The Letters of J.R.R. Tolkien

by Humphrey Carpenter

  The Númenóreans dwell within far sight of the easternmost ‘immortal’ land, Eressëa; and as the only men to speak an Elvish tongue (learned in the days of their Alliance) they are in constant communication with their ancient friends and allies, either in the bliss of Eressëa, or in the kingdom of Gilgalad on the shores of Middle-earth. They became thus in appearance, and even in powers of mind, hardly distinguishable from the Elves – but they remained mortal, even though rewarded by a triple, or more than a triple, span of years. Their reward is their undoing – or the means of their temptation. Their long life aids their achievements in art and wisdom, but breeds a possessive attitude to these things, and desire awakes for more time for their enjoyment. Foreseeing this in part, the gods laid a Ban on the Númenóreans from the beginning: they must never sail to Eressea, nor westward out of sight of their own land. In all other directions they could go as they would. They must not set foot on ‘immortal’ lands, and so become enamoured of an immortality (within the world), which was against their law, the special doom or gift of Ilúvatar (God), and which their nature could not in fact endure.fn21

  There are three phases in their fall from grace. First acquiescence, obedience that is free and willing, though without complete understanding. Then for long they obey unwillingly, murmuring more and more openly. Finally they rebel – and a rift appears between the King’s men and rebels, and the small minority of persecuted Faithful.

  In the first stage, being men of peace, their courage is devoted to sea-voyages. As descendants of Earendil, they became the supreme mariners, and being barred from the West, they sail to the uttermost north, and south, and east. Mostly they come to the west-shores of Middle-earth, where they aid the Elves and Men against Sauron, and incur his undying hatred. In those days they would come amongst Wild Men as almost divine benefactors, bringing gifts of arts and knowledge, and passing away again – leaving many legends behind of kings and gods out of the sunset.

  In the second stage, the days of Pride and Glory and grudging of the Ban, they begin to seek wealth rather than bliss. The desire to escape death produced a cult of the dead, and they lavished wealth and art on tombs and memorials. They now made settlements on the west-shores, but these became rather strongholds and ‘factories’ of lords seeking wealth, and the Númenóreans became tax-gatherers carrying off over the sea ever more and more goods in their great ships. The Númenóreans began the forging of arms and engines.

  This phase ended and the last began with the ascent of the throne by the thirteenth4 king of the line of Elros, Tar-Calion the Golden, the most powerful and proud of all kings. When he learned that Sauron had taken the title of King of Kings and Lord of the World, he resolved to put down the ‘pretender’. He goes in strength and majesty to Middle-earth, and so vast is his armament, and so terrible are the Númenóreans in the day of their glory that Sauron’s servants will not face them. Sauron humbles himself, does homage to Tar-Calion, and is carried off to Númenor as hostage and prisoner. But there he swiftly rises by his cunning and knowledge from servant to chief counsellor of the king, and seduces the king and most of the lords and people with his lies. He denies the existence of God, saying that the One is a mere invention of the jealous Valar of the West, the oracle of their own wishes. The chief of the gods is he that dwells in the Void, who will conquer in the end, and in the void make endless realms for his servants. The Ban is only a lying device of fear to restrain the Kings of Men from seizing everlasting life and rivalling the Valar.

  A new religion, and worship of the Dark, with its temple under Sauron arises. The Faithful are persecuted and sacrificed. The Númenóreans carry their evil also to Middle-earth and there become cruel and wicked lords of necromancy, slaying and tormenting men; and the old legends are overlaid with dark tales of horror. This does not happen, however, in the North West; for thither, because of the Elves, only the Faithful who remain Elf-friends will come. The chief haven of the good Númenóreans is near the mouth of the great river Anduin. Thence the still beneficent influence of Númenor spreads up the River and along the coasts as far north as the realm of Gilgalad, as a Common Speech grows up.

  But at last Sauron’s plot comes to fulfilment. Tar-Calion feels old age and death approaching, and he listens to the last prompting of Sauron, and building the greatest of all armadas, he sets sail into the West, breaking the Ban, and going up with war to wrest from the gods ‘everlasting life within the circles of the world’. Faced by this rebellion, of appalling folly and blasphemy, and also real peril (since the Númenóreans directed by Sauron could have wrought ruin in Valinor itself) the Valar lay down their delegated power and appeal to God, and receive the power and permission to deal with the situation; the old world is broken and changed. A chasm is opened in the sea and Tar-Calion and his armada is engulfed. Númenor itself on the edge of the rift topples and vanishes for ever with all its glory in the abyss. Thereafter there is no visible dwelling of the divine or immortal on earth. Valinor (or Paradise) and even Eressea are removed, remaining only in the memory of the earth. Men may sail now West, if they will, as far as they may, and come no nearer to Valinor or the Blessed Realm, but return only into the east and so back again; for the world is round, and finite, and a circle inescapable – save by death. Only the ‘immortals’, the lingering Elves, may still if they will, wearying of the circle of the world, take ship and find the ‘straight way’, and come to the ancient or True West, and be at peace.

  So the end of the Second Age draws on in a major catastrophe; but it is not yet quite concluded. From the cataclysm there are survivors: Elendil the Fair, chief of the Faithful (his name means Elf-friend), and his sons Isildur and Anarion. Elendil, a Noachian figure, who has held off from the rebellion, and kept ships manned and furnished off the east coast of Númenor, flees before the overwhelming storm of the wrath of the West, and is borne high upon the towering waves that bring ruin to the west of the Middle-earth. He and his folk are cast away as exiles upon the shores. There they establish the Númenórean kingdoms of Arnor in the north close to the realm of Gilgalad, and Gondor about the mouths of Anduin further south. Sauron, being an immortal, hardly escapes the ruin of Númenor and returns to Mordor, where after a while he is strong enough to challenge the exiles of Númenor.

  The Second Age ends with the Last Alliance (of Elves and Men), and the great siege of Mordor. It ends with the overthrow of Sauron and destruction of the second visible incarnation of evil. But at a cost, and with one disastrous mistake. Gilgalad and Elendil are slain in the act of slaying Sauron. Isildur, Elendil’s son, cuts the ring from Sauron’s hand, and his power departs, and his spirit flees into the shadows. But the evil begins to work. Isildur claims the Ring as his own, as ‘the Weregild of his father’, and refuses to cast it into the Fire nearby. He marches away, but is drowned in the Great River, and the Ring is lost, passing out of all knowledge. But it is not unmade, and the Dark Tower built with its aid still stands, empty but not destroyed. So ends the Second Age with the coming of the Númenórean realms and the passing of the last kingship of the High Elves.

  The Third Age is concerned mainly with the Ring. The Dark Lord is no longer on his throne, but his monsters are not wholly destroyed, and his dreadful servants, slaves of the Ring, endure as shadows among the shadows. Mordor is empty and the Dark Tower void, and a watch is kept upon the borders of the evil land. The Elves still have hidden refuges: at the Grey Havens of their ships, in the House of Elrond, and elsewhere. In the North is the Kingdom of Amor ruled by the descendants of Isildur. Southward athwart the Great River Anduin are the cities and forts of the Númenórean realm of Gondor, with kings of the line of Anarion. Away in the (to these tales) uncharted East and South are the countries and realms of wild or evil men, alike only in their hatred of the West, derived from their master Sauron; but Gondor and its power bars the way. The Ring is lost, for ever it is hoped; and the Three Rings of the Elves, wielded by secret guardians, are operative in preserving the memory of the beauty of old,
maintaining enchanted enclaves of peace where Time seems to stand still and decay is restrained, a semblance of the bliss of the True West.

  But in the north Arnor dwindles, is broken into petty princedoms, and finally vanishes. The remnant of the Númenóreans becomes a hidden wandering Folk, and though their true line of Kings of Isildur’s heirs never fails this is known only in the House of Elrond. In the south Gondor rises to a peak of power, almost reflecting Númenor, and then fades slowly to decayed Middle Age, a kind of proud, venerable, but increasingly impotent Byzantium. The watch upon Mordor is relaxed. The pressure of the Easterlings and Southrons increases. The line of Kings fails, and the last city of Gondor, Minas Tirith (‘Tower of Vigilance’), is ruled by hereditary Stewards. The Horsemen of the North, the Rohirrim or Riders of Rohan, taken into perpetual alliance, settle in the now unpeopled green plains that were once the northern part of the realm of Gondor. On the great primeval forest, Greenwood the Great, east of the upper waters of the Great River, a shadow falls, and grows, and it becomes Mirkwood. The Wise discover that it proceeds from a Sorcerer (‘The Necromancer’ of The Hobbit) who has a secret castle in the south of the Great Wood.fn22

  In the middle of this Age the Hobbits appear. Their origin is unknown (even to themselves)fn23 for they escaped the notice of the great, or the civilised peoples with records, and kept none themselves, save vague oral traditions, until they had migrated from the borders of Mirkwood, fleeing from the Shadow, and wandered westward, coming into contact with the last remnants of the Kingdom of Arnor.

  Their chief settlement, where all the inhabitants are hobbits, and where an ordered, civilised, if simple and rural life is maintained, is the Shire, originally the farmlands and forests of the royal demesne of Arnor, granted as a fief: but the ‘King’, author of laws, has long vanished save in memory before we hear much of the Shire. It is in the year 1341 of the Shire (or 2941 of the Third Age: that is in its last century) that Bilbo – The Hobbit and hero of that tale – starts on his ‘adventure’.

  In that story, which need not be resumed, hobbitry and the hobbit-situation are not explained, but taken for granted, and what little is told of their history is in the form of casual allusion as to something known. The whole of the ‘world-politics’, outlined above, is of course there in mind, and also alluded to occasionally as to things elsewhere recorded in full. Elrond is an important character, though his reverence, high powers, and lineage are toned down and not revealed in full. There are allusions to the history of the Elves, and to the fall of Gondolin and so on. The shadows and evil of Mirkwood provide, in diminished ‘fairy-story’ mode, one of the major parts of the adventure. Only in one point do these ‘world-politics’ act as part of the mechanism of the story. Gandalf the Wizardfn24 is called away on high business, an attempt to deal with the menace of the Necromancer, and so leaves the Hobbit without help or advice in the midst of his ‘adventure’, forcing him to stand on his own legs, and become in his mode heroic. (Many readers have observed this point and guessed that the Necromancer must figure largely in any sequel or further tales of this time.)

  The generally different tone and style of The Hobbit is due, in point of genesis, to it being taken by me as a matter from the great cycle susceptible of treatment as a ‘fairy-story’, for children. Some of the details of tone and treatment are, I now think, even on that basis, mistaken. But I should not wish to change much. For in effect this is a study of simple ordinary man, neither artistic nor noble and heroic (but not without the undeveloped seeds of these things) against a high setting – and in fact (as a critic has perceived) the tone and style change with the Hobbit’s development, passing from fairy-tale to the noble and high and relapsing with the return.

  The Quest of the Dragon-gold, the main theme of the actual tale of The Hobbit, is to the general cycle quite peripheral and incidental – connected with it mainly through Dwarf-history, which is nowhere central to these tales, though often important.fn25 But in the course of the Quest, the Hobbit becomes possessed by seeming ‘accident’ of a ‘magic ring’, the chief and only immediately obvious power of which is to make its wearer invisible. Though for this tale an accident, unforeseen and having no place in any plan for the quest, it proves an essential to success. On return the Hobbit, enlarged in vision and wisdom, if unchanged in idiom, retains the ring as a personal secret.

  The sequel, The Lord of the Rings, much the largest, and I hope also in proportion the best, of the entire cycle, concludes the whole business – an attempt is made to include in it, and wind up, all the elements and motives of what has preceded: elves, dwarves, the Kings of Men, heroic ‘Homeric’ horsemen, orcs and demons, the terrors of the Ring-servants and Necromancy, and the vast horror of the Dark Throne, even in style it is to include the colloquialism and vulgarity of Hobbits, poetry and the highest style of prose. We are to see the overthrow of the last incarnation of Evil, the unmaking of the Ring, the final departure of the Elves, and the return in majesty of the true King, to take over the Dominion of Men, inheriting all that can be transmitted of Elfdom in his high marriage with Arwen daughter of Elrond, as well as the lineal royalty of Númenor. But as the earliest Tales are seen through Elvish eyes, as it were, this last great Tale, coming down from myth and legend to the earth, is seen mainly though the eyes of Hobbits: it thus becomes in fact anthropocentric. But through Hobbits, not Men so-called, because the last Tale is to exemplify most clearly a recurrent theme: the place in ‘world politics’ of the unforeseen and unforeseeable acts of will, and deeds of virtue of the apparently small, ungreat, forgotten in the places of the Wise and Great (good as well as evil). A moral of the whole (after the primary symbolism of the Ring, as the will to mere power, seeking to make itself objective by physical force and mechanism, and so also inevitably by lies) is the obvious one that without the high and noble the simple and vulgar is utterly mean; and without the simple and ordinary the noble and heroic is meaningless.

  It is not possible even at great length to ‘pot’ The Lord of the Rings in a paragraph or two. . . . . It was begun in 1936,5 and every part has been written many times. Hardly a word in its 600,000 or more has been unconsidered. And the placing, size, style, and contribution to the whole of all the features, incidents, and chapters has been laboriously pondered. I do not say this in recommendation. It is, I feel, only too likely that I am deluded, lost in a web of vain imaginings of not much value to others – in spite of the fact that a few readers have found it good, on the whole.fn26 What I intend to say is this: I cannot substantially alter the thing. I have finished it, it is ‘off my mind’: the labour has been colossal; and it must stand or fall, practically as it is.

  [The letter continues with a summary (without comments) of the story of The Lord of the Rings, after which Tolkien writes:]

  That is a long and yet bald resumé. Many characters important to the tale are not even mentioned. Even some whole inventions like the remarkable Ents, oldest of living rational creatures, Shepherds of the Trees, are omitted. Since we now try to deal with ‘ordinary life’, springing up ever unquenched under the trample of world policies and events, there are love-stories touched in, or love in different modes, wholly absent from The Hobhit. But the highest love-story, that of Aragorn and Arwen Elrond’s daughter is only alluded to as a known thing. It is told elsewhere in a short tale, Of Aragorn and Arwen Undómiel. I think the simple ‘rustic’ love of Sam and his Rosie (nowhere elaborated) is absolutely essential to the study of his (the chief hero’s) character, and to the theme of the relation of ordinary life (breathing, eating, working, begetting) and quests, sacrifice, causes, and the ‘longing for Elves’, and sheer beauty. But I will say no more, nor defend the theme of mistaken love seen in Eowyn and her first love for Aragorn. I do not feel much can now be done to heal the faults of this large and much-embracing tale – or to make it ‘publishable’, if it is not so now. A slight revision (now accomplished) of a crucial point in The Hobbit, clarifying the character of Gollum and his relation to th
e Ring, will enable me to reduce Book I chapter II ‘The Shadow of the Past’, simplify it, and quicken it – and also simplify the debatable opening of Book II a little. If the other material, ‘The Silmarillion’ and some other tales or links such as The Downfall of Númenor are published or in process of this, then much explanation of background, and especially that found in the Council of Elrond (Bk II) could be dispensed with. But altogether it would hardly amount to the excision of a single long chapter (out of about 72).

  I wonder if (even if legible) you will ever read this ??

  132 From a letter to John Tolkien

  10 February 1952

  [This letter, to Tolkien’s eldest son, who was now a Catholic priest, describes one of the dinners occasionally held by the Inklings.]

  We had a ‘ham-feast’ with C. S. Lewis on Thursday (an American ham from Dr Firor of Johns Hopkins University), and it was like a glimpse of old times: quiet and rational (since Hugo was not asked!). C.S.L. asked Wrenn1 and it was a great success, since it pleased him, and he was very pleasant: a good step towards weaning him from ‘politics’ (academic).

  133 To Rayner Unwin

  [In the spring of 1952, Tolkien lost patience with the delays at Collins over the publication of his books, and told the firm that they must publish The Lord of the Rings immediately or he would withdraw the manuscript. Collins, frightened by the length of the book, decided that they must decline it, together with The Silmarillion, and they withdrew from the negotiations. In June, Rayner Unwin wrote to Tolkien to enquire about his poem ‘Errantry’, which had been brought to Allen & Unwin’s notice; he also asked about progress with the publication of The Lord of the Rings and The Silmarillion.]

  22 June 1952

  99 Holywell, Oxford