Sunday, August 18, 2013

J. R. R. Tolkien, Roverandom

Introduction

Opening Passage

Once upon a time there was a little dog, and his name was Rover. He was very small, and very young, or he would have known better; and he was very happy playing in the garden in the sunshine with a yellow ball, or he would never have done what he did.

Summary: The mistake Rover makes is going for the trouser-leg of a wizard, Artaxerxes. This gets him turned into a little toy dog, who gets sold in a shop to a little boy. He doesn't really have anything against the little boy, but, being angry at having turned into a toy (which, you must admit, you would be, too), he insists on running away as soon as he can. He quickly runs into one of the two greatest magicians in all the world: Psamathos Psamathides, who insists, like the ancient Greeks, on the P being pronounced. Psamathos finds, to his annoyance, that he cannot reverse Artaxerxes's spell, and thus sends him to the other of the two greatest magicians in all the world: the Man in the Moon. There he meets the moon-dog, who is also called Rover, and who thus insists that Rover instead be called Roverandom to distinguish the two, and they have all sorts of adventures, including being chased by the great White Dragon of Welsh myth. Eventually, the Man in the Moon has to send Roverandom to Artaxerxes, who has become the official magician of the Pacific and Atlantic Oceans, a position he got by marrying one of the mer-king's daughters. In the ocean he meets a mer-dog who, as it happens, is also called Rover, and they have all sorts of adventures as well, including meeting Uin, oldest of all right whales, and a great Sea Serpent who, it turns out, is no less than Jörmungandr of the Norse myths. Artaxerxes, in a position well above his abilities, is far too busy to help Rover until some tangling with the latter costs Artaxerxes his job; but eventually all is made right in the end.

This is an extraordinarily rich story for one so short. One of the things I think is interesting is that Roverandom's tale is always threatening to blow up into mythic proportions: he is, in effect, roving randomly through a wide variety of mythologies. There are allusions to Welsh myths, to Norse and Icelandic myths, to Greek myths, to the world (as MrsD pointed out to me) of Five Children and It (since Psamathos is obviously a psammead), and even to Tolkien's own mythology, since Rover sees from a distance Elvenhome in the West and Uin himself is found in the early versions of Middle Earth. But the myth never entirely takes over, and the doggish nature of the adventure remains throughout.

There are lots of excellent little character moments, as well. I particularly like how all the dogs start the process of making friends by acting tough and barking insults at each other. There are also some truly beautiful descriptions, particularly of the forests of the Moon and of the sea.

Favorite Passage

... He went into the workshops and collected all his paraphernalia, insignia, symbols, memoranda, books of recipes, arcana, apparatus, and bags and bottles of miscellaneous spells. He burned all that would burn in his waterproof forge; and the rest he tipped into the back garden. Extraordinary things took place there afterward: all the flowers went mad, and the vegetables were monstrous, and the fishes that ate them were turned into sea-worms, sea-cats, sea-cows, sea-lions, sea-tigers, sea-devils, porpoises, dugongs, cephalopods, manatees, and calamities, or merely poisoned; and phantasms, visions, bewilderments, illusions, and hallucinations sprouted so thick that nobody had any peace in the palace at all, and they were obliged to move....

Recommendation: This has all the makings of a children's classic. Highly Recommended.

Friday, August 16, 2013

Fredegar Bolger

Ah, Fredegar Bolger. You remember him, don't you? No? He was one of the brave hobbit-heroes in The Lord of the Rings, one of Frodo's friends; he played an important role in the quest of the Ringbearer.

Almost nobody remembers Fatty Bolger, of course, because he never left the Shire. Fredegar's role in the plan was to stay in the Shire and pretend to be Frodo, so that no one would know that he had left, at least for a while, and also to let Gandalf know what was going on when he turned up. As the narrator darkly remarks (Book I, Chapter v), "They little thought how dangerous that thought might prove." Since Frodo and friends were actually just skirting doom by a hair, and Gandalf was a bit occupied elsewhere, Fredegar narrowly managed to escape three Ringwraiths (Book I, chapter xi).

This is not the last we hear of Fredegar, though. He is rescued by the returning questers after the Scouring of the Shire. When the Shire began to be overrun with ruffians, he did not stand idle: he led a band of rebels in the north until he was finally smoked out and thrown into the Lockholes in Michel Delving (Book VI, chapter ix). Not every hero leaves his home.

Thursday, August 15, 2013

A Poem Re-Draft

Maria Assumpta

Hear, my daughter,
lend your ear,
forget your people,
leave your home.
  The queen will stand
  at Your right hand,
  adorned with gold.

The king will love
and justice seek,
a noble lord:
adore his name.
  The queen will stand
  at Your right hand,
  adorned with gold.

With cheerful sound,
with joyful noise,
their name is praised.
They pass within.
  The queen will stand
  at Your right hand,
  adorned with gold.

Wednesday, August 14, 2013

Weights and Measures Do Us Both a Wrong

I loved you first: but afterwards your love
by Christina Rossetti


Poca favilla gran fiamma seconda. – Dante
Ogni altra cosa, ogni pensier va fore,
E sol ivi con voi rimansi amore. – Petrarca

I loved you first: but afterwards your love
Outsoaring mine, sang such a loftier song
As drowned the friendly cooings of my dove.
Which owes the other most? my love was long,
And yours one moment seemed to wax more strong;
I loved and guessed at you, you construed me
And loved me for what might or might not be –
Nay, weights and measures do us both a wrong.
For verily love knows not ‘mine’ or ‘thine;’
With separate ‘I’ and ‘thou’ free love has done,
For one is both and both are one in love:
Rich love knows nought of ‘thine that is not mine;’
Both have the strength and both the length thereof,
Both of us, of the love which makes us one.

The Dante quotation means, roughly, "A little spark is followed by a great flame." It is part of the opening canto of the Paradiso. The Petrarch is, again roughly, "Every other thing, every thought, goes out, and only love of you remains." This Rosetti poem opens the "Monna Innominata: A Sonnet of Sonnets".

Tuesday, August 13, 2013

Thursday Virtues and Vices Index

I intended to put this up last week, but I'm still trying to juggle moving and preparing for a busier Fall term than usual. In each case, I've put the cardinal virtue with which it is associated (as quasi-integral, subjective, or potential part, if virtue, or by opposition, if vice).

First Series -- Virtues

Solertia and Eustochia (Prudence)

Gentleness / Meekness / Mildness / Mansuetude (Temperance)

Truthfulness (Justice)

Religion (Justice)

First Series -- Vices

Mollience / Effeminacy (Fortitude)

Craftiness, Guile, and Fraud (Justice)

Superstition (Justice)


Second Series -- Virtues

Magnanimity (Fortitude)

Pietas / Xiao / Filial Piety (Justice)

Clemency (Temperance)

Affability (Justice)

Magnificence (Fortitude)


Second Series -- Vices

Audacity (Fortitude)

Ingratitude (Justice)

Susurration (Justice)

Civil Impiety (Justice)

Boorishness (Temperance)

Jane Frances de Chantal

Yesterday was the feast day of St. Jane Frances de Chantal, one of my favorites. Her feast day has moved around a lot; it was originally August 21, then December 12, then August 18 in the Americas, then August 12. She was born Jane Frances Fremiot in 1572; at the age of 20 she married the Baron de Chantal and as Baroness de Chantal lived at the Château de Bourbilly. The Baron died from an arquebus accident a few years later, and she took over the management of his estates. In Lent of 1604 she met St. Francis de Sales, at the time the bishop of Geneva, and they became friends. This soon led to the project of founding the Order of the Visitation of Holy Mary, devoted to interior discipline through the cultivation of the virtues of humility and gentleness. They were notable at the time for being highly active and public; instead of remaining cloistered, they visited the sick. The Baroness, of course, being experienced in estate management, put the order on solid ground; they had dozens of houses by the time she died in 1641, and were still expanding. Much of what we in the Western world today think of as obviously Catholic in look or tone derives from the massive expansion of Salesian spirituality in the early modern period, which owes itself as much to Chantal as to Francis de Sales himself. She was revered in her lifetime; but, practical as ever, she simply dismissed it as people being mistaken.

John Conley has an article on her at the Internet Encyclopedia of Philosophy. Some of her letters are available online; they are often quite good. I think I've mentioned before that I think Chantal is a candidate for being declared Doctor of the Church at some point; much of my reason for thinking so is in her letters.

Monday, August 12, 2013

Links of Note

* An interesting experiment showing interconnections between visual and linguistic inference. It's still a ways away from the Berkeleian position that visual inference just is a kind of linguistic inference, but Berkeley would certainly like both the experiment and the conclusion.

* Lars Hertzberg discusses some of the problems with the more incautious conclusions drawn from cognitive bias research.

* An interview with Timothy Michael Law on the Septuagint.

* Philosophers' Carnival #154

* Deborah Mayo remembers Egon Pearson.

* Andrea Staiti, Heinrich Rickert, at the SEP. Rickert is perhaps the key figure of Baden Neo-Kantianism, as Hermann Cohen is of the opposing Marburg school of Neo-Kantianism. The differences between the two schools are complex (and partly discussed in the beginning of the article), but we can roughly summarize them by saying that Marburg tended to develop Kant along epistemological and philosophy-of-science lines, while Baden tended to develop Kant along metaphysical and philosophy-of-culture lines. (Both groups were Neo-Kantian not in the sense of slavishly following Kant, but taking Kant as a basic starting-point for further development.)

* Dr. Boli on Kant

* Ben Springett, Philosophy of Dreaming, at the IEP.

* Jean Bethke Elshtain died on Sunday. Here she is in a brief soundbite discussing why we need the word 'evil':



She discusses the same topic in an hour-long video on Harry Potter, St. Augustine, and the Confrontation with Evil.