51 pages • 1 hour read
Robert A. HeinleinA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Jubal tells Gillian that his primary weapon against the government storming his compound is the light of exposure (he has the property rigged with cameras which will feed footage to network news outlets). Presently, Smith enters the study, and Gillian asks him how he made Berquist and his associate disappear. He can’t verbalize the process, but he disappears a box as Gillian tosses it in the air. Anne, acting as Fair Witness, testifies that it has indeed vanished. Smith then demonstrates his levitation skills, hovering an ashtray in mid-air. Gillian resolves to learn Martian to understand the differences between the species. For a final test, Jubal pulls out a gun to see if Smith can disappear the gun but leave him corporate. He does so successfully.
When Duke, one of Jubal’s employees, refuses to eat with Smith—he is offended by Smith’s “cannibalism” (Martians consider it a supreme honor to consume the body of a water brother after death)—Jubal warns him that the Man from Mars is not a helpless, docile creature but fully capable of making Duke vanish if he wishes. When they watch the film footage of the tests, they see the objects not vanishing per se but receding to an infinite point. Jubal then explains the Martian ritual of death and consumption as “utterly civilized,” a chosen, peaceful death whereby the deceased joins their ancestors. Jubal suggests Duke become a water brother also, but warns him that if he does, he must be ready to defend Smith to the death.
Jubal tries to call the Secretary General but cannot get through. Frustrated, he asks for Berquist, certain this will get Douglas’s attention. A police officer finally answers, asking about Jubal’s business with the Secretary General, but Jubal, citing legal precedent, refuses to answer. He’s achieved his goal—he’s gotten the attention of the higher-ups.
Later, he notices Duke is missing. He is moderately concerned, given their prior conversation. Smith, having watched a televised religious service, recounts to Jubal what he understands of human religion (little, apart from dictionary definitions) and how they compare to Martian rituals (not at all). Jubal, an agnostic, ponders the strangeness of organized religion—especially the New Revelation Fosterites. He considers religious explanations of the universe only slightly more reasonable than random happenstance. When he asks Smith who created the universe, Smith responds, “World is. World was. World shall be. Now” (140). When Smith self-identifies as “Martian,” Jubal informs him that he is a man; Smith doesn’t understand. Jubal defines Man as a creature “who laughs”—by that definition, Smith decides, he is not a man. He does, however, argue that Jubal, along with Gillian, himself, and anyone that “groks,” is God.
Just then, Jubal notices two Federation police cars landing on his property. He orders Smith to hide in the pool. An officer steps out and serves warrants for Jubal, Gillian, Smith, and Berquist. Jubal parses the warrants carefully, arguing that none of the charges will stick.
Smith lies at the bottom of the pool, trying to grok the concept of God, a concept so fundamental to Martians that they needn’t think about it, but elusive in Terran language. Sensing trouble above, he leaves his physical body and rises to the surface, observing the exchange between Jubal and the officers. When he realizes the officers all have guns—guns have “wrongness”—he debates destroying the car and discorporating the officers, but he eventually opts for a wait-and-see approach. When the officers move toward Gillian threateningly, Smith disappears them all. He returns to his body, and when Gillian swims down to summon him to the surface, he kisses her, an act similar to water sharing, but “it had something else, too…something he wanted to grok in perfect fullness” (153).
To his relief, Jubal realizes that no news outlets have witnessed the incident (equipment failure), although he suspects more police are on their way. Desperate to speak to Douglas, he phones Madame Vesant, Agnes Douglas’s astrologer, who agrees to broker a conversation between the two men.
Jubal reveals to the Secretary General that Smith is his “client,” and that the Federation’s “S.S. hooligans” are breaking into his home. When Jubal insists he’s ready to negotiate, Douglas orders the officers to leave and cancels the outstanding warrants. Douglas balks, however, when Jubal wants the press in attendance (specifically, Caxton). Douglas fears publicity, but Jubal demands it. Douglas eventually agrees, wanting to create the appearance of transparency.
Tom Mackenzie, an executive at New World Networks, calls after Larry (one of Jubal’s staff) and informs him Jubal is sitting on “the biggest story since the Fall of Troy” (169). Mackenzie interviews Smith over the phone. After dinner, Douglas calls back to inform Jubal that Caxton has been found and will be delivered to Jubal’s estate. The “negotiations” with Smith are scheduled for the next morning. A short time later, a Federation officer leaves a doped and groggy Caxton at Jubal’s doorstep.
As Smith finds sanctuary on Jubal’s estate, the government’s secret police attempt to retrieve him, only to be disappeared by Smith’s unexplained powers. Jubal applies the scientific method to try to understand the nature of these powers but is stymied by their sheer incomprehensibility. Science fiction writer Arthur C. Clarke—another member, along with Heinlein and Isaac Asimov, of the so-called “big three”—commented in his book Profiles of the Future: An Inquiry into the Limits of the Possible (1962) that “Any sufficiently advanced technology is indistinguishable from magic.” Indeed, Smith’s magic tricks—as they appear to human eyes—may simply be an advanced Martian technology so different from anything humans have seen that they appear miraculous. For his part, Smith takes these “tricks” for granted. His abilities are so intrinsic to his very being that he cannot even explain how or why he does them.
Smith’s inexplicable powers make him a source of both fascination and fear to the people of Earth, and at various points in the novel, The Spectacle of the Other both entraps and empowers him. Government agents, trying to restrain and control these powers, are perpetually threatening him and his friends, and he uses his powers to thwart (and often kill) them. Jubal attempts to instill in Smith some measure of human ethics, for example, differentiating between a man and the weapon he holds. It’s fine to make the gun disappear, but it’s important to leave the human body intact (unless that human body represents a threat). The idea of an innocent child with deadly powers is a familiar genre trope (the Twilight Zone episode “It’s a Good Life,” for example, features an entire town terrorized by a young boy with strange powers). Smith, however, is no spoiled brat but rather an intensely curious child doing his best to please the adults in the room.
Heinlein also uses Smith’s naivete about human customs to satirize organized religions as profit-making institutions selling an afterlife—with a healthy dose of moral guilt—as other organizations sell cars or shampoo. The “Fosterites,” an Evangelical branch, are the most extreme in Jubal’s opinion, little better than murderers for scheduling congregants’ deaths and selling it as a rapturous journey to Heaven. Smith, who interprets everything literally, feels regret that he cannot witness their discorporation in person and revel in the joy of their consumption. Heinlein, however, gives a fair shake to both sides. Jubal, the ultimate skeptic, acknowledges his own—and all human—ignorance as he concedes that “The Fosterites might be right” (139). Jubal is a committed agnostic and views atheism as little different from religious faith, as it’s just as impossible to prove by evidence that God does not exist as that he does. In light of Smith’s mysterious powers, who are we, Jubal wonders, to insist we know everything. Further, Jubal finds an unexpected connection between Smith’s worldview and Christian scripture. As Jubal attempts to explain religious dogma to Smith, the Man from Mars groks it as, We are all God, an idea that exists in Christian Gnosticism and a number of other earthly religions and philosophies.
In Smith’s innocent view of the world, Heinlein also comments on the human need to label and compartmentalize its surroundings, to divide people into race, religion, and nationality, animals into kingdom, phylum, and species. For Smith, the world simply is, and separating people by label is a foreign concept to him. Heinlein suggests that humans could benefit from a bit of Martian innocence, particularly their inclusive and holistic view of the world. Perhaps it is our need to divide that results in our need for hierarchy, to place one race or nationality above another.
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By Robert A. Heinlein