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I do have to say it feels a little strange to be called Mr. Fisher. Am I really getting that old? To a ten-year-old, I suppose I probably look as old as Gandalf. ;)
J.R.R. Tolkien, C.S. Lewis, the Inklings, J.K. Rowling, and fantasy literature in general; language, linguistics, and philology; comparative mythology and folklore — and more.
There is no easy way to define the experience of seeing, holding, or reading J.K. Rowling’s The Tales of Beedle the Bard, so let’s just start with one word: “Whoa.” The very fact of its existence (an artifact pulled straight out of a novel) is magical [...]The reaction is a bit “Keanu” — but probably accurate. :)
I think that Tom Bombadil would make quite a good story, but as The Hobbit has already been quite successful I think the story of Old Took’s great grand-uncle, Bullroarer, who rode a horse and charged the goblins of Mount Gram in the battle of the Green Fields and knocked King Golfimbil’s [sic] head off with a wooden club would be better. This story could be a continuation of The Hobbit, for Bilbo could tell it to Gandalf and Balin in his hobbit hole when they visited him. (177)What a different sequel to The Hobbit that would have been!
Tolkien’s Radagast has to be one of the most overlooked characters in his entire legendarium. And why not? Though he’s one of the few characters who bridges The Hobbit and The Lord of the Rings, his actions occur entirely off-stage in both books. Tolkien writes almost nothing about him in the published letters, though we do learn a good deal more in his posthumous essay on “The Istari” (published in Unfinished Tales).
Now, by strange coincidence, we now have two extended treatments of Radagast, published almost simultaneously. I discussed one of them recently: Nick Birns’s essay for Mythlore (Fall/Winter 2007, pp.113-26), “The Enigma of Radagast: Revision, Melodrama, and Depth” (read it here). The other is a chapter of about the same length in John Rateliff’s fantastic two-volume study, The History of The Hobbit (Part One: Mr. Baggins, pp.268-80). I’m reading Rateliff’s monumental work in preparation to review it for Mythlore.
Between the two essays, many new insights and theories about Radagast emerge, along with a pretty thorough discussion on the meaning of his name. Thorough, but perhaps not the final word. Since both are available in print now, and some of you may have read them (or will soon), I’d like to offer some thoughts of my own here — specifically on the etymology of the name.
Put on your waders. It’s going to get kinda deep. :)
Birns merely scratches the surface, referring us only to Ruth Noel’s theory that Radagast is “‘Radigost’, a pre-Christian Slavic deity” (116); Rateliff discusses a Slavic source as one of several possibilities, too, but he bypasses Noel and goes right to the source with much greater detail. But Birns does make one satellite point which I think very good: he points to the Elvish root RUSKĀ “brown” for a hint of Russian flavor. (117) This root was the source for Rhosgobel, the name of Radagast’s home; and of course, brown was Radagast’s color in the Order. This is something Rateliff misses in his footnote on Rhosgobel (289). Something Birns misses, on the other hand, is the fact that Beorn’s original name, Medwed, is decidedly Slavic, improving the evidence of a Slavic source for Radagast. Medwed simply means “bear” (or more literally, “honey-eater”) — cf. Slovenian medved, Serbian medvjed, Russian медведь, Czech medvěd, etc.; from an Indo-European root medh– “honey” > English mead. Rateliff acknowledges the name is Slavic but says little more about it.
This is the bulk of what Birns has to say on the subject (since it’s really outside his main purpose), so allow me now to visit Rateliff’s other theories and offer my own comments and further suggestions. In addition to the possibility of a Slavic source, he also posits Old English and Gothic. Well, actually, he first considers the possibility of an Elvish interpretation, though he dismisses this as yielding no low-hanging fruit; and in any case, Tolkien himself decided Radagast was to be “a name [...] of Mannish origin.” So, then, Rateliff turns to Old English and Gothic. What about Old Norse? Rateliff contends “Old Norse is not an option here” (289); however, I’m not so sure I buy his reasoning fully — more on that in a moment. To me, there is the very interesting possibility of Old Norse ráðgast “to take counsel” informing Tolkien’s choice.
But moving on, for Old English, Rateliff suggests a potential reading as “Spirit of the Road”. This would be composed of rád “road” + gast “spirit”; appropriate, considering his reading of Bladorthin as “Grey Traveller” — and I would add that Mithrandir is also quite close to this as well. Rateliff dismisses the element rǽd “counsel” for reasons that seem defensible to me. But then, Rateliff dismisses Old English entirely on the grounds that Tolkien had not yet changed Medwed (Slavic) to Beorn (Old English). I’m not completely convinced, as with the dismissal of Old Norse, and I’ll come back to this in a moment.
Rateliff goes on to talk about the Slavic candidates, with some meaty details, but I’ve already touched on that evidence (above). This leaves Gothic, which Rateliff finds the most probable source. What troubles me here is this: if one may dismiss Old English — “despite the excellent fit in sound and etymology” (277) — and Old Norse on the basis of the Slavic name, Medwed, then why should one not also dismiss Gothic? But to continue ...
Rateliff suggests the possibility of “the Gothic king or war-chieftain Radagaisus (died 406 AD), whose name is rendered Rhadagast in some eighteenth- and nineteenth-century sources” (278). One such source is an 1829 translation of Alfred’s Old English Boethius. But Rateliff missed an even better piece of evidence: the actual form Tolkien used, Radagast, occurs in at least one other, roughly contemporary, edition of the same [1]. Tolkien’s spelling also occurs in Gibbon’s History of the Decline and Fall of the Roman Empire [2]; Rateliff cites this source, but gives the spelling of Rhadagast. Perhaps a different edition? The edition I examined showed both spellings.
Despite the dispute I raised above, I do think that a Gothic source is very likely. Turning to David Salo, Rateliff gives *Radagais (“counsel-spear”) as a possible original Gothic form for the Latin Radagaisus. Could be; but why not *Radagast (“counsel-stranger”)? Otherwise, if Salo is correct, where does the –t in Radagast come from? Is it simply excrescent? In any case, I find “counsel-stranger” much more à propos than “counsel-spear” — for Radagast, at least, if not for Radagaisus.
And let’s also consider Radagast’s Quenya name, Aiwendil (given in “The Istari”). Clearly, the name is Quenya and means “friend of birds” — aiwë “(small) bird” + –(n)dil “friend” — as both Birns and Rateliff explain. But could it also be Gothic? Names with double-meanings in two languages are not uncommon in Tolkien — e.g., Orthanc and Mordor, to give a couple of the better known. It just so happens that Gothic aiwaggeli “evangel, gospel”, when pronounced, is quite close to Aiwendil (the Gothic –gg– is pronounced like English –ng–). This is a loan-word from Greek, related also to Gothic aggilus (άγγελος) “angel, messenger”; and it seems pretty compelling to me when taken in the context of Tolkien’s statements that the Istari were essentially “incarnate angels” (certainly in the sense of “messengers”, but also, arguably, in a more theological sense as well) — see Letters, #156.
Is it too great a stretch to suppose that the Gothic aiwaggeli could have helped to inform Tolkien’s choice of the name Aiwendil? Perhaps. Pehaps not. In any event, though the recent treatments of Radagast have brought us much further in understanding him, I’m not sure the final final word has yet been said.
[1] An excerpt in Thorpe, Benjamin. A Grammar of the Anglo-Saxon Tongue from the Danish of Erasmus Rask. Second ed. London: Trübner & Co., 1865, p.188.
[2] Gibbon, Edward. The History of the Decline and Fall of the Roman Empire. Volume 3 (of 6). London: Henry G. Bohn, 1854, p.364-6.
People say to me, ‘Don’t you wish you’d played Dumbledore?’ I say no! I played Gandalf! The original. There was a question as to whether I might take over from Richard Harris but seeing as one of the last things he did publicly was say what a dreadful actor he thought I was, it would not have been appropriate for me to take over his part. It would have been unfair.That sounds like a reasonable response to me. Though with the recent revelations about Dumbledore’s sexual preferences, perhaps Sir Ian would have been the best choice after all. (Sorry, couldn’t resist teasing.)
Of his cognomen, Tolkien wrote the following note:
My name is TOLKIEN (not –kein). It is a German name (from Saxony), an anglicization of Tollkiehn, i.e. tollkühn. But, except as a guide to spelling, this fact is as fallacious as all facts in the raw. For I am neither ‘foolhardy’ nor German, whatever some remote ancestors may have been.” [2]
Here we have Tolkien’s typical sense of philological humor, as the German tollkühn, of course, means “foolhardy” in English. It’s a compound, actually; just as “foolish” and “hardy” are more or less antonymic in English, so are German toll “mad, crazy” and kühn “bold”. Tolkien puns on his own name in The Notion Club Papers with the invention of Rashbold — so far as I know, unattested as an anthroponym, but actually attested as an English calque for Germanic dummkúhn “foolhardy, rash, rashbold, temerarious”. [3] I wonder whether Tolkien knew this (apparently unique) source!
But though this was Tolkien’s sense of his own name, was it correct? Could there be another explanation? It’s a somewhat strange, almost denigrating meaning, isn’t it? But even so, I would never have questioned this etymology had I not come across a rather arcane volume called The Teutonic Name-System Applied to the Family Names of France, England, and Germany. This surprising treasure trove takes a topical / etymological approach to anthroponymy, with introductory chapters on simple forms, diminutives, phonetic additions, patronymics, compounds, and so forth; followed by more fascinating chapters on Our Natural Enemies, The Brute and Its Attributes, The Gods of the North, and The Station in Life, among many, many others. In a chapter called The Warrior and His Arms, we find the surname Tolkien attested, like so:
The following root seems to be referable to Old Norse dolgr, foe, Ang.-Sax. dolg, vulnus [Latin “wound, injury”]. SIMPLE FORMS. Old Germ. Tulga (West Gothic king, 7th cent.), Tulcho. Eng. TULK. Mod. Germ. DULK. PHONETIC ENDING. Old Germ. Tolcon, 10th cent. Eng. TOLKIEN, TOLKEN. Mod. Germ. DULCKEN. [4]
As a side note, is the similarity between the names Tolkien and Tulkas a mere coincidence? Probably, but it’s tantalizing fodder for wild theories nonetheless! ;)
Does it make more sense for the etymology of one’s surname to refer to foes, weapons, wounds, and so forth, than to a state of foolhardiness (by which attitude I suppose one might have acquired more than one’s share of wounds, hahae)? I don’t know. Was Robert Ferguson right about its origins (e.g., he does not explain, merely asserts, the arrival of the –n)? Again, I don’t know. But it is interesting to see the name attested, on record, and with a very different etymology. Would that I could ask the Professor about it. I am sure it would have made for a very lively discussion!
[1] Tolkien, J.R.R. The Letters of J.R.R. Tolkien. Selected and edited by Humphrey Carpenter. Boston: Houghton Mifflin, 1981, p.428.
[2] Ibid., p.218.
[3] Bailey-Fahrenkrüger’s Wörterbuch der Englischen Sprache. Zwölfte Auflage, gänzlich umgearbeitet von [Twelfth edition, completely reworked by] Adolf Wagner. Jena: Friedrich Frommann, 1822, p.182.
[4] Ferguson, Robert. The Teutonic Name-System Applied to the Family Names of France, England, and Germany. London: Williams & Norgate, 1864, p.184.
There’s an interesting article in Salon today comparing the new Beowulf film by Robert Zemeckis with Tolkien’s The Lord of the Rings. Much better researched and argued than usual for its type. And it gets major bonus points from me for the author’s discussion of Tolkien’s landmark essay, “Beowulf: The Monsters and the Critics” as well as for quoting from his poem, “Mythopoeia.”
Here’s a nice excerpt that gets straight to the point of how and why Zemeckis’s Beowulf is fundamentally flawed (even if it may be an exciting and dazzling visual spectacle — I haven’t seen it yet):
“Beowulf” doesn’t fail because it changes the story: It fails because it is so busy juicing up the story that it does not create a mythical universe. It has no transfiguring vision. It seizes upon an ancient tale, whose invisible roots run deep into our psyches, and uses it to construct a shiny, plastic entertainment. It takes a wild fable and turns it into a tame story. But “Beowulf” is the kind of story that is meaningless unless it is part of a cosmology. It is, in short, a myth.
A very astute criticism.
Has anyone seen the film yet? Anyone planning to? I probably will, but with carefully managed expectations. I haven’t seen any of the previous film versions, but I have read Michael Crichton’s The Thirteenth Warrior (the novel’s original — and better — title is Eaters of the Dead). A very enjoyable retelling of the myth. Speaking of which, another very original adaptation is John Gardner’s Grendel.
The idea of a clock displaying location rather than time, of course, is not new. In the Harry Potter books, the Weasley family has a magic clock with hands for each member of the family indicating their location or state. Our initial design for the home uses icons rather than mechanical hands, and displays only four categories of location [...] We also rely on technology rather than wizardry to make the clock work!
That first spring, while Janine set about getting the house in livable shape, I undertook to find a pet. Naturally, I chose a dog: an eight-months puppy from the local animal refuge. I named him Barkis — Barkis the Unwilling — and his conduct was enough to try the patience of the most unshakable dog-lover [...] One day he ran off and never came back. (p.2)So, at Janine’s urging, they turned to cats. And over the ensuing 120 pages, Alexander recounts the adventures of daily life with their first five felines: Rabbit, Heathcliff, David, Solomon, and Moira (the only female). Each has his (or her) own unique personality, hangups, entertainments, and habits. All of it is delightfully shared with readers. (There is one sad story, but I will say no more than that.) The other thing I should point out is how well-written the book is. Alexander fans will know (and I wrote about this recently) that as good as his novels are, they can begin to feel a little — how shall I put this? — stale? recycled? Again, I mean only the gentlest criticism by this. But My Five Tigers feels very fresh and original! There are very few of the “Alexanderisms” we’ve all come to recognize (e.g., “vexed”, “took to his heels”, “his head swam”, “into the bargain” — sound familiar?).
As many of you know, Madeleine L’Engle died only two months ago, not long after Lloyd Alexander’s passing; and so, thinking about all the books I had enjoyed as a child, I decided I would read A Wrinkle in Time again — for only the second time since I first read it some twenty-five (or more?) years ago. The fog of those years had left me with only a few very vague memories of the book, and even those dim recollections were superseded in my mind by images from a Wrinkle in Time filmstrip I can remember seeing in elementary or early junior high school. And now that I’ve read it again, it turns out that some of things I’d remembered must have been from A Wind in the Door or A Swiftly Tilting Planet and not from Wrinkle at all.
Also, interestingly, the library copy I picked up was — in addition to suffering from major water damage and a splitting spine — autographed. “For Heather Winslow,” the neatly penned inscription reads, “Tesser well — Madeleine L’Engle.” When I return it to the library, I’ll have to make sure they know it’s a bit more valuable than they may have thought. I could see a book in its condition landing in the landfill, actually.
So. Impressions.
First, I have to say, at the risk of turning off some readers or offending any big L’Engle fans, that the book is much more obvious and treacly than I remembered. Perhaps this is because it really is genuinely intended for children (as opposed to some books usually classified “for children” but actually suitable for readers of all ages). Its lessons are rather facile and are delivered by a heavy hand wielding a pretty blunt instrument. Not to be insensitive, but it isn’t terribly surprising that the book was rejected by 26 publishers before it finally found a home at Farrar, Straus & Giroux. But it went on to win the 1963 Newberry Award — and made its creator a celebrity of children’s literature — so what do I know? ;)
But setting these complaints aside, the book is enjoyable and interesting overall. The settings and situations are pretty creative, and the characters are appealing. Camazotz and IT are suitably unnerving. Aunt Beast is still a remarkable, inscrutable character. And Charles Wallace is still an enigma, even after all these years. The three angels qua witches — Mrs. Whatsit, Mrs. Who, and Mrs. Which (> Witch, get it? :) — are intriguing. Think of a reverse image of the three Weird Sisters of Macbeth (in fact, Mrs. Who makes the comparison and contrast an obvious one, quoting those famous lines: “When shall we three meet again, / In thunder, lightning, or in rain.” The novel even opens with those famous, and nowadays all too banal, words, “It was a dark and stormy night.” But somehow, here, it works.
There were a couple of things I noticed this time, which I would not have on my first reading. For one, Mrs. Whatsit, some of you may remember, had once been a Star who sacrificed herself in the struggle with the Black Thing. Reading this now, I wonder whether this is a direct borrowing from C.S. Lewis. In The Voyage of the Dawn Treader, the character of Ramandu had likewise once been a Star. Wrinkle was published only a decade after Dawn Treader, and both authors were well known Christian allegorists, so it seems a plausible connection.
Another thing I noticed this time was the sonnet analogy (in my copy, pp.191–2). Mrs. Whatsit tangles with the perennial question of free will versus predestination versus the omniscience of God, much as Lewis did in The Screwtape Letters. Her argument amounts to this: the sonnet form itself is a very strict, very rigid structure, comprising various unforgiving rules of rhyme and rhythm; however, within the constraints of the form, the poet is free to choose whatever words he or she likes. This resonates well with the idea that Lewis (and Tolkien, too) tried to convey of a system where both omniscience and free will are compatible. Put another way, the relationship between providence and free will is perhaps like chess: God makes the rules, but Man is free to choose any moves allowed by the rules. Some choices lead to victory, some to defeat, and some to a draw. Though not a religious person myself, I liked the simplicity of the sonnet analogy very much.
Over at Sam Riddleburger’s blog, there’s an interesting post (among several) on Lloyd Alexander. Specifically, after reading The Golden Dream of Carlo Chuchio, Sam, a big fan and defender of Alexander, nevertheless asks the question that probably occurs to most of his readers sooner or later, namely:
Why did Alexander write the same book over and over again? Prince Jen, The Iron Ring, The Arkadians and his last novel Carlo Chuchio are basically the same book set in respectively, the Orient, India, Ancient Greece and the Mideast. Meanwhile, other books of his, including Westmark and the Prydain series also feature some of the same characters & situations. By the time you’ve read a lot of his books, it’s hard to tell Lukas Kasha from Gypsy Riska from Sebastian.
I can’t argue with this, really. Nor with the basic Lloyd Alexander plotline Sam presents as applicable to most of his fantasy for children. In my own forthcoming review of Chuchio, I acknowledge as much, pointing to “Alexander’s usual cast of misfits” and other recurring elements from his body of work. So, if this is true, one might ask why, as Sam does in his post. Was it creative myopia or deliberate reflection?
He wonders whether Alexander “felt that he had a great story (and it IS a great story) and he wanted to polish it, to perfect it, to try it out with different backdrops and cultures,” or maybe whether “he didn’t quite realize what was happening. Perhaps he started writing and the characters just always pushed him in that direction. He set a kid on a quest and partway through the book realized that the quest was lame compared to a bigger lesson he could offer.”
I think both are part of the answer. In an interview conducted shortly before he died (part of the press material for Chuchio), Alexander wrote: “I have to hope that maybe this time I got it right. As objective as I can be (which is never really objective), the architecture is right, the structure works.” It sounds to me like Alexander had a sort of prototype story in his mind, an edifice of moral lessons he wished to convey — and he built many (perhaps most) of his novels on this foundation, varying the details and settings in whatever ways interested him at the time, but always retaining that same moralistic foundation. The prototype story does work, and he left us with many examples of similar, but very satisfying retellings of it. I can, however, understand where this could become a bit hackneyed. Fortunately, Chuchio varies in other ways — for example, in its use of the first-person, which was very uncommon for Alexander until late in his career.
I also think that Alexander felt he was doing an important service by representing the underlying values common to all cultures, showing children that we should respect people from all walks of life and all parts of the world. Elsewhere, I put it like this — “Alexander’s sensitivity to ethnic and cultural diversity continues to teach young readers about the cultural mores of China, India, Greece, and the Middle-East as well as Europe” (this is from my forthcoming encyclopedia entry on Alexander for Women in Science Fiction and Fantasy: An Encyclopedia, Greenwood Press, edited by Robin Reid, 2008).
Could Alexander have stretched himself, creatively, more than he did? Yes, he could have. Whether he should have is perhaps not for us to judge; we’ll have to let his reputation stand against the test of literary history. But if I were a betting man, I’d say his place in the canon of children’s literature is perfectly safe.
The elegy [reflected in the disappearance of Radagast] is for a kind of storytelling that is now gone from a reconceived Middle-earth, for a light-hearted tale of adventure now turned into a somber legend of loss. (125)If the rest of the issue is as good as the parts I’ve read and dipped into so far, and I think it will be, then I have a lot of great reading to look forward to. And congratulations to the editor, Janet Croft, for a terrific 100th issue!
Here are the sticky labels, written & signed with great pleasure [...] also the two pages of the Quenya text. On the subject of signatures, the Tolkien Estate with its myriad eyes discovered the other day that copies of The Children of Húrin are offered for sale on e-bay, with forged signatures (mine & Alan Lee’s) for $269.95 [...] These items have emerged in Canada & I’m told that the cops are in full chase of the villains. As to No. 1 on the New York Times best-seller list — this is truly weird: I hope it will not be followed by clamorous disappointment!
There stands still in what is now England the ruinous fragment of an ancient monument that we have long called in our English fashion Stonehenge, ‘the suspended stones’, remembering nothing of its history. [1]Isn’t the writing here wonderful? I had mentioned Old English hangian “to hang, suspend” in my discussion, and here we have Tolkien’s agreement with that theory on record. I can’t help but think he would also have liked the Hengest interpretation, as I also wrote at the time. Lucky I came across this while reading the essay again (for another purpose altogether).