Читать книгу The Lay of Aotrou and Itroun - J. R. R. Tolkien - Страница 9

Coming from the darker side of J.R.R. Tolkien’s imagination, The Lay of Aotrou and Itroun, as well as the two shorter poems that precede and lead up to it, are important additions to the non-Middle-earth portions of his canon and should be set alongside his other retellings of existing myth and legend, The Legend of Sigurd and Gudrún, The Fall of Arthur and The Story of Kullervo. While Tolkien’s title makes no reference to the ‘beautiful fay’ that is the epigraph for this volume – focusing instead on the Lord (‘Aotrou’) and Lady (‘Itroun’) who are her victims – the character plays a part in several of Tolkien’s poems in his middle years. In addition to the Lay, she appears in ‘Ides Ælfscýne’ (Elf-bright Lady), one of his contributions to the Songs For The Philologists, a collection privately printed in 1936. Here an elf-maiden beguiles a mortal man into fairyland; when he returns fifty years later, all his friends are dead. Although Tolkien’s poem is in Old English, the character is a commonly recurring one in Celtic folklore, the seductive otherworld female who lures a mortal man.

In the Lay she represents a particular subset of this type, a continental Celtic female fairy called a corrigan, malevolent, sometimes seductive, whose dangerous attraction embodies both the lure and terror, the ‘fear of the beautiful fay’ of my epigraph. The corrigan figures prominently in all the poems in the present volume, moving from behind the scenes in the first poem, ‘The Corrigan’ I, based on a Breton ballad, to take centre stage in ‘The Corrigan’ II, derived from a Breton lay. She becomes an increasingly ominous presence in the two longer versions that Tolkien developed out of ‘The Corrigan’ II. The sequence charts her increasingly powerful presence as, poem by poem, she takes an ever more active role in the lives of human beings. And finally she foreshadows the greatest and best-known of Tolkien’s magical, mysterious ladies of the forest, one also linked to a fountain and a phial: the beautiful and terrible Lady of the Golden Wood, Tolkien’s Elven Queen, Galadriel, of The Lord of the Rings.

All the poems in this volume are the products of a comparatively short but intense period in Tolkien’s life when he was deeply engaged with Celtic languages and mythologies. All the poems derive to a greater or lesser degree from a single source: Theodore Claude Henri Hersart de la Villemarqué’s dual-language (Breton and French) folklore collection, Barzaz-Breiz: Chants Populaire de la Bretagne, first published in 1839 and reprinted in 1840, 1845, 1846, and 1857. Villemarqué’s work was a part of the nineteenth-century folklore movement in Europe and the British Isles, a last-minute effort to capture and preserve the indigenous folk and fairy tales and ballads that were even then rapidly disappearing. What the Grimms’ Kinder- und Hausmärchen did for Germany, the Child collection of English and Scottish Popular Ballads and Percy’s Reliques of Ancient Poetry did for Britain, and Elias Lönnrot’s Kalevala did for Finland, Villemarqué intended Barzaz-Breiz to do for Brittany (and, it might be added, Tolkien wanted his ‘Silmarillion’ legendarium to do, imaginatively, for England). This was to recover (or, in Tolkien’s case, supply) a folk tradition that would contribute to and validate a cultural identity. Particularly in the cases of the Grimms and Lönnrot the underlying effort was not just to preserve the stories but to discover their lore, and especially their language, the often archaic regional vocabulary or dialect containing the remains of a lost or submerged mythology and worldview, the roots of a native culture.

So it was with Villemarqué. Although Brittany had been a part of France since 1532, it was the Breton identity celtique of the anciens bardes, as well as the Breton language, that he sought to preserve, and so he was careful to note the regional sources and indigenous dialects for his material, chiefly Léon, Cornouaille, and Tréguier. Immensely popular when it was first published, the Chants Populaire was immediately translated into German, Italian, and Polish. An English translation by Tom Taylor was published in 1865 as Ballads and Songs of Brittany. Villemarqué was later accused, as were Lönnrot and the Grimms, of tampering with the originals, of ‘improving’ on the sources. Although the accusations are to some extent true, the underlying myth and folklore elements are authentic, and such accusations have not markedly reduced the popularity of the works in question. Barzaz-Breiz has been continuously in print since it first appeared.

Tolkien owned the 1846 two-volume edition, and his signature, John Reuel Tolkien, and the date of purchase, 1922, are written on the flyleaf of each volume. They are listed in a catalogue of his books now held in the English Faculty Library in Oxford, which shows over a hundred entries for Celtic books, histories, grammars, glosses, and dictionaries, as well as primary mythological texts. Many of these, like the Villemarqué, were purchased in the early 1920s. Tolkien was also in this period working on the stories of his own mythology, so it is not surprising that one activity should influence the other, the Celtic content of his studies affecting the form and subject matter of his creative work. Among other efforts, he was at work on The Lay of Leithian, a long poem in rhymed octosyllabic couplets that tells the great love story of Beren and Lúthien, a story whose textual history has been edited and published by Christopher Tolkien in The Lays of Beleriand.

Christopher’s Note on the Text of Aotrou and Itroun (see here) cites the ‘fair copy’ on which, as he writes, ‘my father wrote at the end a date: Sept. 23, 1930. This is notable,’ Christopher continues, ‘for dates on the fair copy manuscript of The Lay of Leithian run consecutively for a week from September 25, 1930 (against line 3220), while the previous date on the manuscript is November 1929 (against line 3031, apparently referring forwards).² Clearly then Aotrou and Itroun intersected the composition of Canto X of The Lay of Leithian.’

No beginning date for Aotrou and Itroun has come to light, but the cluster of dates cited in Christopher’s Note – November 1929 against line 3031 of The Lay of Leithian, Sept. 23 marking the end of the fair copy of Aotrou and Itroun, and Sep. 25 against line 3220 for resumption of work on The Lay of Leithian – support his conclusion that in November of 1929 Tolkien interrupted his copying of Canto X of The Lay of Leithian for almost a year, and that the product of that interruption was Aotrou and Itroun, perhaps even the entire ‘Breton’ sequence beginning with ‘The Corrigan’ I.

Because all the poems included here interconnect and overlap in their treatment of shared material, it has seemed best for clarity to separate them into shorter sections, each poem followed by notes and commentary. Part I contains the title-poem originally published in The Welsh Review. Part II introduces the two (presumably) preliminary poems leading up to it, which Christopher Tolkien has treated together as a composite, since they are conjoined by title. These are ‘The Corrigan’ I, a story of a changeling, and ‘The Corrigan’ II, subtitled ‘A Breton Lay – after “Aotrou Nann Hag ar Gorrigan” a lay of Leon’. ‘The Corrigan’ II follows closely the Breton source, but is missing the elements mentioned by Christopher, the couple’s childlessness, the Lord’s first visit to the witch, and that she is the fairy of the fountain. Part III includes a transcription of the fair manuscript which adds those elements, and facsimile pages from the emended typescript which was the base text for the finished poem published in The Welsh Review. Part IV compares Tolkien’s poems with verses from the original Breton text and its contemporary French and English translations.