conjure. When he thought of an orchard it was less and less that extraordinary place he'd slept in
(slept, and dreamt that his life he was now living was the dream) and more a commonplace stand of
apple trees . . . . . Surely dying was like this, he thought; losing things dear and unable to
prevent their passing.’
The novel is not primarily about the escape into Eden. It's about how the knowledge of Eden slips
from us, and the means we devise to hold on to that knowledge: This is, I think, a universal
experience; which may go some way to explaining why the book continues to find readers. I
recently, finished a six-week publicity tour for a new novel, and at book-signings across the
country found readers bringing me battered but much-beloved copies of Weaveworld to be inscribed;
several times I heard people say the book had helped them through dark times in their personal
lives.
There is nothing more gratifying to this author than to sign and personalize a book which has seen
some action: passed between friends, dropped in the bath, coffee-stained and sun-yellowed. I have
in my library copies of certain works - Melville, Poe, Blake - that I've treasured over the years,
all much the worse for wear. I know how close you can get to a book whose stains and creases are
part of your shared history. And what more perfect marriage of form and content, than that a novel
about memory, like Weaveworld, should be valued because of the events that have marked it? The
book was published in 1987, the year in which the first Hellraiser film was released, but it
represented a considerable departure from the transgressive horror fiction with which I had become
identified. There were plenty of critics ready to snipe at the change of direction, opining that
my imagination was too dark for the genre I was attempting to infiltrate, and I was better off
staying on the horror shelves. But the response from readers, including many who were devoted to
the extremes of my earlier work, was overwhelmingly positive. The book sold solidly from the
outset, and has continued to do so, in several languages, ever since. It has sparked off creative
work in other media from readers who wanted to explore the story for themselves: paintings, poems,
musical compositions; even an opera, planned for production in Paris. I have come to believe that
the darkness I imported into the work, far from proving problematic, is very much to the book's
purpose. Yes, there are raptures in the novel, and glorious deliriums. But the Fugue - the magic
haven of the book - is threatened with total destruction, and the powers that overshadow it are
not tuppenny coloured terrors. They are the obscenities of human cruelty and human despair. Tales
of Paradise Lost are central to our culture, of course; we are all exiles from some place of
bliss.
What is that place? A memory of a pre-conscious state of perfect contentment, where we believe
ourselves whole because we have not yet comprehended the fact of our physical separation from our
mothers? Or a religious conviction, too deep in our selves to be subjected to the rigours of
intellectual enquiry, that knows our connection to the planet, to animal life, to the stars? A
faith, is it? Or a glorious certainty? It isn't necessary for a storyteller to have answers to the
questions they pose, of course; only to be interested enough to ask them. Weaveworld is full of
unrequited enquiries. Why does Immacolata's hatred of the Seerkind burn so intensely? Is the
creature in the Empty Quarter an angel or not? And if the garden of sand in which it has kept its
psychotic vigil is not the Eden of Genesis, then where did the Seerkind arise from? There are
certainly answers to these mysteries to be wrought and written, but they would, I am certain, only
beg further questions, which if answered would beg yet more. For all its length and elaboration,
the novel does not attempt to fill in every gap in its invented history. Nothing ever begins, its
first line announces; there are innumerable stories from which this fragment of narrative springs;
and there will be plenty to tell when it's done. Though I get requests aplenty for a sequel, I
will never write one.
The tale isn't finished; but I've told all I can. That is not to say my attitude to the work does
not continue to change. In the past ten years I've gone through, periods when I was thoroughly out
of sorts with the book, or even on occasion irritated that it found such favour with readers when
other stories seemed more worthy. And in the troughs of my discomfort, I made what with hindsight
seems to be dubious judgments about fantastic fiction as a whole. I have been, I think, altogether
disparaging about the escape elements of the genre, emphasizing its powers to address social,
moral and even philosophical issues at the expense of celebrating its dreamier virtues. I took
this position out of a genuine desire to defend a fictional form I love, from accusations of
triviality and triteness, but my zeal led me astray. Yes, fantastic fiction can be intricately
woven into the texture of our daily lives, addressing important issues in fabulist form. But it
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