Against All Things Ending. Home · Against All Things Ending Author: Stephen R. Against All Things Ending. Read more · Against All Things Ending. Against All Things Ending is a fantasy novel by American writer Stephen R. Donaldson. and on 28 October in the United Kingdom. A preview of the book's first chapter is currently available in PDF form from the author's website. Start by marking “Against All Things Ending (The Last Chronicles of Thomas Covenant, #3)” as Want to Read: Stephen Reeder Donaldson is an American fantasy, science fiction, and mystery novelist; in the United Kingdom he is usually called "Stephen Donaldson" (without the "R").
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Thus the disposition there is in the root and stock of a tree to diffuse sap and life, is doubtless the reason of their communication to its buds, leaves, and fruits, after these exist. But a disposition to communicate of its life and sap to its fruits, is not so properly the cause of its producing those fruits, as its disposition to diffuse its sap and life in general. Therefore, to speak strictly according to truth, we may suppose, that a disposition in God, as an original property of his nature, to an emanation of his own infinite fullness, was what excited him to create the world; and so, that the emanation itself was aimed at by him as a last end of the creation.
Because it is agreeable to the dictates of reason, that in all his proceedings he should set himself highest; therefore, I would endeavor to show, how his infinite love to and delight in himself, will naturally cause him to value and delight in these things: or rather, how a value to these things is implied in his value of that infinite fullness of good that is in himself.
If one highly esteem and delight in the virtues of a friend, as wisdom, justice, etc. So if God both esteem and delight in his own perfections and virtues, he cannot but value and delight in the expressions and genuine effects of them. So that in delighting in the expressions of his perfections, he manifests a delight in himself; and in making these expressions of his own perfections his end, he makes himself his end.
And with respect to the second and third particulars, the matter is no less plain. For he that loves any being, and has a disposition highly to prize and greatly to delight in his virtues and perfections, must from the same disposition be well pleased to have his excellencies known, acknowledged, esteemed, and prized by others. He that loves anything, naturally loves the approbation of that thing, and is opposite to the disapprobation of it.
Thus it is when one loves the virtues of a friend. And thus it will necessarily be, if a being loves himself and highly prizes his own excellencies; and thus it is fit it should be, if it be fit he should thus love himself, and prize his own valuable qualities; that is, it is fit that he should take delight in his own excellencies being seen, acknowledged, esteemed, and delighted in. This is implied in a love to himself and his own perfections; and in making this his end, he makes himself his end.
And with respect to the fourth and last particular, viz. Merely in this disposition to cause an emanation of his glory and fullness — which is prior to the existence of any other being, and is to be considered as the inciting cause of giving existence to other beings — God cannot so properly be said to make the creature his end, as himself. For the creature is not as yet considered as existing.
This disposition or desire in God, must be prior to the existence of the creature, even in foresight. For it is a disposition that is the original ground even of the future, intended, and foreseen existence of the creature.
The Last Chronicles of Thomas Covenant
In a larger sense, it may signify nothing diverse from that good disposition in his nature to communicate of his own fullness in general; as his knowledge, his holiness, and happiness; and to give creatures existence in order to it.
This may be called benevolence, or love, because it is the same good disposition that is exercised in love. But yet this cannot have any particular present or future created existence for its object; because it is prior to any such object, and the very source of the futurities of its existence.
Love, in the most strict and proper sense, presupposes the existence of the object beloved, at least in idea and expectation, and represented to the mind as future. God did not love angels in 15 the strictest sense, but in consequence of his intending to create them, and so having an idea of future existing angels.
Therefore his love to them was not properly what excited him to intend to create them. Love or benevolence, strictly taken, presupposes and existing object, as much as pity a miserable suffering object. This propensity in God to diffuse himself, may be considered as a propensity to himself diffused; or to his own glory existing in its emanation. A respect to himself, or an infinite propensity to and delight in his own glory, is that which causes him to incline to its being abundantly diffused, and to delight in the emanation of it.
Thus, that nature in a tree, by which it puts forth buds, shoots out branches, and brings forth leaves and fruit, is a disposition that terminates in its own complete self. And so the disposition in the sun to shine, or abundantly to diffuse its fullness, warmth, and brightness, is only a tendency to its own most glorious and complete state.
So God looks on the communication of himself, and the emanation of his infinite glory, to belong to the fullness and completeness of himself; as though he were not in his most glorious state without it. Thus the church of Christ toward whom and in whom are the emanations of his glory, and the communication of his fullness , is called the fullness of Christ; as though he were not in his complete state without her; like Adam without Eve.
And the church is called the glory of Christ, as the woman is the glory of the man, 1 Cor. I will place salvation in Zion, for Israel MY GLORY — Indeed, after the creatures are intended to be created, God may be conceived of as being moved by benevolence to them, in the strictest sense, in his dealings with them.
Here God acting for himself, or making himself his last end, and his acting for their sake, are not to be set in opposition; they are rather to be considered as coinciding one with the other, and implied one in the other. One part of that divine fullness which is communicated, is the divine knowledge.
God, in making this his end, makes himself his end. This knowledge in the creature, is but a conformity to God. It is a participation of the same; though infinitely less in degree: as particular beams of the sun communicated are the light and glory of the sun itself, in part.
As therefore God values himself, as he delights in his own knowledge, he must delight in every thing of that nature: as he delights in his own light, he must delight in every beam of that light; and as he highly values his own excellency, he must be well pleased in having it manifested, and so glorified.
And then it must be considered wherein this holiness in the creature consists, viz. All which things are nothing else but the heart exalting, magnifying, or glorifying God; which, as I showed before, God necessarily approves of, and is pleased with, as he loves himself, and values the glory of his own nature.
It is a participation of what is in God; and God and his glory are the objective ground of it. The happiness of the creature consists in rejoicing in God; by which also God is magnified and exalted.
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So that God is all in all, with respect to each part of that communication of the divine fullness which is made to the creature. What is communicated is divine, or something of God; and each communication is of that nature, that the creature to whom it is made, is thereby conformed to God, and untied to him: and that in proportion as the communication is greater or less. And the communication itself is no other, in the very nature of it, than that wherein the very honor, exaltation, and praise of God consists.
And it is farther to be considered, that what God aimed at in the creation of the world, as the end which he had ultimately in view, was that communication of himself which he intended through all eternity. And if we attend to the nature and circumstances of this eternal emanation of divine good, it will more clearly show HOW, in making this his end, God testifies a supreme respect to himself, and makes himself his end.
There are many reasons to think that what God has in view, in an increasing communication of himself through eternity, is an increasing knowledge of God, love to him, and joy in him. And it is to be considered, that the more those divine communications increase in the creature, the more it becomes one with God: for so much the more is it united to God in love, the heart is drawn nearer and nearer to God, and the union with him becomes more firm and close: and, at the same time, the creature becomes more and more conformed to God.
The image is more and more perfect, and so the good that is in the creature comes forever nearer and nearer to an identity with that which is in God. In the view therefore of God, who has a comprehensive prospect of the increasing union and conformity through eternity, it must be an infinitely strict and perfect nearness, conformity, and oneness.
For it will forever come nearer and nearer to that strictness and perfection of union which there is between the Father and the Son. They were respected as brought home to him, united with him, centering most perfectly, as it were swallowed up in him: so that his respect to them finally coincides, and becomes one and the same, with respect to himself.
What has been said shows, that as all things are from God, as their first cause and fountain; so all things tend to him, and in their progress come nearer and nearer to him through all eternity which argues, that he who is their first cause is their last end.
Chapter I: Section IV Some objections considered, which may be made against the reasonableness of what has been said of God making himself his last end. It may be thought that this does not well consist with God, being self-existent from all eternity; absolutely perfect in himself, in the possession of infinite and independent good.
And that, in general, to suppose that God makes himself his end, in the creation of the world, seems to suppose that he aims at some interest or happiness of his own, not easily reconcilable with his being perfectly and infinitely happy in himself.
If it could be supposed that God needed anything; or that the goodness of his creatures could extend to him; or that they could be profitable to him; it might be fit, that God should make himself, and his own interest, his highest and last end in creating the world. But seeing that God is above all need, and all capacity of being made better or happier in any respect; to what purpose should God make himself his end, or seek to advance himself in any respect by any of his works?
How absurd is it to suppose that God should do such great things, with a view to obtain what he is already most perfectly possessed of, and was so from all eternity; and therefore cannot now possibly need, nor with any color of reason be supposed to seek! God may have a real and proper pleasure or happiness in seeing the happy state of the creature; yet this may not be different from his delight in himself; being a delight in his own infinite goodness; or the exercise of that glorious propensity of his nature to diffuse and communicate himself, and so gratifying this inclination of his own heart.
For it is only the effect of his own work in and communications to the creature; in making it, and admitting it to a participation of his fullness. As the sun receives nothing from the jewel that receives its light, and shines only by a participation of its brightness.
God may delight, with true and great pleasure, in beholding that beauty which is an image and communication of his own beauty, an expression and manifestation of his own loveliness. And this is so far from being an instance of his happiness not being in and from himself, that it is an evidence that he is happy in himself, or delights and has pleasure in his own beauty. If he did not take pleasure in the expression of his own beauty, it would rather be an evidence that he does not delight in his own beauty; that he has not his happiness and enjoyment in his own beauty and perfection.
So that if we suppose God has real pleasure and happiness in the holy love and praise of his saints, as the image and communication of his own 18 holiness, it is not properly any pleasure distinct from the pleasure he has in himself; but it is truly an instance of it.
It is the necessary consequence of his delighting in the glory of his nature, that he delights in the emanation and effulgence of it. Nor do these things argue any dependence in God on the creature for happiness. For these things are what he gives the creature.
They are wholly and entirely from him. His rejoicing therein is rather a rejoicing in his own acts, and his own glory expressed in those acts, than a joy derived from the creature. And yet, in some sense, it can be truly said, that God has the more delight and pleasure for the holiness and happiness of his creatures. Because God would be less happy, if he were less good: or if he had not that perfection of nature which consists in a propensity of nature to diffuse his own fullness.
And he would be less happy, if it were possible for him to be hindered in the exercise of his goodness, and his other perfections, in their proper effects. But he has complete happiness, because he has these perfections, and cannot be hindered in exercising and displaying them in their proper effects. And this surely is not, because he is dependent; but because he is independent on any other that should hinder him.
For these expressions plainly mean no more, than that God is absolutely independent of us; that we have nothing of our own, no stock from whence we can give to God; and that no part of his happiness originates from man. From what has been said, it appears, that the pleasure God has in those things which have been mentioned, is rather a pleasure in diffusing and communicating to, than in receiving from, the creature.
Surely, it is no argument of indigence in God, that he is inclined to communicate of his infinite fullness. It is no argument of the emptiness or deficiency of a fountain, that it is inclined to overflow.
For though these communications of God — these exercises, operations, and expressions of his glorious perfections, which God rejoices in — are in time; yet his joy in them is without beginning or change.
They were always equally present in the divine mind. He beheld them with equal clearness, certainty, and fullness, in every respect, as he does now. They were always equally present; as with him there is no variableness or succession. He ever beheld and enjoyed them perfectly in his own independent and immutable power and will.
For if God had any last end in creating the world, then there was something in some respect future, that he aimed at, and designed to bring to pass by creating the world; something that was agreeable to his inclination or will; let that be his own glory, or the happiness of his creatures, or what it will.
Now, if there be something that God seeks as agreeable, or grateful to him, then, in the accomplishment of it, he is gratified. If the last end which he seeks in the creation of the world be truly a thing grateful to him as certainly it is, if it be truly his end, and truly the object of his will , then it is what he takes a real delight and pleasure in.
But then, according to the argument of the objection, how can he have anything future to desire or seek, who is already perfectly, eternally, and immutably satisfied in himself?
What can remain for him to take any delight in, or to be further gratified by, whose eternal and unchangeable delight is in himself, as his own complete object of enjoyment. And I think he has no way left to answer but that which has been taken above. Whatever be the proper object of his will, he is gratified in.
And the thing is either grateful to him in itself, or for something else for which he wills it; and so is his further end. Otherwise we must deny any such thing as will in God with respect to anything brought to pass in time; and so must deny his work of creation, or any work of his providence, to be truly voluntary. And if there be any such thing at all, as what we mean by acts of will in God; then he is not indifferent whether his will be fulfilled or not.
And if he is not indifferent, then he is truly gratified and pleased in the fulfillment of his will. To suppose that God has pleasure in things that are brought to pass in time, only figuratively and metaphorically; is to suppose that he exercises will about these things, and makes them his end only metaphorically.
It far less agrees therewith than the doctrine against which this is objected. For we must conceive of the efficient as depending on his ultimate end. He depends on this end, in his desires, aims, actions, and pursuits; so that he fails in all his desires, actions, and pursuits, if he fails of his end. Now if God himself be his last end, then in his dependence on his end, he depends on nothing but himself.
If all things be of him, and to him, and he the first and the last, this shows him to be all in all. He is all to himself. He goes not out of himself in what he seeks; but his desires and pursuits as they originate from, so they terminate in, himself; and he is dependent on none but himself in the beginning or end of any of his exercises or operations.
But if not himself, but the creature, were his last end, then as he depends on his last end, he would be in some sort dependent on the creature. Some may object, that to suppose God makes himself his highest and last end, is dishonorable to him; as it in effect supposes, that God does every thing from a selfish spirit. Selfishness is looked upon as mean and sordid in the creature; unbecoming and even hateful in such a worm of the dust as man. We should look upon a man as of a base and contemptible character, who should in every thing he did, be governed by selfish principles; should make his private interest his governing aim in all his conduct in life.
How far then should we be from attributing any such thing to the Supreme Being, the blessed and only Potentate!
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Does it not become us to ascribe to him the most noble and generous dispositions, and qualities the most remote from every thing private, narrow, and sordid? Such an objection must arise from a very ignorant or inconsiderate notion of the vice of selfishness, and the virtue of generosity. If by selfishness be meant, a disposition in any being to regard himself; this is no otherwise vicious or unbecoming, than as one is less than a multitude; and so the public weal is of greater value than his particular interest.
Among created beings one single person is inconsiderable in comparison of the generality; and so his interest is of little importance compared with the interest of the whole system. Therefore in them, a disposition to prefer self, as if it were more than all, is exceeding vicious. But it is vicious on no other account, than as it is a disposition that does not agree with the nature of things; and that which is indeed the greatest good. And a disposition in anyone to forego his own interest for the sake of others, is no further excellent, no further worthy the name of generosity, than it is treating things according to their true value; prosecuting something most worthy to be prosecuted; an expression of a disposition to prefer something to self-interest, that is indeed preferable in itself.
But if God be indeed so great, and so excellent, that all other beings are as nothing to him, and all other excellency be as nothing, and less than nothing and vanity, in comparison of his; and God be omniscient and infallible, and perfectly knows that he is infinitely the most valuable being; then it is fit that his heart should be agreeable to this — which is indeed the true nature and proportion of things, and agreeable to this infallible and all-comprehending understanding which he has of them, and that perfectly clear light in which he views them — and that he should value himself infinitely more than his creatures.
In created beings, a regard to self-interest may properly be set in opposition to the public welfare; because the private interest of one person may be inconsistent with the public good; at least it may be so in the apprehension of that person. That which this person looks upon as his interest, may interfere with or oppose the general good.
Covenant's presence in the book may be its saving grace. Given the nature of the series, he hasn't been entirely present for the last few books, but now that he's back, it's a waiting game as he is restored to himself slowly, becoming more interesting all the time.
He is what makes the last half of the novel into the delight that it is--that part, apart from the others, is worthy of rereading. It's incredible, tense, and well written. I wish I could say the same about the preceding three hundred pages. But those environments are damn cool. Against All Things Ending, which is the penultimate novel in the series I hold most dearly, is unfortunately a one-shot novel.
Read through it on your way to The Last Dark, which may be an infuriating read when it finally releases. After the powerhouse that was Fatal Revenant, this book seems stretched, pulled beyond its limits of entertainment.
If the last third wasn't so good, I would have a hard time recommending it to anyone. But I will and do recommend it to fans of the series, not only as a waypoint to the final book, but also for the settings, and for the corporeal outrage that is Thomas Covenant, who really is the Land's last hope. Linden Avery is still too damn indecisive.
Mar 02, Skip Maloney rated it really liked it. I sometimes wonder, have always wondered, why, in the middle of reading a book by Stephen R. Donaldson, that I am continuing to read. This is the 9th of what is purported to be 10 novels in the series, and from the start, back in the 70s, I've been struck by how dark they are; how, at each step along the way, Covenant, and you, as a reader, are beset with tragedies, large and small and a pervading sense of despair that I sometimes wonder, have always wondered, why, in the middle of reading a book by Stephen R.
This is the 9th of what is purported to be 10 novels in the series, and from the start, back in the 70s, I've been struck by how dark they are; how, at each step along the way, Covenant, and you, as a reader, are beset with tragedies, large and small and a pervading sense of despair that anything will turn out OK. Yet on I read, page after page, book after book. Took him almost three years to get this out after the second book in these Final Chronicles of Thomas Covenant, and the "what's happened so far" section is about as long as any of the chapters.
I think what strikes the 'keep reading' chord in me is the texture of the world Donaldson creates; its totality. I forget things that have occurred almost on a page by page basis, but Donaldson will throw in a parenthetical phrase recalling an event or words spoken in the very first book, 30 years ago. The on-going story is remarkably connected, as if Donaldson knew from day one where it was going, even if we, as readers, are never quite sure, and keep reading, as a result.
Not recommended for everyone; not suitable to all tastes in literature, but short of death, nothing would ever stop me from picking up this series finale and heading back out to The Land to find out what's happening. This is the review I've been dreading and anticipating, all at the same time. If a book could be scored in the negatives, this would be that book.
It's a horrible, fetid thing that just sits there. For the first quarter of the book, the characters simply talk. They've reached Andelain. And now they must move on.
But first, Donaldson must run every single character through his or her dialogue paces. Everyone must be heard. Everyone must blather, whine, complain, bitch and g This is the review I've been dreading and anticipating, all at the same time.
Everyone must blather, whine, complain, bitch and generally restate everything that's already been stated. I mentioned that the first book in this thankfully final series should be subtitled Arrogance.
The second book would be Apprehension. But this, the penultimate volume in this series, easily earns the subtitle Agony , some for the agonizing slowness of the book's pace.
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Some for the way each characters agonize over every simple decision. Some for the way each character has a question in their mind, a deep and abiding question that desperately needs an answer, but not one of them ever asks it directly, choosing instead to ask some oblique, barely connected question instead, then agonize over the fact that they didn't get the answer they wanted.
I swear Stephen Donaldson's Giant name must be something like Heavingwords Steamingpile or Shoveling Obscurewords or something like that.
Imagine this. Linden looked down at her boot. From the look on Covenant's mein, and with her healthsense, she saw he was aware. Your boot! It's become You must use the Staff of Law to correct this undoing. We cannot condone this abeyance. YOu know this would be foolhardy. It must be corrected with the Wild Magic of the ring. She is the Ringthane. We must call the Ranyhyn. It is only through their guidance that we shall overcome this most diabolical of hurdles.
All your solutions cater to the horses from the Plains of Ra. This surely is a trick by the Despiser. I believe we have many giantish tales we can tell. Surely sometime in the next few months of the listening, we shall have an answer. What dark sorcery is this? I retied my laces. You tied your own shoelace?
Yes, that's a joke, but seriously, it seems to get down to that level at times in this book. In fact, there was a point about halfway through or so where I actually laughed out loud at the line that went something like, "These were people of action, unused to standing in one place for long. The first half of the book is in two locations and they really don't move. Seriously, Shoveling Obscurewords could have packed this story nicely into about pages and spread it between the second and last books and not forced this torturous piece of crap on us.
I'd fully intended to read the four books back to back, but this one killed me.
I'm reading a couple of other books before I dive back in one last time to the world of Thomas Covenant. What a monstrous pile of shit. Mar 05, Kostas rated it it was amazing Shelves: Donaldson brings his imagination one step closer towards its culmination, taking us in Against All Things Ending , the third of four instalments of the Last Chronicles, in a story of spectres, mysterious figures, Demondim-spawn, great horses, time-storms and malevolent beings, but also in an adventure of choice and consequence, love and futility, and Desecration and ruin; in a penultimate, epic novel.
Confused by his compelled transubstantiation from the Arch to the world of the living, severing him from the illimitable vistas of Time and restoring him back to mortality, Covenant will start to remember his old life, and what if felt like to be alive.
Nevertheless, with his mortality — unable to contain the knowledge and power of accountable ages — to have left him a husk of his former self, expelling from his flesh and bones every intimation of eternity, and anchoring him with every breath of his forgotten heart to his corporeal body, when he tries to organize his thoughts, and grapple all that he had lost, Covenant will find himself slipping between the past and the present, lost in a maze of memories in the depths of Time.
Following the storyline directly after the end of Fatal Revenant , having set up meticulously his imagination in the previous instalment and picking up once more the plot-threads from where they left off, Stephen R. Jan 11, Andrew rated it liked it.
Me, on previous book: Donaldson does this thing where he starts a simile, nails one of its feet to the ground, and pushes it over backwards. It drives me nuts. He's aiming at effect, and most of the time, he gets me there. Occasionally he comes out with "surquedry" or "that dire fug" and I lose it, but -- fine, I'll say it.
A Dissertation Concerning The End For Which God Created The World by Jonathan Edwards
The bastard can write. Sometime in the past twenty years, he figured it out or I started paying attention. I won't swear which. So this is the penultimate Covenant book, and things are really hotting up in the Land. Linden Avery has yanked Covenant back into mortal life, one of those things you're Really Not Supposed To Do my caps , thus awakening the Worm of World's End not my caps and everybody has about a week left to finish their Christmas shopping.
Thus, several mad races into and out of places after allies, power sources, and possible solutions. I oversummarize, of course. We get: By which I mean, this is not the third-hand fantasy gudge of "will he put aside his fear" hint, the hero always puts aside his fear and finds magic in a giant burst of gosh-I-could-do-it-all-along. This isn't about fear, it's about doubt and self-doubt and trust.
Linden Avery is a fuckup; she knows it; accidentally setting off Armageddon was a big hint in that direction. She has to keep moving anyway. Covenant isn't a deus ex machina either; he's just a person who has built some place to stand and trust. Their companions are, in various ways, broken and dealing with the same issues. All the plot threads reflect this, in various ways, and this is what good books are supposed to do.
So I'm on board. Dec 06, D. Donaldson's always been a peculiar writer, often reaching for obscure words when a simple one would be better. Sometimes his choices are risible and draw too much attention to his attempts at craft; at other times they are spot on and refreshing.
He's also not shy of flaunting the advice most modern fantasy writers get about pace and starting with action. Pace is decidely lacking from the first part of the book. I think there were about pages of Linden Avery standing in a glade in Andelain tr Donaldson's always been a peculiar writer, often reaching for obscure words when a simple one would be better.
I think there were about pages of Linden Avery standing in a glade in Andelain trying to make up her mind what to do next. Imagine an unestablished author sending that to an agent!
There is, however, something magical and engaging about The Chronicles. Despite my criticisms, I couldn't stop going back and reading more. Yes, it's rife with fantasy-speak, too much introspection and frustrating pages of circular dialogue; but the themes of futility and despair, with their correlatives of a mystical self-surrender worthy of Jean Pierre de Caussade and enthralling.
The plot - when broken down and set apart from all the rambling - is incredible simple: The real story is that unfolding within Linden Avery herself.
Over-cooked at times, yes, but compelling nonetheless. In spite of Linden's descent into despair, this story never quite reaches the emotional intensity of Morn Hyland in The Gap Series. There is something distancing the reader from the emotion, and I don't think I'd be the first person to suggest it's the language.
Linden may be a doctor, and Covenant may be a novelist, but unless the reader is a lexicographer they're unlikely to get drawn into the characters; and even if they were, we all know people don't really talk like this or think like this particulalrly when fleeing for their lives before some hideous bane.
What I do like, however, is Donaldson's willingness to go against the increasingly homogenised grain of modern fantasy.
He takes a different approach, plums the depths of psychology at the expense of pace, and risks failure. To a large extent, in my reading, he succeeds. His was a world I wanted to keep returning to, and in spite of my observations above, I'm now forced to consider why that is, and whether or not the current trend in fantasy could learn something here.
The final Thomas Covenant series is improving as it goes. That isn't to say that the first two books weren't good, but Donaldson had to spend time early on setting up all the chess pieces and introducing the context, and now the narrative moves along more briskly. This book, not surprisingly, is about choices and consequences. It opens with Linden confronting the consequences of her actions; the resurrection of Thomas Covenant and the awakening of the Worm.
Throughout the book, characters make d The final Thomas Covenant series is improving as it goes. Throughout the book, characters make decisions to act and in a couple of cases, not to act , and the results are felt. People are profoundly altered, some suffer, some die, like any good SRD book really: Often something happens and you may not think much of it, but then you realize that of the half dozen different ways Donaldson could have achieved his plot development he chose one in particular.
It's a reason I hesitate to review this at all, after only one reading, since I feel there is a lot I am still missing. But I just wanted to throw something up without spoilers to encourage people that this book will be worth your time. Only caveat, I wouldn't suggest tackling this prior to having read the first eight books or at least the previous five. I imagine one could still enjoy it, but most people I think would be confused and would wonder what we all see in it.
Apart from that, I highly recommend this book and now must hope nothing bad happens to our author in the next three years so I can see how it will all end. I re-read this, the third book of "The Last Chronicle of Thomas Covenant", and the ninth Covenant book overall, in anticipation of the tenth, and final Covenant book, "The Last Dark", to be released in October, Having read all the previous books in this series over the last year or so, I am struck by how incredibly precise and wonderfully detailed Donaldson has been throughout.
E I re-read this, the third book of "The Last Chronicle of Thomas Covenant", and the ninth Covenant book overall, in anticipation of the tenth, and final Covenant book, "The Last Dark", to be released in October, Events and seemingly minor characters in the first books reemerge in fascinating ways throughout the long saga, up to and including this penultimate book.
This is complex, detailed and amazing epic fantasy. Should book 10 hold up to the promises of the earlier volumes, this series will likely eclipse Tolkien as my favorite work of high fantasy fiction. A word on the narrator - Reynolds is a talented storyteller, but it is rather unfair to compare him to Scott Brick, narrator of five earlier books. Brick has created the definitive, though incomplete, Chronicles of Thomas Covenant on audio - hopefully he will get the opportunity to complete the entire series one day.
Now, just waiting for October, to arrive View all 3 comments. People who've read the first 8 books. I wholeheartedly agree with another reviewer here on GoodReads: Will someone pleaaaaase take the thesaurus away from mr. I'm good at reading english, even if my active producing of this language is plain horrible. My vocabulary is very large and divers for a non-native speaker.
But these books are just impossible to read without a dictionary. Well, let's be grateful he keeps repeating the dictionary words and it is a long book: The audioquality I wholeheartedly agree with another reviewer here on GoodReads: The audioquality is OK, what I didn't like is that it was another narrator than for the other 8 books. With a totally different accent.
Please don't do that! Characters in a book get a lot of their personality from the narrators voiceacting and changing this is disconcerting. The Good: This is an intense book. Donaldson does it again: He knows how to get us interested in a story in which you sometime are really really really annoyed with the main character. How many times I'd loved to grab Linden Avery in her collar and shake some sense in her.
He does that too in the earlier books. Tomas Convenant is a real ass in the first one. And while he gets better in the next books, he annoys the hell out of me. Just imagine: Would you just step up and say, right, let's start cracking?
Well I wouldn't. I would doubt and unbelieve ;- and doubt some more. Myself and everybody else. In fantasy, this aspect of human psychology is highly underlighted. Real people doubt. Most of them derrive their strenght from doubt. Or fail.
We all just fail, all the time, on some level. Failure may lead to great things. Because of failure and doubt we strive to be better, but really Well, the world is ending, in this book. Just not in one big flash what a short book it would have been.
Linden is totally believable, annoying as she is, filled to the brim with crippling doubt and rage and, yes, despair. Whatever she's done, everything leads her to more despair. She strives to be better and just can't. This is very refreshing. I love the character of Covenant, what he's become. Reading his parts is a joy. I missed him: This book is rutheless on its characters.
I've secretly and silently cursed the heavens blue after reading some parts of the book. I've cried and laughed. Stephen Donaldson hasn't lost his touch of creating wonderfull enthralling worlds that take youre breath away. He introduces new vista's he's never visited before. When the book gets going, I really loved it.
The Bad. Now that's the thing. When the book gets going. It doesn't for at least one third of the very large book. Said third is sloooooooow. Boring boring boring and slow.
Some parts of it are necessary for background on later developments, some are good for character building and Lindens slow spiral into despair and rage. But most of it is unnecessary wordiness.
Not A Good Thing. Somewhat later, as a final service to Linden, he transports the Cords to Revelstone, so that they might convince the Masters to march against the Sandgorgons and skurj that are attacking the Upper Land. In the meantime, the party rest and recuperate from their narrow escape from death. Linden is recalled from her catatonic state by Covenant, but her yearning for his love is from her point of view spurned. She grows bitter towards him as a result, and refocuses herself on the plight of her son.
After a failed attempt by Linden to free Jeremiah from the croyel — during which the flames of Earthpower which she draws from the staff are tainted black, apparently permanently — the group are attacked by caesures , brought on by Joan's awareness of Linden's attempted use of wild magic. No fewer than six caesures assail the company, and in the chaos Anele touches the dirt and is possessed by Kastenessen; the mad Elohim immediately kills Liand in an effort to protect the croyel.
After Linden quenches the caesures , the Giants and Stave construct a rocky cairn for the slain Stonedownor, whose lover Pahni is inconsolable. The devastated group is soon attacked again by Roger and an army of Cavewights. During the battle, Galt sacrifices himself to protect Anele, indicating an alteration in the Humbled's stance towards the menace of his Earthpower. Anele then uses Liand's orcrest and sacrifices his life to both slay the croyel , and to transfer his innate Earthpower, and heritage as the "Last hope of the Land" into Jeremiah.
Infuriated by the loss of Anele and Galt, and exalted by the rescue of her son, Linden wields the white gold and utterly routs Roger and his Cavewights. In the battle's aftermath, it is revealed that Jeremiah remains locked in his isolated mental state, and that Galt was actually Stave's son, though the two had become estranged by Stave's repudiation of the Masters. As for Esmer, the tormented half- Haruchai begs Linden for the release of death, but she cannot bring herself to do it, even though the required weapon, the krill , is at hand.
Stave sees this and kills Esmer as an act of mercy — upon both Esmer and Linden, so that she would not have to. The Demondim-spawn then depart. Abruptly, Covenant leaves with the two remaining Humbled to confront Joan. Linden and her companions follow the Ranyhyn, trusting the wise horses to know best what they must do next to confront the Land's doom. They lead Linden to a quarry of bones named Muirwin Delenoth.
The bones belonged to quellvisks , an extinct race of monsters that Lord Foul created in an attempt to rouse the Worm by attacking the Elohim this plot failed, and the quellvisks were eradicated by the Elohim.
Unprompted, Jeremiah begins building a construct with the quellvisk bones, somehow using the ancient lost craft of anundivian yajna. The group are promptly targets of more than one foe: Joan, who begins assailing them with caesures ; and Infelice, who appears and attempts to stop Jeremiah. She hints that Jeremiah's construct will capture the Elohim , which she cannot permit. She describes his actions as "ruin incarnate".
She also warns that Lord Foul's "deeper purpose" which he hinted at when Linden was summoned in The Runes of the Earth is to use Jeremiah's power, after the fall of the Arch of Time, to create a prison for the Creator, allowing Foul to rule all universes. This, at last, is what has long been hinted at in references to "the shadow on the heart" of the Elohim: Infelice insists that Jeremiah's building must not be completed.
In exchange for Linden stopping Jeremiah, Infelice offers a promise of the Elohim' s protection for the boy, to ensure he does not fall back into the Despiser's hands. Linden refuses the bargain, and as a caesure attacks, Infelice binds Linden and Stave with enchantment, and moves to attack Jeremiah. However, Stave and Linden resist, and with the assistance of the Ranyhyn, Linden is able to throw Jeremiah's old toy race car that Esmer had previously repaired to her son, who uses it to complete his construct.
Infelice vanishes, and it is revealed that the construct is a doorway into Jeremiah's mind enabling him to escape the prison of his mind and finally gain cognizance. At last he and his mother share an embrace, and Linden is able to believe "that her rent heart might heal".He is what makes the last half of the novel into the delight that it is--that part, apart from the others, is worthy of rereading.
It seems silly to review book 9 out of 10, so I won't, but I will say this. However, his former wife Joan is able to attack Covenant with wild magic through the krill; also, without the krill's protection the skurj and the Sandgorgons now controlled by the Raver samadhi Sheol will lay waste to Andelain and the surrounding Salva Gildenbourne.
In every way they live up to the first and second Chronicles of Thomas Covenant, the style, pace and plot twists are every bit as good. You'll finally understand what the Giants mean when they say "The Joy is in the ears that hear. How to apply to the Tenancy Tribunal If the tenant stays at the property for more than 90 days after the tenancy ends, it will mean that the landlord has given them a new periodic tenancy.
No, I suck. The Ardent, a representative of the Insequent, arrives to ensure that the Harrow does not betray Linden Avery.