religion in fantasy: deism

*This is the second in an eight-part series, which I’ll publish during the month of March. Click for part one: theism.*

Religion is an integral part of every society in this world, and thus it comes as no surprise that religion often features so prominently in fantasy literature, wherein authors construct imaginary worlds that must balance the fantastic with the believable in a way few other genres have to deal with. The issue I want to explore is how various authors approach this most delicate of human subjects. They say one should never discuss religion with the barber, but as cyberspace doesn’t have a razor blade in hand, I shall take my chances here.

My capitalization of the term “God” will strike some as idiosyncratic, I’m sure, but I’ve tried to consistently capitalize only when the term applies to the Judea-Christian God of our world. Any similar god in another fantasy universe is written in lowercase, unless such a parallel to the real-world God is implied, necessary, or explicit.

Deism

A related form of the fantasy god to the theistic approach (spoken of in the first post) is the deist god, the watchmaker god who creates and then steps back and remains uninvolved in his creation afterwards. There are many obvious draws to such a deity in fantasy, and ironically they are some of the same reasons that would draw a writer to the type of monotheistic god described previously.

As I have already mentioned, Richard Dawkins says he reckons a relatively good argument could be made for a deist god. No doubt, the concept of an uninvolved god is appealing to many, and it also solves the dual problems of giving a fantasy world a non-contemporary understanding of science while avoiding any sort of moral questions that would arise from positing a personal god involved in his creation. The idea is summed up in the following phrase, something I’ve read variations on in several fantasy novels: “I don’t see why a being capable of creating the world would ever be interested in something so insignificant as me/my struggle/this war/etc.”

Another thing this does, of course, is bring in the question of God without necessarily bringing in religion, as deism is more of a philosophical than a religious position. It allows an author to present commentary on real-world religious issues while very clearly not directly attacking or proselytizing (or appearing to) any one religion. Obviously, when creating a theistic god as outlined in the earlier post, the author risks his readers equating his god with the God of the Bible. A deist approach risks no such thing.

There is an alternate reason for creating such a fantasy god, this time due to real-world religious concerns. Someone who is religious, who is a Christian, Jew, or Muslim (though I’ve never run across any of the latter two groups of writers doing this) may feel uncomfortable inserting God into a fantasy setting, as though suggesting that He may be fiction, as the atheist would claim. For someone in this position, creating a deist god avoids the obvious (for them) nonsense of polytheism or atheism while also not calling into question the nature or existence of the Christian God.

At the end of the day, the appeal of a deist god in fantasy lies primarily in the nature and focus on the story, much as is the case for the traditional theistic god, or the gods of a polytheistic world. This sort of monotheistic approach is much more suitable to the amoral and darker universes of traditional swords and sorcery than to the standard epic fantasy (though there are numerous examples otherwise). The author is able to avoid any sort of real religious discussion because god is unknown and unknowable, while at the same time he can still maintain a semblance or smattering of religion in the background, which is associated primarily—and unfairly, I would suggest—with the pre-modern mind-set.

religion in fantasy: theism

*This is the first in an eight-part series, which I’ll publish during the month of March*

Religion is an integral part of every society in this world, and thus it comes as no surprise that religion often features so prominently in fantasy literature, wherein authors construct imaginary worlds that must balance the fantastic with the believable in a way few other genres have to deal with. The issue I want to explore is how various authors approach this most delicate of human subjects. They say one should never discuss religion with the barber, but as cyberspace doesn’t have a razor blade in hand, I shall take my chances here.

My capitalization of the term “God” will strike some as idiosyncratic, I’m sure, but I’ve tried to consistently capitalize only when the term applies to the Judea-Christian God of our world. Any similar god in another fantasy universe is written in lowercase, unless such a parallel to the real-world God is implied, necessary, or explicit.

Theism

Let us begin by discussing theism. There are several ways this term could be defined, so from the beginning let us be clear that when I use the term, I am talking primarily about monotheism (I will address polytheism later). Theism in this sense is the bedrock of so-called Western religion and civilization. Christianity, Judaism, and Islam posit a single God who is outside of time, space, and matter, a purely spiritual being who created everything there is in existence.

It is not too difficult to see why this sort of deity in a fantasy setting is enticing. Simply put, it at once avoids lengthy lists of gods for the reader to memorize (and the writer to create) and it steps on relatively few toes here in the West. Furthermore, when we consider that one of the most difficult things for a fantasy writer to do is to get his audience to believe that what he writes is possible, suggesting a monotheistic fantasy god does not ask too much of the reader. After all, even stalwart New Atheist Richard Dawkins confesses a decent case could be made for a deist’s god, a variant on the monotheistic deity that I’ll discuss in the next post.

The point here is that fantasy authors have to figure out the history of their worlds, and sometimes this requires getting very metaphysical. You see, fantasy (especially epic fantasy) is rather unique in focusing very heavily on good-versus-evil conflicts on a grand scale. Quite often, the ultimate villain is some form of recognizable Satanic figure who stands in opposition to the forces of Good. The other theistic ideologies (dualism and polytheism) bring this element with them, albeit in quite different ways. In fantasy featuring a monotheistic god who is good in nature, there is never any question but that good will ultimately triumph, because if evil could win, then god would not be God.

There is one other aspect to bring up here (not quite the most controversial thing I plan to say at the moment) and that is the nature of fantasy itself: We are talking about make-believe, and for the author who is an atheist, God is a fantasy, and therefore if he is writing a fantasy novel, his novel needs a god. The flip side is this, that—certainly in the West—any belief in polytheism is so much in the minority as to be statistically negligible. Thus, for those writers who do believe in God (be they Christians or otherwise), part of creating a believable world is creating a world in which there is a single all-powerful god.

And that is my own position. Every fantasy universe I have ever created (and likely ever will create) has been the supposed creation of a monotheistic omniscient, omnipotent God-like god. When I read about science, biology, cosmology, etc. (I like to say that I “dabble” in science), I can only come to one conclusion: Pure naturalism as supposed by atheism is a greater fantasy than Lord of the Rings (and that is the most controversial thing I plan to say for now).

Proud and Impatient — Reading Chapter 2 of “The Wizard of Earthsea”

Chapter Two of the novel is called “The Shadow,” a title laden with irony and heavy with multiple meanings in the context of the chapter itself and in the novel at large. The primary focus here is Sparrowhawk/Ged’s brief time as the apprentice to Ogion, the great magician of Gont.

We have a progression on the characterization of our hero as laid out in Chapter One, though Le Guin complicates our feelings towards him in many ways. We realize that he is still young and, if our memory serves, we will also recall the sometimes traumatic childhood he suffered. The problem, however, is that these issues are never brought directly to our remembrance in Chapter Two. All we read about is Ged’s constant lack of patience.

“You haven’t found out what I am teaching”

Now, given what we know of Ged’s upbringing from the first chapter, we can perhaps begin to understand his desire to come into power as quickly as possible. He was not well treated and when finally given the chance to do something meaningful, he took it with both hands. Afterwards, he was showered with much praise and became something of a minor celebrity. The point, simply, is that Ged felt for the first time in life that he was valuable.

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Style, Character, and Plot — Reading Chapter 1 of “A Wizard of Earthsea”

With so much emphasis on world building in the first chapter, it is easy to forget that Ursula Le Guin breaks some other rules of fantasy as well, namely presenting a whole lot of characterization in a style that is somewhat archaic. In fact, the plot, the element for which genre fiction is so well known (and so oft derided) appears little more than a framework to reveal the world and the main character, Sparrowhawk, to us.

Le Guin’s Style

But let us begin with a brief look at the style of the writing, for it is at once so well executed that it often fades into the background, and yet so blatantly obvious that a single thought about it makes all the archaisms pop from the page.

Again, we must keep in mind the era in which this novel was written. The late sixties was in many ways a pioneering age for fantasy, a genre that began to grow in popularity on the back of The Lord of the Rings. Tolkien, of course, used a rather high, classic style, almost Victorian in its denseness at times. Le Guin’s offering is, to be honest, an Americanized, watered-down version of that same narrative voice, lacking the weight of centuries that underpins her British counterparts. Nevertheless, the choice of style has a very curious effect on the reader.

As mentioned, The Wizard of Earthsea is “a tale of the time before [Sparrowhawk’s] fame, before,” Le Guin says, “the songs were made.” Before the songs were made. What an odd statement, and yet how very telling. This sentence coming, as it does, at the bottom of the story’s first paragraph, immediately gives the reader a sense that the tale he is about to read is very old indeed. How do we know this? Well, the tale is from before Sparrowhawk’s fame, but, more important, it is a tale that preexists the songs—which we are presumably (and ostensibly–if we accept Le Guin’s premise) all familiar with.

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The World of Earthsea — Reading Chapter 1 of “A Wizard of Earthsea”

Chapter one of A Wizard of Earthsea breaks all sorts of rules that are now put forward to fantasy writers. While this may not be too surprising for a book first published in 1968, it is nevertheless a testament to Le Guin’s ability that the only comment I have to offer is that it is all so skillfully done. What am I talking about? Well, rule number one (or thereabouts) for fantasy writers is don’t do too much world building in the first fifty/hundred/random number of pages, as it slows the story down. But the first chapter of Wizard consists entirely of world building, though it is world building through story.

Ursula Le Guin introduces three primary facts about her world in the first chapter, only one of which can be discerned by studying the many maps included in the short novel. It is important to remember, too, that at only two hundred pages and ten chapters long, the first chapter represents roughly ten percent of the story, and she uses that ten percent to introduce us to Earthsea. The three facts around which the first chapter, “Warriors in the Mist,” are built are (1) the geography of the world, (2) the ethnicities of its people, and (3) the magic system in place. All three of those are vitally important to any fantasy novel, and yet all three of those are relayed to the reader with a skill and grace frequently lacking in tomes three times Wizard’s size—which perhaps accounts for the rule of avoiding heavy world building early on and proves that more is not always better.

The physical world

In many ways, Le Guin’s Earthsea does not differ too much from Tolkien’s Middle-earth. But that is as much as to say that Tolkien’s Middle-earth does not differ too much from our own world. Clearly, the differences are what are most important, and this is the case with Earthsea. Unlike the majority of fantasy realms, Earthsea is not a continental landmass but a vast island archipelago, seemingly the only inhabitable portion of the planet.

We are told in the very first line that we are on an island, the island of Gont, “a single mountain that lifts its peak a mile above the storm-racked Northeast Sea.” That is fine and well, but by sentence two we are already being told that this island is part of an Archipelago, and one that has some sort of unity, for there are “Lords of the Archipelago” involved, though we shall not meet any of these for some time. In all, some eight islands are named in the sixteen pages of the first chapter, an overload of information, one would think, coming in so short a space. And yet, a quick glance at the maps reveals that only a fraction of the islands in existence have been named for us here, which suddenly makes the weight of what we are introduced to seem all the lighter.

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