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fn7 enda. This we translate ‘heart’, though it has no physical reference to any organ of the hröa. It means “centre”, and refers (though by inevitable physical allegory) to the fëa or sáma itself, distinct from the periphery (as it were) of its contacts with the hröa; self-aware; endowed with the primeval wisdom of its making which made it sensitive to anything inimical in the least degree.
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fn8 For which reason Melkor often spoke the truth, and indeed he seldom lied without any admixture of truth. Unless it was in his lies against Eru; and it was, maybe, for uttering these that he was cut off from return.
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fn9 Some hold that, though evil might then have been mitigated, it could not have been undone even by Melkor repentant; for power had gone forth from him and was no longer under the control of his will. Arda was marred in its very being. The seeds that the hand sows will grow and multiply though the hand be removed.
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X Notes on Órë
fn1 Cf. above “or had become”. The Eldar surmised that some disaster had befallen Men before they became acquainted with them, sufficient to damage or alter the conditions under which they lived, especially with regard to their “death” and their attitude towards it. But of this Men, even the Atani with whom they became closely associated, would never speak clearly. “There is a shadow behind us”, they would say, but would not explain what that meant.
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XI Fate and Free Will
fn1 But Minas Ithil and especially Minas Anor (Tirith) were ‘towers’ in the sense of barad, but derived their names from their high central tower, in days when the main dwelling-city of Gondor was at Osgiliath.
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fn2 Originally ‘fortification’, defence, not necessarily very large or permanent; a defensive camp with walls of earth and a ditch was an osto.
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fn3 E.g. one of the Eldar would have said that for all Elves and Men the shape, condition, and therefore the past and future physical development and destiny of this “earth” was determined and beyond their power to change, indeed beyond the power even of the Valar to alter in any large and permanent way. (They distinguished between “change” and redirection. Thus any “rational [?will-user]” could in a small way move, re-direct, stop, or destroy objects in the world; but he could not “change” [them] into something else. They did not confuse analysis with change, e.g. water/steam, oxygen, hydrogen.) The Downfall of Númenor was “a miracle” as we might say, or as they a direct action of Eru within time that altered the previous scheme for all remaining time. They would probably also have said that Bilbo was “fated” to find the Ring, but not necessarily to surrender it; and then if Bilbo surrendered it Frodo was fated to go on his mission, but not necessarily to destroy the Ring — which in fact he did not do. They would have added that if the downfall of Sauron and the destruction of the Ring was part of Fate (or Eru’s Plan) then if Bilbo had retained the Ring and refused to surrender it, some other means would have arisen by which Sauron was frustrated: just as when Frodo’s will proved in the end inadequate, a means for the Ring’s destruction immediately appeared — being kept in reserve by Eru as it were.
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fn4 Thus if a man set out on a journey with the purpose of finding his enemy, and the purpose then of doing this or that (pardoning him/asking his pardon/cursing him/seeking to slay him): That purpose governs the whole process. It may be frustrated by “chance” (– in fact he never met him –) or it may be helped by chance (– in fact against likelihood he did meet him), but in the latter case if he did evil he could not [?throw] the blame on “chance”.
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fn5If one “character” in the tale is the author then he becomes as it were only a lesser and partial picture of the author in imagined circumstances.
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XII The Knowledge of the Valar
fn1 At this time there was no way for the Incarnate direct to Eru, and though the Eldar knew well that the power of the Valar to counsel or assist them was only delegated, it was through them that they sought for enlightenment or aid from Eru.
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fn2 “Evil”, in the arrogance and egotism of Melkor, had already appeared in the first attempts of the Spirits to express the Design of Eru communicated to them only in pure direct “thought”. This was represented as taking the form of music: the Music of the Ainur (Holy Ones). In this Melkor, and those influenced by him, had introduced things of Melkor’s own thought and design, causing great discords and confusion.
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fn3 This is said because the invitation given to the Eldar to remove to Valinor and live unendangered by Melkor was not in fact according to the design of Eru. It arose from anxiety, and it might be said from failure in trust of Eru, from anxiety and fear of Melkor, and the decision of the Eldar to accept the invitation was due to the overwhelming effect of their contact, while still in their inexperienced youth, with the bliss of Aman and the beauty and majesty of the Valar. It had disastrous consequences in diminishing the Elves of Middle-earth and so depriving Men of a large measure of the intended help and teaching of their “elder brethren”, and exposing them more dangerously to the power and deceits of Melkor. Also since it was in fact alien to the nature of the Elves to live under protection in Aman, and not (as was intended) in Middle-earth, one consequence was the revolt of the Noldor.
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XIII Spirit
fn1 Not that in Elvish thought “spirits” were conceived of as weak, thin, or only partly real: on the contrary naked and obdurate are the two adjectives most frequently applied to fëar. But the Eldar assert that “phantoms”, reminding one of half-luminous exhalations, can be seen. They say that the fëa or spirit “remembers” its body (which it has inhabited in every part equally) and can present this mental picture to other fëar in a vapour or more or less wavering form, according to the clarity of vision and sensitivity of either party; this “phantom” is frequently seen (by those so gifted even among Men, but more readily by Elves) at or soon after the departure of a fëa from its body.
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fn2 The ordinary use of bodily instruments was usually necessary to an Incarnate (mírondina); though those in whom the fëa was dominant (a matter usually of age; for though some fëar were endowed from the beginning with greater power than others, all fëar were held to grow more dominant with respect to their hrondo as their life advanced) could do this in a small degree, and in a greater degree affect other fëar — by what we should call ‘telepathy’, Q. palantímië or palanyantië.
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fn3 Here thúlë/súlë ‘spirit ([?in action])’.
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XIV The Visible Forms of the Valar and Maiar
fn1 This applied only to those uncorrupted. Melkor, they said, was invisible, and his presence was revealed only by great dread and by a darkness that dimmed or blotted out the light and hues of all things near him. The Maiar corrupted by him stank. For this reason neither he nor any of the evil Maiar ever approached one of the Eldar that they wished to persuade or deceive except clad in their fanar. These they could still make to appear beautiful to Elvish eyes, if they wished — until after the great treachery of Melkor and the destruction of the Trees. After that Melkor (Morgoth) and his servants were perceived as forms of evil and enemies undisguised.
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fn2 The fanar of the great Valar were said by the Eldar who had dwelt in Valinor usually to have had a stature far greater than that of the tallest Elves, and when performing some great deed or rite, or issuing commands, to have assumed an awe-inspiring height.
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fn3 These were called in Quenya indemmar ‘mind-pictures’.
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fn4 Or mainly so: the power of the presence of one of these spirits no doubt affected the reception and was responsible, for instance, for the impressions of “radiance” with which the “vision” was endowed.
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fn5 Subject only to special limitations voluntarily taken upon themselves or decreed by Eru. Thus after the final establishment of Arda, when the Valar, the spirits destined to be most concerned with this chosen stage for combat with Melkor, took up their abode on Middle-earth, they no longer passed beyond its confines. That is, according to Elvish tradition they remained, usually clad in their fanar, in physical residence on earth as its guardians.
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XV Elvish Reincarnation
fn1 Or nearly so. They may indeed be “virtually”, that is in all operations or effects in the service of higher forms, identical. But the loremasters tell us that they may be in themselves not wholly and exactly equivalent. Some of the loremasters hold that the substance of Arda (or indeed of all Eä) was in the beginning one thing, the erma; but not since the beginning has it remained one and the same, alike and equivalent, in all times and places. In the first shapings this primary substance or erma became varied and divided into many secondary materials or nassi, which have within themselves various patterns, whereby they differ one from another inwardly, and outwardly have different virtues and effects. In so far, therefore, as the separate nassi maintain their characteristic patterns within, all fractions of the same nassë are equivalent and indistinguishable, and with regard to higher forms may be said to be “the same”. But the Valar, through or by whom these variations were effected as the first step in the production of the riches of Eä, and who therefore have full knowledge of the nassi and their combinations, report that there are minute variations of pattern within one nassë. These are very rare (and their origins or purposes the Valar have not disclosed); yet it can thus happen that in comparing a quantity of one nassë with another equal quantity of the same nassë the subtle in skill may find that the one quantity contains únehtar (the smallest quantities possible in which the interior pattern that distinguishes it from other nassi is exhibited) varying somewhat from the norm. Or both quantities may contain the variant únehtar, but in different numbers. In such cases the two quantities will not be precisely equivalent; though it may be held that the difference between them is so incalculably small that their virtues as materials for the making of embodiments of living patterns are indistinguishable.
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fn2 Míriel is thus first case – there were no dead in Aman before that. Hence accommodation in House of Vairë.
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fn3 The houseless fëa itself rebuilt its hröa to fit. This is far and away the best solution. This power might be limited, e.g. by requiring permission; by only being possible in Aman, etc. Transport of the re-housed fëa back to its “home” (or place of death) could be more frequent, but always according to the judgement of Mandos. This permission would principally depend on cause of death and/or the worth of an elf concerned. An elf whom Mandos judged should be long retained “naked” would not usually be allowed to return to Middle-earth — things and relationships would have changed there. An elf allowed quickly to re-house itself might “return” very soon after death.
This power of the fëa to rebuild its “house” is much the best, because only the fëa can inherently and by experience know its own house. Its memory is so strong that it can in another fëa (incarnate) induce a picture of it, so that it seems a phantom form. A “phantom” is the reverse of vision = seeing. Vision reaching the mind/fëa via the bodily senses is transformed into a “picture” (which may be then preserved in memory). But if a mind receives a pictorial impression direct it may (if itself sufficiently interested or impressed) translate this into “sight”, and the physical organs being stimulated will see — a phantom, which not being produced by a physical [?presentation] cannot be touched, but can be walked through. Since “eyes” will project a vision forwards and this will retreat (keeping same apparent distance away) or will vanish as soon as the “seer” reaches the point at which it was externalized.
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fn4 And therefore “identical”, though there is no space here to discuss the precise meaning of this.
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fn5 E.g. possibly of “Mannish” origin, since nearly all the matter of the Silmarillion is contained in myths and legends that have passed through men’s hands and minds, and are (in many points) plainly influenced by contact and confusion with the myths, and theories, and legends of Men.
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fn6 Not as we now say with reference to a human person that is ill at ease with its environment (social or physical), but in the very centre of its being from the moment of its “re-birth”.
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XVII Death
fn1 Not always. Men report that the bodies of some of their Dead long maintain their coherence, and even sometimes endure in fair form as if they slept only. That this is true the Elves know by proof; but the purpose or reason is not to them clear. Men say that it is the bodies of the holy that sometimes remain long incorrupt: meaning those of whom the fëar were strong and yet were turned ever towards Eru in love and hope. This endurance of the body they believe, therefore, to be a sign from Eru for the increase of hope. For Men, even more than the Elves, abhor the sight of decay.
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PART THREE: THE WORLD, ITS LANDS, AND ITS INHABITANTS
IV The Making of Lembas
fn1 In Common Eldarin *khābā, originally applied to most vegetable foods, but after the coming of corn was restricted to those made from grain. The Quenya words were háva (collective) and havar (< *khabar) ‘a loaf, or cake of bread’. “Bread-women” were called hávanissi.
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V Note on Elvish Economy
fn1 From it was descended the grain for lembas.
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VI Dwellings in Middle-earth
fn1 English settle in its various branches of meaning closely resembles the development of the meanings of √mbar: thus settlement can mean the act of colonizing or taking up an abode, or the area or place so occupied (by a family or community); or (the terms of) an agreement fixed after debate. The development was not, however, the same: the senses of settle proceed from a sense ‘place in or take up’ a firm position, especially in a place that seems suitable; from which the sense of settling affairs that were in confusion or doubt arose. √mbar meant basically to make a decision, and the meanings relating to dwelling or occupying land proceeded from that.
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fn2 Umbar could thus correspond to History, the known or at least the already unfolded part, together with the Future, progressively realized. To the latter it most often referred, and is rendered Fate or Doom. But this is inaccurate, so far as genuine Elvish, especially High-elvish, is concerned, since it was not in that use applied only to evil events.
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fn3 Not to the use of “house” as the name of a (small) separate building with a function such as bake-house, wood-house; nor to the use of “house” as a family especially of power or authority. The former in Quenya was usually köa (see below). The latter was represented by words for “kindred”.
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VII The Founding of Nargothrond
fn1 This nick-name was probably actually given to Finrod not by Dwarves but by the Sons of Fëanor at least partly in derision. There was no great love between the Sons of Fëanor and the children of Finarphin, though they hid their enmity at need. (As when Curufin and C
aranthir dwelt in the shelter of Nargothrond after the defeat of the Elves by Morgoth in the North). Moreover the Sons of Fëanor had much communication with the Dwarves of Nogrod and Belegost.
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VIII Manwë’s Ban
fn1 By physical means, as by a ship, it was made impossible, after the rape of the Telerian ships at Alqualondë, nor could any living creature of Middle-earth, such as birds, however strong, cross the Great Sea. And all the Valar and Maiar were forbidden by Manwë to set foot on the land where the Ñoldor dwelt. Some say on any soil of Middle-earth at all.
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fn2 That is, in Númenor. And herein may be seen (though this debate was begun early in the history of that land) the first beginnings of that arrogance which ultimately destroyed that realm.
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fn3 The most notable were those Maiar who took the form of the mighty speaking eagles that we hear of in the legends of the war of the Ñoldor against Melkor, and who remained in the West of Middle-earth until the fall of Sauron and the Dominion of Men, after which they are not heard of again. Their intervention in the story of Maelor, in the duel of Fingolfin and Melkor, in the rescue of Beren and Lúthien is well known. (Beyond their knowledge were the deeds of the Eagles in the war against Sauron: in the rescue of the Ring Finder and his companions, in the Battle of Five Armies, and in the rescue of the Ringbearer from the fires of Mount Doom.)
The Nature of Middle-earth Page 37
