Mirror, Mirror

09 Wednesday Dec 2015

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

Tags

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

Like Smoke From a Fire: Sharkey’s End

04 Wednesday Nov 2015

Posted by Ollamh in Fairy Tales and Myths, Imaginary History, J.R.R. Tolkien, Maps, Narrative Methods, Research

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Adventure, Birmingham, Branywine, Bywater, Coketown, Dickens, Dol Amroth, England, Ents, factory, Fangorn, feudalism, Galadriel, Gandalf, Grima, Hard Times, Hobbiton, Idylls, industrial, Industrial Revolution, Isengard, King Edward School, Medieval, Merry, Midlands, Mordor, Morris, Oxford, Palantir, Pippin, poetry, pre-industrial, Saruman, Sauron, Scouring of the Shire, Sharkey, Southfarthing, Tennyson, The Lord of the Rings, The Shire, Tolkien

Dear Readers,

Welcome, as always.

In a previous posting, we talked about Saruman as a kind of imitation Sauron and Isengard as a mini-Mordor.

In this posting, we want to consider the implications of Gandalf’s remark about him in “Many Partings”, from The Return of the King: “I fancy he could do some mischief still in a small mean way.”

The mischief, when we see it, is definitely mean, but not small, even though confined to the limits of the Shire.

The world of The Lord of the Rings is a pre-industrial one. The most advanced technology, on the one hand, is the palantir (actually perhaps a magical, rather than mechanical, device)

and , on the other hand, a watermill.

Beyond that, it’s a medieval world, but without, it seems, feudalism, although there are, for example, castles and knights in the form of the Prince of Dol Amroth.

We can easily see why JRRT wanted this regression. On the one hand, like so many boys of his age, he had grown up reading Tennyson

and William Morris

who had created a world of Victorian medievalism, Tennyson in poetry, Morris in many different art forms.

On the other, Tolkien had grown up in Birmingham, in the English Midlands, where there had been massive development throughout the era of the Industrial Revolution.

Here’s Charles Dickens’ description of such a place from Hard Times (1856):

(Excerpt Describing Coketown)

Needless to say, although Tolkien kept a strong affection for King Edward School, where he was educated before Oxford,

he was less enthusiastic about the industrial world which surrounded it and this clearly colors his picture of Saruman. Look, for instance, at Fangorn’s description of him:

“He has a mind of metals and wheels; and he does not care for growing things, except as far as they serve him for the moment.” (The Two Towers, Book 1, Chapter 4, “Treebeard”) (It’s revealing, by the way that this is almost a quotation of something which Saruman later says of Gandalf, “When his tools have done their task he drops them.” The Return of the King, Book 2, Chapter 8, “The Scouring of the Shire”)

Saruman, then, with his metal mind, has turned the once-beautiful Isengard

into an arms factory

another Midlands,

and has angered the Ents, as well, by the wanton destruction of trees, not just for fuel, it appears, but just out of sheer spitefulness.

As we wrote earlier, all of this has remade Isengard into a mini-Mordor—as Frodo says: “Yes, this is Mordor…just one of its works. Saruman was doing its work all the time, even when he thought he was working for himself.” (The Return of the King, Book 2, Chapter 8, “The Scouring of the Shire”)

So, when Saruman, Grima in tow, leaves his ruined factory, one could almost imagine just what he might have in mind when he says to the hobbits:

“Well, it will serve you right when you come home, if you find things less good in the Southfarthing than you would like.” (The Return of the King, Book 2, Chapter 6, “Many Partings”)

We know from Merry and Pippin’s experience at the gate of Isengard that Saruman has been importing pipe-weed, a main export of the Southfarthing.

But when the hobbits, having forced the gate at the Brandywine, are making their way towards Hobbiton, they begin to have a feeling that much more has been damaged than the South Farthing: “Still there seemed an unusual amount of burning going on, and smoke rose from many points round about. A great cloud of it was going up far away in the direction of the Woody End.” (The Return of the King, Book 2, Chapter 8, “The Scouring of the Shire”)

This smoke bears an ominous resemblance to the Midlands (and, in fact, to all of industrial England):

There is worse to come, however: Bywater. “Many of the houses that they had known were missing. Some seemed to have been burned down. The pleasant row of old hobbit-holes in the bank on the north side of the Pool were deserted, and their little gardens that used to run down bright to the water’s edge were rank with weeds. Worse, there was a whole line of ugly new houses all along the Pool Side, where the Hobbiton Road ran close to the bank. An avenue of trees had stood there. They were all gone. And looking with dismay up the road towards Bag End they saw a tall chimney of brick in the distance. It was pouring out black smoke into the evening air.” (The Return of the King, Book 2, Chapter 8, “The Scouring of the Shire”)

And here, we move from a single smoking mill to a smoking mill town.

Saruman’s revenge has been more than small and mean, especially in terms of the industrial world which The Lord of the Rings rejects: the Shire is on its way to becoming another Midlands,

even to the workers’ miserable housing.

And the cutting down of trees (including, as we will find out, the Party Tree) insures the truth of Saruman’s sneering statement to the hobbits:

“…I have done much that you will find it hard to mend or undo in your lives.” (The Return of the King, Book 2, Chapter 8, “The Scouring of the Shire”)

But, as we know, Saruman, even in his moment of triumph, has no more than a moment to enjoy it. He is murdered by Grima and here we see the final irony. As Saruman has turned the medieval, bucolic Shire into a smoky horror, so he himself is turned to smoke:

“To the dismay of those that stood by, about the body of Saruman a grey mist gathered, and rising slowly to a great height like smoke from a fire, as a pale shrouded figure it loomed over the Hill. For a moment it wavered, looking to the West; but out of the West came a cold wind, and it bent away, and with a sigh dissolved into nothing.” (The Return of the King, Book 2, Chapter 8, “The Scouring of the Shire”)

A final thought, however. Might we see Saruman’s gesture towards the West, in which he clearly feels that he has been rejected by that which sent him to Middle Earth, as a mirror Galadriel’s gesture of rejection towards the East, when she refuses the Ring?

“She lifted up her hand and from the ring that she wore there issued a great light that illuminated her alone and left all else dark. She stood before Frodo seeming now tall beyond measurement, and beautiful beyond enduring, terrible and worshipful. Then she let her hand fall, and the light faded, and suddenly she laughed again, and lo! she was shrunken: a slender elf-woman, clad in simple white, whose gentle voice was soft and sad.” (The Fellowship of the Ring, Book 2, Chapter 7, “The Mirror of Galadriel”)

Thanks, as always, for reading.

MTCIDC

Charge! The End?

14 Wednesday Oct 2015

Posted by Ollamh in Films and Music, J.R.R. Tolkien, Military History, Military History of Middle-earth

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Adventure, Bataclava, Bigelow, British, British Heavy Brigade, Cavalry, Cawnpore, Charges, Chasseurs d'Afrique, Crimean War, French, Funckens, Gandalf, Helm's Deep, John Ford, Minas Tirith, Oliphaunts, Prussian, Remington, Rohirrim, Rossbach, Russian, Schreyvogel, seige, Stagecoach, surreneder, The Charge of the Light Brigade, The Lord of the Rings, Tolkien, Trostle Farm, Warhorse, Waterloo, Western, William Simpson

Dear Readers,

Welcome, as always.

In our last, we were discussing film music, where it comes from and what it does. This brought us, as always, it seems, back to JRRT. In that post, we talked about the “Shire theme”. In this, we want to talk not about a theme, but about a scene, one we have mentioned before, the charge of the Rohirrim and the attempted raising of the siege of Minas Tirith.

Although, strictly speaking, what is happening to Minas Tirith is simply a frontal assault, not a siege in the classic sense. Although, seen in this illustration (by the wonderful husband and wife team of the Funckens), they may look the same—

in a formal siege, you surround a town/fortress

call on the place to surrender

use your heavy weapons to bombard the place

Drive the defenders back from their outer works

And then call upon the defenders to surrender—which, often they do (fewer Alamos than myth would tell you)

But, if not, a final—usually costly—attack

and, potentially, the massacre of all—or at least all of the garrison–inside. (In Jackson’s LoTR, the Orcs are certainly not taking prisoners as they break into Minas Tirith).

The charge of the Rohirrim, though, brought to mind other charges, such as the charge of the Prussian cavalry against the French/Allied army at Rossbach, in 1757—

or the French and British cavalry charges at Waterloo, 1815—

or those _other_ charges at the battle of Balaclava, 1854, that of the French 4^th Chasseurs d’Afrique

or of the British Heavy Brigade, which drove the Russian cavalry from the British camp.

Those last two remind us, of course, of one of our favorite adventure movies, the 1936 The Charge of the Light Brigade

It is not so authentic in look as the 1968 movie of the same name,

and, in fact, the film states at its opening that it’s only loosely based on actual historical events (including not only the charge, but the 1857 massacre at Cawnpore—which, in reality, occurred some three years after the Crimean War battle). It also beefs up the Russian defense—adding non-existent earthworks, for instance. Here’s the movie’s view

and here’s William Simpson’s near-contemporary illustration (Simpson arrived after the battle, but must have talked to survivors and certainly could have seen the terrain).

All of these charges were directed at enemy forces on an open battlefield. The attack of the Rohirrim actually comes from a different scenario, one which is based upon a theme familiar to those who have seen American westerns: the arrival of the cavalry in the nick of time.

In this scenario, someone is trapped and surrounded—or at least persistently assaulted by a more numerous enemy—the classic is an attack upon circled wagons

The crisis comes and it looks like those attacked are about to be overwhelmed

but, at the last minute, help arrives—the cavalry, bugles sounding, guidons waving (although that illustrated in this vidcap is the 1885 pattern and the film from which this comes takes place in 1880—then again, the uniforms are a bit odd, too—here’s Remington’s and Schreyvogel’s more accurate views, as well) rides fearlessly to the rescue.

After sorting through more than 50 westerns, we believe that the movie from which our first image comes is probably the source of the modern idea of the arrival of the cavalry—see this clip from John Ford’s Stagecoach (1939)

CLIP

This happens twice, of course, in The Lord of the Rings, first at Helm’s deep, when Gandalf arrives—

and again, as we began, at Minas Tirith. It’s interesting, however, to see that, in this second example, the cavalry rescue is not so successful, since there are those oliphaunts we discussed in an earlier posting—

In our world, it wasn’t giant oliphaunts who eventually defeated cavalry and drove them to the edges of the battlefield, where they lasted a little longer, but this

as you can see in this clip from Warhorse.

CLIP

And it’s for the best, really. It’s bad enough that we humans engage in violent actions without dragging the rest of the animal kingdom into it…

(A few of the 80 horses lost by Bigelow’s 9^th MA Battery at the Trostle Farm, 2 July, 1863—and, as a sad ps, 25 horses were killed or so badly injured that they were put down at the filming of the 1936 The Charge of the Light Brigade—this so shocked those in Congress that a law for the protection of animals in films was passed to prevent future harm).

Thanks, as always, for reading.

MTCIDC

Jolly Tom.2

16 Wednesday Sep 2015

Posted by Ollamh in Fairy Tales and Myths, Imaginary History, J.R.R. Tolkien, Narrative Methods

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Barrow-downs, Barrow-wights, Bree, Dagger, Dorset, Eowyn, Fangorn, Frodo, Gandalf, Middle-earth, Nazgul, Neolithic, Old Forest, Old Man Willow, Peter Jackson, Sauron, The Hobbit, The Lord of the Rings, The Ring, Tolkien, Tom Bombadil, Weaponry, Westernesse, Witch-King of Angmar

Dear Readers,

Welcome, as always!

As you can see from the title, this is a continuation of the previous posting, in which we began a discussion of a two-part question: 1. What would be the advantage of keeping Tom Bombadil in a recorded (audio or film) version of The Lord of the Rings? 2. What would you need to keep?

To summarize the previous posting, we suggested that:

he, along with Fangorn/Treebeard, represents the great age of Middle Earth—something very important to the author–and a continuity of living things, which leads us to
he might also be seen as a form of hope: the Ring has no effect upon him and he remembers a time before the arrival of Sauron, suggesting that there might be a time after him, as well, and that the Ring has limits
as it seems out of place even in the current text, the bulk of Tom’s verse and the sometimes rhythmicized prose could be removed, leaving only the character himself and his part in the plot

We believe, however, that there is a more pressing reason for keeping him in the text, and it has to do with something Gandalf says to Frodo when Frodo, panicked at the prospect of having to deal with the Ring, demands, “Why did it come to me? Why was I chosen?” LotR 61.

“’Such questions cannot be answered,’ said Gandalf, ‘You may be sure that it was not for any merit that others do not possess: not for power or wisdom, at any rate. But you have been chosen, and you must therefore use such strength and heart and wits as you have.’” LotR 61.

This is a continuation of Gandalf’s earlier statement that:

“Behind that there was something else at work, beyond any design of the Ring-maker. I can put it no plainer than by saying that Bilbo was meant to find the Ring, and not by its maker. In which case you also were meant to have it.” LotR 56.

Thus, there is a level of intentionality at work in Middle-earth, something beyond Sauron. And, when we see Bombadil next, he will prove to be an instrument of the intention.

The Hobbits have left his house and, following his directions, have passed onto the Barrow-downs.

A down is a piece of rolling countryside, often bare at the top, with trees in its folds—as here in Dorset.

The Dorset Downs have lots of Neolithic remains, including numbers of barrows or tumuli, grave mounds commonly covering an interior structure, not uncommonly made of stone—

Such tumuli once contained the body or bodies usually of high-status persons

and all sorts of grave goods, either as a display of wealth or perhaps for some sort of afterlife use.

Bombadil has been careful, however, to say “more than once” (LotR 134) that the Hobbits are to avoid the barrows themselves, telling them not to meddle with them or “cold Wights” (LotR 133). (He also says that they should pass them “on the west-side”—there have been lots of guesses about this—we would add our guess that it might have to do with the orientation—literally—of the entry. If entries faced east and the rising sun, it would be wise of the Hobbits to skirt the barrows’ potential blind side, on the west. And there is also the rather obvious point, once you’ve looked at a map of the area, that, if they kept the barrows to the right and the Old Forest to the left, they would be heading north towards the road to Bree, as they intended.)

Those Barrow-wights are not the original inhabitants of the mounds, but agents of the Witch-king of Angmar, who sends them to take possession (The Lord of the Rings Companion, 144-145), long after their original occupation—but, what’s interesting is that, at least one of these tumuli appears not to have been plundered and this leads us to our next point about Tom Bombadil. After he rescues the Hobbits (showing again his mastery over at least the minor forces of evil), he does a little plundering of his own, including:

“For each of the hobbits he chose a dagger, long, leaf-shaped, and keen, of marvellous workmanship, damasked in serpent forms in red and gold…Then he told them that these blades were forged many long years ago by Men of Westernesse: they were foes of the Dark Lord, but they were overcome by the evil king of Carn Dum in the Land of Angmar.” LotR 146.

Here are a few ideas of what, at least, the leaf shape might have looked like:

And we include this third one just because it looks so cool—

Bombadil, of course, has actually seen all of this happen, and here we see that theme of great age appear again. And there’s the pedigree of those blades. Unlike the sack ‘o swords slung without any more explanation than “These are for you. Keep them close.” to the Hobbits in the film, these were weapons made by heroic men of the past, doomed men, but who fought evil until they were overcome (a strong theme throughout the history of Middle-earth).

Late in the story, one of those blades seems to be the instrument of intentionality once more. When Eowyn faces the Witch-king of Angmar, now the chief of the Nazgul—

and he is about to kill her with his mace, Merry strikes him from behind, stabbing him in what, on a living man, would have been a vulnerable spot, the back of the knee. (LotR 842.)

Distracted and, surprisingly, in pain, the Nazgul stumbles and Eowyn destroys him and here, once more, we may see intentionality, and all because of Tom Bombadil. Merry’s sword, from its contact with the undead flesh of the Nazgul, withers away, but—

“So passed the sword of the Barrow-downs, work of Westernesse. But glad would he have been to know its fate who wrought it slowly long ago in the North-kingdom when the Dunedain were young, and chief among their foes was the dread realm of Angmar and its sorcerer king. No other blade, not though mightier hands had wielded it, would have dealt that foe a wound so bitter, cleaving the undead flesh, breaking the spell that knit his unseen sinews together.” LotR 844.

So, for everything from Old Man Willow (whom the script writers couldn’t resist completely, transposing him to an improbable scene with Fangorn/Treebeard) to showing the great age of Middle-earth to suggesting other powers untouched by the Ring to offering possible hope to showing something of the intentionality behind certain actions in the story to providing the ancient and magical weapon which could finally bring down the Witch-king of Angmar and save Eowyn at the same time, might we suggest that, next production—audio or visual—of The Lord of the Rings, Jolly Tom might have a place in the cast?

Thanks, as always, for reading.

MTCIDC

If you would like to read more about Tom, see, for example, Dorathea Thomas, “He Is: Tom Bombadil and His Function in The Lord of the Rings” at Academia.edu.

Jolly Tom.1

09 Wednesday Sep 2015

Posted by Ollamh in Narrative Methods, Poetry, Tolkien

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Barrow-wights, Elrond, Gandalf, Hildebrandts, Nazgul, Old Man Willow, Peter Jackson, Ralph Bakshi, Sauron, Tales from the Perilous Realm, The Lord of the Rings, The Old Forest, Tolkien, Tom Bombadil

Dear Readers,

Welcome, as always!

There has been lots of discussion, if not downright argument, about Tom Bombadil and The Lord of the Rings. Although he appears in the first BBC radio adaptation in 1955 (which Tolkien disliked, saying in a letter of the period that “I thought Tom Bombadil dreadful”) and in the 1979 American radio drama, he was excised from Ralph Bakshi’s 1978 animated feature and from the 1981 BBC radio production, although reappearing in the radio adaptation of the relevant material from The Lord of the Rings in Tales from the Perilous Realm (BBC 1992).

Then we come to Peter Jackson’s The Fellowship of the Ring (2001). As anyone who has read our past postings knows, we have very mixed feelings about this and the subsequent films, but, in this posting, we want to take a completely different tack, not asking, as has always been the subject “why was Tom left out?” but, rather, “why might you keep him in?”

This is two questions, really, the first being “what would be his effect upon the story?” and, second, “just what of him would you keep?”

Lost in the Old Forest

the Hobbits run afoul of Old Man Willow

only to be rescued by Tom Bombadil

As much as we love the Hildebrandts’ work, this is not one of our favorites—this illustration really makes us wonder what kind of magic mushrooms Tom has been trading with Farmer Maggot and which Grateful Dead album is running in his head. As an antidote, here’s one of our favorites:

One could say that this is part of the pattern of increasingly-dangerous encounters the Hobbits are having as they try to leave the Shire—

the first encounter was with the Nazgul

This doesn’t justify including him, though, if he’s thought to be just one more in a series—and this is clearly an opinion held by a Jackson scriptwriter, who once said:

“Tom Bombadil is part of several false starts to Frodo’s journey, and you cannot have things happening quite so episodically; that’s not what storytelling is all about.” (quoted from The One Ring, “complete list of film changes”—see the link here)

If he’s not just a “false start”, what is his function—and may he have more than one?

One of those elements of The Lord of the Rings which runs always just below the surface is the great age of Middle Earth. This is an ancient place and that fact was clearly very important, to the author, who spent years building up that narrative infrastructure, and to the story. This is clearly not a quick, little, one-time adventure, but, rather, one more part of a very old tale, of the “long defeat” as Galadriel calls the struggle with Sauron.

As a living token of that antiquity—and the first, but hardly the last, they meet—on their journey, there is Tom Bombadil. As Elrond says of him:

“But I had forgotten Bombadil, if indeed this is still the same that walked the woods and hills long ago, and even then was older than the old. That was not then his name. Iarwain Ben-adar we called him, [“Old-young, fatherless”? see The Lord of the Rings Companion, 128 for more on his names) oldest and fatherless.” LotR 265.

Thus, one of his functions is to represent a distant past, though now as shrunken as the Old Forest, “but an outlier of its northern march. Time was when a squirrel could go from tree to tree from what is now the Shire to Dunland west of Isengard.” (Elrond—LotR 265) In this, he is akin to Fangorn/Treebeard, described by Gandalf (himself so old that he was created by Iluvatar before the Music of the Ainur) as “the oldest living thing that still walks beneath the Sun upon this Middle-earth.” LotR 499.

He also, in a curious way, might be understood to represent one possible—perhaps hopeful—form of the future. When Frodo asks him, “Who are you, Master?” he replies (and it strikes us as sounding like both a Middle-earth riddle and its solution):

“Eldest, that’s what I am. Mark my words, my friends: Tom was here before the river and the trees; Tom remembers the first raindrop and the first acorn. He made paths before the Big People, and saw the little People arriving. He was here before the Kings and the graves and the Barrow-wights. When the Elves passed westward, Tom was here already, before the seas were bent. He knew the dark under the stars when it was fearless—before the Dark Lord came from Outside.” LotR 131.

Tom represents continuity, unchanging stability, then, although he is not all-powerful. As Glorfindel says:

“I think that in the end, if all else is conquered, Bombadil will fall, Last as he was First; and then Night will come.” LotR 266.

And yet he also, because of his immense age and ability to endure, might represent the unspoken possibility that, though Sauron is powerful, because he is not the creator nor rightful owner of Middle-earth, but rather an invader, he can be defeated: as there was a time before Sauron, could there not be a time after him?

(As an afterthought here, might we also add Tom’s complete immunity to the Ring? In a story full of people, from Gollum to Sauron, from Bilbo to Galadriel, so affected, in one way or another by it, is this another form of hope? That not everyone in the whole of Middle-earth wants the Ring or has to deny it strenuously lest the temptation overcome them?)

We want to continue this discussion in our next posting, but we want to end this one by considering the second part of this question, “Just what of him would you keep?”

Although the usual explanation for excising him has to do with his being a supposed “false start”, which has to do with the mechanics of plot, we believe that a real reason has to do with the large quantity of verse which appears when he appears. These verses signal that appearance:

“Hey dol! merry dol! ring a dong dillo!

Ring a dong! hop along! fal lal the willow!

Tom Bom, jolly Tom, Tom Bombadillo!” LotR 119

Although there has been verse earlier in the book, it has been scattered, not concentrated, and has seemed more apropos to what has been going on in the text. Much of this verse appears to come from nowhere, rather like Tom himself (and there’s more on 121, 122, 124, 126, and a final bit on 134—although, as a cry for help, it somehow fits better). In a story primarily in prose, with the occasional song, how would you present such a character believably on film or on tape? (Especially when one notices that even his speech is sometimes cadenced—“What be you a-thinking of? You should not be waking. Eat earth! Dig deep! Drink water! Go to sleep! Bombadil is talking!” LotR 120)

In fact, the character of Bombadil is not organic to the development of the plot of The Lord of the Rings. Tom Bombadil made his first appearance in The Oxford Magazine in 1934, when The Hobbit was being written, but three years before its initial publication. (See The Lord of the Rings Companion 124-129 for the poem and further information).

The basic plot of chapters 6 and 7 is simple: Tom frees the Hobbits from Old Man Willow, leads them to his house, the Hobbits eat and drink there and converse with Tom, but there’s little more to the two scenes. Thus, except for the distress call which Tom teaches the Hobbits on 134, does any of this verse do more than show us the poetic/almost manic side of Bombadil? If we wished to retain the character, might it be possible to cut away the verse (including a certain amount of rhythmicized prose), leaving only those elements which further the plot?

To us, this is a more pressing issue than it might at first appear—but see our next post, Jolly Tom.2, to understand our interest.

Thanks, as always, for reading.

MTCIDC

What’s In A Name?

26 Wednesday Aug 2015

Posted by Ollamh in Imaginary History, J.R.R. Tolkien, Narrative Methods

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Anglo-Saxon, artefacts, Balin, Beaumaris, Bladorthin, Gandalf, Girion, Hadrian's Wall, Hoard, Middle-earth, Raedwald, Ship burial, Sigeberht, spears, Staffordshire Hoard, Stonehenge, Suffolk, Sutton Hoo, The Argonath, The Hobbit, Thorin, Thror, Tolkien, weapons

Dear Readers, welcome, as ever.

If you look for the name “Bladorthin” in The Annotated Hobbit (our standard source), you will find it only once, on page 287, where Thorin and Balin discuss what they can remember of the great hoard of the Lonely Mountain.

This includes not only the usual golden items and jewels, but also what appears to have been a military consignment, “the spears that were made for the armies of the great King Bladorthin (long since dead), each had a thrice-forged head and their shafts were inlaid with cunning gold, but they were never delivered or paid for.”

Who this king was and why he was arming his men with what appear to be deluxe weapons is a mystery and probably forever unsolved. This is likewise true for the original Bladorthin, who exchanges his name for that of the head dwarf in the first drafts, Gandalf, just as the head dwarf loses his name, Gandalf, to become Thorin. Why does Tolkien make the shift?

If neither of these can be answered, perhaps we can step back a little to wonder why Bladorthin, the king, is in The Hobbit at all?

A strongly-marked feature of The Lord of the Rings is the sense of age, of great time having passed. Part of this comes from Tolkien’s own sense of history, part from living in a place where things like stone circles

and Roman fortifications

let alone more recent things, like castles

are everywhere to be seen every day.

Part of it, too, comes from Tolkien’s seemingly-unquenchable desire to add to what he had created, providing more and more and more context practically per page.

What might be seen as obsessive, or nearly, however, adds what we might call convincing texture, and in two ways: on the one hand, it makes the story that much more vivid because it’s so much more detailed, and, on the other, it gives it weight: this is not a tale of yesterday, but of a long ago, even if not a long ago from the world of the Neolithic or Romans or Edward I.

This sense of age comes from a number of elements, including not only the idea that the text has been translated from a manuscript, a handwritten text from a pre-Gutenberg age, but also from the landscape which, like Tolkien’s own mid-20^th-century Britain, is full of visible reminders of the past–

In fact, not long after the publication of The Hobbit, in 1937, a major uncovering of the English Anglo-Saxon past took place near the coast, in Suffolk, at a place called Sutton Hoo. Here, a series of mounds

yielded a ship burial

with nothing short of a hoard, including such items as these pieces from a purse

and a helmet.

(And, since then, it turns out that the area is an extensive cemetery, which, though much plundered, has yielded many other finds.)

Although Tolkien doesn’t mention this discovery in his selected letters, it would be difficult to imagine that he hadn’t seen something about it: it was even featured in the US National Geographic, in the year of discovery, 1939. Unfortunately, who the man buried there was appears impossible to say, leaving one aspect unknown, and all of the valuables simply generic Anglo-Saxon. (The theory now is that he is the early 7^th-c AD ruler, Raedwald, or his son/step-son, Sigeberht.)

The Hobbit, written earlier in terms of years and even earlier, perhaps, in terms of literary sophistication, has, in comparison, much less depth. Much of the backdrop is, particularly in comparison, fairy-tale flat, without all of those levelsl of history.

But then there is Bladorthin.

That mound of wealth, extending beyond the sleeping Smaug is initially described as:

“…on all sides stretching away across the unseen floors, lay countless piles of precious things, gold wrought and unwrought, gems and jewels, and silver red-stained in the ruddy light.” TH 270

This is impressive enough to wake a kind of primal greed in Bilbo:

“His heart was filled and pierced with enchantment and with the desire of dwarves; and he gazed motionless, almost forgetting the frightful guardian, at the gold beyond price and count.” TH 271

Imagine, then, that such a hoard—like Sutton Hoo, or the more recent—and astonishing—Staffordshire Hoard (see the link here)

could have names attached to some of its pieces, if not to the hoard in general. Thorin and Balin, in their reminiscing, combine general description with some specific detail, as well as identifying several one-time object owners:

“…shields made for warriors long dead; the great golden cup of Thror, two-handed, hammered and carven with birds and flowers whose eyes and petals were of jewels; coats of mail gilded and silvered and impenetrable; the necklace of Girion, Lord of Dale, made of five hundred emeralds green as grass, which he gave for the arming of his eldest son in a coat of dwarf-linked rings the like of which had never been made before, for it was wrought of pure silver to the power and strength of triple steel. But fairest of all was the great white gem, which the dwarves had found beneath the roots of the Mountain, the Heart of the Mountain, the Arkenstone of Thrain.” TH 287

Just as places in Middle-earth, by having history, are deepened, the same would be true for artefacts: not just a necklace, but Girion’s necklace, not just a golden cup, but Thror’s cup, and not just spears, but spears commissioned by Bladorthin, a king of long ago.

Thus, although Bladorthin’s history may remain a mystery outside The Hobbit, what history there is gives greater depth, narrative texture, to this early vision of Middle-earth and to the story of Bilbo, in particular.

Thanks, as ever, for reading.

MTCIDC

Ringed In

05 Wednesday Aug 2015

Posted by Ollamh in J.R.R. Tolkien

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Anglo-Saxon, Bilbo, Deagol, Dwarves, Elves, Faramir, Frodo, Gandalf, Gollum, Gondor, Isildur, Kenning, Lorien, Men, Nazgul, Ring, Ring-bearer, Roman senator, Romans, Sam, Sauron, Silmaril, The Hobbit, The Lord of the Rings, Tolkien, Tom Bombadil

Dear Readers, as always, welcome!

Everyone at all interested in the works of Tolkien knows this passage (and many could recite it by heart, we’re sure):

“Three Rings for the Elven-kings under the sky,

Seven for the Dwarf-lords in their halls of stone,

Nine for Mortal Men doomed to die,

One for the Dark Lord on his dark throne

In the Land of Mordor where the Shadows lie.

One Ring to rule them all, One Ring to find them,

One Ring to bring them all and in the darkness bind them

In the Land of Mordor where the Shadows lie.” LoTR 50.

But why a ring? Since the Ring is about power, why not something which looks like power:

a sword, for example

or a crown

or even, considering Tolkien’s own mythology, a silmaril.

In The Hobbit of 1937, the Ring was originally simply a magic ring right out of folk and fairy tales, with apparently one gift, invisibility, for which Gollum treasures it.

As is well known, Tolkien reconsidered its powers and, as The Lord of the Rings grew, the ring became the Ring, and the central focus of the sequel to the earlier book. By the beginning of the 1950s, he states (in a letter to Milton Waldman dated by Carpenter/C. Tolkien as “probably written late in 1951” LTR 143):

“the primary symbolism of the Ring, as the will to mere power, seeking to make itself objective by physical force and mechanism, and so also inevitably by lies…” LTR 160.

(by “mere” we imagine that Tolkien is using the word here in its original Latin—merus –a –um— sense of “pure/unmixed”)

Although this tells us something about the force within the Ring, it doesn’t really explain why a ring.

Rings are an ancient status symbol, certainly. The Romans used them as one of the ways to show the class of a person: senators wore gold ones (although there is an old story that, originally, Roman senators wore rings made of iron)

and the other free classes wore any metal they chose. Tolkien would have had a vivid idea of the inherent status in a ring from Old English, as one of the kennings (poetic metaphorical phrases) for a great lord was “ring-giver”

—just as Sauron gives rings to the ancient kings and so holds their allegiance long after their natural lives should have ended.

This is echoed in “and in the darkness bind them” , which brings us back to those verses with which we began.

In them, the Ring’s powers are clearly laid out (rather like Saruman’s claimed goals, “Knowledge, rule, order”): rule, find, bring, bind.

As Gandalf tells us, the primary reason for the creation of the Ring was, in fact, to rule, both the other rings and, through them, Middle-earth and its peoples: Elves, Dwarves, Men. To do so, Sauron endowed the Ring with much of his own power, a perfect example of his arrogance, depriving himself of power he might need, clearly convinced that he would suffer no harm from its lack.

As he endows the Ring, it seems that he—intentionally?—passed on to it a small bit of his self-will. Unlike inanimate objects in our world (and we presume in Middle-earth, too), the Ring not only shows purpose, but can act upon it.

As Gandalf tells Frodo:

“A Ring of Power looks after itself…It was not Gollum, Frodo, but the Ring itself decided things. The Ring left him…The Ring was trying to get back to its master.” LotR 55.

To do so, it uses another of its powers, it brings people to use as vehicles, discarding them when they have served its purpose.

“It had slipped from Isildur’s hand,” says Gandalf (a hand already under the Ring’s control, as it couldn’t force itself to destroy the Ring when it had the chance) and betrayed him; then when a chance came it caught poor Deagol, and he was murdered and after that Gollum, and it had devoured him. It could make no further use of him: he was too small and mean…So now, when its master was awake once more…it abandoned Gollum, only to be picked up by…Bilbo.” LotR 55-56.

To acquire such vehicles, the Ring uses a third power, finding. Gandalf’s list suggests that that power entails some innate ability to sense who will be most attracted to it. They appear to be rather a wide assortment, from the heir to the throne of Gondor to two proto-hobbits. And there are also those not on Gandalf’s list: Saruman and even, to some degree, Galadriel. As for Gandalf himself, he, like the Lady of Lorien, is wise enough to avoid the ultimate temptation, as is Faramir, perhaps because, as his father accuses him, he has been Gandalf’s pupil and has acquired some of his awareness both of events and of himself.

Our list would not be complete, however, without Frodo and Sam. It is hard to imagine that the Ring has picked them: Frodo, after all, has inherited it. This doesn’t mean that he is not influenced by it, even, at the end, sounding more like Isildur than himself in his refusing to destroy it, suggesting that, even by inheritance, someone can be found, brought, and ruled. And Sam? He holds it only briefly, but surrenders it so easily that it appears to have little ultimate power over him, something which he shares with Tom Bombadil, perhaps because both are grounded—quite literally—in Middle-earth. It is no surprise that Galadriel gives him a gift for growing things and that, in his consolation of Sam, Frodo says that he will be “the most famous gardener in history” (LoTR 1029). As for Bombadil, it would appear that the same sort of protection which keeps Sam from being found, brought, and ruled keeps him safe. When he holds up the Ring and looks through it, for a moment we might see that, for him, the symbolism of the “will to mere power” means nothing and, instead, he sees it only as an empty metal band.

For others, from the Nazgul to Frodo, who never feels whole again, the fourth power, binding, has done its job and also perhaps, in doing so, answers the question, why a ring?

What better binder than a perfect circle, seemingly blank, but with a hidden message, almost a spell, and which, when put on, pulls you from the daylight world and, which, worn too long, can keep you there forever?

Thanks, as ever, for reading.

MTCIDC

Slings and Arrows

29 Wednesday Jul 2015

Posted by Ollamh in J.R.R. Tolkien, Military History of Middle-earth

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Charles Goodyear, Civil War soldiers, Dwarves, Gandalf, Goliath, Industrial Revolution, Isengard, Mr. Baggins, Ori, Pipeweed, Potatoes, Sling, Slingshot, The Hobbit, Tolkien, Tomatoes, Vulcanized

Dear Readers,

“Cold chicken and tomatoes!” shouted Gandalf in 1937 to a flummoxed Mr. Baggins.

“Cold chicken and pickles!” shouted Gandalf in 1966 to a still-flummoxed Mr. Baggins.

Something has happened in those 30 years– and it isn’t just a change in the Hobbit menu.

It’s about anachronism– what is appropriate within a time period and its place– and how Tolkien, in retrospect, came to believe that tomatoes didn’t grow in Middle-earth.

This is odd, one might think, because potatoes and tobacco (only called such in The Hobbit and always “pipeweed” in The Lord of the Rings) do grow there. (Although perhaps only in the Shire? Gollum, a one-time resident of the banks of the Anduin, certainly doesn’t recognize potatoes.)

We’ll never know why the tomatoes disappeared, while the other two remained, they all, being products of New World exploration and importation. After all, all three are agricultural produce and, depending on climate and soil, equally possible.

But then, there’s that slingshot.

It’s not in The Hobbit, but in P. Jackson’s The Hobbit. Ori the Dwarf is armed with it, we suppose in an attempt to differentiate him from the other Dwarves, and to suggest his age in relation to them (although he appears to be perhaps 150 years old, more or less– see the Tolkien Gateway citation for “Ori” for further information).

Consider, however, what gives a slingshot its zing: a big rubber band.

This rubber band is a strip of vulcanized rubber, the process for making such rubber only being patented in our world in 1844 by Charles Goodyear.

(A process which allowed Civil War soldiers to wear rain ponchos.)

Unlike tomatoes, vulcanization represents a further idea in the ongoing Industrial Revolution– an event which did not take place in the Third Age of Middle-earth. (We might see events at Isengard as perhaps signaling pre-industrialization, of the sort one saw in the earlier 18th century in western Europe and particularly in Great Britain.)

Instead of a comparatively recent slingshot, why not use a well-known missile weapon of the ancient world, the sling?

Instead of the tension of vulcanized rubber, this uses arm muscle and physics to propel its deadly ammunition– just ask Goliath.

(For any number of examples of the sling in action, just google ‘sling” on YouTube.)

For us, then, this seems to be a choice. And maybe a significant one. Either, like Tolkien, to consider and reconsider carefully each item and to decide for or against, or simply to grab something convenient and use it, apparently not caring if it were appropriate for Middle-earth or not.

It’s easy to see where we stand on this, so we leave it to you, dear readers: which would you choose?

Thanks, as ever, for reading,

MTCIDC,

Trading with the Enemy

15 Wednesday Jul 2015

Posted by Ollamh in Economics in Middle-earth, J.R.R. Tolkien, Maps

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Bree, Cross-Roads, Gandalf, Gimli, Great East Road, Greenway, Isengard, Laketown, Legolas, Marxist Critics, Merry and Pippin, Middle-earth, Mirkwood, North-South Road, Peter Jackson, Pipeweed, Roads, Roman Roads, Rome, Saruman, Sauron, South Farthing, Swanfleet, The Lord of the Rings, The Shire, Theoden, Tolkien, Trade, Transport

Dear Readers,

In a recent posting, we opened with the image of Merry and Pippin happily feasting among the ruins of Isengard as Gandalf, Theoden, and company ride up to meet them.

“…suddenly they were aware of two small figures lying…at their ease…there were bottles and bowls and platters laid beside them, as if they had just eaten well, and now rested from their labour. One seemed asleep; the other, with crossed legs and arms behind his head, and little rings of thin blue smoke.” L543

We, as the readers, may be just as taken aback as the company; we’re joining the Hobbits again for the first time since Isengard’s demise, and it’s natural to ask: where, in the midst of all of this ruin, did they find this stuff? Gimli doesn’t hesitate to ask for us.

“’Where did you come by the weed, you villains?’” L544

Of course, he’s talking about pipeweed, something common, yet treasured, in the Shire. It is not native to a place like Isengard, so far south, but here we have the Hobbits smoking it and even enjoying a surplus. Legolas is just as impressed,

“’You speak for me, Gimli,’ laughed Legolas, ‘though I would sooner learn how they came by the wine.’” L544

Pippin only teases, answering that

“’Here you find us sitting on a field of victory…and you wonder how we came by a few well earned comforts.” L544

And so we’re left with this mystery of supplies, but we can be sure that, in Tolkien’s mind, there was an answer. He was, after all, diligent about even minute details concerning Middle-earth, and was also the same man who once said that

“I am not incapable or unaware of economic thought; and I think as far as the ‘mortals’ go, Men, Hobbits, and Dwarfs, that the situations are so devised that economic likelihood is there and can be worked out…” LT, L.154 P.196.

In this quotation, Tolkien can almost be echoing, in an ironic way, the argument of Marxist critics that economic systems, even those appearing in literature, hide their true nature. Tolkien seems to be telling us that he was well aware of trade systems, and, we would suggest, this would include a basic foundation: transport. And, using what we are given in the texts, we can see that there were two main methods. One is by water–as in the flourishing wine trade between Mirkwood and Laketown.

This pair of places is naturally connected by river and lake. Such is not the case with the South Farthing and Isengard, of course. Instead, water bodies like the Swanfleet lie between them. And yet there is that pipeweed. The Hobbits are smoking it and, in the extended edition of the film version, Peter Jackson even shows us two large barrels of pipeweed labeled “South Farthing”.

This brings us to our second method of transport, by road.

Like all educated men of his time, Tolkien had been raised on the world of the Greeks and Romans and, among the longest-lasting monuments of the Roman world was the extensive system of roads, some of which are still in existence in our own time and are even (asphalted over) the basis of certain modern English roads. In Middle-earth, there appear to be a number of such ancient roads, such as the Cross-Roads:

The Great East road:

The North-South road:

Other possibilities would include once-active, but now abandoned routes, like the Greenway, running north from Bree and the Stone Road which the Woodwoses know and point out to Theoden.

As you can see, we can easily imagine Tolkien thinking out the economics of Middle Earth through a road network similar to that of the Roman Empire, with its own intricate road systems

Along these roads came much of Rome’s wealth and the case would have been the same for Middle-earth, so here’s a clue to Saruman’s pipeweed trade with the Shire. Looking at a map, we see that The Great East Road, which, traveling east from the Shire, would lead to Bree, and to the Cross-Roads, reaching The North-South Road.

Such trade would seem natural, not only to the Romans, but to us. In the wreckage of Isengard, however, for all that Merry and Pippin are so casual about it, there is another implication: Saruman, who wants to be another Sauron, must know much more about the Shire than anyone, even Gandalf has understood, and, thinking of the “Scouring of the Shire”, that could easily bode ill for the future of that place which the Hobbits think so safe and removed…

Thanks, as ever, for reading.

MTCIDC,

Shall We Gather at the River?

08 Wednesday Jul 2015

Posted by Ollamh in J.R.R. Tolkien, Maps, Military History, Narrative Methods

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Alexander, Anduin, Burnside, Cair Andros, Celeborn, Confederate, D-Day, Denethor, Douro, Faramir, Fredericksburg, French, Gandalf, Hydaspes, Inchon, Indiana Jones, Isola Tiberina, King Poros, Lee, Minas Tirith, Mordor, Napoleonic, Nazgul, Pelennor, Pontoon, Porto, Quebec, Rappahannock, Roechling, Sauron, Soult, The Lord of the Rings, Tolkien, Union, Wellington, West Osgiliath, Zouaves

Dear Readers,

Welcome, as always. In this posting, we thought we’d do a kind of follow-up to our “What Happened to the Rammas Echor” piece by looking at the Mordorian assault on West Osgiliath, which leads up to it. (Yes, we know—bassackwards, right? We can only claim as Indiana Jones does, that “I’m making this up as I go along.”)

We can begin with a map and a description by a participant.

Here’s the Anduin, the major obstacle for Sauron’s forces to cross at a point in easy striking distance of Minas Tirith.

Here’s Denethor’s intelligent assessment of the defensive situation:

“…And the Enemy must pay dearly for the crossing of the River. That he cannot do, in force to assail the City, either north of Cair Andros because of the marshes, or southwards towards Lebennin because of the breadth of the River, that needs many boats. It is at Osgiliath that he will put his weight, as before when Boromir denied him the passage.” LotR 816

Although there have been very creative attempts to map or depict Cair Andros, for all of its importance in the defense of Gondor, we aren’t given much detail. Its name means “Ship of Long Foam” , called so because of its shape and its action in breaking up the flow of the Anduin. This brought to our minds the Isola Tiberina on the Tiber in Rome,

which so reminded the Romans of a ship that—well, this 1770s engraving makes their next step obvious—

Cair Andros was fortified and had a garrison, although Denethor refuses to reinforce it, saying “Cair Andros is manned, and no more can be sent so far.” LOtR 816

We also know that the enemy will capture it during their two-proned general assault (Gandalf says to Denethor: “Fugitives from Cair Andros have reached us. The isle has fallen.” LotR 819)

To the south, somewhere between forty and fifty miles, lies Osgiliath.

Identified by Denethor as the other major crossing point, it was once a prosperous city, but now lies in ruins, with its bridges destroyed (Celeborn to Aragorn: “And are not the bridges of Osgiliath broken down and all the landings held now by the Enemy?” LotR 367).

The problem, then, for the Enemy is how to cross a river against opposition, a classic problem for generals since there were generals.

We think, for example, of Alexander at the Hydaspes River in 326BC, defended by King “Poros” (actually Porushattama—Greeks were determined to tame everything—including other cultures’ proper names).

(and we couldn’t resist this second image—Alexander in the center of his pikemen—in what looks like 25-28mm)

As you can see from the map, Alexander crossed upstream, having distracted the king with a demonstration (military for “feint/decoy”).

This was through open country, however. In the case of Osgiliath

the Enemy would have to cross the river in the face of opposition within a town. Here, we thought of several possibilities: Wellington’s crossing of the river Douro against French resistance in 1809, for example. Here was not only the river, but its steep banks, as well.

(The pontoon bridge was set up after the attack.)

There were no bridges and the French had collected all of the available boats and had either destroyed them or were holding them on the north side of the river. As Porto (the name means what you think it does) was the center of the fortified wine trade (yes , “Pass the port, Wriothsley, will you?”), the major vessel on the river was this—

Wellington was always a clever and flexible commander and had to be when confronted by the able Marshal Soult across the river. Much of Wellington’s success came from his use of local sources: Portuguese who hated their French occupiers and supplied some of Wellington’s men with a rowboat and crew. On the north side were four wine boats, soon filled with British soldiers—

and the surprised, but always brave and sturdy, French soldiers were eventually pushed back north, out of the town.

As you can see, this was really a frontal assault, but, because of their former preparations and their sense of the geography, the French had been lulled into thinking that they were prepared.

A second battle with a river crossing against a defended town which occurred to us was from the US Civil War, Fredericksburg, fought in mid-December, 1862.

Here, as this extremely useful panorama shows, this was actually a two-step battle: first the Union troops had to cross the Rappahannock River, then they had to drive the Confederate Army from their positions on high ground beyond.

The town of Fredericksburg itself was lightly held: mostly close to the river and relatively few in numbers.

The main Confederate positions were spread a bit thinly for their numbers (not much in the way of reserves, had there been a breakthrough—Lee had had a similar problem at Antietam), but paid close attention to the ground, including taking advantage of a sunken road with a stone wall at its edge as a makeshift trench.

To cross the river itself meant a two-stage process: first, to gain the opposite bank and set up a perimeter; second, to build several pontoon bridges to allow for the rapid deployment of troops and artillery.

19^th-century armies commonly traveled with pontoons—boats built specifically to be used as the basis for floating bridges—

They were dragged along on wagons wherever and whenever armies went—

and, with the addition of planks and anchors and ropes, created complete roadways across bodies of water.

The first stage was difficult,

but using pontoons for assault boats

the Union troops managed to secure a foothold on the opposite bank. When bridges went up, stage one had been successful. But, when the Confederates had withdrawn from the town (which they had never intended to occupy in force), there was still that second stage.

Great courage, but thrown away against resolute Confederate defenders,

as you can see in this splendid painting by Carl Roechling, one of our favorite 19^th-c. German military-historical painters of the attack of the 114^th Pennsylvania (uniformed like French Zouaves, those most admired of French soldiers during this period).

You can see the kinds of difficulties, then, for the Enemy in their attack on the west bank of the Anduin. How do they succeed? A messenger from Faramir, commanding the defense of West Osgiliath, describes the assault:

“The plan has been well laid. It is now seen that in secret they have long been building floats and barges in great number in East Osgiliath. They swarmed across like beetles.” LotR 817.

Here is the initial attack in Jackson’s film version—

When these craft land, they open at the bow and, of course, we immediately thought of D-Day and Pacific island battles and the Inchon landing, and Higgins Boats (LCVPs)

Along with their advanced use of explosives in the attack on the Pelennor to come, these are very sophisticated creatures, especially when one thinks about the landing craft of earlier centuries—the boats designed for the British attack on Quebec in 1759

Or the sort of thing you see during the Napoleonic era—

These are for amphibious landings. Mostly, when it comes to the era of pontoons, it appears that, when it came to rivers, soldiers simply used them

The “beetles” mentioned by Faramir’s messenger swarm over the men of Gondor, so heavily outnumbered that, as Faramir says, “Today we may make the Enemy pay ten times our loss at the passage and yet rue the exchange. For he can afford to lose a host better than we to lose a company.” LotR 816. And then there is their other weapon, the Chief Nazgul.

“But it is the Black Captain that defeats us. Few will stand and abide even the rumor of his coming. His own folk quail at him, and they would slay themselves at his bidding.” As Faramir’s messenger adds. LotR 817.

Gandalf goes out to face him

and we wonder if other commanders—Alexander, Wellington, the Union general Burnside, for example–when faced with the problem of a defended crossing, would wish to have him on their side—or the Black Captain?

As always, thanks for reading.

MTCIDC

doubtfulsea

~ adventure fantasy

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