J.R.R. Tolkien's Translation of Beowulf To Be Published

I just read the news: J.R.R. Tolkien's translation of Beowulf  is set to be published on May 22 (The Guardian).

As a Beowulf and Tolkien fan, this is very exciting. How will it differ from other translations? What phrases like gold and jewels strung together will be set forth to shine in the sun like ancient treasures newly discovered from some grim coffer where they have lain hidden? What will it reveal about the influence of Beowulf on Middle-Earth?

However my anticipation was stung a little with the thought,"if it hasn't been published until now, then maybe J. R. R. Tolkien never wanted it to be published?" Similar thoughts by others are reported in The Guardian's article "J. R. R. Tolkien translation of Beowulf to be published after 90 year wait."

And now we wait.

~Update~

Read the latest on TheOneRing.Net:
The official word on the publication of Tolkien's Beowulf Translation

This article includes details about the book and includes a picture of the cover. The dragon on it looks like one that Tolkien drew.

Icelandic Sagas - Translation: What's Lost and Gained.

Somethings are just lost in translation, we all know that. If you can't read the original, somethings are found by reading translations by different authors.

I'm now reading The Laxdoela Saga, translated by A. Margaret Arent (copyright 1964).  Some of the people in this saga also appeared in The Story of Burnt Njal, however their names are spelled differently. Hauskuld/Hoskuld. Unna/Unn. Snorri Godi/Snorri the Priest. Tongue/Tunga. "Godi" is a title for a priest/chieftain so instead of calling him "Snorri the Priest," she called him "Snorri Godi." Additionally, instead of translating the name of his home to "Tongue," she left it as "Tunga."

So, by reading both translations, the notes, and learning a little history, I learned what his name really was (Snorri Godi) and what it meant to those who heard it in his day (Snorri the Priest). "Godi" (more authentically: goði) doesn't just mean "priest," you have to understand how it was used in the days of the sagas. According to Arent in her introduction, the priests of the old Norse religion had lots of power (to be a priest was to be a chieftain). She further explains that when Iceland became a republic, the goðar (plural of goði) automatically became members of parliament, the lawmakers.

Snorri was one of those men. If you read either name by itself, it doesn't mean a whole lot. One must dig into the notes in the book and the history or Iceland itself.

Time makes a difference in  translation. The sagas were written a long time ago and culture has changed considerably since then. The translators also come from different eras, affecting their translations. Sir George Webbe Dasent lived from 1817-1896 (translator of The Story of Burnt Njal, which was first published in 1861).  We now live in a different era with different customs. Sir Dasent used archaic language in his translation (probably even archaic for his time), including English words that are no longer used but approximated the Icelandic word better than any words we have now.

For example, Dasent used the words "boun" and "busked" while Arent used more current language: "made ready, fitted out."  Instead of saying "Easterling" she informs us the person is from Norway. Dasent used the word "daysmen" which refers to an arbitrator. This word appears in the King James Bible in Job 9:33. The King James Bible is from the 1600s, which is well before Dasent's time.

So, what we've got is a story from nearly a millennium ago, translated by a man who lived two hundred years ago (during the Victorian era) who used words atleast two hundred years older than himself (from Shakespeare's time), read by people of a vastly different era (us).

For more on the archaic words themselves:
Icelandic Sagas - A Cultural Glossary and Location Illuminator

Works Cited:
Arent, A. Margaret. The Laxdoela Saga. University of Washington Press, 1964
Dasent, Sir George Webbe. The Story of Burnt Njal. J. M. Dent and Sons LTD, 1960

Brave - What is Young MacGuffin Saying? Translation

So, after seeing Brave several times, it appears Young MacGuffin, who speaks only Doric  (a dialect of English), has just three lines.

The first one is in the scene where the suitors are presented.

He says, "If he was a wee bit closer, I could lob a caber at him, ye ken."

If you know even a little about Scotland, then this one is pretty straight forward.

If you don't, I'll explain a wee bit here: Do you remember in the Highland Games scene when one of the men throws a a log that looks rather like a telephone pole? Well, that log is a called a"caber." The Caber Toss is a traditional Scottish game.
"Ken" is the Scot's word for "know."

Young MacGuffin's second line is right after Elinor turns into a bear and Fergus hears her roar and runs up the stairs to go bear hunting. I honestly can't understand it. To me, to sounded something like "Since yer sayin it I wasna anya say it myself. Og dae gahere wa a liɾle." (I'll go out there and watch a little?!) I'm missing words, possibly have it totally wrong...

Anyhow, just before his line, Lord MacGuffin says, "We haven't had desert yet."

His third line is in the scene where Merida walks into the room in the middle of the battle and then speaks with the lords. When she tells them she thinks they should all be able to find love for themselves the suitors each pipe in.

Young MacGuffin says, ""It's jist nae fair makin us ficht for the hand o the quine that disnae want any bit o it. Ken?" (Found on MetaFilter). The same person who posted this line also posted a translation: "It's just not fair making us fight for the hand of a girl who doesn't want anything to do with it. You know?"

The first and third lines and translations I found in a comment by gnuhavenpier on MetaFilter.  (Scroll down)

The second one, I was trying to figure out by listening to the movie. Doric speakers, please help!!!

I wrote more about Young MacGuffin and Doric in my post: Brave -What is Young MacGuffin Saying?