âWhiteâs stalwart page in The Once and Future King is named Thomas for Thomas Malory, the author of Le Morte DâArthur, the primary medieval text that inspired Whiteâs novel. Itâs believed Malory wrote his epic while in prison. Like Arthur, he may have found himself grappling then with the lessons of his life and its inheritances. The closing passage of Le Morte is often quoted, rife as it is with its compelling allusions to the once and future king. Yet whatâs not as often referenced is Maloryâs own denial of that eventual resurrection. He writes: ââŠand men say that he shall com agayne, and he shall wynne the Holy Crosse. Yet I woll not say that hit shall be so, but rather I wolde say: here in thys worlde he chaunged hys lyff.â
Here in this world he changed his life. Arthurâs promised resurrection pales in the face of his existence. The king may not come again, but his dream will never die, not while there are those who keep the candle burning. As White turned to Malory in the wake of World War II, as Mirrlees imagined a mirror of London in the aftermath of World War I, I've turned to their work, and to the work of Le Guin and Clarke as the United States continues its descent into right-wing authoritarianism. Each novel reckons in a different way with what a âlove of countryâ unbounded by borders and grounded in a recognition of nonhuman agency could look like.
It would be easy to read each novel as fatalistic and the defeats and tragedies the characters suffer throughout as confirmation of the futility of their cause. Instead, that perpetual incompleteness functions as evidence of a long and living tradition, as a call to action that makes the reader an active participant in the story, an inheritor of its life past the end of the page. Arthurâs call to keep the candle burning, Stephenâs promise that Lost-Hope will be âin time set right,â even Estravenâs heirâs request to Genly to hear ââŠabout the other worlds out among the starsâ the other kinds of men, the other lives?" all gesture toward the fact that the work is never finished, the grail never reached. The story goes on, and therein lies the hope. In Tennysonâs Idylls of the King, which Ackroyd also quotes in his Albion (another link in that ever-growing chain) a different version of Merlin tells Arthur:
For an ye heard a music, like enow
They are building still, seeing the city is built
To music, therefore never built at all,
And therefore built for ever
A better world is not fated or promised. Although I love the places that have made me, I often fear that Le Guinâs skepticism of even this more localized love of place is correct, as it too can be weaponized and subverted into serving the project of nation-making. But in the intuitional, border-dissolving language of fantasy, in work spanning centuries and oceans, Iâve found again and again as counterpoint to and shield against that nationalist threat a turn towards a living natural world and a collective tradition that stretches forward into the future.
Almost daily now, I read in the news that the U.S. government has bombed another country or provided the weapons to do so; that theyâve gassed people in the streets, at home and abroad, that theyâve kidnapped, beaten, and shot those who would oppose them. And still, professors link arms and form a wall around student protestors as riot cops advance; faith leaders and public servants walk side by side with immigrants into court, placing their bodies in the line of fire; neighbors blow whistles and block streets as hooded ICE agents kidnap children to fill their camps. Although many individuals still languish in ICE detention, others have been freed through the tireless efforts of lawyers, activists, and local officials. In 2025, Australiaâs humpback whales, which were hunted to a near extinction population of 150, returned in numbers higher than the pre-whaling population, thanks to a decision to ban commercial whaling of the species in 1963. And this past July, the Inter-American Court of Human Rights recognized that âecosystemsâsuch as forests and riversâhave the right to exist, regenerate, and maintain their life cycles.â This landmark decision would not have been possible without the earlier work of MÄori rights of nature activists and Indigenous water protectors in Ecuador, among many others. These gains were not given but fought for.
Tennysonâs Merlin, naturally, saw it coming: We have not built the city; we probably never will. And we are building still.â
A Candle Burning: Nation and The Agency of Nature in Fantasy, Caroline Shea