metafiction | Ronald B. Richardson

Message or Madness?: Thomas Pychon’s “The Crying of Lot 49”

Does Pynchon’s novel mean something or am I crazy?

The heroine, Oedipa Maas, has a similar question. A former lover, Pierce Inverarity named her the executor of his considerable estate. Rather than bequeathing her money or property, he has saddled her with a long, legal process that she does not understand. As she is not a lawyer and has had little contact with Inverarity for many years, the naming of her Executor is puzzling. Was Inverarity trying to tell her something, or was it just one of his bizarre whims? Was he playing a practical joke on her, or was he hinting at a secret society?

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A Walking Assembly of Man: Many Voices Crying Lot 49

In the metafictional novel The Crying of Lot 49 by Thomas Pynchon, Oedipa Maas escapes from a shootout and hostage situation. Among the crowds, journalists, police and searchlights, she spots the mobile unit of her husband’s radio station, KCUF. Wendell “Mucho” Maas, whom she hasn’t seen for some time, is reporting on the event. She walks up to the van, sticks her head through the window, and says, “Hi.” He presses the cough button and smiles, which she thinks is strange since the listeners can’t hear a smile. Her reaction shows that she expects him to consider his audience before her, which he does.

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Relevance of Metafiction in the Age of Information

We are flooded with narrative, drowning in astronomical numbers of stories from paperbacks, movies, newspapers, television, magazines, fan fictions, computer games, and, most of all, the Internet. How can we cope with these stories? What do we do with them?

Meta-awareness is more important more than ever, if we are to understand our storied universe. Yet how can we know what is real with reality TV on every channel? Most of us are smart enough to know that the presence of a camera always causes people to act differently than they would otherwise. Although reality TV is realer than a sit com, we recognize that it is not as real as a news broadcast.

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Purpose: To Rehabilitate Reality through Metafiction

It might seem that I am trying to demonstrate the unreality of reality. Many others have done so, including Taoists, Hindus and Buddhists. Jews, Christians and Muslims, following Plato’s lead, think God’s ideal realm is realer than this world. Religious people are not the only ones to call reality an illusion. Ludwig Wittgenstein said, “The limits of my language mean the limits of my world,” and Jacques Derrida suggested, “There is nothing outside the text.”

Instead, my purpose is to show that the distinction between fiction and reality is artificial, created by language. Fiction and reality both exist as concepts within the same linguistic structure; symbols and stories are essential parts of our reality system. Everything we talk and write about is fiction, yet fiction has material existence, therefore it is real. Separating fiction from reality only drives us, like Don Quixote, to narrative madness.

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Fiction Precedes and Defines Non-Fiction

Yet even fiction is a fiction, a word which developed out of the Latin fingere, “to fashion or form.” In the Oxford English Dictionary, the first definition of “fiction,” now obsolete, is “the action of fashioning or imitating,” and is related to the verb “to feign.” The word first referred to all kinds of art, “The . . . Art of Painting . . . surpassing by so many Degrees . . . all other Human Fiction, or imitative Art” (Lord Shaftesbury in his Characteristicks).

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To Understand, We Must Produce Narrative

Like language, narrative refers to concept rather than reality. The structuralist description of the sign can be extended to narrative, since both words and stories are symbols played out across time. A word occurs as a sequence, as when we say or read “T – U – N – D – R – A.” Similarly, a narrative may be defined as signs in a series. The story then can be considered a sign itself, an arbitrary signifier, referring not to events in the real world, but to a subjective concept of what happened, is happening and will happen.

(Diagrams of the plot from Laurence Stern’s Tristram Shandy)

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Extending the Linguistic “Concept” to Include “Narrative Function”

At the beginning of the last century, Ferdinand de Saussure severed language from reality. In his Course in General Linguistics, he explained that a sign is made up of two parts: the signifier and the signified. The signifier is a word, a set of sounds, sometimes represented by letters. The signified is what the signifier arbitrarily refers to. Unfortunately for those who want language to be a transparent window on the world, the signified is not an external object, but a subjective concept.

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Trapped in Narrative Language

Our stories have driven us mad.

All of us. You, me and Don Quixote all suffer from narrative madness. Alas, I can not cure you, but I can treat the symptoms with a gloppy plaster of metafiction.

Like the ingenious man of La Mancha, we wander lost through clouds of story, never directly experiencing our surroundings, others, or events. On the day he sallied forth, the self-christened Don Quixote encountered an inn:

“And as whatever our adventurer thought, saw, or imagined, seemed to him to be done and transacted in the manner he had read of, immediately, at sight of the inn, he fancied it to be a castle, with four turrets and battlements of refulgent silver, together with its drawbridge, deep moat, and all the appurtenances with which such castles are usually described” (Cervantes 28).

Gustave Doré

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A Nightmare Reading of Harold and the Purple Crayon

Harold scribbles across the cover, flyleaves and title page with his purple crayon, but then pauses in thought, looking at his squiggles, realizing, perhaps, that they are meaningless. The next page is also a jumble, but the line flattens out, trailing behind Harold, who has begun to walk from left to right. Harold pauses, staring into the blankness of the upper right hand corner. The first text of the story appears under his feet: “One evening, after thinking it over for some time, Harold decided to go for a walk in the moonlight.” The decision to go for a walk, rather than rambling, is what makes the crooked line straight. The first change in Harold’s artistic development is purpose.

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The Mirror in the Text: The Mirror in the Text

Andre Gide adopts the heraldic term mise en abyme, or a shield shown in the center of a shield, to describe a work within a work, like The Mousetrap in Hamlet, but Gide ultimately rejects such examples because The Mousetrap does not represent Hamlet as a whole, but only the actions of the characters within the play (as I discuss in Into the Abyss: The Mise en Abyme, the Art Work Within the Art Work). In turn Lucien Dällenbach challenges Gide’s metaphor of a shield within a shield, the heraldic device mise en abyme because the smaller shield does not represent the larger shield, but presents a new device. Dällenbach prefers the metaphor of a mirror, a metaphor Gide also use: “although Gide initially rejects the image of the mirror in favor of the one from heraldry, he later reverses this decision and enjoins us, if not purely and simply to substitute the idea of mirror reflection for that of the mise en abyme, at least to see the two terms as equivalent” (Dällenbach 34).

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