The Book of Magic: Part 2. Группа авторов

employed may remain forever unknown. These ancient walls also give us what may be the very first representation of a wizard in human history, a hulking, shaggy, mysterious, deer-headed figure watching over the bright, flat, painted animals as they caper across the stone.

      So Magic predates Art. In fact, Art may have been invented as a tool to express Magic, to give Magic a practical means of execution—to make it work. So that if you go back far enough, artist and sorcerer are indistinguishable, one and the same—a claim that can still be made with a good deal of validity to this very day.

      Stories about magic go back a similar distance, probably all the way back to when Ice Age hunters huddled around a fire at night, listening to the beasts who howled in the inky blackness around them. By the time that Homer was telling stories to fireside audiences in Bronze Age Greece, the tales he was telling contained recognizable fantasy elements—man-eating giants, spells and counterspells, enchantresses who turned men into swine—that were probably recognized as fantasy elements and responded to as such by at least the more sophisticated members of his audience. By the end of the eighteenth century, something recognizably akin to modern literary fantasy was beginning to precipitate out from the millennia-old body of oral tradition—folk tales, fairy tales, mythology, songs and ballads, wonder tales, travelers’ tales, rural traditions about the Good Folk and haunted standing stones and the giants who slept under the countryside—first in the form of Gothic stories, ghost stories, and Arabesques, and later, by the middle of the next century, in a more self-conscious literary form in the work of writers such as William Morris and George MacDonald, who reworked the subject matter of the oral traditions to create new fantasy worlds for an audience sophisticated enough to respond to the fantasy elements as literary tropes rather than as fearfully regarded, half-remembered elements of folk beliefs—people who were more likely to be entertained by the idea of putting a saucer of milk out for the fairies than to actually do such a thing.

      By the late nineteenth and early twentieth centuries, most respectable literary figures—Dickens, Twain, Poe, Kipling, Doyle, Saki, Chesterton, Wells—had written fantasy in one form or another, if only ghost stories or Gothic stories, and a few, like Thorne Smith, James Branch Cabell, and Lord Dunsany, had even made something of a specialty of it. But as World War II loomed ever closer over the horizon, fantasy somehow began to fall into disrepute, increasingly being considered as unhip, “anti-modern,” non-progressive, socially irresponsible, even déclassé. By the sterile and unsmiling fifties, very little fantasy was being published in any form, and, in the United States at least, fantasy as a genre, as a separate publishing category, did not exist.

      When the last Ice Age started, and the glaciers ground down from the north to cover most of the North American continent, thousands of species of plants and trees, as well as the insects, birds, and animals associated with them, retreated to “cove forests” in the south, in what would eventually come to be called the Great Smoky Mountains; in those cove forests, they waited out the long domain of the ice, eventually moving north again to recolonize the land as the climate warmed and the glaciers retreated. Similarly, the lowly genre fantasy and science fiction magazines—Weird Tales and Unknown in the thirties and forties, The Magazine of Fantasy & Science Fiction, Fantastic, and the British Science Fantasy in the fifties and sixties—were the cove forests that sheltered fantasy during its long retreat from the glaciers of social realism, giving it a refuge in which to endure until the climate warmed enough to allow it to spread and repopulate again.

      By the midsixties, largely through the efforts of pioneers such as Don Wollheim, Ian and Betty Ballantine, Don Benson, and Cele Goldsmith, fantasy had begun tentatively to emerge from the cove forests. And after the immense success of J. R. R. Tolkien’s Lord of the Rings trilogy, the first American publishing line devoted to fantasy, the Ballantine Adult Fantasy line, was established. It would be followed by others in the decades to come, until by the current day fantasy is a huge, diverse, and commercially successful genre, one which has diversified into many different types: sword & sorcery, epic fantasy, high fantasy, comic fantasy, historical fantasy, alternate world fantasy, and others.

      For the last few decades, the most common public image of the magic-user has almost certainly been that of the benign, white-bearded, slouch-hatted, staff-wielding wizard—an image primarily composed of a large measure of Tolkien’s Gandalf the Grey and J. K. Rowling’s Dumbledore, with perhaps a jigger of T. H. White’s Merlin thrown in for flavor. Throughout history, though, the magic-user has worn many faces, sometimes benevolent and wise, sometimes evil and malign—sometimes, ambiguously, both. To the ancient Greeks, magic was the Great Science. The famous mystic Agrippa considered magic to be the true path of communion with God. Conversely, to medieval European society, the magic-user was one who collaborated with the Devil in the spreading of evil throughout the world, in the corruption and ruination of Christian souls—and the smoke of hundreds of burning witches and warlocks filled the chilly autumn air for a hundred years or more. To some Amerind tribes, the magic-user was either malevolent or benign, depending on the use to which their magic was put. In fact, nearly every human society has its own version of the magic-user. In Mexico, the sorcerer is curandero, brujo, or bruja. In Haiti, they are houngan or quimboiseur; in Amerind lore, the Shaman or Singer; in Jewish mysticism, the kabbalist; in Gypsy circles, the chóvihánni, the witch; in parts of today’s rural America, the hoodoo or conjure man or root woman; to the Maori of New Zealand, the tohunga makutu … and so on, throughout the world, in the most “progressive” societies no less than the most “primitive.”

      The fact is, we’re all still sorcerers under the skin, and magic seems to be part of the intuitive cultural heritage of most human beings. Whenever you cross your fingers to ward off bad luck, or knock on wood, or refuse to change your lucky underwear before the big game, or ensure the health of your mother’s back by not stepping on the cracks in the sidewalk—or, for that matter, when you deliberately step on them, with malice aforethought—then you are putting on the mantle of the sorcerer, attempting to affect the world through magic. Then you are practicing magic, as surely as the medieval alchemist puttering with his alembics and pestles, as surely as the bear-masked, stag-horned Cro-Magnon shaman making ritual magic in the darkness of the deep caves at Rouffignac.

      In this anthology, I’ve endeavored to cover the whole world of magic. Here you will find benevolent white wizards and the blackest of black magicians. Here you’ll visit the troll-haunted hills of eighteenth-century Iceland … Victorian Ireland, where the hosts of the Sidhe are gathering for war … the remote wilderness regions of Appalachia and the hill-country of Kentucky, where ancient ghosts still roam … and the streets of modern-day New York City and Los Angeles, where dangerous magic lurks around every corner. Then you’ll visit worlds of the imagination outside the time and space we know … touring the fabled, enchanted metropolis of Calfia; the bleak marshes and crumbling towns of the Mesoge, where the dead come back to prey on the living; the grim city of Uzur-Kalden, at the very edge of the world, where doomed adventures gather to set forth on quests from which few if any of them will return … visit The Land of the Falling Wall in the last days of a dying Earth to drink and dine at the Tarn House (famous for its Hissing Eels!); shop at the Mother of Markets in Messaline for bizarre simulacrum in company with Bijou the Artificer; attend the 119th Grand Symposium, presided over by the High Magnus himself, to watch a contest of skills between the world’s greatest magicians; join a perilous quest for cold mages vital to the prestige of the Great Houses who rule an alternate version of Rome after the Empire’s fall … enter an Elf-Hill, from which it may be impossible to escape … ride in the Devil’s Terraplane, join a village wizard in a seemingly hopeless battle to stand against the most malign of magics … try to talk a comet out of destroying the world … fight Revenants with fiery eyes, a toy-eater, a sinister ensorceled book … meet Dr. Dee, the famous Victorian scholar and magician … Masquelayne the Incomparable, the Eyeless One, the Lord of the Black Tor, Molloqos the Melancholy … Djinn, trolls, elves, osteomancers, egregores, deodands, grues, erbs, ghouls, scorpion-tailed manticores … the Lords of the Sidhe; the guardian spirits of Iceland; saints and sinners; the singing heads on stakes known as the Kallistochoi, who maintain magic with their endless song; Archangel Bob; the Holy Whore of Heaven; a Bouncing Boy Terror; and the Devil’s Son-in-Law.

      Such