Tolkien and the Great War (8 page)

The small, stark array of consonants and the chiming inflexional word-endings of Finnish produce a distinctive musicality that Tolkien adapted for Qenya; but he wanted a language with its own past, so he detailed how Qenya had evolved from an ancestral tongue that he soon named Primitive Eldarin. As in any real-world language, the process was a combination of sound shifts (phonology), the deployment of word-building elements (morphology) like the -
s
or -
es
that commonly pluralize an English noun, and developments in meaning (semantics).
^*
A further fascination of this linguistic alchemy was that, as in the real world, an alternative set of sound-changes and morphological elements would produce elsewhere a quite different language from the same ancestral stock – an option Tolkien also began to explore before long.

Tolkien's sound-shift ‘laws' fill many dry pages of his early Qenya notebook, but they were as essential to Qenya as the changes codified in Grimm's Law are to German or English. He often wrote as if, like Jakob Grimm, he too were merely an observer looking back at the unrecorded but nonetheless real past of a living language. Even in these phonological notes, Tolkien was already entering into his world as a fiction writer does. From this ‘internal' viewpoint, the sound shifts were unalterable facts of observed history.

In practice, though, Tolkien also played God (or sub-creator emulating the Creator, as he would later have put it). He did not just observe history; he made it. Instead of working back from recorded evidence to reconstruct the lost ancestral ‘roots' of words, as Grimm had done to arrive at a picture of ancient Germanic, he could invent Primitive Eldarin roots and move forward, adding affixes and applying sound shifts to arrive at Qenya. Furthermore, Tolkien could change a sound-shift law, and he sometimes did. Because each law should apply across the language, this might entail alterations to any number of words and their individual histories. Revision on that scale was a painstaking process, but it gave Tolkien a perfectionist's pleasure. There was scope here for a lifetime's tinkering, and he used it.

If these austere sound-shift laws were the ‘scientific' formulae by which Tolkien generated his ‘romantic' language – as essential to its personal character as DNA is to our own – inventing Qenya was also an exercise in taste as heartfelt as any art. Tolkien's sound-pictures were always acute: the bassy
kalongalan
, ‘ringing or jangling of (large) bells', and its alto counterpart
kilinkelë
, ‘jingling of (small) bells'; the elegant alternations of
vassivaswë
for ‘beating or rushing of wings'; or the tongue-twisting
pataktatapakta
, ‘rat-a-tat'. Qenya is more than onomatopoeic, though:
nang
-, ‘I have a cold', and
miqë
, ‘a kiss' (pronounced more or less as ‘mee-kweh'), mimic what the speech organs do when your nose is blocked or your mouth is amorously engaged. Of course, most concepts have no intrinsic connection with any particular sound or mouth-movement. Tolkien tried to match sound and sense much as an expressionist painter might use colour, form, and shade to evoke a mood. Derivation aside, only taste dictated that
fūmelotmeans
‘poppy',
eressëa
means ‘lonely', or
morwen
, ‘daughter of the dark', signifies the glimmering planet Jupiter.

Crucially, Tolkien used Qenya to create a world like our own, yet unlike. Its trees are ours but their names make them sound as if they are on the verge of communication: the laburnum is
lindeloktë
, ‘singing cluster', while
siqilissë
, ‘weeping willow', also means ‘lamentation' itself. This is a world of
austa
and
yelin
, ‘summer' and ‘winter'; of
lisēlë, piqēlë
, and
piqissë
, ‘sweetness',
‘bitterness', and ‘grief'. But enchantment courses through Qenya: from
kuru
‘magic, wizardry' to
Kampo
the Leaper, a name for Eärendel, and to a whole host of other names for peoples and places that emerged during a couple of years' work on the lexicon. For Tolkien, to a greater extent even than Charles Dickens, a name was the first principle of story-making. His Qenya lexicon was a writer's notebook.

At the start of March, Rob Gilson wrote inviting Tolkien to join Wiseman and himself in Cambridge. Smith was going too, and Gilson was eager to repeat the experience of the ‘Council of London'. Ever since that weekend he had been enduring the unaccustomed hardships of military training, living in a hut in an often flooded field, sometimes ill from inoculations, and suffering a growing sense of pessimism. ‘
I have quite lost now
any conviction that the war is likely to end within the next six months,' Gilson wrote home. ‘If anyone with a gift of prophecy were to tell me that the war would last ten years, I shouldn't feel the least surprise.' He told Tolkien,
‘My whole endurance of the present is founded on the remembrance that I am a TCBSite…But another conclave would be the most perfect bliss imaginable.'
If Tolkien could not come to Cambridge the following weekend, Gilson would be
‘bitterly
disappointed'.

Nevertheless, he did not turn up. On the Saturday the three wired an
ultimatum
calling on him to appear, or resign from the TCBS. It was not, of course, entirely serious. ‘
When we sent
the telegram,' Wiseman wrote to Tolkien the following week, ‘we were groping for the thousand and first time in the dark for a John Ronald of whom there appeared no sound or sight or rumour in any direction…It always seems to us odd that you should so consistently be the only one left out of the TCBS.'

‘Schools' were fast approaching, and Tolkien had to prepare for ten papers. Most of them covered areas in which he was an enthusiast: Gothic and Germanic philology, Old Icelandic, Old and Middle English language and literature.
Volsunga Saga, The Seafarer, Havelock the Dane, Troilus and Criseyde:
these he should
have no trouble with. He had been familiar with some of this material for several years prior to joining the English course at Oxford, and ever since switching from Classics he had been breezily confident about doing well. But a week after the missed Cambridge meeting (as a three-day British offensive failed at Neuve-Chapelle) he headed off for the Easter vacation armed with set texts, and at Edith's in Warwick he worked through the Middle English poem
The Owl and the Nightingale
line by line, making thorough notes on vocabulary (such as
attercoppe
, ‘poisonheads', which he later gave to Bilbo Baggins as a taunt against the spiders of Mirkwood).

His other work, poetry, occupied him too. At the end of term Tolkien had again found an audience for his poetry at Exeter College's Essay Club (the club had in fact survived well beyond its November ‘last gasp'), which listened to him read ‘The Tides', or as he had named his revision of the poem, ‘
Sea Chant of an Elder Day
'. G. B. Smith had seen at least
‘The Voyage of Éarendel'
in manuscript, but now Tolkien wanted to submit a whole set of poems to the TCBS for criticism. He had typescripts made of various Eärendel ‘fragments' and other poems and sent them to Smith at his Magdalen College billets.

Smith was perplexed. As a conservative and a lover of classical form, he found Tolkien's wayward romanticism problematic. He also favoured the new simplicity of
Georgian Poetry
, an influential 1913 anthology edited by Edward Marsh, which included poems by Rupert Brooke, Lascelles Abercrombie, G. K. Chesterton, W. H. Davies, and Walter de la Mare. Accordingly Smith urged Tolkien to simplify the syntax of ‘Sea Chant' and others. He advised him to read and learn from ‘good authors'; although his idea of a ‘good' author was not exactly congruent with Tolkien's. However, he thought the poems ‘amazingly good' and showed them to Henry Theodore Wade-Gery, a former Oxford Classics don who was a captain in Smith's battalion and himself an accomplished poet.
^*
Wade-Gery agreed
that the syntax was occasionally too difficult, but like Smith he strongly approved of this love-poem:

Lo! young we are
and yet have stood like planted hearts in the great Sun of Love so long (as two fair trees in woodland or in open dale stand utterly entwined, and breathe the airs, and suck the very light together) that we have become as one, deep-rooted in the soil of Life, and tangled in sweet growth.

The parenthetical aside introduces an eloquent delay, as if to suggest the duration of the lovers' growth together before the final clause reveals the result of that long entanglement.

Light as a tangible substance (often a liquid) was to become a recurrent feature of Tolkien's mythology. It is tempting to locate its origin here. It is noteworthy, too, that the Two Trees of Valinor, which were to illumine his created world, had their progenitors here in a poem celebrating his relationship with Edith and in his symbolic drawing
Undertenishness.

Both Smith and Wade-Gery also favoured a poem written in March called ‘
Why the Man in the Moon came down too soon
', in which Tolkien took a well-known nursery rhyme and retold it at length. The original version is nonsensical:

The man in the moon

came down too soon,

And asked the way to Norwich;

He went by the south

And burned his mouth

With supping cold plum porridge.

Tolkien's retelling makes sense of the story (thankfully, without sacrificing any of its absurdity). The Man in the Moon acquires both personality and motive, leaving his chill and colourless lunar kingdom because he craves the exuberance of the Earth. In counterpoint to the ‘viands hot, and wine' the Man in the Moon desires, his accustomed diet of ‘pearly cakes of light snowflakes' and ‘thin moonshine' sounds royally unsatisfying. Grandiose latinisms embellish the Man in the Moon's vain imaginings until he is brought down to earth with a bump – or rather a splash. With the help of some deliciously pithy images (‘his round heart nearly broke'), the blunter Germanic words help to win him some sympathy.

He twinkled his feet as he thought of the meat,

Of the punch and the peppery stew,

Till he tripped unaware on his slanting stair,

And fell like meteors do;

As the whickering sparks in splashing arcs

Of stars blown down like rain

From his laddery path took a foaming bath

In the Ocean of Almain.

Tolkien is seen at play in the English language. To
twinkle
is to move with a flutter (the
Oxford English Dictionary
cites a dance, the twinkle-step, in 1920), but appropriately it is also to glimmer like stars;
whickering
is the sound of something hurtling through air, but aptly enough it is also sniggering laughter. Of course, the Man in the Moon's adventure ends ignominiously. He is fished out by trawlermen who take him to Norwich, where, instead of a royal welcome, in exchange for his jewels and ‘faerie cloak' he gets merely a bowl of gruel.

The poem is a fine example of Tolkien's lightness of touch and as a piece of comic verse marks a great step from the merely parodic ‘The Battle of the Eastern Field'. At first it was not connected with the mythological world then being sketched out in the Qenya lexicon; but (as Tom Shippey has pointed out) the extraction of a whole story from six lines of nursery nonsense
shows the same fascination with reconstructing the true tales behind garbled survivals that powered Tolkien's myth-making.

Smith welcomed the arrival of another poet in the TCBS and had sent the poems on to Gilson by the end of March. To both John Ronald and Rob he also despatched copies of his own work, a long Arthurian piece called ‘
Glastonbury
' he had written for Oxford University's annual Newdigate Prize and described as ‘the most TCBSian mosaic of styles and seasons'.
^*

There was another abortive attempt to arrange a TCBS meeting, this time in Oxford, where Tolkien would play host at St John Street. It seemed, perhaps, the only way to guarantee his involvement, but just ahead of the appointed date G. B. Smith wrote to say that the ‘Council of Oxford' was off: he was at home on sick leave and caught up in a whirlwind attempt to leave the Oxfordshire and Buckinghamshire Light Infantry so that he and Tolkien could be soldiers together.

The battalion had taken him on as a ‘supernumerary' in December 1914 because its officer quota was full. It would certainly have no vacancy for Tolkien when he finished Schools. Accordingly, Smith had decided to transfer with Wade-Gery, his favourite among the officers, into another battalion. ‘I suppose I have your approval?' he wrote to Tolkien on Easter Monday. An acquaintance at the War Office arranged the transfer to the 19th Lancashire Fusiliers, which was training at Penmaenmawr on Conwy Bay in North Wales. When all was fixed, Smith had to face another week with his existing battalion during which, he said, he would ‘think often of the TCBS, possibly to the strains of a Court-Martial'.

He warned, though, that there could be no guarantees of a commission in his new battalion for Tolkien, but advised him, ‘You can be sure of getting somewhere in the Army I think,
unless things have collapsed by June.' If the war was still under way, Smith said, he could recommend battalions in which his life would not be at great risk and Tolkien could save up to £50 a year for his fiancée. ‘I can't help thinking that your prospects afterwards would be improved,' he added, ‘unless you could snap up a good thing [a civilian job] at once in June, in which case I should advise you to take it, and let the old country go hang. You can always join a volunteer defence corps, to make your mind easy.'