Thursday 25 September 2014

Tolkien's five best anthology poems


Compiled from:

Three Rings for the Elven-kings under the sky,
Seven for the Dwarf-lords in their halls of stone,
Nine for Mortal Men doomed to die,
One for the Dark Lord on his dark throne
In the Land of Mordor where the Shadows lie.
One Ring to rule them all, One Ring to find them,
One Ring to bring them all and in the darkness bind them
In the Land of Mordor where the Shadows lie


All that is gold does not glitter,
Not all those who wander are lost;
The old that is strong does not wither,
Deep roots are not reached by the frost.

From the ashes a fire shall be woken,
A light from the shadows shall spring;
Renewed shall be blade that was broken,
The crownless again shall be king.


Where now the horse and the rider? Where is the horn that was blowing?
Where is the helm and the hauberk, and the bright hair flowing?
Where is the hand on the harpstring, and the red fire glowing?
Where is the spring and the harvest and the tall corn growing?

They have passed like rain on the mountain, like a wind in the meadow;
The days have gone down in the West behind the hills into shadow.

Who shall gather the smoke of the dead wood burning,
Or behold the flowing years from the Sea returning?

Out of doubt, out of dark to the day's rising
I came singing in the sun, sword unsheathing.
To hope's end I rode and to heart's breaking:
Now for wrath, now for ruin and a red nightfall!


The world was young, the mountains green,
No stain yet on the Moon was seen,
No words were laid on stream or stone,
When Durin woke and walked alone.
He named the nameless hills and dells;
He drank from yet untasted wells;
He stooped and looked in Mirrormere,
And saw a crown of stars appear,
As gems upon a silver thread,
Above the shadow of his head.

The world was fair, the mountains tall,
In Elder Days before the fall
Of mighty kings in Nargothrond
And Gondolin, who now beyond
The Western Seas have passed away:
The world was fair in Durin's Day.

A king he was on carven throne
In many-pillared halls of stone
With golden roof and silver floor,
And runes of power upon the door.
The light of sun and star and moon
In shining lamps of crystal hewn
Undimmed by cloud or shade of night
There shone for ever fair and bright.

There hammer on the anvil smote,
There chisel clove, and graver wrote;
There forged was blade, and bound was hilt;
The delver mined, the mason built.
There beryl, pearl, and opal pale,
And metal wrought like fishes' mail,
Buckler and corslet, axe and sword,
And shining spears were laid in hoard.

Unwearied then were Durin's folk;
Beneath the mountains music woke:
The harpers harped, the minstrels sang,
And at the gates the trumpets rang.

The world is grey, the mountains old,
The forge's fire is ashen-cold;
No harp is wrung, no hammer falls:
The darkness dwells in Durin's halls;
The shadow lies upon his tomb
In Moria, in Khazad-dum.
But still the sunken stars appear
In dark and windless Mirrormere;
There lies his crown in water deep,
Till Durin wakes again from sleep.


Monday 8 September 2014

What is the meaning (fanciful etymology) of Dolbear's name?

For the relationship between the fictional Dolbear and real life Inkling Havard, see:

I guess 'bear' means bear, because Dolbear is stereotypically bear like^ - while 'Dol' means pain, and is the medical 'unit' for pain - so maybe this is a pun on the fact that the real-life model for Dolbear - Havard - contributed an appendix to CS Lewis's book 'The Problem of Pain'.

This Dolbear may mean 'Pain (expert)-bear'.

^Tendency to fall asleep, gruffness, hairiness.

Note added 7 October 2015:

The above is probably wrong - the name Dolbear is apparently a version of one of Robert Havard's nicknames 'Dull Bear'  - which itself may have derived from or been linked with Dolbear and Goodall - the name of a chemist/ pharmacist in Oxford up to 1937

If Havard was called Dull Bear then this would also explain the many bear references in Dolbear's character in the Notion Club Papers.

This information comes from an interview with Robert Havard's son Mark (aka Colin)


Friday 5 September 2014

The Inklings and the Sexual Revolution: the Politics of the Inklings

The sexual revolution (or 'sexual liberation' - it is the same phenomenon) - which is the expansion of legitimate and approved sex outwith the context of (real) marriage - is probably the main socio-political 'litmus test' or 'hot button political issue' in the modern world.

When it comes to The Inklings, there is no doubt that the views of the core Inklings on this issue are against the sexual revolution. And this is true, whatever failures individual inklings may have exhibited in living-up-to this ideal.

Given this fact, and the central importance given in modern culture to 'which side' of the issue an individual occupies (to oppose the sexual revolution is a vilifying, sacking, fining and indeed imprisonable offence in many Western societies including the UK and USA) it is surprising that most of those who write about the Inklings are (to varying degrees) advocates of the sexual revolution.

Aside from the core Inklings of Tolkien, Williams, and the Lewis brothers; and other major figures such as Havard - there is some advocacy of the sexual revolution within the peripheral Inklings and their visitors. Even Charles Williams is a bit slippery on this issue - with his advocacy of something rather like the adulterous Platonic passion of Chivalric love.

Owen Barfield may be an example of advocating the sexual revolution - although I find it hard to know either way - in the sense that he had an extra-marital affair/s, and two simultaneous non-married sexual relationships that I know of) and did not seem to feel any particular objective problem about this. John Wain (a much more peripheral figure) was an open and active advocate of the sexual revolution; in public and in private.

But whatever may be said on this side; it is blazingly obvious that the core Inklings were and would be solidly against the sexual revolution as it has panned-out and continues in the West.

So, this is a neglected aspect of the Politics of the Inklings in modern scholarship. It appears mainly in the context of ridiculous accusations of 'misogyny' (based, presumably, on ignorance of the facts); or the misconception that there was something strange and distorted about the Inklings knowledge and experience of Women; or even the idea (going back to William Ready's wildly error-full book Understanding Tolkien and the Lord of the Rings) that there was some homosexual element to the Inklings (on the Freudian basis that zero evidence equals repression, hence constitutes conclusive proof).

Here, there is a difference according to the focus. The great bulk of high status Tolkien scholarship is secular - and indeed mostly Leftist (Shippey excepted) - although a Roman Catholic element is becoming more frequent). The sexual revolution element is either ignored, or else Tolkien is either argued or simply assumed to be wrong when it comes to matters pertaining to the sexual revolution (sometimes very aggressively so!). By contrast Lewis scholarship is and always has been rooted in Christian authors - and is written from a perspective in opposition to the sexual revolution. Charles Williams scholarship, on the other hand, while mostly 'religious' mostly nowadays comes from 'Liberal Christians' - i.e. those evasive, deluded or fake Christians who self-identify as Christian but embrace and advocate the sexual revolution in one or another form.

However, Lewis aside, Inklings scholars and critics fail to perceive that the central tendency of the Inklings is very strongly against the sexual revolution; and that this is intrinsic to what the Inklings were about - not something lightly to be ignored, attacked or deleted.

This is a no-brainer. To put it plainly; if you are pro-Inklings and yet you approve the sexual revolution; then you have either fundamentally misunderstood The Inklings, or else adhere to a distorted and dishonest account of what it was they were about - trimmed to fit your pre-existing prejudices and convictions.