The Nature of Middle-earth
Page 35
MARRIAGE
Here.: “The ‘desire’ for marriage and bodily union was represented by √yer; but this never in the uncorrupted occurred without ‘love’ √mel, nor without the desire for children.”
Here: “Elves married in perpetuity and as long as a first mate was alive and incarnate they had no thought of other marriage. In Aman the only case of a breach was Míriel/Finwë … If a wife was left widowed (or vice versa) forever remarriage was permissible, but seldom occurred.”
Two distinctives of the Catholic view of sex and marriage are 1) that sex has two natural and inseparable ends, sc. spousal unity and procreation; and 2) that marriage is permanent while both spouses are alive, and so indissoluble save by and at the death of one or the other of the spouses. (It is this latter fact that presented Tolkien with a conundrum when considering the case of Finwë and Míriel, as well as when considering the phenomenon of Elvish reincarnation.)
Here: “Marriage was regarded [by Númenóreans] as natural for all, and once entered into was permanent.”
As highlighted above (THE FALL OF MAN), while the Númenóreans were nonetheless fallen, like all mankind, they were (initially, and for long) granted a special grace to return to a state nearer to that of unfallen Man (and thus nearer to that of the Eldar). This state is exemplified not only in their increased lifespan, but in their moral character, including their attitudes and behaviours concerning marriage, which in these matters is the same as that of the (corporately) unfallen Eldar.
ODOUR OF SANCTITY
Here: “the Maiar were usually invisible unclad, but their presence was revealed by their fragrance … This applied only to those uncorrupted.”
Writing in the fourth century, St. Cyril of Jerusalem taught: “In each person, Scripture says, the Spirit reveals his presence in a particular way for the common good. The [Holy] Spirit comes gently and makes himself known by his fragrance.” (Catechetical Lecture 16, De Spiritu Sancto)
The bodies of holy people are also reported to emit a fragrance, often compared to flowers, known as the odor sanctitatis, ‘odour of sanctity’, while alive and, more often, at and after the moment of death. The incorruptible bodies of saints have also been reported to emit the odor sanctitatis even long after their death.
PRIME MATTER
Here: “Some of the loremasters hold that the substance of Arda (or indeed of all Eä) was in the beginning one thing, the erma [‘prime substance’]”.
Here: “the matters of Eä proceed from a single erma”
Here: “Arda began with the Erma [‘prime substance’] and then the nassi [‘materials’], before the entry of the living things”
Here: “[The Valar] had assisted in the general design of Eä, and severally, in different degrees and modes, in the production from the erma (or prime substance) of things of many kinds … Neither they nor the Incarnate could make things utterly new; they could not “create” after the manner of Eru, but could only make things out of what already existed, the erma, or its later variations and combinations.”
In Aristotelean-Thomistic metaphysics, “prime matter” (prima materia) is the fundamental, created, but undifferentiated matter from which all material things are made, through the agency of ultimately Divinely-willed forms, that organize and shape a portion of prime matter into the thing that it is. In Tolkienian terms, it is the erma ‘prime substance’, from which all nassi ‘materials’ derive, by the agency of kantiër ‘patterns’ that derive mediately from the Valar, but ultimately from Eru.
Cf. HYLOMORPHISM above.
II
GLOSSARY AND INDEX OF QUENYA TERMS
The page numbers in this section relate to the printed version of this book; they do not match the pages of your ebook. You can use your ebook reader’s search tool to find a specific word or passage.
This glossary and index is not intended to be exhaustive, but only to provide ready glosses and locations of Quenya terms that are important for understanding Tolkien’s texts and their interrelatedness. Terms that are chiefly used as proper names (e.g. Arda) are indexed only as to locations where Tolkien offers a pertinent gloss or other qualification of meaning.
Aman ‘Unmarred State’, the Blessed Realm 173.
Ambar ‘world’: for the full meaning see 227; also 228, 230, 231 n. 5, 300–1.
Arda “the Earth” (lit. ‘realm’) 227, 245, 282, 285 n.6, 301.
arkantiër ‘Major Patterns’ (cf. HYLOMORPHISM in App. I.) 256, 288.
axan, pl. axani ‘law’ 210–13.
coimen, pl. coimendi ‘life-year’ (= 144 löar) 84–6, 88, 91, 105, 120, 121–2, 124, 143 n.4.
coivië ‘living’ (as a process) 84, 89, 92 n. 9, 119.
Cuiviénen (also Kuiviénen) ‘Water of Awak(en)ing’ 62, 63 n.10, 283.
Cuivienyarna ‘Legend of the Awakening’ 13, 55, 85 fn., 296.
Endor ‘Middle-earth’ (lit. ‘Middle-land’) 39, 94–9, 282.
Erkantië ‘Great Pattern’ (cf. Arkantiër above) 256, 288, 290 n.1.
erma ‘prime substance’ (cf. PRIME MATTER in App. I.) 14, 17 n.1, 172, 249 fn., 250, 256, 265 n.6, 286–7, 292–3, 294 n.2.
Ermenië ‘Device of Eru’ 256, 287–8, 290 n.7, 291 n.9.
fana, pl. fanar visible ‘raiment’ of the Valar and Maiar 198, 233, 241–5.
fëa, pl. fëar ‘spirit’ 14–16, 18–21, 23–4, 25 n.6, 26 n.20, 27 n.21, 28–30, 54, 58 n.24, 66, 84, 86–7, 89–90, 119, 147, 155, 159, 171, 201–2, 204 n.6, 208, 213 fn., 217 n.3, 222–3, 225 n.14, 234, 236–8, 247–9, 253–64, 265 n.2, n.3; 266 n.13, 268, 271–3, 287, 290, 291 n.19, 344.
hröa, pl. hröar ‘body’ 14–16, 18–20, 23; 24 n.2, n.3; 25 n.6, 26 n.20, 28–9, 44, 54, 58 n.24, 59–60, 67, 70, 73, 77, 83–4, 86–90, 119, 121, 143 n.3, 147, 155 fn., 171, 204 n.8, 206, 208–10, 211 fn., 213 fn., 217 n.3, 222–3, 235–6, 260, 262 fn., 265 n.3, 266 n.13, 269, 271, 344.
hröambari ‘incarnates’ (lit. ‘body-dwellers’) 14.
hröangolmë ‘lore of the body’ 322.
hrondo, pl. hrondor ‘body’ 202, 204 n.8, 235–8, 269.
indemmar ‘mind-pictures’ 198–9, 237 fn., 240 n.3, 244 fn., 245 n.7, 266 n.12.
indo ‘mind’ 198 fn.; ‘state [of mind]’ 207; ‘will’ 221–3, 224 n.7; ‘heart’ 239.
kenta ‘enquiry’ 206.
köa, pl. köar ‘body’ (lit. ‘shelter’) 244, 302.
lambë ‘speech’ 208–9, 217 n.3.
löa, pl. löar ‘solar year’ (lit. ‘[period of] growth’) 7, 10, 12, 22, 25 n.12, 26 n.21, 29–31, 34–5, 37, 40 n.1, 44–9, 51–2, 55 n.1, 56 n.13, 69 n.16, 84–5, 87–8, 91, 94, 101, 102 n.1, 103 n.13, 105, 107, 110 n.3, 111 n.2, 119–20, 121–3, 129, 143 n.2, n.7, 146–50.
nassë, pl. nassi ‘material’ (cf. erma above) 249–51, 255, 265 n.6, 286–7, 290 n.3.
olmen, pl. olmendi ‘growth-year’ (= 12 löar) 84–7, 91, 120.
olmië ‘growth’ from conception to maturity 84, 89, 92 n.9, 119.
Onnalúmë (Ontalúmë) ‘Time of the Children’ 22, 25 n.15, 26 n.15, 31, 87–8, 114, 116–17, 122, 125–7, 131, 143 n.11.
ontavalië ‘puberty’ 120, 121, 131.
órë ‘inner(most) mind’; (pre)monition 176, 219–20, 222–3.
ósanwe ‘interchange of thought’ 206, 208–9.
quantolië ‘maturity (lit. ‘full growth’) 91, 122.
sáma, pl. sámar ‘mind’ 207–8, 211–14.
sanar ‘mind’ 221–3.
sanwe ‘thought’ 208, 211, 213, 221.
tengwesta ‘language’ 206, 208–9, 217 n.3.
umbar ‘fate’ 228–30, 301.
únat, pl. únati ‘a thing impossible to be or to be done’ 212–13.
únehtar ‘atoms’ (lit. ‘indivisible things’) 250 fn., 265 n.6.
yên (yén), pl. yéni ‘year’ (‘long year’ = 144 löar) 7–8, 10, 22–4, 26 n.18, 29–30, 32 n.10, 84–5, 88, 91, 158, 348, 352 n.5., n.6.
FOOTNOTES
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PART ONE: TIME AND
AGEING
II Valinorian Time-Divisions
fn1 But since the light of Valinor was quite independent of earth-rotation, and depended on the length of the light of the Trees – which from the opening of Telperion to the closing of Laurelin occupied 1 Day or Sun-year exactly – all smaller fractions of time were reckoned in descending twelfths. These were, of course, exact and accurate for Valinorian purposes, but owing to the inexactitude of the Sun-year in relation to earth-rotations, were complicated if stated in relation to Middle-earth times (in days, hours, seconds).
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fn2 30 days 10h 29m 35/6s.
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III Of Time in Arda
fn1 Or as the Eldar said “met love”. In this matter the Elven tongues make distinctions. To speak of Quenya: “love”, which Men might rather call “friendship” or even “liking” (but for the greater warmth, strength, and permanency with which it was felt by the Quendi) was represented by words derived from √mel. Emel (or melmë, a particular case) was primarily a motion or inclination of the fëa, and therefore could occur between those of the same or of difference sexes. In itself it included no sexual (or rather procreative) desire; though naturally in Incarnates a difference of sex altered the emotion, since sex is held by the Eldar to belong also to the fëa, and not solely to the hröa, and is not therefore wholly included in procreation. Sexual desire (for marriage and procreation) was represented by the term yermë; but since this did not occur normally without melmë on both sides the relations of lovers before marriage, or of husbands and wives, were often described also by melmë.
Two other groups of words also referred to feelings that we should often call “love”: those related to √ndil and to √ndur. √ndil may be compared with the Greek element phil, occurring in such words as Anglophile and bibliophile, or in such as philosophy. It expressed a deep concern for or interest in things or objects of thought, rather than in individuals or persons, and so was equivalent to the arts and sciences of Men, though it surpassed them in intensity and in the element of affection. Thus eärendil ‘a lover of the sea’, or ornendil ‘a lover of trees’. It was often found in names, such as Elendil (< eledndil) ‘Ælfwine, lover of the Elves’, Valandil ‘Oswine, lover of the Valar’. √ndil (nilmë) may be called “love”, because while its mainspring was a concern for things other than self for their own sakes, it included a personal satisfaction in that the inclination was part of the “lover’s” native character, and study or service of the things loved were necessary to their fulfilment.
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IV Time-scales
fn1 Elf-men 24, women c. 18.
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fn2 In this matter the Elven-tongues make distinctions. To speak of Quenya: Love, which Men might call “friendship” (but for the greater strength and warmth and permanency with which it was felt by the Quendi) was represented by √mel. This was primarily a motion or inclination of the fëa, and therefore could occur between persons of the same sex or different sexes. It included no sexual or procreative desire, though naturally in Incarnates the difference of sex altered the emotion, since “sex” is held by the Eldar to belong also to the fëa and not solely to the hröa, and is therefore not wholly included in procreation. Such persons were often called melotorni ‘love-brothers’ and meletheldi ‘love-sisters’.
The ‘desire’ for marriage and bodily union was represented by √yer; but this never in the uncorrupted occurred without ‘love’ √mel, nor without the desire for children. This element was therefore seldom used except to describe occasions of its dominance in the process of courting and marriage. The feelings of lovers desiring marriage, and of husband and wife, were usually described by √mel. This ‘love’ remained, of course, permanent after the satisfaction of √yer in the “Time of the Children”; but was strengthened by this satisfaction and the memory of it to a normally unbreakable bond (of feeling, not here to speak of “law”).
Two other stems were also concerned with feelings that we should often call ‘love’: √ndil and √ndur. These generally did not concern individuals or persons, and were unconnected with sex (in either fëa or hröa).
√ndil is best compared with English –phile, in Anglophile, bibliophile, etc., or especially with phil(o) as in philosophy or philology. It expressed a feeling of special concern with, care for, or interest in things (such as metals), or lower creatures (as birds or trees), or processes of thought and enquiry (as history), or arts (as poetry), or in groups of persons (as Elves or Dwarves). Thus Eledndil > Elendil ‘lover of the Eldar’ or Elen-ndil ‘of the Stars’; Eärendil ‘lover of the Sea’, Valandil ‘lover of the Valar’. It may be called ‘love’ because while its mainspring was a concern with things other than self for their own sakes, it included a personal satisfaction in that the inclination was part of the “lover’s” inherent character, and study or service of the things loved were necessary to his or her fulfilment.
√ndur seems originally to have referred to devotions and interests of a less personal kind: to fidelity and devotion in service, produced by circumstances rather than inherent character. Thus an ornendil was one who ‘loved’ trees, and who (in addition no doubt to studying to “understand” them) took an especial delight in them; but an ornendur was a tree-keep, a forester, a ‘woodsman’, a man concerned with trees as we might say “professionally”. But since (certainly among the free Eldar) √ndur was normally accompanied by √ndil or personal interest (and even by √mel, for the Eldar held that this emotion can rightly be felt by Incarnates for other than persons, since they are “akin” to all things in Arda, through their hröar and through the interest of their fëar, each in its own hröa and so in all substances of Arda) the distinction between –ndil and –ndur (especially in later Quenya names as used by Elves or Men) became obscured. In ordinary words the distinction was roughly that between “amateur” and “professional” – though not including any question of remuneration.
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fn3 Their “youth” the Quendi call that part of their life-time in which the body is still dominant.
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fn4 That is, a divine spirit, coëval with the great Valar, but of less power and authority than the Valar, whom they served. Melian assumed (as the Valar and Maiar could) “the raiment of the Children”, the Incarnates, out of love for them. Only one of the greatest of the Eldar in their early vigour could have supported a union of that sort (unique in all known tales). But Melian, having in woman-form borne a child after the manner of the Incarnate, desired to do this no more: by the birth of Lúthien she became enmeshed in “incarnation”, unable to lay it aside while husband and child remained in Arda alive, and her powers of mind (especially foresight) became clouded by the body through which it must now always work. To have borne more children would still further have chained her and trammeled her. In the event, her daughter became mortal and eventually died, and her husband was slain; and she then cast off her “raiment” and left Middle-earth.
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fn5 Especially in the “Youth-time” before the Great March.
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fn6 Actually, a length of time = Mortal 96 months or 8 years.
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fn7 But not on a wholly different time-scale. Thus to a Man Elves appear to speak rapidly but clearly (unless they retard their speech for Men’s sake), to move quickly and featly (unless they are in urgency, or much moved, when the movement of their hands, for example, may become too swift for human eyes to follow closely), and only their thought, perception, and reasoning seem normally beyond human speed.
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fn8 But in Middle-earth where Men and Elves met, the rate was already quickened to 100 = 1. Therefore, here we should have 25 or 33.
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V Natural Youth and Growth of the
Quendi
fn1 The begetting of children also was less exhausting to their “youth” in the earliest generations.
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fn2 Concerning this difference the Eldar speak in the legend which they call “The Awaking” (i·Cuivië).
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fn3 In the earliest generations.
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VI The Awaking of the Quendi
fn1 Though it is possible that in the remote past some Quendi had been daunted or corrupted by Melkor! If so, they left the Quendian community. The Eldar certainly never, even individually, rejected Eru in word, or belief.
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fn2 Morgoth’s flight could be made to precede the Exile by a longer period, but this is not necessary if Angband already existed.
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fn3 But see later. Men were probably corrupted by Sauron after the Captivity (100 VYs later).
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fn4 Or at best 454 years! But Morgoth’s flight could take place some time before Exile. The Slaying of the Trees could take place in VY 1494, the Exile in 1495, and the arrival in Beleriand in 1496.
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fn5 See later: it was Sauron who controlled things in Morgoth’s absence.
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VII The March of the Quendi
fn1 [A marginal note apparently referring to the other Valar reads:] Others occupied with war?
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fn2 It is said that many remained here for thousands of years but others migrated – some eventually going south down the Anduin and settling on the shores south of the White Mountains, especially in later Belfalas. Others went on along the coasts until a number, and Denethor, came up into southeast Beleriand.