Metatextual

16 Wednesday Oct 2019

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

Tags

Beowulf, Game of Thrones, Great War, Great War Posters, Metatextual, Propaganda Posters, Samwise Gamgee, Story, The Lord of the Rings, Tolkien, trench warfare, Writing, WWI

Welcome, dear readers, as always—and don’t be weirded-out by the hyperliterary title. We’ve been thinking about an odd moment in The Lord of the Rings, a moment when two of the main characters seem to possess the ability, at least for that moment, to step away from the story, and to see themselves as characters, which is one way in which metatextuality, meaning “outside the text”, works. (For a useful definition, see this LINK.)

It’s a passage in The Two Towers, Book Four, Chapter 8, “The Stairs of Cirith Ungol”. Sam and Frodo are pausing before Gollum leads them through a passageway which will bring them into Mordor. They have a meal, then talk about where they’re about to go and Sam says:

“…And we shouldn’t be here at all, if we’d known more about it before we started. But I suppose it’s often that way. The brave things in the old tales and songs, Mr. Frodo: adventures, as I used to call them. I used to think that they were things the wonderful folk of the stories went out and looked for, because they wanted them, because they were exciting and life was a bit dull, a kind of sport, as you might say.”

Because Tolkien was writing this after the Great War, we might imagine that, at one level, he’s reflecting upon the war fever which captured Great Britain in the early days of the conflict, with its recruiting posters and popular art depictions like these—

and its masses of volunteers crowding recruitment offices.

This was all before the grim reality of trench warfare

and casualties beyond anyone’s pre-war comprehension

dampened that early enthusiasm, leading to a realistic cynicism mostly quietly expressed,

although soldiers could sometimes express their opinion of the war vocally—see this LINK for some of that vocalizing.

What Sam says next seems to agree with this:

“But that’s not the way of it with the tales that really mattered, or the ones that stay in the mind. Folk seem to have been just landed in them, usually—their paths were laid that way, as you put it.”

So, “adventures” now, to Sam, are no longer “a kind of sport” which “wonderful folk” seek out, but rather something which just happens to people—in fact, people like Sam and Frodo. And, just like Sam and Frodo, “…I expect they had lots of chances, like us, of turning back, only they didn’t.”

The consequences of rejecting those chances are obvious: “And if they had, we shouldn’t know, because they’d have been forgotten. We hear about those as just went on…”

And Sam’s sense of the consequences of “just going on” is very realistic: “—and not all to a good end, mind you; at least not to what folk inside a story and not outside it call a good end. You know, coming home, and finding things all right, though not quite the same—like old Mr. Bilbo. But those aren’t always the best tales to hear, though they may be the best tales to get landed in!”

So far, then, we might see this as the clear thinking of someone who believed in those 1914 posters and came to learn otherwise. Sam continues, however, and here’s where that metatextuality comes in:

“I wonder what sort of tale we’ve fallen into?”

We know that Sam has long been fascinated by tales of elves and dragons. As Gaffer Gamgee says:

“Crazy about stories of the old days, he is, and he listens to all of Mr. Bilbo’s tales. Mr. Bilbo has learned him his letters…” (The Fellowship of the Ring, Book One, Chapter 1, “A Long-Expected Party”)

The Gaffer’s last remark suggests that not only has Sam heard tales, but he may even have read them. We think that it should be no surprise, then, that, when put into a situation far beyond the usual, Sam might believe that it’s not just daily life, but, in fact, a “tale”. And so he asks, “…what sort…?”

To which Frodo replies:

“I wonder…But I don’t know. And that’s the way of a real tale. Take any one that you’re fond of. You may know, or guess, what kind of tale it is, happy-ending or sad-ending, but the people in it don’t know. And you don’t want them to.”

In Sam and Frodo’s case, they clearly don’t and can’t know, but, although they don’t know their fate (although we think that Frodo has an idea, saying “Our part will end later—or sooner.”), they both believe that they are in a tale, as Sam says:

“Still I wonder if we shall ever be put into songs or tales. We’re in one, of course; but I mean put into words, you know, told by the fireside, or read out of a great big book with red and black letters, years and years afterwards.”

This is ironic, of course, as we know that this very story is drawn as Tolkien-as-editor says in the Prologue to The Lord of the Rings, from The Red Book of Westmarch (see “Note on the Shire Records”), a volume jointly written by Bilbo and Frodo and perhaps completed by Sam himself (see The Return of the King, Book Six, Chapter 9, “The Grey Havens”).

There is also, to our minds, as we said, something odd about this view of themselves and their situation. In general, characters in epic stories—just as Frodo says—are unaware that they are in them. Achilles never turns to Patroclus in the Iliad and asks, “I wonder how this epic will end?” nor does Beowulf spend time discussing just what sort of tale he and Wiglaf have gotten themselves into. (You can see a touch of metatextuality in the Game of Thrones series, however, when one of its evilest characters, Ramsay Bolton, can say, “If you think this has a happy ending, you haven’t been paying attention.”)

Frodo takes the idea of their being characters one step farther when he then suggests indirectly that their story is actually in the hands of its readers:

“…We’re going on a bit too fast. You and I, Sam, are still stuck in the worst places of the story, and it is all too likely that some will say at this point: ‘Shut the book now, dad; we don’t want to read any more.’ “

As in his earlier remark, that “Our part will end later—or sooner”, we see that Frodo imagines that they’re already in such a bad place that a young audience will want to stop the story.

This then leads us to a question as odd to us as their view of themselves as already-fictional characters in a tale: if dad listens and agrees, closing the book, what will happen to Frodo and Sam then?

Thanks, as ever, for reading and

MTCIDC

First Make a Map

16 Wednesday May 2018

Posted by Ollamh in Artists and Illustrators, J.R.R. Tolkien, Literary History, Maps, Narrative Methods

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Tags

Braemar, Cherna, geography, Lloyd Osbourne, Maps, plot, Robert Louis Stevenson, Story, The Idler, The Lord of the Rings, Tolkien, topography, Treasure Island, Young Folks Magazine

As always, welcome, dear readers.

We have just said goodbye to an old friend, E, who stayed all too briefly with us on his way to and from a conference. E, like us, is a big fan of maps and we had a lot of conversation on the topographical charting of Middle-earth, particularly as seen in The Lord of the Rings.

A map forms the basis of the plot of The Hobbit, of course.

And the need for an accurate depiction of (fictional) geography haunted its author as he expanded his story, as he says in a letter to Rayner Unwin, 11 April, 1953:

“Maps are worrying me. One at least (which would then have to be rather large) is absolutely essential. I think three are needed: 1. Of the Shire; 2. Of Gondor; and 3. A general small-scale map of the whole field of action. They exist, of course; though not in any form fit for reproduction—for of course in such a story one cannot make a map for the narrative, but must first make a map and make the narrative agree.” (Letters, 168)

(If you would like to see an interesting selection of Tolkien maps, here’s a LINK to the Tolkien Estate website, which has a number of them, including the first map of the Shire.)

The idea of making a map, rather than a story, first reminded us of an earlier author, who once said much the same thing.

In the summer of 1881, Robert Louis Stevenson

was on an extended tour of central and eastern Scotland with his parents, his wife, and his stepson, Lloyd Osbourne.

From early August to late September, they stayed in Braemar

in this cottage.

Then the weather intervened:

“There it blew a good deal and rained in a proportion…and I must consent to pass a good deal of my time between four walls…There was a schoolboy [his stepson, Lloyd]…home from the holidays…He had no thought of literature; it was the art of Raphael that received his fleeing suffrages; and with the aid of pen and ink and a shilling box of water colours, he had soon turned one of the rooms into a picture gallery. My more immediate duty towards the gallery was to be showman; but I would sometimes unbend a little, join the artist (so to speak) at the easel, and pass the afternoon with him in a generous emulation, making coloured drawings. On one of these occasions, I made the map of an island; it was elaborately and (I thought) beautifully coloured; the shape of it took my fancy beyond expression; it contained harbours that pleased me like sonnets; and with the unconsciousness of the predestined, I ticketed my performance ‘Treasure Island’.” (RL Stevenson, “My First Book: ‘Treasure Island’”, The Idler, August, 1894)

In fact, as Stevenson writes earlier in this essay, it was not, in fact, his first book, or even his first novel, but it was his first published novel. After its inspired beginning as a map, it first saw publication not as a novel, but as a serial in 17 installments in a magazine called Young Folks, from 1 Oct, 1881 to 28 Jan, 1882, under a pen name, “Captain George North”. Its first appearance as a novel was in November, 1883, with the title, Treasure Island, or, The Mutiny of the Hispaniola.

This has produced many subsequent republications over the years, our favorite being the 1911 edition,

with its wonderful, atmospheric illustrations by NC Wyeth.

But what about the map which started it all?

“But the adventures of Treasure Island are not yet quite at an end. I had written it up to the map. The map was the chief part of my plot. For instance, I had called an islet ‘Skeleton Island,’ not knowing what I meant, seeking only for the immediate picturesque, and it was to justify this name that I broke into the gallery of Mr. Poe and stole Flint’s pointer [a sprawled skeleton, if you don’t know the book]. And in the same way, it was because I had made two harbours that the Hispaniola was sent on her wanderings with Israel Hands. The time came when it was decided to republish [that is, from magazine to book form], and I sent in my manuscript, and the map along with it, to Messrs. Cassell. The proofs came, they were corrected, but I heard nothing of the map. I wrote and asked; was told it had never been received, and sat aghast. It is one thing to draw a map at random, set a scale in one corner of it at a venture, and write up a story to the measurements. It is quite another to have to examine a whole book, make an inventory of all the allusions contained in it, and with a pair of compasses, painfully design a map to suit the date. I did it; and the map was drawn again in my father’s office, with embellishments of blowing whales and sailing ships, and my father himself brought into service a knack he had of various writing, and elaborately FORGED the signature of Captain Flint, and the sailing directions of Billy Bones. But somehow it was never Treasure Island to me.”

So here is that second version.

From his experience, Stevenson drew the same conclusion as JRRT would nearly 60 years later:

“I have said the map was the most of the plot. I might almost say it was the whole…It is, perhaps, not often that a map figures so largely in a tale, yet it is always important. The author must know his countryside, whether real or imaginary, like his hand; the distances, the points of the compass, the place of the sun’s rising, the behavior of the moon, should all be beyond cavil…But it is my contention—my superstition, if you like—that who is faithful to his map, and consults it, and draws from it his inspiration, daily and hourly, gains positive support, and not mere negative immunity from accident. The tale has a root there; it grows in that soil; it has a spine of its own behind the words. Better if the country be real, and he has walked every foot of it and knows every milestone. But even with imaginary places, he will do well in the beginning to provide a map; as he studies it, relations will appear that he had not thought upon; he will discover obvious, though unsuspected, short-cuts and footprints for his messengers; and even when a map is not all the plot, as it was in Treasure Island, it will be found to be a mine of suggestion.”

(If you would like to read this little essay in full—and we recommend it—here’s a LINK.)

We will end here as, inspired, we’re off to redo the map for our imaginary medieval Russia, Cherna.

MTCIDC

Strange as News from Bree

03 Wednesday Feb 2016

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

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acta, Barad-Dur, Barliman Butterbur, Bree, Bronte, copyists, Dwarves, English coaching inn, Forum Romanum, Frodo Baggins, Gandalf, Gondor, Gutenberg, Haworth, Johann Carolus, Literacy, manuscripts, Medieval, Minas Tirith, Orality, Peter Jackson, pre-print, press, printing press, Romans, royal archives, Sauron, scriptoria, Story, The Lord of the Rings, The Prancing Pony, The Red Book of Westmarch, The Shire, Tolkien, War of the Ring, word-of-mouth, Yorkshire

Welcome, dear readers, as always.

After the last couple of postings, full of war, this is a rather peaceful one. We want to put forward a scheme for a larger project, all about orality versus literacy in Middle Earth, of which this is one small step, our initial question for the project being, “What is written and how and what is only spoken and remembered?”

Early in Chapter 9 of The Fellowship of the Ring (“At the Sign of the Prancing Pony”), we encounter this passage:

“For Bree stood at an old meeting of ways; another ancient road crossed the East Road just outside the dike at the western end of the village, and in former days Men and other folk of various sorts had travelled much on it. Strange as News from Bree was still a saying in the East Farthing, descending from those days, when news from North, South, and East could be heard in the inn, and when the Shire-hobbits used to go more often to hear it.”

Bree, of course, is the little town to which Frodo and his companions travel once they have gotten free of the Barrow Downs.

The little town is described as being surrounded by a dike—a wide ditch, the inner side topped with a thick hedge—perhaps something like this—

And consisting of “some hundred stone houses of the Big Folk, mostly above the Road…”. Without knowing the kind of stone, we have imagined it as looking rather like Haworth, in Yorkshire, the home of the Bronte family (without the modern touristy stuff, of course).

(And we note, by the way, that its depiction in the Jackson films doesn’t appear to reflect JRRT’s description that the houses were made of stone: rather, it appears to be filled with half-timbered, plaster and lath constructions.)

Here, the Hobbits stay at the Prancing Pony.

Tolkien describes it as

“a meeting place for the idle, talkative, and inquisitive among the inhabitants, large and small…”

To our minds, it probably looked like one of those very old English coaching inns.

And we begin our research inside.

Before we do, let’s spend a moment thinking about that word “news”, as in “Strange as news from Bree”.

In pre-print days, for most people in most places, information about events was circulated only by word-of-mouth. There were a few exceptions: the government in Rome produced hand-written circulars, called acta which were put up in the Forum Romanum from the middle of the last century BC through to the 3^rd century AD. These would obviously have had a very limited circulation, however, and we can imagine that the contents would still have been passed on mouth-to-mouth for most people in Rome.

To gain greater circulation really demanded print. Although Gutenberg produced the first press and movable lead type by 1440,

the earliest surviving printed newspaper known at present dates from 1609, produced in Germany. (It appears that the publisher, Johann Carolus, had actually begun printing, rather than hand-copying, in 1605.)

As far as we can tell, true to the general image of Middle Earth as a medieval world, printing presses have yet to appear (unless Sauron is producing very limited editions at the Barad-dur Press and circulation consists of exactly one copy). This means that we are still in the preprint world of hand-copying, when it comes to documents. In the western European world, on which places like Gondor are modeled, this means scriptoria—copy centers—mainly in monasteries and in royal courts where the copyists had probably been trained in monastic scriptoria.

Because there are no religious foundations or even schools of any sort mentioned in Middle Earth, we don’t know how or where documents were written or copied or even how and where anyone learned to read and write (except Sam, who was taught his letters by Frodo), but literacy turns up all over the place, from the Red Book of Westmarch to the runes of the dwarves to the writings Gandalf says he searched through in the archives of Minas Tirith.

All of this is, in a sense, commemorative—it’s history, really, whether a dwarvish map or tomb inscription, or an account of the War of the Ring. What about other things, however—word of daily events, or even entertainment forms, like songs and poems, things which may some day become part of history but, at the present, seem much more ephemeral? That’s what we’ve come to Bree to find out—and we’re quickly helped in our investigation by the host of the Prancing Pony, Barliman Butterbur, who says to Frodo and the others:

“ ‘I don’t know whether you would care to join the company…Perhaps you would rather go to your beds. Still the company would be very pleased to welcome you, if you had a mind. We don’t get Outsiders—travelers from the Shire, I should say, begging your pardon—often; and we like to hear a bit of news, or any story or song you may have in mind…’ “

And there’s that emphasis on the oral: “we like to hear”. You, readers, have a world of electronic devices to turn to for “a bit of news, or any story or song”, as well as, in the case of news, actual newspapers, not to mention bookstores, libraries, and the wonderful resources of Gutenberg and the Internet Archive. None of that in any form is available to carry or preserve information in Middle Earth. What books there are—and they are manuscripts, remember, things which look like this—

or, if you are rich, this—

are either in royal archives, as in the case of those which Gandalf consults in Minas Tirith, or in the hands of families, as is the fate of The Red Book of Westmarch and other such items in the Shire. And so people are, on the one hand, eager for news and entertainment, but, on the other, forced either to make it for themselves or to wait for willing strangers to add to their meager store.

It’s natural, then, that “As soon as the Shire-hobbits entered, there was a chorus of welcome from the Bree-landers.” The first local reaction to Frodo’s attempts to create an explanation for why he and his companions are traveling is also natural:

“He gave out that he was interested in history and geography (at which there was much wagging of heads, although neither of these words were [sic] much used in the Bree-dialect). He said he was thinking of writing a book (at which there was silent astonishment), and that he and his friends wanted to collect information about hobbits living outside the Shire, especially in the eastern lands.”

In the nearly-oral world of Bree (there must be some literacy—the Prancing Pony has a sign with an inscription and Barliman seems to know what a letter is), the next reaction is also natural:

“At this a chorus of voices broke out. If Frodo had really wanted to write a book, and had had many ears, he would have learned enough for several chapters in a few minutes. And if that was not enough, he was given a whole list of names, beginning with ‘Old Barliman here’, to whom he could go for further information.”

These would all be so-called “oral informants”—not one mention of manuscripts or documents to suggest that information is conveyed and recorded in writing—and so the Breelanders’ third and final reaction is also natural:

“But after a time, as Frodo did not show any sign of writing a book on the spot, the hobbits returned to their questions about doings in the Shire.”

It’s obvious then, that books, like the words “history” and “geography”, are almost alien to these people and so their interest is in the spoken—or sung—word, which is why, when Frodo breaks into Bilbo’s “There is an inn…” to distract the audience from Pippin’s indiscreet recounting of the birthday party, his stratagem almost works—until he overdoes it and—

But even in the aftermath, although it leads to more trouble for Frodo and his companions, Butterbur can imagine that, in time, that surprising event, like all of the others in this near-oral world, will subside into word-of-mouth.

“He reckoned, very probably, that his house would be full again on many future nights, until the present mystery had been thoroughly discussed.”

And then it would become just another piece of strange news from Bree.

Thanks, as always, for reading.

MTCIDC

Mirror, Mirror

09 Wednesday Dec 2015

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

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

Dear Readers,

Welcome, as always.

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

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

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

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

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

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

She monitored her position by means of that mirror:

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

Little mirror, little mirror, on the wall,

Who is the most beautiful in the whole land?

The mirror answered thus:

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

Franz_Jüttner_Schneewittchen_1.jpg

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

But then comes the day when the answer is:

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

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

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

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

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

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

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

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

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

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

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

The_Last_of_the_Spirits-John_Leech,_1843.jpg

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

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

And yet, as Galadriel says,

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

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

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

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

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

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

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

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

This is especially true in that:

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

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

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

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

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

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

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

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

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

What Gandalf is responding to is:

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

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

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

What do you think, dear readers?

Thanks, as always, for reading.

MTCIDC

Of Boats and Boromir

18 Wednesday Nov 2015

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

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Abbotsford, Anduin, Aragorn, boat, Boromir, burial, Camelot, Edoras, Eglinton Tournament, Falls of Rauros, Gimli, Gondor, Gyeongju, Henryk Siemiradski, Hero-Worship and the Heroic in History, Horace Walpole, Ibn Fadlan, Ibn Fadlan and the Rusiyyah, Idylls of the King, Ivanhoe, Journal of Islamic and Arabic Studies, King Arthur, Korea, Legolas, medievalism, neo-medievalist, On Heroes, poetry, pre-Romantics, Prose Edda, Pugin, Rohan, Romanticism, Ship burial, Silla, Sir Frank Dicksee, Sir Lancelot, Sir Walter Scott, Snorri Sturluson, Snorro, St. George's chapel, Story, Strawberry Hill, Sutton Hoo, Tennyson, The Departure of Boromir, The Hero as Divinity. Odin. Paganism: Scandinavian Mythology, The Lady of Shalott, The Lord of the Rings, The Vikings (1958), Thomas Carlyle, Tolkien, vaults, Victorian, viking burial, vikings, Westminster, Windsor

Dear Reader,

Welcome, as always.

In this posting, we want to take something we mentioned in our last about Tolkien having read Tennyson. This is our guess—but in the late Victorian world into which JRRT was born, he must have been inescapable.

We _could_ say that medievalism was in the air then, brought in by Romanticism—and even before, by pre-Romantics, like Horace Walpole, with his mock-castle at Strawberry Hill (1749-76).

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There were lots of early neo-medievalist things—some of Sir Walter Scott’s novels, like Ivanhoe (1820)—not to mention his mock-castle, at Abbotsford.

the absolutely wonderful and crazy Eglinton Tournament of 1839 (we may have to have a posting about this)

the medieval-revival architecture of Pugin

before Tennyson began publishing Idylls of the King in 1859, with its poems about King Arthur and his court.

Even before Idylls, Tennyson had been interested in writing about King Arthur’s world, producing the poem “The Lady of Shalott” in his Poems (1833, revised version 1842), in this poem, a lady under a curse sees, from her tower, Sir Lancelot riding by, and falls in love with him without ever meeting him. What happens next was what brought us to write this posting.

Because it reminded us of Boromir.

At the beginning of The Two Towers, Aragorn finds the dying Gondorian sitting, with his back against a tree, and, scattered around him, and “Many Orcs lay slain, piled all about him and at his feet.” (The Two Towers, Chapter 1, “The Departure of Boromir”) When Legolas and Gimli join Aragorn, they decide upon a hasty, but they hope, appropriate burial.

“ ‘Then let us lay him in a boat with his weapons, and the weapons of his vanquished foes,’ said Aragorn. ‘We will send him to the Falls of Rauros and give him to the Anduin. The River of Gondor will take care at least that no evil creature dishonours his bones.’” (The Two Towers, Chapter 1, “The Departure of Boromir”)

In other burial scenes of important people in The Lord of the Rings, we see that the Kings and Stewards of Gondor are laid to rest in special vaults, rather like medieval and later English kings buried either in St. George’s chapel at Windsor or in Westminster Abbey.

The Kings of Rohan lie beneath a series of mounds just before Edoras,

like those of the Silla kings of Korea at Gyeongju (57BC-935AD).

Or like the sort of ship burials of which Tolkien must have read in the newspapers of 1939, the famous Sutton Hoo grave.

From which came treasures like this helmet (with its reconstruction).

A number of ship burials of northern European upper class people survive, all more or less in the same pattern: the ship is dragged to a spot where it is filled with the deceased, occasionally accompanied by others and even animals, and grave goods of a high quality, then a mound is built over it. The deceased may have been cremated beforehand, but not necessarily. There is a well-known description of this process by an Arab traveler, Ibn Fadlan. (for a translation of this with copious annotations, see James E. Montgomery, “Ibn Fadlan and the Rusiyyah”, Journal of Islamic and Arabic Studies 3, 2000—available on-line by googling “Ibn Fadlan and the Rusiyyah”)

Here’s an 1883 reconstruction of one part of that process by the Polish painter Henryk Siemiradski.

In contrast, the image of the deceased being placed in such a ship, the ship being launched, and then torched, would appear to be a Hollywood popularization, perhaps originating with the 1958 movie, The Vikings, of something rare (or at least difficult to document).

At the conclusion of this film, a major character is given this treatment.

(That the Victorians were aware of this alternative can be seen in this 1893 painting by Sir Frank Dicksee.

Dicksee had based this painting not on a scholarly source, but upon a lecture by Thomas Carlyle, “The Hero as Divinity. Odin. Paganism: Scandinavian Mythology”, which he would have found in Carlyle’s On Heroes, Hero-Worship, and the Heroic in History. Carlyle very loosely cites “Snorro” for his description of such an event, by which he means Snorri Sturluson, author of the Prose Edda)

But this brings up back to “The Departure of Boromir”—and to Tennyson.

In “The Departure of Boromir”, as we have seen, Boromir is placed into one of the Elven boats.

The three companions tow the boat as close to the Falls of Rauros as they can, then cast it loose to be carried over the Falls.

The companions, of course, are pressed for time: Frodo and Sam have gone one direction, Merry and Pippin have been carried off in another and there isn’t time, they feel, to bury Boromir or to build a cairn over him. As they have boats and there is the river below them, the method chosen seems a natural one, but we wondered if the author didn’t have Tennyson’s model in his mind, as well.

In “The Lady of Shalott”, after seeing Lancelot through her window (or in a reflection in the 1842 version of the poem), the Lady places herself in a small boat, with note in hand, and dies on her way down the river on the way to Camelot, apparently of a broken heart (as the backstory, appearing as early as the 13^th century, tells us).

Not only would the poem (which has a rather catchy rhythm) have been readily available, but there were a number of paintings and engravings illustrating the story, practically from the time of the 1842 version.

This is not so dramatic as going over the falls and her death is pale in comparison to multiple arrow wounds, but there is that rhythm, the image of the body in the boat going downstream, and the popularity of the poet—plus the numerous illustrations. We’ll include a link to the poem so you can judge for yourself: was this a possible influence on JRRT?

Thanks, as always, for reading.

MTCIDC

Where is Adventure?

20 Friday Mar 2015

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

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Adventure, Landscape, Sam and Frodo, Story, The Hobbit, The Lord of the Rings, Tolkien

Dear Readers,

Welcome, as always!

In this post, we want to consider the idea of adventure. Usually, we think of this as an event or series of events, things which happen. This is certainly the way Bilbo sees it in the first chapter of The Hobbit, when Gandalf appears and all Bilbo thinks he wants to do is to sit, smoke, and read his mail, saying to the wizard: “nasty, disturbing uncomfortable things. Make you late for dinner! I can’t think what anybody sees in them!”

But what does Bilbo really know of adventure?

Imagine (and what a wonderful word that is), that you live down the hill from Bilbo, in the Shire in the quiet time, long after the wolves had come over the frozen Brandywine and some time before the Black Riders appear. This is a contented backwater of Middle-Earth and Bilbo mirrors this in his strong anti-adventure reactions.

With the world seemingly so safe and day-to-day (not that there aren’t the usual human–or hobbit–tussles—think of the Sackville-Baggins and their plans and jealousies) is there anything to suggest—beyond the idea that they are “nasty, disturbing uncomfortable things”–what real knowledge of adventure might exist in the Shire?

Sam suggests, in the second chapter of The Lord of the Rings, that at least he has some understanding beyond a vague sense that adventure is nasty when he says, “I heard a deal that I didn’t rightly understand, about an enemy, and rings, and Mr. Bilbo, sir, and dragons and a fiery mountain, and—and Elves, sir. I listened because I couldn’t help myself, if you know what I mean. Lor bless me, sir, but I do love tales of that sort. And I believe them too…”

Adventure, to Sam, then, isn’t a thing, but a story, and a believable one, too. It’s a story which he and Frodo talk about much later in the narrative, when they are about to encounter the treachery of Smeagol, Shelob, and the terrible march into Mordor and Sam has now realized that he and his master are in a story, too.

“The brave things in the old tales and songs, Mr. Frodo” Sam says, in one of the most profound moments for us in all of Tolkien, “adventures I used to call them. I used to think that they were things the wonderful folk of the stories went out and looked for, because they wanted them, because they were exciting and life was a bit dull, a kind of sport, as you might say.”

So now we see a kind of equation, which (beginning with Bilbo) might read:

(Nasty, disturbing) thing = adventure = story (Sam’s addition)

But Sam, the second half of his first name now being truer than he knows, continues his definition:

And here, with words and expressions like “paths” and “turning back” we can add another step to our equation:

(Nasty, disturbing) thing = adventure = story = going somewhere

There are, of course, folk and fairy tales where adventure comes to the protagonist, but it seems to us that when we began to run through the big stories, stories like the Odyssey, the Ramayana, and Beowulf, the narrative is mostly laid outside the world of home—Odysseus is coming home, but the bulk of the story takes place otherwhere, Rama and his wife and brother are in the forest, far from the palace when their adventure begins, and Beowulf has come from southern Sweden to Denmark to help King Hrothgar with a pest-control problem. And there are, of course, Frodo and Sam, who have traveled, mostly on foot, all the way from home in that safe-seeming Shire.

So, imagine that adventure can mean Somewhere Else, and that that place needs to be traveled through (or at least traveled to) for it to be an adventure, and for it to make the transition from adventure to story. For Sam, the choice to travel to and through adventure seems all-important. As he says of those who turn back:

“And if they had, we shouldn’t know, because they’d have been forgotten. We hear about those as just went on—and not all to a good end, mind you; at least, not to folk inside a story and not outside it call a good end. You know, coming home, and finding things alright, though not quite the same—like old Mr. Bilbo. But those aren’t always the best tales to hear, though they may be the best tales to get landed in.”

These, then, are the possible consequences of going to (and through) Somewhere Else: on the one hand, you may come back and, if you do, you may find things have changed, but are survivable, as Bilbo does when he returns to find himself considered dead and his house and goods up for auction. On the other hand, you may not come back—and yet may still be part of “the tales that really mattered, or the ones that stay in the mind.”

There is, of course, a paradox here: by Sam’s definition, it’s only by not turning back that one is in an adventure and a successful story, but a successful story (meaning, to Sam, a memorable one) may not ultimately be a successful adventure: what’s good for the listener/reader may not be good for those traveling to or in Somewhere Else.

Somewhere Else, itself, can be like any place in fiction: seas, mountains, forests, Middle Earth has them all and much of the story is about the simple act of marching along those many long miles, where the only quality necessary for heroic behavior seems to be persistence and, for Sam, and for us as readers, this becomes an heroic quality in itself—the ability to keep going, no matter what, a quality which is tested to the extreme degree in that last trek through the worst landscape of all, Mordor, half volcanic wilderness, half industrial wasteland. The landscape almost becomes another character here, a geographic Sauron who opposes those who would destroy his ring and through it, him. This, in turn, presents us with the idea that, just as characters good and bad give a story life, so do surroundings and the more complex the surroundings, might we see the greater the power of that life to make the story one that “stays in the mind”?

We’ll end this here, but, at the same time, we’ll add a “teaser” for our next. Sam and Frodo talk about adventures from the viewpoint of people who have read or heard them, all the while being inside an adventure themselves, as they—Sam in particular—acknowledge:

“Still, I wonder if we shall ever be put into songs or tales. We’re in one, of course; but I mean: put into words, you know, told by the fireside, or read out of a great big book with red and black letters, years and years afterwards.”

And yet there is an authorial fiction here: when they talk about being in a story, they mean that, through all the consequences of the Ring, their lives have been significantly altered and they have been “landed” in the current narrative. We know that they are, in fact, completely fictitious characters literally put into the story and that it only exists because the author has chosen to locate them there. All around them is a narrative which they cannot hear, as well as a listener whom they cannot see but who sees them and records every word and act, and this is just as true for Homer as it is for Tolkien. If Sam and Frodo went to Mount Doom without that listener, but didn’t return to set down what happened, as we’re told they did, what story would there be, even though they didn’t turn back and therefore should have been part of a story that “stays in the mind”?

More on that next time.

Thanks as ever for reading!

MTCIDC

doubtfulsea

~ adventure fantasy

Tag Archives: Story

Metatextual

First Make a Map

Strange as News from Bree

Mirror, Mirror

Of Boats and Boromir

Where is Adventure?