Orson Card - Maps in a Mirror - The Short Fiction of Orson Scott Card

Of course, membership in communities is never absolute. The same person could just as easily say, “We sure aren’t like that here in California” or “here in L.A.,” thus asserting the epic of another community. But the more important a community is to us, the more power its stories have in forming our view of the world—and in shaping our own behavior. I don’t think my children are the only ones who’ve heard prescriptive epic stories like this one: “I don’t care what other people’s children do. In our family we…” Every community’s epic includes shibboleth stories—stories that define what members do and do not do. “No good Baptist would ever…”“… just like a true American.” And the stories that define a person’s individual identity are often interpreted by the role that person plays within the community. “You make us all so proud of you, son.” “An outstanding role model for young---------s.” “I just wish other young people would be more like you.” “I hope you’re proud of the example you’re setting for the other kids.” “Now everybody’s going to think all us blacks/Rotarians/Jews/Americans are like you!” Thus we not only are defined by the epic stories of the communities we belong to, but also help revise the community’s epic stories by our behavior. (If I were going into this in detail, I’d talk about the role of outsiders in shaping a community’s epic, and also about negative epic. But this is an essay, not a book in itself.)

The second category of story that shapes human behavior so that we can live together is not perceived as being tied to a particular community. It is mythic; those who believe in the story believe that it defines the way human beings behave. These stories are not really about how this character or that character behaved in a certain situation. They are about how people behave in such situations.

All storytelling contains elements of the particular, the epic, and the mythic. Fiction and scripture are both uniquely suited to telling mythic tales, however, because by definition fiction is not tied to particular people in the real world, and by definition scripture is perceived by its believers to be the universal truth rather than being merely and particularly true, the way history is usually received. That fiction and scripture are also inevitably epic, reflecting values and assumptions of the community out of which they arose, is true but not terribly important, for their audience believes mythic stories to be universal and, over time, comes to behave as if they were universal.

But fiction is not all equally mythic. Some fiction is quite particular, tied to a time and place and even characters in the real world. Thus historical fiction or contemporary realistic fiction with a strong sense of place can lead the reader to say, “Those people certainly were/are strange,” rather than the more mythic response, “People certainly are strange,” or the even more mythic response, “I never knew people were like that,” or the ultimate mythic response, “Yes, that’s how people are.”

It might seem then that fiction becomes more mythic as it is divorced from identifiable real-world patterns, but it is not really the disconnection from reality that makes fiction mythic—if that were so, our myths would all be of madmen. Rather a story becomes more mythic as it connects to things that transcend reality. Tolkien’s Middle Earth is so thoroughly created in The Lord of the Rings that the wealth of detail makes readers feel as though they had visited in a real place; but it is a place where human behavior takes on enormous importance, so that moral issues (the goodness or evil of a person’s choices and actions) and causal issues (why things happen; the way the world works) take on far greater clarity. We find in Aragorn, not- just that he is noble, but Nobility. We find in Frodo, not just that he is willing to bear a difficult burden, but Acceptance. And Samwise is not just a faithful servant, but also the personification of Service.

Thus it is in fantasy that we can most easily explore, not human behaviors, but Humanity. And in exploring it, we also define it; and in defining, invent it. Those of us who have received a story and believed in its truth (even if we don’t believe in its factuality) carry those memories inside us and, if we care enough about the tale, act out the script it provides us. Because I remember standing at the Cracks of Doom, and because I remember experiencing it through Sam Gamgee’s eyes, I clearly remember seeing that those who reach for power are possessed by it, and if they are not utterly destroyed by it, they lose part of themselves in getting free. I doubt that in crucial situations I’ll summon up the memory of Lord of the Rings and consciously use it as a guide to my behavior—who has time for such involved mental processes when a choice is urgent, anyway? But unconsciously I remember being a person who made certain choices, and at that unconscious level I don’t believe that I—or anyone—distinguishes between personal and community memories. They are all stories, and we act out the ones we believe in and care about most, the ones that have become part of us.

While I have been speaking about what fantasy can be—a particularly powerful source of mythic stories—it is worth pointing out that most fantasy, like most other kinds of fiction, doesn’t live up to its potential. Furthermore, because it is to be received and acted upon unconsciously, the most successful fantasy is not often that which looks most mythic; often the most powerful fantasies are those that seem to be very realistic and particular. I think this is part of the reason that Tolkien shunned allegory. Consciously figured storytelling is received intellectually; it is never as powerful as stories whose symbols and figures—whose mythic connections—are received unconsciously. And I’ve come to believe that the most successful mythic writing is that storytelling in which the author was unconscious of his or her most powerful mythic elements.

So, while the best fantasy will have a powerful mythic effect, the most successful fantasists are not those who set out to write myth. Rather, the best fantasies come, I think, from storytellers who strive to create a particular story very well—but who use settings and events that give great freedom to their imagination, so that mythic elements can arise from their unconscious and play a strong role in the story. A fantasist who works from a deliberate plan will almost never achieve as much as the fantasist who is constantly surprised by the best moments in his or her stories.

You can see, then, that I’m not defining fantasy the way the word is used in contemporary publishing. When publishers speak of fantasy they generally mean stories set in a kind of pseudo-medieval world in which some kind of magic plays a role. Certainly good mythic fantasy can still be written in that kind of setting; but since such a world has been a staple of romance since before Chaucer, one can hardly credit most authors who work in it with having allowed their imagination to play a large role in their writing. Most such “fantasists” tuck their imagination away somewhere before they enter the mythic marketplace; they have come to buy, not to sell.

It’s worth pointing out that works of derivative fantasists often sell very well; there is a large audience that buys fantasy in order to have their pre-existing vision of The Way Things Work reaffirmed. And some quite brilliant fantasists remain obscure, because their mythic universe is so challenging that few readers are happy to dwell in it. But when a fantasist imagines well—and writes evocatively—many people drink in the story as if it were water, and their lives till then a vast desert in which they wandered without ever realizing how much they thirsted.