Excerpt from Jonathan Strange & Mr Norrell by Susanna Clarke, plus links to reviews, author biography & more

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Jonathan Strange & Mr Norrell

By Susanna Clarke

Jonathan Strange & Mr Norrell
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  • Hardcover: Sep 2004,
    800 pages.
    Paperback: Sep 2005,
    800 pages.

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Magicians only applied themselves to writing books when magic was already in decline. Darkness was already approaching to quench the glory of English magic; those men we call the Silver Age or Argentine magicians (Thomas Lanchester, 1518-90; Jacques Belasis, 1526-1604:; Nicholas Goubert, 1535-78; Gregory Absalom, 1507-99) were flickering candles in the twilight; they were scholars first and magicians second. Certainly they claimed to do magic, some even had a fairy-servant or two, but they seem to have accomplished very little in this way and some modem scholars have doubted whether they could do magic at all.

6. The first passage which Mr Segundus read concerned England, Faerie (which magicians sometimes call "the Other Lands") and a strange country that is reputed to lie on the far side of Hell. Mr Segundus had heard something of the symbolic and magical bond which links these three lands, yet never had he read so clear an explanation of it as was put forward here.

The second extract concerned one of England's greatest magicians, Martin Pale. In Gregory

Absalom's The Tree of Learning there is a famous passage which relates how, while journeying through Faerie, the last of the great Aureate magicians, Martin Pale, paid a visit to a fairy-prince. Like most of his race the fairy had a great multitude of names, honorifics, titles and pseudonyms; but usually he was known as Cold Henry. Cold Henry made a long and deferential speech to his guest. The speech was full of metaphors and obscure allusions, but what Cold Henry seemed to be saying was that fairies were naturally wicked creatures who did not always know when they were going wrong. To this Martin Pale briefly and somewhat enigmatically replied that not all Englishmen have the same size feet.

For several centuries no one had the faintest idea what any of this might mean, though several theories were advanced - and John Segundus was familiar with all of them. The most popular was that developed by William Pantler in the early eighteenth century. Pantler said that Cold Henry and Pale were speaking of theology. Fairies (as everybody knows) are beyond the reach of the Church; no Christ has come to them, nor ever will- and what is to become of them on Judgement Day no one knows. According to Pantler Cold Henry meant to enquire of Pale if there was any hope that fairies, like men, might receive Eternal Salvation. Pale's reply ~ that Englishmen's feet are different sizes was his way of saying that not all Englishmen will be saved. Based on this Pantler goes on to attribute to Pale a rather odd belief that Heaven is large enough to hold only a finite number of the Blessed; for every Englishmen who is damned, a place opens up in Heaven for a fairy. Pantler's reputation as a theoretical magician rests entirely on the book he wrote on the subject

In Jacques Belasis's Instructions Mr Segundus read a very different explanation. Three centuries before Martin Pale set foot in Cold Henry's castle Cold Henry had had another human visitor, an English magician even greater than Pale ~ Ralph Stokesey - who had left behind him a pair of boots. 'The boots, said Belasis, were old, which is probably why Stokesey did not take them with him, but their presence in the castle caused great consternation to all its fairy-inhabitants who held English magicians in great veneration. In particular Cold Henry was in a pickle because he feared that in some devious, incomprehensible way, Christian morality might hold him responsible for the loss of the boots. So he was trying to rid himself of the terrible objects by passing them on to Pale who did not want them.

From Jonathan Strange and Mr Norrell by Susanna Clarke, chapter 1, pages 3-15.  Text copyright by Susanna Clarke; illustrations copyright by Portia Rosenberg.  All rights reserved.  No part of this book maybe reproduced without written permission from the publisher, Bloomsbury Press.

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