Echoes and anticipations

Detail from Sutton Hoo helmet © C A Lovegrove

Yet the apparently casual form of the interlace is deceptive; it actually has a very subtle kind of cohesion. No part of the narrative can be removed without damage to the whole, for within any given section there are echoes of previous parts and anticipations of later ones.

Richard C West, ‘The Interlace Structure of The Lord of the Rings‘.

As I start The Two Towers in my latest reread of Tolkien’s The Lord of the Rings I come to the fact that a fellowship of nine — consisting of hobbits, men, wizard, elf and dwarf — which the author has so carefully put together and taken through various vicissitudes, is now scattered almost literally to the four winds.

Why, a third of the way through his epic fantasy, does he deliberately unravel a plait that he has woven together out of various strands, the timelines of our nine individuals? Is it because, as we will soon intuit, he wants to replait these threads into a bigger whole?

An interpretation which has increasingly won favour in recent years — that Tolkien structured his narrative using interlace technique — serves us well enough in considering the apparent splintering of the plotline, and why any dismay felt by the innocent reader only makes sense when seen as part of a bigger plan.

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From whimsy to saga

winged

The Hobbit by J R R Tolkien.
George Allen & Unwin (3rd edition 1972)

Wizard at the door?
Twelve dwarves too? You’ll be telling
me a dragon’s next!
I must have spent my childhood and adolescence skim-reading most of the literature I was introduced to, gaining impressionist pictures of those works but missing much of the subtlety of language, characterisation and narrative. Having taken it on myself in recent years to begin re-reading those books with more attentiveness The Hobbit seemed a natural choice.
Rather than merely summarising what must be one of the most familiar tales in modern fantasy I’ve opted to discuss the personal insights that this re-reading suggested to me.

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Stopping places

Tree of Life stained glass window design after Louis Tiffany

In my series Talking Tolkien I’ve looked at several motifs that have occurred to me so far during my sixth read of The Lord of the Rings. I’ve discussed the place of allegory, Tolkien’s use of colour, morality in the trilogy, and the One Ring. I’ve also looked at the significance of locations, in particular crossing places and portals.

I now want to consider stopping places, those places where Frodo and his companions, and certain others, stay for a time during the course of The Fellowship of the Ring. In a there-and-back journey such as the hobbits undertake there will be many rests taken, in the open, in overnight camps or rough shelters, but temporary stops are not what I want to discuss; instead I shall compare and contrast the places designed for respite, rest and recuperation between Hobbiton and the Rauros Falls, where the fellowship breaks up.

These locations will by and large feature habitations, whether in buildings or in woodland settings. Some will prove extremely dangerous, and the travellers will often only survive by the skin of their teeth; but in the main the places of safety will be shown to be where several days may be spent and plans laid almost ignoring the urgency of the mission.

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Through the portal

© C A Lovegrove

I’m in the Mines of Moria for the sixth time — literature-wise rather than literally — just after crossing the Bridge of Khazad-dûm, and I thought this might be a good moment to consider the function of Middle-earth’s portals which Tolkien introduces us to, not just in The Lord of the Rings but also The Hobbit.

In this short (?) essay I’d like to particularly consider the doors and gates leading into and out of the ground — entrances and exits such the door at Bag End, the Side-Door to Erebor the Lonely Mountain, and the Doors of Durin on the west of the Misty Mountains. There will be other examples which will rate mentions but readers will recall certain of these hold great significance for the journeys undertaken by hobbits.

I also want to consider a few motifs that Tolkien borrowed from elsewhere to fashion his underground portals and how they may have influenced him. Hopefully I will identify the keys to help unlock the mysteries of these barriers, but in doing so I give fair warning: spoilers lie ahead.

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Precious, my precious

“It is mine, I tell you. My own. My precious. Yes, my precious.”

Gollum

The strength of a book, sometimes even its worth, lies often in its resonances, like the echoes in a cavernous space rebounding back to the caller. It’s a poor work, I feel, that gives nothing back to its reader. In my immature youth I avoided much fiction in the mistaken belief that it would unduly cramp any creative impulses I aspired to; I now see that a great work of fiction frequently borrows freely from its predecessors while transforming and transfiguring the material, and that wider reading of fiction then may well have been to my advantage.

In my continuing read of The Lord of the Rings for my series Talking Tolkien I have been revisiting the Council of Elrond chapter in which the back history of the One Ring is openly shared and discussed. At one point Aragorn’s ancestor Isildur is quoted as unwittingly but significantly describing the Ring as “precious”, a description which we may recall was Gollum’s own name for his “birthday present,” taken violently from his cousin. Isildur wrote:

“But for my part I will risk no hurt to this thing: of all the works of Sauron the only fair. It is precious to me, though I buy it with great pain.”

Isildur, quoted in ‘The Council of Elrond’

And I recall some apparently unrelated reading I did some years ago and more recently which amplified the resonances set up during another of my rereads of LOTR, resonances which, with your usual kind indulgences, I’d now like to share.

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When two wrongs make a right

I’ve now resumed my reread of The Lord of the Rings with Book II in The Fellowship of the Ring and it’s time to talk about another aspect of the saga: morality. Not in a theological sense, however, but related to Latin mores (in the sense of social norms) — and then I want to link everything to the so-called just world hypothesis or, if you prefer, the just world fallacy.

As I will try to argue, the narrative in The Lord of the Rings can be seen to operate on these two levels: from the viewpoint of the hobbits different social norms (or the lack of them) apply to the different peoples of Middle-earth, but Tolkien also implies that his secondary world is also a just world, chiefly through the sayings and counsels of individuals like Gandalf and Elrond but also in the way that events pan out.

As is fitting I shall be referencing some established scholars who’ve covered this ground before me, but will also attempt to give my own spin on it all; whether I’ll have anything really new to say remains to be seen.

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Crossing places

© C A Lovegrove

River fords are hugely symbolic as crossing places. Think of Caesar crossing the Rubicon, the Israelites crossing the Red Sea out of Egypt or equally the River Jordan into the Promised Land. Though the crossing may sometimes be done without getting one’s feet wet — by boat or over a bridge — the physical act of wading through on foot or on horseback often holds a psychological significance.

The end of Book I of The Fellowship of the Ring has Frodo fording the River Bruinen, not only putting distance between him and the Black Riders but marking the prelude to them being swept away, rather like Pharaoh’s army by the Red Sea waters. Such crossings by the hobbits are frequent in The Lord of the Rings, whether the Water on which Hobbiton sits, or the ferry across the Brandywine, or tricksy streams like the Withywindle; they almost always signify passing the point of no return as well as an attempt to leave some danger behind.

In this post, the latest of of my Talking Tolkien discussions for my sixth LOTR reread, I want to look at how Tolkien begins to structure Frodo’s journey and quest. This will only be a partial examination of course because the little party has so far just come a sixth of the way through the narrative.

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The evolution of Aragorn

Bellerophon and the Chimaera
Bellerophon and the Chimaera: artefact in the British Museum © C A Lovegrove

Hobbit to Hero:
the making of Tolkien’s King
by Elizabeth M Stephen.
ADC Publications 2012

Aragorn son of Arathorn, the returning king of the third part of The Lord of the Rings, is as a character very familiar to us now from the Peter Jackson films, but he made little impression on me during my first reading of the trilogy in the late sixties, and not much more on subsequent readings. This, I’d imagine, was a very common situation until the turn of this century.

As is pointed out in Hobbit to Hero there has been, apart from a chapter in Paul Kocher’s 1972 study Master of Middle-earth, precious little extended discussion of Aragorn in any commentary, certainly not in Isaacs and Zimbardo’s Tolkien and the Critics (1968), Lobdell’s 1975 A Tolkien Compass (not, as twice in this text, The Tolkien Compass) nor even in Eaglestone’s Reading The Lord of the Rings collection of essays (2005).

Don’t get me wrong. I’m no Tolkien student — heaven knows I’ve tried and failed several times to read The Silmarillion, and I’m a stranger to most of Christopher Tolkien’s editings of his father’s incomplete drafts — so can’t vouch that this is so for all the scribblings of Tolkien scholars and fans. But Elizabeth Stephen is a lifelong student, so should know what exists on the subject of Tolkien’s king; and apparently “it is by no means unusual for the name of Aragorn to barely receive a mention”.

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A closely woven story

“I cordially dislike allegory in all its manifestations, and always have done so since I grew old and wary enough to detect its presence. I much prefer history, true or feigned, with its varied applicability to the thought and experience of readers. I think that many confuse ‘applicability’ with ‘allegory’; but the one resides in the freedom of the reader, and the other in the purposed domination of the author.”
— From the Foreword (1966) to The Lord of the Rings

As part of my discussion of The Lord of the Rings under the general heading Talking Tolkien I want to consider the dread word allegory because, despite so much authoritative refutation, one still sees the earnest question online (eg here) along the lines of “Is The Lord of the Rings an allegory?”

A deliberate reading of a story as allegory is termed allegoresis. However, Tolkien’s own Foreword to the Second Edition denied absolutely that the War of the Ring was a closet way of referring to the Great War or the Second World War, with the One Ring a substitute for the Bomb: the crucial chapter, as he emphasised for example, “was written long before the foreshadow of 1939 had yet become a threat of inevitable disaster. […] The real war does not resemble the legendary war in its process or its conclusion.”

So why, in the face of such a public denial, does so much commentary still obsess about the novel being an allegory? Probably the answer partly lies in what Tolkien termed applicability and a persistent inability by some to distinguish between perception and intention.

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Talking ’bout Tolkien

“It’s a dangerous business, Frodo, going out of your door,” he used to say. “You step into the Road, and if you don’t keep your feet, there is no knowing where you might be swept off to.”

— Chapter III, The Fellowship of the Ring.

I first heard about J R R Tolkien in 1967, from a fellow student who brazenly flourished under my nose her three hardback volumes of The Lord of the Rings given by her parents. She enthused about it so much that, when the one-volume paperback (minus the appendices) came out in 1968 I promptly bought myself a copy from my rapidly-depleting student grant and first immersed myself properly in Middle-earth.

How had I not heard of him before, or his works? — because by this time the third edition of The Hobbit had been published in 1966, and hobbitomania was starting to make itself manifest in popular culture — and yet all of that had somehow passed me by. I am one of those who barely remembers the sixties because I sleepwalked my way through them, and for a few decades more.

Anyway, that was the start of my involvement with the work of what Paul Kocher called the Master of Middle-earth. I read The Lord of the Rings pretty much every ten years or so until my 1968 edition with its Pauline Baynes cover eventually fell apart: sometime, probably in the new millennium as the Jackson trilogy opened in the cinemas, I acquired a pre-loved 1993 edition with appendices and a John Howe illustration of Gandalf on the cover.

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Midgard myths re-mixed

Sigurd fights the dragon
Sigurd fights the dragon

The Legend of Sigurd and Gudrún
by J R R Tolkien,
edited by Christopher Tolkien.
HarperCollins 2010 (2009)

Middle Earth author | resets ancient Norse sagas | in Modern English.

One of the best-known heroes in Norse mythology, Sigurd is better known as Siegfried from German versions of the legends, and his exploits and interactions – from killing a dragon and re-forging a mighty sword, say, to his relationships with his wife Gudrún, with warrior princess Brynhild and with a host of other personages – characterise him as much as they echo the exploits and interactions of other heroes in other times and cultures.

Here Tolkien attempts a harmonisation of the various early tales, particularly those in the Poetic Edda, and versifies them in English as ‘The New Lay of the Völsungs’ (in ten parts) and ‘The New Lay of Gudrún’, using forms and alliteration modelled on those early originals.

This posthumous publication ought by rights to appeal to a wide range of readers, from hobbit-fanciers to Wagnerites, from poets to psychologists, and from medieval literature specialists to mythologists, but I suspect it will end up satisfying only those whose interests overlap a number of these categories; for any single one of those categories of readers it may well end up a disappointment.

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Started with a map

“I wisely started with a map, and made the story fit […]. The other way about lands one in confusions and impossibilities, and in any case it is weary work to compose a map from a story.”
— Tolkien to the novelist Naomi Mitchison (1954)

These days, when most people have a satnav app on their smartphone, a sense of how places relate to each other may be declining in many individual consciousnesses even as sales of road atlases and street maps continue to drop: less than ten years ago The Times reported that in the UK “the days of the dog-eared road atlas in the glove compartment are numbered: 2014 is expected to be the first year in which the majority of drivers use sat navs.”

This may not necessarily mean that we are losing an ability to navigate, however, merely that driving to somewhere new may be divorced from everyday reality when we’re using a device like a satnav or an app, because we’re able to allow a machine to dictate where we go while we concentrate on something else.

Generally, however, when we become familiar with layout and directions we can rely on what’s called a cognitive map.

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The teardrop expounded

sunset

The Weirdstone of Brisingamen
by Alan Garner.
Puffin Books revised edition 1963 (1960).

Reading this at the end of the sixties, fresh from the enjoyment of The Lord of the Rings, I felt confused and slightly underwhelmed. Despite its nod to Arthurian legend (sleeping king, Wild Hunt, sage wizard) and genuine sense of menace I missed the complexity of Tolkien’s saga, with its multiple locations, characters and interweave of plots. Nor did it share the light touch of The Hobbit despite featuring two youngsters in their early teens.

Perhaps the book’s misfortune was to be of its time, partly satisfying a hunger for epic fantasy but appearing, in contrast, as a pale imitation of The Lord of the Rings. Garner, whose first novel this was – he wrote it in his mid-twenties – recognised such weaknesses by first providing a revised edition for Puffin Books and later virtually disavowing it as “a fairly bad book”.

To dismiss it, especially now, would be unfair. For all the similarity of motifs – dwarfs, elves, underground mines, wizard, evil lord, powerful talisman, trolls, a final near-hopeless battle – what strikes me more on this re-reading four decades on are the differences. This is set in a corner of Garner’s native Cheshire, not in a secondary world like Middle Earth; the names and figures draw not on an invented mythology but directly from native traditions and languages, from Welsh, Manx, Irish and Norse folklore and literature (for example Angharad, Fenodyree, Morrigan and Grimnir, respectively); the main protagonists are not adult halflings but two, as it turns out, not-so-ordinary children; and the story is set not in some faraway land many millennia ago but in a here-and-now mid-twentieth century, with trains, waterproof macs, bikes, electric torches and ramblers. Even if the past is never far away, beginning with the milk-white steeds of the legendary but unnamed king…

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The wisdom of wizards

Cardiff Waterstones wizard by Chris Riddell

For in dreams we enter a world that is entirely our own. Let them swim in the deepest ocean or glide over the highest cloud.
— Dumbledore

Harry Potter turns 40 today (he was born on 31st July 1980, fifteen years to the day after his creator) so I thought I would offer you a few choice words from just three of the best known fictional wizards in modern times.

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Allegorical narratives

Maria Sachiko Cecire: Re-Enchanted.
The Rise of Children’s Fantasy Literature in the Twentieth Century
University of Minnesota Press 2019

Described on the back cover blurb as a new genealogy for medievalist fantasy Maria Sachiko Cecire’s study is important for recalibrating — in literature, in other media, in philosophical outlooks — the assumptions of many of us admirers of this genre. Focusing on five areas, namely childhood reading, the Oxford University English syllabus, the fabricated enchantment of Christmas, so-called ’empires of the mind’, and developments in the 21st century, Cecire takes apart the foundations of 20th-century fantasy, examines them, finds what’s wanting but then also points out what remains of real worth.

She starts with her own childhood realisation that, as an American of Japanese-Italian descent she “would never grow up to be a blonde-haired, blue-eyed fairy-tale princess”; she later learnt that her experience of “racialized self-alienation [was] far from unique.” Re-Enchanted thus became a project searching for the origins of Anglo-American fantasy and, as she puts it, “its special relationship to ideas about childhood, modernity, and the raced, gendered self.”

I can’t emphasise how important this study is in helping not just academics but also a wider public to understand how white European medievalist fantasies adopted an imperialist and colonialist stance, one which has held sway for too long — but one which may yet have the capacity to evolve and change to suit 21st-century sensibilities, particularly where race and gender and culture are concerned. Tempting though it may be to quote extensively from the text (Cecire makes her points both succinctly and in depth, paradoxical though that may seem) I shall try to resist the urge — while simultaneously hoping my paraphrasing doesn’t misrepresent her argument.

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