Breathing Life Into Dead Gods: The Allegory of Love by C.S. Lewis
The old gods, when they ceased to be taken as gods, might so easily have been suppressed as devils: that, we know, is what happened to our incalculable loss in the history of Anglo-Saxon poetry. Only their allegorical use, prepared by slow developments within paganism itself, saved them, as in a temporary tomb, for the day when they could wake again in the beauty of acknowledged myth and thus provide modern Europe with its “third world” of romantic imagining.
–C.S. Lewis, The Allegory of Love
Tracing the roots of fantasy is a fascinating exercise. From whence did works of pure fancy spring? How far back do we go to find their source? Are its origins to be found in works like The Epic of Gilgamesh, or The Iliad and The Odyssey (for a great series of posts on the subject, look no further than Matthew David Surridge’s four part series Worlds Within Worlds ).
In his landmark study The Allegory of Love (1936), C.S. Lewis implies that fantasy’s roots lie not in the classical period, but the Medieval Age. Medieval poets infused “extinct” pagan gods with new life by employing them as allegory. Venus and Mars, Minerva and Jupiter, died and awoke again as concepts, sewing seeds that would eventually give rise to works like Phantastes or The Well at the World’s End.
Go back to the beginnings of any literature and you will not find works of myth and fancy, Lewis claims. Ancient writers wrote stories based on the probable, or events that they believed actually happened. Or they took the marvellous as fact, writing without irony about hippogriffs and sea-monsters. Purely fantastic fiction was unknown (classical poets employed allegory, but not in this manner). Pagan gods as allegory, and the acknowledgement of myth by medieval poets, marked a cosmic shift in artistic technique, paving the paths for writers like Spenser and Shakespeare and Milton and transitioning us to works of pure fantasy. “It is difficult for the modern man of letters to value this quiet revolution as it deserves,” writes Lewis. “Allegory may seem, at first, to have killed them; but it killed only as the sower kills, for gods, like other creatures, must die to live.”
Revelations and gorgeously turned bits of wisdom like these are only a few of the treasures to be found in The Allegory of Love.
I’m officially Much More Encouraged about The Hobbit now that I’ve seen the latest production video released today. 
The publication of Terry Brooks’ Sword of Shannara in 1977 was a watershed moment in fantasy literature. The success of J.R.R. Tolkien’s The Lord of the Rings left fans clamoring for more epic, secondary world fantasy 
John Joseph Adams 
There’s a school of thought that views the Middle Ages as a dark gulf between the Classical Age and the rebirth of reason known as the Renaissance. The Middle Ages were, to paraphrase science fiction author David Brin, an unhappy time of small-mindedness and fear, marked by the squabbles of petty nobles, ignorance, superstition, and religious persecution.
It couldn’t have been easy for Novalyne Price Ellis to write One Who Walked Alone: Robert E. Howard the Final Years (Donald M. Grant Publisher, Inc., 1986). Price Ellis’ memoir of her relationship with Howard (roughly 1934-36) is illuminating in its raw honesty. It’s also painful, at turns disappointing and downright frustrating. We might find escape in Howard’s sword and sorcery tales but there is none to be found here.
Warning: Some spoilers ahead
Every time I think I’ve moved on from the fantasy/realism debate, someone drops the gauntlet and I find myself back in the thick of the fray, giving and receiving hard blows in turn. The latest exchange stems from this preview of the upcoming HBO miniseries A Game of Thrones, 