The Valar, however, had of course far greater power over their material. Not only had they enormously greater force of will, scope of mind, and subtlety of skill, but they had complete understanding of the erma and of the structure of its variations, since they had themselves (under Eru) designed and brought about these variations, and their combinations. Or rather, among them all such knowledge was to be found; for individually they had possessed from their own creation, and had shown in their assistance in the designing of Eä, different talents, and each of them possessed some skill or knowledge of his or her own.
The Children, the Incarnate, were introduced into the design of Eä by Eru, and the Ainur had no part in devising even their corporeal forms. They had, of course, a vision of them in thought, received from the mind of Eru; but they were not “in” the thought of any one of the Valar (as were the forms of things the making of which had been deputed to them). They were not realized fully until they appeared in history. It was for this reason that the Valar feared to meddle even in the matter of the bodies of the Children, until Eru gave them special authority. For they revered the Children, as beings to them holy (in that they came from Eru directly and not mediately). Indeed the vision of the Children to be had great effect upon the minds of the Valar; as was seen in the case of Aulë and the making of the Dwarves, or above all in the delight that the Valar had to make for themselves forms like to those of Men and Elves (according to their foresight, or to their actual sight later). These forms were to them, as it were, their most favoured raiment, in which they most often (but not always) were clothed.[3]
It is said that of the Valar Manwë had the greatest knowledge, so that no lore or arts of any of the others were to him a mystery; but that he had less desire to make things of his own, great or small; and under the cares of the Kingship of Arda the desire ceased, for his mind and heart were given rather to healing and restoration. The harms and evils of Melcor[4] were to him the greatest grief, and he ever sought to redress them or turn them to good.
Melcor on the other hand desired even with passion to make things of his own, being restless and unsatisfied with all that he did, were it lawful or unlawful. Within Eä he had small love for anything that had been, desiring always new things and strange. He would ever be altering what he had made, and would meddle with the works of the other Valar, changing them, if he could, or destroying them in wrath if he could not. Though his mind was swift and piercing, so that, if he would, he might have surpassed all his brethren in knowledge and understanding of Eä and all that is therein, he was impatient and overweening (believing his powers of mind greater than they were).[5] Too quickly he assumed that he had grasped all the nature of a thing, or all the causes of an event; and his plans and works often went amiss for that reason. But he learned no wisdom from this, and charged his failures ever upon the malice of the Valar, or the jealousy of Eru.
Since he had no love even for the things that he had himself made, he came at length to reck not at all how things had come into being, considering neither their natures nor their purposes. Thus he desired only to possess things, to dominate them, denying to all minds any freedom outside his own will, and to other creatures any value save as they served his own plans. Thus it was seen in Arda that the things made or designed by Melcor were never “new” (though at first he strove to make them so) but were imitations or mockeries of works of others.
IV
THE MAKING OF LEMBAS
These two brief texts are located close to each other in a bundle of pages among Tolkien’s linguistic papers. Both are written on the versos of printed Allen & Unwin reprint notices dated 12th Jan. 1968. Text 1 is extracted from a larger typescript text, while text 2 is a hastily written note in black ink. For more on the constitution and nature of lembas see XII:403–5; and cf. the next chapter here.
TEXT 1
In Elvish legend the secret of the making [of] “waybread” – an essential preparation for the Great Journey to the Western Shore – was taught them by Oromë. He brought as a gift from Manwë and Varda the seed of wheat, and instructed the Quendi in the manner of growing, harvesting, and storing it; but the grinding of flour, its kneading, and baking into (unleavened) “bread” was committed to the “bread-women”.[fn1] [1]
TEXT 2
“Waybread”: art taught by Oromë to the Three Elderwomen of the Elves.[2] It was made from meal [?ground] wheat-corn (specially brought to them by Oromë). This “Western Corn”, it is said, slowly diminished in virtue on the Great Journey, owing to the dim sunlight,[3] and there was no more Western Corn seed left when they arrived in Beleriand. But when the Noldor came back they brought with them new corn – and [it] by a special grace of pity by Manwë and Varda did not fail and was still in vigour till the end of the First Age. Galadriel was one of the chief inheritors of it and of the art. But at the time of L.R. only in Lórien did the Western Corn survive, and the art was known only to herself and her daughter Celebrían (wife of Elrond) and her daughter Arwen. With Galadriel’s departure and the death of Arwen, the Western Corn and Waybread were lost forever in Middle-earth.
V
NOTE ON ELVISH ECONOMY
This text, located among Tolkien’s linguistic papers, is written on the verso of a printed Allen & Unwin notice dated 9th Feb. 1968. The text was first written hastily in red ball-point pen, and subsequently overwritten and expanded in black nib-pen. So far as can now be determined, the black nib layer closely follows the red ball-point original, except for the final paragraph, which is original to the black nib layer.
Note on Elvish Economy
Arable. The Sindar did not practice agriculture until long after the departure of the other Eldar.[1] Of the “economics” of Valinor we know nothing except that [?initially] food was provided for the Eldar – not without all labour, in which they delighted and made it the occasion of song and festivals.[2] But the grain (of some kind not native to Middle-earth)[fn1] was self-sown and only needed gathering and the scattering of 1/10 (the tithe of Yavanna) of the seed on the field.
The Dwarves had an agriculture – which in early times they practiced when isolated and unable to buy grain etc. by barter. They had invented a “plough” of some sort – which they dragged as well as steered themselves: they were tough and strong – but they did not delight in such labour of necessity.[3]
The Kingdom of Doriath was a woodland realm, and had only a little open ground, except on its east borders where they kept some small kine and sheep. Beyond the Girdle of Melian (eastward) there was much open land (prairie) of wide extent. The Sindar (E. Sindar) not under the rule of Thingol dwelt and practiced not only cattle-rearing and sheep-farming, but also grain-growing and other food crops; on which they prospered because both Doriath west and the Dwarves east were ready to buy what they could. Flax was grown in Doriath; and the Sindar there were adepts in spinning and weaving it. They knew some metallurgy and had good weapons on the Great Journey owing to the teaching of Oromë. For long on the Great Journey they had depended on the arms and swords, spears, bows, etc. made in their first home; or during their sojourns – if they could then find metals. In Beleriand they were eventually aided by the Dwarves, who assisted (very willingly!) in search for metals. Iron was found in the Gorgoroth![4] And later also in western parts of Ered Wethrin. There was silver there also. But of gold they had very little, except what was washed out by Sirion near Doriath’s borders or at its Delta. But the Exiles were heavily ornamented with gold, of which the total that they brought must have amounted to a great weight. Before his death Fëanor had explored (as much as possible) the ground looking for metals. It was the discovery of silver, copper, and tin about Mithrim that contributed greatly to his rashness in trying too soon to conquer and own, entirely, this North region. But it was known that the best and most abundant iron ore was in Thangorodrim.
The Eldar were not in the Common Eldarin period ignorant of either horticulture or agriculture. These things they had begun to develop by their own skill
and inventiveness at a date long before the Great Journey; but by the teaching of Oromë their practice was greatly improved. The Eldar hoarded a great deal of food before they set out; but they took with them not only weapons (hunting and defense) but light cultural tools.[5] Their sojourns during this age-long journey were often prolonged – so prolonged that at each stage some remained content and stayed behind.
VI
DWELLINGS IN MIDDLE-EARTH
This text, which is written for the most part in a clear hand in black nib-pen, arose in conjunction with a detailed linguistic consideration of Q. ambar ‘world’ and umbar ‘fate’, and their close relation in origin. It is located in a bundle of sheets among Tolkien’s linguistic papers that date from c. 1967, and is both near to and associated with the texts presented in chaps. XI, “Fate and Free Will” (q.v.), and XIV, “The Visible Forms of the Valar and Maiar”, in part two of this book.
This text was published in somewhat different form in Parma Eldalamberon 17 (2007), pp. 104–9. I have omitted here without indication many passages of primarily linguistic and etymological matters.
Eldarin *ambar(a) ‘the Settlement’,[fn1] Q. ambar, S. amar had the sense of settlement, appointed place, as applied to the major Settlement of all: the Earth as the appointed dwelling place or home of Elves (and Men). The decision and choice was in this case attributed to Eru.
It was no doubt the coalescence in form in Sindarin of ṃbar and ambar that caused the assimilation of *amar in sense of ‘fate’ to the verb amartha- which had no reference to habitation. In Sindarin amar ‘settlement’ continued to be used in the sense of ‘this world, the Earth’, though with the increase of knowledge it often excluded Aman even before its removal from the “circles of the world” after the Downfall. In Quenya ambar, though often apparently used as an equivalent of ‘the Kingdom of Arda’ (Ardaranyë), in fact meant ‘this Earth’, the planet, as a whole, including Aman until its removal, but excluding other parts of “the Kingdom of Arda” under the guardianship and headship of Manwë (Sun, moon, etc.). Tenna Ambar-metta ‘Until World’s-end’ thus meant “until the end of the finite time during which the Earth is appointed (by its umbar: see below) to endure, at least as a region inhabited by the Children (Elves and Men)”.
In Quenya the other derivative of √mar: umbar meant a decision, issuing in an ordinance or decree by some authority; hence also it might mean the fixed arrangements, conditions, and circumstances proceeding from such a decree. It was a word of lofty associations, mainly used of the dispositions and will of Eru, with regard to Creation as a whole (in full, Eämbar), to “this World” in particular, or to persons of great importance in events.[fn2]
The simplest form of this base *mbără became a much-used word or element in primitive Eldarin: which may be rendered ‘dwelling’. This application was probably a development during the period of the Great Journey to the Western Shores, during which many halls of varying duration were made by the Eldar at the choice of their leaders, as a whole, or for separate groups. This element survived in various forms in Quenya and Sindarin with sense-changes due to the divergent history of the Eldar that passed over Sea and of those remaining in Beleriand.
The principal forms were the primitive simple form P.E. *mbăr(a) > uninflected mbār, inflected mbăr; and the derivative form *mbardā. The former survived in Quenya in the archaic word már, which was used with a defining genitive or more often in genitival compound: as Ingwemar, Valimar, Eldamar (among the Eldar normally living and dwelling in it). This signified, when added to a personal name the ‘residence’ of the (named) head of a family, and included the adjacent lands attached to the permanent buildings or dwelling-houses developed by the Eldar in Aman. When added to the name of a “kindred” it referred to the whole area occupied or owned by them, in which they were settled and were “at home” as long as they remained a united people. (Eldamar is thus translated Elvenhome.) It thus became in many cases synonymous with Q nórë (in composition often reduced to -nor), though this was only applied to large regions or countries, and was not added to the names of single persons.
The derivative form *mbardā became in Quenya marda ‘a dwelling’. This normally referred to the actual dwelling place, but was not limited to buildings, and could equally well be applied to dwellings of natural origin (such as caves or groves). It was nonetheless the nearest equivalent to “house” in most of its senses.[fn3] The words for buildings were derived from the base √tam ‘construct’ and √kaw ‘shelter’. The former is seen in the very primitive and simple form *tamō, translated ‘smith’, but meaning a craftsman in wood, stone, or metal: carpenter (carver), mason (sculptor), or smith. The oldest, derived product word was *taman- (Q taman, S tavn) ‘a thing made by handicraft’. ‘Dwelling-house’ is thus most closely represented in Quenya by martan (martam-) or the longer martaman (pl. martamni).
From √kaw was made the simple primitive form *kawā > Q köa, applied to any ‘shelter’ (contrived and not natural), temporary or, in Aman, more often permanent, and applied to what we might call “outhouses”, huts, sheds, booths. The later and more precise form, using the old instrumental suffix -mā, kauma remained in use for any protection or shelter natural or otherwise, sc. against sun, or rain, or wind – or against darts. It was often used = shield.
In Sindarin, owing to the quite different circumstances and history of the Eldar left behind in Beleriand, the development was different. Before the coming of the Exiles from Eldamar a large part of the Sindar lived in primitive conditions, mostly in groves or forest-land; permanent built dwellings were rare, especially those of smaller kind corresponding more or less to our “a house”. The natural talents of the Quendi had already begun to develop many crafts before the beginning of the westward journey of the Eldar. But though the journey had an object, in this period the Eldar became accustomed to a nomadic mobile life, and after reaching Beleriand they long continued with it, even after those among the Sindar who still desired to cross the Sea had abandoned hope. Thus the earliest essays of the Sindar in masonry were on the West Coasts in the realm of Círdan the Shipbuilder: harbour-works, quays, and towers. After the return of Morgoth to Thangorodrim their building remained undomestic, being mainly devoted to defensive works. Their skill developed rapidly during their association with the Dwarves of the Ered Luin, and later was still more enhanced by the great arts of the exiled Noldor. These latter had great effect in those regions where the Exiles and the Sindar were intermingled; but the Exiles’ arts and habits had little or no influence in Doriath, the realm of Thingol, owing to his hatred of the Sons of Fëanor. In Doriath the only great permanent dwelling was Menegroth, which had been constructed with the aid and advice of the Dwarves: excavated not “built”, and underground in the manner of the Dwarves: grim, strong, secret, though made beautiful within by the Valian arts of Melian. Outside the buildings of this period, the Siege of Angband, were mainly of defensive or warlike character: walls and battlements and forts. Even the great “house” of Finrod, Minas Tirith, as its name ‘Tower of Watch’ signifies, on an island in Sirion, was primarily a fort intended to command the accesses into Beleriand from the North. Only in Gondolin, a secret city, was the art of the Exiles fully employed in building fair houses as dwellings. But the Noldor generally built family houses in their territories, and often established communities within encircling walls in the manner of “towns”. The Men who later entered Beleriand and became their allies adopted the same customs.
VII
THE FOUNDING OF NARGOTHROND
This text is extracted from a typescript text among Tolkien’s linguistic papers that he titled “REVISION of Q[uenya] and S[indarin]” and dated 1969. I have omitted here without indication many passages of primarily linguistic and etymological matters.
[The Sindarin stem] philig- is mostly confined to specific places in the old tales of Beleriand. Its chief interest comes from its use in the “title” or by-name of King Finrod Felagund (said traditionally to have meant
‘den-dweller’, or specifically ‘brock, badger’).[fn1] This puzzled the earlier loremasters since the ending -gund could not be interpreted from Eldarin. The Sindarin word fela could be derived from a stem phelga or philga. It was used of minor excavations made by wild animals as dens or lairs, and also as temporary dwellings by wandering folk, Dwarvish or Elvish; it was usually distinguished from the larger caves of geological formation used and extended by stone-workers. It was thus naturally used of the “setts” of badgers (which seem to have existed in great numbers in parts of Beleriand). There were a number of such fili (pl. of fela, < *felȝi < *phelgai) on the west bank of the lower Narog river where it flowed along the feet of the great hills, “the hunters’ Wold”. But they were made or at least long occupied by Dwarves, of the strange and sinister kind known as the Petty Dwarves: in origin, as was later known, descended from Dwarves banished for evil deeds from the great mansions of their kind.
During the Siege of Angband, while Morgoth was (or seemed to be) contained in his fortress by the Elvish armies and most of Beleriand had peace, Finrod was visited by dark forebodings – he was the wisest and most farseeing of the chieftains of the Noldor – that Morgoth was only biding his time, and would break and overwhelm the ring of the besiegers. He therefore made great journeys, exploring the lands, especially in southern and western Beleriand. It is told that when he came upon the Narog rushing down its steep course under the hills’ shadow, he resolved to make there a secret fortress and store-houses against evil days, if he could; but the river could not be crossed at that place, and in the far banks he saw the opening of many caves. The tale of his dealings with the Petty Dwarves who still lingered there, remnant of a once more numerous folk, is told elsewhere. But during the years of peace that still remained Finrod carried out his design, and established the great mansions that were later called Nargothrond (< Narog + ost-rond), the cavernous halls beside the Narog. In this labour he had at first help from the Petty Dwarves and their feigned friendship; for which he rewarded them generously until Mîm their chieftain made an attempt to murder him in his sleep and was driven out into the wild.
The Nature of Middle-earth Page 25
