Volume 10 Number 3 Article 5

1984

Invasion from Eternity: Time and Myth in Middle-earth

Sally Bartlett

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Recommended Citation Bartlett, Sally (1984) "Invasion from Eternity: Time and Myth in Middle-earth," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 10 : No. 3 , Article 5. Available at: https://dc.swosu.edu/mythlore/vol10/iss3/5

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

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Abstract Compares the creation story and history of Middle-earth and of our world as set forth in the Bible, and shows “how every age of Middle-earth mirrors the Christian tale through [...] creation, degeneration, sacrifice, and renewal” without descending to allegory.

Additional Keywords Myth, nature of; Tolkien, J.R.R.—Christian symbolism; Tolkien, J.R.R.—Settings—Middle-earth—Creation; Sarah Beach

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/vol10/iss3/5 Page 18 MYTHLORE 37: Winter 2984

Invasion from Eternity T im e and M yth in M iddle-earth Sally Bartlett

Myths are "lies and threfore worthless myth, so he followed the example of the an­ even though breathed through silver," C.S. cient mythic poets. Middle-earth, then is a Lewis once said before his conversion to refraction of truth. It is not -just fiction, Christianity. It is J.R.R. Tolkien's reply for it does what all myth does; it reflects that interests us. "No," said Tolkien, "they the Mythic Fact, and therefore, has fragments are not lies," adding that man is not ulti­ of truth in it. mately a liar. He comes from Cod, and al­ though he may "pervert his thoughts into Tolkien looks at himself as a "sub­ lies," his imaginative inventions (i.e., creator" creating because he was made in the myths) originate in God. Therefore, man is image of a creator.2 Richard Purtill ex­ fulfilling God's purpose when he creates plains this view in Lord of the Elves and these stories. He is reflecting various E l d i l s : colors refracted from the. white light of truth. The pagan myths are never just lies; Like all good stories, it [Tol­ Tolkien said, "there is always something of kien's story] echoes of others, the truth in them." After some discussion, including the greatest of all Lewis commented that Christianity is the old stories—which Tolkien believes is myth of the "dying god" all over again, to a true story--the life of which Tolkien replied: C h r i s t . 3

Yes, except that here is a real Because the life of Christ is eternity and Dying God, with a precise location history combined, any story which mirrors in history and definite historical that life must reflect all of history and a consequences. The aid myth has bit of eternity as well. G.K. Chesterton become a fact. But it still supports this statement in saying: retains the character of myth.l The only right way of telling a Tolkien's point can be seen more clearly in story is to begin at the begin­ this statement: Myth became fact through ning—at the beginning of the history in the person of Jesus Christ. We world. Therefore, all books have can, therefore, call the Christian story the to begin in the wrong place for the Mythic Fact (my term), because, for Chris­ sake of brevity.4 tians, it is fact with mythic significance. Tolkien opens his story even before the Tolkien used this principle when he beginning of the world, and thus reveals the forged Middle earth. He wanted to Create a creation of the universe. In The Silmaril- MYTHLORE 37: Winter 1984 Page 19

lion , the mythical backdrop for The Lord of and eat from the tree of the knowledge of the Rings and its prelude, The Hobbit , b o th good and evil. Consequently, not only man the eternal and historical elements are re­ but creation itself is subject to corruption. v e a le d : The sacrifice of the Christian story occurs when Jesus, the God-man, dies to atone for There was Eru, the One, who in Arda man's sin which has become a congenital dis­ is called Iluvator; and he made the ease, passed down through the ages. Christ first, the Ainur, the Holy Ones, thereby saves humanity and the result of this that were the offspring of his victory is renewal for both the souls of men thought, and they were with him and the created universe as well. Every good before ought else was made. myth may be seen to contain these elements. The Bible, as God's chosen mythology, reveals them; that is, the Christian myth reflects truth more perfectly, because it is God te ll­ Then the voices of the Ainur, like ing people about himself. unto harps and lutes and pipes and trumpets, and viols and organs, Tolkien's myth, on the other hand, does like countless choirs singing with not cover such a vast expanse of history. It words began to fashion the theme of recounts only the First, Second, and Third Iluvator to a great music; and a ages of Middle-Earth; the end of history is sound arose of endless interchang­ not clearly foretold. Yet this imperfect ing melodies, woven in harmony that vision is still a myth because all the ele- passed beyond hearing into the ments-of the Christian story are present bn a depths and into heights,. and the smaller scale in each age. Tolkien provides places of the dwelling of Iluvator hints of what is to come as all good m yth h as were filled to overflowing, and the always done. Each age of Middle-earth con­ music and the echo of the music tains an example- of creation, degeneration, went out into the Void, and it was sacrifice, and renewal. n o t v o id . 5 Since all these components occur in This is the creation of a new World. There every age of this pre-Christian history and is, within this story, both a vision of eter­ because Tolkien has placed his world within nity and an account of the beginning of his­ our own, we can assume that he is unveiling a tory. Both these dimensions are necessary if systematic view of history, in which each the nature of myth is to contain an echo of mythic tale constitutes an age, and each age the nature of Christ, And Tolkien believed is a reflection of the Chosen Mythology, the that if a story is to have mythic signifi­ boundaries of which are the ends of time. cance, it must echo the true story, the life All previous and future myths, then, have a of Christ; it must deal with eternal things place in history's progression toward eter­ and unveil a history permeated with eternity. nity. This essay will now examine The Silma- The Genesis account of creation also has rillio n , pointing out each of the four major elements of history and eternity. The Mythic components of the Christian myth as revealed Fact or what C.S. Lewis calls the Chosen in each of the three ages of Middle-earth. Mythology (i.e., a myth told by God, Him­ self),6 sets an example of good story telling The creation component is revealed in by using eternity and history as indispensi- the first age of Arda when the Valar, Ainur ble parts of its narrative. The Biblical which Eru had sent to Earth to tend and to statement "In the beginning God created the continue his creative process, worked until heavens and the earth"7 reveals an eternity the world was circular and flat, with symmet­ that exists before creation and a history rical dimensions and temperate weather. At that begins at creation. this point, Melkor again enters the picture making war upon the Valar, and mars the sym­ Thus when Christ says, "I am the Alpha metry of the lands and waters of Arda. Thus and the Omega—the first and the last,"8 ends the Spring of Arda (p. 3 7 ) . After the Christians can find support for their view birth of the Elves, Melkor conjures lies and that Christ started history as the word of jealousies in the minds of these First Chil­ God by speaking creation into existence and dren toward those who come later, a race that- He will be the One Whowill end history known as Men. The first folly of listening when time has run its course. In order to to lies which cause strife between races fu lfill the purpose of myth,_ both the Bible continues to work its malice until elf fights and Tolkien's tale will not only have to show with elf in the Kinslaying at Alqualonde, history's origin; they will have to reveal where the hosts of Feanor kill their own the end of history as well, and include relatives, in their willful rejection of the enough information about the period within Valar's command to remain in the Blessed history's boundaries to show a purposeful Realm. They steal the white ships of the systematic condensation of eternity into Teleri for use in crossing over to the lands history. The events to be included in Tol­ of Middle-earth. Elves continue to strive kien's work are specifically those which against other races and even their own kin mirror the major components of the Christian throughout the First Age. Their disobedience story. These components are creation, degen­ of the the Valar's command results in an eration, sacrifice, and renewal. Genesis exile imposed by the Valar so that they can illustrates the creation and the degeneration no longer return. This act resembles Adam which occurs when Adam and Eve disobey God and Eve's exile from the Garden of Eden. Page 20 MYTHLORE 37: Winter 1984

Many sorrows come upon Middle-earth as a The creation of Numinor, as we have said result of this prideful disobedience, in­ earlier, is the beginning of the Second Age cluding the Kin-slayings that persist through­ and the end of the First Age, creation and out the age. This willful rebellion is the renewal in the same act. The Silmarillion fall which marks the degeneration component states that although Morgoth was shut beyond of the First Age. Valinor is excluded from the world in a void, "his will remained and this degeneration and can thus be considered guided his servants, moving them ever to heaven on earth, a reminder of what the world thwart the Valar and to destroy those that could have been. obeyed them" (p. 260). Melkor's omnipresent will provides an opportunity for Iluvator's Earendil takes it upon himself to make cyclical theme to again be played out in the sacrifice which ultimately results in the history. Without the catalyst of Melkor's renewal of Arda and the dethroning of Melkor. will, Middle-earth would remain in its re­ He decides it is necessary to disobey the Ban newed state, degeneration would not occur, of the Valar by sailing to the Blessed Realm and the cycle would stop, never reaching the to ask forgiveness and aid for Middle-earth. historical events with eternal significance. In sailing west he risks death. This self­ That is, Christ would not perform the Chris­ less act and plea for pardon parallels tian sacrifice in history and the four-fold Christ's selfless death for the forgiveness theme of Iluvator would remain incomplete. of men's sins in the Christian mythology. We now see that Morgoth's devices truly are Like Christ, Earendil does not die; unlike woven into Eru's ultimate thematic statement. Christ neither does he return from Valinor, heaven on Earth. This shows that Earendil's The fall of the Second Age happens in story is only a hopeful approximation of the much the same way as the fall of, the First sacrificial component of the Christian myth. Age. The actual fall of the Firsi; Age is not It does however, contain the most important Feanor's disobedience, but the elves' listen­ element of this tale; his prayer is granted. ing to the lies of Melkor. This causes all Ulmo imitates Christ's own words when he the future troubles of the age. In the Sec­ emphasizes Earendil's conquest of death in ond Age, men not only strive against their living after reaching the undying lands: own kin and exercise domination over them, "For this he was born into the world," says but they cease even to recognize their own Ulmo (p. 249). "For this I was born and for dependence on Valar. The king of Numinor this I have come into the world...," says foolishly listens to Sauron, the chief ser­ Christ in St. John 18:37. Therefore, Ulmo's v a n t o f M o rg o th , who s e t s up h is own realm statement indicates providential and purpose­ sometime- after the ending of the First Age. ful control of history. The King of Numinor, wishing to become world ruler, and hearing of Sauron's strength, After the pardon, Valar prepares for demands his obedience. Sauron, realizing the battle; the Hosts of Heaven on Earth march king's lust, seeks to use it by feigning against those who want to turn Arda into a submission. living hell. Morgoth is hurled upon his face and bound in Angainor; his crown is turned As chief advisor to the king (p. 211), into his collar and his head is bowed to his Sauron says of the Valar: knees in forced humility. Now the world is ready for renewal. This section echoes the For they are the oracles of Last Battle, which the Book of Revelation this Eru, which speaks only what tells us will occur at the end of time. they will. But he that is their Christ will be victorious and the world will master shall yet prevail, and he be restored. The renewal of Middle-earth will deliver you all from this comes at the beginning of the Second Age when phantom; and his name is Melkor, the island, Numinor, is molded. This event Lord of All, Giver of Freedom, and constitutes the renewal component of the he shall make you stronger than First Age and the creation component of the they (p. 272). Second Age. The First Age of Middle-earth has now been revealed as a summary statement Listening to this advice is the first and of the "theme of Iluvator", a revelation of greatest sin of the men of Numinor in the his plan for the fullness of time. This Second Age. The worship of Iluvator and the theme, revealed to us in the Christian story, upkeep of his temple is subsequently aban­ is the same theme that the Ainur play out in doned. In their pride, the men of Numinor their symphony to Eru before the creation of break the Ban of the Valar and sail westward Arda. "Behold your Music," Iluvator says as to ta k e ' from them eternal life within the he reveals the history of a world yet to confines of Arda. In their foolishness, they come, "this is your minstrelsy; and each of make war upon even the Valar. Amandil makes you shall find contained herein, amid the the archetypal sacrifice, that of going to design that I set before you, all those the Valar to ask deliverance for Numinor, but things which it may seem that he, himself, Numinor as a whole can not be saved by his devised or added. And thou Melkor, wilt plea. The Valar have done this once with the discover all the secret thoughts of thy mind, elves and will not do it again. S till, just and wilt perceive that they are but a part of as in Noah's time, th e" Faithful, those who the whole and tributary to its glory" (p. remained friendly with the elves who bring 17). Here the cyclical theme of creation, messages and gifts from Valinor, are spared degeneration, sacrifice, and renewal is mani­ in answer to Amandil's prayer (p. 2 7 5 ) . As a f e s t . result of the salvation of the Faithful, MYTHLORE 37: Winter 1984 Page 21

Gondor is established on the shores of at an earlier time. This failure causes th e Middle-earth, This constitutes the renewal degeneration of the Third Age. Isildur, of the Second Age and the creation story of prince of Gondor, during the final battle the Third Age. with Sauron, cuts the One Ring from Sauron's finger, but does not throw it into Mount Although every age has a renewal, it Doom, its place of forging and the only fire never quite brings the world up to the stan­ hot enough to destroy it. Instead, he keeps dard of goodness that existed at the begin­ the Ring for him self.^ This is the Great ning. Each creation is somewhat less glo­ Sin of the Third Age which brings on the rious than the one that precedes it. As we degeneration of the world. Consequently, shall see, the elves must lose many good Sauron's power remains and the Ring is drawn things in order to conquer evil in the Third back to its maker. While the prince is being Age because the world is winding down. Ilu- pursued by Ores, Isildur's Bane slips from vator creates a perfect world which Melkor his finger. Invisible until now, he is re­ corrupts. The Valar do the best they can, vealed and killed. The Ring passes from but can not bring it to its original gran­ owner to owner, from Gollum, to Bilbo, to deur. Numinor is only an island, far removed Frodo, and it is Frodo who finally carries it from the wide world. In the Third Age, not to its destruction at the end of the War of even an island, but a city within an imper­ the Ring. This fuzzy-footed, tiny Hobbit fect continent, is created. Thus, the re­ performs the sacrifice that is the secular newal archtype degenerates from Perfect World salvation of the Third Age. The Ring's to Symmetrical World restored by the Valar, strange power of attraction causes anyone who to an Island within a World, to a City be­ possesses it to make a final claim of owner­ sieged on all sides by evil. ship. This desire for the Ring consumes those who carry it. Bilbo is the only being The need for the Great Sacrifice of the to ever willingly give it away; Frodo is hard Christian story exists because of this de­ pressed to destroy it. But this self-sacri­ layed but inevitable degeneration, caused by fice brings on the regeneration of the Third original sin. Gandalf supports this notion Age. The exiled King is restored to power of the the degeneration of the world with and Sauron is finally destroyed. But we can this statement in The Two Towers: "The evil be assured that Evil will arise again, for as of Sauron cannot be wholly cured nor made as Gandalf says in The Return of the King: if it had not been."9 "Other evils there are that may come; for Sauron is himself but a servant or emis­ The establishment of Gondor, then, is s a r y , . " 10 the creation story in the Third Age. During this time of glory in Gondor, Sauron's spirit Sauron is the unwitting emissary of returns to Mordor. He rebuilds it upon its Morgoth, the Melkor of The Silm arillion. By old foundations which have never been de­ this time Sauron seeks to dominate completely stroyed, even though Mordor has been leveled and forgets that he, himself, is dominated by the men of Numinor. Sauron can no longer by the will of another. The Persuasive Will make himself lovely in the eyes of the dif­ that dominates the world of the Christian ferent races, so he takes a form of horror mythology is Satan. It is he who directs the and becomes the bearer of the evil wishes of evil in the world. Tolkien's myth, as well as Melkor. Even in this secondary role, he the Christian story, waits for the coming of fancies himself his own master and seeks -to a savior who will destroy this source of evil totally dominate the whole of Arda. He and thus bring the historical cycle to an teaches the elves of the Second Age the craft end. Time will be caught up in eternity. We of making magic rings for this purpose. At see, then, that Tolkien's myth reflects the this' time his form is fair and he gains their Christian view of history, for Christ is the trust. These magic, rings, made by elf-craft, central figure of both tales, although not have never been touched by Sauron and, there­ clearly forseen either in Middle-earth or in fore, are able to prolong the magical in the Old Testament. The world would Middle-earth. The magic of these rings lies disintergrate apart from divine renewal. in their ability to preserve all that is good and to bring good out of good and evil alike. Although elfish magic is gone from the Sauron, seeing his chance to dominate these world by the end of the Third Age, the Resur­ rings and thus the elves, as well, forges the rection of Christ brings a new kind of spiri­ One Ring, the Ring of Power, which is the tual awareness to rational beings. It is no cause of the War of the Ring in the Third longer emissaries of Iluvator, the Valar or Age. This Ring contains a great amount of angels, who dwell among men and direct their Sauron's own power, power which he allows to paths, but the Spirit of God, Himself, the pass from him into the ring, so that the Ring Holy Spirit of Christianity and the Secret can control the elvish rings and, thus, bring Fire in Tolkien's myth. In The Silmarillion them under his command. With the Ring, it is called Ea, which means "Be!" (p. 2 0 ) . Sauron can control the world; without the This Spiritual Fire causes all to "be" and Ring, Sauron loses control, but retains much thus receives its name. Christianity claims of his own power. If the Ring is destroyed, that in Christ's resurrection and ascension, however, Sauron is disarmed. To destroy the humankind has that Spirit working in it. An Ring, then is the major objective of the upward movement in the cycle of history is allied races who oppose Sauron in the War of the result. Although evil continues to th e R in g . thwart good, Good, that is Christ, has already prevailed and the Spirit of God is Sauron's Ring should have been destroyed now directing lives and moving them toward Page 22 MYTH LORE 37: Winter 1984 p e r f e c t i o n . When th e s o u rc e of d e a th i s Gollum, continued from page 17 destroyed at the end of time, Christ will effort. And this light is still more powerful than many of the reign in a perfected world. characters expect. Frodo tells Gandalf that he wishes Bilbo had Tolkien speaks of Christ's resurrection killed Gollum when he had the chance, but when Frodo meets as the eucatastrophe of the Gospel story. Gollum, he also pities him, and immediately allows himself to Analogously it could be said that Christ's become dependent on Gollum as his leader. Gollum then leads second coming is the Eucatastrophe of all history. It is the sudden happy turn which Sam and Frodo faithfully through the Dead Marshes, showing surprises everyone.11 Every myth has it in not only his goodness, but also his courage. And during this its retelling of the regeneration story. passage through the Dead Marshes, “the hobbits were . . . When right is about to fail, right prevails, and the world is restored. In the Christian wholly in the hands of Gollum.” (Vol. II, p. 293) Often Frodo myth, which Tolkien says all stories mirror, is forced to trust and depend on Gollum, and often Gollum is right is completely victorious, and the uni­ true. verse is eventually returned to the complete­ Gollum is given these chances to help in the destruction of ness which existed at the dawn of time. the Ring because of pity, and because there is hope that he may We have seen how every age of Middle- yet recover from the corrupting influence of the Ring. All who earth mirrors the Christian tale through the four components of creation, degeneration, are aware of his struggle can pity him, and all are convinced sacrifice, and renewal which are present in by Gandalf that regardless of his wretchedness there is always some form in every age. Each age is not hope. Gandalf says that Gollum is “not wholly ruined,” (Vol. presented as Christian allegory, however. I, p. 86) and that “I have not much hope that Gollum can This tale is of a pre-Christian world and does not allow for a one-to-one correspon­ be cured before he dies, but there is a chance of it.” (Vol. I, dence of its charcters and events with those p. 93) Because of Gandalf’s influence, the Elve’s also “hope of the Christian myth. But because Tolkien still for his cure.” (Vol. I, p. 335) So there is awareness that feels that any good myth reflects its Chris­ although Gollum is dominated by evil he is “not altogether tian counterpart, he has created a world permeated with messages from this deeper wicked.” (Vol. III, p. 381) reality. The three ages of Middle-earth do When Sam says to Gollum, “Gollum . . . would you like not retell the life of Christ, but they par­ to be the hero,” (Vol. II, p.409) his words become portentous. allel the Christian story. Tolkien has re­ Gollum does indeed become a hero. And when Sam says “even mained true to his mission of being a sub­ creator. He does not copy the Christian Gollum might be good in a tale” (Vol. II, p. 409) he again is tale; he uses it as an example for his own correct. Because Gollum is good in the tale of the One Ring. creative efforts because he is, as he says, When one looks at what Gollum literally does concerning the "made in the image and likeness of a Ring, he must be considered heroic. After being under the m a k e r". 12 absolutely evil power of the Ring for 478 years, and then losing NOTES the Ring to Bilbo, Gollum returns to lead Frodo through the 1Humphrey Carpenter, The Inklings (Bos­ Dead Marshes, shows the hobbits a secret way into Mordor ton: Houghton M ifflin Company, 1979), p. 44. (and warns them that it may be guarded), and on the way 2J .R.R. Tolkien, The Tolkien Reader, "On catches Sam rabbits for stew. And then in the ultimate heroic Fairy-Stories' (Ne’w York:- Ballantine Books, self-sacrifice, Gollum, with the good fraction in his mind finally 1975), p. 55. overpowering the Ring’s evil, sees that Frodo cannot destroy 3Richard Pur ti-ll, Lord of the Elves and Eldils : Fantasy and Philosophy in C.S. Lewis the Ring, so consciously takes it from him and destroys it, thus and J .R,R. Tolkien (Grand Rapids: Zondervan saving Middle-earth. Publishing House, 1974), p. 127. And this ending fits perfectly into the religious schema of 4G.K. Chesterton, The Everlasting Man as The Lord o f The Rings. Although the characters are not aware quoted in Kathryn Lindskoog's The Lion of Judah in Never-Never Land. God, Man, and of it, evil can never triumph in Middle-earth. And although Nature in C.S, Lewis ' s Narnia Tales (Grand it often appears that evil will triumph within Gollum, it never Rapids, Michigan: William B. Eerdman's Pub­ can. Gollum becomes a symbol of the absolute persistence of lishing Company, 1973), pp. 24-25. good in Middle-earth. 5J .R.R. Tolkien, The Silm arillion (Bos­ ton: Houghton M ifflin Company, 1977), p. 16. All further references to this book will be N o te s cited -in parenthesis following the informa­ 1Clyde S. Kilby, Tolkien and the Silmarillion, (Wheaton: Harold tion given. Shaw Publishers, 1970), p. 10. 6C.S. Lewis, racles: Preliminary Study (New York: Macmillan Publishing Co., 2J.R.R. Tolkien, The Fellowship of the Ring, (New York: I n c . , 1975) p. 139. Ballantine Books, 1005), p. 53. Successive references to the trilogy- 7Gensis 1:1 will us this edition, volumes I, II, and III. 8Revelation 1:7-17 3J.R.R. Tolkien, The Silmarillion, (Boston: Houghton Mifflin 9 J .R .R . Tolkien, The Lord of the Rings, Company, 1977), p. 18. II (New York: Ballantine Books, 1974), p. 197. 4John Milton, Paradise Lost, (New York: WAV. Norton and 10The Lord of the Rings, III, p. 190. Company, 1975), p. 29. 5Genesis 3. 11"0n Fairy Stories", pp. 68-72. 6Paul H. Koclier, Master of Middle-earth, (Boston: Houghton 12I b i d . , p . 55 . Mifflin Company, 1972), p. 41.