Theme and Variations.5

18 Wednesday Jul 2018

Posted by lebedusya1 in Artists and Illustrators, Fairy Tales and Myths, Films and Music, Literary History, Theatre and Performance

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Arthur Rackham, Aschenputtel, Brothers Grimm, Cendrillon, Charles Perrault, Cinderella, CS Evans, Disney, Histoires ou Contes du Temps Passe, Jardin des Tuileries, Julie Andrews, La Belle au Bois Dormant, Lotte Reiniger, My Fair Lady, Ombres Chinoises, Oscar Hammerstein, Richard Rodgers, Sergei Prokofiev, Shadow puppet plays, Sleeping Beauty, Tchaikovsky, wayang kulit, Zolushka

Welcome, as always, dear readers.

In this post, we come to the end of our series on other ways of presenting fairy tales, in which we have taken two by the author who is usually cited as beginning the modern Western tradition, Charles Perrault (1628-1703).

In 1697, Perrault had published this,

entitled Histoires ou Contes du Temps Passe (“Stories or Tales of/from Past Time”), with a kind of subtitle, Contes de Ma Mere L’Oye (“Tales of My Mother Goose”).

The volume contained only 8 stories, with two being “La Belle au Bois Dormant” (“The Beautiful Girl in the Sleeping Wood”)

and “Cendrillon” (“Cinderella”), which we chose to be the basis of our posts.

So far in these posts, we’ve looked at “Sleeping Beauty” in everything from ballet to Disney and “Cinderella” in early operas and silent films. In this final post of the series, we want to begin by saying, as we did in our first post, that “Cinderella” exists in two basic forms, that of Perrault, from 1697, and that of the Brothers Grimm,

from 1812.

In this version of the story, the fairy godmother is removed and replaced by birds seemingly sent by Cinderella’s dead mother.

We mention this because this is the version followed by our next creator, Charlotte (Lotte) Reiniger (1899-1981)

in her 1922 film, Aschenputtel (“Cinderella”)

This is a silent film in which delicately-cut paper figures through stop-motion photography are manipulated to tell the story.

Here’s a LINK so that you can enjoy the short (about 13 minutes) film. And, if you enjoy that, there are more of Reiniger’s works on YouTube for you to see.

To us, her work very much resembles wayang kulit, the traditional shadow plays of Bali,

as well as the Ombres Chinoises, (“Chinese Shadows”—Chinese shadow puppets) brought to France in the 18^th century.

It also closely resembles two works illustrated by Arthur Rackham (1867-1939),

his Cinderella (1919)

and The Sleeping Beauty (1920).

In each of these, Rackham employs silhouettes to tell the story (in versions by CS Evans), giving both the look of stories told by moonlight.

We could easily show you all of the illustrations, marveling at them right here, but, instead, we give you a LINK to an on-line version of The Sleeping Beauty (with apologies for not being able to locate an on-line Cinderella).

In one of our previous posts in the series, we discussed Tchaikovsky’s ballet, Sleeping Beauty, now we add to this Cinderella (Zolushka) by the Russian composer, Sergei Prokofiev (1891-1953),

premiered in 1945. Here’s a LINK to a suite of music from it, along with two sheets of costume designs from the original production, suggesting what a sumptuous spectacle it must have been.

Prokofiev and his collaborators followed Perrault and the fairy godmother was back. Here’s the pumpkin coach from a more modern—but still Russian—production.

And this coach brings us to our next and next-to-last item.

We grew up with this image of the story in our heads, as well as its music.

This is the 1950 Disney version, which stuck fairly closely to the Perrault, but, along with the fairy godmother, kept the helpful birds (changing their color)

and added a gang of equally helpful mice.

To which we add our final piece. In 1957, the well-known composer/lyricist team of Rodgers and Hammerstein created a first, a made-for-television musical production of Perrault’s version, starring someone who was already becoming a star by appearing as Eliza Doolittle in Lerner and Lowe’s My Fair Lady, Julie Andrews.

In five postings, we’ve traveled from 1697 to 1957 and visited a number of places in between, all of which was based upon two traditional stories recreated in new tellings by Charles Perrault. Is it any wonder, then, that in 1910, this bust was erected to his memory in the Jardin des Tuileries in Paris?

Thanks, as always, for reading.

MTCIDC

Theme and Variations.2

27 Wednesday Jun 2018

Posted by lebedusya1 in Artists and Illustrators, Fairy Tales and Myths, Films and Music, Literary History, Military History

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Arthur Rackham, Baron Friedrich de la Motte Fouque, Brothers Grimm, Charles Dickens, Charles Perrault, Charles S Evans, Cinderella, Disney, Dornroeschen, Edgar Taylor, ETA Hoffman, French Revolution, George Cruikshank, German Popular Stories, Hans Christian Andersen, Histoires ou Contes du Temps Passe, Jacob and Wilhelm Grimm, James Robinson Planche, Kinder und Hausmaerchen, La Belle au Bois Dormant, Little Briar-Rose, Louis XIV, Louis XVIII, Mariinski Theatre, Napoleon, Robert Samber, Sleeping Beauty, St Petersburg, Tchaikovsky, The Little Mermaid, Undine

Welcome, as ever, dear readers.
In our last, we began talking about the fairy tales of Charles Perrault (1628-1703), originally published under the rather vague title, Histoires ou Contes du Temps Passe, (“Stories or Tales of the Past”) in 1697.

Among his stories was one entitled “La Belle au Bois Dormant”—literally “The Beautiful Girl in the Sleeping Woods”, which we English-speakers call “Sleeping Beauty”. We had said that we thought it would be interesting to look at various treatments of that story over time and, so far, we’ve discussed James Robinson Planche’s (plawn-SHAY) two works, an 1840 “extravaganza” (a kind of very early musical comedy) and his 1868 story-in-verse version (here’s the first edition).

Planche could read the French original, but those whose knowledge of French was confined to menus could find English translations dating all the way back to the first, that of Robert Samber, in 1729.

(This image, by the way, explains not only why English-speakers call this story “Sleeping Beauty”, but also why we call the stories as a group “Mother Goose Tales/Stories”. Please see our previous posting for where Mother Goose came from in Perrault.)
In the early 19th-century, a competitor to Perrault appeared. In 1812, two German scholars, Jacob and Wilhelm Grimm (1785-1863, 1786-1859,)

began publication of a work which they would enlarge numerous times through the first half of the 19th century, Kinder und Hausmaerchen (something like “Children’s and Domestic Wondertales”), the first volume of which first appeared in 1812.

“Sleeping Beauty” appears as #50, under the title Dornroeschen, “Little Briar-Rose”. This is like the Perrault story, but not the same, providing an alternate version of the tale. For those without German, an English translation was published in 1823.

Although their names aren’t on the title page, this is a collaboration between Edgar Taylor (1793-1839), translator,

and George Cruikshank (1792-1878), illustrator.

Of the two, Cruikshank is the better-known. Originally, he was famous as what we now call an “editorial cartoonist”, creating images critical of politicians and political events of his time. Here is his 1823 caricature of Louis XVIII of France (reigned 1814-1824 with a little gap in 1815 when Napoleon came back briefly from exile on Elba).

His public relations people wanted Louis to look like this:

to remind them that he was the direct descendant of Louis XIV, the famous “Sun King”, a grand and heroic figure in recent French history.

In reality, Louis was old and fat and looked more like this—
image12louis
It wasn’t about Louis per se, weak and temporary monarch though he was, so much as the long-standing English/French rivalry/hostility, which went back for centuries and which had intensified during the Revolutionary and Napoleonic wars, stretching almost without a break from 1792 to 1815. Napoleon, as representative of what the English of the time saw as revolution-which-led-to-chaos-and-worse, was a regular target from the later 1790s on and Cruikshank certainly aimed his pen and brush at him—as in this mocking depiction of the fate of Bonaparte after his first abdication in April, 1814.

Political commentary aside, Cruikshank, as we see in his illustrations for the Brothers Grimm (and isn’t it odd that we never say, in English “the Grimm Brothers”—which sounds either like a menacing secret society or perhaps an old, established firm of teakwood importers), was involved in all sorts of illustrating, including a second volume of the Grimms, in 1826. This is the 1868 reprint which the editor says duplicates in one volume the text and illustrations of the original two. (We include a LINK so that you can download your own copy.)

As well, he illustrated the original serialized version of Charles Dickens’ (1812-1870) Oliver Twist (1837-1839). This is a famous scene near the end of the novel, where the main villain, Fagin, is in the condemned cell, awaiting dawn and his execution. Dickens was famous for his performance of this.

On a more cheerful note, here’s Cruikshank’s sketch of Dickens himself from 1836.

The Grimms’ version of the “Sleeping Beauty” story is combined with that of Perrault in our next example. It’s the 1920 The Sleeping Beauty,

text by Charles S. Evans (1883-1944), of whom we have found no picture, and Arthur Rackham (1867-1939) of whom this may be our favorite picture.

The year before, Evans and Rackham had collaborated on a version of Perrault’s “Cinderella”—and we’ll talk about that in our next. The Sleeping Beauty is anything but sleepy—its illustrations practically dance off the page. (Here’s a LINK for your own copy.)

And dance itself is the basis of our last example.
In 1888, Pyotr/Peter Tchaikovsky (1840-1893)

image22tchai

was offered a commission for a ballet. Originally, the subject was to be a famous early German Romantic novella, Undine (un-DEE-neh), written by the Baron Friedrich de la Motte Fouque (foo-KAY) (1777-1843),

and published in 1811. It’s the story of a knight and a water spirit and shares the basic plot of HC Andersen’s later “The Little Mermaid”. Here’s an illustration from Rackham’s 1909 version.

As things developed, however, this story was replaced by the Perrault/Grimms’ “The Sleeping Beauty”, which first appeared at the Mariinski Theatre

in St Petersburg in January, 1890. We are lucky to have a number of photos of the original production and cast.

And here’s a LINK to a suite (selection) of music from the ballet—but the full ballet is available on YouTube and we hope that you like this suite so much that you’ll try the whole thing.
In our next, we’ll move on to a second Perrault story, “Cinderella”.
Thanks, as always, for reading.
MTCIDC
CD
ps
If you’re a regular reader, you’ll know that we can rarely resist adding something more. In fact, in this ps, we add two somethings more.
First, before Undine was proposed for a ballet, it was the subject of an opera by the strange and wonderful German Romantic author and composer ETA Hoffmann (1776-1822).

Here’s a LINK to the overture. In a future post, we’ll have more to say about Hoffmann…
Second, as people who grew up on Disney, we can’t close without mentioning Disney’s 1959 Sleeping Beauty, with its attempt at a new style of visual presentation—as well as its use of Tchaikovsky’s music as the basis of its score. If you haven’t seen it, we certainly recommend it, especially for its combination of elements of the older look of such films as Cinderella (1950) with a newer, simplified one.
image30disney

Eternally Yours, or Do You Believe in Magic?

06 Wednesday Jun 2018

Posted by lebedusya1 in Artists and Illustrators, Fairy Tales and Myths, Films and Music, Literary History, Military History

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17th Century fashion, AB Durand, American Revolution, Arthur Rackham, Battle of Kolin, Bram Stoker, Captain Hook, Charles II, Christopher Lee, Darling Family, Darlings, Disney, Dracula, Fenian Cycle, Frederick the Great, Gerald du Maurier, Half Moon ship, Hudson River, J.M. Barrie, N.C. Wyeth, Neverland, Nina Boucicault, Oscar Wilde, Peter and Wendy, Peter Pan, Peter Pan in Kensington Gardens, Rip Van Winkle, Saruman, Tepes, The Little White Bird, The Lord of the Rings, The Picture of Dorian Gray, The Wanderings of Oisin, Tinkerbell, Tir na nOg, Tolkien, vampire, Vlad, Washington Irving, WB Yeats

Welcome, as ever, dear readers.

In our last, we spent some time thinking about immortality and Middle-earth. Our main focus was upon the puzzle of Saruman’s seeming dissolution after his murder by Grima.

As one of the Maiar, it would seem that Saruman was, at least potentially, immortal, but his melancholy disappearance would suggest otherwise—perhaps because of his gradual betrayal of the trust the Valar had put in him to be an opponent of Sauron?

We had begun, however, with Bram Stoker’s (1847-1912)

1897 vampire classic, Dracula, and this has made us consider what appears to have been a popular theme in the late-Victorian-to-Edwardian literature we imagine JRRT read, growing up: immortality (or at least lengthened life-span) through, for want of a better word, magic, and several instances immediately spring to mind.

As for Dracula, we know that he was based upon a real late-15^th-century eastern European border lord, Vlad, nicknamed “Tepes” (said TSE-pesh), “impaler”, who lived from about 1428 to 1477, when he was murdered.

Stoker’s character has somehow avoided that death and has lived on for a further 500 years—how? By being “un-dead”, a condition whose origin is never really explained, but in which a dead person continues to exist—and even flourish—if able to feed upon the blood of living people. As this is not scientifically possible—dead is dead and actual vampire bats, after all, are alive, even if they drink blood.

All that we can say, then, is that, for all of one of the protagonists’, Dr. van Helsing’s, talk of science, we have no idea what gives Dracula his extended life–though here’s Christopher Lee, as Dracula,

from the 1958 film, Dracula (in the US, Horror of Dracula), with the basis of his continued existence fresh on his lips.

Considering our last post, by the way, it’s an odd coincidence that, in 1958, Lee could play Dracula and in 2001-2003, he would play Saruman.

A few years before Stoker’s novel, in 1889, the young WB Yeats (1865-1939)

had published The Wanderings of Oisin (AW-shin).

This is the story in verse based upon material from the “Fenian Cycle”, the third series of tales about early Ireland preserved by medieval monks. Yeats’ poem deals with an ancient Irish hero who traveled to the Otherworld, spent years there without knowing that it’s a place where time works differently, and returned, only to find that he’d been gone for 300 years and, once he’d actually touched Irish soil, he immediately changed from a vigorous young man to someone 3 centuries old. The place to which Oisin traveled, called Tir na nOg, “the Land of Youth”, is, unfortunately, not found on any ancient map, so, like Dracula’s vampirism, it is simply accepted.

This time-warp also makes us think of the 1819 story of Rip Van Winkle, by Washington Irving (1783-1859).

Rip Van Winkle goes off to hunt in the mountains, the Catskills, to the west of the Hudson River before the American Revolution.

(Here’s an 1864 painting of those mountains by AB Durand (1796-1886), who belonged to the first great group of American landscape painters, called the “Hudson River School”.)

While out hunting, Rip bumps into a group of troll-like creatures, who turn out to be the enchanted members of Henry Hudson’s crew

from his ship, the Half Moon—this is an image of the 1989 recreation of the ship—

with which he explored the Hudson River in 1609.

(We see here Edward Moran’s 1892 painting of Hudson’s ship entering New York harbor.)

Rip drinks and bowls with them,

then falls asleep, only to awaken over twenty years later to find himself old and now a citizen of the new United States.

(If you follow us regularly—and we hope you do!—then you know of our great affection for late-19^th-early-20^th-century illustrators and, when it comes to this story, we’re very lucky in that Arthur Rackham illustrated it in 1905

and NC Wyeth in 1921.)

Another late-Victorian story with the theme of the supernatural and long life is Oscar Wilde’s (1854-1900)

The Picture of Dorian Gray, first published in book form in 1891.

The picture here is a sinister one: all of that which would age the protagonist, Dorian—who has an increasingly dark, secret life—is transferred to the image on canvas, so that the sitter for the portrait never seems to age. We can see what that would look like from this image—as well as the tinted version, which is even worse,

from the 1945 film.

How the picture acts as a sponge for all of the worst of Dorian is, like vampirism, never explained—Dorian promises his life if he will never age, but we never see, for example, a satanic figure, standing to one side, nod in agreement.

We want to end, however, with a happier story—well, sort of. In 1902, the Scots novelist and dramatist, JM Barrie (1860-1937),

published a novel, The Little White Bird.

In it appeared for the first a seemingly-deathless character, Peter Pan.

Unlike Oisin, who has gone to a magical place, or Dorian Gray, who has his enchanted portrait, Peter just seems to be suspended in time—originally at the age of 7—days—old.

When Barrie returned to the character, in 1904, however, he made Peter grow up–slightly. His age isn’t exactly clear, but we know from the 1911 novelized version, Peter and Wendy,

that he still has his first set of teeth. [Footnote: not a very exact clue—children can begin shedding baby teeth beginning at 6 and continue till 12.] This is the Peter of Barrie’s famous play, Peter Pan,

about a boy who lives on an island in Neverland

and, on a visit to London, loses his shadow while eavesdropping on the three Darling children, whose oldest sibling, Wendy, tells stories about him, which she had learned from her mother.

Peter is able to fly and, with the help of a fairy, Tinkerbell, he takes the Darling children back to Neverland with him, where they have all sorts of adventures.

The original Peter—like so many Peters over a century to come—was a woman, Nina Boucicault.

We are lucky to have her costume, which differs a good deal from the Peter Pan everyone knows now from the 1954 Disney film.

The villain of the piece, Captain Hook, however, has maintained his general outline from 1904.

This is Gerald du Maurier, the original Captain.

Although Barrie himself suggested that Hook should look like someone from the time of Charles II (1660-1685),

to us, he appears to be modeled on the fashions of the late 17^th century—note the long coat with the big cuffs, not to mention the big wig.

And here is Disney’s 1954 Hook.

(A footnote: in 1904, Barrie had planned to have different actors play Mr. Darling, the children’s father, and Captain Hook, but du Maurier persuaded him to allow du Maurier to play both roles, which is still the tradition.)

The subtitle of Peter Pan is Or, the Boy Who Wouldn’t Grow Up, and here we see, for the first time on our little tour, an explanation for the immortality in which the mortal is an active agent: unlike Dracula or Oisin or Dorian Gray, Peter defies time simply by refusing to acknowledge its effects. He won’t age because he doesn’t want to.

We said that we wanted to end on a “sort of” happy story and Peter’s stubborn immortality might fit that, but Barrie later added a kind of epilogue, a one-act play first performed in 1908. In it, Wendy Darling, the oldest of the Darling children, has now grown up and gotten married, and had a daughter, Jane. One night, while Wendy is putting Jane to bed in the same nursery from which the earlier adventures began, Peter appears.

At first, he simply refuses to believe that Wendy has grown up, and wants her to return to Neverland with him, although she has lost the ability to fly. When she tries gently to explain that she can’t go with him because she has now become an adult, he collapses in tears and she runs from the room, leaving Jane asleep in her bed. Jane wakes up and soon Peter invites her to fly to Neverland with him. When Wendy reappears, she is quickly convinced and off the two go, leaving Wendy behind, but with the hope that Jane will have a daughter and she, in turn, will be taken to Neverland in an endless succession of daughters—perhaps immortality of a different sort? (Here’s a LINK to the play, if you would like to read it for yourself.)

This has been a long posting, but we can’t resist a brief ps. In 1757, Frederick the Great, the king of Prussia (1712-1786), was losing the battle of Kolin. Desperate to win, he tried to rally his men for a counterattack, shouting, “You rascals! Do you want to live forever?”

Virtually no one followed him, so we guess that most did.

Thanks, as always, for reading.

MTCIDC

And another ps—in 1924, the first film version of Peter Pan appeared.

It was much praised at the time and here’s a LINK so that you can see it for yourself.

Bring Back Your Dead!

12 Wednesday Apr 2017

Posted by lebedusya1 in Literary History, Narrative Methods

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Arawn, Arthur Rackham, Badb, Branwen, Celtic Association of North America, Christopher Williams, Dallben, Disney, Fflewddur Fflam, Gundestrup Cauldron, Hercules, King Arthur, Lady Charlotte Guest, Lloyd Alexander, Lord of Annwn, Mabinogi, Mabinogion, Macbeth, Moirai, Morrigan, Norns, Princess Eilonwy, Pwyll, Shakespeare, Taran Wanderer, The Black Cauldron, The Castle of Llyr, The Chronicles of Prydain, the Fates, The First Two Lives of Lukas-Kasha, The High King, The Iron Ring, The Marvelous Misadventures od Sebastian, The Wizard in the Tree, The Xanadu Adventure, Time Cat, Walking Dead, Westmark, World War Z, zombies

Welcome, dear readers, as always.

In our last posting, we said that we intended to talk about otherworlds and also about one of our favorite YA (“Young Adult”) authors. That author is Lloyd Alexander (1924-2007)

and we thought we’d open our exploration with one aspect of otherworlds: the dead, and with one aspect of them as seen in the second volume of Alexander’s pentalogy, The Chronicles of Prydain (1964-1968),

The Black Cauldron.

Alexander wrote more than forty books, mostly YA.

image4timecat image5sebastian image6westmark image7theironring image8lukaskasha image9wizard image10illyrian

Some are series, like “Westmark” and “Vesper Holly”, and some are one-offs, like The Iron Ring, and we’ve enjoyed them all, but those we have returned to most often are the books which make up The Chronicles: The Book of Three, The Black Cauldron, The Castle of Llyr, Taran Wanderer, The High King. These are lighter books than their Tolkien cousins, but they are equally serious, with genuinely unhappy moments, and a feel which might, at times, seem like a combination of The Hobbit and “The Grey Havens”, which is why we return to them. The characters can be familiar, like Taran the Assistant Pig Keeper, who is a foundling, but much more, and Dallben the very quiet wizard, but also unusual, like the Princess Eilonwy, a chatterbox with a practical mind, or Gurgi, who is somewhere between human and something else, and who talks in a distinctly rhythmic way, or the would-be minstrel, Fflewddur Fflam, who has trouble with the truth—something which his harp points out on a regular basis.

All of these characters and more have their home in “Prydain”,

which is a kind of imaginary Wales, just as names and story elements in the pentalogy are derived from Welsh mythology and, in particular, from the medieval collection now called The Mabinogi (or Mabinogion—the title being the subject of much discussion). The first complete English translation was that of Lady Charlotte Guest (1838-1845) and it’s available at Sacred Texts. Here’s the link for the second edition of 1877).

In an interview with Scholastic, Alexander tells us that he spent a little time in Wales during World War II and fell in love with it and that the mythological part of the story came from a childhood love of King Arthur. (Here’s a link to the text of the interview—as well as one to the filmed interview, and, as a bonus, a separate film on Alexander.)

The general thread of the stories is derived, in part, from the story of Pwyll. (Yes—it looks unpronounceable, but it’s really not—go to this link from the Celtic Studies Association of North America to hear—for English speakers, that ll at the end would be the hardest—it’s said out of the corner of your mouth as a kind of musical hiss—if you know Sylvester the Pussycat from the old Warner Brothers cartoons,

you can get a rough idea of the sound when he says—as everybody in the 1930s and 1940s appears to have said nearly constantly, if you believe their movies– “Say!”)

Pwyll is a prince who, when out hunting, has an encounter with Arawn (AH-ruhn, more or less), the Lord of Annwn (AH-nuhn), which is the name for the Otherworld. In the Alexander books, Arawn plans to conquer this world and Taran and his friends are brought into combat with his allies and Arawn himself again and again until Arawn’s final defeat.

One element in Arawn’s plans is a magical cauldron,

which can bring back the dead. This is an idea which Alexander borrowed from another of the Mabinogi stories, that of Branwen, here depicted in a 1915 painting by Christopher Williams.

It has been suggested that the use of this cauldron can be seen upon the “Gundestrup Cauldron”, a silver vessel discovered in a peat bog at Gundestrup, Denmark, in 1891.

It’s a mysterious thing with lots of academic argument over who made it, where, and when, with dates between 200bc and 300ad, besides its purpose, but, among its many puzzling scenes is this:

In The Black Cauldron, although Arawn had once controlled it, the vessel really belongs to three mysterious figures—Orddu, Orwen, Orgoch—who live in a hut in the Marshes of Morva. Three haglike figures around a cauldron suggest another such trio—the three weird sisters in Shakespeare’s Macbeth.

We believe, in fact, that these (in the play) are the three incarnations of the Irish goddess, the Badb (“Crow”). This image comes from a weird and interesting site called “Mygodpictures.com”.)

She was also known as the Morrigan (“Great Queen”), who was thought to appear on battlefields, before, during, and after conflict.

These hags also remind us of the three figures of fate from the Norse tradition, the Norns (seen here in an especially ghostly picture by Arthur Rackham)

and, beyond those, the Moirai, the three fates of Greco-Roman religion

as well as the Fates from Disney’s Hercules

to go from the serious to the nearly-silly.

In recent years, popular entertainment has used the re-animated, from World War Z

to The Walking Dead,

and can we ever escape zombies?

For us, however, perhaps the most powerful of images lies not in the gross graphics of decaying flesh, but that, in the story of Branwen, the dead can be brought back, but cannot speak. Why is this? It’s a haunting question: is it that death—or rebirth—is so terrible that they are blocked from talking about it? Is it that no one is alive who cannot communicate, in some form or other? What do you think about the mute dead, dear readers?

Thank you, as always, for reading and definitely

MTCIDC

Smoke and Mirror?

16 Wednesday Dec 2015

Posted by lebedusya1 in Fairy Tales and Myths, Films and Music, J.R.R. Tolkien, Narrative Methods, Villains

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"Slave of the Mirror", acting, actor, Adventure, Aladdin, classical drama, classics, clowns, comedy, Commedia dell'Arte, Disney, drama, Evil Stepmother, Fiction, Galadriel, Genie, Hellenistic, histrio, Jumanji, Magic, Magic mirror, masks, Middle-earth, Moroni Olsen, persona, pretending, Snow White, The Lord of the Rings, theatre, Tolkien, tragedy

Dear Readers,

Welcome, as always.

In our last posting, we thought about Galadriel’s mirror.

We began with the mirror in Disney’s 1937 Snow White, and it occurred to us that we have no backstory for this. Where did it come from? How did it know anything? And, perhaps more important for the story, why did the stepmother believe it?

We know how wary we would have been– that Snow White mirror freaked us out as children.

Reconsidering it, we thought it was partially that smoke. But it was also that face. There was a real face behind that mirror, that of the actor Moroni Olsen (1889-1954).

There is also a history behind that face, which appears to be based upon the conventional mask of tragedy, which is often seen paired with that of comedy.

comedy_and_tragedy_masks_symbols_plays_hd-wallpaper-1888436.jpg

These masks might have come down to us most recently through the Italian Commedia dell’Arte, in which all the comic characters were masked.

The masks are much older, however, coming to us from ancient classical drama. The masks we usually see are later Roman versions,

of which there are seemingly many surviving in several media. Older yet are the Greek masks, the images of which survive in many fewer images, mostly on pots.

These Greeks masks suggest that the original idea was to make lifelike, if stylized, representations. Later ones– Hellenistic and Roman– are often much more distorted-looking, and it has been suggested that the masks were shaped as the equivalent of megaphones and resonators, and certainly the later ones at least suggest that possibility.

Certainly, theatres got bigger and more complex after having begun as simple hillsides.

2007-05-10_Epidauros,_Greece_5.jpg

But we wonder as well about Romans, and earlier non-dramatic uses of masks, perhaps for religious purposes?

The Romans got at least some of their religion from their neighbors to the north, the Etruscans. They may have gotten some elements of their drama from them, as well. A Roman word for actor, histrio, they believed was an Etruscan word, as was the word for mask, persona.

In their religion, the Romans practiced ancestor worship and used images of their ancestors as part of their ceremonies, perhaps even using masks to impersonate them.

And there’s that word persona again, and perhaps that’s what masks are all about: impersonation, pretending to be someone you aren’t.

So, what’s spooky about that mask?

First, there are those empty eyes. Then, there’s that expression, if not fixed, at least limited.

This makes us think about clowns.

We were frightened by clowns as children– maybe still are.

tvi061ab_wide-185b74c3460d303bcf13ff50d8db7d58e194c07c-s900-c85.jpg Why are they so scary? Well, for one thing, the clothing is bright and festive, but the face is dead-white and corpse-like, therefore giving a mixed signal of merriment and death at the same time. Perhaps these contradictions should have made the stepmother less trusting (it certainly made us less trusting as children).

After all, this is an empty face– not even eyes behind it.

Why should it be telling the truth any more than a clown?

In the Disney movie, the face is referred to as the “slave of the mirror” and we can imagine that this was an attempt indirectly to suggest why the stepmother trusted the mirror. Presumably, it was like Aladdin’s genie–

in control, at least temporarily, of its possessor– it’s a slave, after all.

Roman comedy, however, and Greek comedy before it, is full of tricky slaves out for their own profit…

What might it be like, we wonder, if the mirror, although saying “Madame Queen”, was actually stage managing the whole thing for his own sinister purposes? After all, the Snow White story always ends with the death of the stepmother. Does her death free the mirror?

Or, as was once the custom, does a palace servant cover the mirror after the stepmother’s death, and, like Jumanji,

must it lie on the wall, waiting for its next victim?

Thanks, as always, for reading.

MTCIDC,

Mirror, Mirror

09 Wednesday Dec 2015

Posted by lebedusya1 in Fairy Tales and Myths, J.R.R. Tolkien, Narrative Methods

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A Christmas Carol, Denethor, Dickens, Disney, Evil Stepmother, Fates, Fiction, Folktale, Frodo, Galadriel, Gandalf, Gondor, Grimm Brothers, Istari, Kinder und Hausmaerchen, Lothlorien, Magic mirror, Maiar, Middle-earth, mirror, Mordor, Muses, Norns, Norse Mythology, Numenor, Ornthanc, Palantir, Saruman, Sauron, Schneewittchen, Scrooge, scrying stone, Snow White, Story, The Lord of the Rings, The Theogony, Tolkien, Urtharbrunnr, Valar, Yggdrasil

Dear Readers,

Welcome, as always.

This is the second of two postings which, as we said in our last, was originally just one. That earlier draft linked the Palantiri with Galadriel’s mirror, but, on reconsideration, we believed—at least at first–that, in fact, they weren’t so close as we thought and so we separated them.

In our last, we discussed the Palantiri and what might have been a possible inspiration for them. In this posting, we propose to look a little more closely at Galadriel’s mirror (but we promise not to touch the water).

When we speak of mirrors—and, in this case, magic ones—the first one which pops into our mind is from childhood—the mirror in Snow White and the particularly creepy mirror in the 1937 Disney animated film.

In the original Schneewittchen, first published in the Grimm brothers’ Kinder und Hausmaerchen in the original edition of 1812,

the mirror belongs to Snow White’s stepmother, of whom the story says (in our translation):

“She was a very beautiful woman, but she was proud and arrogant and couldn’t allow that anyone would surpass her in beauty.”

She monitored her position by means of that mirror:

“She had a wonderful mirror. When she stepped before it and looked at herself within it, she said:

Little mirror, little mirror, on the wall,

Who is the most beautiful in the whole land?

The mirror answered thus:

Madame Queen, you are the most beautiful in the land.”

Franz_Jüttner_Schneewittchen_1.jpg

This makes us wonder about the stepmother. Was she like so many of the people we see around us every day (and not “everyday”, which is a compound adjective, meaning “commonly” as in “everyday usage does not necessarily equal correct usage in language”), compulsively fiddling with their electronic devices? How often did she go to that mirror and ask that question? As it was attached to the wall, she wasn’t carrying it in her back pocket, so, can we picture her making excuses to the king, to the prime minister, to her ladies in waiting, just so that she could go back to visit it? The text only says that she did—it’s a folktale, after all, and therefore old and so before current addictions were available, but she seems so obsessed—and familiar.

But then comes the day when the answer is:

“Madame Queen, you’re the most beautiful here,

But Snow White is a thousand times more beautiful than you.”

And the story goes on from there to places we don’t intend to follow. It is interesting, however, that the mirror itself appears to do the talking, not a visible spirit within it, as in the Disney movie, and there is a certain logic to this. After all, normally, a mirror is only a reflecting device: it shows the person who is looking into it, as we see the stepmother doing. Then again, having someone—or something—looking out when you look in raises all sorts of interesting questions: who is it? Where is it? How does it know what it knows and how to speak? Does it have limits?

We might imagine, from her single, repeated question that the woman does. She never, for example, asks “Was there anyone as beautiful before me?” or “Will I always be the most beautiful?” She seems trapped in the moment and, without a greater context, the mirror’s last reply will be that much more shocking.

In contrast, Galadriel’s mirror, is neither on a wall, nor portable. In fact, it’s not really a mirror in the conventional sense at all.

“With water from the stream Galadriel filled the basin to the brim, and breathed on it, and when the water was still again she spoke. ‘Here is the Mirror of Galadriel,’ she said. ‘I have brought you here so that you may look in it, if you will.’ “ (The Fellowship of the Ring, Book 2, “The Mirror of Galadriel”)

When Frodo asks what might be seen therein, Galadriel replies:

‘Many things I can command the Mirror to reveal,’ she answered, ‘and to some I can show what they desire to see. But the Mirror will also show things unbidden, and those are often stranger and more profitable than things which we wish to behold. What you will see if you leave the Mirror free to work, I cannot tell. For it shows things that were, and things that are, and things that yet may be. But which is it that he sees, even the wisest cannot always tell.’ (The Fellowship of the Ring, Book 2, “The Mirror of Galadriel”)

There appear to be several possible influences here. In the ancient Greek poem, The Theogony, the Muses are described as knowing past, present, and future (Theogony 380), as they choose the shepherd, Hesiod, to become a poet.

Others have suggested that an influence upon the author here was the Urtharbrunnr, the well of fate, as it may be translated, from Norse mythology, which lies at the foot of the tree called Yggdrasil. Here the Norns, or Fates in Norse tradition, sit to do their work.

Another possibility yet might be the three Christmases who visit Ebenezer Scrooge in Charles Dickens’ A Christmas Carol and an advantage to pointing to them is that Christmas Yet to Come, although mute, shows Scrooge what turn out to be only “things that yet may be”, as Scrooge, by his change in behavior, diverts fate.

The_Last_of_the_Spirits-John_Leech,_1843.jpg

That sense of potentiality about the future is clearly a very important feature of Galadriel’s Mirror. Lorien is not only a haven from Orcish pursuit,

but also a testing ground, where the surviving members of the Fellowship are probed by the Lady of the Wood, even as she herself is inadvertently tested when Frodo offers her the Ring. Sam may suffer the most from this, being shown what appears to be the destruction of the Shire and the destitution of his own grandfather.

And yet, as Galadriel says,

‘But the Mirror will also show things unbidden, and those are often stranger and more profitable than things which we wish to behold.’ (The Fellowship of the Ring, Book 2, “The Mirror of Galadriel”)

What Sam sees shakes him for a moment to the point of stepping back from the basin, saying (almost shouting, as the sentence ends with an exclamation point), “I must go home!” (The Fellowship of the Ring, Book 2, “The Mirror of Galadriel”) He recovers immediately, however, resolving, “ ‘No, I’ll go home by the long road with Mr. Frodo, or not at all.’” And thus he, like Galadriel, passes the test and perhaps that’s what the odd word “profitable” means in her explanation. Sam is confronted with what must have been that which he subconsciously dreaded most, but his new resolution ultimately proves the salvation of Middle Earth, on the one hand, and the healing of the Shire by means of Galadriel’s gift of a little Lorien, on the other. And, considering that Sam first appears in the story as an eaves-dropping gardener and hardly a giant elf-warrior, that other adjective, “stranger” may be appropriate, too.

So far, the Mirror has nothing in common with a Palantir, which was clearly designed not as a “scrying stone”, but as a communication device. And yet there is Galadriel’s remark,

“ ‘Many things I can command the Mirror to reveal,’ she answered, ‘and to some I can show what they desire to see.’ “

This strikes us as an ambiguous statement—and probably meant to be. Does Galadriel mean:

people come to ask her, for example, to see their future—implication being that she shows them that, and nothing more
people come, ask, and she shows them what they want to see—implication being that what they see is not necessarily what is real?

When Frodo looks into Mirror, he sees the very last thing he would want to see, however:

“But suddenly the Mirror went altogether dark, as dark as if a hole had opened in the world of sight, and Frodo looked into emptiness. In the black abyss there appeared a single Eye that slowly grew, until it filled nearly all the mirror. So terrible was it that Frodo stood rooted, unable to cry out or to withdraw his gaze. The Eye was rimmed with fire, but was itself glazed, yellow as a cat’s, watchful and intent, and the black slit of its pupil opened on a pit, a window into nothing.” (The Fellowship of the Ring, Book 2, “The Mirror of Galadriel”)

This is especially true in that:

“Then the Eye began to rove, searching this way and that; and Frodo knew with certainty and horror that among the many things that it sought he himself was one.” (The Fellowship of the Ring, Book 2, “The Mirror of Galadriel”)

This is clearly not the past or the future, as Frodo sees it, but the all-too-realistic present. And this is not just a present to be viewed. Like the figure in the mirror in the old Disney Snow White, this is someone who would respond directly to what he sees, if he could. And Frodo is aware of this:

“But he also knew that it could not see him—not yet, not unless he willed it.” (The Fellowship of the Ring, Book 2, “The Mirror of Galadriel”)

Does the Mirror have more potential, then? Can it be used as a communication device, like a Palantir? If it can combine the functions of “magic mirror” and Palantir, might the Palantir be able to combine functions, as well?

Certainly Sauron does something which ruins Denethor’s ability to resist Sauron’s view of the future to the point where he attempts to commit flaming suicide along with his one surviving son, having abandoned his city to its fate.

Denethor, though, is just a human, and rather a vain one, at that.

How would Sauron do the same with one of the Maiar, those beings sent by the Valar to protect Middle Earth from the danger which Sauron represents? Certainly we know that Sauron has communicated with Saruman through the Palantir.

There may be a clue in Gandalf’s reply to Saruman, just before he is held captive in Orthanc:

“I have heard speeches of this kind before, but only in the mouths of emissaries sent from Mordor to deceive the ignorant.” (The Fellowship of the Ring, Book 2, “The Council of Elrond”)

What Gandalf is responding to is:

“A new Power is rising. Against it the old allies and policies will not avail us at all. There is no hope left in Elves or dying Numenor. This then is one choice before you, before us. We may join with that Power. It would be wise, Gandalf. There is hope that way. Its victory is at hand; and there will be rich reward for those that aided it. As the Power grows, its proved friends will also grow; and the Wise, such as you and I, may with patience come at last to direct its courses, to control it. We can bide our time, we can keep our thoughts in our hearts, deploring maybe evils done by the way, but approving the high and ultimate purpose: Knowledge, Rule, Order; all the things that we have so far striven in vain to accomplish,,hindered rather than helped by our weak or idle friends. There need not be, there would not be, any real change in our designs, only in our means.” (The Fellowship of the Ring, Book 1, “The Council of Elrond”)

“Knowledge, Rule, Order”? It’s no wonder that Gandalf replies as he does. Such words sound more like the slogan of a totalitarian state—exactly what Mordor has become under its lidless-eyed master–than those of one of the Istari.

And how did Saruman come to have such a distorted vision of the future? Just as Denethor, bitter over his son’s death and the loss to Gandalf—he thinks—of his younger son, has been shown what must have been an increasingly-bleak picture of Gondor and its fate, so can we imagine that Sauron, sensing a latent arrogance and desire for power in Saruman, has given Saruman the second possible understanding of Galadriel’s statement. He has shown Saruman what Saruman secretly wishes for and, in doing so, he cunningly paints for Saruman, who is just wise enough to know that he will never be Sauron, a picture of an alliance which will grant him his wish. Why does Saruman, who is himself an extremely powerful figure, fall for this? Perhaps he’s like Snow White’s stepmother and limited to one question: “Little globe, little globe, who is the (second most) powerful in Middle Earth?”

What do you think, dear readers?

Thanks, as always, for reading.

MTCIDC

doubtfulsea

~ adventure romance fantasy

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