A Starry Map

Source of the map: https://commons.wikimedia.org/wiki/File:MODIS_-_Great_Britain_-_2012-06-04_during_heat_wave_(cropped).jpg

Source of Henry Holiday's front cover illustration to Lewis Carroll's 'The Hunting of the Snark': https://snrk.de/snarkhunt/

John Tufail’s “The Illuminated Snark” (p. 15) lead me to this comparison. In 2004 he interpreted the starry night sky in Henry Holiday’s front cover illustration to Lewis Carroll’s “The Hunting of the Snark” (1876) as a map, where the white clouds represented land with rivers. I liked the suggestion, but did not find any real-world map to which Holiday might have alluded. Holiday engraved that illustration himself.

I discovered John Tufail’s paper in 2009. Only today, after 15 years, I got the idea to compress and flip a large segment of a map of the British isles vertically. That’s my “slowness in taking a jest”. You see the result. Sadly, I can’t tell John that anymore. I appreciated his guidance a lot. The white clouds weren’t the land, but as for a map having been hidden in the illustration, John was right.

 
For comments: reddit: r/LewisCarroll, r/Maps, r/MapPorn

 
2024-05-12, update: 2024-06-25

Are there 9 or 10 Snark Hunters?

Most readers of The Hunting of the Snark assume that the Snark hunting party consists of ten members. However, probably for a good reason, only nine members can be seen in Henry Holiday’s illustrations to Lewis Carroll’s ballad. Actually, I really think that the Snark hunting party consists of nine members only. But if you, as almost everybody else, prefer ten Snark hunters, that’s fine too. Lewis Carroll gave you (and me) a choice, incidentally(?) in the 9th and the 10th line of his tragicomedy.

Let us take all the crew members in order of their introduction:

  1. The Bellman, their captain.
  2. The Boots, a maker of Bonnets and Hoods.
    (A correct non-sequential interlaced portmanteau can be built from Bonnets and Hoods.)

    009  'The crew was complete: it included a boots -
010  A maker of Bonnets and Hoods.

The usual interpretation is that this is the introduction of two crew members:
The Boots and the maker of Bonnets and Hoods.

Alternatively, the two lines also can be interpreted as the introduction of
a Boots, who is a maker of Bonnets and Hoods.
  3. The Barrister, brought to arrange their disputes, but repeatedly complained about the Beaver’s evil lace-making.
  4. The Broker, to value their goods.
  5. The Billiard-marker, whose skill was immense, might perhaps have won more than his share. From John Tufail I learned that in Henry Holiday’s illustration the Billiard-marker is preparing a cheat.
  6. The Banker, engaged at enormous expense, had the whole of their cash in his care.
  7. The Beaver, that paced on the deck or would sit making lace in the bow and had often (the Bellman said) saved them from wreck, though none of the sailors knew how.
  8. The Baker, also addressed by “Fry me!”, “Fritter my wig!”, “Candle-ends” as well as “Toasted-cheese”, and known for joking with hyenas and walking paw-in-paw with a bear.
  9. The Butcher, who only could kill Beavers, but later became best friend with the lace-making animal.

More about the members of the Snark hunting party:
9 or 10 hunters?
  Care and Hope
  The Snark
  The Boojum

 
2017-11-06, updated: 2024-06-13

When the Queen met the Boojum

This is the first page published in snrk.de, a blog which was set up in 2017. It’s mostly about Lewis Carroll‘s, Henry Holiday‘s and Joseph Swain‘s illustrations to The Hunting of the Snark.

In his Illuminated Snark, John Tufail assumed that the night sky in the front cover of The Hunting of the Snark could be a map. Together with my assumption that Henry Holiday drew inspiration from several paintings by Marcus Gheeraerts (I+II), John’s paper helped me to find the Ditchley Portrait. That again helped me to find the painting by an unknown artist depicting Elizabeth I at old age.

It took me several years to find another map to which Henry Holiday might have referred as well.

more

 
2017-08-28, update: 2024-05-12

Eternal Disconnect

All men shall not be saved at the length. They also are worthy of condemnation, who endeavour at this time in restore the dangerous opinion that all men, by they never so ungodly, shall at length be saved, when they have suffered pains for their sins a certain time appointed by God’s justice.

Article 42 on eternal damnation in Thomas Cranmer’s Forty-Two Articles (1552)

 

No one shall speak to the Man at the Helm, and the Man at the Helm shall speak to no one.

Rule 42 (possibly mocking Cranmer’s Article 42), with the second part of the sentence having been “completed” by the Bellman in Lewis Carroll’s The Hunting of the Snark (1876)

 

Pope Francis said eternal damnation is not a torture chamber but distance from God.

Vatican Radio, 2016-11-25 (archive)

 
If something like eternal damnation (Article 42) would exist, then that also would be an eternal disconnect (Rule 42) between the Abrahamic god and those who adhere to that god.
 


What are those Forty-Two Articles?

The Forty-Two Articles were intended to summarise Anglican doctrine, as it now existed under the reign of Edward VI, who favoured a Protestant faith. Largely the work of Thomas Cranmer, they were to be short formularies that would demonstrate the faith revealed in Scripture and the existing Catholic creeds. Completed in 1552, they were issued by Royal Mandate on 19 June 1553. The articles were claimed to have received the authority of a Convocation, although this is doubtful. With the coronation of Mary I and the reunion of the Church of England with the Catholic Church, the Articles were never enforced. However, after Mary’s death, they became the basis of the Thirty-nine Articles. In 1563, Convocation met under Archbishop Parker to revise the articles. Convocation passed only 39 of the 42, and Elizabeth reduced the number to 38 by throwing out Article XXIX to avoid offending her subjects with Catholic leanings. In 1571, the Article XXIX, despite the opposition of Bishop Edmund Gheast, was inserted, to the effect that the wicked do not eat the Body of Christ. This was done following the queen’s excommunication by the Pope Pius V in 1570. That act destroyed any hope of reconciliation with Rome and it was no longer necessary to fear that Article XXIX would offend Catholic sensibilities. The Articles, increased to Thirty-nine, were ratified by the Queen, and the bishops and clergy were required to assent.

Source: Wikipedia, 2018-03-15
 

Henry VIII was succeeded by his son, Edward VI, in 1547. During Edward’s reign, the Church of England adopted a stronger Protestant identity. The Book of Common Prayer of 1549 authorised a reformed liturgy, and this prayer book was revised in 1552 to make it more explicitly Protestant. To make the English Church fully Protestant, Cranmer also envisioned a reform of canon law and the creation of a concise doctrinal statement, which would become the Forty-two Articles. Work on a doctrinal statement was delayed by Cranmer’s efforts to forge a doctrinal consensus among the various Protestant churches to counter the work of the Catholic Council of Trent. When this proved impossible, Cranmer turned his attention to defining what the Church of England believed.
        The Forty-two Articles were drafted by Cranmer and a small group of fellow Protestants. The title page claimed that the articles were approved by Convocation when in reality they were never discussed or adopted by the clerical body. They were also never approved by Parliament. The articles were issued by Royal Mandate on 19 June 1553. The articles were to be short formularies that would demonstrate the faith revealed in Scripture and the existing ecumenical creeds. The theology of the articles has been described as a “restrained” Calvinism.
        Edward died in 1553. With the coronation of Mary I and the reunion of the Church of England with the Catholic Church, the articles were never enforced. However, after Mary’s death, they became the basis of the Thirty-nine Articles. In 1563, Convocation met under Archbishop Parker to revise the articles. Convocation passed only 39 of the 42, and Elizabeth reduced the number to 38 by throwing out Article XXIX to avoid offending her subjects with Catholic leanings. In 1571, despite the opposition of Bishop Edmund Gheast, Article XXIX was re-inserted, declaring that the wicked do not eat the Body of Christ. This was done following the queen’s excommunication by the Pope Pius V in 1570. That act destroyed any hope of reconciliation with Rome and it was no longer necessary to fear that Article XXIX would offend Catholic sensibilities. The Articles, increased to Thirty-nine, were ratified by the Queen, and the bishops and clergy were required to assent.

Source: Wikipedia, 2021-03-28
 
 


Eternal damnation still was a controversial issue in the era of the Oxford Movement.

ON APPEAL FROM THE ARCHES COURT OF CANTERBURY.
[…] An Article setting forth extracts of a review of a work that a Clergyman of the Church of England had reviewed, charging that he had therein advisedly declared, that after this life there would be no judgment of God, awarding either eternal happiness or eternal misery, contrary to the Three Creeds, the Absolution, the Catechism, and the Burial and Commination Service: Held not established by the passages of the work pleaded. It is not penal for a Clergyman to express a hope of the ultimate pardon of the wicked [2 Moo. P.C. (N.S.) 432, 433]. […]

Source: 15 E.R. (Essays and Reviews) 943; Date: 1863-06-26; Court: Privy Court; Appellant: Rev. Rowland Williams, D.D.; Respondent: Rev. Walter Kerr Hamilton, Lord Bishop of Salisbury; Appellant: Rev. Henry Bristow Wilson, Clerk; Respondent: Rev. James Fendall, Clerk
 

The Deacon C. L. Dodgson (aka Lewis Carroll) objected to the belief in eternal punishment in 1897, but his article on Eternal Punishment was not published during his lifetime. In that article, one of Dodgson’s points is that “αἰών” should be translated as “of indefinite duration”, not as “eternal”. (See p. 52 in Robert D. Sutherland’s Language and Lewis Carroll, 1970.) The controversy on eternal punishment seems not to have ended yet.

I assume, that Carroll’s “forty-two” serves as a reference to Thomas Cranmer’s Forty-Two Articles. And Revd. Karen Gardiner suggested in The Carrollian (July 2018, № 31, p.25~41), that this is a reference mainly to Article 42 (about eternal damnation) in Cranmer’s Forty-Two Articles.

The main argument of Gardiner’s June 2018 paper is “that Carroll’s frequent and unexplained use of the number 42, and in particular his development of Rule 42 in the preface of The Hunting of the Snark and Rule 42 in Alice’s trial scene highlight the doctrine of eternal punishment that Carroll was so concerned about.”«But if Rule 42 is not just a random number, preferred by some inexplicable reason by Carroll, but is actually a theological nod to a discarded article of faith, then the riddle may be solved. The rule may indeed be the oldest (that is, from 1553 rather than 1571) and so the King, in some senses, is correct. But Alice is also correct. This rule has already been rejected as unnecessary and flawed and therefore cannot be used by the court to justify ejecting her.

It is therefore this paper’s argument that Carroll’s frequent and unexplained use of the number 42, and in particular his development of Rule 42 in the preface of the

Today, “42” mostly is known as an answer to an unknown question. That answer had been revealed in a popular travel guide and invented by Douglas Adams as an answer to that unknown question. Of course neither Lewis Carroll nor Douglas Adams would have provided us with spoilers which could help us to understand their “42”. Holding your readers responsible for their interpretations is much more fun to writers like Adams and Carroll. Therefore Adams told us that the “42” just popped up in his mind out of the air when he enjoyed the view of his garden. And Carroll told us that the last line “For the Snark was a Boojum, you see!” in The Hunting of the Snark popped up in his mind during a walk near Guilford (incidentally the birthplace of Ford Prefect, and then again not his real birthplace).

Lewis Carroll’s Snark and Douglas Adams’ Guide (the BBC radio series) have more in common than just having fits instead of chapters. But among both authors, it probably was only the Deacon Dodgson to whom “42” had a special relevance in the history of the church, that vessel which had been snarked so many times.

 
Links:

 
ex Twitter

 
2017-12-25, updated: 2024-03-06

My 1st Snark Trophy

My first Snark encounter was in 2005. Then, after almost four years, I entered the Snark hunting grounds in December 2008. http://www.artandpopularculture.com/User:Goetzkluge could give you an idea where I was in 2010.

The image shows illustrations by Henry Holiday (from The Hunting of the Snark, 1876) and Marcus Gheeraerts the Elder (Allegory of Iconoclasts, aka The Image Breakers, around 1567): In the “mouth” of Gheeraerts’ “head” a praying priest is depicted. The shape of the priest also is visible in the “mouth” of Holiday’s vanishing “Baker”.

There is more — with acknowledgements to Mahendra Singh, to John Tufail and to the Internet.

And there are more big heads.

Articles in this blog about Henry Holiday’s illustration to the chapter The Vanishing.

 
2017-08-28, updated: 2023-11-03

Three Creeds, Three Dogmata, Trinity

To what could the Baker’s “three pairs of boots” refer?

This office [of the Helmsman] was usually undertaken by the Boots, who found in it a refuge from the Baker’s constant complaints about the insufficient blacking of his three pairs of boots.

029    The loss of his clothes hardly mattered, because
030        He had seven coats on when he came,
031    With three pairs of boots—but the worst of it was,
032        He had wholly forgotten his name.

In Understanding Carroll’s Theological and Philosophical Views” (2010), John Tufail wrote:

The Jowett controversy was just a small part of what he [Pusey] saw as an extremely serious challenge to the authority of the Anglican Church and the basic tenets (the 39 articles and the three Creeds) upon which the Church was based. To Pusey three things were absolute both in terms of faith and of meaning. These were
※ the inviolability of ‘The Word’ discussed above,
※ the concept of ‘Original Sin’, and
※ the idea of ‘Eternal damnation’ for those deemed unrepentant or beyond Salvation.
Of the three, the one closest to Pusey’s heart – the thing that most of all kept the Christian flock close to the fold, was the idea of Eternal Damnation. Pusey’s views on this were clearly defined in a letter he wrote on the subject to Bishop Wilberforce in February 1864:

One can hardly think of anything for the hidden blasphemy of that judgement which declares to be uncertain which our Lord taught, and for the loss of the countless souls which it will involve, if not repudiated by the Church. For nothing, I suppose. Keeps men from any sin except the love of God or the fear of Hell.

People like lists with three points. They list up what a god may be (Trinity), and the Three Creeds are another list among such lists with three items.

The Baker’s “three boots” could be a reference to more than one of theese three items lists.


Links:

(Frankly speaking, to me as an atheist all this is more difficult to digest than one important apperance of “three” in nature, the three generations of matter.)

 
2018-07-07, updated: 2023-07-14

Benjamin Jowett


Image sources: (1, 4) Henry Holiday, (2) probably by The Autotype Company, after Désiré François Laugée, (3) from cover of Benjamin Jowett and the Christian Religion by Peter Hinchliff.

[…]
Need I rehearse the history of Jowett?
I need not, Senior Censor, for you know it.
That was the Board Hebdomadal, and oh!
Who would be free, themselves must strike the blow!
[…]

C.L. Dodgson, from Notes by an Oxford chiel (1874)

 
For comparison (inspired by Dodgson?):

First come I. My name is J-W-TT.
There’s no knowledge but I know it.
I am Master of this College,
What I don’t know isn’t knowledge.

Source: The Balliol Rhymes (written in the 1880s), ed. W. G. Hiscock, 2nd edn. (1939; Oxford: printed for the editor, 1955): 1-25. PN 6110 C7H5 Robarts Library (Wikipedia: In 1880, seven undergraduates of Balliol published 40 quatrains of doggerel lampooning various members of the college under the title The Masque of B–ll––l, now better known as The Balliol Masque, in a format that came to be called the “Balliol rhyme“.The college authorities suppressed the publication fiercely.)

I suggest that The Barrister’s Dream in Lewis Carroll’s The Hunting of the Snark is about E.B. Pusey’s attempt to trial Jowett for heresy at the Vice-Chancellor’s Court for unpaid bills for heresy. According to Karen Gardiner (see p. 55 below), the trial began on 1863-03-20. The judge was an academic common lawyer. Jowett’s lawyer objected to the formally civilian court being turned into something like a court of common law, which had no jurisdiction in spiritual matters. The Punch (the anonymous author Dodgson?) called it the “small debts and heresies court“. The judge disagreed, provided it could be shown that Jowett had been guilty of breaking any of the university statues. As this could not be shown, the case was dismissed. Thus, the trial was a mess like the trial in the Barrister’s dream.

“In the matter of Treason the pig would appear
      To have aided, but scarcely abetted:
While the charge of Insolvency fails, it is clear,
      If you grant the plea ‘never indebted.’

 
See also:
※ Lewis Carroll, «Take care of the sense and the sounds will take care of themselves.» in Alice’s Adventures in Wonderland
※ Lewis Carroll, «The New Method of Evaluation as applied to π», 1865
※ John Tufail, The Jowett Controversy, 2010 (document creation date)
※ Karen Gardiner, Escaping Justice in Wonderland (An adaption of a paper given at the Glasgow International Fantasy Conference 2018), published in The Carrollian No. 33 p. 47 ~ 60, March 2020 (abstract, 2018).
Essays and Reviews

 
Instagram | Reddit

2018-05-03, update: 2022-10-17

The Bard

 

Bycatch (found in 2013) from my Snark hunt:

more | John Tufail

2017-09-26, update: 2021-08-26

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