Unhealing

23 Wednesday Jan 2019

Posted by lebedusya1 in Fairy Tales and Myths, Heroes, J.R.R. Tolkien, Literary History

Tags

Achilles, Frod, Greeks, Morgul Knife, Mysia, Nazgul, Neoptolemus, Odysseus, Philoctetes, Telephus, The Grey Havens, The Lord of the Rings, Tolkien, Tristan and Iseult, Troy, Weathertop, wound, wounded

As always, dear readers, welcome.

The war around Troy was a very complicated thing, with traditions stretching in all directions. In one, the Greeks actually sailed to Troy twice, the first time missing it entirely and landing in Mysia, to the east of Troy.

There, the Greeks were met by local defenders under their king, Telephus, who was wounded by Achilles

before the Greeks realized their mistake and withdrew.

After they’d gone, Telephus’ wound simply wouldn’t heal, but, after consulting oracles, he was told that there was a cure: rust from the spear which had wounded him. The Greeks had gone back to Greece to regroup and to try again, so Telephus went after them to request that Achilles treat the wound which he had made. For some reason, Achilles refused, so Telephus grabbed the High King Agamemnon’s baby son, Orestes, and threatened to kill him if Achilles didn’t grant his request.

(This scene bordered on the edge of hilarious to the Greeks and was the subject of parodies in ancient times—here’s a pot with one, Orestes being replaced by a wineskin.)

The threat worked and Achilles healed Telephus.

This isn’t the only example of the wound which won’t heal to be found in the Trojan material. Philoctetes, who had inherited Heracles’ bow (given to him by Heracles because he helped with Heracles’ funeral pyre), was on his way with the other Greeks to Troy when he was bitten by a snake. The wound wouldn’t heal and smelled so bad that the Greeks left him—and the bow—behind (this is one version—there are others).

Later in the story, however, a prophecy told the Greeks that they wouldn’t take Troy without the bow. (By late in the Troy tradition, there had piled up a number of these conditions—rather like the horcruxes in the Harry Potter books—all to keep the story going.) Odysseus and Achilles’ son, Neoptolemus, went off to persuade—or steal—the bow (in one version—there are lots of others) and eventually persuaded Philoctetes to come to Troy with the bow, where he was healed and used the bow to aid the Greeks.

The theme of the unhealing wound reappears in western medieval literature in several places. In the story of Tristan and Iseult,

Tristan is wounded fighting an Irish giant

and, as in the Greek stories of Telephus and Philoctetes, the wound won’t heal. The theme appears again in the story of the Holy Grail—and like the Troy tradition, it has many versions. In some, the last guardian of the Grail is a wounded king (sometimes called the “Fisher King”) .

But, if you’re a regular reader, you know where this is leading. On Weathertop, Frodo is attacked by the Nazgul.

He is wounded with a morgul knife

and the tip of the blade not only remains in the wound, but begins to travel towards Frodo’s heart. He is saved by Elrond’s healing powers, but, somehow, things are never quite the same and, some time after the hobbits return to the Shire–

“One evening Sam came into the study and found his master looking very strange. He was very pale and his eyes seemed to see things far away.

‘What’s the matter, Mr. Frodo?’ said Sam.

‘I am wounded,’ he answered, ‘wounded; it will never really heal.’” (The Return of the King, Book Six, Chapter 9, “The Grey Havens”)

We began with Greeks and the complex epic of Troy, then passed through a pair of medieval stories to The Lord of the Rings, but something in all of these tales interested us in what seemed a common theme: protecting something, keeping something, can bring long-lasting harm to the protector/keeper, even if done for the best of reasons. It’s less clear if this pertains to Philoctetes, but Telephus was defending his country, as was Tristan in fatally wounding the Irish giant, who was leading an invasion force to Cornwall, where Tristan lived. The Fisher King is the guardian of the Grail.

Frodo clearly has come to understand this and, when the time comes, he goes with Bilbo and Gandalf and others to the Grey Havens and beyond, saying to Sam:

“…But I have been too deeply hurt, Sam. I tried to save the Shire, and it has been saved, but not for me. It must often be so, Sam, when things are in danger: some one has to give them up, lose them, so that others may keep them.”

(These are two very different versions of the leave-taking at the Grey Havens—first, the Hildebrandts’, second, Alan Lee’s.)

Thanks, as always, for reading.

MTCIDC

Small Talk

02 Wednesday May 2018

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

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Assyrians, Charles Goodyear, cyclops, David and Goliath, Death Star, Egypt, Ewoks, Greeks, Hetep Senworset, Hobbits, Jack and the Beanstalk, Kelandry of Mindelan, Lachish, Medieval, Odysseus, Polyphemus, Protector of the Small, Romans, Sling, slingers, Slingshot, Smaug, Star Wars, Tamora Pierce, thrush, Tortall, Vulcanized, Woses, Yoda

Welcome, dear readers, as always.

Sometimes, ideas for posts come from something we’ve seen in a movie theatre or something we’re reading or even from something we’re teaching or studying. Sometimes we employ the Sortes Tolkienses. And sometimes things just seem to fall into our hands. And that’s where this post comes from.

We were moving a bookshelf and something literally dropped into our hands, a boxed set of books by one of our favorite YA authors, Tamora Pierce.

As you can see from our image, the series is called “Protector of the Small” and is about the life of Keladry of Mindelan, who lives in Pierce’s imaginary Tortall, where it is possible—just possible—for a girl to become a knight. Through the four volumes, Kel gradually works her way from pre-page to knighthood and, is always the case with TP’s books, there are both surprises and interesting and not always predictable difficulties along the way, as well as an ultimate humanity which makes her books such satisfying reading.

It wasn’t the actual books, however, which got us to thinking, but the word “small” in the series title. How often, in our favorite adventure stories, it’s a case of small versus big

and, very often, the big thinks that that’s all which counts—think of the fairy tale “Jack and the Beanstalk” for example.

For all that the giant is huge and menacing in the story, he’s vulnerable as he climbs down the beanstalk and Jack’s quick thought–to cut down the stalk even as the giant descends–makes quick work of the oversized (but perhaps overconfident—and underbrained?) creature.

In the Judeo-Christian tradition, we have the Biblical story of David and Goliath.

Goliath is not only huge, but armored, and David is a boy who has only his shepherd’s staff, a sling, and five stones from a river bed, but it’s all he needs.

A sling is an ancient weapon

This is from the Egyptian Middle Kingdom town of Hetep Senwosret, c. 1895BC. The Assyrians were still using the weapon more than a thousand years later, as this scene from one of the Lachish reliefs (c.700BC) shows.

The Greeks had slingers

as did the Romans

as did medieval westerners.

Slings shouldn’t be confused with slingshots, by the way. (Or “catapult” if you’re one of our British friends.)

This is the weapon of choice of the cartoon character, Dennis the Menace.

These are a modern invention which requires a large rubber band (an “elastic”) to propel the missile and such rubber bands can only come from the 1840s and beyond, when the process of heat-hardening rubber (“vulcanization”) was patented by Charles Goodyear.

For us, then, the image of Ori in P Jackson’s film armed with a slingshot

goes into our catalogue of anachronisms, like the steam engine whistle, the popgun, and the tomatoes in The Hobbit.

But, as we were saying, small David has no fear of big Goliath, as one of those stones from the riverbed stuns the giant warrior, allowing David to use Goliath’s own sword to cut off his head.

In ancient Greek tradition, Polyphemus the Cyclops obviously thinks his size will allow him to consume all of Odysseus’ men—and then Odysseus, too, saving him for last as a “guest gift”.

Big body, however, doesn’t necessarily mean big brain as Odysseus gets the Cyclops drunk and then blinds him with his own staff.

Then, he uses the Cyclops’ own sheep as escape vehicles for himself and his men.

Small versus big is a major theme in Star Wars, from the fact that the gigantic Death Star has a single ventilator duct which makes it vulnerable

to attack by a single fighter,

to the ferocious Ewoks,

and, of course, Yoda, with his famous question.

And then there are The Hobbit and The Lord of the Rings, where the world of the small and tough seems to be everywhere, from the hobbits

to the dwarves

and even to the Woses.

Their opponents are suitably large—trolls,

dragons

wizards

to the biggest evil in Middle-earth (although it’s not clear, really, how big he is, physically).

But there’s someone even smaller in The Hobbit who, because of that size, perhaps, is left behind, but is crucial to the story: the elderly thrush

who informs Bard the Bowman just where to fire that black arrow which never fails him—and doesn’t this time, thanks to the bird.

We were sorry that his part was completely removed from The Battle of the Five Armies, but perhaps this was, in fact, one of the few times when the small hero lost to the big–studio.

Thanks, as ever, for reading.

MTCIDC

Here’s a LINK to an amazing demonstration of just how accurate the sling can be.

Mirror Image

03 Wednesday Jan 2018

Posted by lebedusya1 in Imaginary History, J.R.R. Tolkien, Narrative Methods

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Tags

ancient mirrors, Bag End, chiaroscuro, Claude Debussy, Egyptians, Etruscans, Georges de la Tour, Greeks, hall stand, Headington, Magic mirror, Maurice Ravel, Medieval, Miroirs, mirror, North Oxford, Parmigianino, Portrait of the Money-Lender and His Wife, Quentin Matsys, Reflections in the Water, Reflets dans L'eau, Renaissance, Romans, Snow White, The Lord of the Rings, Tolkien, Victorian

Welcome, as ever, dear readers.

In English, we have the expression “upon reflection”, meaning something like “I’ve looked back at something and have considered (or reconsidered)”. When we look at the word “reflection”, we see its Latin origin, re “back/again” and flection, from the verb flecto, flectere, flexi, flexum “to bend/turn/bow” (we show all four of what are called the “principal parts” of the verb so that you can see where words like “flexible”—and, together with that re—“reflex” come from) and can imagine that, originally, it was almost a physical act—as if a person were believed literally to have turned back to a thought, event, action, to think about it again.

But that made us wonder about a reflection in a different sense—when an image is repeated, in water, say.

(And here we provide a YouTube LINK for a beautiful piece of music “Reflets dans L’eau”—“Reflections in the Water” by Claude Debussy—1862-1918, from the set entitled, Images, Book One—1905.)

Or in a mirror.

(This haunting painting is by Georges de la Tour, 1593-1652—known for his chiaroscuro—shadow-versus-light effects—style.)

Fancifully, we might ask: does a “reflection” in this sense suggest that the image in the mirror was turning back to look at the viewer? More realistically, we might say that the image is bent/turned back upon the viewer—but we also wonder if the Latin word from which our word mirror comes might give a certain flavor of the uncanny about it. Miror, mirari, miratus sum in Latin means “to wonder/be amazed at something” (Put the Latin preposition ad– on the front of this and you’re looking at English “admire”—originally “to wonder at something”—our modern sense of this has lost something of the wide-eyed nature implied in the original, but that’s how language works—sharp things, like knives, become dull with use. In Spanish, for example, mirar comes to mean “to look at/watch/observe”.)

Certainly, folktales and folk customs once preserved something eerie about mirrors. Think of the wicked queen’s magic mirror in Snow White.

If you know the Disney version of Snow White, you probably expected us to show this image.

But this so creeped us out as children that it was not our first choice!

In various western European countries, looking into a mirror on New Year’s Eve (lots of extra things to do: while combing hair, eating an apple, taking a bath first so that the mirror is steamy) will show you the image of your intended spouse. And breaking a mirror can mean seven years of bad luck.

For Egyptians,

Greeks,

Etruscans,

Romans,

and western Medieval people, as well,

mirrors were not very breakable, however, being commonly made of a piece of polished bronze (although there were attempts, apparently, from late classical times on to do something with glass and a metal backing). Artists in the classical world, rarely missing a chance to do something more, used the backs of mirrors as surfaces for decoration, as well. Here’s a very interesting Etruscan mirror back, including an inscription (it’s the story of Icarus and Daedalus).

Mirrors with a silvered back and glass cover, the direct ancestors of modern mirrors, appeared during the Renaissance.

This is a little joke—a self-portrait of the painter—which has been included in Quentin Matsys’ (1466-1530) painting “Portrait of the Money-Lender and His Wife” (1514).

(And, speaking of Renaissance paintings with mirrors, we couldn’t resist including this famous little painting by Parmigianino (1503-1540), a self-portrait painted on a mirror-shaped convex panel.)

If silver-backed, glass-covered mirrors only appeared in the Renaissance, however, what can we say about this object on the left house wall in this picture?

We can tell it’s meant to be a mirror as, looking closely, you can just make out the reflection of a tree which is outside to the right of the open door on its surface. And is that another mirror, on the piece of furniture in the foreground on the left? If so, it fits the kind of thing called a “hall stand” which one might see in a later-Victorian house—like this piece from the 1870s.

This makes us wonder once again: how much of this entryway depicts a Middle-earth based not upon the Middle Ages, but upon the memory of houses JRRT grew up in or perhaps furnishings from his own homes in North Oxford or Headington as an adult?

But we’ll save what appears to be a Gothic Revival chair there on the right for another day…

In the meantime, thanks, as ever, for reading!

MTCIDC

We would like to take a moment and turn to the west to thank the Valar for the full recovery of our dear friend and fellow Tolkien enthusiast, EMH, from a serious operation. Get even well-er soon!

Caspar_David_Friedrich_-_Woman_before_the_Rising_Sun_(Woman_before_the_Setting_Sun)_-_WGA08253.jpg

PPS

If you enjoyed the Debussy in the link above, perhaps you might also enjoy Maurice Ravel’s (1875-1937) Miroirs (1906)—here’s a LINK.

Throwing Shade

20 Wednesday Dec 2017

Posted by lebedusya1 in Artists and Illustrators, J.R.R. Tolkien, Narrative Methods

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A Day: Paris In the Rain, Adelard Took, Assyrians, Bag End, Bilbo Baggins, bowler hat, ceramic chariot, China, city gent, CS Lewis, elephant, Emperor Ch'in Shihuang, Greeks, Gustave Caillebotte, Jean Marius, John Howe, Jonas Hanway, Lobelia Sackville-Baggins, Marchesa Elena Grimaldi, Mary Poppins, Monty Python, Palais Galleria, Persians, Romans, Sharkey, The Hobbit, The Lord of the Rings, The Ministry of Silly Walks, Tolkien, umbrella, umbrella stand, Un Jour: Paris sous la Pluie, van Dyck

Welcome, dear readers, as always and, if you’re in the US, we hope you’ve had a happy and not over-stuffed Thanksgiving.

Just when we think we’ve exhausted a topic, we return and, well, here we are.

Just to the left of the door and below what we now see as a barometer, there’s a tall tube-like structure, something once common—we wouldn’t be surprised if there was one in every house in which JRRT ever lived: an umbrella stand.

As a child, one of us was fascinated by having once seen an umbrella stand made out of an elephant’s lower leg and foot—or at least the skin.

The couple we’ve seen are all identified as “Victorian”, so, as we are very fond of pachyderms, we hope that such a use is now long in the past!

Umbrellas, at least as sunshades, appear to have been around since at least before 200BC in China, as this ceramic chariot—with large umbrella—from part of the tomb complex of the Emperor Ch’in Shihuang demonstrates.

The Assyrians had them.

The Persians had them.

The Greeks had them.

As did the Romans.

And so on for centuries, although it seems that the first modern references to them in England date from the early 17^th century and appear, by the latter part of the century and into the 18^th as part of “ladies’ apparel”, used as much for sun as rain as this 1623 portrait by van Dyck of the Marchesa Elena Grimaldi shows us.

A center for the manufacture of umbrellas was Paris, and the inventor of the modern collapsible model may have been Jean Marius, who received a 5-year monopoly on his invention in 1710. Here is a later (1772) advertisement for his business

and here is a model, identified by the Palais Galleria in Paris as post-1715 because it has no Marius markings.

If there was a prejudice against men carrying them, being a combination of the association with “feminine things” and perhaps also a long-standing prejudice against the French, how did that so change that, by the 20^th century, the umbrella, along with the bowler hat, became the marks of the “city gent” in London,

caricatured in the 20^th century by Monty Python in skits like “The Ministry of Silly Walks”?

This change is said to stem from the behavior of one rather eccentric man, Jonas Hanway

who, sometime in the 1750s, began to appear on London streets carrying an open umbrella.

As you, sharp-eyed reader, can tell from our verbs and constructions like “seems”, “appears” and “is said to”, this, like other items of fashion and its changes, hasn’t the firmest of scholarly foundations, but, considering how many illustrations (often mocking cartoons) begin to appear by the 1770s, something happened to alter men’s behavior. Just look at these three, from 1772, 1782, and 1790.

All of this is very interesting, you may ask, but what does it have to do with Bilbo, or with JRRT? There are, in fact, a couple of references in The Lord of the Rings to umbrellas. First, there is one of Bilbo’s mocking gifts:

“For Adelard Took, for his very own, from Bilbo; on an umbrella. Adelard had carried off many unlabeled ones”. (The Fellowship of the Ring, Book One, Chapter 1, “A Long-Expected Party”)

Then there are two to Lobelia Sackville-Baggins. The first is suggestive of her suspicious behavior at the near-auction of Bilbo’s property at the end of The Hobbit (you’ll remember that some spoons never reappeared):

“He [Bilbo] escorted her [Lobelia] firmly off the premises, after he had relieved her of several small (but rather valuable) articles that had somehow fallen inside her umbrella.” (The Fellowship of the Ring, Book One, Chapter 1, “A Long-Expected Party”)

The second reference is actually rather pathetic. Once “Sharkey” and his thugs take over the Shire, they evict Lobelia from Bag End and, because she resists, they drag her off to the Lockholes, as young Tom Cotton tells Merry and the others:

“She comes down the lane with her old umbrella…”

When told that “Sharkey” gave the order for her eviction (and the building of sheds at Bag End):

“ ‘I’ll give you Sharkey, you dirty thieving ruffians!’ says she, and ups with her umbrella and goes for the leader, near twice her size.” (The Return of the King, Book Six, Chapter 8, “The Scouring of the Shire”)

Here’s a little illustration of a defiant Lobelia by John Howe.

By the later 19^th century, men with umbrellas seem quite common—even to the point of providing material for social commentary in the public press—

But, in the 20^th century, we who love children’s literature see them in a completely different way, either as a mode of transportation

or as part of the origin of a favorite story, when CS Lewis, at 16, had a recurring image of “a Faun carrying an umbrella and parcels in a snowy wood” (from It All Began with/as a Picture). (We’ve seen the title cited both ways.)

But we want to end this posting not with literature, but with pure art. There are lots of paintings from the 18^th and 19^th centuries with umbrellas, but here is what may be our favorite, by Gustave Caillebotte (1848-1894). Although he is grouped with the Impressionists, this painting in particular shows the artist’s interest in the hard-edged world of early photography (“Un Jour: Paris sous la Pluie”—“A Day: Paris In the Rain”)

Stay dry, dear readers, and thanks, as ever for reading!

MTCIDC

Mathoms and Fathoms

18 Wednesday Jan 2017

Posted by lebedusya1 in Economics in Middle-earth, Imaginary History, J.R.R. Tolkien, Literary History, Research, Uncategorized

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Across the Doubtful Sea, alternate history, anachronisms, Anglo-Saxon, Bertil Thorvaldsen, cabinet of curiosities, Cicero, Elias Ashmole, Gaius Verres, Greeks, Hellenistic, hobbit measurement system, John Tradescant the Younger, Marquette University, mathom, Mathom-house, mathum, Muses, Oxford, Renaissance, Rochester, Romans, sculptor, Shire, Strong Museum of Play, The Lord of the Rings, Tolkien, Victorian Museum

Welcome, dear readers, as always.

A year or two ago, we were visiting the Strong Museum of Play in Rochester, New York, a wonderful place, filled with memorabilia of childhood, as well as up-to-date exhibits and generally just fun things to see and do. (Strong Museum website)

Museums, as public display areas, are rather recent in western history.

The name tells us that it was to be a place devoted to the inspirers of the arts, the ancient Greek Muses.

(This is not ancient, but a 19^th-century imitation by Bertil Thorvaldsen, 1770-1844, one of the early Romantic period’s most famous sculptors.)

Greeks—later ones (in the period called “Hellenistic”)—and the Romans collected artistic things, but they were private collections—although Cicero

in his orations attacking the corrupt ex-governor of Sicily, Gaius Verres, mentions that a predecessor had nobly allowed his art to be loaned out to decorate the public streets on festive occasions. (It is a horrible irony that Verres, who had fled Rome when it was clear that Cicero had demolished him and his reputation in his first speech, was eventually murdered in Massilia—present-day Marseilles–over a piece of sculpture.)

The first actual “museums” in modern times were Renaissance collections—often hodgepodge assemblies called things like “cabinet of curiosities”, but in England, by the 17^th century, John Tradescant the Younger (1608-1662)

had built upon his father’s collection, which was held in the family house south of the Thames (called “The Ark”).

At his death, that collection passed to Elias Ashmole (1617-1692)

—and there’s a really strange story about how this happened and the consequences, including the very suspicious death of Tradescant’s second wife, Hester.

Ashmole bequeathed it to his alma mater, Oxford, on the condition that an appropriate building be constructed for it. That structure was built, in 1678-83, and may have been the first public museum in western Europe.

There is, in fact, a museum in the Shire. In the Prologue to The Lord of the Rings, we are told of Bilbo that:

“…his coat of marvellous mail, the gift of the Dwarves from the Dragon-hoard, he lent to a museum, to the Michel Delving Mathom-house, in fact.”

(where Gandalf supposes it is “still gathering dust”—The Fellowship of the Ring, Book 2, Chapter 4, “A Journey in the Dark”). Its name and function are described in the Prologue:

“The Mathom-house it was called; for anything that Hobbits had no immediate use for, but were unwilling to throw away, they called a mathom.”

Such a description suggests something more like an old-fashioned Victorian museum,

or even a “cabinet of curiosities” like Ole Worm’s 17^th-century one.

We suspect that the Mathom-house is JRRT’s quiet joke on such older museums, which, even in his day, could be filled with dusty glass cases in which were a wide variety of objects, from fossils to rusty weapons found in the fields, all described on yellowing, hand-labeled cards. In the Hammond and Scull Companion, they suggest that the joke is even more complex, first quoting Tolkien “mathom is meant to recall ancient English mathm”, to which they add:

“Bosworth and Toller’s Anglo-Saxon Dictionary (1898) notes mathum ‘a precious or valuable thing (often refers to gifts)’. Thus Tolkien uses mathom ironically for things which are not treasured, only for where there was ‘no immediate use’ or which the Hobbits ‘were unwilling to throw away’.”

The Strong Museum, in contrast, is bright-colored and inviting, and, in a section dedicated to children’s authors, there is an entire display case devoted to JRRT, which included this. It’s a beautiful replica from the Marquette University Tolkien archive of a menu (the label gives the date “1937-1955”) on which JRRT has carefully written out the hobbit linear measurement system.

You can see that, unlike the rather abstract mechanism of the metric system, with its linear basis being a segment of the distance from the North Pole to the equator, Tolkien has used the Anglo-Saxon tradition, where the “foot” was actually originally based upon body parts, being divided into 4 palms or 12 thumbs (although there is another system based upon barley corns).

And, just to confirm this, to the right of his bold numbers, there are fainter numbers which indicate the English equivalents.

This system, as ingenious and carefully-worked out as it is, is never used, either in The Hobbit or in The Lord of the Rings. The measurements we can remember—this was done off the top of our heads—any reader who would like to supply more, please feel free!– actually being used are:

leagues (about 3 miles per league is pretty standard = 4.8km)
ells—30 make the coil of elven rope Sam takes from the boat in The Fellowship of the Ring, Book 2, Chapter 8, “Farewell to Lorien” (one ell = about 45 inches = 114 cm; 30 ells = about 112 feet = about 34 metres)
inches–Sam, in The Return of the King, Book 6, Chapter 4, “The Field of Cormallen”, comments that Merry and Pippin are “three inches taller than you ought to be” (3 inches = 7.6cm)

Why spend so much time and effort on something which never went anywhere farther than a menu card in an archive, then?

It’s possible, of course, that this was written in a moment of boredom: although we don’t actually know the occasion, we can imagine that the menu was for a formal dinner to which JRRT had been obliged to go and he improved upon a dull moment with a little Middle-earth fun. Then again, the dating of the card, “1937-1955” places it between the publication of The Hobbit and that of The Lord of the Rings: was this something worked up to be employed in the latter, but simply never needed—or was it, once produced, abandoned as too obscure and hence the use of the (potentially) more familiar leagues, ells, and inches? Or, again, was this simply a product of the almost-obsessive side of JRRT, where so much was so painstakingly created in fine detail? Here is another item from the Strong Museum which displays that side. It is a working-out of the phases of the moon for The Lord of the Rings (sorry it’s a little blurry—this was taken through plexiglass with an i-phone).

In an early posting, we once wrote about achieving authenticity in a fantasy novel. Our first, Across the Doubtful Sea, which was set in an alternate 18^th century, in France, in London, in South America, and in the South Pacific, required a great deal of research.

To prepare for it, we spent some time reading books on everything from 18^th-century navies to South Pacific exploration (and even posted a partial bibliography). Much of our research went into the finished book, but much never did. What we hoped, however, was that, by having so much background in our heads, that background would be reflected in our text. That meant, even if it were an alternate 18^th-century, there wouldn’t be glaring anachronisms, on the one hand, but, on the other, that we would give our work a “feel” for the period which would be convincing to our readers and so increase both their engagement and their enjoyment. We would like to think that JRRT, when scribbling hobbit measures on a menu card, had had the same goals.

Thanks, as always, for reading.

MTCIDC

We’ve had the crazy idea to build our own imaginary Mathom-house for the works of JRRT and we’re having fun thinking what visitors would see hung from the walls or lying in the cases. Readers: what would you like to see on display?

Ugluk Was Here

14 Wednesday Dec 2016

Posted by lebedusya1 in Artists and Illustrators, J.R.R. Tolkien, Language, Literary History, Military History

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Alan Lee, Alfred Waud, American Civil War, Angus McBride, Argonath, Belgium, Black Speech, cemeteries, Confederate, Egyptian monuments, First Virginia Cavalry, graffiti, Great War, Greek mercenaries, Greeks, Hildebrandt, John Howe, Journey to the Cross-roads, Kilroy, Kilroy was here, Literacy, Napoleon I, Orcs, Pompeii, quarry at Naours, Sauron, The Lord of the Rings, Tolkien, Union, Virginia, World War I, World War II

Welcome, dear readers, as always.

One of our reasons for holding Tolkien’s work in such high esteem is that it’s so rich: practicing Sortes Tolkienses (see our earlier posting on this), we find innumerable subjects to write about.

In this posting, our eye was caught by this:

“The brief glow feel upon a huge sitting figure, still and solemn as the great stone kings of Argonath. The years had gnawed it, and violent hands had maimed it. Its head was gone, and in its place was set in mockery a round rough-hewn stone, rudely painted by savage hands in the likeness of a grinning face with one large red eye in the midst of its forehead. Upon its knees and mighty chair, and all about the pedestal, were idle scrawls mixed with the foul symbols that the maggot-folk of Mordor used.” (The Two Towers, Book 4, Chapter 7, “Journey to the Cross-roads”)

We had the feeling that we’d seen a statue something like this before—and we were curious whether JRRT had, too, and with a little mental rooting-around, we found this:

It’s Egyptian (13^th century BC), and has a head, but, not only is it monumental, and seated, but it has lots of “idle scrawls” on the bases and lower parts of its legs.

What’s particularly interesting to us is that one piece of the graffiti is actually from some Greek mercenaries c. 600bc

As long as there has been a certain level of literacy, of course, there has been graffiti. The walls of ancient Pompeii (sealed in by the eruption of 79AD) are loaded with everything from election posters to the admiration of gladiators to personal insults.

There’s so much, in fact, that this is our favorite:

A translation of this might be: “I wonder/am in awe, wall, that, you, who are holding up so much boring writing, haven’t fallen down!”

Soldiers, in particular, seem prone to leaving messages behind—beginning with those 7^th-c Greeks, but continuing throughout the centuries. When Napoleon I led an expedition to Egypt in 1798,

his soldiers left their mark in more ways than one upon the landscape.

Recently discovered in a house in Virginia was a large collection of inscriptions from the soldiers, Union and Confederate, of the American Civil War.

Graffiti House Wall and Chair.jpg Alfred R. Waudfirstva.jpg

(An irresistible footnote: the picture you see of the Confederate cavalry—actually the 1^st Virginia—was made by one of the greatest Civil War artists, Alfred Waud (pronounced “woad”). He had been briefly detained by this unit and took the opportunity to sketch them from life. His sketch—with his notes—then went to his publisher in New York, who had a group of engravers ready to turn his sketch into a finished—and publishable—picture. 1st-virginia-cavalry-halted-based-on-sketch-by-waud-harpers-sept-27-1862.jpg

For more on the process by which a sketch becomes a magazine illustration, see this link.)

Another recent discovery was a mass of inscriptions (something like 2000 of them) in an abandoned quarry at Naours, in northern France.

6XYh68h5xHSK2-3026250-In_this_image_made_on_Feb_20_2015_showing_names_engraved_on_the_-a-32_1428320205858.jpg

These date from the Great War (World War I) and, in a sad way, parallel the epitaphs on the seemingly-endless graves in the seemingly endless military cemeteries in the same region and in southern Belgium.

Tyne Cot 3.jpg

And World War II brought us Kilroy, of the famous (and ubiquitous) “Kilroy was here”.

Engraving-of-Kilroy-on-the-WWII-Memorial-in-Washington-DC.jpg

American prankster soldiers doodled this everywhere they went.

We have written previously about literacy in Middle-earth: not uncommon among hobbits, it would seem, but much less so among the other peoples. As for orcs, be they Hildebrandt

Mcbride,

Howe

John Howe - Merry et Pippin prisonniers des orcs.jpg

Or Lee,

Alan Lee - Orcs (1).jpg

although the Black Speech was created for them and Sauron’s other creatures, we have no evidence (except for the Ring inscription) of any use of it as a writing tool by any of them.

Which leaves us free to imagine just what those “idle scrawls” might read like. How about:

LUGDUSH SMELLS LIKE MAN FLESH!

LAGDUF + MUZGASH = CLUELESS AND SHIRTLESS!

GORBAG LOVES SHELOB

SHAGRAT IS A SNAGA!

And, of course:

UGLUK WAS HERE

Thanks for reading! (And why not submit your own graffiti? We’d be glad to add them to our list!)

MTCIDC

And Whither Then?

25 Wednesday Nov 2015

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

≈ 1 Comment

Tags

Adrien Guignet, Aeneid, art, bibliomancy, Bilbo, Birth of Venus, Bouguereau, chimp painting, Chinese, critics, Cumae, Delphi, Etruscans, Frodo, future, Genesis, Greeks, Homer, Impressionism, It's a dangerous business going out your door, Joseph, Kansas City Royals, Monet, New York Mets, Oedipus, plastrons, prophetic, prophetic books, Pythia, Romans, Scapula, Sibyls, Sortes Tolkienses, Sortes Vergilianae, the Bible, The Lord of the Rings, The New Testament, Tolkien, Vergil, World Series, Zhang Dynasty

“It’s a dangerous business, Frodo, going out your front door. You step onto the Road, and if you don’t keep your feet, there’s no knowing where you might be swept off to.” (The Fellowship of the Ring, Book 1, Chapter 3)

Dear Readers,

Welcome, as always. In this posting, we want to propose an aid for that dangerous business to which Frodo is referring when he quotes Bilbo.

The desire to know what will happen next makes for good novel readers—and writers—but it’s also an ancient human desire.

The Old Testament gives us a pharaoh with dreams, which Joseph interprets (Genesis 41-44) and which provides us with this splendid picture by Adrien Guignet (1816-1854).

(This is an example of a whole world of painting which was devalued and declared stuffy and old-fashioned and pompous once Impressionism—which was originally mocked as just that, “impressions” rather than paintings—gained a foothold among art-buyers and the more progressive art critics. To us, although it may not have the wonderful fragmentations and color-freshness of those later painters, such older works have great importance historically—it’s the yin to the Impressionists’ yang, after all—and the over-the-top quality of some things—like this “Birth of Venus” by Bouguereau—1825-1905—has, we think, its own loopy charm.

You see what we mean about yin/yang, however, when we compare it with this Monet, painted in the same year—1879. If you were brought up on academic painters like Bouguereau, Monet’s work must have looked like chimp paintings!

)

The Chinese of the Zhang Dynasty (1500-1000BC) used turtle plastrons and cow shoulder blades to consult about the future.

The Greeks had a number of prophetic sites, like Delphi, with its Pythia.

And the Romans had several methods, beginning with what they inherited from their big brothers to the north, the Etruscans.

And, yes, this is a sheep’s liver, done in bronze. What does it do? Lots of discussion about that! It appears to have gods and perhaps constellations, or at least the sky, involved. (For more and some useful references, google “liver of Piacenza”)

The Romans consulted the insides of selected animals

and the flying patterns of birds

although this could lead to the occasional argument

as well as their own counterpart to people like the Pythia at Delphi, the Sibyls. One Sibyl, who was reputed to live at Cumae, even had a collection of prophetic books which talked about the future.

Later Romans also consulted a particular book, Vergil’s Aeneid, the idea being that you would open the book (a scroll, early on, a book—a codex—in later imperial times), close your eyes, run your finger along the lines and stop—and the line your finger was on would tell you something about the future. This is a form of bibliomancy, or telling the future by using a book. Ancients might choose Homer, or, in this case, Vergil (the Aeneid) or, for the Judeo-Christian tradition, the Bible. If you use Vergil, the practice is called Sortes Vergilianae (“Vergilian lots”—that is to say, not building sites—although one could build an interpretation upon one—but things used to determine the fate of something).

Today, we, as Tolkien fans, propose to add another text, suggesting Sortes Tolkienses (SOR-tes tol-kee-EN-ses). Pick up your copy of The Lord of the Rings, and ask it a question. Then close your eyes, open the book (make sure that it is rightsideup before you do this—although perhaps upsidedown would provide a greater-yet feel of randomness), run your index finger down the page, stop, open eyes, and read.

For our first try, we asked it who would win this year’s World Series, the New York Mets or the Kansas City Royals.

Hmm. Page 351 of the 2004 HarperCollins edition.

“…Frodo felt that he was in a timeless land that did not fade or change or fall into forgetfulness.”

Well, this is the 111^th World Series—that would certainly suggest a kind of timelessness, we supposed. Then there was that business about not fading or changing—which team had won the Series last? A quick flick through statistics gave us the Royals in 1985 and the Mets in 1986. Okay. Does that mean that, since the Mets won more recently, that wouldn’t change?

Should we try again? Influenced by the rash Oedipus, asking the Pythia only one question and not pausing for clarification, we decided that it meant the Mets.

But then the Royals won.

So, we leave it to you, dear readers. You consult the Sortes Tolkienses—just make sure that the course of your life—or your team—doesn’t depend upon it!

Thanks, as always, for reading.

MTCIDC

There is a very entertaining experiment with the more established Sortes Vergilianae to be found by googling timesonline.typepad.com/dons_life/2012/03/sortes-virgilianae.html—an essay by the ever-lively Mary Beard.

Seeing the Elephant– Oliphaunt

30 Wednesday Sep 2015

Posted by lebedusya1 in Films and Music, Heroes, J.R.R. Tolkien, Military History, Military History of Middle-earth

≈ 2 Comments

Tags

Adventure, Alps, ATAT, Elephants, Greeks, Hannibal, Hoth, Mammoth, Mumak of Harad, Napoleon, Oliphaunt, Peter Jackson, Pyrrhus of Epirus, Romans, Sam Gamgee, Star Wars, The Lord of the Rings, Tolkien, war

Grey as a mouse,
Big as a house,
Nose like a snake,
I make the earth shake,
As I tramp through the grass;
Trees crack as I pass.
With horns in my mouth
I walk in the South,
Flapping big ears.
Beyond count of years
I stump round and round,
Never lie on the ground,
Not even to die.
Oliphaunt am I,
Biggest of all,
Huge, old, and tall.
If ever you’d met me
You wouldn’t forget me.
If you never do,
You won’t think I’m true;
But old Oliphaunt am I,
And I never lie.

(“The Black Gate is Closed”, LOTR 646)

Dear Readers,

Welcome, as always.

Sam dearly wants to see an oliphaunt– and he will get his chance. Were he able to see the third part of Peter Jackson’s The Lord of the Rings, he would see many more than one.

Sam does see one, however:

To his astonishment and terror, and lasting delight, Sam saw a vast shape crash out of the trees and come careering down the slope. Big as a house, much bigger than a house, it looked to him, a grey-clad moving hill” (“Of Herbs and Stewed Rabbit”, LOTR 661).

Here’s how the film shows two of them:

These are, of course, based upon real war elephants.

The west– our west– first saw such elephants in the 280s BC, in the army which Pyrrhus of Epirus brought from Greece to fight the Romans.

Such elephants were thought to be useful against great blocks of infantry.

They could be used like tanks to knock holes in the formations.

To most people, the most familiar images, however, would be from Hannibal’s invasion of Italy in 218 BC.

And, most famous of all, is his taking of the elephants across the Alps.

In fact, this did not end well for the elephants. Ancient accounts suggest that out of forty elephants, only one survived.

Crossing the Alps reminded us of Napoleon doing this in 1800. Here’s the heroic version:

And this is what really happened (a little like Hannibal’s elephants):

JRRT says of the oliphaunt Sam saw that “…the Mûmak of Harad was indeed a beast of vast bulk, and the like of him does not walk now in Middle-earth” (“Of Herbs and Stewed Rabbit”, LOTR 661).

It’s unclear what he means by this, except perhaps that an oliphaunt was more like a mammoth

Even so, we can only contrast an ancient war elephant (reconstructed)

with those in the film

and which reminded us strongly of ATATs from the assault upon Hoth,

and think how disappointed Sam would be in what he would see in our world versus his!

Thanks, as always, for reading!

MTCIDC

It Will Have To Be Paid For!

12 Wednesday Aug 2015

Posted by lebedusya1 in Economics in Middle-earth, J.R.R. Tolkien, Maps

≈ Leave a comment

Tags

Asia Minor, Bilbo, Bronze, Chinese, Coinage, Currency, Deagol, Egyptians, Germanic, Gondor, Greeks, Isengard, Italy, Middle-earth, Moria, Pennies, Rohan, Roman Coins, Roman Roads, Romans, Saruman, Shire, Silver, Smeagol, Sumerians, Theodric, Tolkien, Trade, Treasure

Dear Readers,

Welcome, as always!

We recently wrote about Saruman and his pipeweed trade along the North-South and Great East Roads, and concluded that those roads reminded us of Roman Roads. Looking at road networks from both Rome and Middle-earth, we see both as just that, networks, lines of communication which travel to and from central points.

The roads of Middle-earth don’t appear to be so elaborately constructed and paved, of course, but then, at least for many centuries before The Lord of the Rings, there had been no central authority to maintain the system.

Although the idea of a Roman road—especially one that is incomplete or ruinous–

gives us a similar image.

But there’s still something missing—Saruman has roads and connections, but how would he have paid for the pipeweed? He could have used a barter system, although that would mean understanding what it would be that he might use—raw material from the mountains? Some sort of manufactured goods made at Isengard? This could certainly be so, if we’re thinking of Middle-earth as a place set in pre-currency times, such as the Sumerians and the Egyptians, who managed their extensive trade just fine without a single coin.

And we could just leave it at that, but then there’s a clue in the first chapter of The Fellowship of the Ring which suggests that the actual commercial system is based upon currency.

“When the old man, helped by Bilbo and some dwarves, had finished unloading, Bilbo gave a few pennies away…” LOTR 25

Bilbo is rumored to have treasure hidden away in his hobbit-hole, with much speculation from all,

“’There’s a tidy bit of money tucked away up there, I hear tell,’ said a stranger… ‘All the top of your hill is full of tunnels packed with chests of gold and silver…’” LOTR 23

And the Shire isn’t the only place where pennies are used—when Sam wants to purchase Bill the pony in Bree,

“Bill Ferny’s price was twelve silver pennies; and that was indeed at least three times the pony’s value in those parts.” LOTR 175

This indicates a standard value based upon that currency, which one assumes was universal (with a tone in the text which implies that everyone might share that opinion), and old enough that it was the accepted modus for buying and selling. As Tolkien himself once wrote:

“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.

Thus, although he was clearly aware of such economic transactions, he didn’t need them for a plot and Merry and Pippin’s food and drink–and smoke–are simply there–with the implication that Saruman’s reach is longer than anyone has assumed.

In fact, there are very few scenes where money is needed at all—the Prancing Pony is the only inn they come across on the road, and the Fellowship otherwise camps out until they are taken in at Lorien, Edoras, and Gondor, and a guest/host relationship becomes a major part of the story. We’ve actually even seen this sort of thing near the very beginning of the story, when Frodo becomes Elf-friend to Gildor, and is awarded provisions (and a hearty breakfast) for their journey.

We have only a little knowledge of the commercial world of Middle Earth, as you can see, and no description of “pennies”, except that some are silver. What might they have looked like? In our earlier essays, we’ve used parallels from the history of our earth, just as JRRT might used road systems which could easily have been influenced by the Roman roads which once connected so much of Britain, to build the roads in Middle-earth. Some of those Roman roads, even in his time, were still visible–some even still used (although usually paved over).

Using our parallel method, we turn to Roman coinage.

We’re dealing with silver coinage in northwest Middle-earth, where Saruman’s imports come from, and if we’re thinking about Rome, we’d be looking at a time where coinage had already existed. We have no idea when coins were first issued in Middle Earth–considering how complexly organized the North and South Kingdoms had been for many centuries, we would imagine that a thousand years before the events of The Lord of the Rings probably wouldn’t be too soon. We have a small piece of evidence from some five hundred years before, when Deagol says to Smeagol:

“’I don’t care,’ said Déagol, ‘I have given you a present already, more than I could afford.’” LOTR, 52

In Rome, silver coinage was introduced in 269 BC, courtesy of the Greeks, after the Romans had been using bronze.

Coins originated in Asia Minor in the 6^th c. BC and quickly caught on, being a convenient and highly portable way of transporting wealth—it was much easier to carry and design to designate between currencies, and the Chinese even began to manufacture coins which could be strung together.

In Middle-earth, this would make it easier to trade beyond the borders of a local market, or even the Shire–and would certainly have been accepted at The Prancing Pony.

All of this leads, however, to Questions for Further Study, as textbooks often say. Currency needs backing—the Roman republic and then the empire backed Roman coins. What backed those pennies in the Shire and beyond?Imagine that, in Middle-earth, the major legitimate government was Gondor—would these pennies have been originally Gondor-issued? If so, perhaps just what happened to Roman currency in late imperial times might have happened in Middle-earth—as Rome began to fall apart, semi-independent governments began to issue coins on their own, such as Theodric, the Germanic ruler of Northeastern Italy:

Visually, they remind us–and they were certainly intended to–of imperial coins, with their images of Roman emperors. Theodoric, even with his unusual hairstyle, meant to be seen as a new ruler for an old Rome. Can we imagine dwarf coins, perhaps issued from the Moria mint? And, when we remember that Mordor has tried to acquire horses from Rohan, what would Mordorian currency have looked like? And, returning to Saruman for a final time—if he paid for pipeweed in coins, did they bear a white hand?

Thanks, as ever, for reading,

MTCIDC,

doubtfulsea

~ adventure romance fantasy

Tag Archives: Greeks

Unhealing

Small Talk

Mirror Image

Throwing Shade

Mathoms and Fathoms

Ugluk Was Here

And Whither Then?

Seeing the Elephant– Oliphaunt

It Will Have To Be Paid For!