Sunday 26 June 2022

Review of The Great Tales Never End: Essays in memory of Christopher Tolkien (2022)

The great tales never end: Essays in memory of Christopher Tolkien. Edited by Richard Ovenden & Catherine McIlwaine. Bodleian Library Publishing: Oxford, UK, 2022. pp. 231. 

I feel enormous gratitude to Christopher Tolkien (1924-2020) for the extraordinary work he did in editing and making available his father's unpublished works, and the drafts of his published works. These have vastly enhanced by enjoyment, and depth of appreciation, of JRR Tolkien over the past several decades. As Tom Shippey puts it in this volume:

It may be said without any qualification at all that no author has ever enjoyed a better or better-qualified literary executor than Tolkien found in his son Christopher.


Yet, although I 'know' and like his literary persona as well as almost anybody; I have until now been able to discover very little about Christopher's life. The Great Tales Never End at long last provides some of the key information I sought. 

My main criticism of this volume is, indeed, that there is not more focus on Christopher's life, and I would have liked more detail about the work he did in the decades before he began to edit his father's unpublished papers. 

I would also have appreciated extra in the way of memoirs of Christopher from friends and relations. TGTNE gives us a poem and a short memoir from sister Priscilla; but I would have enjoyed a lot more of this type of material (which could have been supplied by several of the contributors to later chapters). As things stand, Christopher's real-life personality is still rather obscure to me.  


The book takes the loose 'form' of a Festschrift - with work by eleven authors. It opens with a biographical introduction, timeline and bibliography of Christopher's life by Catherine McIlwaine. This was excellent, and included exciting quotes from thus-far unpublished correspondence; although I would have wished it several-fold longer!  

The information here confirms what I had previously heard but in confidence, and was implied by some remarks in a memoir; that Christopher's academic career was hampered and delayed by his third class bachelor's degree, when a first class was usually expected and required (and might lead swiftly to a permanent academic position). The unexpected failure to attain 'a first' is here explained by depression and ill-health following a failed love affair. 

Christopher then took the longer route to academic security of obtaining a BLitt degree, the research for which led to his only solo book - an edition of Heidrek's Saga. After which he published very little, according to the bibliography (although Google Scholar mentions a paper omitted here, called The Battle of the Goths and the Huns, in Saga-Book of 1953-7). 


As long ago as 1973 I myself studied The Nun's Priest's Tale in the excellent edition that Christopher produced with fellow ex-Inkling Nevill Coghill. It was an inspiring volume, which I have kept all these years - covered, as it now is, by my micrographic schoolboy pencil annotations.

Indeed; Christopher's academic reputation seems to have been based on a reputation for excellence as a teacher. He was a 'lecturer' (presumably on fixed-term contracts) for several years before being elected a Fellow of New College, Oxford in 1963 (at the rather late age of about thirty-nine). He remained in this secure and prestigious post until 1975 (aged about fifty one) when he resigned to work on editing his late father's works. 

From that point onwards, starting with his father's translation of 'Sir Gawain', and for the next 45 years - Christopher certainly 'made up for lost time' as a prolifically publishing scholar! 

In the end, Christopher Tolkien lived to complete his self-imposed task with The Fall of Gondolin in 2018 having been responsible for twenty-five books (according to the bibliography here); all of interest and importance to lovers of Tolkien; many of them containing the fruits of intense study and deep thought.


I shall now focus on particular aspects of a few of the chapters of TGTNE which made a particular impact on me. 

Vincent Ferre presents a detailed analysis of Christopher Tolkien as 'a writer' - whose role (especially in The Silmarillion of 1977) was sometimes required to go beyond 'normal' editing; to include selection from very different versions, rearrangement of passages, and composition of linking passages of prose (although presumably Guy Gavriel Kay - his helper for The Silmarillion - should also be credited with some of this). This gave me a new insight into what Christopher actually did, his process; in relation to the materials he had to work from. 

I took from Verlyn Flieger's chapter a fresh realization that the poetic description of the beginning of the world - as described in Ainulindale or Singing of the Ainur - comes to be reflected in what was originally the final words of The Lord of the Rings outside of Bag End (later moved to the Grey Havens) - where  "Sam heard suddenly the sigh and murmur of the sea on the shores of Middle Earth". 

The significance is that, slightly to paraphrase what the Silmarillion tells us: in water there yet lives the echo of the Music of the Ainur; so that later Men still hearken to the voices of the sea, but know not for what they listen. In a nutshell: The Silmarillion legends and LotR constitute "one long saga" - an arc from creation itself, to the eternal echoes of creation. 

John Garth's chapter reinforces the importance of this concept to Tolkien by describing the process of his meticulous earlier re-dating of this section of Lost Tales - which locates the Music of the Ainur as among the very earliest examples of Tolkien's creative flowering. 

Another example of the process of literary scholarship is in the chapter by Carl F Hostetter, who illustrates four examples of just how Christopher Tolkien - and himself - work on JRRT's primary manuscripts to provide vital information on dating; and therefore the compositional sequence, of drafts. This sequencing has been especially important in the case of Tolkien's draft material; since it often changed radically; spanning years, or sometimes decades, of composition. 


I was fascinated by Stuart D Lee's chapter on the 1955-6 BBC Radio dramatization of The Lord of the Rings; which used the letters between Tolkien and the BBC, drafts, and annotated scripts to provide a background to these - long lost - audio-broadcasts.  I was particularly struck by Tolkien's comment on the accents that he believed should be used to distinguish the characters. 

It was pleasing to see my own inferences confirmed that Merry and Pippin should not have 'rustical' accents, because they were "two young hobbits of the highest birth in the land". Tolkien suggested that the genuine rustic accents (e.g. for Sam or Butterbur) ought to be characterized mainly by the 'burred' pronunciation of 'r'. 

And further that elves (and other high folk) should 'trill' their 'r's in all positions of the letter (but not as much as do the Scots); whereas the dwarves should use a guttural 'r' from the soft palate (more like the Northumbrian dialect). 

Aside; I noticed that in 1956 the part of Ioreth (the wise woman of Gondor) was played by the young actress Prunella Scales, who later married actor Timothy West - who (some sixty years later) was the editorial voice of Christopher Tolkien himself in the recent audiobooks of Beren and Luthien and The Fall of Gondolin! (Their son Samuel West reads the actual texts.) 


Tom Shippey's chapter is titled King Sheave and the Lost Road; and discusses the especially powerful linked-concerns of Tolkien of a divine/ faery land in the west across the ocean; the once-existing sea-path to that land which is now lost but might be found again; and the idea of a 'higher/ nobler' Man (or Men) who came from the West by boat; bringing (for a while) gifts of good government, peace and prosperity in harmony with the gods' will. 

Shippey argues that the King Sheave character of (?) legend was seen by Tolkien as related to Jesus Christ in some spiritual fashion - perhaps as a partial vision of Jesus for the then-pagan North? 

Yet, as Shippey says, although this group of ideas haunted Tolkien through his life, and although he several times tried to incorporate it into his imaginative fictions (for example in Lost Tales, The Lost Road, The Notion Club Papers, references to Earendil and the Great Wave in The Lord of the Rings, and the published poems of Imram and Looney/ The Sea Bell) - in the end Tolkien never succeeded in finding a satisfactory narrative form that would capture this deep emotion. 


I hope have said enough to indicate that there is a lot of 'good stuff' in this enjoyable, albeit heterogeneous, volume. 

At its recommended retail price of forty pounds Sterling; TGTNE is perhaps too costly for the general reader; but this is presumably due to its specialized nature and probably modest audience; as well as to its superb quality as a hardback volume - with good paper, stitched binding, and very impressive maps and colour plates. 

But if you are sufficiently wealthy, Tolkien-obsessed, or can get hold of a library (or secondhand, or review) copy of The Great Tales Never End; you will find a great deal of inspiration, valuable information, and plenty of fruitful novel perspectives; concerning both Christopher Tolkien and his father.


Tuesday 7 June 2022

Legolas and Gimli were - ultimately - wrong about Men

There is a brief yet marvelous conversation in The Lord of the Rings, when Legolas and Gimli walk together through Minas Tirith and talk of the race of Men. 

**

'We will come', said Imrahil; and they parted with courteous words. 'That is a fair lord and a great captain of men,' said Legolas. 'If Gondor has such men still in these days of fading, great must have been its glory in the days of its rising'. 'And doubtless the good stone-work is the older and was wrought in the first building,' said Gimli. 'It is ever so with the things that Men begin: there is a frost in Spring, or a blight in Summer, and they fail of their promise.' 'Yet seldom do they fail of their seed,' said Legolas. 'And that will lie in the dust and rot to spring up again in times and places unlooked-for. The deeds of Men will outlast us, Gimli.' 'And yet come to naught in the end but might-have-beens, I guess,' said the Dwarf. 'To that the Elves know not the answer,' said Legolas.

**

I have long regarded this as one of the most significant passages in the LotR; yet now I realize that while the exchange gives a correct understanding of Men as it seems from the perspectives of Elf and Dwarf - the Elf-Dwarf perspective is restricted to Men in this world

Elves and Dwarfs have an existence in both life and after death that is - so far as they know - wholly of this world, this 'planet'. Their lives are therefore bound-up with the life of 'the earth'. 

Tolkien links this to the great arts and crafts of these races. Elves and Dwarves can achieve higher standards of work than Men because they both care more about this world, are wholly invested-in this world; and the permanent link to this world means that their interest and commitment to their work does not fade. 


Men are relatively much more fickle, easily distracted, more readily bored than either Elf or Dwarf; and therefore Men's work, even when it starts-out very well, is less invested-in and tends to decline. And ultimately this is because Men's souls leave this-world after death 

Knowing this innately, Men feel - and behave - like 'visitors' to the world. Visitors are not so much 'at home' as permanent residents. 

For Tolkien's Men, and for us - this world does not feel like home, and is not enough

Consequently, Men are less engaged with the world, and with their work - they do not take this-world as seriously as Elves and Dwarves - and for Men there is a tendency to become dissatisfied, to daydream and lose focus on the work at hand; and to aspire after something beyond the world... 


To understand the perspective of Men, therefore, we must take into account Aragorn's words on his deathbed: "Behold! we are not bound for ever to the circles of the world, and beyond them is more than memory." 

For Men, but not for Tolkien's Elves and Dwarves, this mortal life is a phase and a preparation; and can be a temporary prelude to something greater and eternal. 



Therefore Legolas and Gimli's understanding is incomplete, and they cannot comprehend the fate of Men as including something that lies beyond this-world. 

Gimli seems to regard Men as 'merely' shorter lived, less serious and less skilful Dwarves! Legolas balances this with approval of Men's capacity to bounce-back after disaster defeat and to start over again - in a way that Elves - burdened by their long lives and accumulated memories - cannot.  


Tolkien did not wish to make the fate of Men any plainer than the 'negative' statement that their souls left this world after death. At the time of LotR, the salvation brought by Jesus Christ was imagined to be a long way in the future; not known by revelation, yet perhaps vaguely intuited...

But Men such as Aragorn who trusted  The One (Eru Illuvatar - the prime creator) already knew that there 'must be' some very good reason why Men died and their souls left this world; which was why mortality was called The One's Gift to Men.

Even the Valar could not take this form of death from Men; albeit afte the fall of Morgoth, the Valar extended the lives of Numenorean Men several-fold compared with their earlier ancestors.

Yet even this life extension - which was kindly intended, as a reward and to allow for greater (more Elvish, or Dwarf-like!) levels of skill and achievement in this world - backfired and led ultimately to Men of Numenor desiring the unending life-in-this-world of the Elves and Valar; and to their ultimate corruption and downfall. 


Tolkien's lesson, overall, seems to be that Men are what they are - not second-rate elves or Dwarves! - and Men have their own distinctive destiny.

And 'what Men are' includes a perspective larger than that of Elves and Dwarves: a perspective that ought-to extend beyond the death of the body, and beyond the circles of this world.