The Passion of New Eve follows the transformative punishment of Evelyn (who begins the story as a young Englishman) that sees him surgically re-sculpted into Eve. Evelyn impregnates and abandons the inchoate Leilah who once danced “a dance called the End of the World, to lead the unwary into temptation –“ and is left bleeding and sterile by the Haitian abortionist. Evelyn flees the streets of a nightmarish, dissolute imagining of New York for the unforgiving sterility of the desert. There he is captured and cast before Mother, an absurd rendering of a fertility goddess who:
…had reconstructed her flesh painfully, with knives and needles into a transcendental form as an emblem, as an example, and flung a patchwork quilt stitched from her daughters’ breasts over the cathedral of her interior, the cave within the cave.
Mother exacts vengeance on Evelyn for his crimes against women and intends the re-enactment of the Immaculate Conception until she flees. In her flight, Eve soon comes under the power of Zero the poet, with one eye and seven (soon to be eight) wives whom he rapes and beats, raging against the moviestar and “dyke” Tristessa, object of Eve’s obsession, who he believes has stolen his fertility. The revelation of Tristessa’s own secret follows before the third and final phase of Eve’s journey begins: she is captured once again and finds herself a maternal comfort to the Colonel of the boy soldiers who weeps at her breast. Ultimately the apocalyptic vision of the novel comes to fruition in the multi-factioned civil war; the skies burst with flames and Eve must move forward, at once towards her past and future.
Carter’s prose is described as “pyrotechnic” in a quotation from The Observer on the front cover and that it certainly is. Graphic, colourful and lurid Carter crafts a surreal dystopia structured around mythologies and iconographies of the sexed body. It is through these mythic re-imaginings that Carter exposes the inherent inadequacy of the binarism that underpins them: a matriarchy founded on motherhood is a matriarchy defined by phallocentric conceptions of femininity as evidenced by the symbol of the “truncated phallus” by which those women define themselves. The images that Evelyn is shown during his metamorphosis in order to feminise him psychologically reinforce a phallocentric conception of a femininity that is passive, malleable and receptive: “…sea-anemones opening and closing; caves, with streams issuing from them; roses opening to admit a bee; the sea, the moon…”
The body in this world is amorphous and through Eve/lyn’s transformation and indeed through the absurd Tiresian figure of Tristessa, Carter excavates the connections and disparities between “the essence and appearance”. The opening passages detail Leilah’s ritualised robing in which the reflection of her body in the cracked mirror (an image that recurs throughout the novel) acts a blank canvas for her to decorate and costume as if for some grotesque carnival:
…applying rouge to her nether lips and the purple or peony of scarlet grease around her mouth and nipples; powders and unguents all the colours of the rainbow went on to the skin in the sockets of her eyes…
Leilah’s performance and manipulation of the body in a way foreshadows the blankness and potentiality of Eve’s rebirth. Once Evelyn’s emasculation is complete she exists as “a tabula erasa, a blank sheet of paper, an unhatched egg. I hae not yet become a woman, although I possess a woman’s shape. Not a woman, no: both more and less than a real woman.” Eve learns to perform her new sex whether in the role of Zero’s eighth wife, Tristessa’s lover or as comfort to the boy soldier who weeps. However, “to become” a woman in this novel is to be defined by phallocentric expectation of womanhood as symbolised in the rapist Zero, the murderous boy soldier and the “mythic and monstrous” Mother. The body exists as an instrument of performance but the performance is of a gender defined by sex: even Tristessa, whose “name has all the poignancy of hopelessness in its whispering sibilants” is forced to embrace the gender expectations intrinsic to his biology.
The ideas Carter dramatizes here are articulated explicitly in her work The Sadeian Woman and the Ideology of Pornography, published the year after this novel in 1978. It is heavily informed by a variety of feminist writings, not least of all Julia Kristeva and Hélène Cixous, and if these questions of gender and performance interest you I would also recommend digging into some Judith Butler. Next up for me… am I finally going to crack into The Luminaries?