Allegory meets Tolkien’s fox

annie-spratt https://unsplash.com/search/singer?photo=hzdgFPz1V24

Tailoring voices

 

To illustrate a point you can relate an anecdote (it happened to me) or quote from a source (it happened to others, elsewhere, possibly in a book)—that’s called using testimony as a form of argument. But what if you need something tailor-made for the occasion of your argument? Well, then you fire-up your imagination and your Singer model 2.E (E for English) and fabricate your own testimony.

Yes, you call upon a fictional person, or indeed, you personify whomever you need—that’s the rhetorical figure of prosopopoeia.

As I hinted in my previous post on Tolkien’s fox, prosopopoeia isn’t limited to fictional characters, on the contrary, it can come to your aid in everyday conversation (If he were here he’d tell you [insert convenient pseudo-quote]), and even more so in carefully-crafted arguments.

To get to a few interesting examples, let’s take a scenic route from Tolkien’s (fox in) Lord of the Rings to Tolkien’s speech on Beowulf.

Before he became the celebrated author behind the modern Lord of the Rings franchise, John Ronald Reuel Tolkien (1892–1973) was a philologist with a penchant for developing imaginary languages. Indeed, he says in his 1951 letter to Milton Waldman how “I have been at it since I could write” and how “behind my stories is now a nexus of languages”. That storytelling, nay, world-building can spring from such a low-level linguistic basis—language first, world later—fascinates me.

But perhaps it shouldn’t: in a lot of ways it’s one of the most logical places to start if you want a complex world which is self-consistent and complete. Because, ultimately, world-building is about cohesion on a grand scale.

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Tolkien’s Fox

nathan-anderson https://unsplash.com/search/fox?photo=7TGVEgcTKlY

Humans are anthropocentric. By extension, so are our creative efforts, like writing.

I use anthropocentric to mean caring about what happens to man or man-like presence, fictive or real, more than caring about anything else. It’s the reason why personification in writing—a figure by which an animal or inanimate object or idea is given human characteristics—is such a powerful imagination catalyst. Take the following three sentence:

  • The car was enclosed in fog.
  • Two rosebuds were bent towards each other on the terrace.
  • An armchair was tilted backwards.

Boring? Now take the way three authors decided to “bring them to life” using various degrees of personification (from weakest to strongest):

Carson gives fog a fist, White turns rosebuds into courtiers, Banville imbues the armchair with nuanced human feelings. The next step up would be a full-blown image, for example, Death as a scythe-wielding skeleton. But each of these is a mere eidolon, a spectre of personification, a teaser that enlivens the writing but stays safely in the realm of the non-human. To elevate an eidolon you need to give it the one thing that defines us: you need to make it speak like a human.

Just think:

  • “Ha, ha, ha I’ve got the car in my fist,” said the fog.
  • “My Lord,” said the rosebud, bowing. “My Lady,” said the other, bowing back.
  • “Wow,” thought the armchair, “humans, long time no see. I shouldn’t have passed wind just now. Whoops.”

The difference is vast.

Uttering or thinking what we perceive as human speech means passing the literary Turing test of personification. The thing that is being made to speak isn’t necessarily human, not even fictionally so, but it’s so darn close you’d take it with you to a deserted island and consider it company.

Which brings us to Tolkien’s fox.

Here is J. R. R. Tolkien, in The Fellowship of the Ring (the first book of the Lord of Rings trilogy), using his power as a third-person omniscient narrator to saunter into the head of a fox. For those unfamiliar with his world: short, human-like beings called hobbits live in a woody, hilly green-grasses-of-England type of place called the Shire; Frodo and his friends are hobbits.

Quote: They set no watch; even Frodo feared no danger yet, for they were still in the heart of the Shire. A few creatures came and looked at them when the fire had died away. A fox passing through the wood on business of his own stopped several minutes and sniffed.

‘Hobbits!’ He thought. ‘Well, what next? I have heard of strange doings in this land, but I have seldom heard of a hobbit sleeping out of doors under a tree. Three of them! There’s something mighty queer behind this.’ He was quite right, but he never found out any more about it. 

And that’s it: no more mention of the fox. So why bother?

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