Tolkien created a direct contrast between elves and men by making the elves “Firstborn” of Illuvatar and the men “the Followers,” forcing the readers to wonder why such distinctions between firstborn and secondborn are made (The Silmarillion, Ainulindalë). Compared to men, elves are described as having finer craftsmanship, superior aesthetics, greater wealth, and even better fighting techniques — all of which seem to be products of their immortality. However, the “charm” of the elves seems unexplained merely by the notion of immortality — the elves are deemed glamorous and morally just.
‘Few of that fairest folk are ever seen in the Shire. Not many now remain in Middle-earth, east of the Great Sea. This is indeed a strange chance!’ (LotR, Book I, Chapter 3)
Such is Frodo’s understanding of the high elves, possibly taught by Bilbo along with the Elvish tongue. When the elves, led by Gildor, reveal themselves, they are described in an ethereal manner:
“They passed slowly, and the hobbits could see the starlight glimmering on their hair and in their eyes. They bore no lights, yet as they walked a shimmer, like the light of the moon above the rim of the hills before it rises, seemed to fall about their feet.” (LotR, Book I, Chapter 3)
The elegance and charms of elves and their role of brides (Luthien & Arwen) in the elven marriage with men perhaps suggest a gendered role that the elves played in Tolkien’s work. Here, I want to propose an alternative perspective for interpreting the elves. Namely, I argue that the role of elves in the transmission of creation stories is somewhat similar to that of the Jews.
The transmission process of creation stories to Middle-earth uses the elves as a crucial intermediary. In a previous class, we discussed the problem of “framing,” comparing Ainulindalë with Genesis. The question can be summarized as “If we accept the reality of creation stories to some extent, then who is the witness of the story, and who is the writer?” For the creation story of the earth, we are not sure who the author of Genesis was, but we know the original language that drafted Genesis — ancient Hebrew. Similarly, we can clearly see that Ainulindalë is designed to be initially written in Elvish since all of the names occurred in the elven tongue. (The Silmarillion, Ainulindalë) The specific instance of elves transmitting the creation stories to men is also recorded:
Wisdom was in the words of the Elven-king, and the hearts grew wiser that harkened to him; for the things of which he sang, of the making of Arda, and the bliss of Aman beyond the shadows of the Sea, came as clear visions before their eyes, and his Elvish speech was interpreted in each mind according to its measure. (The Silmarillion, Of the coming of men into the West)
In this instance, the elven language, as well as the Elven-king serves as a transmitter of not only the creation story but also wisdom, which implies the truth of the creation story. The presence of elves, in this sense, takes the men closer to Valars and Illuvatar and solidifies the creation story in similar ways that Judaism and its records take us closer to the origin of Christianity. The immortality of elves, in this sense, serves as a vehicle for men, the secondborn, to trust the historicity of creation and therefore grow wiser.
Several analogies made elves somewhat similar to Jewish people. For example, the elves are referred to as the "firstborn," a term commonly used in Judaism to describe the nation of Israel as "the firstborn" of the Lord, similar to Illuvatar's "firstborn." (Exodus 4:22) In Judaism, being firstborn carries certain privileges, such as receiving a double share of the inheritance. Similarly, the elves are depicted as having superior art, craftsmanship, and wealth —which are essentially byproducts of their immortality, the Firstborn’s gift. Furthermore, the seclusion of elves and men attested by Gildor and Celeborn’s description of elven customs and the general barrier between elven-men marriage also reflects the customary barrier between Jews and Gentiles.
While it is interesting to draw parallels between the elves in Tolkien's work and the Jewish people, I must agree with Tolkien's own words that his work is not meant to be taken as an allegory or a direct reflection of the primary world. The influence of fairy stories and mythology on Tolkien's writing shaped the majority of his imagination of elves, emphasizing their unique enchanting capabilities and otherworldly appearances. Therefore, it is crucial to approach the elves in Tolkien's work in their own context rather than attempting to impose outside interpretations onto them.
That being said, it is still worth exploring the role of elves as transmitters of knowledge and belief in Middle-earth's historical fabric. The immortality of elves allows them to exist as a constant presence throughout time, witnessing and participating in the events of Middle-earth's history. They are able to pass down the creation stories and other essential knowledge to future generations, ensuring that their culture and history are never lost or forgotten. In this way, the elves serve as a crucial intermediary between the past and the present, much like the Jewish people with their rich history and tradition.
Furthermore, the elves' immortality allows them to acquire a historical positioning similar to that of the Jews. Through their long lives, they are able to witness and participate in the events of history, much like the Jewish people have done throughout their own history. Their unique perspective on the world and their role as transmitters of knowledge and belief give them a similar sense of historical importance and relevance.
In conclusion, while drawing direct parallels between the elves in Tolkien's work and the Jewish people may be tempting, it is important to approach the elves in their own context. However, the role of elves as transmitters of knowledge and belief in Middle-earth's historical fabric is still worth exploring, as it highlights the importance of preserving cultural and historical knowledge for future generations. Additionally, the elves' immortality gives them a unique perspective on history and a sense of historical positioning similar to that of the Jews. -ST
3 comments:
I have often seen the argument that the Dwarves play the role of the Jews in Tolkien's stories, but not the Elves. This is an intriguing thought, if somewhat challenging. The Elves carry the old stories, the old traditions, but they cannot pass out of this world like the Men. I think more likely, Tolkien is calquing the Elves onto all the old mythologies, not just the Old Testament, but it is important that he gives them such beauty and mystery for the Men and Hobbits. This is worth exploring further, especially given the debate between Finrod and Andreth about the sources of knowledge each has. RLFB
Interesting analysis! I had never seen this comparison made before- more often the Jews are compared to the Dwarves, given that Dwarvish was made with Semitic aesthetics in mind. One of my favorite things about Tolkien’s works is how full of potential parallels it is to our world, all while avoiding any direct ties to it. I think this is a consequence of its non-allegorical nature, as it allows it to be read in any number of ways while still being an “accurate” read, whatever that may mean. I doubt Tolkien necessarily intended to have the Elves read as Jews. Despite this, it shows the realism of his works that convincing connections can be made in places he didn’t even expect, with other connections coexisting with this.
-BTS
I really enjoy this refreshing take of the elves as Jewish instead of the Jewish comparison to Dwarves that is onlt discussed when claiming Tolkien to be an anti-semite. In a sense, this Jewish comparison to the elves makes perfect sense, and perhaps is an incredibly Jewish story if you read the elves as “God’s chosen” the same way the Israelites are in the Hebrew Bible. Despite Tolkien writing in a Christian mythos, this characterization almost seems opposed to Christian understandings of the Old Testament and more aligned with Jewish understandings of a chosen people and their connection with God and the land (Jerusalem beingland and people and bride).
I want to extend the comparison to the Jewish peoplehood and not just Judaism as a religion (although it overlaps) with a reading of the Grey Havens being Zionist. As you pointed out, the elves are the descendants of the Valar, aligning themselves as “God’s chosen”. The geneologies mirror Hebrew Bible geneologies where the Israelites are direct descendents from Adam, and their journey is about reuniting with God after the fall in various ways. Even though the Numenoreans are the conduit for the fall of man, the elves give us the return of man to Jerusalem. It mirrors the fulfillment of God’s promise with Abraham to return to a sacred land and watch over his chosen people. Here the elves journey across to the Grey Havens, the religious reading of which is Heaven, but the Jewish peoplehood reading is a perfect Jerusalem, calling to a Zionist interpretation of the elves.
I agree that Tolkien’s work is not allegory, so the metaphor doesn’t hold up as a one-to-one, but it is fascinating to think about the implications of the supposed “chosen” race in the Lord of the Rings.
-Gabby Bayness
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