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But my point here isn’t to pronounce on that novel’s worthiness. What I mean to get across are the thin traces the plots of even the most memorable, near universally read books can leave in our minds. If a work of fiction has any force to it, we close the book with a head full of images, lines, and emotions.
We’ve gotten to know characters and may think of them the way we think of the heroes and villains of our own lives. That sense of them can stay with us for years, even if we forget their names. A good prose style will stay in our ears the way memorable music does. But there’s something that goes away quickly when we close a book, or the screen goes dark, or the curtain falls: the memory of just what happened, in what order, and why. Plots are ghostly things in our brains. It can be hard to keep a grasp of them even as you’re reading a novel or watching a film or a play. I sometimes fret that I have a better memory of the font certain novels were printed in than the incidents that riveted me as I was reading them.
But it’s plot that keeps us turning pages, even when we feel no sympathy or the opposite of sympathy for a fiction’s characters and animating ideas. Nell Zink has said that when she wanted people to read a book about avian conservation and militant environmental activism, the logical way to do it was to embed those elements in the sex-farce plot of The Wallcreeper. Yet a summary of that novel wouldn’t tell you much about why it’s so good. The late Robert Belknap points out in his study Plots (a work largely devoted to close readings of King Lear and War and Peace) that some argue that the only adequate summary of War and Peace is the text of War and Peace, the implication being that you can never really know the novel unless you memorize the text, something that’s possible with a play but not so with Tolstoy’s masterpieces. Others hold that “the summary of a book is the plot of the book,” since the act of summarizing a plot mimics the way our mind grasps a story as it unfolds. On this view, we are all critics when we read, unconsciously adding emphasis to certain events, flattening out ambiguities, lending our loyalties to some characters over others. Some readers want plots that will sweep them away. Others want to keep their distance and examine plots the way a doctor might look down a patient’s throat. In between is a style of reading that takes temporary possession of a text, creating a new work of art that exists only in the reader’s head.
It was Aristotle who first called plot “the first principle, and, as it were, the soul of a tragedy.” (The elements of less importance for him are character, diction, thought, spectacle, and song.) He was writing about Greek drama, but we can apply his ideas to novels, though he considered narrative works, particularly epic ones, inferior to tragedy. There’s something hostile to the bagginess of the novel in Aristotle’s notion that the best works are those in which nothing can be subtracted without the meaning being lost. A more generous theory of plot arrived about a century ago in Russia. The Formalists Vladimir Propp and Victor Shklovsky held that every work of fiction has a fabula and a syuzhet. The fabula is the set of fictional events related within or implied by the work; the syuzhet is the manner in which the fictional information of the fabula is conveyed to the reader. Together they constitute the plot.
There’s something beautiful to me about the concept of the fabula. Every narrative implies an entire world beyond the confines of the narrative, and another history stretching backward and forward in time forever. Thus books proliferate that enter into other books’ fabula to fill in backstories, portray familiar events from other perspectives, and see characters on to further escapades. Television spinoffs and movie-franchise universes operate within shared fabula, and great care is taken not to violate the illusion of a consistent fictional world. Lots of people, after all, are keeping track.
Theorists of plot tend to think of the concept elastically. If plot is the arrangement of incident, each incident itself is also a plot in miniature. The crucial question is the level of causality linking the incidents — or if not causality, the appearance of design, as in Aristotle’s example of the murderer of Mitys dying when a statue of Mitys falls on him. Paradoxically, he says, tragic wonder is greater when it happens by accident.
Aristotle scorned the epic, but he would have hated television. “Of all plots and actions the episodic are the worst,” he wrote. An episodic structure tends to do away with any causal link between the episodes. It’s a string of plots where all the conditions are reset between episodes, and each character returns to his or her mean. Of course, seriality is something else: an episodic structure nested within larger plot arcs — more a linked chain than a string of beads.
Prestige television inherited this structure from the 19th-century novel. Many are enthralled by this development — novelists like Jonathan Franzen among them — but the parallel development of binge-watching has exposed some of the seams of the serial television drama. Binge-watch Breaking Bad and you’ll notice that Walter and Jesse will often reverse their stances on the meth-cooking business every few hours. What would the writers do with them if they weren’t constantly getting out and then being pulled, or jumping, back in? Even The Sopranos shows its reliance on formula if you watch it quickly enough. Rapid rotation of personnel within Tony’s crew means there’s always some problem capo around whom it’ll take a season for somebody to whack. Aristotle thought a tragedy should unfold over the natural course of a day — so perhaps he would have been a fan of 24.
to put plot in its grave, and tried to replace it with intellectual or aesthetic dazzle, but it always returns zombielike, and suddenly we’re again reading books that end with weddings. “All plots tend to move deathward,” Jack Gladney says in Don DeLillo’s White Noise. “This is the nature of plots.” Of course, a marriage is its own kind of death, the death of the individual in the union of a couple. That’s the sort of death that gives people hope for the future, and it’s a plot’s power to trigger the emotional release — catharsis — that Aristotle values. Tragedy’s power rested in its ability to stir feelings of terror and pity in an audience. Unlike Plato, who thought the emotional manipulations of poets a danger to society, Aristotle saw emotional release as a healthy thing — a way to purge the heart of pity and terror before going to war, where such feelings are a liability.
What sort of feelings do we look for from plots today? On television, it’s been well documented, we’ve watched an era of criminal males enacting power fantasies at a time when patriarchy seems to be waning. I’ve seen a different pattern, another prevailing feeling recently in literature, both in novels I’ve admired and many I’ve detested. The feeling is shame. Many fictions these days are animated by a shameful trauma lurking in the fabula, but typically undisclosed until the reader is half or three-quarters of the way through the work. The strange thing about such shame-inducing secrets is that they exist apart and without a direct causal link to the rest of the fictional events but still exert an overpowering distortionary force on subsequent events: Plots become sand castles washed away in a tide of shame. Jay Gatsby had a shameful secret too — that his fortune was criminal. He wanted to get rich in order to marry Daisy. He ended up a corpse floating in a pool.
*A version of this article appears in the August 8, 2016 issue of New York Magazine.
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