Tag Archives: #TheDevilofPonong

Braden, J. (2014). Tempt the Devil. (The Devil of Ponong III). Wayzgoose Press.

Cover design by DJ Rodgers

As with the first two novels of this series, I enjoyed “Tempt the Devil“. Braden kept up the good work all through the story.

…. she showed him the slums of Old Levapur, and forced him to look at the bodies of executed prisoners hanging from the fortress walls. Nothing he said would stop her from revealing horrors. (p. 5).

In Kyam’s opinion the Island of Ponong is the prison from which he desperately hopes to escape. But grandfather Zul wants the rule of it so badly that he forced the situation in “The Devil Incarnate“, and, with the unwilling help of QuiTai and Hadre, Kyam was left with no option but take over governorship from Turyat. One year later, the depressed and hopeless Kyam finds himself incapable of fighting back or taking an interest in his new role.

QuiTai craned around as if she’d lost sight of someone. The hairs at the nape of Kyam’s neck rose when her gaze fixed on a shadowy warehouse doorway. He didn’t see anyone, but there was a subtle shift in her face. She turned back to appraise Nashruu, as if suddenly finding her interesting. Her gaze dropped to Khyram. Kyam’s heart caught in his throat. He knew that expression. It was the most frightening look he’d ever seen, and he knew it all too well. QuiTai was thinking.  (p. 11).

On top of those struggles, Kyam’s wife, Nashruu, and her son, Khyram, are sent to join him. Kyam had not seen her for eight years and is worried they won’t get along with each other. She was chosen by grandfather Zul as his wife and grandfather Zul had also chosen the biological father of Khyram. Grandfather Zul thinks he holds Nashruu’s obedience in the palms of his hands.Her loyalty to him will be tested in “Tempt the Devil“. She discovers that he might not be the omniscient person he understands himself to be.

Since Kyam had been named as Turyat’s replacement, the avuncular man had turned from a causal user of black lotus into a vapor ghoul. His belly no longer filled his jacket. Pale skin made his addict’s red lips seem brighter. QuiTai unlocked the typhoon shutters as Turyat advanced on her. Her shoulders tensed. Turyat smoothed a lank strand of hair across his balding head. He had the look of a kicked dog. As QuiTai opened the shutter, she shook her head in one, firm motion. Turyat shouted. He gripped the shutter so she couldn’t close it. (p. 8)

Denying Turyat black lotus from herself or any other seller is the perfect revenge for his ordering of the killing of her family and herself.  Just she rewards crimes with horror, she rewards Vorus’ aid. QuiTai has paid the renowned teacher, Mityam Muul, to teach him how to interpret Thampurian laws.

On the surface “Tempt the Devil” is regarding saving QuiTai from the hang-man. Looking slightly below the surface the story is, as the first two previous novels were, about the consequences of imperialism. Investigating the murders of Ponongese is not done while all stops are pulled if a Thampurian is killed. Usually, a Ponongese is blamed and hung without due process. Except Kyam and Voruus have vested interests in QuiTai’s survival. When she demands to be arrested for the death of Thuryat they both find themselves facing ugly truths about Thampurian rule on Ponong.

Braden’s three stories mimics real world issues with frustrating accuracy.  I’m one of those who thinks that if groups of people can possibly mess things up for themselves, they will do so. There are plenty of examples of a situation like the one the Island of Ponong finds itself in. Desperately clinging to their blinders several characters have to make difficult choices about their world. If you are a fan of strange worlds similar to our own, then Braden is an author for you.


My review of:

  1. The Devil’s Concubine
  2. The Devil Incarnate

Braden, J. (2013). The Devil Incarnate (The Devil of Ponong II). Wayzgoose Press.

As I’m sure you noticed, I loved “The Devil’s Concubine“. Braden begins the second installment of “The Devil of Ponong” series with this sentence:

The morning QuiTai awoke completely sane, she knew Petrof was dead.

If any first sentence is an indication of the quality of its novel, this one is. In “The Devil Incarnate” Braden continues to weave her words together into sounds and images that brought me to the Island of Ponong and its inhabitants. Cultural gaps between the Thampurians and Ponongese are shown, not told, and I have no problem understanding the depths that must be bridged. The greatest one has to do with respect.

Thampurians respect only their male elders. When grandfather Zul states something as fact, younger generations are not allowed to gainsay him nor to disobey him even if their knowledge is greater than his. The Ponongese, however, are not bound by such rules. Age or gender do not automatically buy a person respect. Instead, titles are given on the basis of power and understanding. While speaking with people, QuiTai is called “grandmother”, “aunt”, “daughter” and “little sister” depending on the issue at hand. Even little children may be called “grandmother” if they are the most knowledgeable about a something. Even though QuiTai is a very powerful woman, her employees may call her “aunt” if the topic at hand denotes equality or if there is a close relationship. Oddly, enough, the Thampurians seem to fear this system. Or perhaps it isn’t all that strange after all.

In this story, QuiTai wants to find out who hired Petrof to kill her, Kyam Zul desperately wants to leave the island, and grandfather Zul plays games with deadly consequences.

Grandfather Zul is too much of a coward to speak directly to Kyam about what he wants to do.  Despite having articles of transport signed by Governor Turyat and Chief Justice Cuulon, grandfather Zul has pressured Thampurians into denying Kyam transport back to Thampur. In spite of his cowardly ways, Kyam cannot find fault with the old man. He claims “It is not our place to question him” even when  Hadre tells Kyam

He gave me a direct order not to tell you that he was here. He didn’t have the balls to tell you the bad news to your face, so he ran away and left it to me.”

In a sense, this is a “coming-of-age” story for Kyam. His blind devotion to Grandfather Zul is challenged over and over. Fighting facts, Kyam mostly blames others for the choices he is forced to make, and one wonders whether Kyam has the courage to face the truth about the old man.

Kyam is not the only one who has a difficult time removing his blinders. Major Voorus was hit hard when he discovered the truth about the slaves on Cay Rhi. Slowly he realizes that “honor” is just a word used by those in power to control the behavior of the masses.   “Honor” must be redefined into something he can live with. He and Kyam have a defining moment when Voorus expresses his doubts. Both of them are forced to make a choice. Sadly, both judge the Pongonese on the basis of what a Thampurian would do.

They’re just waiting for any excuse to slaughter us, and she has that excuse, Zul.

Fantasy and science fiction, more than any other kind of fiction, allows the reader to relax and look away from what their socialization has told them to think. Stories like “The Devil of Ponang” opens the door to issues like racism, culturalism, genderism and classism without telling us what to think about them. My own ideas of right and wrong have changed thanks to such literature, even when facts were not able to get through my noggin.

QuiTai grieves. Petrof killed her daughter, her family and had tried to kill her as well. In “The Devil’s Concubine” he killed her spouse, Jeezeret. “The Devil Incarnate” continues her grieving lessons as even more essential parts of her life cease. Yet she is not allowed time to grieve. Instead people demand more and more of her. Once a person manages to pull a miracle out of their sleeve, such as freeing slaves, even more unlikely deeds are expected of them. As the new incognito Devil, she also has obligations to the Ponong underworld.

You’re running out of black lotus.

I envy none of these three for what they go through in this novel, but I did enjoy reading about them and the rest of the characters in “The Devil Incarnate“.


My review of “The Devil’s Concubine

Braden, Jill (2013). The Devil’s Concubine. Wayzgoose Press

Cover design by DJ Rogers

With “The Devil’s ConcubineBraden blows a breath of fresh air into fantasy literature that seems swamped with poorly edited stories. I am having a difficult time trying to find fault with it. You seriously need to get this story. Right now (6th May 2018) you can get it for free on Amazon.

The Devil’s Concubine” is part of a series called “The Devil of Ponong“. Currently there are three books in the series. I want more of them They all have proper endings without cliff-hangers and the “problem” is resolved during the novel. The over-arching story is a political drama set in a fantasy world that carries a Far East spirit. It deals with some of the consequences of having your country stolen from you. Braden seems to have done her homework with regards to what it means to be “the protected” and “the protectors” in a protectorate. Dehumanization, corruption, blinders, hopelessness and courage are all topics that are shown, not told, in the story. In fact, “The Devil’s Concubine” is delightfully free of preaching, and manages to put a face to both sides.

The Ponong island chain lies between the Sea of Erykoli and Te ‘Am Ocean, a strategic position that grandfather Zul took advantage of. When he was younger, he invaded Ponong and laid her under the Thampur as a protectorate, with Levapur as the capitol. As with many protectorates in the real world, the Thampur sent their unwanted riff-raff to Ponong. They made up the militia, the government and the bureaucracy. The Thampur consider the Ponongese to be uncivilized and barely human. What that means, in practical terms, is that the Ponongese lost all of their rights. They were not allowed to grow crops, to hunt, to teach their culture or language to the young, or to hold any important positions. When we meet them, anger is simmering under the surface. Some readers belong to cultures that have invaded and some readers belong to cultures that have been invaded.

Pongon is a jewel of an island consisting of many people, but mainly the Ponongese who are shiftless humans with fangs and slitted eyes. Being shiftless is looked down upon by shifters. Top dog in Levapur are the Thampurian human/seadragons. There are also the violent Rujicks who are human/werewolves,  and the Ingosolians who shift between genders. We meet two other shiftless races on Ponong. The Li Islanders are cattish human and the Ravidians have a bony neckruff and a dewclaw for gutting.

QuiTai is our main character and my favourite person of the story. I would love to see more women like this in literature. She has one handicap, being a woman in a man’s world – much like our own, and is not taken seriously by the extremely misogynistic Thampurians and Rujicks. She is probably the most intelligent person on the islands, but has only been allowed roles as acolyte, actress, prostitute, and mistress. Even though she is considered the Devil’s concubine, QuiTai is the reason the Devil hold top “dog” position of the island’s criminal world. She is feared, despised and hated – even by those who should be grateful for her interventions.

Like a school of jewel-toned tropical fish on the reef, the crowd in the marketplace suddenly veered away as QuiTai stepped off the veranda of the sunset-pink building into the town square. They cringed back as she sauntered through the stalls, as if instead of her bright green sarong she were clothed in poison. She’d decided long ago it was their guilt that made them unable to meet her gaze, not judgment. The Devil’s concubine had nothing to be ashamed of.

Against her plays the Thampurian male Kyam. He is an intelligent male who wears the blinders of the conqueror. As a disillusioned exile he is unable to accept his place in life. He refuses to face the political realities of Ponong and he despises the Ponong for being “less than”. Both of them fight for what they believe. QuiTai fights  for the rights of the Ponong while Kyam fights to retain his belief in the ways of the world. A lot of walls must fall for any real change to happen. Where Kyam can use might to retain status quo, QuiTai has to use her wits against the Devil, the Thampur and even the Ponong to even stay alive.

While at first glance it seemed a simple enough request, QuiTai and Kyam Zul both operated in a world beneath the surface. She found his note rather cryptic. Normally people begged her to plead with the Devil on their behalf, but he’d called for the Devil’s arrest too many times to dare beg for that kind of favor. No, Kyam Zul wanted to discuss something with her. How intriguing. If he’d resorted to asking his biggest enemy in Levapur for a favor, he must be desperate.

This is such a great story.