The fatal flaw of magic

Wherever sympathetic magic occurs in its pure unadulterated form, it assumes that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. Thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. The magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony, accompanied by the appropriate spell, will inevitably be attended by the desired result, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. He supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. Yet his power, great as he believes it to be, is by no means arbitrary and unlimited. He can wield it only so long as he strictly conforms to the rules of his art, or to what may be called the laws of nature as conceived by him…

The fatal flaw of magic lies not in its general assumption of a sequence of events determined by law, but in its total misconception of the nature of the particular laws which govern that sequence…The principles of association are excellent in themselves, and indeed absolutely essential to the working of the human mind. Legitimately applied they yield science; illegitimately applied they yield magic, the bastard sister of science. It is therefore a truism, almost a tautology, to say that all magic is necessarily false and barren; for were it ever to become true and fruitful, it would no longer be magic but science. From the earliest times man has been engaged in a search for general rules whereby to turn the order of natural phenomena to his own advantage, and in the long search he has scraped together a great hoard of such maxims, some of them golden and some of them mere dross. The true or golden rules constitute the body of applied science which we call the arts; the false are magic.

—James George Frazer, The Golden Bough

My great books #4: The White Goddess

Note: I’m counting down my ten favorite works of nonfiction, in order of the publication dates of their first editions, and with an emphasis on books that deserve a wider readership. You can find the earlier installments here.

One of the odd but recurrent patterns of intellectual history is that a false hypothesis proposed by a genius is often more rewarding—or at least generates more useful material, almost by accident—than a correct one offered up by an ordinary mortal. James Frazer’s theory about the priestly succession at Nemi has been rejected by most anthropologists, but without it, we wouldn’t have The Golden Bough, which is still the greatest repository of information and insight ever published on magic, ritual, and religion. You could say much the same about the theories of Freud. And while I no longer believe in the details, or even the general outline, of the historical argument that Robert Graves makes in The White Goddess, I wouldn’t give up the resulting book for the world. It reads today like the kind of conspiracy theory we find in a Dan Brown novel, although infinitely more ingenious, and even Graves knew that orthodox scholars were unlikely to embrace his work: “Though they cannot refute it, they dare not accept it.” For the general reader, fortunately, it doesn’t really matter, because The White Goddess is unsurpassed as a lucky bag of lore, ideas, and clues for other writers to take up and pursue. I’ve found myself browsing through it whenever I start a new writing project, if only on the off chance that one of Graves’s asides or digressions will spark a train of thought that never would have occurred to me otherwise.

Read with an appropriately skeptical mind, The White Goddess is still the best entry point for the intelligent reader on a dizzying range of subjects: Celtic mythology, poetic logic, the interpretation or decoding of mythic and religious iconography, the relationship between the poet and the muse, and the role of intuition in the creative process. The difficulty of his hypothesis forced Graves to range further and delve more deeply than a scholar making a more conventional case, and the material that he tosses up casually along the way has stuck with me longer than his primary argument. (I was first attracted to the book by its back cover’s promise to provide practical answers to countless unsolved riddles of the ancient world, including Thomas Browne’s “What song the sirens sang” or “What name Achilles assumed when he hid among women”—not to mention how to untie the Gordian knot, which Graves handles in a single footnote. And his “solution” to the vision of Ezekiel lies at the heart of my novel City of Exiles.) In the end, it stands as an illustration both of intuition’s possibilities and of its limits, although it also makes mere reason seem cramped by comparison. In his poem in praise of the goddess herself, Graves speaks of “tourbillions in Time made / By the strong pulling of her bladed mind / Through that ever-reluctant element.” “Bladed mind” is really a description of Graves himself, and the tourbillions, or whirlwinds, that he created in his intractable material continue to revolve in my imagination, long after more reasonable books have faded away.

Literary obsolescence and the Codex Ipadianus

Today’s AV Club Q&A centers on a subject lovingly calculated to bring up all kinds of nostalgic nerdery: the works of art that we still keep in obsolete formats, whether cassette tapes, reel to reels, Nintendo cartridges, or any other medium consigned to history’s dustbin. Looking at the responses is enough to make me wistful for all the media I’ve lost: the mix tapes, the VHS copies of X-Files episodes (especially the beloved “Jose Chung/Pusher” combo), the Twin Peaks finale taped off its original airing, and, more than anything else, my own adolescent novels and short stories, which were saved on 5 1/4″ floppy discs and now lost forever. Everyone of a certain age, I imagine, has a similar list, which is something that the next generation will probably never understand, once all physical media have become obsolete by definition.

Of course, there’s one form of obsolete media I haven’t mentioned yet, and all of our houses are full of them: books. And my own shelves look particularly obsolete. Probably half of the books I own were picked up at secondhand bookstores, with their inimitable smell of must and mildew, and I can’t look at them now without smiling at so many old friends: The Road to Xanadu, The Campaigns of Napoleon, an incomplete set of The Story of Civilization (missing only Our Oriental Heritage and The Reformation, neither of which I feel especially inclined to track down), The Next Whole Earth Catalog, The Plan of St. Gall in Brief, Philippe Duboy’s Lequeu, bound copies of the Skeptical Inquirer, Patridge’s Slang (stuffed with clippings and a red carrying cord by its previous, unknown owner), and, of course, the Codex Seraphinianus.

These days, it’s especially bittersweet to regard these shelves, because I’ve just done something that would have seemed unthinkable even a few months ago: I’ve given in and ordered an iPad. (It won’t arrive for another three weeks, but Apple, rather cruelly, cheerfully informs me that the cover has already shipped.) I’m planning to use it mostly for web browsing, but there’s no avoiding the fact that by purchasing it, I’ve essentially bought an e-book reader as well. And while I don’t expect to cut down on my bookstore visits anytime soon, on the occasions when I do buy a new book, it seems likely that I’ll be going the digital route. It’s cheaper, more convenient, and, as my wife will tell you, our shelves at home are already overstuffed. It makes sense—but it also makes me sad. Because I love physical books more than almost anything else in the world, and I feel as if I’m betraying them a little.

That said, there’s one place where the iPad is going to be invaluable, which is for reading books that are out of print and not in my local library, but available for free on Google eBooks. And the list is longer than you might think—in fact, it’s close to infinite. Just looking over the digitized books I’ve found recently, I see the works of George Saintsbury, random volumes of James Frazer’s original Golden Bough, Eckermann’s complete Conversations with Goethe, and such oddball classics as Frédéric Masson’s Napoleon at Home. Thanks to Google, a world of treasures in the public domain has been placed at my disposal, limited only by my ingenuity and desire to explore, and I’m excited about diving into it with my Codex Ipadianus as a guide. (Also: Angry Birds.)

The glorious cul-de-sac of Umberto Eco

[Umberto] Eco is a very good example of a writer who leads dozens of young writers into a literary cul-de-sac.

—Tom Wolfe

Perhaps because I just saw Sneakers again, I’ve been playing a lot with anagrams, especially for the titles of my own novels. Kamera, may it rest in peace, never had much of an anagram to its credit (A Maker is the best I could do), but one of the nice things about The Icon Thief is that its title provides a secret clue to the debt I owe one of my favorite writers. Hint: Eco thief.

Foucault’s Pendulum, by the Italian semiotician Umberto Eco, is probably the novel, for better or worse, that has influenced me more than any other. I say “for better or worse” because it’s far from clear that its influence has been a good thing. I first read Foucault’s Pendulum, along with The Name of the Rose, when I was thirteen years old, which was just the right age for me to be completely blown away by Eco’s intelligence, ingenuity, erudition, and above all his way of engaging a world of ideas through the mystery and conspiracy genres. When I was a teenager—and this hasn’t changed much—I wanted to know something about everything, and Eco, more than any other author I had read up to that point, had seemingly managed to weave the entire world into a single book. (It’s only as I’m writing this now that it strikes me as appropriate that his translator is named William Weaver.)

The trouble, of course, is that the vision of the world expressed in Foucault’s Pendulum isn’t nearly as complete as I had once believed. There are no truly persuasive characters in the novel—merely vehicles for astonishing conversations, which, as Salman Rushdie points out, are “entirely free of anything resembling a credible spoken word.” For Eco, it’s idea, idea, idea, which is great when you’re thirteen and craving intellectual structures, even satirical ones, but not so much when you’re thirty and trying to write real novels. It wasn’t until a year or two later, when I first began to read John Fowles, that I began to see how massive erudition could be conjoined with genuine plots, characters, prose, and formal invention. But the damage had already been done. For the rest of my life, I’d be more comfortable writing about ideas than human beings, and it’s only recently that I’ve begun to move gingerly in the other direction.

And yet even that isn’t the whole truth. The fact remains that Foucault’s Pendulum has given me more pleasure than just about any other novel. My original copy, which still sits on my bookshelf, is flaking and falling apart, but if there were a fire in my apartment right now, it’s one of the first ten things I would save from the flames. Eco turned me on to Borges (his master), the cabalists, and The Golden Bough. The Icon Thief, with its elaborate verbal conspiracies, would be unthinkable without his influence. And Eco himself remains the perfect intellectual. In some ways, I still wish I’d discovered him after Fowles—my entire inner life, not to mention my writing, would have been immeasurably different as a result. But it’s also possible that Eco simply encouraged an artistic tendency that was already there, and showed me its greatest possible realization, as well as its limitations. I don’t think I’ll ever move beyond him. But perhaps, very gradually, I can become something else.

Research as a way of dreaming

As I argued yesterday, researching a novel, at least at its earliest stages, isn’t primarily about factual accuracy, but about dreaming. While it’s certainly important for an author to get his or her facts straight—if only because there’s nothing like an obvious error to yank the reader out of the story—such fact-checking can usually wait until later in the process, sometimes even after the bulk of the novel is finished. The first round of research, by contrast, is less about verifying facts than about gathering material for the imagination, which runs best when kept fed and happy. Here, then, are some tips on approaching the research process when you have the germ of an idea for a novel, but not much else:

1. Cast your net wide. Later, as you dig more deeply into the meat of your story, specifics are essential, but at the earliest stages, they can be deadly. An unwritten novel can be about anything, and it’s a mistake to lock yourself into one particular conception before it’s absolutely necessary. It’s best, then, to begin your research with as general a view on the subject as possible—even to the point where the subject itself disappears. For Kamera, which is about the art world, I didn’t begin with books on art collecting, or even on the history of art, but with books on eyesight and visual perception. In particular, I began with James Elkins’s excellent Why Are Our Pictures Puzzles?—a book I found at random in the library, as I’ll be discussing further below. And if it weren’t for an aside in Elkins’s book, I never would have thought of learning more about Marcel Duchamp, a decision that has shaped the past three years of my life, and counting. Careers are made from such moments.

2. Stay off the Internet. While the Internet certainly has its place in the research process—especially for checking the thousands of small, specific details in a novel that would be impossible to verify otherwise—it isn’t very good for dreaming. I’ve spoken elsewhere about the left and right hemispheres of the brain, and how the right side, which is where ideas come from, operates at a slower pace than the left. Doing research online is a classic left-brained activity: it’s fast, efficient, superficial. To lure out the right brain, you need to park yourself in a comfortable chair with a couple of the largest books you can find, because it’s often not until after a few hundred pages that the right brain finally kicks in. Sometimes you’ll emerge with only one good idea from a book of three hundred pages—as I recently did with The New Cold War by Edward Lucas—but it’s an idea that never would have occurred to you online. Books, in this case, are just better.

3. Read the books that nobody else reads. Books and authors go through cycles of popularity, and in my experience, it’s the books that are out of print or out of fashion that are the most fruitful for a writer’s work. Remember, we aren’t looking for factual accuracy, but to coax the right brain to life, a sensation that is almost inseparable, at least to me, from the smell of old books and bookstores. (Which, my dad says, is really the smell of mildew. “And happiness,” I reply.) If you’re doing research on a particular subject, unless it’s something like search engine optimization, look for books that were published before you were born: they’re likely to be better written, more eccentric, and more conducive to imagination than books that came out yesterday. The more recent the book, the more likely it conforms to currently fashionable habits of thought, which is the last thing a writer needs. (Example: an original edition of Brewer’s Dictionary of Phrase and Fable, while useless as a reference book, is infinitely superior to more recent versions as a tool for dreaming.)

4. Let books find you. On this subject, I’ve already quoted Robert Graves, who said that the books he needed to write The White Goddess “were soon sent, unasked for, by poet friends or tumbled down into my hands from the shelves of a second-hand sea-side bookshop.” Most writers, I imagine, know how this feels. Perhaps the most useful book that I’ve found in the research for Midrash is James Billington’s great The Icon and the Axe, which I discovered in the dollar bin of the Housing Works Bookstore in New York. And I’ve already mentioned how the heart of Kamera was inspired by a chance library discovery. But such books will only find you if you’re prepared to recognize them when they appear—and if you haunt used bookstores and libraries on a regular basis. If you don’t already spend at least an hour a week browsing the stacks somewhere, you probably should.

5. Allow for randomness. Sometimes the best ideas come from sources that have nothing to do with your novel at all. It’s hard to predict when such moments will come—it can be when you’re watching television, or at the movies, or reading a novel on a plane—but it’s also possible to encourage them to appear. There are certain books in our culture that are treasure hoards of randomness, mines of ideas waiting to attach themselves to your imagination, and it’s crucial to find time for these books as well. You’ll probably have your own favorites, but my own indispensable lucky bags of ideas include Brewer’s Dictionary (the older the edition, the better), The Whole Earth Catalog (ditto), The Golden Bough, The White Goddess, The Anatomy of Melancholy, Eckermann’s Conversations of Goethe, and (a recent discovery) The Portable Dragon.

This, then, is the first stage of research, which involves endless browsing and daydreaming, and what seems like a lot of wasted time—as does much of a novelist’s life. But this stage is so essential that I recommend that you devote at least a month to it (though more than six weeks is verging on procrastination). Later, when you’re drawing on the well of ideas you’ve acquired, you’ll be very glad you did.