The Keys of Middle-earth

Last updated

The Keys of Middle-earth
The Keys of Middle-earth.jpg
Cover of first edition
Author Stuart D. Lee; Elizabeth Solopova
CountryUnited Kingdom
LanguageEnglish
Subject Tolkien's influences
GenreMedieval literature; literary criticism
Published2005
Publisher Palgrave Macmillan
Media typePrint (paperback)
Pages284
ISBN 978-1-137-45470-6

The Keys of Middle-earth: Discovering Medieval Literature Through the Fiction of J.R.R. Tolkien is a 2005 book by Stuart Lee and Elizabeth Solopova. It is meant to provide an understanding of J. R. R. Tolkien's Middle-earth fantasy writings in the context of medieval literature, including Old and Middle English and Old Norse, but excluding other relevant languages such as Finnish.

Contents

The book was broadly welcomed by scholars, who however felt it could have gone further to assist the student. They wrote that it was rather cautious of criticism from other academics; that the texts were rather too brief for much academic study; and that there were small but telling errors in the description of Tolkien's writings. The expanded second edition of 2015 added some new texts.

Book

Publication history

The Keys of Middle-earth was published in a 284-page paperback in 2005 by Palgrave Macmillan. They published a second, expanded edition with 380 pages in 2015. [K 1]

Synopsis

The first part of the book serves as an introduction to the texts. It begins with a presentation of J. R. R. Tolkien, covering his career, the relationship of his Middle-earth fiction to medieval literature, and an overview of his medieval sources. A section then introduces medieval literature in Old English, Middle English and Old Norse. This part of the book concludes with five short essays on the thematic and technical parallels between Tolkien's writings and medieval literature, covering the theme of the quest and the epic, as well as runes, alliterative verse and Tolkien's uses of it, and the names that he chose. [K 2]

A sample of Lee and Solopova's chapter for "The Battle of the Pelennor Fields"
The Battle of Maldon
lines 122–126
Facing-page translation

Swa stemnetton,      stiðhicgende,
hysas æt hilde,      hogodon georne
hwa þær mid orde      ærost mihte
on fægean men      feorh gewinnan,
wigan mid wæpnum;      wæl feol on eorðan.

Thus they stood firm, resolute,
young men at battle; they, the warriors with weapons,
eagerly thought about whom they might first there
with the spear, win the life
from the doomed men. Slaughter fell to the ground.

   At Pelennor, the refusal by Éowyn to abandon her lord, and the loyalty shown by Merry, reflect the actions of the warriors at Maldon. Merry's initial reaction is to "stay by him. As a father you shall be to me", and Éowyn warns the Witch-king: "You stand between me and my lord and kin".

   Although they are not given any dialogue in the poem, one can imagine Wulfmær [and] Ælfnoth ... making similar challenges to the advancing Vikings. Éowyn and Merry are also mirroring the actions of the warriors towards the end of the poem who declare their willingness to die rather than abandon their lord. This is a common theme in Old English heroic verse.

The second part of the book is introduced with a brief chapter, "The Editions", on the approach taken and the selection of medieval texts paired with episodes from Tolkien's writings. [K 3] The body of this part, named "The Texts", offers mainly short excerpts from fourteen medieval literary works in the languages mentioned. [1] Each section consists of a plot summary of the relevant part of Tolkien's story; an introduction to the medieval text; a discussion of Tolkien's use of the text, citing scholars such as Tom Shippey; and finally a text. This is a facing-page (parallel) text and a new, rather literal, line-by-line translation if it is Old English or Old Norse, or no translation but plentiful notes for Middle English. [K 4]

For The Hobbit , the texts are Völuspá (Gandalf and the Dwarves), [K 5] Vafþrúðnismál and Solomon and Saturn II (the riddle-game), [K 6] and Beowulf (Smaug the dragon). [K 7] For The Lord of the Rings , the texts are Sir Orfeo (the Elves at Rivendell); [K 8] The Ruin (Legolas's "Lament of the Stones"), [K 9] The Fight at Finnsburg and Cynewulf and Cyneheard (The Bridge of Khazad-dum), [K 10] Pearl (The Crossing of the Nimrodel), [K 11] Beowulf (Boromir's Death), [K 12] Maxims II (Treebeard's List), [K 13] The Wanderer and Beowulf (The Rohirrim), [K 14] The Battle of Maldon and Homily on the Maccabees (The Battle of the Pelennor Fields), [K 15] Sir Gawain and the Green Knight and Beowulf (The Landscape of Mordor), [K 16] and The Seafarer (The Gray Havens). [K 17]

The second edition has a similar structure, with the addition of a section on Túrin Turambar and its texts, the Kalevala and the Cowbone whistle; Eärendil and its text, Crist I ; two Old English riddles to add to Bilbo and Gollum's riddle game; and Jordanes' Getica to add to the coverage of the Battle of the Pelennor Fields. [K 18]

Reception

The book has been warmly received by scholars, though they find some issues with it. Kay Marsh, reviewing the book for Studies in the Novel, calls it "an attractive solution" to the "alterity" (otherness) of medieval literature, with a well-chosen selection of texts; she recommends it as "both useful and entertaining". In her view, the line-by-line translations make the texts accessible and invite the reader to read sections of untranslated (but copiously glossed) Middle English works like Sir Orfeo . Marsh praises the "well-researched" introduction which covers both Tolkien's career and the study of medieval languages; and notes the "five short essays" on parallels between Middle-earth and the medieval texts. Marsh suggests that there could have been more of a discussion of paleography, the process of creating medieval manuscripts, something that would be new to most of Lee and Solopova's readers. [2]

Miranda Wilcox, in The Medieval Review , calls the book an excellent introduction, both for students to use as a text and as a resource for instructors. She writes that it offers a "judicious" selection of recent scholarship in the "compelling context" of the literary phenomenon that is Tolkien's Middle-earth. In her view, the book highlights Tolkien's scholarly "appreciation of both the technical and literary aspects of medieval texts". She finds the facing-page presentation of medieval texts and their translations valuable, illustrating some of the linguistic issues that so fascinated Tolkien. [3]

John Holmes writes in Tolkien Studies that it has a relatively narrow scope (Old and Middle English, and Old Norse; no Silmarillion , which would have demanded the Finnish Kalevala at least) but provides real depth with "fresh, literal" translations and close examination of the similarities of the sources to Tolkien's writings. Holmes finds the book a "first rate" anthology of medieval texts, with "remarkably thorough" notes, but a somewhat nervous guide to Tolkien's works, wary of criticism from other academics. [4] Arden R. Smith, writing in the same journal, comments that The Keys of Middle-earth is "essentially an anthology" that in Lee and Solopova's words "[draws] out parallels [with Tolkien's fiction] wherever possible", and states that it seems to be meant for an academic readership. [5]

Michael Drout, in Notes and Queries , writes that while the book is a success in that it achieves most of its goals, it "could have been so much better", if it had avoided so much academic caution, such as quibbling about their title, and gone more boldly for providing a helpful introduction to Tolkien's medievalism for the student. In his view, the selection of texts is good, and they are presented and set in context fairly and non-tendentiously, but the fragments are too short for most academic purposes. Drout finds most valuable the quotations from the unpublished lecture notes that Tolkien used at Oxford; in his view, access to this material gave the editors the chance to "make a major contribution to the field which, unfortunately, they did not exploit to the fullest", not helped by listing unpublished manuscripts in "Further reading". He notes "minor but telling" errors, like Aragorn being "haunted" by the rhyme "All that is gold does not glitter" – in fact, he writes, it was composed for Aragorn by Bilbo; or again, the knights of Dol Amroth didn't arrive at the Battle of the Pelennor Fields with Aragorn, as they were already there defending the city of Minas Tirith. [6]

The medieval historian and author Kari Sperring, writing in Strange Horizons, calls the selection of medieval texts "strong", and describes the presentation of the relationship between Tolkien's fiction and his research interests as clear and insightful. However, she feels that the book "falls between two stools", giving an "outsider view" of his writing, seen through the ancient texts, but that it lacks the more "personal insight" that Tolkien scholars might provide. Further, in her view, it "elides" other influences such as Tolkien's Catholicism and modern writers such as William Morris. All of this leaves her wondering what the book was for: it lacks the glossary and grammar needed for an undergraduate text in Old or Middle English, while the material is in her view rather technical for a lay audience. [1]

Related Research Articles

Denethor II, son of Ecthelion II, is a fictional character in J. R. R. Tolkien's novel The Lord of the Rings. He was the 26th ruling Steward of Gondor, committing suicide in the besieged city of Minas Tirith during the Battle of the Pelennor Fields.

Boromir is a fictional character in J. R. R. Tolkien's legendarium. He appears in the first two volumes of The Lord of the Rings, and is mentioned in the last volume, The Return of the King. He was the heir of Denethor II and the elder brother of Faramir. In the course of the story Boromir joined the Fellowship of the Ring.

Éomer is a fictional character in J. R. R. Tolkien's Middle-earth. He appears in The Lord of the Rings as a leader of the Riders of Rohan who serve as cavalry to the army of Rohan, fighting against Mordor.

In J. R. R. Tolkien's Middle-earth fiction, Man and Men denote humans, whether male or female, in contrast to Elves, Dwarves, Orcs, and other humanoid races. Men are described as the second or younger people, created after the Elves, and differing from them in being mortal. Along with Ents and Dwarves, these are the "free peoples" of Middle-earth, differing from the enslaved peoples such as Orcs.

The Battle of the Pelennor Fields, in J. R. R. Tolkien's novel The Lord of the Rings, was the defence of the city of Minas Tirith by the forces of Gondor and the cavalry of its ally Rohan, against the forces of the Dark Lord Sauron from Mordor and its allies the Haradrim and the Easterlings. It was the largest battle in the War of the Ring. It took place at the end of the Third Age in the Pelennor Fields, the townlands and fields between Minas Tirith and the River Anduin.

<span class="mw-page-title-main">Harad</span> Fictional land in Tolkiens Middle-earth, south of Gondor and Mordor

In J. R. R. Tolkien's high fantasy The Lord of the Rings, Harad is the immense land south of Gondor and Mordor. Its main port is Umbar, the base of the Corsairs of Umbar whose ships serve as the Dark Lord Sauron's fleet. Its people are the dark-skinned Haradrim or Southrons; their warriors wear scarlet and gold, and are armed with swords and round shields; some ride gigantic elephants called mûmakil.

The works of J. R. R. Tolkien have generated a body of research covering many aspects of his fantasy writings. These encompass The Lord of the Rings and The Silmarillion, along with his legendarium that remained unpublished until after his death, and his constructed languages, especially the Elvish languages Quenya and Sindarin. Scholars from different disciplines have examined the linguistic and literary origins of Middle-earth, and have explored many aspects of his writings from Christianity to feminism and race.

Scholars and critics have identified many themes of The Lord of the Rings, a major fantasy novel by J. R. R. Tolkien, including a reversed quest, the struggle of good and evil, death and immortality, fate and free will, the danger of power, and various aspects of Christianity such as the presence of three Christ figures, for prophet, priest, and king, as well as elements like hope and redemptive suffering. There is also a strong thread throughout the work of language, its sound, and its relationship to peoples and places, along with moralisation from descriptions of landscape. Out of these, Tolkien stated that the central theme is death and immortality.

J. R. R. Tolkien's fantasy books on Middle-earth, especially The Lord of the Rings and The Silmarillion, drew on a wide array of influences including language, Christianity, mythology, archaeology, ancient and modern literature, and personal experience. He was inspired primarily by his profession, philology; his work centred on the study of Old English literature, especially Beowulf, and he acknowledged its importance to his writings.

Théoden is a fictional character in J. R. R. Tolkien's fantasy novel, The Lord of the Rings. The King of Rohan and Lord of the Mark or of the Riddermark, names used by the Rohirrim for their land, he appears as a supporting character in The Two Towers and The Return of the King. When first introduced, Théoden is weak with age and sorrow and the machinations of his top advisor, Gríma Wormtongue, and he does nothing as his kingdom is crumbling. Once roused by the wizard Gandalf, however, he becomes an instrumental ally in the war against Saruman and Sauron, leading the Rohirrim into the Battle of the Pelennor Fields.

Legolas is a fictional character in J. R. R. Tolkien's The Lord of the Rings. He is a Sindar Elf of the Woodland Realm and one of the nine members of the Fellowship who set out to destroy the One Ring. He and the Dwarf Gimli are close friends.

Elizabeth Solopova is a Russian-British philologist and medievalist undertaking research at New College, Oxford. She is known outside academic circles for her work on J. R. R. Tolkien's Middle-earth writings.

<i>A Companion to J. R. R. Tolkien</i> 2014 scholarly book edited by Stuart D. Lee

A Companion to J. R. R. Tolkien is a 2014 book edited by Stuart D. Lee and published by Wiley-Blackwell. It is a part of the Blackwell Companions to Literature series, which have been described as prestigious reference works, and features authors well-known in the field of Tolkien studies.

England and Englishness are represented in multiple forms within J. R. R. Tolkien's Middle-earth writings; it appears, more or less thinly disguised, in the form of the Shire and the lands close to it; in kindly characters such as Treebeard, Faramir, and Théoden; in its industrialised state as Isengard and Mordor; and as Anglo-Saxon England in Rohan. Lastly, and most pervasively, Englishness appears in the words and behaviour of the hobbits, both in The Hobbit and in The Lord of the Rings.

J. R. R. Tolkien, a fantasy author and professional philologist, drew on the Old English poem Beowulf for multiple aspects of his Middle-earth legendarium, alongside other influences. He used elements such as names, monsters, and the structure of society in a heroic age. He emulated its style, creating an impression of depth and adopting an elegiac tone. Tolkien admired the way that Beowulf, written by a Christian looking back at a pagan past, just as he was, embodied a "large symbolism" without ever becoming allegorical. He worked to echo the symbolism of life's road and individual heroism in The Lord of the Rings.

J. R. R. Tolkien's presentation of heroism in The Lord of the Rings is based on medieval tradition, but modifies it, as there is no single hero but a combination of heroes with contrasting attributes. Aragorn is the man born to be a hero, of a line of kings; he emerges from the wilds and is uniformly bold and restrained. Frodo is an unheroic, home-loving Hobbit who has heroism thrust upon him when he learns that the ring he has inherited from his cousin Bilbo is the One Ring that would enable the Dark Lord Sauron to dominate the whole of Middle-earth. His servant Sam sets out to take care of his beloved master, and rises through the privations of the quest to destroy the Ring to become heroic.

<span class="mw-page-title-main">Tolkien and the medieval</span> J. R. R. Tolkiens use of medieval literature

J. R. R. Tolkien was attracted to medieval literature, and made use of it in his writings, both in his poetry, which contained numerous pastiches of medieval verse, and in his Middle-earth novels where he embodied a wide range of medieval concepts.

<span class="mw-page-title-main">Paganism in Middle-earth</span> Paganism in the literature of Tolkien

Scholars have identified numerous themes in J. R. R. Tolkien's Middle-earth writings, among them paganism. Despite Tolkien's assertion that The Lord of the Rings was a fundamentally Christian work, paganism appears in that book and elsewhere in his fictional world of Middle-earth in multiple ways. These include a pantheon of god-like beings, the Valar, who function like the Norse gods, the Æsir; the person of the wizard Gandalf, who Tolkien stated in a letter is an "Odinic wanderer"; Elbereth, the Elves' "Queen of the Stars", associated with Venus; animism, the way that the natural world seems to be alive; and a Beowulf-like "northern courage" which is determined to press on, no matter how bleak the outlook.

J. R. R. Tolkien repeatedly dealt with the theme of death and immortality in Middle-earth. He stated that the "real theme" of The Lord of the Rings was "Death and Immortality". In Middle-earth, Men are mortal, while Elves are immortal. One of his stories, The Tale of Aragorn and Arwen, explores the willing choice of death through the love of an immortal Elf for a mortal Man. He several times revisited the Old Norse theme of the mountain tomb, containing treasure along with the dead and visited by fighting. He brought multiple leading evil characters in The Lord of the Rings to a fiery end, including Gollum, the Nazgûl, the Dark Lord Sauron, and the evil Wizard Saruman, while in The Hobbit, the dragon Smaug is killed. Their destruction contrasts with the heroic deaths of two leaders of the free peoples, Théoden of Rohan and Boromir of Gondor, reflecting the early Medieval ideal of Northern courage. Despite these pagan themes, the work contains hints of Christianity, such as of the resurrection of Christ, as when the Lord of the Nazgûl, thinking himself victorious, calls himself Death, only to be answered by the crowing of a cockerel. There are, too, hints that the Elvish land of Lothlórien represents an Earthly Paradise. Scholars have commented that Tolkien clearly moved during his career from being oriented towards pagan themes to a more Christian theology.

References

Primary

  1. Lee & Solopova 2015 , Front matter
  2. Lee & Solopova 2015 , "Introduction", pp. 2–53
  3. Lee & Solopova 2015 , pp. 54–56
  4. Lee & Solopova 2015 , "The Texts", pp. 57–265
  5. Lee & Solopova 2015 , pp. 59–72
  6. Lee & Solopova 2015 , pp. 73–105
  7. Lee & Solopova 2015 , pp. 106–122
  8. Lee & Solopova 2015 , pp. 123–132
  9. Lee & Solopova 2015 , pp. 133–145
  10. Lee & Solopova 2015 , pp. 146–163
  11. Lee & Solopova 2015 , pp. 164–176
  12. Lee & Solopova 2015 , pp. 177–182
  13. Lee & Solopova 2015 , pp. 183–193
  14. Lee & Solopova 2015 , pp. 194–216
  15. Lee & Solopova 2015 , pp. 217–234
  16. Lee & Solopova 2015 , pp. 235–249
  17. Lee & Solopova 2015 , pp. 250–265
  18. Lee & Solopova 2015 , Front matter

Secondary

Sources