Knight Errant
3 days ago
All three [Tom, the Balrog, Shelob] possess an independence that places them outside the central moral concern of the story - the destruction of the Ring. Their amorality, like their nonhumanity, reveals them as allegorical principles: Tom of life or nature, Shelob of death or blind appetite, and the Balrog of a central disorder that no creature can withstand.
We could object to Tolkien's inclusion of Bombadil and the two monsters because they are principles rather than personalities. But allegory in a work of this sort need not be an artistic failure. Tolkien does fail with these two, however, not because he chose to dehumanize them, but because he failed to make them interesting. Treebeard, for example, is much more interesting than Tom Bombadil, and the orcs more fearsome than the Balrog.
Although we could not call the adventures with the Balrog and with Shelob dull, they both seem to fail, not in execution but in conception. Tolkien has invented these monsters rather than created them from the raw material of folklore as he did his other creatures. We are unable to believe in the Balrog because we have no foundation either outside the work or in it. Dwarfs, orcs, and elves are familiar enough to most readers to stimulate a response. Other creatures, including hobbits, the Ringwraiths, and the Dark Lord himself are fully developed within the trilogy. Not so with the Balrog. There he is, all of a sudden, whiffling and burbling, a Diabolus ex machina, when the orcs were foe enough. He is not dull, but the excitement is on the surface, and we only half believe Gandalf when he cries, "'Fly! This is a foe beyond any of you.'"
Shelob is better executed than her counterpart, but both episodes are artistically weak. For sheer terror, they are on a level with the invention of dozens of science-fiction writers, but terror is not enough. Nor is the argument that only such supernatural creatures could cause Gandalf's death or Frodo's paralysis, for there is still the feeling that these demons are not real. They are unreal because they are extraneous to the traditional framework of the story. (p. 7)
The writer Umberto Eco belongs to that small class of scholars who are encyclopedic, insightful, and non dull. He is the owner of a large personal library (containing thirty thousand books), and separates visitors into two categories: those who react with 'Wow! Signore professore dottore Eco, what a library you have! How many of these books have you read?' and the others - a very small minority - who get the point that a private library is not an ego-boosting appendage but a research tool. Read books are far less valuable than unread ones. The library should contain as much of what you do not know as your financial means, mortgage rates, and the currently tight read-estate market allows you to put there. You will accumulate more knowledge and more books as you grow older, and the growing number of unread books on the shelves will look at you menacingly. Indeed, the more you know, the larger the rows of unread books. Let us call this collection of unread books an antilibrary.
The way led along upon what had once been the embankment of a railroad. But no train had run upon it for many years. The forest on either side swelled up the slopes of the embankment and crested across it in a green wave of trees and bushes. The trail was as narrow as a man's body, and was no more than a wild-animal runway. Occasionally, a piece of rusty iron, showing through the forest-mould, advertised that the rail and the ties still remained. In one place, a ten-inch tree, bursting through at a connection, had lifted the end of a rail clearly into view. The tie had evidently followed the rail, held to it by the spike long enough for its bed to be filled with gravel and rotten leaves, so that now the crumbling, rotten timber thrust itself up at a curious slant. Old as the road was, it was manifest that it had been of the mono-rail type.
There is just enough space inside here for one person to live indefinitely, or at least that's what the operation manual says. User can survive inside the TM-31 Recreational Time Travel Device, in isolation, for an indefinite period of time.
There were angels in the glass, two four six many of them, each one shuffling into his place in line like an alderman at the Lord Mayor's show. None was dressed in white; some wore fillets or wreaths of flowers and green leaves in their loose hair; all their eyes were strangely gay. They kept pressing in by one and two, always room for more, they linked arms or clasped their hands behind them, they looked out smiling at the two mortals who looked in at them. All their names began with A.
A warm rain misted down on a small boy standing motionless in the tall, yellow grass. Although he enjoyed the sensation of rain on his skin, the boy's expression remained solemn - too solemn for a child who had seen only five rains wash through the Tamburure. His height and breadth would have been envied by a boy of seven rains' passing.
There are men of violence. There are men who drink. And then there was Ansige, a man with a vice so pathetic as to be laughable. He ate; he lived for his belly. No one would believe that a woman could leave a man for that, but before you scoff, consider this. With his gluttony, he drew in other sins - arrogance complicated by indolent stupidity, lust for comfort, ire when thwarted, avarice in all his business dealings, and a strange conviction that always, somehow, there was some undeserving person who had more food than he did.
In a study of Poe's Eureka, Valéry has observed that cosmogony is the most ancient of the literary genres; despite the anticipations of Bacon, whose New Atlantis was published at the beginning of the seventeenth century, it is possible to confirm that the most modern is the fable or fantasy of scientific character. It is known that Poe approached the two genres separately and perhaps invented the last one; Olaf Stapledon combined the two in this singular book. For this imaginary exploration of time and space, he did not resort to vague troublesome mechanisms, but instead to the fusion of a human mind with others, to a kind of lucid ecstasy or (if one wants) a variation of a certain famous Cabalistic doctrine, which supposes that in the body of a man can inhabit many souls, as in the body of a woman about to be a mother. The majority of Stapledon's colleagues seem arbitrary or irresponsible; this work, in exchange, leaves the impression of sincerity, despite the singular and at times monstrous nature of his stories. He doesn't accumulate inventions for the distraction or stultification of those who will read him; it follows and it registers with honest rigor the complex and shady vicissitudes of a coherent dream. (Jorge Luis Borges, Prólogos con un prólogo de prólogos, p. 232)
It was of course through animal prowess and practical human intelligence that the species had long ago come to dominate its word. But at all times this practical will had been tempered and enriched by a kind of experience which among men is very rare. Every day, throughout the ages, these beings had surrendered their feverish animal nature not merely to unconscious or dream-racked sleep, such as animals know, but to the special kind of awareness which (we learned) belongs to plants. Spreading their leaves, they had absorbed directly the essential elixir of life which animals receive only at second hand in the mangled flesh of their prey. Thus they seemingly maintained immediate physical contact with the source of all cosmical being. And this state, though physical, was also in some sense spiritual. It had a far-reaching effect on all their conduct. If theological language were acceptable, it might well be called a spiritual contact with God. During the busy night-time they went about their affairs as insulated individuals, having no present immediate experience of their underlying unity; but normally they were always preserved from the worst excesses of individualism by memory of their day-time life. (p. 118)
To sum the matter, circumstance had thrown up a very noble species. Essentially it was of the same type as the earlier species, but it had undergone extensive improvements. Much that the First Men could only achieve by long schooling and self-discipline the Second Men performed with effortless fluency and delight. In particular, two capacities which for the First Men had been unattainable ideals were now realized in every normal individual, namely the power wholly dispassionate cognition, and the power of loving one's neighbor as oneself, without reservation. Indeed, in this respect, the Second Men might be called 'Natural Christians', so readily and constantly did they love one another in the manner of Jesus, and infuse their whole social policy with loving-kindness. Early in their career they conceived the religion of love, and they were possessed by it again and again, in diverse forms, until their end. On the other hand, their gift of dispassionate cognition helped them to pass speedily to the admiration of fate. And being by nature rigorous thinkers, they were peculiarly liable to be disturbed by the conflict between their religion of love and their loyalty to fate.
Well might it seem that the stage was now set for a triumphant and rapid progress of the human spirit. But though the second human species constituted a real improvement on the first, it lacked certain faculties without which the next great mental advance could not be made. (pp. 117-118)