Tom Bombadil and gods of our world’s mythologies

[Priya]

A Parallelism of Celtic gods from Wales, Ireland and France

Over the years, I’ve noted some astute folk voice that understanding Tom Bombadil is key to understanding The Lord of the Rings. I think their intuition is correct. For my decade long research into this character has allowed me to grasp Tolkien’s genius in a way that others have not been able to appreciate.

I dealt with Bombadil’s godly alter ego Lugh Lamfada in the thread: “The Standing Stone”. Therein I pointed to the existence of other real-world personalities he was covertly intended to represent. For Tom was meant to be a source of not only the ‘little old man from our fairy tales’ but also various ‘gods of myth’. And it is these other latter representations that I wish to further expose. Let’s see if you end up seeing things the way I have.



The god Esus

So Lugh, the Irish cognate of the continental Gaul god Lugus, isn’t the only Celtic deity I wish to discuss. I also want to briefly mention the Celtic god ‘Esus’* from Gaul. There is little known about him. Yet what information we do have tells us his Celtic name translates as ‘Master’, and that he has power over the willow-tree.

A Bas-relief from France depicts him as a bearded woodman striking a willow, and ancient writings record how trees (in rituals to the god) were used to bind people against for punishment purposes. From all of this one can see shades of Master Bombadil’s rebuke of Old Man Willow and the trapping of Merry and Pippin incident!

“ ‘My friends are caught in the willow-tree,’ cried Frodo breathlessly.”

– The Fellowship of the Ring, The Old Forest

“Tom, sprang away, and breaking off a hanging branch smote the side of the willow with it.”

– The Fellowship of the Ring, The Old Forest

‘Esus’, Stone Carving found under Notre Dame Cathedral, France
 (The god is depicted as smiting a willow tree)

Esus is discussed in some detail by Professor John Rhys (Tolkien’s one-time lecturer) in the Hibbert Lectures (papers which Tolkien could well have run across). Goldberry - who has not been discussed (yet) was also configured in my opinion to be a ‘source’ - with her makeup following traditional Germanic myth of water-entity elementals transforming from water-lilies to water-nymphs, but desiring and requiring a soul for eternal salvation. I have speculated that Tolkien’s intent was for Tom’s ‘breath’ in The Adventures of Tom Bombadil poem to impart a ‘fairy tale soul’ to Goldberry**. So perhaps most remarkable is that Rhys has noted some scholars:

“… connect Esus with the Sanskrit asu-s, the ‘breath of life, …’ ”.
– Lectures on the origin and growth of religion as illustrated by Celtic heathendom, The Gaulish Pantheon – pg. 61, John Rhys, 1892

And that Esus’ Roman equivalent, Silvanus, lost a ring stolen by a man Senicianus. Inscribed on a tablet*** was a curse:

“For the god Nodens. Silvianus has lost a ring … Among those named Senicianus permit no good health until it is returned to the temple of Nodens.”

– Translation of inscriptions found on a stone tablet, Silchester excavation

That is if to Tolkien, Silvanus = Silvianus. Anyhow, Silvanus, bearded – like Tom, was a god who governed wild forests as well as watching over farmers and land boundaries. Hmm … yet more incredibly meaningful tie-ins****!



… to be continued



* Tolkien comments on the Gallo-Roman inscription ‘Esugen[ius]’ and its counterpart ‘Esuganios’ in Sir Gawain and the Green Knight, J.R.R. Tolkien & E.V. Gordon, 1925 – Notes to line 109. These are spelling variants of ‘Esugenus’ and ‘Esugenos’ – “son of Esus”*(see Wikipedia comments on the entry ‘Esus’).*Tolkien’s awareness of the Gaulish god ‘Esus’ is thus presumed.

Tolkien specifically stated when commenting on Gawain’s name:

“The true form of the name ends in -wain, as do many Celtic names, e.g. Iwain and Agrawain. This ending goes back to Primitive Celtic -ganios; Iwain … is from Esuganios (cf. the Gallo-Roman inscription Esugen[ius]).”
– Sir Gawain and the Green Knight, Notes to line 109 – pg. 83, J.R.R. Tolkien & E.V. Gordon, 1925

Thus provided was a philological connection of Iarwain (aka Bombadil) to the god Esus.

** Through distorted ‘hobbit-lore’ (carried down through the ages) whereby seemingly, metamorphosis of a lily to a ‘woman’ occurred when Goldberry dragged Bombadil under the water-lilies. Tom:

"went a-wallowing under the water-lilies, bubbling and a-swallowing"
- The Adventures of Tom Bombadil, 1934 & 1962 release

*** It is reasonable to assume Tolkien knew of both the curse tablet and the ring because of his technical paper:*The Name ‘Nodens’,*produced for Sir Mortimer Wheeler in 1932. Wheeler being*in charge of excavations at Lydney Park (the site of a Roman temple in Gloucestershire), consulted and enlisted Tolkien’s opinions. Wheeler was certainly knowledgeable on both matters.

**** Think Old Man Willow, Farmer Maggot and the ‘borders’ of Tom’s land!

[Priya]

The god Lleu

Along with Esus and Lugh – also contrived, I believe, as possessing fragmentary links in antiquity to Bombadil was Lleu a Welsh Celtic demigod of The Mabinogion. Lleu’s title was similar to Lugh’s – yet slightly different. He was known as Lleu Llaw Gyffes: ‘Bright One of the steady hand’. A semblance of such dexterity was likely mirrored through Tom and his careful transportation of Goldberry’s water-lilies:

“In his hands he carried on a large leaf as on a tray a small pile of white water-lilies.”

– The Fellowship of the Ring, The Old Forest

We then see the leaf and lilies skillfully balanced using one hand:

“ ‘Whoa! Whoa! steady there!’ cried the old man, holding up one hand, …”.

– The Fellowship of the Ring, The Old Forest

Even after his leap, in outrage at the willow’s entrapment of the two younger hobbits, no lilies were lost:

“ ‘What?’ shouted Tom Bombadil, leaping up in the air.”

– The Fellowship of the Ring, The Old Forest

It isn’t till after his aerial display of gymnastics that we see him:

“Setting down his lilies carefully on the grass, …”.

– The Fellowship of the Ring, The Old Forest

And then*in a final flourish, after picking them back up, flaunted again is supremely confident one-handed stability as Tom:

“… with a beckoning wave of his hand went hopping and dancing along the path …”.

– The Fellowship of the Ring, The Old Forest

Hmm … Bombadil certainly possessed a ‘steady hand’ – no arguing that!



Now Lleu in legend was married to the beautiful goddess Blodeuwedd* whose name means ‘flower face’**. Supposedly she was made by a great magician from the essence of flowers alone solely to be Lleu’s bride. Again we see a floral resonance given Goldberry’s close relationship with water-lilies and how European lore has mythologized them metamorphosing into female nymphs. It’s also curious how the etymological family name (Nymphæaceæ) to which both English varieties (white and yellow) belong – has Greek roots which roughly translate to: ‘be a bride’!

… to be continued


* Blodeuwedd has another meaning in Welsh, namely: ‘Owl’. Traditionally the owl is shunned by all other birds – destined to spend day and night alone, or with a mate. Juxtaposed is Goldberry’s explicit lack of companions in the mythology after marriage to Tom – particularly those of humanoid form. She, in a way, appears to be alone.

** Interestingly in Irish legend, Cuchulainn (Lugh’s avatar) loved Blathnat, which means ‘little flower’. A flower theme connection thus appears in both Welsh and Irish Celtic legends.

[Priya]

… continued from my previous post


In the fourth branch of The Mabinogion we are told how Lleu was practically invincible. Only under extreme circumstances could he be slain. When asked by Blodeuwedd, Lleu reveals it must be from a wound inflicted by a special spear – but there were other conditions:

“ ‘And I cannot be slain within a house, nor without. I cannot be slain on horseback nor on foot.’ ‘Verily,’ said she, ‘in what manner then canst thou be slain?’ ‘I will tell thee,’ said he. ‘By making a bath for me by the side of a river, and by putting a roof over the cauldron, and thatching it well and tightly, and bringing a buck, and putting it beside the cauldron. Then if I place one foot on the buck’s back, and the other on the edge of the cauldron, whosoever strikes me thus will cause my death.’ ‘Well,’ said she, ‘I thank Heaven that it will be easy to avoid this.’ ”

– The Mabinogion, translated by Lady Charlotte Guest, Volume III – pg. 243, 1849 edition

Tolkien must have had a good laugh – for I have a strong suspicion he knew the story behind one of the most famous of Welsh deities*. Looking past the comical side – just as I have tried to do – he might have observed that Lleu’s vulnerability occurred while naked. Perhaps his personage was missing a vital piece of clothing? Perhaps it was garb associated to another legend largely set in Wales, namely: Sir Gawain and the Green Knight**?

Then perhaps Lleu was only susceptible when deprived of a certain ‘green girdle’. And maybe the other requirements were mere fluff. Speculation I know – but, it’s beyond curiosity that Bombadil too possessed a green girdle. Still, that’s what mythology is all about. Piecing together fragments of truth from various legends might lead to one not unreasonably guessing what lay behind a bizarre ‘Achilles heel’.

‘Lleu rises as an Eagle’, The Mabinogion, Lady Guest translation, 1877 
(Courtesy of Wikipedia)

* Tolkien was certainly familiar with Lady Guest’s translation of The Mabinogion (see Bibliography of Sir Gawain and the Green Knight, Tolkien & Gordon, 1925). The account of Lleu occurs in the fourth branch. Also, Tolkien taught medieval Welsh at the University of Leeds (see The Letters of J.R.R. Tolkien – Letter #7, Edited by H. Carpenter, 1981). The Mabinogion would likely have been part of the curriculum.

** Gawain has also been noted as a sun-hero. John Rhys has observed how the Beheading Game, involving Cuchulainn – another sun-hero, also appears in ‘The Champions Bargain’ (which Tolkien knew of per his co-authored*Sir Gawain and the Green Knight publication of 1925). This cross-fertilization of Celtic legends with Arthurian tales is a matter Tolkien was undoubtedly aware of.

[Priya]

Greco-Roman gods Mercury/Hermes

Not satisfied with Celtic gods – there’s every chance Tolkien extended a deity personification theme by purposefully brewing Greco-Roman gods into Tom’s character mix.

To expose and then explore such an avenue it is helpful to recall Tolkien’s revelatory words:

“To my mind it is the particular use in a particular situation of any motive, whether invented, deliberately borrowed, or unconsciously remembered that is the most interesting thing to consider.”

– The Letters of J.R.R. Tolkien, Letter #337 – 25 May 1972, Edited by H. Carpenter, 1981

From this advice we need to fearlessly dig further. We need to consider what motives might have stimulated ideas in the largely mundane life of an academic. Is it possible his working environment supplied bursts of inspiration?

What we do know is such a career choice inevitably resulted in contact with architecturally grand old institutions. Thus, it would be logical to concentrate our attention on his beloved Oxford, and indeed upon its multiple universities. Naturally the time period to evaluate would be prior to inception of The Lord of the Rings (drafting of which began in late 1937). For the moment, putting aside undergraduate years, I will focus on a span after Tolkien’s triumphant accession to the rank of full-fledged Oxford Professor.

It was during the summer of 1925 that Tolkien accepted a post as Rawlinson and Bosworth Professor of Anglo-Saxon at Pembroke College. Upon his return to Oxford environs, he established residency at Northmoor Road in early 1926. This was virtually a straight 1.5 mile ten minute cycle* ride (or thirty minute brisk walk) directly south to his college building.

Satellite Map – Tolkien’s Route into and out of Pembroke College

The turning off St. Aldate’s Street (A420) into Pembroke Square (a cul-de-sac**), where the main entrance to the college is situated, lies directly opposite Christ Church College. In fact turn west, and you’re into Pembroke, while turning east feeds to the west gate of Tom Tower – the principal access to Christ Church; an edifice which houses Great Tom – the famous bell of Oxford that chimes 101 times each night at 9.05 p.m. (GMT). However, there are ties to Bombadil to consider beyond Mark Hooker’s exposition of the great bell***. As well as the audible there are stark visual ones to contemplate. For sure, the Professor must have cycled or walked past Christ Church’s massive wide open doors every normal lecturing day. Peeping past them into the quadrangle, some time in 1928 – something rather interesting arrived!

Tom Gate of Tom Tower – Entrance to Tom Quad, Christ Church College

… to be continued




* Records exist of Tolkien both cycling and walking the route:

“Cycled to Pembroke and deposited bike and lamps.”

– The Letters of J.R.R. Tolkien, Letter #58 – 3 April 1944, Edited by H. Carpenter, 1981

“I walked home … after dining at Pembroke.”

– The Letters of J.R.R. Tolkien, Letter #72 – 31 May 1944, Edited by H. Carpenter, 1981

** It is acknowledged though currently a cul-de-sac, Pembroke Square may not have been at the time of Tolkien’s service. Whether it then opened out onto Pembroke Street, with access for pedestrians and cycles, is unknown. In any case, the more direct route and definitely the more scenically imposing would have been past Tom Tower.

*** See The Hobbitonian Anthology, Magnus Thomas Bombadilus Oxoniensis, 2009 by Mark Hooker.

[Priya]

… continued from my previous post


Yes, one day in 1928 an astonishing event occurred in the grounds of Christ Church. Something that Tolkien could hardly have missed or been unaware of. Inside Tom Quad, at the center of the water-lily fountain, was erected a leaden statue. After a century gap* upon a pedestal in the middle of the water-feature was placed a new statue of Mercury, the Roman god whose Greek counterpart is Hermes. Whether an unveiling ceremony or celebration activity marked the occasion is unknown. But what is certain, is that Tolkien cannot have missed the sculpted figure. For it is both an imposing and beautiful work of art in an otherwise featureless landscape. Facing the open west doors of Christ Church – the deity, in the distance, would have practically beckoned to Tolkien as he turned onto St. Aldate’s Street on his journey home.

Mercury Statue amidst Mercury Fountain, Tom Quad, Christ Church College

Over the decade after Mercury’s installation, Tolkien ought to have seen him many, many times – and it’s inconceivable that no effort was made to take a closer look. Indeed, I suspect quite the opposite. In all probability he inspected him on many instances and undoubtedly during the crucial period when those seeds for the prequel to his opus were being laid and beginning to sprout. During these years he must have extensively mulled on mythology. At the same time Mercury was omnipresent.

To Tolkien the statue would have oozed attraction. Why? Because surely it would have brought back the fondest of memories from his last day at school: King Edward’s Grammar in Birmingham. There, with two of his T.C.B.S. friends, he performed on stage in the traditional end of year play: Aristophanes’ Peace. And in the theatrical production he had a major part. For he dressed and played the role of Mercury’s Greek precursor: Hermes himself!

The play was an outstanding success. And the revelry that ensued was an indulgence of delirious elation. Even though nigh on a decade had passed – Tolkien did not forget the mad joy coupled with high-spirited camaraderie on this very, very special occasion. Many years later he vividly recalled:

“ ‘… having just taken part in a Greek play, I was clad in a himation and sandals, and was giving what I thought a fair imitation of a frenzied Bacchic dance.’ ”

– Tolkien: A biography, ‘T.C.,B.S., etc.’ – pg. 49, H. Carpenter, 1977

J.R.R. Tolkien dressed as Hermes, 1911

… to be continued




* The story goes that the statue:

“… was dragged from its pedestal … by some riotous undergraduates.”*

– Notes and Queries, Volume II – pg. 532, July-December 1904, A.C.B.

The date of the occasion is reconciled as the late 1820’s

[Priya]

… continued from my previous post


Now Christ Church is traditionally known as ‘The House’ by its students and staff. The nickname stems from Latin: Aedes Christi, meaning the House or Church of Christ. Tolkien, I feel, must have pondered and been bemused over what on earth Mercury had to do with Christ Church. Was there some deeper meaning here? After all one might expect Christian related statuary to have been erected at the center of the quadrangle. Something such as a sacred Cross*would have been apt. But certainly not a naked pagan god.

By their sheer absence it is conspicuous that no other statues of Norse, Celtic or Greco-Roman deities are present in any other college grounds. In all of Oxford the mythic statue must have seemed so out of place and character – and Tolkien would probably have felt it. Whether it would have angered him to see a pagan and religious ensemble (scorn which he later displayed in criticizing** C.S. Lewises mishmash of religion and unrelated legends making up the Narnia tales) is up for conjecture. But it was in Tolkien’s nature to seek for deeper reasons and meaningful links.

If the Professor had dug into matters (and of course there is no evidence he did) he would have discovered the former existence of an alike Mercury statue similarly mounted amid the fountain dating back to 1695***. Moreover, the realization would have come that a cult of Mercury became established in England back in Roman times. Mercury was indeed firmly rooted to the English soil.

One curious matter related to the sculpture is the fountain basin itself. Though seasonally filled with water-lilies (which, of course, is an interesting connection for us****) it’s the circular bowl that arouses equal curiosity. Because it has a ‘ring’ lip to it.

Aerial View of Tom Quad showing Ringed Fountain (Mercury at its center)

Symbolically for us, all paved compass paths – North, South, East and West lead to the ‘ring’. To avoid the draw of the ‘ring’ – one must traverse considerably far around it by taking the outer circular path close to the House of Christ. And to avoid ‘temptation’ altogether one must traverse through the connected buildings. In other words – through the ‘body’ of Christ Church itself. Ultimately then, the four-walled ‘House’ encases the ‘ring’ and has mastery over it. And such mastery was, of course, displayed by Tom in his own house. Was that why the chapter was titled In the House of Tom Bombadil? Did Tom’s house have a religious***** side?



… to be continued




* The fountain:

“… occupied the site of an ancient preaching-cross formerly belonging to the priory of St. Frideswide, …”.

– Notes and Queries, Volume II – pg. 532, July-December 1904, A.R. Bayley

** Harsh criticism has been reported:

“Tolkien said that he thought the book was almost worthless, that it seemed like a jumble of unrelated mythologies. Because Aslan, the fauns … Father Christmas, nymphs … had quite distinct mythological or imaginative origins, Tolkien thought that it was a terrible mistake to put them together in Narnia, a single imaginative country.”

– Jack: A Life of C.S. Lewis, Into Narnia – pg. 312, G. Sayer, 2005

*** The original Mercury statue was erected in 1695 (see Notes and Queries, Volume II – pg. 532, July-December 1904*by A.R. Bayley).

**** Which strongly resonates with both Tom and Goldberry’s association to water-lilies.

***** To be exposed in another upcoming thread.