In Depth

15 Wednesday Aug 2018

Posted by Ollamh in J.R.R. Tolkien, Language, Literary History

Tags

Beowulf, Canterbury Tales, Chaucer, Christopher Tolkien, conlang, Danian, David J Peterson, Dothraki, Elvish, English, Game of Thrones, Hamlet, Ilkorin, James Joyce, Jane Austen, language, Noldorin, Pride and Prejudice, Qenya, Shakespeare, Star Wars, Telerin, The Art of Language Invention, The Lord of the Rings, Tolkien, Ulysses

Welcome, as always, dear readers.

In 1977, the more observant viewers and critics commented upon the look and feel of a new film. Instead of a world in which everything appeared newly-produced and sparkling, this was one in which it was clear that people had lived for a long time and many different peoples, at that.

Even their vehicles had a scratched and dusty look.

We had been told, of course, in the very opening sequence that this was an old place—

but actually seeing its used look was that much more convincing

as was seeing—and hearing—its peoples,

who sometimes even required subtitles, as if the audience were watching a foreign film.

In time, as the success of this film produced not only more films, but mountains of other material, from novels to graphic novels to spin-off series to toys and t-shirts and kitchen ware,

a whole literature appeared about this world—or, we should say, worlds. Its geography and even its extremely-varied animal life.

And, along with all of the other material, information about its languages began to appear.

What prompted this posting, however, was something odd about one of those languages, that spoken by a character in what would, in time, become the sixth in the series.

This was pointed out to us by David J. Peterson

in his 2015 book, The Art of Language Invention.

As a child, what had puzzled Peterson was that the character (who is subtitled), says only “Yate, yate, yoto, ei, yato, cha”—in total, only six different words, but they are translated as everything from “I have come for the bounty on this Wookiee” to “50,000, no less”. (This is quoted and discussed on pages 3 to 5 of Peterson’s book—which is, by the way, one we would recommend, if you’re as interested in languages as we are.)

How could so few words mean so many different things? As an adult, looking back, Peterson had his doubts and we would agree—especially when reading about the world in which Peterson lives, the world of “conlang”, which is short for “constructed languages”. Peterson is the creator of Dothraki, the language of the nomadic Dothraki people,

one of the numerous races which inhabit the landscape of George R R Martin’s Game of Thrones, first novels, then a huge, elaborate, and engrossing television series.

The difference between “yate”, etc and Dothraki is that those few words are there to suggest that someone is speaking in a language different from the language spoken by the majority of the characters—which is the method employed throughout not only this film, but its two immediate successors.

What Peterson set out to do was to create the shape of an entire language (something he has done more than once). Here’s a LINK to the Wiki site, which, as usual, leads to other sites, which lead to other sites, which lead… if you’d like to learn more.

As worn-looking buildings and vehicles, different peoples and flora and fauna, and at least the suggestion of other languages create a bigger, deeper picture of the setting of an adventure, so, too, does the suggestion of great age. Over time, the huge pile of material for the film series we first mentioned showed, in detail, that what we were seeing was, in fact, only the latest phase in a whole galaxy of civilizations over many centuries—after all, “For over a thousand generations, the Jedi Knights were the guardians of peace and justice in the Old Republic”.

Another way to suggest that great age is a much less dramatic one—perhaps even a nearly-invisible one–practiced by one of our favorite authors and the subject of innumerable postings, and here is one of his efforts.

What we’re seeing here is JRRT working out the history of sounds throughout a series of Elf languages, Qenya, Telerin, Noldorin, Ilkorin, and Danian, part of his immense and immensely-detailed work on the tongues of Middle-earth. All languages change through time, of course—here’s a rough version of the succession of periods of English—

Old English (the opening lines of Beowulf, 700-1000AD,

Middle English (the opening of Chaucer’s Canterbury Tales, c.1400AD),

Early Modern English (the beginning of the first scene of Shakepeare’s Hamlet, 1603),

early 19^th-century English (the first lines of Jane Austen’s Pride and Prejudice, 1813),

and early 20^th-century English (the opening of James Joyce’s Ulysses, 1922).

And Joyce even attempted to suggest the procession of those periods in Chapter 14 of Ulysses, “The Oxen of the Sun”, where the story is told through paragraphs which sound like earlier versions of the language gradually moving towards modern English. (The novelist Nabokov, who played with language constantly, actually found this chapter boring, perhaps because it seemed to him like a one-off, not really in aid of the plot and its characters in general, but rather just a piece of private fun by and for the author?)

JRRT, however, goes one better. Like other creators of big adventures, he used lots of means to deepen his story, from an extensive and detailed map

to describing the remains of earlier times still standing in the landscape of Middle-earth of the present,

to adding detailed historical appendices and chronologies (and his valiant son, Christopher, has added many volumes more),

but using intricate sound changes and their logical development takes the idea of depth into new regions, especially because it would probably go unnoticed by most readers—there’s an awful lot of detail in those appendices—but whose meticulous creation is not in the least surprising for someone who once wrote, “The ‘stories’ were made rather to provide a world for the languages than the reverse.” (Letters, 219)

Thanks, as ever, for reading.

MTCIDC

Ah yes—the nearly-inevitable post scriptum—if the normal world/s of the films we first mentioned are “scruffy-looking” (to quote a character about another character), we notice that the world of the villains—the soldiers of the Empire and their surroundings—are hard and clean and shiny—which makes us feel a little better when we wonder when we may last have shined our shoes.

Killer Monks (and Friars)

11 Wednesday Jan 2017

Posted by Ollamh in Artists and Illustrators, Fairy Tales and Myths, Heroes, Literary History, Narrative Methods

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Baze Malbus, Bo staff, Canterbury Tales, Chirrut Imwe, Cluny, Dauntless, Friar Tuck, Friars, Geoffery Chaucer, Guardians of the Whills, Howard Pyle, Jahng Bong, Jedha, Little John, monastery, monks, N.C. Wyeth, Nijedha, quarter-staff, religion, Robin Hood, Rogue One, Scarif, Star Destroyer, Star Wars, stormtroopers, Tae Kwon-Do, Temple of the Kyber, the Force, The Force Awakens, The Merry Adventures of Robin Hood, Thomas Hughes, Tom Brown's Schooldays

Welcome, dear readers, as always.

Today, for the first time in some time, we are not visiting Middle-earth. Instead, we are visiting our earth, as well as another planet or two.

Recently, we saw Rogue One,

which, in our opinion, was a bit more coherent than The Force Awakens, but which still—again, our opinion—like Force, had too many players and too many planets. For us, this has always been the danger of fantasy fiction, when plot overwhelms character, as—and aren’t we opinionated in this posting?—in the Harry Potter series.

The first volume was a pleasant twist on the traditional school story, a genre which dates at least as far back as Tom Brown’s Schooldays (1857).

by Thomas Hughes.

We thought that that first book had a number of potentially interesting characters—Hermione, the Weasley twins, Snape, Hagrid—but, as the books piled up and the plot became more complex and more and more characters appeared, there was less and less, it seemed to us, of those interesting original figures. And many of the characters who were there, seemed much sketchier.

In the case of Rogue One, we thought that two of the most interesting were the two Guardians of the Whills, rather like monks

Chirrut Imwe

and Baze Malbus.

These two had been attached to the Temple of the Kyber in the city of Nijedha on the desert moon Jedha.

The Empire has arrived, however (hard to miss the Star Destroyer Dauntless in this picture, isn’t it?), to seize all of the kyber crystals on Jedha (used originally to power Jedi light sabers) to fuel the superlaser on the new terror weapon, the Death Star.

In the process, the two monks have been driven from the Temple, which has been pillaged, and now appear to be living on the street. Chirrut believes in the Force, while Baze seems to believe in his very large gun. Chirrut, who is blind, first shows his skills in an amazing scene where, surrounded by stormtroopers, he makes short work of them with his fighting staff, which resembles the Jahng Bong or Bo Staff used in Tae Kwon-do, among other Eastern weapons and martial arts.

As everyone who has seen Rogue One (and, by now, many who haven’t, we’d guess) knows, the two don’t survive the attack on Scarif

and this made us wish we had seen more of them, not only in this movie (perhaps them ejected from the Temple—which wouldn’t have been easy!), but in another Star Wars story, in which they were the main characters. So many questions: how did they meet? Why does the one believe so fervently in the Force and the other does not? What did they do before Nijedha? Were they always monks? If not, how did they become so? How and where did they train?

Seeing fighting with that Bo Staff immediately prompted us to think of much earlier figures with a similar weapon: Robin Hood, who fights, on a log over a stream, his soon-to-be-lieutenant, Little John, with quarter-staves.

This is an illustration by N.C. Wyeth from the 1917 Robin Hood,

but there is an earlier edition of the stories of Robin Hood by Wyeth’s teacher, Howard Pyle, The Merry Adventures of Robin Hood (1883).

And here is a version of the aftermath of that scene on the log with Little John.

Robin has another encounter with water and a fighter when he meets a friar beside a stream. A monk is a man who enters a religious community called a monastery and spends his life working (and praying) within its walls.

Western medieval Europe was full of monasteries, like this, at Cluny, in France.

Friars, on the other hand, traveled within their appointed district, called a “province”. Here is a friar from an early (beginning of the 15^th century) illustrated version of Geoffrey Chaucer’s Canterbury Tales.

Because friars were much less strictly governed, they gained a folk reputation as tricksters and high-livers, and the trickster shows through when Robin Hood forces a friar (he will become Robin’s friend, Friar Tuck) to carry him across a stream—and the friar dumps him before proving that he’s also an expert swordsman. Here’s an illustration from the 1883 Pyle version.

As we thought about it, by combining Little John’s skill with the quarterstaff with Friar Tuck’s wits and courage and holy orders, we could see a possible inspiration for Chirrut Imwe.

If you know the old Robin Hood stories and you’re seen Rogue One, what do you think?

Thanks, as ever, for reading.

MTCIDC

The Sadness of a Second Reading

27 Wednesday May 2015

Posted by Ollamh in Artists and Illustrators, J.R.R. Tolkien, Narrative Methods, Villains

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Tags

Aragorn, Arwen, Canterbury Tales, Chaucer, Ents, Fangorn, Frodo, Gandalf, Herblore, Hildebrandt, Hobbits, Isengard, Meduseld, Merry and Pippin, Ring, Saruman, Sauron, Smaug, The Lord of the Rings, Theoden, Tolkien, Villains

Welcome again, dear readers!

We’re sure to return to villains—Orcs first, we think—but, as we reread material for the last posting, we came across a passage which so struck us that we had to sit down and write a posting about it…

Isengard is ruined. So much of what Tolkien described in such vivid detail in “The Road to Isengard”, both before Saruman decided to be a rival to Sauron and after, has been destroyed—here is the Hildebrandts’ version of it in Saruman’s early days

And here it is when Saruman’s ambition overcame his sense of mission as one of the Istari and he could tell Gandalf that their job was to strive for “Knowledge, Rule, Order”—

But Fangorn and his Ents have changed all of that—

So that, when Gandalf and his company appear, they see

“…And all about, stone, cracked and splintered into countless jagged shards, was scattered far and wide, or piled in ruinous heaps.”

On top of one of those heaps

“…two small figures…at their ease. One seemed asleep; the other, with crossed legs and arms behind his head leaned back against a broken rock and sent from his mouth long wisps and little rings of thin blue smoke.”

Not tiny Smaugs sunning, it is, of course Merry and Pippin making themselves comfortable in the wreckage of Saruman’s palace/fortress/factory. That comfort is an affront to Gimli—or, at least, he pretends that it is—but it is a source of amusement to the rest of the company and the Hobbits themselves are a source of amazement to Theoden:

“The days are fated to be filled with marvels. Already I have seen many since I left my house; and now here before my eyes stand yet another of the folk of legend. Are these not the Halflings, that some among us call the Holbytlan?”

But Theoden’s wonder is greater: not only are these figures from distant legend, but, “I had not heard that they spouted smoke from their mouths.”

This sets Merry off on a lecture, which prefigures, of course, his later treatise, Herblore of the Shire, but which Gandalf stops in its tracks, saying,

“You do not know your danger, Theoden…These hobbits will sit on the edge of ruin [ironic here, as they are, in fact, doing so—it’s Saruman’s ruin] and discuss the pleasures of the table, or the small doings of their fathers, grandfathers, and great-grandfathers and remoter cousins to the ninth degree, if you encourage them with undue patience.”

Theoden, however, shows that, in the future, at least, he will encourage them with that patience—

“Farewell, my hobbits! May we meet again in my house! There you shall sit beside me and tell me all that your hearts desire: the deeds of your grandsires, as far as you can reckon them; and we will speak also of Tobold the Old and his herb-lore. Farewell!”

Merry and Pippin, usually less-than-respectful, are quite charmed by this and behave better than usual:

“The Hobbits bowed low. ‘So that is the King of Rohan!’ said Pippin in an undertone. ‘A fine old fellow. Very polite.’”

If this is your first reading, there is something to look forward to—or, if you are Gandalf, to dread. For the more experienced, we already see the splitting up of Merry and Pippin, Pippin’s whirlwind ride with Gandalf to Minas Tirith, and Merry’s equally grueling ride to the Pelennor and his part in the last heroic moments of Theoden’s life and his final words on the subject of that earlier promise:

“Live now in blessedness; and when you sit in peace with your pipe, think of me! For never now shall I sit with you in Meduseld, as I promised, or listen to your herb-lore.”

And this brings us to the point: if you know what’s going to happen—in detail—why read this again?

The answers are many and here are only a few from an entire spectrum: it’s such a rich story that you can easily read it again and find something new every time; you’d like to escape to Middle Earth because, even troubled as it is with Sauron, it makes more sense than Here and Now; you don’t read it all, but there are scenes and/or characters you like to revisit; it has become a kind of happy yearly ritual, as Chaucer fans reread The Canterbury Tales every spring. For us, among all of the other reasons (and we would say that probably every one makes sense, in its way) there is another reason and it has to do with that knowing.

Wherever the sun shines directly on an object, a person, there is a shadow. Shadows can be knife-edge precise or vague, still or moving, smaller than that which casts them or greater. Knowing what’s to come in Tolkien is like seeing each event with its outcome, its shadow, all at the same moment and, as so often in The Lord of the Rings, what’s to come is compromised—if there’s happiness, it’s happiness of the moment: Sauron is defeated, but the Elves fade; Arwen marries Aragorn at last, but, he being mortal, even if a long-lived one, she is left a widow for many years; Frodo survives the Ring quest, but somehow is never healed. Events cast shadows in our current life, but we only see the shadows in retrospect in this world. In Middle Earth, on second and subsequent readings, events cast their shadows before as well as after themselves. And there is a pleasure in this. One might say, “Hmph. Adolescent thinking. Really self-pity in literary disguise.” We would disagree.

One of the most powerful enhancers of emotion is contrast, beginning with the very idea of human mortality. As so many religions and philosophical systems advise: live now, in the moment, because there are just so many moments and then…?

Thus, to read Theoden’s affectionate promise to the hobbits and to know, at that same moment, that it will be broken, and very dramatically, with Theoden’s death, is, potentially, to see that shadow, which is the contrast between what is said now and what will happen then.

So, dear readers, what do you think? We imagine that you’re like us, with favorite books about which it doesn’t matter in the least that you know them practically by heart—surprise is only the first sensation—like opening a wonderful present which, once opened, you’ll use and love again and again, always grateful to the giver.

MTCIDC

doubtfulsea

~ adventure fantasy

Tag Archives: Canterbury Tales

In Depth

Killer Monks (and Friars)

The Sadness of a Second Reading