The Triadic Universal and the Fundamental Theorem of Fiction in Sex and Death in the American Novel.
© 2012 By Jack Remick
In the contemporary literary culture of IMs, instant reviews, and Amazon.com, reviews have become little more than popularity contests. A hundred friends retell the story in a post and the writer reads the retelling of the story she already knows so well and is satisfied.
But a review is more than retelling the story.
In this culture of instant everything, if we are to see what our writers are doing and how what they are doing connects to the past in such a way that we are not doomed to relieve the past, it has to be the critic’s role to go deeper, to identify the roots of the writing, to identify the major elements that lie under the writing, that inform, that conform the story for the contemporary mind. We have to be aware of this—no story comes into existence tabula rasa. But every story, call it the metaphor, rides on a deep and archetypal river which I see as the myth base. Beneath the myth base, with its archetypal elements (see Erich Neumann, Art and the Creative Unconscious) there is the ritual. Ritual is the power house that drives fiction.
Now, what do I mean by myth base? What do I mean by ritual?
In Condon’s The Manchurian Candidate, the writer of the screenplay reveals the myth base to be the story of a Warrior (a Jungian archetype) who returns home to find his Mother (a Jungian archetype) has killed his Father (a Jungian archetype) and taken a Lover (the Intruder is a Jungian Archetype) as replacement. The Warrior then kills the Mother and her Lover and in turn is punished for the killing.
Here, we see the myth base indexing the Oresteia by Aeschylus. In the Oresteia, Orestes returns home to find his father, Agamemnon dead, and his mother, Clytemnestra living with her lover, Aegisthus. Let me lay out the myth base as a triad to show how The Manchurian Candidate uses that myth base:
Orestes = Raymond Shaw = Warrior
Clytemnestra = the Mother = Mother
Aegisthus = the Lover = King (in The Manchurian Candidate, the Lover would be President = King).
The myth base then is built on a ritual triad of King Replacement.
Here’s the rub—when we think of myth, our minds go right to Greek and Roman myth. Roman and Greek myths are the temporal versions of the myth base just as any contemporary novel is a version of its myth base. But Greek and Roman myth are not MYTH. Any myth from any culture will contain aspects of the universal myth and in every mythology the retelling is in the time and culture of the tellers. This is one reason why our modern historical writing has to speak not just to the issues of that former time, but to the issues of our time as well.
In our readings of Claude Levi-Strauss and Erich Neumann, we see the deeper aspects of the myth base—that bedrock—the ritual. Rituals appear in pairs, dyads, call them polarities. The dynamics of all myth, as Levi-Strauss has told us, involve the mediation of a set of oppositions to a third and new polarity. In other words—a Triad.
What does that get us when we look at Sarah Martinez’s Sex and Death in the American Novel?
Martinez has built this novel on a set of triads.
Vivianna-Jasper-Alejandro
Vivianna-Jasper-Tristan
Vivianna-Jasper-Dad
Vivianna-Tristan-Dad
Vivianna-Laura-Jasper
Vivianna-Eric-Barbara
Vivianna-Dad-Mom
The triad is the fundamental theorem of fiction. It is in the resolution of the triads that the dramatic tension of the metaphor occurs. In the epigraph to Justine, Lawrence Durrell cites Freud—“I am accustoming myself to the idea of regarding every sexual act as a process in which four persons are involved. We shall have a lot to discuss about that.” SF.
From that quartet you can extract sets of abstract triads which form the crux of the drama:
Woman-Lover-Father
Man-Lover-Mother
Woman-Lover-Mother
Man-Lover-Father
And, of course, the modern synthesis—the incestuous quadrangle.
The paradox of the modern writer is two-fold:
1. To write deep, she must go beyond the norm.
2. To go beyond the norm, she must defeat the urge to construct.
If the writer chooses to retell, reframe, redo a known story or known myth, that reframing will always be constructed in the way A Thousand Acres is constructed—and therefore false. If you look at West Side Story you see Romeo and Juliet. If you look at Romeo and Juliet, you see Piramus and Thisbe. If you look at Piramus and Thisbe, you see the Fundamental Theorem revealed in a broken mating ritual in which the lovers die because warring clans forbid a tainted love to flower. Love flowering is the ultimate metaphor of the biological imperative—Fruit of my loins, blood of my blood, flesh of my flesh.
René Claire, the French film-maker, has written that American cinema is about the formation of a couple. 21st Century American writing is about the formation of a family. In that framework how do we proceed to discuss Sarah Martinez’s Sex and Death in the American Novel?
A good starting point is in the age of the protagonist—Vivianna. Vivianna, a name with evocative power and index to life. Vivianna is young, fertile, prolific, a novelist, a creator of modern myths. Martinez has said that sex in her writing is a metaphor for writing. In this, the underpinnings of the writing are intense and they are biological. The urge to create, once divorced from procreation yet coupled with that impulse, gives us novels, cities, civilization. Civilization is nothing less than the externalization into non-meat forms of the creative urge. Let us build.
Vivianna’s physical target is Jasper—a virile, young, successful writer. Martinez devotes equal time to writing about Jasper’s writing and writing about his body. And it is a magnificent body, a luscious body, a desirable body. In short, it is biology, the urge to mate that drives Vivianna to Jasper using sex as a metaphor for writing. In the world Martinez creates in S&D, writing is a sexual act, even, perhaps, a substitute for the procreation of meat. Meat dies, rots, disappears, but writing has, at least, a small chance of survival. In the early days of the intrusion of sociobiological thinking into the intellectual discourse, writers sometimes said that Ideas are like Genes. In that analogy, books are like children. This completes the biological-writerly cycle.
Into the Vivianna-Jasper voluptuousness, there comes a third character—the completion of the triad—Alejandro.
Alejandro is a young, virile, beautiful genius who speaks in ways Vivianna has never heard before. Vivianna is driven by Alejandro’s overt sexuality which is indexed by his ability to dance. The dance as precursor and model to sex is a powerful force in Vivianna’s life. Alejandro loves both Vivianna and Jasper, thus forming the triad based on a biological dynamic—the female driven to succeed both as a writer and as meat because even if the goal of the couple isn’t offspring, the biology still drives the relationship and the mating ritual continues as the male searches for the best mate with whom to build the biological family. Here, Martinez brings writing into the 21st Century.
After fifty years of sociobiological shaping of thought, we see that the driver in all relationships is female choice. In 21st Century writing, gender is central. Martinez participates in and anticipates the modern synthesis—the free woman who asks the question—Why monogamy? And at the same time, this attitude hooks into the horrors of 21st Century brutality by implication—rape, forced procreation, male dominated relationships, female as receptacle with no choice—do you see the last Balkan War in microcosm here? Do you see the extremes of certain Middle Eastern law—woman as possession? It’s not to be in Sex and Death in the American Novel but it is indexed by its opposite—the loving and intense relationship.
Martinez’s solution is a triad. Why not, she asks, a triadic relationship?
In this novel, Martinez brings on stage an entire generation, a new generation for which gender is a paramount issue—straight, gay, transgendered. The body is focus. Pleasure is primary and a prerequisite to creation—writing about sex is a metaphor for writing. Writing the sexual novel becomes more than an act of rebellion, but pushes the boundaries of expectation and acceptability.
The triads and their consequences index the myth base. Genes don’t shut off just because we live in cities. We still select for fitness. You can’t escape biology and the novelist, in world-creating mode, carries all of the history and biology of human evolution to that creation. Each novel becomes a microcosm of evolution. The biological imperative still remains—survive, mate, procreate. Everything else is window dressing. To wipe away any doubt about the biological subtext in Sex and Death, Martinez writes: “In the rich velvet lined theater of my mind, I study the face of the man in my arms; so much younger and more vulnerable without his glasses, though the stubble itching (sic) the heel of my hand reminds me he is indeed a man.”
In the novel, we see the life cycle play out in all its transformations: Vivi destroys Jasper's safe world; Alejandro destroys Vivi's edenic view of Jasper; together they create a new reality very much in the mythic vein that Levi-Strauss writes about in Mythologiques...Creation-destruction-resurrection. All writing is myth and ritual. The metaphor of the modern triad is independent of its deeper mythic implication which renders myth as the key to understanding the creative process. To reiterate--Greek and Roman myth are not MYTH. Any myth from any culture will contain aspects of that same myth base and in every mythology the retelling is in the time and culture of the tellers. This is how Martinez writes both a contemporary novel and a myth, but a myth without any overt and recognizable “Classical” connection, a myth that instead plays out in a ritualized way. To see it, we look at the triadic relationships:
Vivianna wants Jasper.
Vivianna wants Alejandro.
Alejandro wants Jasper.
Jasper wants both Vivianna and Alejandro.
Alejando wants both Vivianna and Jasper.
The force of the subtext reveals the central questions of our time—What are we? Who are we? One of the foundation myths of our time finds body in the story of Tiresias as set down by Ovid in The Metamorphosis. Tiresias is changed from male to female by the gods. Metaphorically he experiences both sides of the red river. What is male-female transgendering but this myth rendered in the meat world? In Sex and Death, Martinez brings us face to face with these contemporary phenomena—the polysexual, the polyamorous, the gay, the lesbian, the transgendered. Freed from the hypocritical and conservative bombast of psycho-religiosity that confines humans to male or female without regard to the very important biological reality of chance which plants a female mind in a male body, Martinez shows us that we are free to become who and what we know we are and what we know is that there aren’t just two sexes. There are three, four, five, six, ten, twenty. And we have to face that reality because that’s what our writers are giving us.
Martinez identifies her protagonist, Vivianna (remember the roots of that name—vif, vive, viva, vital) as a “writer of smut.” Smut. The world of four letter words. But Vivianna, and by extension Martinez, is more than that—she works in the stream of writers who spring from the Marquis de Sade, Wilhelm Stekel, Henry Miller, Eric Jong, Ann Rice—all rebels who will not let the prudish, post-Victorian, religio-crazy censors shut down any part of our experience or our language. In Sex and Death Vivianna’s mother asks her this vital question:
“You’ve been writing for a while now Vivianna, don’t you think it is time to move past this need to write so explicitly about something most people don’t really want to read about?”
The Mother, one point on the Vivianna-Mother-Father triad, still exists in the restricted and constipated world of “niceness”. Nice people don’t talk about sex; they don’t want to read about sex; they don’t want to use the words of sex that come from our long and complex literary past. But Martinez does want to use them. She shows us what happens to the writing when you refuse to titillate but choose instead to bring the biology out of the background and into face and eye and ear of the reader. No more implication. Sex is too important, too real, too powerful to be hidden under the baggage and garbage of titillation and innuendo. If you say it outright, then you can move on and by moving on you open new vistas onto worlds just coming into being. Writing as progress, not retrograde denial of desire. Writing as refusal to accept the precious euphemism of “nice” writing.
At the heart of Vivianna’s rebellion are the dual characteristics of Desire and Clarity. This is, of course, the same duality that Nietzsche identified as the Dionysian and Apollonian. Martinez knows that we are sexual animals, but released from biology, we can act on our desires. She knows that we do not have to hide behind masks of shame for being sexual animals. She knows that we don’t want to imagine our mothers and fathers fucking—they are the third and fourth persons Freud alludes to—but our mothers do fuck and if they are multiparous, they fucked more than once but still we don’t want to use that part of the language, that “dirty” part no one wants to read about because to use it is to remind ourselves that we are sexual animals—evolution doesn’t take a holiday just because the censor says not to use Anglo-Saxon words. Martinez lifts us past that the savage reticence of the conservative mind and gives us sex as enjoyment, sex as pleasure, sex as exploration, sex as metaphor and there’s nothing to be ashamed of in that.