' hands.
The acrobats burst in claiming to possess "all the evidence" but being hunted. Vivian is bleeding real blood. They vanish as quickly as they came.
Something invisible has been sawing through the chandelier throughout the meeting. A "sixth person"—actually a Stoicheio—tries to keep them seated with hypnotic singing. Dean Hayfield breaks the spell just in time.
Three Stoicheio (1-212-1212, 12-121-212, 12-12-12-12) meet to discuss the Reventlo group, now among "the Ten Most Dangerous Groups to the Status of the World." They plan to lead the expedition into "the trap and the grave."
"A man with green fingers." Has a Scotch nose and Dutch mouth, eyes "the blue of the sky on June twenty-first." An oil painter who paints his own eyes obsessively. "Dishonest with money but with very few other things."
Center TriptychClaims to be of "the one thousandth generation of humanity"—eighteen thousand years of eldest sons and daughters. Plans to have her "literacy nodule" surgically removed. Made of Nicastro marble, a "statue-come-to-life."
Center TriptychCan cup a patient's head in his hands and "remove her head deftly and easily" for trilateral conversation. "A very large man, but of a remarkable lightness." Has been twenty-nine years old for seven years.
Center TriptychStudies mummies' hand-lines, which grow clearer the further back in time. Has been expelled from one university for "tampering with mummies." Lifted Stoicheio fingerprints from the statuette that nearly killed Reventlo.
Right Triptych"Into ghosts strongly." Still keeps a poltergeist from her childhood "as a young man will sometimes keep the teddy bear that was the companion of his childhood." Working on a composite image of the Stoicheio.
Right Triptych"I am always the sour one, the one who says that a thing can't be done." Yet he believes Prometheans must commit to the mutational jump. Tells the parable of jumping over the wall.
Right TriptychLemures who are "jealous of humans." They possessed the "sixth person" at the meeting. Three of them—1-212-1212, 12-121-212, 12-12-12-12—conspire against the expedition. "Their politics is 'Down With People!'"
Left TriptychRosa's thesis that literacy inhibits prophetic function and should be "returned" in adulthood echoes certain mystical traditions. The "literacy nodule" that must be surgically removed recalls both the practice of trepanning and the broader theme of kenosis—the emptying out required for spiritual receptivity. The destruction of the Neanderthals through "always writing on the rocks" inverts the usual narrative of literacy as civilizational advance.
This also connects to Catholic mystical traditions of docta ignorantia (learned ignorance) and the via negativa—the idea that knowledge can obstruct direct encounter with the divine.
The Stoicheio function as demons in the Christian sense: invisible beings who possess humans, cause confusion, and work against humanity's salvation. Their jealousy of humans echoes the traditional account of Satan's fall through envy. The "hidden treasure to which humans hold the deed" is the beatific vision, the inheritance that the demons seek to prevent humanity from claiming.
Arpad Arutinov's treatise explicitly frames this as spiritual warfare: "Awake, awake, we are being robbed of our property and souls!"
The legend of the flautist whose notes are preceded by their resonances introduces the novel's treatment of time as non-linear. This "defiance of all the laws of physics and cosmology and philosophy" anticipates the time stasis of the pavilion. The "great hand" that enforces causality when the flautist rebels suggests divine providence maintaining the order of creation—even paradoxical order.
The mind of Pioneer Reventlo is a mirror, and an echo wall, and a wishing well. We drop small tokens or symbol-coins into it, and we draw out whatever we wish.
— Arthur Ransom, on Reventlo's peculiar receptivity
There is, as you may not believe it, at least one note that under exotic conditions may be preceded in time by its own resonances. This is in defiance of all the laws of physics and cosmology and philosophy, that an effect should happen, by however slight an interval, before its cause.
— Rosa Caprobianco, on the temporal anomalies of the White Goat
Literacy carried over into adulthood has been a plague and danger to us all. That is what destroyed the Neanderthals, if you will remember. Always writing on the rocks.
— Rosa Caprobianco, on the "literacy nodule"
There was once a person who aspired to jump over a wall... 'I will have to find somebody to jump with me,' he said. 'Together we may be able to make the jump.'
— Raddigan Shrike, the parable of the mutational jump
There really is this treasure buried in a field, or in a cave or pleasure place, or in a grave. We will find it yet, and it will make us all rich forever.
— Arpad Arutinov, The Back Door of History
We can as easily go on full phase defense, and lead them stubbornly to go where we want them to go, and let them defiantly bully their way into the trap and the grave.
— 12-12-12-12, the Stoicheio strategy
Chapter Three presents the formal prospectus for the "Pioneer Reventlo Expedition and Excavation of Earth, Air, and Mind Sphere" as submitted to the university bursary board. The chapter is structured as a series of presentations by different expedition members, each making their case in their own distinctive voice—from Reventlo's visionary archaeology to Abramswell's "haunted air" methodology to Vivian Oldshoe's message written in persimmon jam on a priceless painting.
Arthur Ransom's prospectus openly admits they lack "strictly scientific evidence" but argues this is "one of the times when strict requirements be waived." Reventlo proposes excavating not just earth but air and "noosphere," digging out "the bones of the future as well as of past time." He mentions that Vivian and Curtis are being pursued to their deaths for guessing too close to the treasure. Abramswell confesses he hears voices from the "haunted air"—voices of persons dead for thousands of years, or perhaps unborn.
The most remarkable presentation is Vivian's "Handwriting on the Wall," written in jam over Groben's famous "White on White" painting. She claims to have flown "more than one hundred meters" that morning, and ominously notes that "the two bodies that will be discovered today" cannot really be hers and Curtis's. Jeffery Wind identifies one member of the bursary board as a Stoicheio named 12-121-212, warning that "we must move the Devil's Tail, for it is in the way where we intend to dig."
The seven board members—each colorfully described—unanimously pan the prospectus as "slush," "intellectually contemptible," and "the worst you have ever done, Arthur." Yet they approve it anyway: they need to spend money quickly to manufacture a funding crisis. The chapter ends with a skeptical commentary from H. H. Hughes of the Pentagram Group, who calls it a "Wild Goose Chase" and asks "What is wrong over there?"
Arthur Ransom submits the expedition application, openly admitting it lacks scientific evidence but pleading: "We don't want justice; we want mercy." He promises it will "return to you one hundred-fold."
Pioneer proposes excavating "time itself with spades and shovels," digging out bones of past, present, and future. He mentions Vivian and Curtis are being hunted to death for coming too close to the treasure.
Joseph confesses he hears exterior voices from the "haunted air"—real persons, some dead for thousands of years, some perhaps unborn. "Et in Calabria ego": he already hears voices from Calabria.
Vivian and Curtis burst into Abramswell's room. Vivian smashes his jar of persimmon jam and writes her presentation over Groben's priceless "White on White" painting. She claims to have flown 100 meters that morning.
Wind identifies one board member as a Stoicheio (12-121-212) and warns: "We must move the Devil's Tail, for it is in the way where we intend to dig." He cites Dante on the Devil's tail curling under Calabria.
Seven colorful board members unanimously condemn the prospectus—then approve it anyway. They need to spend money to manufacture a funding crisis. Which one is 12-121-212 remains unknown.
H. H. Hughes dismisses the expedition as a "Wild Goose Chase" and asks what has gone wrong with normally competent scientists. "Maybe, ten years from now, they will tell us over the gin what it was really all about."
Submits the prospectus knowing it's scientifically indefensible. "Vote for it, vote for it, vote for it!" Board member with "green fingers" who is "honest about all things in the world except money."
Center TriptychProposes excavating earth, air, and noosphere to dig out "the bones of the future as well as of past time." Believes the original written language had "magical effect" and "word-charms that worked."
Center TriptychConfesses he hears exterior voices—"real persons talking to me"—some dead thousands of years, some unborn. "I no longer believe in 'death'; mark that against me."
Center TriptychWrites her presentation in persimmon jam over a priceless painting. Claims to have flown 100 meters that morning. Predicts "two bodies will be discovered today" but insists they aren't really hers and Curtis's.
AnomalousIdentifies 12-121-212 on the bursary board. Warns they must "move the Devil's Tail" to dig in Calabria. "The scientific umbrella is too small by far, and it is mostly midgets who are huddling under it."
Center TriptychManufacturer of "Unethical Bowling Balls." Large, fat, jolly; "usually talked 'no' and voted 'yes'." Interested in direct apperception and whether mutational jumps are easier in Calabria.
Minor"A residual and care-taker member of one of the oldest and most obscure orders. Actually it was extinguished many centuries ago, but now it flames up in me again." Demands mathematical equations.
MinorDismisses the expedition as a "Wild Goose Chase." Notes that competent groups "do not suddenly become unhinged" and asks what has gone wrong.
ExternalRansom's plea—"There is treasure buried in this field"—directly quotes Matthew 13:44, Christ's parable of the kingdom of heaven. The expedition becomes a quest for the kingdom itself, the "pearl beyond price" that Ransom promises. The scientific prospectus is thus simultaneously a spiritual manifesto, and the board's approval (however cynical) becomes unwitting cooperation with providence.
Jeffery Wind's reference to Dante places the expedition in explicitly infernal geography. In the Inferno, Satan is frozen at the earth's center, and Dante and Virgil must climb down his body to emerge in the southern hemisphere. Wind's claim that "the Devil's Tail curls around under the hilly land of Calabria" suggests the expedition will literally disturb demonic territory—that the White Goat Valley sits atop or near the entrance to Hell.
Reventlo's claim that the original written language had "magical effect" and "word-charms that worked" echoes the Kabbalistic doctrine of the creative power of Hebrew letters. In this tradition, God created the world through language, and the original Adamic tongue retained some of that creative power. The "crumbling remains of old written Chaldee" that can still "transport and transmute physical objects" suggests fragments of Edenic power surviving in Semitic languages.
Abramswell's phrase parodies "Et in Arcadia ego"—the famous memento mori inscription meaning "Even in Arcadia, I (Death) exist." But Abramswell reverses it: he is already present in Calabria through his voices, and death has no meaning for him. "I no longer believe in 'death'" places him outside the normal human condition, already participating in the resurrection life.
We don't want justice; we want mercy. Approve this, and it shall return to you one hundred-fold. There is treasure buried in this field.
— Arthur Ransom, prospectus
We will excavate time itself with spades and shovels and trowels, but I am not sure if all of it will be past time. I believe that present and future time are also buried in the deep earths.
— Pioneer J. Reventlo, presentation
I no longer believe in 'death'; mark that against me.
— Joseph Abramswell, on hearing voices of the dead and unborn
I flew this morning, just about an hour ago. I flew for the distance of more than one hundred meters and to a height of about thirty meters... When you are flying, you are sometimes able to look down and see your own body below you.
— Vivian Oldshoe, the Handwriting on the Wall
I am now dealing with principalities and powers and such things that are not commonly found under the scientific umbrella. Gentlemen and ladies, I am telling you that the scientific umbrella is too small by far, and that it is mostly midgets who are huddling under it.
— Jeffery Wind, presentation
This is the heir. Come, let us kill him, and we shall have his inheritance.
— Vivian Oldshoe, quoting the Stoicheio's intention (from Matthew 21:38)
The expedition arrives in Calabria on the last day of May—though "the year, not then in doubt, is in doubt now because of a time anomaly." Fifteen people make the journey to Castello Capro in the Valley of the White Goat Illusion: the core team plus Leon Yuri, who is actually the Stoicheio 1-212-1212 in disguise. Some remember him being with them from Naples; others say he joined later.
The castle is perfect for their work: monks' cells for sleeping, great arcades for discussion, libraries, wine cellars. A ghostly servant named Perpetua brings them food—and Arthur Ransom, with his eye for financial advantage, immediately recognizes she is a ghost: "One does not pay for the service of one who is not in the state to be paid." Heavy equipment is lifted up the sheer cliff by a man and donkey using the "Forgotten Secret of the Ancients"—a telekinetic method that everyone understands while watching but immediately forgets.
The expedition discovers the pavilion, a pleasure-building that has stood "at least since Solomon was king" yet has "a temporary look about it." The majordomo Signor Vilicus warns them not to enter: "Good people do not go there. And such good people as do go there, they seldom come out alive." But they must visit it. Inside they find British and Scandinavian tourists, a weaving loom with a face emerging from the fabric, mummified effigies, and the "White Goat Document"—a covenant drawn up by the mummies when they were facing death.
The excavation begins in three strata: earth, "haunted air," and noosphere. Joseph Abramswell leads the haunted air work, summoning ghosts with electronic equipment. The most communicative is Cecelia Calca, a nineteenth-century ghost who explains the rules of her kind: ghosts sleep fifty years after death before walking; they can be from the past or future; future ghosts can be "obliterated completely" if details change in the present. Jeffery Wind ascends in a balloon to mine the noosphere, finding it begins just thirty meters up—the same height ghosts cannot exceed. Dorothy Blue-Ice asks the chapter's crucial question: "Is nobody alarmed that everything is going so easy? Does nobody of us know what an outrageous ambush and trap smells like?"
Fifteen expedition members reach Castello Capro on the last day of May. Leon Yuri (1-212-1212) infiltrates the group. Stephen Tall immediately recognizes something wrong: "The very air here is crooked. We are into 'hallucination country.'"
Perpetua and Marius serve the castle but cannot be paid—they are ghosts. Arthur Ransom verifies this by asking directly. The majordomo confirms: "There are many such in the area... Ghosts don't like cold weather."
Heavy equipment is lifted up the cliff by a man and donkey using telekinesis. Everyone understands it while watching—rope, gin-poles, donkey-powered treadmill are "concessions to common decency"—but forgets immediately after.
Catherine January and F. Cyclone Boniface decide to marry on arrival. "Two persons marry each other. That is the direct and fundamental act." A ghost priest can witness as well as any other.
The pleasure-building contains tourists, art, mummies, and the White Goat Document. Vilicus warns: "Good people do not go there... They are buried in that graveyard beyond it." But "an impediment had been thrown to distract them away" from examining the mummies closely.
Abramswell excavates "haunted air" with electronic ghost-detection equipment. Rosa and Pioneer dig earth. Jeffery Wind ascends in a balloon to mine the noosphere, which begins thirty meters up—the ceiling for ghosts.
A nineteenth-century ghost becomes the expedition's primary informant. She explains ghost taxonomy: past vs. future ghosts, the horror of future ghosts being "obliterated completely" when possibilities change, the fifty-year sleep after death.
"Is nobody alarmed that everything is going so easy?" She compares them to a surgeon finding instruments handed to him by invisible hands—then looking down to see he is operating on himself.
The Stoicheio enemy who has joined the expedition under a human name. Some remember him from the trans-jet to Naples; others say he joined later. His presence introduces the enemy into their midst.
Left TriptychGhostly retainers of the castle who serve food and drink but cannot be paid. "One does not take pay for the easy amenities. And it is a privilege to be in so fortunate a place. Besides that, it is not possible that I should be paid. I am not in such a state as that."
GhostsThe caretaker of Castello Capro whose eyes match Arthur Ransom's "with their green glow." Warns the expedition against the pavilion: "Good people do not go there."
MinorThe most communicative local ghost, who died during King Bomba's reign. Explains ghost taxonomy and serves as informant. "We are only poor people in Purgatory. Purgatory, as you know, is not a place; it is a condition."
GhostsAdept at haunted-air excavation. Asks the crucial question: "Is nobody alarmed that everything is going so easy?" Uses the parable of the surgeon operating on himself.
Center TriptychAscends in a balloon to excavate the noosphere, which begins thirty meters up. Reads balloon adventure literature between encounters. Sees the pavilion momentarily appear as "a huge trap with jaws."
Center TriptychCecelia's explanation—"Purgatory, as you know, is not a place; it is a condition"—aligns with the Catholic understanding of purgatory as a state of purification rather than a physical location. The ghosts "wait in that condition until our time is over with," which echoes the doctrine of temporal punishment being satisfied. Crucially, they can be released: "Whenever someone opens the door, we come out of it and be in a place for a little while."
Cecelia's description of future ghosts being "obliterated completely" when possibilities change raises profound questions about contingency and divine foreknowledge. The horror she describes—"to lose all possibility of ever being, when he once had a ghost of a future at least"—is worse than damnation. She doubts God understands this paradox: "I do not believe that God knows what a horror is involved in this." This is either theological naïveté or a challenge to omniscience.
Vilicus's warning that the pavilion is "a sordid trap" and that those who enter "seldom come out alive" anticipates the novel's climax. The chapter's epigraph—Catherine January's poem—already names the situation: "We are imprisoned by our enemies in a fortunate place." The felix culpa structure is explicit: imprisonment leads to transformation, the grave to resurrection.
Reventlo's claim that castle walls "keep whole classes and sequences of thoughts out" and act as "semi-permeable membranes" reframes architecture as epistemology. The castle's defenses are not against physical enemies but against "worthless and trashy thoughts." This echoes monastic tradition: the enclosure wall protects interior silence as much as physical safety.
The very air here is crooked. We are into 'hallucination country'. This isn't really happening as it seems to be. Henceforth we are in a trick.
— Stephen Tall, on arriving in the White Goat Valley
One does not pay for the service of one who is not in the state to be paid.
— Arthur Ransom, on ghost servants
We are only poor people in Purgatory. Purgatory, as you know, is not a place; it is a condition. We wait in that condition until our time is over with.
— Cecelia Calca, explaining her state
In the beginning, people lived in pavilions... Really, for people who are in the fortunate case, there is no other way to live. Hovels and houses came in later, but in the beginning there were only the grand pavilions.
— Joseph Abramswell and Dorothy Blue-Ice
Is nobody alarmed that everything is going so easy? Does nobody of us know what an outrageous ambush and trap smells like?
— Dorothy Blue-Ice, the chapter's crucial warning
We are like a surgeon operating unaided, and he finds that all his instruments are handed to him by invisible hands even before he quite needs them... Then he looks down at the patient, and he sees that it is himself that he is operating on.
— Dorothy Blue-Ice, parable of the trap
The expedition attracts "noble, handsome, altogether charming, and highly intelligent persons" who accrue to it like wind-flocs. First is the Count of San Angelo, a Djinn recently escaped from a bottle who claims the White Goat Valley as his estate, won at the berzirk tables during the Council of Trent. Second is Doctor Fritz Otto, a cinema mogul who is himself a living movie camera and projector, come to study the Vivian and Curtis phenomenon. Third is Il Trol, a cheerful barefoot giant in moleskin who runs an automobile rental business—and who is, unmistakably, an actual troll.
Il Trol warns the party: "We must be careful that we are not all in the pavilion at the same time. One or more of the party must always be outside." He speaks of a door that could be closed, trapping them inside forever—though the pavilion appears to have no doors, only open archways. Stephen Tall takes this warning seriously and begins standing guard with Raddigan Shrike.
The chapter introduces more strange additions: Nerone Estensi, a confused youth literally dug out of the ground by Adriana Thistle; and the Invisible Man (Cedric Sinclair de Orsatti), whom Jeffery Wind meets in his balloon and brings down from the noosphere. The Invisible Man writes in Jeffery's notebook without pen or hand, and gradually becomes translucent rather than invisible as the party learns to see him.
Rosa undergoes trepanning surgery, performed by Il Trol with ritual stone knives, to remove her "literacy nodule." The chapter culminates in a dinner with twenty-one people where the nature of bodies and minds is debated. The Invisible Man argues that all bodies and minds have always been "workably perfect"—complete for their purposes. The Count suggests there may be "a different sort of geometry" in the White Goat Valley. And Stephen Tall grows increasingly frustrated that no one is addressing "the Problems of the Contemporary World," to which Pioneer replies: "It is my impression that the Contemporary World has run out of problems, just as it has run out of zest."
A Djinn escaped from a bottle who won the White Goat Valley at berzirk during the Council of Trent. Plays in what becomes "the best 'berzirk' playing group in the world." Leon Yuri breaks out in hives whenever near him.
A cinema mogul who is himself a living camera and projector. He experiences more chase episodes than anyone else, flinging himself into the action: "He wept, he groveled, he went into transports."
An actual troll—"about the height of an average man and about twice a man's breadth"—who runs an automobile rental business. His wife explains that such marriages between surface people and trolls "are our health and happiness."
"We must be careful that we are not all in the pavilion at the same time." He speaks of a door that could trap them—though no doors are visible. Stephen Tall and Raddigan Shrike begin standing guard.
Adriana Thistle literally digs up a confused youth from the ground. Cecelia identifies him as a kind of zombie—"buried in the earth but not having the decency to die there."
Jeffery Wind meets Cedric Sinclair de Orsatti in the balloon—his handwriting appearing without pen or hand. "I'm like a kitten. I can get up pretty high, but then I forget how to get down again."
Il Trol performs surgery with ritual stone knives to remove Rosa's "literacy nodule." She will remain somewhat literate but will "harvest all the advantages of illiteracy or post-literacy."
The full party gathers: original fourteen plus Leon Yuri, Cecelia, Doctor Fritz, the Invisible Man, Il Trol, his wife, and the Count. Debates on bodies, minds, Neanderthals, and the perfection of created things.
A Djinn escaped from a bottle whose instrumentation "unwittingly helped me to escape." Won the White Goat Valley at berzirk during the Council of Trent, playing with "two future popes, two future Emperors." Leon Yuri breaks out in hives around him.
Left TriptychHimself a living movie camera and projector who records everything he sees in perfect detail. Comes to study the Vivian and Curtis phenomenon: "They're the hottest and most dramatic property in the world at the moment."
Left Triptych"About the height of an average man and about twice a man's breadth." Barefoot, dressed in moleskin, "everlastingly cheerful and everlastingly talking." Performs Rosa's trepanning surgery. Warns about the pavilion's hidden door.
Left Triptych"Tall, thin, and Italian-blonde." Explains the ancient tradition of marriages between surface people and trolls. Claims to own all the White Goat Valley above ground while her husband owns what's below.
MinorCedric Sinclair de Orsatti, "British and Italian, of a very elite line of both." Met by Jeffery in the balloon. Writes without pen or hand. Gradually becomes translucent as the party learns to see him. Delivers the dissertation on bodies.
Left TriptychLiterally excavated from the ground by Adriana Thistle. "Mixed in his wits, as are many persons who have been buried in the ground for too long." Imprints on Adriana "like a little duck just come out of the egg."
Left TriptychThe Invisible Man's dissertation—that all bodies and minds have always been "workably perfect, that is to say complete"—is a statement of the teleological principle in creation. Each creature is fitted to its purpose: "The mind of the cockroach is perfect in its way." This counters evolutionary progressivism while affirming that every being fulfills its proper end.
His distinction between body and mind being "perfect apart but not together" opens onto the doctrine of ensoulment: "We can perhaps accept a new mind being infused into an old body... Or we can accept a new body becoming associated with an old mind that had heretofore been existing without a body."
Il Trol's description of the dying deer—and its application to Vivian and Curtis—invokes the scapegoat theology of Leviticus 16. The "reverse side of the medallion of the White Goat Illusion" shows "the dead scapegoat, dingy, unwhite." The acrobats are becoming sacrificial victims, bearing away the sins of the expedition. Doctor Fritz's observation that the deer "ceases to be essentially deer" near death suggests kenotic emptying.
The troll's wife explains that marriages between surface people and trolls "are our health and happiness... the health and happiness of all the people." These unions bridge the gap between Cro-Magnon and Neanderthal descendants. The legends of Romeo and Juliet and Beauty and the Beast are reframed as stories about this interspecies tension. "Do you have any idea what Romeo really looked like?" she asks—implying he was trollish.
The Count's claim to have won the White Goat Valley playing berzirk at the Council of Trent (1545-1563) places cosmic stakes alongside the Church's doctrinal deliberations. The Counter-Reformation Council that defined Catholic doctrine was simultaneously a gambling table where supernatural beings wagered for territory. Providence operates through contingent human (and non-human) choices.
Do you not know that you have the tip of a dragon's tail between the breads of your sandwich and you are about to bite down on it with your corporate teeth? I tell you that the old dragon will tear up whole mountains with his writhing when he feels that bite.
— Count of San Angelo, on the danger of the expedition
We must be careful that we are not all in the pavilion at the same time. One or more of the party must always be outside... Then, if an accident happens, the outside one can open the door for us.
— Il Trol, the crucial warning
Anyone who gives Leon the hives can't be all bad.
— Anabella Hilary, on the Count
All bodies have always been perfect. They have been what is called workably perfect, that is to say complete. From the most primitive sea-wheel or sea-worm, they have been what they should be.
— The Invisible Man, dissertation on bodies
We never dig up cowards' bones at all, not of man, not of beasts, not of anything. The cowards always escape with their lives, and escape again and again and again.
— Rosa Caprobianco, after her surgery
The Contemporary World has problems? Oh, I don't believe so, not really. It is my impression that the Contemporary World has run out of problems, just as it has run out of zest.
— Pioneer J. Reventlo, dismissing Stephen's concerns
The chapter opens with the ringing of the matin bell at the castle, now rung by Il Trol—the first single person strong enough to do so in a thousand years. The old castle lord, who had ordered the bell silenced because of a prophecy that he would die while it rang, has indeed died. The ghostly servant Perpetua announces this matter-of-factly, pleased that the gloom will lift.
The expedition members gather in a state of unusual euphoria. Evidence from their excavations pours forth in unprecedented quality—"absolutely 'golden' evidence" of a primordial magnificence. They speak of the "Eden Archetype," of the ordered rationality that was in the beginning, of the "haunted air" that is really "inhabited air." The euporic mint and the "well-being soil" affect them powerfully.
But this euphoria is a trap. Leon Yuri (1-212-1212), who has been among them all along, watches with his fingers crossed, praying in "gloopy fetish-prayers" that they won't escape. The expedition members, intoxicated by their discoveries, drift toward the pavilion—and someone shuts the door.
The "click" that sounds is barely perceptible, but several members instantly recognize its meaning: they are sealed inside a time stasis. The pavilion, which is itself a time machine, has been placed outside of time and space. There is no "outside" anymore. Dorothy Blue-Ice, Joseph Abramswell, and others explain the physics of their predicament: they are in a "stasis" where the entire cosmos has effectively disappeared from their perspective.
The chapter ends with an inventory of the twenty-one "Shouting Faces"—the members of the expedition as captured in a Scandinavian tourist's tapestry—and the grim realization that they may have walked willingly into their own tomb.
Il Trol rings the matin bell that has been silent for centuries, fulfilling a prophecy and killing the old castle lord. The ghost priest celebrates mass for his soul.
Evidence pours forth from the dig in unprecedented quality—"prototypal machines," proof of the "magnificence in the beginning." The team experiences collective euphoria.
The mint-scented air, the "well-being soil," and the evidence itself intoxicate the expedition. Leon Yuri watches nervously, praying they won't escape before the trap springs.
The expedition enters the pavilion and someone closes the door. A faint "click" signals their imprisonment in time stasis—sealed outside of space and time itself.
The chapter catalogs all twenty-one members of the expedition as rendered in a tourist's tapestry, arranged as a triptych of seven faces each.
Strong enough to ring the matin bell alone—a feat requiring three large men or five ordinary men. His soul resides in his belly because it is too large for any other chamber. He speaks "in perfect sanity and reasonableness" with "intricate and flowery and archaic words."
Left TriptychBlue-eyed and yellow-haired, with a skull "that can't be that big." First to recognize the stasis trap. Has the power to break projections. Formerly named "Blau-gletscher" (Blue-Glacier).
Center Triptych"Gold-brown color of the Jerusalem olive, curly hair, and curly whiskers under his skin." He "laughs like an olive tree." Understands the physics of stasis and the "Eden Archetype."
Center Triptych"Looks very much like a man-sized rat who was trying to pass as a man." One of the Stoicheio or Lemures who has infiltrated the expedition. Gloats when the trap closes.
Left Triptych"Looked like Cro-Magnon man once. Now he had decayed." His eyes are "blank as those on an old Greek statue." Sustained by exterior projections that fail when the stasis closes.
Center Triptych"Sunshiny and ghostly," she announces the castle lord's death with evident relief. Will "bring the sunshine in" now that the gloom-casting lord is dead.
Castle GhostThe question of whether a ghost priest can validly celebrate Mass raises the theological principle of ex opere operato—that sacraments derive their efficacy from the rite itself, not the minister's state. Abramswell's answer ("It is nowhere said that death is an impediment") invokes the priestly promise from Psalm 110: "Thou art a priest forever according to the order of Melchisedech."
This is quintessential Lafferty: a joke that is also serious theology. The Melchisedech reference connects to the novel's larger concern with eternal priesthood and the timelessness of valid sacraments—appropriate for a story about time stasis.
The castle lord silenced the matin bell because he was told he would die while it rang. His provision—that it remain silent until a single man strong enough to ring it appeared—echoes apocalyptic prophecy: the world would "be set right again" if his giant ancestor returned, and "death would then be a short thing—since the following morning would be Resurrection Morning."
The matin bell traditionally calls the faithful to morning prayer, the first of the canonical hours. Its ringing here signals both an ending (the lord's death) and a beginning (the final act of the Promethean drama).
The expedition excavates evidence of "the ordered rationality and para-rationality that was in the beginning"—not evolution from simplicity to complexity, but devolution from original perfection. This is Lafferty's persistent theological anthropology: humanity began in "golden wealth" and has fallen into "bare poverty."
The euporic mint and "well-being soil" (solum euphoricum) suggest Eden's paradisal nature, while the trap they spring shows how easily humanity can be lured by the desire to recover what was lost.
It is nowhere said that death is an impediment. 'Thou art a priest forever according to the order of Melchisedech' is the promise, and that promise isn't restricted by such accidents of the flesh or by such changes of state as are represented by death.
— Joseph Abramswell, on the validity of a ghost priest's Mass
We are not alone here, and we have never been alone. We tend to form companionships and corporations of the living and the dead and the not-yet-born all together.
— Joseph Abramswell, on the "inhabited air"
You are all in the pen now, and the gate is closed on you. All of you sad cattle. We have you all.
— Leon Yuri, upon the trap's closing
Oh, we can't get out because there isn't any outside any longer.
— Dorothy Blue-Ice, explaining the stasis
Trapped in time stasis within the pavilion, the expedition discovers that their imprisonment has strange advantages. Their measuring equipment refuses to work—"Absolute measurement is not possible on the inside of a stasis; forget it"—so they use ancient devices found among the mummy cases. The pavilion's hull is "double-pitched, sheathed with wood and rosin, and interlarded with fiber"—the same construction as Noah's Ark.
Doctor Fritz Otto projects increasingly powerful cinema onto the fireplace screen. His masterpiece is "Buried Alive": he projects total darkness, then the claustrophobic terror of coffin interiors, until Dorothy Blue-Ice breaks the projection before it drives them mad. Anabella Hilary emerges holding shreds of cream-gray velvet from her own projected coffin. Later, Fritz projects "The World Is Buried Alive"—a burlesque of global panic that Jeffery Wind cuts short as "a turkey."
Vivian Oldshoe appears one last time, bursting into the pavilion to deliver her final message: "Oh, thank Heaven you are all safe inside this blessed trap! We enticed you here every way that we could think of... This is where it all happens, you know." Only Anabella sees her. Vivian tears pieces off herself like a cardboard poster and eats them: "You can't make a mutation jump without breaking a few categories." Then she eats her own hand with her remaining mouth and vanishes.
The chapter culminates in the "Fountains of the Deep" projection, where the pavilion becomes identical with a great ship, a coffin, a cocoon, and Noah's Ark. "Creatures in cocoons have a sense that their cocoons are in motion... traveling strongly in space and time on a voyage of immeasurable importance." The unnamed masterwork movie merges with the expedition itself, remaining "an open question how it would end."
Modern equipment refuses to work inside the time stasis. Catherine and Cyclone find ancient devices among the mummy cases—including a "cheese vat reader" that reveals the pavilion's ark-like construction.
Doctor Fritz recounts his research on Javanese butterfly cocoons: pupae dream in color, project cinema to each other, and set up "a regular theatre district." The implication: people in cocoons also dream good shows.
Fritz projects total darkness and coffin interiors onto all of them. The terror is traumatic—Raddigan's nails break, Anabella holds velvet shreds from her coffin. Dorothy breaks the projection before it causes death.
The ghost wants to tell her story as a movie—"The Thing in the Wall"—hoping that sympathy from an audience will free her from being "nailed to the White Goat Valley by my own blood." Fritz offers her a "late, late slot."
Fritz's burlesque projection of global panic—people jumping from rooftops, a man shooting people "between the eyes for one dollar." Jeffery cuts it short: "This skit is a turkey!"
Vivian bursts into the pavilion one final time: "We enticed you here every way that we could think of." She tears herself apart like cardboard and eats herself: "You can't make a mutation jump without breaking a few categories."
The masterwork projection where pavilion becomes ark, coffin, cocoon, and ship simultaneously. "The paradox of motion requires that a thing must be in two places at the same time... Or it can be two things at the same time."
Projects increasingly powerful cinema from his mind. Creates the traumatic "Buried Alive" and the masterwork "Fountains of the Deep." His projections merge with reality. Called "the Butterfly" by Catherine January.
Left TriptychPossesses the power to break Fritz's projections. "Flesh of my flesh and blood of my blood, are you also the sharer of my new powers?" She ends the "Buried Alive" sequence before it causes death.
Center TriptychOnly one awake for Vivian's final appearance. Holds material souvenirs from projected experiences—velvet shreds "streaked with bright blood" from her coffin interior. "We are people in cocoons now."
Right TriptychMakes her final appearance to confirm the trap is blessed: "This is where it all happens." Tears herself apart like cardboard and eats herself. "You can't make a mutation jump without breaking a few categories."
AnomalousReports that from outside, "there isn't any pavilion here now. And nobody remembers any of you people." Wants to tell her story as a movie to achieve transference and escape being "nailed" to the valley.
GhostsThe pavilion's hull is revealed to be "double-pitched, and sheathed with wood and rosin, and interlarded with fiber"—matching Genesis 6:14's description of Noah's Ark: "Make thee an ark of gopher wood... and pitch it within and without with pitch." The time stasis vessel and the flood vessel share the same construction because they serve the same purpose: preserving life through cataclysmic transformation.
"Being in a cocoon is the same as being buried alive, but the cocoon-grave must have the feel of being alive and in motion." This captures the paradox of Christian death: the grave is a chrysalis, burial is gestation. The butterfly's metamorphosis—complete dissolution and reconstitution—is the natural analogue of resurrection. Doctor Fritz's research on Papilio karna dreams suggests consciousness persists through transformation.
"The paradox of motion requires that a thing must be in two places at the same time if it is to move. But there is an alternative. It can also be two things at the same time." This formulation of Zeno's paradox becomes the key to mutation: the expedition must be simultaneously trapped and traveling, dead and alive, caterpillar and butterfly. The pavilion solves the paradox by being multiple things at once.
Vivian's final words—"You can't make a mutation jump without breaking a few categories"—state the theological principle underlying transformation. Categories (species, states, conditions) are obstacles to change. Her self-consumption—eating her own cardboard body—enacts the destruction of form that precedes transfiguration. She becomes what she eats: nothing, and therefore anything.
Rosin-wood, tight with fibre, and covered with pitch inside and out.
— Reading from the "cheese vat reader" on the pavilion's construction
We are people in cocoons now. We are waiting our long cocoon waits and dreaming of resurrection.
— Adriana Thistle, recognizing their state
Oh, thank Heaven you are all safe inside this blessed trap! We enticed you here every way that we could think of. I was afraid all the time that some of you would slip out of it. This is where it all happens, you know.
— Vivian Oldshoe, her final message
You can't make a mutation jump without breaking a few categories.
— Vivian Oldshoe, as she consumes herself
Creatures in cocoons have a sense that their cocoons are in motion... traveling strongly in space and time on a voyage of immeasurable importance.
— Projection text, "Fountains of the Deep"
The paradox of motion requires that a thing must be in two places at the same time if it is to move. But there is an alternative. It can also be two things at the same time. Then it can move.
— Projection text, on the ellipse and transformation
Many days and nights have passed. Jeffery Wind reads aloud from von Hildebart's "Life in the Grave," which describes the underground metro as a journey to the land of the dead—and finds it sparkling with "Vanity Fair" enchantments. "Ever after this, I knew that there were more enchanting things below the ground than above it." Dorothy Blue-Ice agrees: "It is a sparkling life here in the grave. It is intellectually and aesthetically stimulating."
Dorothy reveals she is pregnant—and that her unborn son "knows the way out of this place. He says that he remembers the way in." Doctor Fritz tells the campfire story of Red Indians who found a hole in the sky, guided there by pregnant women whose active children pressed against their wombs to indicate direction. "All the children who come into this world come through that hole, and the more intelligent of them remember the way almost until they're born."
Jeffery Wind dissects Pioneer Reventlo's mummified body, reading molecule-thin brain sections "like sheets of an old book." He discovers Reventlo was "a resonance of a future person"—a projection from the Eden Archetype who believed he was excavating the past when he was really oriented toward the future. "He's a dried-out Moses, and he doesn't get to enter the Land himself." The ghost priest visits to regularize transcendent arrangements, including the marriage of Dorothy and Doctor Fritz.
The chapter's climax arrives in fragments: conversations held mentally while sleeping, food that is "illusory or projected," the expedition becoming increasingly interlarded with nourishment even as they starve. Cecelia takes all their money to bet at 100-to-1 odds. Leon Yuri (1-212-1212) shrieks that nothing will happen except their extinction. But Il Trol invokes "The White Billygoat"—the ultimate long-shot throw: "We can make this throw. We have got to make it. It has been made." The final line, after they go "up and up" and are "quiet for a day and a night and a day": "Then the spirit came and moved over them. But which way did it move?"
Jeffery reads aloud the passage about the underground metro as death's kingdom—and its unexpected enchantments. "I knew that there were more enchanting things below the ground than above it."
Dorothy announces her unborn son "knows the way out of this place." Doctor Fritz tells the story of the hole in the sky, found by following pregnant women whose children remember the way.
Jeffery dissects the mummified Pioneer, reading his brain sections. He discovers Reventlo was "a resonance of a future person"—the Eden Archetype projecting backwards. "He's a dried-out Moses."
The ghost priest regularizes transcendent arrangements—including marrying Dorothy and Doctor Fritz—and counsels patience: "You are in a cenacle. And it isn't an unclean seal on the outside. It is a holy seal."
Anabella breaks open bales of hay and strews it on the floor "so that the para-scriptures might be fulfilled." The bent grass at the birth site of prodigies—the mare's-nest where changes are birthed.
Cecelia reports odds of 100-to-1 against them. Everyone gives her all their money: "Bet it on us." She promises to bet everything she has too.
The Stoicheio shrieks: "Nothing will happen here except your own extinction." Adriana jeers back: "We used you, to prepare the place for us, the place where the thing will happen."
"They were all quiet for a day and a night and a day. Then the spirit came and moved over them. But which way did it move?"
Pregnant with a son who "knows the way out." She enjoys being buried alive: "It is a sparkling life here in the grave." Marries Doctor Fritz Otto. Formerly named "Blau-gletscher" (Blue-Glacier).
Center TriptychReads von Hildebart and Yates aloud. Dissects Reventlo's mummified body, reading brain sections "like sheets of an old book." Has received new powers: impossibly fine sectioning without magnification.
Center TriptychNow mummified, having died many days before. Jeffery's dissection reveals he was "a resonance of a future person"—the Eden Archetype projecting backwards. "He doesn't get to enter the Land himself."
Center TriptychRegularizes marriages and offers counsel. "The Father of Lights permits reasonable obstacles as a test to your readiness. The container will not explode and scatter the new seed unless it is packed very tight."
Ghosts"Quite busy" even while sleeping—"in an intensely creative sleep." Invokes the White Billygoat, the ultimate long-shot throw: "We can make this throw. We have got to make it. It has been made."
Left TriptychShrieks "like an angry rat" that nothing will happen except extinction. But Adriana reveals: "We used you, to prepare the place for us." The enemy's trap has become the womb of transformation.
Left TriptychAbramswell's discussion of the "Eden Archetype" as a projection from the future rather than the past is theologically startling. The Golden Age is eschatological, not primordial—or rather, both at once. Pioneer Reventlo "sincerely believed it was the past he was excavating" when in fact the archetype was projecting backwards from the future. This reframes the entire novel: the expedition seeks not lost origins but anticipated completion.
The ghost priest tells them: "You are not in a goat pen here. You are in a cenacle. And it isn't an unclean seal on the outside of this cunae. It is a holy seal." A cenacle is an upper room—specifically the room of the Last Supper and Pentecost. The pavilion/ark/grave is the place where the disciples waited after Christ's death and before the Spirit descended. The "day and a night and a day" of waiting echoes Holy Saturday.
The novel's final line—"Then the spirit came and moved over them"—quotes Genesis 1:2: "And the Spirit of God moved upon the face of the waters." Creation, Pentecost, and resurrection collapse into a single moment. The ambiguity of "which way did it move?" refuses closure: Lafferty will not tell us if the mutation succeeded. Faith is the substance of things hoped for.
Doctor Fritz's story of Indians who find a hole in the sky—guided by pregnant women whose unborn children remember the way—is the novel's image of salvation. The unborn remember heaven; adults forget. Literacy, as Rosa argued, blocks the prophetic function. The way out of the grave leads through birth, and the guide is one who has not yet been born into forgetting.
Ever after this, I knew that there were more enchanting things below the ground than above it. And I looked forward and I still do, to the sparkling splendors that appear in the grave.
— Von Hildebart, "Life in the Grave"
My son says that he knows the way out of this place. He says that he remembers the way in, and he will be able to lead us out of here the same way.
— Dorothy Blue-Ice, on her unborn child
He's a dried-out Moses, and he doesn't get to enter the Land himself... Pioneer was a sort of ghost in that he had a very loose association between body and soul. He was inhabited a little by the 'Eden Archetype', a projection from the future.
— Jeffery Wind, dissecting Reventlo
You are not in a goat pen here. You are in a cenacle. And it isn't an unclean seal on the outside of this cunae. It is a holy seal.
— The Ghost Priest
The White Goat illusion means that you don't have a chance. And then it means that a hundred to one against you will beat a thousand to one against someone else every time... We can make this throw. We have got to make it. It has been made.
— Il Trol, invoking the White Billygoat
They were all quiet for a day and a night and a day. Then the spirit came and moved over them. But which way did it move?
— Final lines of the novel
The twenty-one "Shouting Faces" of the Promethean expedition, as rendered in the Scandinavian tourist's tapestry and described in Chapter Six. They are arranged in triptych form: the Left Leaf contains the anomalous seven (non-humans, ghosts, and beings of uncertain ontological status); the Center Leaf contains the core seven (the expedition's intellectual leaders); the Right Leaf contains the younger seven (students and emerging talents). Together they form "the 'Shouting Face Vine', a powerful plant."
"There was hardly to be found in this world twenty-one faces as excellent as these, for good or for bad."
"He looked very much like a man-sized rat who was trying to pass as a man, like one who did pass much of the time." One of the Stoicheio or Lemures, beings "jealous of humans" who work to prevent humanity from claiming its inheritance. Infiltrates the expedition and gloats when the trap closes: "We have you all in the goat pen."
"She was dated. She was pretty, pretty enough for murder and legend. Nobody would fail to notice that she was nineteenth century." Died during King Bomba's reign, "nailed to the White Goat Valley by my own blood." Explains ghost taxonomy and serves as the expedition's primary informant on the supernatural.
"A man who did so many things that his features were always in a noble jumble. He didn't really have a face of his own. He had a thousand faces." Can project cinema directly from his mind—total darkness, coffin interiors, panoramas. "He is as handsome as it is permitted Germans to be." Called "the Butterfly" by Catherine January. Marries Dorothy Blue-Ice.
"He looked better as he was. The translucence and sometimes transparency was kind to him. He had rough places on his visage that reflected rough deeds that he had done long ago, but the screen of half-invisibility hid the defects most of all and gave him a shimmering mystery." Met by Jeffery Wind in the balloon; writes without pen or hand.
"He was the 'beauty' of the fairy tale." His face is "like the State of Texas—when he came into the Union, he had permission to have it divided into five faces whenever he wished." About twice a man's breadth, with a skull so large he could not have been born of a human mother. Performs Rosa's trepanning. Invokes the White Billygoat.
"She is the 'beast' of the fairy tale, but it has always been a troll-viewpoint tale." Lucille says: "There is no way for a woman coming from less than a hundred generations of beauties to be that beautiful." Tall, thin, Italian-blonde. Claims to own the White Goat Valley above ground. "She was the one you would look at first and last."
"He was from the old nobility, and was a distant cousin of the Troll's wife herself. The background of his face was darkened with age, and his own features had somehow suffered from it." A Djinn escaped from a bottle, who won the White Goat Valley at berzirk during the Council of Trent. Leon Yuri breaks out in hives near him.
"There were not such faces to be found anywhere, but how could one explain their excellence? They were simply a superb series of living portraits."
"He had looked like Cro-Magnon man once. Now he had decayed, but he still made a haunting ruin. Though the light had been dimmed in him, and though his eyes were as blank as those on an old Greek statue, he was still imposing." A "resonance of a future person," the Eden Archetype projecting backwards. "He's a dried-out Moses, and he doesn't get to enter the Land himself."
"He had the gold-brown color of the Jerusalem olive, curly hair, and curly whiskers under his skin. Gold-flecked eyes, and the cupping hands." Very large but "of remarkable lightness." Has been "manipulating" Reventlo for years as a "pleasurable hobby." Hears voices from the "haunted air." "I no longer believe in 'death'; mark that against me."
"Ivory, fire-rose, carmine, olive-blue, she was made out of buff and living Nicastro marble. Strawberry hair. She was too stocky, too heavy, too sensual. Hers was a Grimaldi face with many of the colors gone wrong." Born in the valley. Claims to be "one thousandth generation of humanity." Undergoes trepanning to remove her "literacy nodule."
"He had oversized blue eyes which he himself painted in oils often. He had green fingers, and the reflection from them showed in his face. He had a Scottish nose and a Dutch mouth, and his hair was like floppy sand." "Honest about all things in the world except money." Immediately recognizes Perpetua as a ghost.
"Stylish and French and thirty-one-year-old pretty. She was a hazel-eyed brunette. Her piano-playing fingers were long and knobby." Admits all evidence supports Reventlo but "reason demands" rejection. Can strike notes with "ghostly preceding resonance." Authors statements on kissing and linguistics.
"Long, lean, freckled, pleasant southpaw, with the curiously pudgy lips that coronet players always have." Plays second cornet. "A lad who twenty tongues can talk/And sixty miles a day can walk." Claims to be a prince "slumming around on this world." Ascends in a balloon to excavate the noosphere. Dissects Reventlo's mummified body.
"Blue-eyed and yellow-haired." Catherine says: "Your skull, it can't be that big. There cannot be a skull that big." Formerly named "Blau-gletscher" (Blue-Glacier). First to recognize the stasis trap. Can break Fritz's projections. Pregnant with a son who "knows the way out." Marries Doctor Fritz Otto.
"They obviously weren't finished, but they just as obviously were very good and could well become stunning."
"Sandy, freckled, drawly, and immeasurably kind." "Into ghosts strongly"—keeps a poltergeist from childhood "as a young man keeps a teddy bear." Working on a composite image of the Stoicheio. Only one awake for Vivian's final appearance. Strews hay on the floor "so that the para-scriptures might be fulfilled."
"Small and black. 'I am always the sour one,' he had said, but his wasn't a sour face. It was a true 'shouting face'." Has "fast eyes" like watching an opponent in the game "Fast Hands." "A larger-than-life runt." Tells the parable of jumping over the wall together. Stands guard over the pavilion with Stephen.
"He was very young, and really his face hadn't formed much yet. But it was a big full-moon of a face, and there was plenty of room for features to form." Recognizes the hypnotic influence trying to keep them seated when the chandelier is being sawed. Was "stuck on Vivian."
"The skull-maker with the former's hands. They were more distinguished than her face. Her face was doll-blank. Pretty, but nothing. The animation was in her voice and in her hands." Makes skulls of people she loves—including Reventlo's Cro-Magnon skull. Marries F. Cyclone Boniface on arrival in Calabria.
"Fast and he was competent. He looked as 'smart as a hickory thistle' in the old country expression. He was a very tall boy with a very tall face." Studies mummies' hand-lines, which grow clearer further back in time. Expelled from university for "tampering with mummies." Marries Catherine January.
"She had the wind-blown look like a tumble-weed or her name-sake thistle, and the rummy eyes of people who lust a lot. She also had the slightly crooked nose of a rogue." Wants to be a cartoonist of scientists. "You would take more third and fourth and fifth looks at her face than at any of them."
"Very mobile of mouth and eyebrows. Adriana used to say that by looking at his mobilities one could tell which of his nine jokes he was going to tell." Uses math for gambling—and loses. Constantly insists "This isn't really happening." Stands guard over the pavilion with Raddigan.
Characters who appear in the novel but are not among the twenty-one "Shouting Faces" trapped in the pavilion.
"Hard to believe they are flesh and blood, the tricks they do that defy momentum." With Curtis Bald, appears in bioscopic chase sequences, pursued to death by the Stoicheio. Writes the "Handwriting on the Wall" in persimmon jam. Claims to have flown 100 meters. Her final message: "This is where it all happens." Tears herself apart and eats herself.
Partner to Vivian Oldshoe. "Lighter toned than Vivian and lithely muscled, clad in black panther-skin." Together they ride the "time cart" and claim to possess evidence for Reventlo's thesis. Transmits the secret by the skip-beats of his wounded heart "in international code."
Ghostly retainers of Castello Capro who serve food and drink but cannot be paid. "One does not take pay for the easy amenities. And it is a privilege to be in so fortunate a place." Marius is "something else" to Perpetua, not her husband.
The caretaker of Castello Capro whose eyes match Arthur Ransom's "with their green glow." Warns the expedition: "Good people do not go there. And such good people as do go there, they seldom come out alive." Later tells them "there wasn't any pavilion, that it was an illusion from another time altogether."
From the castle, comes to regularize "transcendent arrangements" including marriages. Counsels the trapped expedition: "You are not in a goat pen here. You are in a cenacle. And it isn't an unclean seal on the outside of this cunae. It is a holy seal." Uses a trick of going through walls when unable to answer questions.
Literally excavated from the ground by Adriana Thistle. "Mixed in his wits, as are many persons who have been buried in the ground for too long." Imprints on Adriana "like a little duck just come out of the egg." Cecelia identifies him as a zombie—"buried in the earth but not having the decency to die there."
Characters who appear at the "In the Beginning" lecture or in the funding apparatus but do not travel to Calabria.
"Wished to master the most difficult field of science to be found. But she switched majors often in looking for it." Keeps saying courses are "too easy" and wants "something harder." A counselor tells her: "If you want the most difficult field of science, create it." Mocks Reventlo about inventing a time machine; he replies he is "trying to get on it."
"An organized young man with a passion for acquiring knowledge." Gets by on four hours of sleep. "I always have one book clamped open at my shaving mirror and another in my shower bath." Takes Mathematics in Russian, Chemistry in German, Physics in French, Logic in Japanese. "Once a week I absolutely waste one hour just to keep my sense of proportion."
Member of the university bursary board who hears the expedition's prospectus. Described as an "unethical Bowling Ball manufacturer." One of seven board members who condemn the proposal as "intellectually contemptible" but approve funding anyway.
"Residual member of extinct order." One of the bursary board members who demands proper equations and scientific rigor from the expedition's prospectus. Part of the unanimous condemnation that nevertheless approves funding.
External commentator from the Pentagram Group who dismisses the expedition as a "Wild Goose Chase." Asks "What is wrong over there?" about scientists who were once "competent, at least in their way." Represents institutional skepticism toward the expedition's heterodox methods.
Local bookmaker who sets the odds on the expedition's survival. Sets odds at 100-to-1 against them. Cecelia Calca takes all the expedition members' money to bet on their success with him.
The major themes of The Elliptical Grave are indexed below with cross-references to chapters where they appear most prominently. Themes are organized into five categories: Cosmological, Anthropological, Eschatological, Epistemological, and Structural.
Reventlo's central thesis: humanity began in "golden wealth" with complete language, full powers, and magnificent technology, then declined into "bare poverty." This inverts evolutionary progressivism. Language had "more than a dozen pronoun and verb numbers... twenty moods and twelve aspects... with a common and popular vocabulary of several million words." Now we speak in broken shards.
Chapters: 1 (thesis stated), 2 (funding approved), 3 (prospectus), 4 (evidence discovered), 6 (euphoric confirmation), 8 (Eden Archetype revealed as future projection)
The "crooked-winged caricature of angels who are jealous of the people." Beings who work to prevent humanity from claiming its inheritance. They designate themselves by numbers (1-212-1212, 12-121-212). They set the trap but—ironically—their trap becomes the womb of transformation. "We used you, to prepare the place for us."
Chapters: 1 (snake in skull, assassination attempt), 2 (mentioned in whispers), 3 (board member identified as 12-121-212), 4 (Leon Yuri infiltrates), 6 (trap springs), 8 (Leon shrieks in defeat)
The pavilion is a time machine—not invented but "given in the beginning." It puts objects "outside of time completely... into neutral gear timewise." Inside stasis, "there really isn't any outside. The whole cosmos disappears." The pavilion has the same construction as Noah's Ark: "rosin-wood, tight with fibre, and covered with pitch inside and out."
Chapters: 4 (pavilion discovered), 5 (Il Trol's warning about the door), 6 (door clicks shut), 7 (measurements fail, ark construction revealed), 8 (stasis as holy seal)
"The ellipse, having two foci, is a circle in motion or change." The shape of the grave, the ark, the whale, the valley, the pavilion. Also means "ellipsis"—a deficiency, something left out. "When a perfect circle or a perfect sphere moves at all, or when it shows any life at all, it immediately becomes an imperfect ellipse."
Chapters: 1 (first intuition of elliptical valleys), 2 (White Goat Valley identified), 7 (paradox of motion explained), 8 (elliptical grave as transformation chamber)
"Noble Cro-Magnon Man, standing in the beginning, superior in brain and body to any man since." Reventlo's archetype of original humanity—taller, larger-brained, possessed of full powers. Catherine January makes Reventlo's skull as a Cro-Magnon skull: "I maintain that it is the most perfect Cro-Magnon skull, and the most perfect man I have ever seen."
Chapters: 1 (thesis stated, skull presented), 2 (validation sought), 4 (excavation begins), 6 (evidence found), 8 (Reventlo revealed as "resonance" rather than source)
"The next great mutating of mankind is a little bit like the next massive earthquaking along the San Andreas fault: it is overdue, and it may happen at any time." All human change has been by sudden mutation—ritualized, staged, birthed in "mare's-nest" conditions. The expedition attempts to trigger the next one. "You can't make a mutation jump without breaking a few categories."
Chapters: 1 (epigraph states theme), 5 (perfection of bodies discussed), 7 (Vivian's final words), 8 (mutation as goal, odds calculated)
Rosa undergoes trepanning to remove her "literacy nodule"—the part of the brain that enables reading but blocks prophetic function. "Her literacy function is standing in the way." Those who remember the original language's magical power cannot read; those who can read have lost the power. Writing is "a game that quickly became tiresome."
Chapters: 1 (original language described), 5 (Rosa's trepanning), 8 (unborn children remember the way because they haven't yet learned to forget)
Il Trol's marriage to a "surface person" bridges the Cro-Magnon/Neanderthal gap—"for the health and happiness of all the people." Cyclone notes that modern humans have surpassed Cro-Magnon in height and cranial capacity through hybrid vigor. The expedition itself is a hybrid: humans, trolls, ghosts, djinn, working together.
Chapters: 1 (hybrid vigor mentioned), 5 (troll marriage explained), 8 (hybrid expedition as mutation vessel)
Abramswell's crucial revelation: "all archetypes are projections from the future and none of them from the past." The Golden Age is not behind us but ahead—or rather, both at once. Reventlo "sincerely believed it was the past he was excavating" when the Eden Archetype was projecting backwards from the future. The expedition seeks not lost origins but anticipated completion.
Chapters: 1 (Golden Age posited as past), 3 (treasure buried in field), 8 (archetype revealed as future projection)
The ghost priest: "You are not in a goat pen here. You are in a cenacle." The cenacle is the Upper Room of the Last Supper and Pentecost—the place where disciples waited after Christ's death and before the Spirit descended. The pavilion is a place of waiting between death and transformation. The novel ends: "Then the spirit came and moved over them."
Chapters: 4 (epigraph: "We are imprisoned by our enemies in a fortunate place"), 6 (trap as blessed), 8 (cenacle named, Spirit descends)
"We are people in cocoons now. We are waiting our long cocoon waits and dreaming of resurrection." The grave, the coffin, the cocoon, the ark, the whale's belly—all are transformation chambers. "Being in a cocoon is the same as being buried alive, but the cocoon-grave must have the feel of being alive and in motion." Von Hildebart: "there were more enchanting things below the ground than above it."
Chapters: 4 (White Goat Document, mummies), 7 ("Buried Alive" projection, cocoon imagery), 8 (Life in the Grave, resurrection hope)
The novel's final line—"Then the spirit came and moved over them. But which way did it move?"—quotes Genesis 1:2. Creation, Pentecost, and resurrection collapse into a single moment. The ambiguity refuses closure: Lafferty will not confirm the mutation succeeded. The reader is left with hope rather than certainty.
Chapters: 4 (epigraph: "Then the Spirit will come and move over us"), 8 (final line)
The expedition digs in three strata simultaneously: Rosa excavates the earth; Abramswell and Dorothy excavate "haunted air" with electronic equipment; Jeffery Wind ascends in a balloon to mine the noosphere. "We will excavate time itself... I believe that present and future time are also buried in the deep earths."
Chapters: 1 (excavation proposed), 2 (funding approved), 3 (prospectus details three strata), 4 (excavation begins), 5 (Jeffery in balloon)
Heavy equipment is lifted by a man and donkey using a telekinetic method that "everyone understands while watching it" but immediately forgets. This is the epistemological paradox: ancient knowledge is accessible but cannot be retained by modern minds. The literacy nodule blocks reception; forgetting is automatic.
Chapters: 4 (lifting method demonstrated and forgotten), 5 (literacy nodule removed), 8 (unborn children remember what adults forget)
Doctor Fritz Otto projects cinema directly from his mind. His projections become increasingly real—Anabella holds velvet shreds from her projected coffin. The "Fountains of the Deep" movie merges with reality; the expedition becomes the film. "A completely authentic reconstruction of anything would starve to death."
Chapters: 2 (Vivian/Curtis as bioscopic images), 5 (Fritz introduced), 7 (projections dominate chapter), 8 (projection and reality indistinguishable)
Cecelia explains ghost types: past ghosts (resonances of dead persons), future ghosts (resonances of unborn persons who may be "obliterated completely" if probability shifts), restricted ghosts (nailed to a location by their own blood), and zombies (buried but not dead). Pioneer Reventlo is revealed as a "future ghost" whose primary has not yet lived.
Chapters: 4 (Cecelia's taxonomy), 5 (Invisible Man, Nerone as zombie), 8 (Reventlo as resonance of future person)
Catherine January's epigraph: "We are imprisoned by our enemies in a fortunate place." The Stoicheio's trap becomes the womb of transformation. Vivian's final message: "Oh, thank Heaven you are all safe inside this blessed trap!" The goat pen is a cenacle; the unclean seal is a holy seal. Dorothy's warning—"Is nobody alarmed that everything is going so easy?"—proves correct, but the trap serves the expedition's true purpose.
Chapters: 4 (epigraph, Dorothy's warning), 5 (Il Trol's warning about the door), 6 (trap springs), 7 (Vivian confirms blessing), 8 (cenacle revealed)
The expedition's twenty-one members are arranged as a triptych: Left Leaf (Anomalous Seven—non-humans, ghosts, uncertain beings), Center Leaf (Core Seven—intellectual leaders), Right Leaf (Younger Seven—students and emerging talents). This liturgical form suggests the expedition is itself a kind of altarpiece—an image of sanctified community.
Chapters: 6 (triptych described in detail), Character Registry (full organization)
The time stasis will decay after 375 days—"a floating constant" that appears throughout sacred history. It is the period from the seventeenth day of the first month to the twenty-seventh day of the following year: the duration of Noah's Ark in the flood. Also the gestation period of the sperm whale. The number ties together "the ark and the grave and the whale and the pavilion."
Chapters: 6 (constant identified), 7 (ark construction revealed), 8 (whale writing, resonances of the constant)
The White Goat Valley is named for the "White Goat Illusion"—a game, a mirage, a dice throw. Il Trol: "The reverse side of the white goat medallion shows the scapegoat, dead, dingy, unwhite." Vivian and Curtis are scapegoats—"hunted and murdered and destroyed, to them be the glory." The expedition asks: "Whose side are the goats on?"
Chapters: 2 (valley named), 3 (chapter title asks the question), 5 (scapegoat imagery), 8 (White Billygoat as ultimate long-shot)
A guide to the specialized vocabulary, neologisms, and technical terms used in The Elliptical Grave. Entries are organized alphabetically within thematic categories.
In Reventlo's thesis, the original and perfect form of humanity—"the king of the golden age that we have fallen from." Taller, larger-brained, possessed of full powers and complete language. The name derives from the Cro-Magnon rock shelter in France where such remains were first identified in 1868.
In Islamic tradition, beings created from smokeless fire, capable of free will like humans. The Count of San Angelo is identified as a Djinn "escaped from a bottle" who won the White Goat Valley at berzirk during the Council of Trent.
Cecelia Calca's taxonomy distinguishes several types. Period ghosts are resonances of the dead, recognizably dated by their appearance. Future ghosts are resonances of persons not yet born, who may be "obliterated completely" if probability shifts away from their existence. Restricted ghosts are "nailed" to a location by their own blood and cannot leave.
In Roman religion, restless spirits of the dead, particularly malevolent or wandering ghosts. In the novel, used interchangeably with Stoicheio for the beings who oppose humanity. The Romans held the festival of Lemuria to appease them.
Members of the Prometheus Club, the academic society that sponsors floating lectures. Their motto: "Oh one more torch, and one still taller fire!" The expedition members are called "the Promethean company," suggesting their quest to steal fire from heaven—or to reclaim humanity's original flame.
Greek στοιχεῖα, meaning "elements" or "elemental spirits." In Pauline theology (Galatians 4:3, Colossians 2:8), the στοιχεῖα τοῦ κόσμου are spiritual powers that enslaved humanity before Christ. In the novel, the Stoicheio are "crooked-winged caricature of angels who are jealous of the people," identified by numerical designations (1-212-1212, 12-121-212).
In Scandinavian folklore, a supernatural being dwelling in caves or under bridges. Il Trol is "an actual troll"—twice a man's breadth, with a skull too large to have been born of a human mother. His marriage to a "surface person" bridges the gap between species, "for the health and happiness of all the people."
In Cecelia's taxonomy, a person "buried in the earth but not having the decency to die there." Unlike ghosts (who are dead), zombies are alive but have been underground too long. Nerone Estensi is identified as this type—literally dug up by Adriana Thistle.
The "toe" of the Italian boot, a mountainous region with ancient Greek settlements. Rosa Caprobianco's homeland and the location of the White Goat Valley. Associated with mysteries: Dante placed the entrance to Hell nearby, and the region's air is described as "crooked."
"Castle of the Goat"—the expedition's base in the White Goat Valley. Features monks' cells, arcades, wine cellars, and ghostly servants. The castle's majordomo Vilicus warns against the pavilion.
Latin cenaculum, an upper room. Specifically the room of the Last Supper (Mark 14:15) and of Pentecost (Acts 1:13). The ghost priest tells the trapped expedition: "You are not in a goat pen here. You are in a cenacle."
Reventlo's intuition that time machines are not invented devices but natural formations—large, roughly elliptical valleys where "the demarcation between the several states of creatures is the thinnest." The White Goat Valley is such a place.
From Greek νοῦς (mind) + σφαῖρα (sphere). Term coined by Pierre Teilhard de Chardin and Vladimir Vernadsky for the sphere of human thought surrounding the earth. Jeffery Wind ascends in a balloon to "excavate" or "mine" this stratum of collective consciousness.
The ancient structure in the White Goat Valley that has stood "at least since Solomon was king" but always looks temporary. It is a time machine—"not properly a machine... rather a natural growth or a natural feature." Its hull matches the construction of Noah's Ark: "rosin-wood, tight with fibre, and covered with pitch inside and out."
The elliptical valley in Calabria where the expedition conducts its excavation. Named for the "White Goat Illusion"—a game, mirage, or dice throw. Rosa's family takes its name from this valley. Time moves more slowly here than elsewhere.
Joseph Abramswell's discipline—the study and practice of projecting mental images, ideas, or emotional states onto external reality or other minds. Doctor Fritz Otto's cinema projection is an extreme form of this ability.
Abramswell's crucial insight: "all archetypes are projections from the future and none of them from the past." The Golden Age is not behind us but ahead—Paradise is eschatological rather than primordial. Pioneer Reventlo was "inhabited a little by the 'Eden Archetype', a projection from the future."
Jeffery Wind's term for a mathematically significant interval that appears throughout sacred history. It represents the period from the seventeenth day of the first month to the twenty-seventh day of the following year—the duration of Noah's Ark in the flood (Genesis 7:11, 8:14). Also the gestation period of the sperm whale.
A telekinetic method of lifting heavy objects using "a man and a donkey." The technique is fully comprehensible while being demonstrated but cannot be retained in memory afterward. This exemplifies the novel's epistemological theme: ancient knowledge is accessible but cannot be held by modern minds.
The stratum of atmosphere containing voices and resonances of the dead—and the unborn. Abramswell specializes in "haunted air excavation" using electronic equipment. He hears voices from persons "dead for thousands of years—or possibly not yet born."
A hypothetical part of the brain that enables reading but blocks prophetic function. Rosa undergoes trepanning by Il Trol to remove hers: "Her literacy function is standing in the way." Those who remember the original language's magical power cannot read; those who can read have lost the power.
"The next great mutating of mankind"—a sudden transformation of the species comparable to the original appearance of Cro-Magnon man. All human change has been by sudden mutation, ritualized and staged. The expedition attempts to trigger the next one. "You can't make a mutation jump without breaking a few categories."
A condition in which an object is placed "outside of time completely... into neutral gear timewise. And spacewise also, since they are interlocked." In stasis, the cosmos effectively disappears; "there really isn't any outside." The pavilion enters stasis when "the door clicks shut."
The name of the valley, but also a dice throw, a game, a mirage. Il Trol: "It means that you don't have a chance. And then it means that a hundred to one against you will beat a thousand to one against someone else every time." Also called "The White Billygoat"—the ultimate long-shot throw.
An ancient game played on the Ark and at the Council of Trent. The Count of San Angelo won the White Goat Valley at berzirk, playing with "two future popes, two future Emperors." The game involves cosmic stakes—worlds and souls may be wagered.
The study of hand-lines for character reading (distinct from chiromancy, which predicts the future). F. Cyclone Boniface studies mummies' hand-lines, finding they grow clearer the further back in time one goes—evidence for Reventlo's thesis of decline from perfection.
Jeffery Wind's specialty—classifying artifacts by their intended function through "extensive knowledge and sudden intuition." He can identify prehistoric bag-pipe keys, Model T Ford accessories, and elderberry presses by examination.
Weekly lectures sponsored by the Prometheus Club, intended to give "breadth and interchange and mutuality" to students of various sciences. Reventlo's "In the Beginning" lecture is the most attended, drawing over a hundred people despite—or because of—its heterodox content.
The ancient practice of drilling or scraping holes in the skull, one of the oldest surgical procedures known. Il Trol performs trepanning on Rosa using "ritual stone knives" to remove her "literacy nodule" and restore prophetic function.
A Greek verb tense expressing simple past action without reference to duration or completion. Reventlo cites the First and Second Aorist as evidence of Greek's former complexity, along with "detached fossils of twelve further tenses drifting down the time stream."
Moving pictures or cinema, particularly the "Selected Short Subjects" that Doctor Fritz Otto projects from his mind. Vivian and Curtis appear as bioscopic chase sequences, pursued by the Stoicheio across projected landscapes.
A deficiency, something left out. The ellipse "also means a deficiency." The elliptical grave is both a shape and a lack—a vessel of transformation defined by what is missing from it.
The primordial tongue spoken by humanity "in the beginning"—complete with "more than a dozen pronoun and verb numbers, twenty moods and twelve aspects, two score of tenses, six or seven voices, more than fifty parts of speech, a common and popular vocabulary of several million words." Modern languages are "broken shards" of this original.
A mode of thought or communication that preceded (and was superior to) alphabetic writing. Vivian and Curtis "think in post-alphabetical forms"—faster and more comprehensive than literate thought. Chinese retains "whispers of something older" in this form.
Latin for "cradle" or "nest." The ghost priest uses it to describe the pavilion: "it isn't an unclean seal on the outside of this cunae. It is a holy seal." The grave/ark/cocoon is a cradle for rebirth.
Abramswell's variation on "Et in Arcadia ego" ("I too am in Arcadia" or "Even in Arcadia, I [Death] am present"). His version—"I too am in Calabria"—suggests he is already present in the valley through the voices he hears in the haunted air.
Greek παρουσία, meaning "presence" or "arrival." In Christian theology, the Second Coming of Christ. Jeffery Wind applies it to Reventlo's thesis: the evidence appearing "from the East even unto the West" is "the sign by which we may know the parousia, the appearance that was in the beginning."
Cecelia Calca: "Purgatory is not a place; it is a condition." The intermediate state where temporal punishment for sin is satisfied. Ghosts are "poor people in Purgatory"—not damned but not yet freed. The pavilion itself becomes a purgatorial space.
From Leviticus 16: the goat sent into the wilderness bearing the sins of the people. Il Trol: "The reverse side of the white goat medallion shows the scapegoat, dead, dingy, unwhite." Vivian and Curtis are scapegoats—sacrificial figures who clear the way for others.
The novel's final line—"Then the spirit came and moved over them"—echoes Genesis 1:2 ("And the Spirit of God moved upon the face of the waters") and Acts 2 (Pentecost). Creation, resurrection, and transformation collapse into a single moment.
A comprehensive catalog of all forms of representation, transmission, and mediation in The Elliptical Grave. The novel's plot centers on excavating buried information and projecting it into consciousness; accordingly, projection itself—mental, cinematic, and ontological—emerges as a central thematic concern. Doctor Fritz Otto's cinema, the bioscopic chase sequences, and the various inscribed artifacts together form a meditation on how reality is received, transmitted, and transformed.
A series of bioscopic (moving-picture) dream sequences experienced simultaneously by multiple receivers, depicting the acrobats Vivian Oldshoe and Curtis Bald being pursued to their deaths by the Stoicheio.
The chase sequences are not ordinary dreams but shared visions received by "many of our friends" through "bioscopic dream"—a form of telepathic cinema. Abramswell reports: "I see vivid bioscopic dreams of the young persons Vivian Oldshoe and Curtis Bald." The phenomenon spreads: "most of the alienists were getting the bioscopic dreams also."
"It was the old chase sequence, and these two persons, or 'ghost poems', were being pursued." The imagery combines acrobatic spectacle with eschatological dread: "These were eschatological chases, and the most likely eschatological alternative is always horrible death." The watchers feel "a growing fundamental death sickness."
The serial unfolds in discrete episodes over time. Vivian explains: "All our friends and interested persons can be getting these sequences by bioscopic dream." The presentation is described as a formal "PRESENTATION BY VIVIAN OLDSHOE AND CURTIS BALD, ACROBATS AND PSYCHICS." Curtis transmits secret information through "the skip-beats of his wounded heart" in "international code."
"The final episode of the Vivian Oldshoe and Curtis Bald Flight Into Death serial was almost missed." Only Anabella is awake when Vivian bursts into the pavilion for her final appearance. Raddigan, half-awake, insists she is "only a cardboard poster"—yet Vivian interacts physically, tearing pieces off herself and eating them. The boundary between projection and reality dissolves.
Films projected directly from the mind of the "cinema master" and "movie-mogul" Doctor Fritz Otto. Unlike conventional projection, Fritz requires no equipment: "We have no power. The projector won't work." "We will have movies this evening," Fritz replies, and mines "his own brain for selected short and long subjects to project."
The first film projected in the pavilion. "The name of the movie, spelled out in garish flame, was Der Phoenix. Smoke and ashes and resurrection!" A travelogue following the Phoenix bird through history: "the great eras of the Arabian Califs," Egypt, the "Blooming Desert" sequence. Ends with the dying Phoenix questioned by the Domdaniel Bird: "Resurrection of the Phoenix." Fritz "was very good at projecting this part."
Chapters: 6
A film referenced but not projected in the pavilion. Fritz quotes it twice to describe their situation: "In my Sealed Room, when the first hint of what has happened hit Erik Hoff, his eyes get as big as dinner plates." "In the Sealed Room, Erik Hoff pounded on all the walls and rolled his eyes when he discovered that he was irrevocably trapped." Starred Gunter Schnurr, "the greatest eye-roller in cinema."
Chapters: 6
"A documentary combined with pseudo-documentary, and with emotional overtones." Fritz projects not images but experiences: "He projected total darkness... He projected the feeling of horrible apprehension... Then Fritz Otto projected the ghostly and insane realization: 'I am buried alive!'" The expedition members encounter projected coffins they cannot escape. Anabella retains "streamers and shreds of rich cream-gray velvet, streaked with bright blood" from her projected coffin interior. Dorothy Blue-Ice breaks the projection before it causes death.
Chapters: 7
A burlesque depicting global panic: "The World is Buried Alive! The sky is the grave. Nobody can get out!" Shows people jumping from rooftops, a man shooting customers "between the eyes for one dollar," newspapers screaming headlines. "Ah well, it was burlesque really, the only thing that Doctor Fritz did badly. He was ham. He milked and he bilked." Jeffery Wind cuts it short: "This skit is a turkey!"
Chapters: 7
"He filled in the rest of the time slot with travel shots of the Julian Alps. Fritz was very good on projecting travel shots." Used to fill time after "The World Is Buried Alive" was terminated.
Chapters: 7
A film "partly based on the cinema lifted from the Karna pupae"—the dreams of Javanese butterfly cocoons. Fritz researched the Papilio karna, discovering that clustered pupae "were having moving picture shows in their cocoons!" Their dreams featured "superb" colors and "wonderful and moving" music. Fritz's interpretations were "called inauthentic by some, but it was as authentic as any inter-species translation can ever be."
Chapters: 7
Fritz recalls: "I was working on the movie The Road To Yesterday, though I was only an assistant director on that one (I was quite young). I wanted you for a part in that movie and I couldn't find you," he tells Dorothy. "Then it came to me that the name of the movie should be The Road To Tomorrow rather than The Road To Yesterday, and that I would find you in that tomorrow." The theme: "recognizing a loved one across many millennia."
Chapters: 8
Fritz's film about the hole in the sky: Red Indians who find a passage above the sky, guided by pregnant women whose unborn children remember the way. "The 'attic' was the world above the sky. The picture wasn't a great success. Like so many of mine, it was before its time. It was never shown outside of Germany, and now it's nearly forgotten."
Chapters: 8
"Possibly the greatest movie that Fritz Otto ever made." Combined with elements from The Magic Kaleidoscope. "He himself had not realized that the two movies were both fragments of a still-unrealized masterwork." The projection transforms the pavilion into ark/ship/cocoon: "Creatures in cocoons have a sense that their cocoons are in motion... traveling strongly in space and time on a voyage of immeasurable importance."
Chapters: 7
"The Masterwork-Movie of Doctor Fritz Otto and many of the others, that temporarily unnamed movie (they decided that they would put the name at the end of it instead of at the beginning)." By this point, Fritz is no longer the sole projectionist: "Jeffery Wind, Dorothy Blue-Ice, and Raddigan Shrike had joined him in the composite projection." The film "did not end as the other ones ended. It merged with the Promethean Company itself, and it remained an open question how it would end."
Chapters: 7
Cecelia Calca proposes: "Doctor Fritz, why can I not tell my story in the form of a movie show? The name of the show would be The Thing In the Wall, a movie which you could produce and project here, and in which I could play myself." Fritz offers her "a late, late slot some night." The film is never produced within the novel's timeframe.
Chapters: 7
"The fireplace rather than the cinema screen was used." The hearth—traditional symbol of home, warmth, and gathering—becomes the medium for Fritz's projections. Credits appear "spelled out in garish flame." Later: "the fire of the fireplace that was now functioning as a cinema screen in the pavilion."
Stephen Tall notes: "We can keep a roaring fire in the fireplace all three hundred and seventy-five days of it. It shouldn't affect the temperature one way or the other. That fireplace never did. It's a magic fireplace that we have here." The fireplace exists outside normal thermodynamics—appropriate for a screen displaying content from outside normal time.
When the pavilion becomes ark/ship: "They kept that fireplace a-going in the center of it. It was a hearth and a galley-stove. It is the galley stove that is the heart of any ship." The fireplace/screen is the vital center—both literal warmth and the source of visionary content that sustains the expedition's hope.
Instances where projection crosses the boundary from representation to ontology—where projected content becomes materially real or indistinguishable from reality.
During "Buried Alive," Raddigan Shrike's nails break from clawing at his projected coffin. Anabella Hilary retains physical evidence: "She had streamers and shreds of rich cream-gray velvet, streaked with bright blood. She had held on to these pieces from her own projected coffin interior." She asks: "I wish I could have this velvet analyzed and traced... I would like to have a little police detective work done on it to find the manufacturer." Fritz responds: "I would be very curious to know who did manufacture it."
"Oh, I turned off the dark, Fritz," Dorothy speaks calmly after ending the "Buried Alive" sequence. Fritz asks: "Flesh of my flesh and blood of my blood, are you also the sharer of my new powers?" Dorothy can interrupt and terminate projections that have crossed into experiential reality—a power as significant as Fritz's ability to create them.
By the "Fountains of the Deep" sequence: "Doctor Fritz Otto was no longer the solo projectionist of these mysterious movies: Jeffery Wind, Dorothy Blue-Ice, and Raddigan Shrike had joined him in the composite projection." The expedition becomes a collective projector, their shared vision materializing the ark/ship that carries them.
"It is said that the paradox of motion requires that a thing must be in two places at the same time if it is to move. But there is an alternative. It can also be two things at the same time. Then it can move. The pavilion was two things at the same time." The vessel's dual nature—pavilion and ark—is achieved through projection. The expedition projects their vehicle into existence.
Non-cinematic forms of inscription, recording, and representation that appear in the novel.
"The Scandinavian lady tourist in the pavilion had nearly finished her 'Shouting Faces Tapestry' before she left. They are our own faces that she has done passably well, and they do shout." The tapestry organizes the expedition members into triptych form—Left, Center, and Right leaves of seven faces each. An external observer has rendered the expedition into permanent visual form.
Chapters: 6
In the pavilion: "There was a loom on which someone had been weaving a pictured fabric. A face was just emerging from that fabric." The loom works "from top to bottom instead of from bottom to top"—a "very old, or very new, under-loom." A face emerges from the weaving process itself, suggesting that the pavilion generates representations autonomously.
Chapters: 4
"It was a roll of separate sheets, not all one long sheet as scrolls usually are." Found in the pavilion among the mummies. "It's a covenant drawn up by these mummies here, when they were facing death." A written record from previous occupants of the pavilion who did not survive their transformation attempt.
Chapters: 4
Yates's book references "Cottonwood's translations of the only whale writing known, those deep-water, iodine etchings on basalt stones that are off the Ile d'If." The sperm whales "are very much involved in all this and have taken pains to record it. But who today believes in Cottonwood's translations? Or who even believes that the 'whale writing' is writing?" An alternative inscription system from non-human intelligence.
Chapters: 8
Vivian Oldshoe's presentation to the bursary board: she "smashed a jar of persimmon jam against the wall, then walked up that wall and wrote with the jam over a painting by Groben titled 'White on White'." Her writing—in jam over a white-on-white canvas—references Daniel 5 (Belshazzar's feast) while also creating a palimpsest: new prophecy inscribed over minimalist art.
Chapters: 3
When asked what to do with "all the loose ends," the Troll's wife answers: "We will weave a shroud out of them. Weaving is a specialty of mine." The shroud—burial garment—will be woven from the narrative's unresolved threads. Weaving as medium for closure and death-preparation.
Chapters: 8
Joseph Abramswell's academic specialty and its implications for understanding how minds interact with reality in the novel.
"Joseph Abramswell, the analytical projectionist." His field involves studying and practicing the projection of mental content onto external reality or other minds. He teaches "young mathematicians" and has been "manipulating" Reventlo for years through subtle projection—"a pleasurable hobby that I would never wish to terminate."
"Pioneer Reventlo was always sustained by projections that we didn't question too closely." When the pavilion enters stasis: "the projections that sustained him have been cut off." Dorothy explains: "To be sustained principally by exterior projections is to be a phenomenon rather than a person." Reventlo's impressive presence was partly a collaborative projection by those around him.
During Reventlo's lecture, "a snake had appeared in the skull" he holds—"quite a large snake that poked its head out of the eye-sockets." The narrator explains: "There were several students of projection psychology present, and snakes (being strong in the undermind) are among the easiest of all things to project. But which of them was doing it?" The snake is later revealed as hostile: it reacts "with lowering anger" when Reventlo describes Cro-Magnon man naming animals. An enemy is projecting against Reventlo even at the lecture.
Jeffery Wind's dissection reveals: "Pioneer was a sort of ghost in that he had a very loose association between body and soul. He was inhabited a little by the 'Eden Archetype', a projection from the future." The Golden Age itself projects backwards into Reventlo, giving him his vision—but the vision's source is ahead, not behind. All archetypes are "projections from the future and none of them from the past."