02 Friday Dec 2022
Posted in Old English, Publications, Tolkien
Over at my other website, Tolkien and Alliterative Verse, we’ve announced a new book forthcoming from HarperCollins in 2023: J.R.R. Tolkien, The Battle of Maldon together with The Homecoming of Beorhtnoth, edited by Peter Grybauskas. For more information, check out this Woven Words blog post: https://tolkienalliterative.ca/2022/12/02/new-book-on-maldon-homecoming-and-more/
25 Monday Mar 2019
Posted in Old English, Research, Tolkien
Tags
Battle of Maldon, The Homecoming of Beorhtnoth, Tolkien and the mysterious, Tolkien Reading Day, Tolkien Society
March 25, designated by the Tolkien Society as Tolkien Reading Day, is meant to encourage the reading of Tolkien’s works individually or in group events. A new theme is announced every year, and for 2019 it’s “Tolkien and the mysterious.”
My current reading focuses on Tolkien’s verse drama, The Homecoming of Beorhtnoth Beorhthelm’s Son – let’s call it The Homecoming for short – and a specific moment in the play in which one of the characters experiences a mysterious vision.
It’s not one of Tolkien’s best-known works, so first a quick summary: The Homecoming is a short drama for two voices based on the events recounted in the Old English poem, “The Battle of Maldon,” which describes an English defeat at the hands of Viking invaders in the year 991. Beorhtnoth is the English lord who is killed in the battle, but his loyal followers fight on against hopeless odds. Often-quoted lines from the poem are spoken by an old warrior, here in Old English, then followed by Tolkien’s translation:
Hige sceal þe heardra, heorte þe cenre,
Mod sceal þe mare þe ure mægen lytlað.
“Will shall be the sterner, heart the bolder, spirit the greater as our strength lessens.” (124)
Tolkien wrote that he thought these Old English lines weren’t original in this poem but instead “an ancient and honoured expression of heroic will” (124).
The events of Tolkien’s play The Homecoming occur after the battle is over, when two servants are sent by the local Abbot to find and bring back Beorhtnoth’s body for burial. They are out on a gruesome battlefield in the dark of night, surrounded by mangled corpses, trying to understand what happened in the fighting. They think of ghosts, are startled by a hooting owl, and face sudden danger when they come upon and fight some corpse robbers. After they identify a few of the dead who were closest to Beorhtnoth, they make their way to where they discover what remains of their lord. One of the servants is a young poet who shows several times that he is capable of composing verses in moments when the two men honour their dead lord. Eventually they carry his body to their wagon and start on the way home. That’s where the young poet, lying in their cart, starts nodding off and speaks “drowsily and half dreaming” (140):
There are candles in the dark and cold voices.
(Homecoming 140)
I hear mass chanted for master’s soul
in Ely isle. Thus ages pass,
and men after men. Mourning voices
of women weeping. So the world passes;
day follows day, and the dust gathers,
his tomb crumbles, as time gnaws it,
and his kith and kindred out of ken dwindle.
So men flicker and in the mirk go out.
The world withers and the wind rises;
the candles are quenched. Cold falls the night.
This young man, whose name is Torhthelm or Totta for short, seems to be seeing into the future – the present or near future in hearing mass chanted for Beorhtnoth among the monks in Ely — but then followed by a sweeping view of ages in the future until the “world withers” and all seems to die out.
This view intensifies in the next few moments. The stage directions state that Totta continues with “the voice of one speaking in a dream,” and he seems to enter into a mysterious vision, recounted in the present tense, as if he is partaking urgently of some other reality:
It’s dark! It’s dark, and doom coming!
(Homecoming 141)
Is no light left us? A light kindle,
and fan the flame! Lo! Fire now wakens,
hearth is burning, house is lighted,
men there gather. Out of the mists they come
through darkling doors whereat doom waiteth.
Hark! I hear them in the hall chanting:
stern words they sing with strong voices.
(He chants) Heart shall be bolder, harder be purpose,
more proud the spirit as our power lessens!
Mind shall not falter nor mood waver,
though doom shall come and dark conquer
At that moment, the cart goes over a bump and jolts Totta out of his dream, back to the reality of his companion who disapproves of the young poet’s words. The play ends shortly afterwards.
You’ll notice that in this intense visionary experience, Totta hears men chanting the lines that will become part of “The Battle of Maldon” – “Heart shall be bolder, harder be purpose, / more proud the spirit as our power lessens!” – although he adds two further lines that don’t appear in the Old English poem.
Who are these ghostly men that Totta sees gathering in the hall “out of the mists” and that he hears chanting? Where is Totta in this dream-vision? He seems to be participating in the experience in the present moment, but is he imaginatively partaking of a past event or a future one? The mystery of where this dream comes from and what kind of experience Totta is having as he speaks it out loud in a dream-like voice contributes to the significance of this climactic moment in the play.
I’ve written about this mysterious event (and other aspects of the play) in a forthcoming essay on The Homecoming,* where I conclude that Totta is “penetrating to the heart of heroic tradition,” accessing what Tolkien called that ancient expression of heroic will, which lives in poetic tradition. I also think that Totta’s experience is similar to other mysterious instances in Tolkien’s fiction where the power of a story or poem leads people into a dream-like state in which they experience other times and places — for example, the hobbits listening to Tom Bombadil’s stories, or Frodo enchanted by poetry in Rivendell, or the Notion Club members following Lowdham and Jeremy’s adventures in an Anglo-Saxon hall.
These visionary experiences are mysterious in the sense that they are puzzling, obscure, hard to understand. They may also resonate with the sense of “mystery” as denoting something mystical or beyond human reason.
What’s your interpretation of these mysterious visionary moments?
*My essay is forthcoming in a new book from Walking Tree Press, “Something has gone crack”: New Perspectives on Tolkien in the Great War, edited by Annika Röttinger and Janet Brennan Croft. I’ll post more when I have information about a definite publication date!
The image used above is “Before” by Tolkien, one of his early drawings estimated to have been made around 1911-1912 (Hammond and Scull, J.R.R. Tolkien Artist & Illustrator, page 65, footnote 12. The drawing is fig. 30 in their book.)
My quotations from Tolkien’s Homecoming are taken from the play published in Tree and Leaf, HarperCollins, 2001. The play was originally published in the scholarly journal Essays and Studies, vol. 6, 1953, pp. 1-18.
16 Friday Jan 2015
Posted in Fan studies, Medieval, Medievalisms, Old English, Review, Tolkien
Tags
Battle of Maldon, Beowulf, Durin's Folk, Fili, History of the Hobbit, J.R.R. Tolkien, John Rateliff, Kili, Lisa's Video Frame Capture Library, Peter Jackson, Sister-Sons, Tauriel, The Battle of the Five Armies, The Desolation of Smaug, The Hobbit, The Homecoming of Beorhtnoth, The Lord of the Rings, The Return of the King, Thorin, uncle-nephew motif, Verlyn Flieger
Thorin, Fili, Kili banner. TheOneRing.net
I enjoy many things about Peter Jackson’s Hobbit films – the material realization of various Middle-earth cultures, the creation of the best movie dragon I’ve ever seen, Martin Freeman’s Bilbo, to name only a few – but of course Jackson is not making the films specifically for me, a medievalist with a love of Tolkien’s work. As such, I had hoped that Jackson would have given us a resonant scene focusing on an uncle and his nephews — Thorin, Fili, and Kili — making their heroic last stand in battle together. There is a long tradition of the special relationship between “sister-sons” and their uncles in medieval literature that Tolkien refers to in The Hobbit. Working out that relationship to its traditional end would have inserted Jackson’s scene more firmly in a body of stories about these deeply embedded emotional relationships that are a part of western Europe’s cultural history.[1]
Now wait a minute, you might be saying to yourself. Jackson [2] clearly indicates a strong relationship between Thorin and his nephews, and their death scenes in The Battle of the Five Armies are somewhat connected and set apart from others. Yes, but not exactly in the traditional way I’m talking about.
In The Hobbit, Tolkien simply reports, “Of the twelve companions of Thorin, ten remained. Fili and Kili had fallen defending him with shield and body, for he was their mother’s elder brother.” (“The Return Journey,” The Hobbit 268).[3] Yes, they defend each other because they’re family, but more specifically because Fili and Kili are Thorin’s “sister-sons” (sweostor sunu in Old English).
Fili, Kili. Lisa’s Video Frame Capture Library. The Hobbit: An Unexpected Journey. Image 235
Uncle-nephew relationships, and sometimes even more precisely maternal uncle-nephew relationships (therefore, “sister-sons”), are frequently represented as a special bond in medieval literature. In Beowulf, the poet alludes to the story of Sigemund, êam (maternal uncle) to Fitela (line 881), and how they fought together in times of need. In line 115 of the Old English poem “The Battle of Maldon,” Wulfmær, one of the fallen warriors, is identified as the lord’s swuster sunu. Tolkien recognizes the appropriateness of Wulfmær’s place near his uncle in the verse drama “The Homecoming of Beorhtnoth Beorhthelm’s Son,” which is based on “The Battle of Maldon.” In this play, two men are searching after the battle for the body of their lord when one of them finds Wulfmær:
This head we know!
Wulfmær it is. I’ll wager aught
not far did he fall from friend and master.
His companion answers:
His sister-son! The songs tell us,
ever near shall be at need nephew to uncle. (“Homecoming” 127)
Other uncle-nephew relationships can be found in Charlemagne and Roland, Hrothgar and Hrothulf, Arthur and Gawain. The relationship isn’t always positive; in some stories, Mordred is Arthur’s sister-son, which makes his treachery even worse. Théoden and Éomer or Turgon and Maeglin provide some other examples in Tolkien’s work. Verlyn Flieger explains how we can even see the Bilbo-Frodo relationship in this light. [4]
So what does Jackson do with the uncle-nephew bond? In The Battle of the Five Armies, Thorin welcomes Fili and Kili to the kingdom of Erebor, addressing them as his “sister’s sons.” In Jackson’s movies the young dwarves Fili and Kili refer to Thorin as their uncle, and in The Desolation of Smaug Thorin tells Fili that one day he will be king.[5] In The Battle of the Five Armies, when Thorin finally bursts out of the mountain gate to join the battle, the two warriors running closest to him on either side are Fili and Kili. In their last fight, Thorin calls Dwalin, Fili, and Kili to go with him in an attempt to take down Azog. Gandalf comments that Thorin is taking his best fighters with him. In Old English they would be called his heorð-geneatas, his “hearth-companions,” a small group of noble, well-trained fighters who are closest to their lord, and it is reasonable to think that the young and courageous nephews would be among them. Fili and Kili, then, are appropriately represented as sister-sons in most of Jackson’s Hobbit.
But the uncle-nephew bond dissipates in their final scenes. While Tolkien recognizes in “The Homecoming” that “ever near shall be at need nephew to uncle,” in The Battle of the Five Armies the nephews end up nowhere near their uncle in a time of need. Instead, Thorin sends Fili and Kili away to hunt for Azog, and then the two nephews split up in separate searches as well. Fili is killed in the sight of both of his kinsmen (we don’t see him fighting heroically to the end; he’s just skewered and then thrown over a cliff) but both Thorin and Kili are too far away to do anything about that attack. Uncle and nephew cannot stand and defend each other. The killing of Fili enrages Kili, who runs off in a passionate Orc-killing spree, but his end is complicated by the arrival of Tauriel.
Now, I have to make clear that I do not object in principle to the creation of new characters like Tauriel. But her involvement in Kili’s last fight obscures the uncle-nephew bond that defines Thorin and his sister-sons. Instead of Thorin, Fili, and Kili fighting side-by-side until they are cut down, we get a different trio: Kili-Tauriel-Legolas defending each other. Kili’s last look is not to his uncle but to Tauriel; his uncle is too far away to be part of the scene. The special bond of an uncle with his nephews who “had fallen defending him with shield and body,” is nowhere to be seen.
Peter Jackson knows how to film emotional battle scenes, as he demonstrated in The Return of the King: sweeping music, slow motion, the melee of battle, the depiction of personal anguish.
from Lisa’s Video Frame Capture Library. Return of the King. Aragorn, Image 1808; Eowyn with Theoden, Image 1811; Eomer with Eowyn, Image 1846
Had Jackson completed the Hobbit story with a heroic last stand of uncle and nephews fighting side-by-side on the battlefield, their tale would have participated in a long tradition of sister-son stories and allowed us to feel the emotional impact of that relationship in a visceral way.
Thorin, Kili. Lisa’s Video Frame Capture Library. The Hobbit: trailers. Image 326.
Too bad the opportunity was lost so close to the end of the movie.
Endnotes
[1] These uncle-nephew relationships are important in other cultures beyond the European, but I am only familiar with the northern European literary uncle-nephew motif. It is likely that the practice of fostering high-born children – having a son educated in his uncle’s home, for example – contributed to the motif in medieval literature.
[2] I use “Jackson” throughout as shorthand. Although he was the director of the Hobbit movies, he was not the only writer. The full writing team consists of Peter Jackson, Philippa Boyens, Fran Walsh, and Guillermo del Toro, who gets a writing credit for his involvement with the project in its earlier stages.
[3] Tolkien inserted this line about Fili and Kili dying in defense of their uncle late in the process of composition. According to John Rateliff: “The idea that the two most likeable of all Bilbo’s companions should also die in the battle…first appears in the continuation of the typescript that eventually (autumn 1936) replaced the Third Phase manuscript” (684, n. 11). Rateliff also points out that Thorin was originally Fili and Kili’s great-uncle, but Tolkien later moved him one generation closer. (See, for example, Rateliff 444 – 445, note 11). In Appendix A of The Lord of the Rings, in the section on “Durin’s Folk,” Thorin appears in the genealogy as Fili and Kili’s uncle (1418).
[4] Verlyn Flieger discusses the Bilbo-Frodo kinship in the light of the uncle-nephew motif in her essay, “Frodo and Aragorn: The Concept of the Hero.” The essay has been reprinted in a couple of places, including Flieger’s collected essays in Green Suns and Faërie: Essays on J.R.R. Tolkien. Kent State University Press, 2012 and in the 2004 volume, Understanding the Lord of the Rings: The Best of Tolkien Criticism, edited by Rose A. Zimbardo and Neil D. Isaacs, published by Houghton Mifflin and partly available as a Google e-book.
[5] Rateliff comments on the line of succession in Tolkien’s conception of the Dwarves’ patriarchal line of kings which excludes the maternal nephews (704). In the early Middle Ages, young relatives in the maternal line might succeed a ruler; it is interesting that in this detail Jackson is closer to early medieval practice than the book.
Works Cited
Flieger, Verlyn. “Frodo and Aragorn: The Concept of the Hero.” Green Suns and Faërie: Essays on J.R.R. Tolkien. Kent State University Press, 2012. 141-58. Print. Also available in Understanding The Lord of the Rings: The Best of Tolkien Criticism. Ed. Rose A. Zimbardo and Neil D. Isaacs. Boston: Houghton Mifflin, 2004. 122-45. Print and Google e-book.
Jackson, Peter, dir. The Battle of the Five Armies. New Line Cinema, 2014. Film.
____. The Desolation of Smaug. New Line Cinema, 2013. Film.
Klaeber’s Beowulf. Ed. R.D. Fulk, Robert E. Bjork, and John D. Niles. 4th ed. Toronto: U of Toronto P, 2009. Print.
Rateliff, John D. The History of the Hobbit. 2 Vols. Boston and New York: Houghton Mifflin, 2007. Print.
“The Battle of Maldon: Hypertext Edition.” Old English Literature: A Hypertext Course Pack. English Faculty, Oxford. 2009. Web. 14 Jan. 2015.
“The Lord of the Rings: The Hobbit: An Unexpected Journey.” Lisa’s Video Frame Capture Library. 2 Oct. 2014. Screenshots. 14 Jan. 2015.
“The Lord of the Rings: The Hobbit: Trailers.” Lisa’s Video Frame Capture Library. Jul – Nov 2014. Screenshots. 14 Jan. 2015.
“The Lord of the Rings: The Return of the King.” Lisa’s Video Frame Capture Library. n.d. Screenshots. 14 Jan. 2015.
“Thorin, Fili and Kili Banner in Super High-Resolution.” TheOneRing.net. 22 Nov. 2014. JPEG. 14 Jan. 2015.
Tolkien, J.R.R. “Durin’s Folk.” Appendix A.iii. Return of the King, being the third part of The Lord of the Rings. London: HarperCollins, 2007. 1406-19. Print.
_____. The Hobbit, or There and Back Again. London: HarperCollins, 1999. Print.
_____. “The Homecoming of Beorhtnoth Beorhthelm’s Son.” Tree and Leaf, including the poem Mythopoeia. London: HarperCollins, 2001. Print.
*****
MLA citation of this post: Smol, Anna. “Jackson’s Lost Opportunity: The Death of Sister-Sons.” A Single Leaf. 16 Jan 2015. Web. [insert date of access here without brackets].
*****
What did you think of these final scenes in the film? Any other examples of sister-sons that you want to discuss or add? Please feel free to comment!
Anna Smol 