Black Gate

The old gods, when they ceased to be taken as gods, might so easily have been suppressed as devils: that, we know, is what happened to our incalculable loss in the history of Anglo-Saxon poetry. Only their allegorical use, prepared by slow developments within paganism itself, saved them, as in a temporary tomb, for the day when they could wake again in the beauty of acknowledged myth and thus provide modern Europe with its “third world” of romantic imagining.

–C.S. Lewis, The Allegory of Love

 

Tracing the roots of fantasy is a fascinating exercise. From whence did works of pure fancy spring? How far back do we go to find their source? Are its origins to be found in works like The Epic of Gilgamesh, or The Iliad and The Odyssey (for a great series of posts on the subject, look no further than Matthew David Surridge’s four part series Worlds Within Worlds ).

In his landmark study The Allegory of Love (1936), C.S. Lewis implies that fantasy’s roots lie not in the classical period, but the Medieval Age. Medieval poets infused “extinct” pagan gods with new life by employing them as allegory. Venus and Mars, Minerva and Jupiter, died and awoke again as concepts, sewing seeds that would eventually give rise to works like Phantastes or The Well at the World’s End.

Go back to the beginnings of any literature and you will not find works of myth and fancy, Lewis claims. Ancient writers wrote stories based on the probable, or events that they believed actually happened. Or they took the marvellous as fact, writing without irony about hippogriffs and sea-monsters. Purely fantastic fiction was unknown (classical poets employed allegory, but not in this manner). Pagan gods as allegory, and the acknowledgement of myth by medieval poets, marked a cosmic shift in artistic technique, paving the paths for writers like Spenser and Shakespeare and Milton and transitioning us to works of pure fantasy. “It is difficult for the modern man of letters to value this quiet revolution as it deserves,” writes Lewis. “Allegory may seem, at first, to have killed them; but it killed only as the sower kills, for gods, like other creatures, must die to live.”

Revelations and gorgeously turned bits of wisdom like these are only a few of the treasures to be found in The Allegory of Love.

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The publication of Terry Brooks’ Sword of Shannara in 1977 was a watershed moment in fantasy literature. The success of J.R.R. Tolkien’s The Lord of the Rings left fans clamoring for more epic, secondary world fantasy with maps, and with The Sword of Shannara Brooks delivered. Its publication began a trend of Tolkien-inspired fantasy that deeply marked (marred, others might say) the genre thereafter.

But the ensuing years haven’t been kind to Brooks. Lin Carter, editor of the acclaimed Ballantine Adult fantasy series, said of The Sword of Shannara ,” [it’s]the single most cold-blooded, complete rip-off of another book that I have ever read”. Despite the commercial success of Shannara and its sequels, its now widely considered to be the poster child for Biggest Tolkien Ripoff.

But, prevailing claims to the contrary, The Sword of Shannara is not even close to that moniker. The championship belt for most slavish LOTR imitation (that I have read, at least) hangs proudly about the waist of Dennis McKiernan’s The Iron Tower Trilogy. In comparison to The Dark Tide, Shadows of Doom, and The Darkest Day, Shannara is a veritable bastion of originality sprung whole and entire from the forehead of Zeus. The Iron Tower Trilogy is, in fact, The Lord of the Rings with the serial numbers filed off. Crudely. Anyone who possesses even a passing familiarity with Tolkien’s masterwork should stand aghast at the “similarities.”

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John Joseph Adams has a well-earned reputation as The Man Who Delivers Anthologies. Barnes & Noble.com has dubbed him “the reigning king of the anthology world.” By my count he’s published at least nine of them. I own one, The Living Dead, which contained enough zombie goodness (along with a few stiffs) to prompt me to buy his Wastelands: Stories of the Apocalypse.

To be honest, I probably would have bought Wastelands regardless of its editor. I’m a big fan of the post-apocalyptic genre, from novels like Cormac McCarthy’s The Road or Walter Miller’s A Canticle for Leibowitz, to films like Escape from New York or Mad Max. Why? As an inhabitant of the northeastern seaboard of the United States I’m not often confronted with existential issues. I know that I’m going to die one day and suffer separation from all that I know and love, but because civilization affords me everything I need—and much of what I want, too—I tend not to think about these issues much. The panaceas of electricity and refrigeration, and healthcare and schools, and television and the internet and books, masks the skull beneath the skin. I’m effectively insulated from the hard life and death struggle that’s woven into so much of human history. But what if it was all stripped away, and life was reduced to its essentials? That’s the question post-apocalyptic fiction asks, and one I occasionally like to ponder. With my feet up on the couch of my air-conditioned living room, of course.

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There’s a school of thought that views the Middle Ages as a dark gulf between the Classical Age and the rebirth of reason known as the Renaissance. The Middle Ages were, to paraphrase science fiction author David Brin, an unhappy time of small-mindedness and fear, marked by the squabbles of petty nobles, ignorance, superstition, and religious persecution.

Thus, any historical fiction that dares emit a whiff of romanticism of the age is viewed by some as anathema, a whitewashed but corrupted view of “reality”.

But as time marches on and new discoveries and scholarship come to light, we’ve realized that these times weren’t quite as dark and backwards as we once believed. And that allows us to revisit old works of art like Sir Walter Scott’s Ivanhoe with a fresh perspective. My recent re-read of Scott’s 1819 classic of historical fiction reminded me of the following reasons why it’s still relevant and worth re-reading.

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Warning: Some spoilers ahead

Advancing a claim that something is the “first” anything is daring a slippery slope, but saying a book is the “first fantasy” is rather like taking a leap onto a Slip and Slide greased with the gelatin exudate of Cthulhu. George MacDonald’s Phantastes: A Faerie Romance for Men and Women (1858) could be the first fantasy story … but then, what about Shakespeare’s The Tempest, or Edmund Spencer’s The Faerie Queene, or the Epic of Gilgamesh, or … you get the picture. I happen to agree with our own Matthew David Surridge that Phantastes is likely not the first pure fantasy novel, for the fact that, although it involves another world, it “never quite [leaves] the real world behind.” It’s the stuff of dreams, with a clear path back to earth.

Regardless, Phantastes is without question one of the cornerstones of the genre, and stands poised at the cusp of early works containing fantastic elements, to those that feature fully developed, independent secondary worlds.

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