Terri Windling

There are plenty of bad editors who try to impose their own vision on a book. (_)A good novel editor is invisible.

Border crossing' is a recurrent theme in all aspects of my work -- editing, writing, and painting. I'm interested in the various ways artists not only cross borders but also subvert them. In mythology, the old Trickster figure Coyote is a champion border crosser, mischievously dashing from the land of the living to the land of the dead, from the wilderness world of magic to the human world. He tears things down so they can be made anew. He's a rascal, but also a culture hero, dancing on borders, ignoring the rules, as many of our most innovative artists do. I'm particularly drawn to art that crosses the borders critics have erected between 'high art' and 'popular culture,' between 'mainstream' and 'genre,' or between one genre and another -- I love that moment of passage between the two; that place on the border where two worlds meet and energize each other, where Coyote enters and shakes things up. But I still have a great love for traditional fantasy, for Imaginary World, center-of-the-genre stories. I'm still excited by series books and trilogies if they're well written and use mythic tropes in interesting ways.

Fairy tales for adult readers remained popular throughout Europe well into the 19th century _ particularly in Germany, where the Brothers Grimm published their massive collection of German fairy tales (revised and edited to reflect the Brothers_ patriotic and patriarchal ideals), providing inpiration for novelists, poets, and playrights among the German Romantics. Recently, fairy tale scholars have re__iscovered the enormous body of work produced by women writers associated with the German Romantics: Grisela von Arnim, Sophie Tieck Bernhardi, Karoline von Günderrode, Julie Berger, and Sophie Albrecht, to name just a few.

Though now we think of fairy tales as stories intended for very young children, this is a relatively modern idea. In the oral tradition, magical stories were enjoyed by listeners young and old alike, while literary fairy tales (including most of the tales that are best known today) were published primarily for adult readers until the 19th century.

Back in the "leather and lace" eighties, I was the fantasy editor for a publishing company in New York City. It was a great time to be young and footloose on the streets of Manhattan__unk rock and folk music were everywhere; Blondie, the Eurythmics, Cyndi Lauper, and Prince were all strutting their stuff on the newly created MTV; and the eighties' sense of style meant I could wear my scruffy black leather into the office without turning too many heads. The fantasy field was growing by leaps and bounds, and I was right in the middle of it, working with authors I'd worshiped as a teen, and finding new ones to encourage and publish.

Why are so many of us enspelled by myths and folk stories in this modern age? Why do we continue to tell the same old tales, over and over again? I think it's because these stories are not just fantasy. They're about real life. We've all encountered wicked wolves, found fairy godmothers, and faced trial by fire. We've all set off into unknown woods at one point in life or another. We've all had to learn to tell friend from foe and to be kind to crones by the side of the road. . . .

These days I live in a magical little village on Dartmoor in Devon, England, and my "special spot" is a moss-covered rock in a circle of trees in the woods behind my house.I often go into the woods, or walk through the fields and hills nearby, when I need inspiration, or to work out a plot problem, or come up with an idea. I think better on my feet, particularly when there is beautiful countryside around me and a dog at my side.When I was younger and lived in big cities, I had special places there too. There's magic everywhere, if you look.

So let us praise the distinctive pleasures of re-reading: that particular shiver of anticipation as you sink into a beloved, familiar text; the surprise and wonder when a book that had told one tale now turns and tells another; the thrill when a book long closed reveals a new door with which to enter. In our tech-obsessed, speed-obsessed, throw-away culture let us be truly subversive and praise instead the virtues of a long, slow relationship with a printed book unfolding over many years, a relationship that includes its weight in our hands and its dusty presence on our shelves. In an age that prizes novelty, irony, and youth, let us praise familiarity, passion, and knowledge accrued through the passage of time. As we age, as we change, as our lives change around us, we bring different versions of ourselves to each encounter with our most cherished texts. Some books grow better, others wither and fade away, but they never stay static.

Snow-melt in the stream: Mama Nature turning winter's storms into nourishment for the soil, fecundity, and beauty. This is what I must now learn to do with the stormy weather I've been passing through: turn it into beauty, turn it into art, so new life can germinate and bloom.One example of a creative artist who does this is my friend Jane Yolen, who wrote her exquisite book of poems The Radiation Sonnets while her husband was undergoing treatment for the cancer that would eventually claim his life. This is what all artists must do: take whatever life gives us and "alchemize" it into our art (either directly and autobiographically, as in Jane's book, or indirectly; whatever approach works best), turning darkness into light, spinning straw into gold, transforming pain and hardship into what J.R.R. Tolkien called 'a miraculous grace.

Filmmaking can be a fine art.

When I was younger, I was in love with everything about the British Isles, from British folklore to Celtic music. That was always where my passions were as a young girl, and so I studied folklore as a college student in England and Ireland.

For some young artists, it can take a bit of time to discover which tools (which medium, or genre, or career pathway) will truly suit them best. For me, although many different art forms attract me, the tools that I find most natural and comfortable are language and oil paint; I've also learned that as someone with a limited number of spoons it's best to keep my toolbox clean and simple. My husband, by contrast, thrives with a toolbox absolutely crowded to bursting, working with language, voice, musical instruments, puppets, masks animated on a theater stage, computer and video imagery, and half a dozen other things besides, no one of these tools more important than the others, and all somehow working together. For other artists, the tools at hand might be needles and thread; or a jeweller's torch; or a rack of cooking spices; or the time to shape a young child's day....To me, it's all art, inside the studio and out. At least it is if we approach our lives that way.

Like many of the kids I write about, I once was a runaway myself__nd a few (but not all) of the other writers in the series also come from troubled backgrounds. That early experience influences my fiction, no doubt, but I don't think it's necessary to come from such a background in order to write a good Bordertown tale. To me, "running away to Bordertown" is as much a metaphorical act as an actual one. These tales aren't just for kids who have literally run away from home, but also for every kid, every person, who "runs away" from a difficult or constrictive past to build a different kind of life in some new place. Some of us "run away" to college . . . or we "run away" to a distant city or state . . . or we "run away" from a safe, secure career path to follow our passions or artistic muse. We "run away" from places we don't belong, or from families we have never fit into. We "run away" to find ourselves, or to find others like ourselves, or to find a place where we finally truly belong. And that kind of "running away from home"__he everyday, metaphorical kind__an be just as hard, lonely, and disorienting as crossing the Nevernever to Bordertown . . . particularly when you're in your teens, or early twenties, and your resources (both inner and outer) are still limited. I want to tell stories for young people who are making that journey, or contemplating making that journey. Stories in which friendship, community, and art is the "magic" that lights the way. she "founded")

In older myths, the dark road leads downward into the Underworld, where Persephone is carried off by Hades, much against her will, while Ishtar descends of her own accord to beat at the gates of Hell. This road of darkness lies to the West, according to Native American myth, and each of us must travel it at some point in our lives. The western road is one of trials, ordeals, disasters and abrupt life changes _ yet a road to be honored, nevertheless, as the road on which wisdom is gained. James Hillman, whose theory of 'archetypal psychology' draws extensively on Greco__oman myth, echoes this belief when he argues that darkness is vital at certain periods of life, questioning our modern tendency to equate mental health with happiness. It is in the Underworld, he reminds us, that seeds germinate and prepare for spring. Myths of descent and rebirth connect the soul's cycles to those of nature.

New York always feels more like my hometown than the places where I actually grew up (which weren't far from New York), perhaps because I did my artistic "growing up" while working in this crazy, wonderful city back in my twenties. Although I love the quieter, slower, nature-rich life I live now in the sheep-dotted hills of Devon, there are ways in which I still feel more truly myself here in New York, more than anywhere else. Even after all this time in the desert and on Dartmoor. Strange, isn't it?

Once upon a time, they say, there was a girl...there was a boy...there was a person who was in trouble. And this is what she did...and what he did...and how they learned to survive it. This is what they did...and why one failed...and why another triumphed in the end. And I know that it's true, because I danced at their wedding and drank their very best wine.

Once upon a time fairy tales were told to audiences of young and old alike. It is only in the last century that such tales were deemed fit only for small children, stripped of much of their original complexity, sensuality, and power to frighten and delight.

Silence is another element we find in classic fairy tales _ girls muted by magic or sworn to silence in order to break enchantment. In "The Wild Swans," a princess is imprisoned by her stepmother, rolled in filth, then banished from home (as her older brothers had been before her). She goes in search of her missing brothers, discovers that they've been turned into swans, whereupon the young girl vows to find a way to break the spell. A mysterious woman comes to her in a dream and tells her what to do: 'Pick the nettles that grow in graveyards, crush and spin them into thread, then weave them into coats and throw them over your brothers' backs.' The nettles burn and blister, yet she never falters: picking, spinning, weaving, working with wounded, crippled hands, determined to save her brothers. All this time she's silent. 'You must not speak,' the dream woman has warned, 'for a single world will be like a knife plunged into your brothers' hearts.'You must not speak. That's what my stepfather said: don't speak, don't cry, don't tell. That's what my mother said as well, as we sat in hospital waiting rooms -- and I obeyed, as did my brothers. We sat as still and silent as stone while my mother spun false tales to explain each break and bruise and burn. Our family moved just often enough that her stories were fresh and plausible; each new doctor believed her, and chided us children to be more careful. I never contradicted those tales. I wouldn't have dared, or wanted to. They'd send me into foster care. They'd send my young brothers away. And so we sat, and the unspoken truth was as sharp as the point of a knife.