“What are
some characteristics of a fairytale?”
“It starts
with ‘once upon a time’ and ends with ‘they live happily together thereafter
forever’! ”
So went the opening remarks in my German 201 class, and
the conversation continued onto a discussion on the human need of knowledge of
the past and insight into the future. While that is at most an
overgeneralization, there are a significant number of fairytales that do follow
the pattern to generate such an impression. Yet, Tolkien’s Arda seems to be
quite at odds with this characterization. Although marriages still happen as
climaxes at different points of Time, there is hardly a romantic story that
concludes with certainty that “they live happily together thereafter forever” –
at best it is a rumor in the case of Tuor and Idril. Even the ideal couples
die. Indeed Tolkien seems to consider Death as a necessary component of an
ideal relationship.
But I do not think he is merely following the grand
tragedy tradition, nor is introducing a strand of realism his sole purpose.
Questions concerning “where do we come from” and “where are we going to” have
accompanied man and Mankind ever since we become capable of asking questions.
Tolkien’s creation is not isolated episodes of love stories but a self-complete
lengendarium, which derives its credibility and independence by constructing a
philosophy of its own. Life and Death cannot be taken for granted. The love
stories—and indeed all the stories within Arda—seem to be all tainted by
sorrow, because the Story has not ended. They are pieces to build the
foundation for the uplifting of the Whole. In fact even the stories themselves
may not be considered tragic, as Death is not categorically tragic, if we
follow the conception of Life and Death as given by the world order of his
creation.
Like the Christian tradition and many other ancient
legends, Tolkien’s portrayal of Mankind (both Elves and Man, following Flieger’s
notation) is centered around the Fall. But as Flieger pointed out, “The
Children come with, not (as might expected) in the third theme,
which is not just the direct result of Melkor’s rebellion, but also Iluvatar’s
acceptance of it and decision to work with it…Their lives come after the fall
but do not cause it and are not part of it. This is a notable and important
departure of Tolkien’s mythos from the Christian one…” (Splintered Light, 128).
There are no Elves or Men in the perfect Arda Unmarred, so there have never
been Elves nor men in an “unfallen” state. The “incarnated minds” are by
definition post-Rebellion and hence naturally flawed by the damage from Melkor.
In them we see a combination of antithetical elements: a Life that will end
with death and a Mind that might fail to comprehend. Death—as well as treason,
obsession, hatred and other “evil traits” —are but a result of Eru’s decision
to bring His Children into the Music at such a moment.
But why imperfect Men and Elves, who are subjected to the
temptation of Melkor, are created as Eru’s response to him? Why not perfections
so strong in might and faith to fight Melkor without any hesitation? But that
will be collapsing into the very heart of “Melkorism,” which proves right
through destruction. Melkor is the spirit of Rebellion, an arrogance that
assumes its own superiority, whose goal is achieved through subversion and
destruction of elements in Eru’s music. His methodology is the torchbearer of his
core ideology, and it is not and cannot be how the victory of Eru can be
achieved.
The power of Harmony shines through its ability to
include and transform Discord into Harmony. The true triumph is to show that
the rebel is indeed not a rebel at all—the Death of Melkorism is to show that
what it engenders actually follows the principle of Eru. Resignation of Miriel
is a weakness, possessiveness of Feanor is a mistake, and rebellion of Noldor
seems to be an act of ungrateful Foolishness. It seems that all the sorrows,
pains and deaths could be avoided only if any of them didn’t happen. But who
can tell? Surely without the Noldor’s coming back to Middle Earth there won’t
be the birth of Eärendil, whose marriage with Elwing completes the union of all
three Houses of the Eldar and all three Houses of the Edain. The Fall of the
Númenor is a catastrophe, but it also introduces necessary conditions for the
coming of Aragorn and the War of the Ring. Melkor and Melkorism are defeated
through the chain of reactions of their own designs, even though they seem to
be winning at every moment. He fails despite of all his cunnings and despite
all Children of Illúvatar are inflicted by his instrument.
The Arda sees too many rises and falls of the Elves and
Men; it seems to be an unending cycle of past mistakes and amendments, of Life
and Death. Yet, using an analogy in Nabokov’s autobiography, the pattern of the
memory of Arda is not plainly circular but spiral, each full term coming with
an uplifting movement driven by the ability of thought and repentance as
endowed by Eru to His Children. For this reason Arda Remade is more glorious
than Arda Unmarred, because the Arda Remade brings both the already Harmonious
Arda Unmarred and all the elements against it into a new Harmony. Eruhíni are
the Children of the One exactly because they are the agent carrying out this
noble task. Their struggle to come to terms with the Marred Earth moves them
toward redemption of both themselves and of the Arda. Through them shines Eru
and the vision of Arda Remade, where the incarnated minds are restored to an
“unfallen” state that does not exist before. The Unfallen Minds are not created
by Eru but achieved by His Children alone, a testimony to the glory of the
creation and the Creator. So the Children must start with imperfection to
uncover the road to Perfection.
Death is but an example of how Eru transforms the
instrument of Melkor to one of His own. In the debate over Miriel’s Rebirth,
Manwë distinguishes between “Death which cometh from the Marrer” and “Death as
an instrument of Eru” (HME 10, 245). Men’s expectation of “leaving” will
motivate him to take actions and pursues the vision of a better future (it is like how you make plans to travel
more than at home when you know that you are living in a country temporarily
and might not be able to come back). Efforts to achieve individual goals accumulate to reach the ultimate Goal, the Healing of Arda through fulfillment. The mortal Man is the Mover and the
Fulfiller also in the sense that generation change can facilitate the process
of redressing past ills and “moving on”. The offspring may see better than
their ancestors—imagine what will happen if Fëanor’s sons only have the life
span of Men. The hurt done in the past may be soothed in the present, and
future hurt could be avoided, which itself is already a progress toward
Healing.
But Man with his nature alone cannot achieve the purpose.
The players on stage cannot know if the actions taken at present will bear any
good fruit until such one is realized. Even Valar themselves have a debate over
their judgment, and consolidate their faith in their decision only when Mandos’
foresight is revealed. Guarantee of future is bestowed to no one other than the
One. But transient as Men are, they cannot be certain about the past either.
How can they know that this is indeed not “a war between Light and Dark
equipotent” (HME 10, 321) as perceived by Andreth’s Men? How can they keep
faith in Eru and not falter?
Some comfort and guidance are received from the Elves,
who “represent the artistic, aesthetic, and purely scientific aspects of the
Humane nature” (Letter 181). They are endowed with long life to remember and
meditate and even continue to exist in Arda after bodily death. They are a
personification of the knowledge accumulated from the past ex post. Men
in the Middle Earth learn from the Elves what they cannot know and find
reassurance of faith in the One.
Musings on the topic of Life and Death is a perilous
thing to Men, as it is easy to become desperate with the want to escape, and
equally easy to indulge in the thought Death as Gift and give up on Life. Both
are a misunderstanding of the Design for Men. No doubt the path to “bring the
world fulfilled” through redressing pains and faults is sacrificial in nature.
But so is the centerpiece of “Eruism,” the idea of “Let-go” of Creation after
all the work put into the process (a literal presentation can be seen in how an
Elf gives forth some of her own vitality in child-bearing). A parallel can be
drawn between Life and Light. Light by nature is to illuminate. So does Life of
an incarnated mind, created to heal the Marring of Arda. The most fundamental
ennoblement of Men (and Elves) above everything else is the sacrificial nature
of the mission. Men should not cling to Life as Elves (Feanor and Thingol) should
not cling to Light. Cling to light is decline into darkness, cling to life is
fall into death (like half of Númenorean Kings and Nazgul). Another aspect of
the ennoblement of Men is thus found in those who can accept death graciously
as Elf would do (like the other half of Númenorean Kings and Aragorn). It is a
grace for the Men, which comes only through a true understanding of Life.
Although Men do not necessarily have to learn it through interactions with
Elves (the case of Éowyn), but communication would facilitate getting over the
limitation in perspective of one race.
The memories of Elves are their source of insight and
support of faith in Eru, but also a burden of constantly regretting the past “and to
become unwilling to face change” (Letter 181). While the danger for the Man
stems from not knowing either the past or the future, the danger for the Elf
comes from knowledge of the past too clear and a conviction too strong about the
future. What is the purpose of any change, if they are doomed to exist and
perish with the Arda at the end? The artistic and the scientific are permanent
within the World but not without. The doom seems unsolvable exactly because the
conviction arises from trust in Eru’s Music that Arda will come to an
End.
The past, however long it might be, still has a supremum
at present; but the future might be unbounded. Man, with their desire to
improve for their brief and unpredictable future, also brings Hope and comfort
to the Elves. Although they come without a past, they do have a future, which
requires uncertainties, an end that cannot be seen beyond certain point.
Uncertainty brings Amdir, which combines with Elven faith and forms Estel
that their fate will be different in the Arda Remade, brought to existence by
the Men. Such Estel gives a reason for the Elves to keep their eyes on
the future and still participate in the cycle of the world.
Elven knowledge and grace leave an impression of Elven
nobility among Men who have some knowledge of them. But a reading of The
Silmarillion—an Elven narration—will reveal that they are not always so noble
at all. Men’s (majorly Hobbits’?) fascination over Elves can easily mistaken
them as perfect beings and forget that they are also creatures of a fallen
world, just not fallen in the same way as Men did and hence do not share the
same weaknesses. As mentioned before, Tolkien’s Elf and Men are rather
characterizations of different aspect of the Humane, translating the abstract
into the literal (we might even draw a parallel between the conception of an
incarnated mind and the bringing of the metaphorical back into the physical and
the literal in fantastic writings). Perhaps the Elf-Man division also contains
elements from his understanding of gender, which are also considered as one
manifestation of natural inclinations. It seems that once a Love between the
two people is found, the Men are often more inclined to regard the Elves as “a
kind of guiding star and divinity” (Letter 43). On the other hand, the Men are
all so “young” in the eyes of the Elves that they need instruction and perhaps
reform for their own good.
According to Tolkien, the tendency to worship and the
attempt to reform are the biggest weaknesses among males and females in a
relationship. We can also imagine that a blind worshipper and an arrogant
reformer can be easily put to use for evil purposes. Yet, both tendencies seem
to fit the respective nature of the Children of Illúvatar quite well. Not
surprisingly, the union between a male Man and female Elf is crowned as the
ideal marriage in Arda. Previous reflections have given wonderful accounts of
why such interracial marriage is optimal. Here I found the correlation between
gender and race interesting, and I think that “gender role” assignment might
also be another instance of “metaphor becomes literal”. It is also interesting
to note the transformation of weaknesses into strength for the betterment of
both sides, when traits are placed in a slightly different context. Such
marriage is indeed blessed by the glory of the One.
To act as a subcreator is to act as the One, whose
Creation is unraveled through an organic extension of a few fundamental
principles. Understanding of a piece of work hence comes through the
understanding of such principles behind. In this sense, it is very appropriate
to talk about God through metaphors, which embody the omnipresence of the
One-ness. Yet, the perfect state of internal consistency is hard to achieve by
human who are themselves facets of the One (we are still in quest of searching
for the One through scientific and philosophical studies), hence we see
Tolkien’s constant correction and revision in the setting of his lengenarium.*
The discussion of Life and Death between Finrod and Andreth is an example of such
probing, an attempt representative of all the toils Mankind took to understand
the world. Life and Death is but a topic in the Arda through which the
principles of Tolkien’s subcreation are shown. It is also a topic through which
we can understand the Unity of principles underlying his subcreation. To create
a whole and to learn the Whole requires partition into Pieces. The quest to
seek answers in the One never ends.
* Language is often
characterized as circular in logics since a word is always defined by other
words and we cannot pin down a prime unit. But perhaps language is the most
completed of all human creations exactly because it is self-contained.
Understanding of a language is a perfect synchronization between understanding
the whole and the pieces. Perhaps we can say that we truly understand the
Universe if we can discern all the internal connections in the World as we do
for our mother tongue.
~ y-w-y
1 comment:
There is a lot of great thinking here! I particularly like the section on Life and Light, and the reflection that Man's fascination with Elves is largely a function of their limited memory. I also like the idea that the union of men and Elves signifies the joining of the past and the future, and of inspiration and hope (Elves provide inspiration to Men, Men provide hope to the Elves!)
I see the influence of your German 201 class (the Whole, Death, Light, etc.). I find when I do this, it is because I have a specific but abstract thing in mind (the Mind, that thing which we call our personalities and thoughts, versus my mind, the organ in my skull). Do you mean these things to be conceptually specific, and thus capitalized? What constitutes the Whole or the One or the Goal, to you?
--Jenna
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