Maps and Legends, Page 2

  Whether through willfulness, ignorance, or simple amour propre, what tends to be ignored by “serious” writers and critics alike is that the genre known (more imprecisely than any other) as “literary fiction” has rules, conventions, and formulas of its own: the primacy of a unified point of view, for example; letters and their liability to being read or intercepted; the dance of adulterous partners; the buried family secret that curses generations to come; the ordinary heroism of an unsung life. And many of literary fiction’s greatest practitioners, from Jane Austen to Angela Carter, Salman Rushdie to Steven Millhauser, display a parallel awareness of the genre’s history and conventions, and derive equivalent power and capacity to delight from flouting, mocking, inverting, manhandling, from breaking or ignoring the rules.

  Like most people who worry about whether it’s better to be wrong or pretentious when pronouncing the word “genre,” I’m always on the lookout for a chance to drop the name of Walter Benjamin. I had planned to do so here. I intended to refer to Benjamin’s bottomless essay “The Storyteller,” and to try to employ the famous distinction he makes in it between the “trading seaman,” the storyteller who fetches his miracle tales, legends, and tall stories from abroad, and the “resident tiller of the soil” in whose memory are stored up all the sharp-witted wisdom tales, homely lore, and useful stories of a community. Benjamin implies that the greatest storytellers are those who possess aspects, to some extent, of both characters, and I was thinking that it might be possible to argue that in the world of the contemporary short story the “naturalistic” writers come from the tribe of the community-based lore-retellers, while the writers of fantasy, horror, and sf are the sailors of distant seas, and that our finest and most consistently interesting contemporary writers are those whose work seems to originate from both traditions. But that claim felt a little shaky to me—for one thing, it ignores entirely the work of experimentalists like Ben Marcus or Gary Lutz—and as I invoke the idea of playfulness, of mockery and inversion, the dazzling critic whose work I find myself thinking of most is Lewis Hyde, whose Trickster Makes This World rewards rereading every bit as endlessly as any work of Benjamin’s.

  Hyde’s masterpiece concerns the trickster of mythology—Hermes among the Greeks, the Northmen’s Loki, the Native Americans’ Coyote and Raven and Rabbit, the Africans’ Eshu and Legba and Anansi (who reappear in our own folklore in slave stories of High John de Conquer and Aunt Nancy), Krishna, the peach-stealing Monkey of the Chinese, and our own friend Satan, shouting out who killed the Kennedys, when, after all, it was you and me. Trickster is the stealer of fire, the maker of mischief, teller of lies, bringer of trouble, upset, and, above all, random change. And all around the world—think of Robert Johnson selling his soul—Trickster is always associated with borders, no man’s lands, with crossroads and intersections. Trickster is the conveyer of souls across ultimate boundaries, the transgressor of heaven, the reconciler of opposites. He operates through inversion of laws and regulations, presiding over carnivals and feasts of fools. He is hermaphrodite; he is at once hero and villain, scourge and benefactor. “He is the spirit of the doorway leading out,” as Hyde writes, “and of the crossroad at the edge of town (the one where a little market springs up).” For Trickster is also the god of the marketplace, of the city as intersection of converging roads and destinies, as transfer point—as the primary locus of entertainment, that powerful means of exchange—and perhaps that is why cities, Indianapolis excepted, have always been built at the places where incommensurates meet—sea and land, mountain and plain, coast and desert. Trickster goes where the action is, and the action is in the borders between things.

  In spite of the continuing disdain or neglect in which most of the “nonliterary” genres are held, in particular by our finest writers of short stories, many if not most of the most-interesting writers of the past seventy-five years or so have, like Trickster, found themselves drawn, inexorably, to the borderlands. From Borges to Calvino, drawing heavily on the tropes and conventions of science fiction and mystery, to Anita Brookner and John Fowles with their sprung romance novels, from Millhauser and Thomas Pynchon to Kurt Vonnegut, John Crowley, Robert Aickman, A. S. Byatt, and Cormac McCarthy, writers have plied their trade in the spaces between genres, in the no man’s land. These great writers have not written science fiction or fantasy, horror or westerns—you can tell that by the book jackets. But they have drawn immense power from and provided considerable pleasure for readers through play, through the peculiar commingling of mockery and tribute, invocation and analysis, considered rejection and passionate embrace, which are the hallmarks of our Trickster literature in this time of unending crossroads. Some of them have even found themselves straddling that most confounding and mysterious border of all: the one that lies between wild commercial success and unreserved critical acclaim.

  It is telling that almost all of the writers cited above, with the notable exception of Borges, have worked primarily as novelists. This is not, I firmly believe, because the short story is somehow inimical to the Trickster spirit of genre-bending and stylistic play. There are all kinds of reasons, some of which have to do with the general commercial decline of the short story and the overwhelming role, which I have only touched on lightly, that business decisions play in the evolution of literary form. But among our most interesting writers of literary short stories today one finds a growing number—Kelly Link, Elizabeth Hand, Aimee Bender, Jonathan Lethem, Benjamin Rosenbaum—working the boundary: “sometimes drawing the line,” as Hyde writes of Trickster, “sometimes crossing it, sometimes erasing or moving it, but always there,” in the borderlands among regions on the map of fiction. Because Trickster is looking to stir things up, to scramble the conventions, to undo history and received notions of what is art and what is not, to sing for his supper, to find and lose himself in the act of entertaining. Trickster haunts the boundary lines, the margins, the secret shelves between the sections in the bookstore. And that is where, if it wants to renew itself in the way that the novel has done so often in its long history, the short story must, inevitably, go.

  MAPS AND LEGENDS

  IN 1969, WHEN I was six years old, my parents took out a Veterans Administration loan and bought a three-bedroom house in an imaginary city called Columbia. As a pediatrician for the Public Health Service, my Brooklyn-born father was a veteran, of all things, of the United States Coast Guard (which had stationed him, no doubt wisely, in the coast-free state of Arizona). Ours was the first V.A. housing loan to be granted in Columbia, Maryland, and the event made the front page of the local paper.

  Columbia is now the second-largest city in the state, I am told, but at the time we moved there, it was home to no more than a few thousand people—“pioneers,” they called themselves. They were colonists of a dream, immigrants to a new land that as yet existed mostly on paper. More than four-fifths of Columbia’s projected houses, office buildings, parks, pools, bike paths, elementary schools, and shopping centers had yet to be built; and the millennium of racial and economic harmony that Columbia promised to birth in its theoretical streets and cul-de-sacs was as far from parturition as ever. In the end, for all its promise and ambition, Columbia may have changed nothing but one little kid. But my parents’ decision to move us into the midst of that unfinished, ongoing act of imagination set the course of my life.

  In the mid-1960s, a wealthy, stubborn, and pragmatic dreamer named James Rouse had, by stealth and acuity, acquired an enormous chunk of Maryland tobacco country lying along either side of the old Columbia Pike, between Baltimore and Washington. Rouse, often referred to as the inventor of the shopping mall (though there are competing claims to this distinction), was a man with grand ideas about the pernicious nature of the suburb, and about the enduring importance of cities in human life. The City was a discredited idea in those days, burnt and poisoned and abandoned to rot, but James Rouse felt strongly that it could be reimagined, rebuilt, renewed.

  He assembled a team of bright men
—one of countless such teams of bright men in narrow neckties and short haircuts whose terrible optimism made the sixties such an admirable and disappointing time. These men, rolling up their sleeves, called themselves the Working Group. Like their patron, they were filled with sound and visionary ideas about zoning, green space, accessibility, and the public life of cities, as well as with enlightened notions of race, class, education, architecture, capitalism, and transit. Fate, fortune, and the headstrong inspiration of a theorist with very deep pockets had given them the opportunity to experiment on an enormous scale, and they seized it. Within a relatively short time, they had come up with the Plan.

  My earliest memories of Columbia are of the Plan. It was not merely the founding document and chief selling point of the Columbia Experiment. It was also the new town’s most treasured possession, the tangible evidence of the goodness of Mr. Rouse’s inspiration. The Plan, in both particulars and spirit, was on display for all to see, in a little building (one of Frank Gehry’s first built works) called the Exhibit Center, down at the shore of the man-made lake that lay at the heart of both plan and town. This lake—it was called, with the studied, historicist whimsy that contributed so much authentic utopian atmosphere to the town, Lake Kittamaqundi—was tidy and still, rippled by the shining wakes of ducks. Beside it stood a modest high-rise, white and modernistic in good late-sixties Star Trek style, called the American City Building. Between this, Columbia’s lone “skyscraper,” and the Exhibit Center, stretched a landscaped open plaza, lined with benches and shrubbery, immaculate and ornamented by a curious piece of sculpture called the People Tree, a tall dandelion of metal, whose gilded tufts were the stylized figures of human beings. Sculpture, benches, plaza, lake, tower: on a sunny afternoon in 1970 these things had an ideal aspect; they retained the unsullied, infinite perspective of the architect’s drawings from which they had so recently sprung.

  My parents, my younger brother, and I were shown those drawings, and many more, inside the Exhibit Center. There were projections and charts and explanatory diagrams. And there was a slide show, conducted in one of those long-vanished 1970s rooms furnished only with carpeted cubes and painted the colors of a bag of candy corn. The slide show featured smiling children at play, families strolling along wooded paths, couples working their way in paddleboats across Kittamaqundi or its artificial sister, Wilde Lake. It was a bright, primary-colored world, but the children in it were assiduously black and white. Because that was an integral part of the Columbia idea: that here, in these fields where slaves had once picked tobacco, the noble and extravagant promises that had just been made to black people in the flush of the Civil Rights movement would, at last, be redeemed. That was, I intuited, part of the meaning of the symbol that was reproduced everywhere around us in the Exhibit Center: that we were all branches of the same family; that we shared common roots and aspirations.

  Sitting atop a cube, watching the slide show, I was very much taken with the idea—the Idea—of Columbia, but it was as we were leaving the Exhibit Center that my fate was sealed: as we walked out, I was handed a map—a large, foldout map, detailed and colorful, of the Working Group’s dream.

  The power of maps to fire the imagination is well known. And, as Joseph Conrad’s Marlow observed, there is no map so seductive as the one marked, like the flag-colored schoolroom map of Africa that doomed him to his forlorn quest, by doubts and conjectures, by the romantic blank of unexplored territory. The map of Columbia I took home from that first visit was like that. The Plan dictated that the Town be divided into sub-units to be called Villages, each Village in turn divided into Neighborhoods. These Villages had all been laid out and named, and were present on and defined by the map. Many of the Neighborhoods too had been drawn in, along with streets and the network of bicycle paths that knit the town together. But there were large areas of the map that, apart from the Village name, were entirely empty, conjectural—nonexistent, in fact.

  The names of Columbia! In the Neighborhood called Phelps Luck, you could find streets with names that were Anglo-whimsical and alliterative: Drystraw Drive, Margrave Mews, Luckpenny Lane; elliptical and puzzling, shorn of their suffixes, Zen: Blue Pool, Red Lake, Spiral Cut; or truly odd: Cloudleap Court, Roll Right Court, Newgrange Garth. It was rumored that the naming of Columbia’s one thousand streets had been done by a single harried employee of the Rouse Company who, barred by some kind of arcane agreement from duplicating any of the street names in use in the surrounding counties of Baltimore and Anne Arundel, had turned in desperation from the exhausted lodes of flowers, trees, and U.S. presidents to the works of American writers and poets. (The genius loci of Phelps Luck was Robinson Jeffers.)

  I spent hours poring over that map, long before my family ever moved into the house that we eventually bought, with that VA. loan, at 5179 Eliots Oak Road, in the Neighborhood of Longfellow, in the Village of Harper’s Choice. To me the remarkable thing about those names was not their oddity but the simple fact that most of them referred to locations that did not exist. They were like magic spells, each one calibrated to call into being one particular stretch of blacktop, sidewalk, and lawn, and no other. In time—I witnessed it with my own eyes, month by month, year by year—the street demanded by the formula “Darkbush Terrace” or “Night Roost” would churn up out of the Maryland mud and clay, begin to sprout houses, trees, a tidy blue-and-white identifying sign. It was a powerful demonstration to me of the incantatory power of names and naming.

  Eventually I tacked the map, considerably tattered and worn, to the wall of my room, on the second floor of our three-bedroom, two-and-a-half-bath pseudocolonial tract house on Eliots Oak Road. In time the original map was joined, there, by a map of Walt Disney World’s new Magic Kingdom, and by another of a world of my own devising, a world of horses and tall grass which I called Davoria. I studied the map of Columbia in the morning as I dressed for school (a school without classrooms, in which we were taught, both by racially diverse teachers and by the experience of simply looking around at the other faces in the room, that the battle for integration and civil rights was over, and that the good guys had won). I glanced up at the map at night as I lay in bed, reading The Hobbit or The Book of Three or a novel set in Oz. And sometimes I would give it a once-over before I set out with my black and white friends for a foray into the hinterlands, to the borders of our town and our imaginations.

  Our neighborhood of Longfellow was relatively complete, with fresh-rolled sod lawns and spindly little foal-legged trees, but just beyond its edges my friends and I could ride our bikes clear off the edge of the Known World, into that unexplored blank of bulldozed clay and ribboned stakes where, one day, houses and lives would blossom. We would climb down the lattices of rebar into newly dug basements, dank and clammy and furred with ends of tree roots. We rolled giant spools of telephone cable down earthen mounds, and collected as if they were arrowheads bent nails and spent missile shells of grout. The skeletons of houses, their nervous systems, their subcutaneous layers of insulation, were revealed to us as we watched them growing from the inside out. Later I might come to know the house’s eventual occupants, and visit them, and stand in their kitchen thinking, I saw your house being born.

  In a sense, the ongoing work of my hometown and the business of my childhood coincided perfectly; for as my family subsequently moved to the even newer, rawer Village of Long Reach, and then proceeded to fall very rapidly apart, Columbia and I both struggled to fill in the empty places, to feel our way outward into the mysterious gaps and undiscovered corners of the world. In the course of my years in Columbia, I encountered things not called for by the members of the Working Group, things that were not on the map. There were strange, uncharted territories of race and sex and nagging human unhappiness. And there was the vast, unsuspected cataclysm of my parents’ divorce, which redrew so many boundaries, and created, with the proverbial stroke of the pen, vast new areas of confusion and dismay. And then one day I left Columbia and discovered the bitter truth
about race relations, and for a while I was inclined to view the lessons I had been taught with a certain amount of rueful anger. I felt that I had been lied to, that the map I had been handed was a forgery. And after all, I would hear it said from time to time, Columbia had failed in its grand experiment. It had become a garden-variety suburb in the Baltimore-Washington Corridor; there was crime there, and racial unrest.

  The judgments of Columbia’s critics may or may not be accurate, but it seems to me, looking back at the city of my and James Rouse’s dreams from thirty years, on, that just because you have stopped believing in something you once were promised does not mean that the promise itself was a lie. Childhood, at its best, is a perpetual adventure, in the truest sense of that overtaxed word: a setting-forth into trackless lands that might have come into existence the instant before you first laid eyes on them. How fortunate I was to be handed, at such an early age, a map to steer by, however provisional, a map furthermore ornamented with a complex nomenclature of allusions drawn from the poems, novels, and stories of mysterious men named Faulkner, Hemingway, Frost, Hawthorne, and Fitzgerald! Those names, that adventure, are still with me every time I sit down at the keyboard to sail off, clutching some dubious map or other, into terra incognita.

  FAN FICTIONS:

  ON SHERLOCK HOLMES

  1.

  ONE HUNDRED AND TWENTY years after his first appearance in print, in the pages of Beeton’s Christmas Annual for 1887, fans and nonbelievers alike seem to feel compelled to try to explain Sherlock Holmes’s lasting appeal, marveling or shaking their heads at it, or both, as if the stories of the adventures with Dr. Watson were a system, like semaphore or the pneumatic post, that ought to have been superseded long since. Such explanations make the case, with varying success, for clever and competent plotting, or the bourgeois thirst for tidy adventure, or nostalgia for a vanished age (Victorian, or adolescent), or the Holmes-Watson dynamic (analyzed perhaps in terms of Jungian or queer theory), or the underlying and still-palpable gentlemanliness of Sir Arthur Conan Doyle, or even, of all things, for the quality of the writing itself, so much higher than it ever needed to be. Inherent in these explanations, buried or explicit, among apologists and critics alike, is a feeling that maybe the fifty-six stories and four short novels that make up the so-called canon (so-called by Sherlockians, about whom more later) are not worthy of such enduring admiration.