An Inklings Bibliography (45)

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An Inklings Bibliography (45) Volume 18 Number 2 Article 4 Spring 4-15-1992 An Inklings Bibliography (45) Joe R. Christopher Wayne G. Hammond Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Christopher, Joe R. and Hammond, Wayne G. (1992) "An Inklings Bibliography (45)," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 18 : No. 2 , Article 4. Available at: https://dc.swosu.edu/mythlore/vol18/iss2/4 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Entries 42–59 in this series are written by Hammond (Tolkien material) and Christopher (Lewis and other material). See Hammond, Wayne G., for one later entry in this series. This article is available in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: https://dc.swosu.edu/mythlore/vol18/iss2/4 Page 28 Issue 68 - Spuing 1992 O O gTH LQRC Am Inklings Bfdllogmphy te) Compiled by Joe R. Christopher and Wayne G. Hammond_______ Authors and readers are encouraged to send copies No. 76 is The Lord of the Rings (161-62). Cawthom writes and bibliographic references on: J.R.R. Tolkien — a pleasant note (eight paragraphs, with three of them a Wayne G. Hammond, 30 Talcott Road, partial summary). The book's Williamstown, MA 01267; C.S. Lewis and Charles strength lies in its embracing sweep, a combination of the Williams— Dr. J.R. Christopher, English Department, panoramic view with a wealth of homely detail,... Over all of the swift-moving narrative hangs the knowledge of Tarleton State University, Stephenville, TX 76402. history as a unending process. Things must change and pass away, come victory or defeat. Bamfield, Marie. "Celtic Influences on the History of the First Age." Mallorn 28 (1991): 2-6. [Tolkien] No. 39 is War In Heaven (87-88). Eleven paragraphs, of Celtic sources or analogues for The Silmarillion include the which eight are given over to summary. Cawthom sug­ Irish notion of a paradise overseas (cf. Valinor), Arthurian gests an occasional influence from P.G. Wodehouse; and Avalon (cf. Tol Eressea with its port Avallon), sacred he concludes, "The situation was not new, even then, nor centers such as Emain Ablach, the Palace of Apple Trees its inevitable outcome. The difference is that Williams was (cf. Telperion and Laurelin), and the Tuatha Da Danann a believer, and it shows." Admittedly, War in Heaven is an (cf. Tolkien's Elves). Barnfield finds counterparts for Oss-, interesting fantasy, but All Hallows' Eve and Descent Into Uinen, and Orom- in, respectively, Manannan, Fand, and Hell are usually considered Williams' best fictions — and Cemunnos (the last also known in English folklore as they are not mentioned. Herne the Hunter, in Irish legend as Finn Mac Cumail, and in Wales as Gwynn ap Nudd). The Halls of Mandos are The omission of Lewis' Till We Have Faces seems odd, like the House of Donn, an island in Irish lore on which the in light of some of Cawthom's selections. Is Moby Dick. dead have their tryst. Tolkien's "Of Beren and Luthien" is (No. 10) a fantasy? Are A Princess of Mars (No. 25) and particularly rich in Celtic inspiration. [WGH] Tarzan of the Apes (No. 26) fantasies? The former does have a psychic transportation to Mars, but Cawthom seems to Carpenter, Humphrey. J.R.R. Tolkien. WOO Makers be treating non-realistic as equivalent to fantasy. Burrough's Of the Twentieth Century, supplement to the Sunday Times apes in the latter, for example are his depiction of the (London) 10 Nov. 1991: 6. missing link, then much discussed — they are pseudo­ An eight-sentence biography of Tolkien, with photograph. scientific rather than fantastical. WGH has not seen the first number in the series of 1000 The various references to the Inklings in the other Makers of the Twetitieth Century, in which, he presumes, the discussions are usually simply minor comparisons. criteria for inclusion were revealed; and in perusing only this last of eight weekly numbers, he wonders what the criteria The present bibliographer feels tempted to discuss might be that grouped Tolkien with the likes of Elizabeth Cawthom's selections — why the omission of most of the Taylor, Rudolph Valentino, and Oprah Winfrey. (In al­ Arthurian revival of this century, for example? — but the phabetical order Tolkien is placed between General Tojo and bibliographer had his choices of the hundred best fantasies Arturo Toscanini.) Makers presumably means newsmakers. (for college and libraries and teaching purposes) in Choice C.S. Lewis was also included in this series, with a biography several years ago; and the question of taste does not seem by Brian Sibley. [WGH] worth debating. Cawthom's selections are an interesting cross-section of pulp and literary works, at any rate. QRC] Cawthom, James, and Michael Moorcock. Fantasy: The 100 Best Books. New York: Carroll and Graff, 1988. Elkin, Judith, ed. The Puffin Book of Twentieth-cen­ [Lewis, 87,175; Tolkien, 79,87,137,153 (not in the index), 161-62, tury Children's Stories. Illustrated by Michael Foreman. 187,191 (not in the index, 203, 209; Williams 87-88.] London: Puffin Books, 1991. 524 pp. [Tolkien 11, 99-108, 518; As the introduction makes clear, Cawthorn compiled this Lewis 127-34,514] volume by himself after Moorcock did not have time; in An anthology of extracts from some of the best writing for light of Moorcock's well-known antipathy for the Inklings, children of this century, including most of ch. 2 of The Hobbit this explains how books by Tolkien and Williams got into ( Roast Mutton) and all of ch. 4 of The Lion, the Witch, and the volume. The format is to list every one of the one- the Wardrobe (Turkish Delight). Michael Foreman's illustra­ hundred books and to have a short essay (two pages long) tions for these extracts are remarkable only for the (crude) on each selection. Actually, some listings have more than avian and canine decorations on the sledge in his picture of one book by the author — usually but not always a series Edmund and the Witch, and for the astoundingly full head — while at other times an author has several listings. of hair on Bilbo in the hands of the Trolls. [WGH] CPgTHLQRe ls&uc 68 - SpRlng 1992 ___________Pogc29 Fides, Paul S. "C.S. Lewis the Myth-Maker." A Chris­ approach to Till We Have Faces is well done (149-155). [JRC] tian for All Christians: Essays in Honour of C.S. Lewis. Ed. Andrew Walker and James Patrick. London: Hodder and Stoughton (A Hopkins, Lisa. "The Hobbit and A Midsummer C.S. Lewis Centre Book), 1990. 7-26,223-24nn. Night's Dream. "Mallorn 28 (1991): 19-21. (Tolkien) Fides has developed an interesting framework for his dis­ The Hobbit contains a sustained pattern of reference to cussion of the relationship between myth and (Christian) Shakespeare's A Midsummer Night's Dream. Both tales are nominally set in distant lands but have English atmos­ fact in most of Lewis' fantasies. He uses Lewis' "Myth Became Fact," as well as an earlier letter to Arthur Greeves, phere and inspiration. Bilbo remarks on the flower-like to establish Lewis' position on the relation of myth to truth, fireworks the Old Took had on Midsummer's Eve. Bilbo comparing it to standard modem theological positions on and the Dwarves are watched overby benevolent, magical the matter (132-37). Then Fiddes discusses the Ransom figures such as Beom and Gandalf, as the lovers in A Trilogy in terms of "Myth after the Incarnation": he shows Midsummer Night's Dream are under the benign and power­ ful guardianship of Oberon (p. 19). Gandalf s defeat of the how these works refer back to the Christian truth. He faults Lewis' treatment of the Trinity in terms of his Maleldil Trolls by imitating their voices recalls the method used by Puck to mislead the quarrelling lovers. Both stories send myth, and he find the Arthurian matter of That Hideous Strength distracting from the Biblical material; but he characters into a dark, magical wood where ordinary folk believes many of the books successful in myth-as-truth come into contact with the more-than-natural (fairies, or terms (137-144). Next, Fiddes discusses the Chronicles of elves and spiders). The Elves of Rivendell sing in the man­ Namia as "Myth alongside the incarnation": ner of Titania's fairy attendants. [WGH] The stories...are not allegories; it is as if Christ in this Lacy, Norris J., gen. ed. The New Arthurian En­ world and the great Lion Aslan in Narnia are parallel incarnations of the Logos, resulting in events and patterns cyclopedia. New York: Garland Publishing, 1991. (Lewis, 138, of experience which are naturally similar, but by no 278-79,322,382,515-16; Tolkien, 516; Williams, 138,144,278-79, means identical.
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