Hercules: Meta-myth and Mockery

I took yesterday evening to watch Hercules, the latest installment in this decade's Greek mythology blockbuster rampage. And it was alright, as a film. It was corny as hell, packed with oiled musculature, two-dimensional characters, and over-the-top, predominantly bloodless violence. It was pretty, that's for sure. It was also an immense disappointment. I watched this film to experience a legend that has existed in the Western consciousness for thousands of years, a core part of the mythology of the ancient Greeks. Even as a modern, Canadian kid the story of Hercules and his twelve labours was one of the first I knew. The Nemean Lion, the Hydra, this son of the gods and the monsters he defeated by his supernatural strength. I could go on, but you know the stories, right? They're with you, too. Those are the stories I expected to see on screen, as I suspect you will as well. The trouble is, those stories aren't there.

What the film offers us is a flimsy frame-narrative-esque structure, introduced and concluded by the voice of a storyteller (Amphiaraus) who is also a character in the main story (a seer laden with stoner references), but including a second storyteller character (Iolaus) whose role is essentially to propagate exaggerated stories about the feats of Hercules. He's the hapless spin doctor for this party of adventurers, all of whom are well aware that they're riding on the legendary reputation of...a man, and nothing more. The movie runs through the Twelve Labours of Hercules in its first five minutes, short, epic bursts of battles with The Nemean Lion, The Lernaean Hydra, The Erymanthian Boar, before cutting to Iolaus who is clearly telling these stories with the intent of putting the fear of the gods into the crew of pirates who have him prepped for a gravity-assisted castration. As the film progresses it becomes apparent that not one of those deeds was what the stories made it out to be. Iolaus only role here as a character, despite his place in Grek mythology as a great hero, is to provide comic relief while making a mockery of the cultural role of Storyteller. That reverential position, this movie says, was actually occupied by hacks and opportunistic frauds. It even mocks the viewer, offering glimpses of real wonder before revealing them for optical illusions or plain old craziness. How silly you were to believe in that! The lion and the boar were nothing but monstrous wild animals. The visions of Cerberus that haunt Hercules are, in the end, flashbacks to a drug-induced hallucination during an attack by three wolves. A scene which has Hercules returning to court bearing the heads of the Hydra in a sack takes a turn for the mundane when he pulls King Eurystheus aside and reveals the severed heads of men wearing snake masks. No wonder, he says, the people thought it was a many-headed monster terrorizing the villages. By the time the film is finished with the Labours of Hercules, the story resembles nothing so much as an episode of Scooby Doo.

It's a wonder that the lion skin doesn't have a zipper on it

The result of all this is that the story isn't offering us true mythology, but rather "meta mythology". This term may already exist in academic discourse, but I can't seem to find a concrete definition of it so I'll adopt it for this article. Rather than tell us the stories that the Greeks were telling the filmmakers have opted to tell us their "what actually happened" version, a behind-the-scenes to Greek mythology. What actually happened, they would have us believe, is that a couple of storytellers pulled the wool over the eyes of a whole culture of suckers, and that the stories those poor saps believed went on to become the most enduring narrative tradition in the Western world. This does the storytellers of old a great disservice; it takes Homer, Apollonius of Rhodes, Hesiod and the rest for utter fools. It waters down their tales into propagandist drivel while preaching a modern, individualist message of "the strength within" that has no bearing on the stories it claims to adapt. The film closes with Amphiaraus narrating; he asks rhetorically, "Was Hercules the son of Zeus? I don't think it really matters."

Doesn't it, though?

In the latter half of the 1930s, Joe Schuster and Jerry Siegel were working their arses off in Cleveland to work the kinks out of a character they were calling "Superman". The premise of the character was that he was part adventure hero, part science fiction wonder, part biblical figure, part sideshow strongman. He was Charles Atlas, Doc Savage, Moses, and Flash Gordon rolled into one. Nobody has ever come along and proposed that these two Jewish kids were delusional and actually believed in the character they were writing, nor that the millions of fans who have grown to love the stories of Superman over the years are all hapless saps who are falling for some elaborate farce. It is well recognized and widely accepted that Superman is two things. First, he is fictional. Second, he embodies the cultural values of his creators and reflects the context within which he was made. Why we can so easily accept this about superheroes and be utterly clueless about ancient myth is beyond me.

Now, imagine a Superman movie that takes the Hercules route. Imagine DC making a movie that starts out as Superman, but slowly reveals that he's not bulletproof, he just wears Kevlar all the time. He's performed some crazy staged stunts in Metropolis to win the favour of the people, making sure nobody gets hurt. As a newspaper reporter he's spinning his own image, expanding his own feats in print to cultivate a legendary persona. He's even hired stunt doubles so he can be reported "saving" people at impossibly separate location around the city. "Was Superman actually Kryptonian? I don't think it really matters." Remember, viewer! Because he believes he's a hero, he really is. Oh, and DC announces at Comicon that this version of the character is now official canon.

People would hate that movie.

At this point, go read this article about the nature of mythology by Joshua Unruh. It's great, which is why I'm going to quote him heavily. Josh focuses on the point that this movie deliberately circumvented, that the power of mythology comes from the values that the stories communicate through their figures.

Mythology’s primary purpose was never to explain how but instead to explain why. To give a meaning to the world outside the window that had absolutely nothing to do with the mechanics of how things worked. 

As I’ve said too many times, mythology is the stories a culture tells about itself. Nobody who does any scholarship about myths sees them as serious attempts to explain the natural world except in the broadest, most philosophical sense. They are educational tools meant to tell someone within the culture how to behave within the culture, how to excel in the culture, and what to beware about the culture...  

To assume that these stories so full of profound cultural relevance and revelation (and constantly refilled and re-revealed for each new culture that discovers them) are just what the poor simpleton ancient people used as “science” is to miss utterly the point of them. It also makes you a bigot against everybody who lived on this world before you.

There is no self-reflexivity in Greek myth. Homer didn't write The Odyssey with quantifying statements of, "or so it is said". It is simply written as though it happened, and when the audience willingly suspends their disbelief the stories become a window onto the world. So, what drives a writer to want to suck the power out of a cultural narrative? Maybe pride, the "Anachronistic Elitism" Unruh proposes (We modern folk can have our heroes, but damned if we'll let you primitive savages keep yours!). Or maybe it's some postmodern need to refresh a story by deconstructing it.  I don't know for sure, but I'd love to hear your thoughts on it.

In the end the film loses any power it could have had by slipping into ambiguity. By this point we all know the monsters were fake, the stories were lies, there are no gods, and Hercules is just a man...but damn is he strong. Like, mythically strong, to the point where he topples a monumental statue of Hera and brings down the temple, just by putting his back into it (remember, he was able to do this because he believed in himself). This is the one moment in the film when you feel like you might actually be witnessing a mythic feat, even if collapsing the temple on top of your wrongdoers with strength granted by the gods feels more like Samson than Hercules. At the same time, it's mundane. The wrath of the patron goddess upon her city is reduced to the sheer ballistic energy of her massive marble head as it careens down the temple stairs and obliterates the corrupt king. The movie ends up being about a war, a people who believe in a bunch of crazy fairy tales, and one really buff guy with a great motivation speaker. The result is nothing short of insulting to one of the richest narrative traditions in human history.

My First Encounter with the Popular Culture Association - PCA/ACA 2014, Chicago

April was a whirlwind. It's the only suitable way to describe it. The winds began on the 8th, in fact, my last post and the international Day of DH. That was the first day of setup for my BFA grad exhibition. The following week was a week of 18 hour work days as I emptied, cleaned, painted, and constructed my exhibition space. Most nights I slept at school, crashed on a couch in the studio or a corner of the floor or wherever I could find that security would let me get some shut-eye. T'was a long week.

Cranking out @gorillazband and @julytalk all night in the lab while processing the #anaglyph #3D prints I'll be hanging tomorrow.
— Asher J. Klassen (@AsherJKlassen) April 14, 2014

Tuesday, April 15th: the day I was destined to fly to Chicago for the Popular Culture Association conference. Monday night at around 10pm my good friend TP walked into the studio and made me realize just how much I wasn't going to be finished hanging my show by the time the last bus left campus. So I packed up and headed home, showered, packed, and caught the 11:30 bus back to campus. By 7am the show was up and ready to go, and I had a flight to catch. I took the bus from campus to the airport, hopped on a plane, and 10 hours later touched down in The Windy City.

Sitting in Pearson International wondering big things. Like what I'm going to eat when I get to #Chicago. #pcaaca14
— Asher J. Klassen (@AsherJKlassen) April 15, 2014

This is good, yeah? I'm in Chicago, at my hotel, settled in by 11pm-ish...and supposed to present at 9:45 the next morning. At which point it hit me just how ill-prepared I was for this whole endeavour. I sat down on the hotel sofa and started editing, and suddenly it was six. In the morning. How did that happen? Well, I thought, I'll just take an hour-long nap. And this is part that I haven't talked much about until now.

Because I woke up at two in the afternoon.

I might kill the next hotel alarm clock that lets me down.
— Asher J. Klassen (@AsherJKlassen) April 17, 2014

Needless to say, I was devastated. As far as I was concerned I'd just blown it at my first big academic conference, my academic debut if you will. I dragged myself out of the hotel and down the street to the conference centre to beg forgiveness from our area chair. Dr. Wandtke was incredibly gracious about the whole thing, understanding of the negative effects that a string of all-nighters and a cross-continental flight will have on punctuality. He had, he told me, a Friday afternoon panel with only two presenters on it that he could fit me into. Long story short, I moved some flights around and made that happen; a little pricey, sure, but damned if I was going to leave Chicago without giving that presentation.

This was all followed up immediately by a moment that made me realize just how important community is in the world of comics scholarship. I walked out of the conference room with what felt distinctly like a new lease on life, and nearly bumped into John Lent, EIC of the International Journal of Comic Art. Twitter fiend that I am, I knew that IJOCA was up for an Eisner; the nominations had been announced the day before, and I'd seen Dr. Lent's name on the list during my layover at Pearson. Without missing a beat I introduced myself and congratulated him on the nomination, which was enough to get him to stop and talk. We were promptly joined by Chris Couch (University of Massachusetts), and I suddenly found myself in conversation with two men who were referring to Scott McCloud and Denis Kitchen by first names as old friends and colleagues. Mind. Blown. I cleared the awe from my head in time to answer a series of questions from Lent about my topic, which prompted Couch to ask if I had a background in Judaic Studies. "No, art history", I said, all the while thinking, "I'm an undergrad surrounded by giants. I don't have a background in anything; I'm stilling working on finishing the thing that will get me into what will be my background...". And then John Lent asked me to send him my paper, and I don't remember the rest of what happened.

Well, alright. That's not entirely true. With a light heart and a head full of dreams (as one ought to have when encountering success in The Windy City), I made my way to Lou Malnati's, the city's top-rated deep-dish pizza joint. It was there I discovered that Chicago deep-dish is a beast to be reckoned with; that you cannot be a foodie in that town and avoid sausage; and that the locally brewed Pale Ales there are to die for. Seriously. Amazing local beer scene. Even the hotel lobby had a dozen or so local brews on tap, each deliciously different from the next. My culinary experience there was wonderful, but frankly I blame the people. Food is always better with fellowship, and I had that a-plenty. I met up with my Twitter acquaintance Heather Urbanski, also a presenter at PCA/ACA, and found a whole new group of people to hang out with. We went out for sushi one evening, and I realized that I am, in fact, a terrible British Columbian. My province is up to its eyeballs in sushimania, and I can barely tell sashimi from a California roll (okay, that's a lie; I can very easily tell sashimi from a California roll, but I have to make my point somehow). To sum up my experience with Chicago's food scene:

• Discovered Chicago's famous deep-dish pie (the sausage, man...)
• Reveled in the local beer scene
• Had an awkward sushi experience (made better by excellent conversation)
• Ate a cheeseburger at a literal hole-in-the-wall (Billy Goat Tavern; seriously, it's in a wall under a bridge)
• Consumed a lot of...no, we'll say "too much", Dunkin' Donuts

I feel that this sums up my time at #pcaaca14 flawlessly. pic.twitter.com/sir9om6B4U
— Asher J. Klassen (@AsherJKlassen) April 18, 2014

Did I mention comics?

Yeah, there were also comics. I made a point of walking down to Graham Cracker Comics, which is an excellent shop if you're ever in Chicago, and picking up...well, a bunch of stuff. I was able to track down Astonishing X-Men #2, the second-to-last Joss Whedon issue I need before I own the complete run. I snagged the new Serenity title (because it's shiny, why else?), the much lauded Sex Criminals by Hickman, and Lumberjanes, a title I've been longing to get my hands on since Noelle Stevenson first mentioned it on Twitter. It's all proved to be excellent reading. And Gotham Central...that series, never ceases to amaze me, never will. Read it, you crime comics people reading this post, if you haven't already. It will rock your world.

Anyway, that's about it. I did successfully present my paper, in a panel on Comics and Education. You don't get a lot of questions in question period when you're the only guy talking about Jewish narrative tradition in a room full of people interested in pedagogy, but them's the breaks when you've slept through your alarm and had to reschedule. I flew back Saturday instead of Friday, having shuffled my flights to make the panel a possibility. I landed at 7:30pm, and went straight back to school to attend the opening of my BFA grad show. I was a bit out of it; I wandered around the gallery for some time, going "I've been in three different international airports today, where am I now?". This, ladies and gentlemen, is my life.

A Little Sword & Sorcery

There's a peculiar joy in creating a fictional character from scratch, coming to terms with their personality, their quirks and foibles, the things in their past that define who and why they have evolved. More than that, there is a joy in becoming that character, discovering how this person you've crafted holds up within a plot. And that is the magic of Dungeons & Dragons. Organic storytelling, role-playing, an immersive and interactive narrative that brings with a camaraderie unique to gamers. And if you're lucky, the gamers bring with them beer and pizza.

I've never used this blog as a platform for creative writing before, but why not? I use it for everything else, and You People keep reading it. Allow me to introduce you to Damian Jakobi of The Aundairian Dragoons, a soldier, a scholar, and a lover of good, dark Stout (like myself).

(Unashamed references have been made to Indiana Jones, Daniel Jackson, and Captain Diego Alatriste y Tenorio.)

It was a long war.

Granted, Damian Jakobi only had to fight through the last few bloody years of it, but it was enough. They were the frontliners, scouts, paving the way to war for The Knights Arcane. Never had there been a more thrilling time to be young and dangerous, trained in secret arts of alchemy and steeped in a nationalism born of war. Light and fast, mounted on the best horses House Vadalis had to offer the war effort, a group of young men hand-picked from The Academy for wits as quick as their blades.

They were fearless, to a man. At the head of their column rode Hardan D’Tharashk, a stoic young noble schooled in scout-craft by the best of his House. Not all of them were noble-born. Jakobi’s father had been a tailor before Fairhaven was set ablaze. Diego the Miller’s Son was the fastest rapier Damian ever knew. They dubbed Damian “Jack”, on account of his name and his reputation as a Jack-of-all-Trades. If one could be taught to be canny, then Jack was a masterclass in it. He had quick fingers from a childhood perched on a stool in his father’s shop; hadn’t dropped a stitch since he was six. Jack’s mother was housekeep to a librarian at the University; she used to bring him back books discarded from the collections, tattered pamphlets full of obscure legal history, or maps with legends in languages none of them could recognize. Jack drank it all in. He loved secrets, knowing things that others would be envious of if they knew he knew, but they never would, and that made it all the sweeter.

But his love of secrets landed Jack on the frontlines of a war he wished he’d never known, and when it was over he did his best to leave it all behind him. He returned to Fairhaven where he dove back into his studies with a voracious thirst to understand the world he’d seen torn apart. The Last War had been cataclysmic, but it was not the End. History, he felt, would have the last word yet, and when it did it those who held The Past would hold The Future.

The post-war years drifted by. Jack found himself Head of Archaeological Endeavours at The Univerity of Wynarn, making frequent trips to study giant ruins in Xen’Drik or to the edges of the Mournland, riding the edges of the fog-bound plains in search of…answers. But the larger part of his life was teaching, standing in oak-paneled rooms to pontificate on the mysteries of the past. Hardan would show up at the end of the day with some newly formulated quip about how academic life was making Jack go soft, and then they’d go in search of beer. Hardan would bitch about the Fairhaven Watch salary, and Jack would explain some new development in Warforged psychology, each talking while the other had his mug to his face. To an outsider they made a strange pair, the Watchman and the Scholar, until the lamps started burning low and the seventh round was toasted with a quiet clink to the glory days, and they started telling stories. And then it all made sense.

And so, when Hardan came around one day with nothing to say about the rust building up on Jack’s rapier hilt, and when after two rounds Hardan pulled out a roll of parchment stamped with the seal of The Wayfinder Foundation and tossed it across the table, Jack didn’t really think twice. This was the Orb of Merrix, Merrix D’Cannith, and it was about time for a sabbatical…wasn’t it? “You could surely use the brains.”, Jack said. So it was settled.

Xen’Drik.


This character was created to fit the Eberron setting for D&D; if you're at all interested I encourage you dig further into the history and cultures of Eberron. It's a glorious Sword & Sorcery stew of wars, dragons, gods, and heroes ranging from Epic Romance to Fantasy Noir.

http://eberron.wikia.com/wiki/Eberron

The Banner Saga - Remembering the Meaning of Epic

I am, possibly, the slowest gamer I know. So when I say that I'm 6 hours into Stoic Studio's The Banner Saga it's implied that I've been taking my sweet time. Because this isn't a game you can rush through. This game is a tale, a myth, an epic in the truest sense of the word.

And above all else, it is beautiful.

There was a really excellent review written by Chris Suellentrop for the New York Times last week that drops names and gives production stat for this game. I recommend you read it. Chris sums up the game nicely when he says,

...the story is well plotted and set in an original world with a deep mythology and history, even if it approaches boilerplate high fantasy: The gods are dead. The sun is frozen. War has returned. The end of the world is nigh.

Why, Chris, you say "high fantasy" like it's a bad thing! That is precisely why I am going to gush all over this game; it feels like a true medieval epic brought to life. I've been looking for a game like this for some time. Way back in 2013 (practically ancient history), I played King Arthur: The Roleplaying Wargame for a couple months, and boy was it fun. For fans of Mary Stewart's Arthurian fiction, the game is full of pleasantly familiar places, people, and tropes. After a while, though, it felt a little forced. I lost interest in the story, because there wasn't really a story. I was undertaking a long series of disconnected quests with no real investment. I didn't know who my knights really were beyond their stat bonuses and magical powers; there was no real dialogue, very little you could say in character to change the story. So while the game was both challenging and very, very pretty I felt that it was squandering a lot of narrative potential. And I stopped playing.

The Banner Saga caught my eye on Steam the other day, as I perused lists of games that I really don't have time to be playing. It was the art that jumped out at me, not the glossy digital airbrushing makes up most video game art but crisp cartoon lines and vibrant colour, like the love child of Disney and Arthur Rackham. Actually, very similar to the work Fiona Staples is doing for (ironically) Saga with Brian K. Vaughan's. I was wonderstruck, and hesitant, fully prepared to be let down by shoddy game graphics and shallow gameplay after such a wondrous initial image. But it never happened.

Having only recently read Stephen R. Donaldson's essay on the nature of Epic Fantasy (recommended reading by Nobody Important), the sudden discovery of a story on this scale was a brilliant surprise. Donaldson writes of The Epic in the following manner:

...what makes something "epic?" Length, of course. But nothing in literature is that simple. An epic is not "epic" merely because it is longer than anything else. As Marx observed, "Differences in degree become differences in kind." An epic is "epic" because it deals explicitly with the largest and most important
questions of humankind: what is the meaning of life? why are we here? who is God and what is She doing? what is the religious and/or moral order of the universe? In fact, back in the days when epics were more commonly written, their acknowledged purpose was to tackle such questions. The "epic" was the highest form of literature, and was expected to say the highest things.
In effect, epics articulated the best religious and cultural, the best social and psychological self-perceptions of their times: they recorded the way humankind looked at itself.
It's interesting that throughout English literary history no writer has been able to write an enduring "epic" without using the metaphor of magic and the techniques of personification. Apparently, to be "epic" a work must not only be long and profound; it must almost be fantasy.
The reason for this is simple. Throughout English literary history, the writers of "epics" have wanted either to say something transcendent about what it means to be human, or to say something about the nature of transcendence itself. The tools and resources of fantasy were formed for just those subjects.

The game reads like it was plucked straight out of the pages of Heaney's Beowulf or the Volsungsaga. It is epic in the way The Lord of the Rings is epic, a story of warriors and kings and people fighting for survival in a world of truly mythic proportions. And yes, I say "reads" very deliberately; the voice acting is minimal and the script elaborate, leaving you to play out the dialogue in your head (or, in my case, in terrible Scandinavian accents when nobody else is home). You play through parallel stories in alternating chapters, as the leaders of two ragtag clans made up of Viking-like Humans and horned giants called Varl. The two races live under a tenuous alliance born of necessity in the forge of war, when the gods were killed, and the world was ravaged by the colossal and ferocious Dredge. That war ended years ago, but now a new crisis has arisen: the Sun is frozen. It hangs, motionless, in the sky, leaving the northern lands in a bleak perpetual daylight. Alliances must be maintained, but in this time of forced diplomacy the Dredge have returned. The clans find themselves on the move, though for different reasons. You must become a leader willing to make the hard choices to save your people...or you will die.

The creators of this game have created a living, breathing world with an elaborate history. From the beginning of the game you have access to the map of Ubin, the clan chronicler, depicting a vast world stretching hundreds of miles in all directions. Clicking place names brings up a window briefly detailing the role each landmark played in shaping the history of this brutal land. Now, this is no open-world RPG. Your movements are scripted, the path you must walk already planned for you. You're being railroaded, in short. Your input comes in the form of the decisions you must make along the way. Travel is no small matter; collect what resources you can, stay on the move, keep an eye on the size of your caravan as starvation threatens your clansmen and raiding monsters descend from the hills on the slow and weak. At one point I had to sacrifice a wagon full of treasure to save the life of one of my dearest warriors. It was costly, but Gunnulf is still with us. Thank the gods...no, wait, they're dead. Never mind.

The thing that jumps out of Donaldson's description (above) at me is the idea that "[Epics] recorded the way humankind looked at itself". In that regard, writing a fictional epic seems a little divorced from the whole concept, and I love the way The Banner Saga addresses that. The banners referenced in the title are long, trailing swathes of fabric that writhe in the wind as you watch your caravan trundle across the northern hills. Upon them are embroidered the running history of your people, with a section for each family's lineage. Members of the family (admittedly usually the women) learn to master the art of embroidery, for it is their responsibility to keep the story of their blood alive. There is talk of The Menders, arcane weavers of history, and an enchanted banner in the King's city that records events upon itself. This is a story about Stories of the most sacred kind, the stories that cultures tell of themselves, that form the foundations of their identity. The standard bearers in the armies of old were skilled warriors, tasked with defending the colours at all costs and until the bitter end. The 2011 film The Eagle expounded upon the weight of a soldier's honour tied to the symbol he fought for; the 2001 film The Last Castle with Robert Redford did much the same. The Banner Saga instills you with that respect for the symbol of your people. So I find myself fighting desperately to keep my clan alive, knowing that if they fall to the Dredge and the banner is lost it will mean the end of their history.

One last note on character development. I am impressed, because the women in this game are phenomenal. If there's one term I'm sick of hearing, it's "strong female character". Thankfully I'm not alone; this gem of an article was written back in August with the sub-header "Sherlock Holmes gets to be brilliant, solitary, abrasive, Bohemian, whimsical, brave, sad, manipulative, neurotic, vain, untidy, fastidious, artistic, courteous, rude, a polymath genius. Female characters get to be Strong." (Sophia McDougall). Damn right. So when I found myself in the middle of this conversation with Oddleif, the chieftain's wife, I literally fist-pumped and yelled for joy. We'd just come out the wrong end of a brutal skirmish to discover her husband lying dead in a cart, and this is what she had to say:

People tell me I'm a "strong woman". It's funny, my father named me Oddleif before I was even born. He wanted a boy so badly. Strong woman. What does that even mean? If I feel nothing about my husband dying people think I'm strong. If I cry because my insides feel life they're on fire I'm weak. Why does that feel so backwards?

To whoever scripted that bit of dialogue: someday I will find you, and I will hug you. I've also had a character refuse to auto-attack in combat because she decided through a conversation I had with her that she didn't want to kill Humans or Varl. It was a shock, and a welcome realization that this game means business when it come to knowing who your characters are.

Needless to say, The Banner Saga tells a beautiful tale. It's slow, quiet, contemplative at times and emotionally desperate at others. It's immersive in its scale and intricacy. Above all else, it is epic.