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legitimatesatanspawn · 7 months

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Could you please tell me where Morgoth is during The Lord Of The Rings? (Is he alive?)

I'm gonna answer this one first because it's the easiest:

Morgoth is alive and not on the world although his evil power still is infused in the world and his malicious lies still plague countless minds.

The First Age ended when he was tossed into space and cast out, far from the world he coveted and the Flame of Creation he sought. Beyond Time as well. He's unable to return as long as the Valar and the Sun and Moon and the Evening Star continue to sail around the world. What Morgoth is up to we don't know - or at least it is not written by any being living in the world. The Valar believe existence beyond Ea - the universe beyond the world Arda - is empty and lifeless but it is suggested that the original Song of Creation echoed out and created more than just the world. And Eru- who is God - saw that it was good even as twisted as the Song was by Morgoth - then Melkor - in his attempts to change the Song into something he thought was better.

(There's always That One Person in band practice who thinks they're funny, I swear.)

The world being made with song but still needing to be shaped by hand is an incredibly fascinating image. Because the Song wasn't just Making the world but the instructions of the world itself. In a way it was a prophecy that every angel that existed then took part in shaping.

The changes, the imperfections, the clashes... it made the Song better even if it wasn't perfect anymore. But because he kept trying to claim the world and make it his, Morgoth was The Enemy and all his works were cruelty and corruptions of good things.

There's a prophecy of what is functionally Ragnarok where the Final Battle will be fought, the ships of the Sun and Moon crash to the planet, and the Silmarils will break open and whatever Feanor made of them will become known. (Personally it always sounded like they're talking about nuclear detonation as part of the Doomsday Apocalypse.)

But part of that prophecy is that Morgoth will return.

Sauron's dead. Saruman is either sort-of dead or cursed to wander the world as a spirit forever. The orcs all retreated into dark unseen places, likely deep within the mountains - which funny enough is also where the Dwarves are implied to be hiding out at. If there's any Elves still alive in the world they don't make themselves known and same with the Hobbits but they are implied to be still around… just hard to see. Maybe Hobbits have become folklore takes of Brownies or Leprechauns or other fae things, much in the same way that the meta lore suggest that stories of Elves gradually became tales of the Fairies Courts.

Our world, by the lore of the Red Book of Westmarch from which the Hobbit and the Lord of the Rings were "translated" from, is the modern version of Middle Earth. We live in what is likely still the Fourth Age. Sauron's defeat heralded the end of the Third Age two/three years later. The World began an untold length of time before the First Age, which lasted about 590 years (by their calendar). The Second lasted 3441 years, and the Third ended after 3021 when Bilbo and Frodo sailed to Valinor.

Whether they survived the sailing (remember: Bilbo was Old AF when they set sail with the Elves and Gandalf) and lived there in some place on Aman or on the small island of Tol Eressea isn't clear. While people who were neither Ainur (Valar/Maiar) or Elves were no longer allowed there after Numenor's Biggest Screwup, exceptions can be made and Bilbo had no idea he bore the One Ring and it was through him and Frodo (and Sam but he stayed in the Shire) who were able to keep the Ring from Sauron's hands.

But some day in our future, Morgoth will return. In what form we don't know nor when or how. He will be fought and finally be completely defeated, although there's some variations where it is said that if humans choose to side with him then all will be lost. But if defeated then the lost lands will rise back above the sea (Beleriand but maybe also Numenor). Humans and the angelic beings alike (the Maiar and the Valar as a whole) will sing a new Song of Creation before God Himself and remake the world anew.

If it's not super obvious, the series is a blending of various myths and cultural ideas as well as Catholic teachings. So there's a lot of heavy handed stuff regarding God and morality. And a lot of questions raised and worried over by not only the fans but Tolkien himself.

#the silmarillion #the lord of the rings #morgoth #melkor #valar #maiar #lore dump #meta lore #jrr tolkien #frodo baggins #bilbo baggins

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chaos-of-the-abyss · 3 years

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Anon: I loved your Celebrian headcanons, do you have any on Manwe?

Ohhhhh anon, you’re asking if I have headcanons on my favorite bird boy? Do I ever. Get ready for this, because I’m about to give you way more than you probably asked for. Also please forgive how rambly and unorganized the headcanons are - I simply do not have the space of mind to be neat when I’m gushing about Manwë.

(I’ve already done some previous headcanons on him xD You can find them here and here, even though this was a while ago and I don’t necessarily still agree with some of these anymore. What’s unchanging, though, is my eternal love for Manwë Súlimo.

The post got ahead of me and it’s quite long, so I’ll put most of the headcanons under a cut.

Split off of the same thought of Eru, Manwë and Melkor were “born” at the exact same time. Because of this, there is no “younger” and “older” between them - they’re simply siblings.

I also consider them two halves of one whole, given that they’re literally products of the same thought broken in two.

He and Melkor are chronologically the oldest beings, aside from Eru; they were the Ainur first created by Him. Nevertheless, they aren’t much older than a lot of the other Aratar, like Varda, Ulmo, Námo, Niënna, and Yavanna, and it’s definitely nothing so considerable that it would matter in the slightest to cosmic angelic beings like the Ainur

His closest friends among the Ainur are Varda and Ulmo, but he’s close with all the Valar, and at least on familiar terms with all the Maiar that serve the Valar in Arda

In addition, all of the Valar are part of the #manwëdefensesquad. I don’t make the rules. There are times when they don’t agree with their king, there are times when talk to him and voice their disapproval, but when it comes to action, they will always support him.

Varda and Manwë met in the Timeless Halls, sometime after their creation. (I’d pin it around a few centuries, but again, what the heck is time to the Ainur?) She was singing while she experimented with the light and the making of the stars; Manwë raised his voice, tentatively singing with her. They became fast friends. He was charmed by her quick wit, her willingness to share, and her open-mindedness and creativity.

He and Varda have made all kinds of odd structures together, combining their authority (Manwë over the air, wind, and skies, Varda over light). One time they produced a miniature tornado with stars swirling inside of it.

They got married before the creation of Arda, but after Aulë and Yavanna did

He also met Ulmo in the Timeless Halls; they both found each other’s elements intensely fascinating. Manwë was intrigued by this water, and Ulmo became curious about this air and wind. They came up with clouds together, combining Manwë’s power over air and Ulmo’s power over liquid, to form vapor.

When Arda was extremely, extremely young, long before the Eldar awoke in Cuiviénen, the two of them were testing out their respective elements in the new planet and got a little carried away. Winds picked up, the sky darkened and flashed with thunder and lightning. The ocean rose, waves crashing and roiling, and the first sea storm happened as a result of their combined powers. After that, Manwë and Ulmo both decided they should probably be a bit more cautious if they didn’t want to render the place uninhabitable.

At one time, there was no one Manwë was closer to than Melkor. Even though they were diametrically opposed in personality, they both had the same passion for Creation, the same love for their Father, and the same fascination with just the idea of creating in general.

Even now, with Melkor in the Void, a sensation of emptiness tickles at Manwë from time to time. It’s vacant and it’s bleak, like a phantom pain along the borders of his being, as if he’s missing something. This is his connection with his brother, severed now that they’ve gone down different paths and can no longer see eye to eye again

The break in their bond has left holes in both of their spirits. I mean this quite literally - because they were split off from the same thought, neither of them are complete without each other. Manwë is content now, because he (unlike Melkor, I might add, who can never be happy without him) is capable of finding meaningful and fulfilling relationships outside of his brother, but he will never be truly whole again. There’s always that sensation of something that was once there being gone.

Canon says that Manwë has little understanding of evil, and I tend to agree. He doesn’t comprehend selfishness, the desire for domination, or the idea of wanting to hoard all the power, beauty, and joy to oneself. Where’s the good, the value, in that? But I do think that he knows intimately how Melkor’s mind works. It’s not the same as knowing how evil itself works - it’s just that he’s too well-versed in the way his brother in particular ticks.

Despite this, he, along with most of the Valar, still gave Melkor the benefit of the doubt during his false repentance. He remembered the ages when Melkor was not so self-centered and not so concerned with only his own power and glory, when he would talk about Creation and about life with shining eyes, and how he envisioned a breathtakingly beautiful world full of vigor and possibility and opportunity. That was once who Melkor was, and he sincerely believed his brother could be that again. And besides, he wanted to let others try again - not only because this is his brother whom, despite everything, he loves deeply, but also because he doesn’t want to be the kind of person who won’t give second chances.

He was... disappointed, saddened, shocked, and discouraged, when it turned out that he was wrong. And, ultimately, he realized what betrayal felt like.

Manwë is a natural charmer. I mean, he is magnetic. But it’s not because he flaunts his power and wisdom and has the “holier than thou” attitude that intimidates others - even though he’s just as capable of it as his brother, who utilizes that particular method to attract followers. Manwë’s charisma comes from the fact that he’s just so down-to-earth, unpretentious, friendly, and warm, that you can’t help being drawn to him.

People are, like, in love with him and he’s thinking, “This is not what I meant to happen...”

He loves meeting people, talking to them, and getting to know them. Part of the reason so many people are loyal to him is because he’s a genuinely good boss. Treats everyone politely and considerately, gets to know everyone who works for him, makes all of them feel valued as individuals, lets them know how much he appreciates their hard work.

As far as demeanor goes, he’s unassuming, modest, open, and relatively casual with everyone (unless there’s a reason not to be). Has been called “charming” more than once. He tends to be playful too, especially with the people he’s close with.

An introvert. At the end of the day, he needs time to himself to unwind.

He’s not closed off, per se, but he isn’t the type of person to actively start talking about his problems or insecurities. Someone he’s close to and trusts will have to notice he seems to have something on his mind and bring it up, to get him to mention what’s bothering him.

During the darkening and after the Flight of the Noldor, relations between the remaining elves and the Ainur were strained. Manwë was distressed by the dissatisfaction of the Eldar and worked tirelessly to mend the subsequent rift. Negotiations, explanations, visits, apologies, reassurances - you name it, Manwë put his heart into it if it meant reconnecting with the elves.

A much better singer than his brother, and among the most gifted Ainur in terms of song (although a few, like Ulmo and Melian, equal or surpass him). Once, Melkor loved and truly admired the beauty of the music that Manwë could create with his voice alone. Now, he deeply envies it and is extremely bitter, seeing it as another way that their Father “favors” his brother over him. This resentment only grew worse as Melkor gradually lost his ability to produce anything beautiful at all, including music. My headcanon is that Melkor was once a decent singer among the Ainur, but as he grew more corrupt and evil, that ability went away until he could no longer sing at all. But, as much as Melkor refuses to admit it to himself, he also desperately longs to hear Manwë’s songs again.

Very patient, very compassionate, very understanding... but Melkor can get under his skin like no other. Who, by the way, will attest that Manwë can whip up with some sick burns when he wants to. Manwë has facepalmed exactly three times in his existence, and all three times were because of his brother.

The standard physical form that Manwë uses has long silver-white hair, copper skin, luminous, pale blue eyes, and full lips. It’s tall, on the slimmer side, and due to how pretty the face is, very androgynous-looking. However, he has a tendency to fool around, meaning that other bodies he’s taken include but are not limited to: a female version of his standard appearance, various other “human” shapes, male or female, a cat with wings and the feet of a bird, and an owl with the wings of a fly.

Varda’s personal favorite incident was when he adopted the form of a petite young woman with black hair, purple eyes, and purple, black, and blue butterfly wings scaled to the size of the body. When interacting with the Eruhíni, though, Manwë, along with most of the Ainur, sticks with the standard appearance to avoid confusing them.

Speaking of changing appearances, in the beginning, he, like the rest of the Ainur, had little concept of a “humanoid” form being “normal”. This resulted in him becoming all kinds of eldritch abominations, again including but not limited to a mass of eyes surrounded by several sets of wings, a nebulous, writhing pinprick of clouds and light, and even a being that resembled a humanoid but with a single eye in the middle of the forehead from which two wing-like appendages, covered with more eyes, sprouted. What can I say, he was always creative.

He still takes wacky forms from time to time for the fun of it, often when joking around with the other Ainur, but nowadays he tones it down for the sake of the Eruhíni’s sanity.

Interacts regularly with elves of Valinor. It’s a common sight for him to be spotted mingling within the Eldar populations of Valmar, or Alqualondë, or Tirion. Gets invited in for tea quite often. Children love him. He has had dinner arrangements with several families before.

The elves send him gifts, usually in the form of clothing since he likes trying on all kinds of different styles. Manwë doesn’t care to appear kingly or sophisticated, so he has no problem going out dressed plainly, or even ridiculously. That weird experimental garment that didn’t turn out quite the way the designer wanted? He’ll take it, and wear it gladly!

He also doesn’t care to be treated with particular veneration by the Eruhíni or by the other Ainur. He’s much happier being on close enough terms with someone for them to address him like, “Hey Manwë, my man, what’s up?” rather than “All hail the Lord of the Winds, the Breath of Arda, blah blah blah”.

BFFs with Ingwë, often either visits him or invites him to Taniquetil. This means that Ingwë’s entire family regular interacts with and is very familiar with Manwë. (Varda's with him most of the time - everyone loves her, too. It’s a wholesome family friendship.)

One time, Ingwë’s kids witnessed another elf being extremely formal and stiff with Manwë (the classic, “O Manwë, Viceregent of Eru, Elder King of Arda, etc., etc.”) and had whiplash, because that’s like... Uncle Manwë! He was telling us bad jokes at the dinner table last night!

Also has a fairly confidential relationship with Finarfin. They both understand the pain of dealing with troublesome impetuous brothers, after all.

He used to be close with Finwë and Olwë, too, but their relationship became somewhat strained following the matter with the Flight of the Noldor and how the Teleri were caught up in it via the Kinslaying at Alqualondë. They’re still on good terms, but it’s no longer as carefree as it once was.

Was also once close with Fëanor, having known him since he was a child due to his friendship with Finwë. That sapphire scepter that was said to have been made for him by the Noldor? Yeah, that was Fëanor’s handiwork. It wasn’t until after Melkor’s release that Fëanor and Manwë’s relationship began to sour.

A natural with kids. He can get any child to cheer up, whether they’re crying, pouting, or throwing a tantrum. Knows just what to say and what to do and when to do it, but also draws a firm line between being kind and spoiling them.

I know Tolkien discarded this idea, but I love love love the thought of Eönwë and Ilmarë being his and Varda’s children. They didn’t have them in the sense that we’d think of having kids - as in physical sex and labor - but they did put their powers into “conceptualizing” them, so to speak. Eru would still be their “creator”, since (for the most part) only He can create conscious, sentient beings, but Manwë and Varda had enough influence over their creation to be called Eönwë’s and Ilmarë’s parents.

Speaking of sex, again I’m contradicting Tolkien’s canon, but in my mind the Ainur can and do have sex. Some might choose not to, but it’s fully possible. (I mean... Melian and Thingol had Lúthien, so clearly the idea of physical relations is not lost on the Ainur.) Manwë doesn’t have a high sex drive, but if he loves someone, he also loves being intimate with them.

Sexuality is a complicated matter to talk about for the Ainur, and I articulated by thoughts on it here, but to summarize how I see it is that they’re all bisexual. They don’t care; they don’t even need gendered physical bodies to begin with. Therefore, whoever strikes their fancy is is whoever they’ll be happy to get it on with. It’s the same with Manwë.

The Lost Tales and the Silmarillion have conflicting versions of the Valar’s Siege of Utumno. In my book it’s a combination; after aggressive, devastating battles that changed the face of the continent, the Valar decided to take a more roundabout approach. Manwë comes up with the plan - they’ll pretend to have realized that they’re unable to break the might of Utumno, and are ready to acknowledge Melkor’s victory. Some of the Valar aren’t sure about this, but they follow their king’s lead.

Now, Manwë knows that Melkor isn’t stupid, but he also knows his brother’s prideful mind the best. (He might not understand it, and he definitely doesn’t agree with it, but he knows it.) So he deliberately phrases the message in a way that he knows will best stroke Melkor’s ego and satisfy his craving for acknowledgement. He also makes sure to tell his messenger to let Melkor’s herald know that Manwë specifically said these words.

As per Manwë’s plan, Melkor calls the Valar into Utumno to pay homage before him. They arrive, and to let Melkor’s guard down even further, Manwë kneels in front of him.

It’s a moment of surprisingly complicated emotions from both brothers. Melkor, about to thoroughly revel in his perceived victory, was shocked into silence - he actually was not expecting this. For a moment, it dawned on him that maybe, he and his brother’s bond, which was once stronger than anything else, didn’t have to be severed forever. He still saw it from a self-centered angle of having Manwë serve him, but nevertheless the possibility that he could reconnect with his brother, have Manwë at his side again, something he thought he had resigned himself to as being impossible, filled him with emotion.

For Manwë... similar thoughts about their once unshakeable relationship, but unlike his brother, he knows the whole thing is just a ruse. Still, he couldn’t help imagining what it would be like if he really gave. It was never a serious consideration, but the thought of what they had once been like, and the emphasis on the realization that they never could be that carefree and open with each other again, saddened him.

Manwë cherishes Creation dearly, loves it, fiercely and with every fiber of his being. Because of this, the utter destruction that he and the other Ainur wrought on Arda during the War of the Powers haunts him deeply, and he’s become wary of unleashing any might that is even similar to it onto Middle Earth. That, combined with his impression that the Noldor who left wanted nothing more to do with the Ainur, and his caution of interfering too heavily with the Eruhíni in Middle Earth lest the Valar start acting like Melkor, kept him from action until Eärendil and Elwing pleaded for help on behalf of the Children. Seeing all the suffering the Eruhíni went through, he sometimes regrets it, wondering if he had been more calculated about his moves, he could have prevented such heavy losses.

Nevertheless, he is firmly against meddling too much with the events of Middle Earth, especially because he understands that it’s difficult for the semi-prescient Ainur to see things on the same scale as the Children. He believes that there is always a possibility that they would get too heavily involved and end up unintentionally dominating the Eruhíni and the paths that they take, which is something he won’t allow. He was, however, very receptive to the idea of the Istari, and is also grateful for Ulmo’s occasional assistance and advice for the Children. Furthermore, he won’t hesitate to send the Eagles if anyone communicates the message to him.

There was one single time Manwë ever contemplated rebellion against Eru. It was during the Downfall of Númenor, when Eru made His intention known to wipe the island off the face of Arda known. Manwë pleaded with Him, argued with him, to reconsider, to find some way to punish only Sauron and Ar-Pharazôn, without the need to drown thousands, millions, of innocent people. Eru simply told him, unmovable, that Númenor had to fall, that there was to be no mercy, and Manwë genuinely wondered what would happen if he refused to comply. If he told his Father, “This is wrong. I won’t accept this.”

But in the end, he realized that he was thinking the way his brother had, in the beginning. That it was unfair, that it was wrong, that only Eru have the Flame Imperishable and that no one else was able to create, in Melkor’s mind, true life. That’s the way Melkor thought, before it quickly became corrupted into, “It’s not fair that I don’t have the power to create true life.” And Manwë refuses to think like Melkor does, refuses to even let himself start down that path. He saw how it destroyed and twisted his brother into a menacing echo of who Melkor once was. And so he watches, still and silent, as Númenor is wiped out.

Manwë is loving. Very loving. He doesn’t hate anyone, doesn’t hold personal grudges, and he would like nothing more than for everyone to get along and be happy. He truly would love to forgive Melkor and everyone who sided with him, take them back and make amends. However, he knows that that’s impossible - that no matter how dearly he wishes to fix everything, if the other side (aka Melkor) isn’t willing, it’s just not going to happen. Sometimes he has moments of insecurity, when he wonders if it was due to his own shortcomings, his own failure to understand the Theme, that things won’t patch up. Objectively he knows - and the other Valar reassure him of this too - that he couldn’t possibly have prevented everything, and that Melkor and his followers made their own choices. But at times, it still stings him, thoughts of if only I did better or if only I was better.

As kind as he is, he is not a doormat - there are some things he will never tolerate. The destruction and pain Melkor caused the Eruhíni and brought upon Creation is something he will never approve of, will never condone, and you can bet he’ll use every ounce of his power to bring his brother to heel if it means putting a stop to that.

Also, you can hurl barbs at him all you want and he won’t begrudge you, but do not insult his friends. He won’t smite you outright for it, but he’ll never forget it and certainly will never like you.

There are times when you’re reminded that this is Melkor’s brother, that they came from the same thought of Eru, and that if Manwë was ever to allow himself to go down the same path of craving domination, he would be just as terrifying. Because on some days, he doesn’t feel like forgiving, doesn’t feel like Melkor deserves amends. He’s furious at his brother, furious at the things he’s done and the things he’s willing to do, and his eyes will glow so blindingly bright that it can be dangerous for any of the Eruhíni to look at him in that moment.

Sometimes during the First Age, when Manwë hears about his brother’s latest misdeed, all the wickedness and enslavement he’s attempted to bring into Arda, he doesn’t bother hiding his displeasure, his disapproval. Storm clouds roll in, the skies open up, rain starts to pour, lightning illuminates the entirety of the sky, and thunder crashes deafeningly - so loud that Melkor, even in the depths of Angband, can hear it clear as day. And he knows this is Manwë saying, “I know what you’ve done. You can’t hide it from me, brother.”

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quentaleardanomion · 6 years

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Religion in Middle-earth (Part 1)

This is a very difficult subject to address in the Tolkien legendarium, specifically as it relates to the ‘true’ or ‘revealed’ structure of Eru and the Valar, as at first glance there seems to be no definite worship discussed or provided. However, I will attempt to address this question in many facets: Firstly from the point of view of the Elves, based on what we have confirmed as their (proven) philosophy as well as any and all historical details I can collect; Secondly from the point of view of Men, especially the Edain, since they were exposed to the High Elvish teaching and philosophy. This is a very long post, so I apologize for my insane ramblings. This is part 1 of a series. (Part 2 / Part 3)

The Elves

Starting with the Elves, I will first lay out the basic tenants of their philosophy. As a basis, the Elves believe that Eru is the prime Creator, similar to the Christian God, but with the crucial difference that he does not act directly in the world (except in rare and specific cases). Instead, he gives direct authority to the Valar, his regents in Arda. Now, from Eru proceeds Creation, in the form of an aspect of himself: The Flame Imperishable. As Tolkien remarks in the commentary on the Athrabeth Finrod ah Andreth, this fact shows that the Elves saw shades of distinction in Eru, but these were not clearly defined, and he was not much discussed theologically, it seems.

Those of the Ainur, the beings he created of his thought in the Timeless Halls, who went down into Eä (the created universe) were given power to order its entirety, from the least flower to the most fundamental law of physics. In the Ainulindalë, the Music of the Ainur, these angelic beings created the blueprint for the universe, to which Eru gave life in the Elvish equivalent of the Big Bang, when he said ‘Eä!’ or ‘Let these things be!’ From this point a great number of the Ainur descended into the world to shape it according to the Music, but with the freedom to do as their heart and knowledge of the One bid them.

Now, of the Ainur there was one who was above all the others in power and knowledge of the mind of Eru: Melkor. He was meant to be the chief Subcreator under Eru, but became filled with self-love and a desire for independence from Eru and his guidance. He made his own Music at variance with the Music of Eru, and thus Discord was written into the laws of the Universe from its inception. When the Ainur had descended into Eä, therefore, those who were to create the habitation of the Children of Eru (Elves and Men, more on that later) hid from him, and went to a far off and secret region of the Universe to work. The chiefs of these were called the Valar, and they were charged with the ordering and governing of Arda, the Habitation, while their servants the Maiar aided them. Eventually Melkor found them and came to Arda, seeking dominion over the Children that were to come. The rest, as they say, is history.

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Now to discuss the Children. The Elves believed (as the Valar told them) that Eru created Eä for the benefit of those who were his Children: Elves and Men. In their making the Ainur had no part, and they proceeded directly from the mind of Eru, much like the Ainur themselves. However, Eru planned that they would exist of their nature in Creation, and Time, and are therefore of a very different nature. The Elves believe that all of Eä is comprised of two things: matter and spirit. The physical matter of the universe is made by the power of the Valar to shape the Creation of Eru into physicality, so very much like the idea of Energy creating Matter. Spirits are the creation of Eru directly, and proceed from him alone. The Ainur are beings of pure spirit: their nature exists solely in the realm of the immaterial. However, Eru designed his Children to exist in the physical world, and thus of their nature they exist in a duality: soul and body (fëa and hröa).

The hröa is drawn from the overall matter of Eä, specifically the matter of Arda, where the Children arrived. However, like all spirit, the fëa came from Eru directly, and thus was not made from any other thing. The Elves say that the hröa of a child is drawn from the father and the mother, and the fëa of a child is influenced by them, so that children resemble their parents in face and also in mind. However, because of the singularity of all fëar, each had something that was new and purely their own.

Melkor knew of the natures of the Children, and thus prepared to rule them in the ways that seemed best. However, as we learn in the Ósanwë-Kenta, every fëa is singular and impregnable: it cannot be forced, and it cannot be subdued. Because of the singularity and free will of each spirit, they are their own masters always, and none can be dominated by force. Therefore Melkor, in seeking a means to dominate the Children, knew that domination through the fëa was an únat, or an impossible thing. Therefore, he sought to dominate them through the hröa, which because of the dual nature of the Children, controlled how they perceived the world and related to it. Therefore he took his own native power and disseminated it throughout all the physical substance in Arda, imbuing every element with his own nature, making all things tainted towards himself. This he did gradually over time, and by the time the Elves awoke, all matter was under his sway. Thus, the bodies of Elves and Men are imbued with the taint of Melkor’s own discord, and thus are distorted from their purpose. This is the Elvish explanation of evil and disharmony: the ‘Melkor-ingredient’ in all things. Some substances were deemed to be purer, with water being the most pure, and some were deemed more evil, with gold being the most evil.

The Elves believed that the soul is divided into two: the Mind and the Heart. The mind (sáma) is the center of individuality and the place wherein the information from the hröa is processed. The heart (órë) is the place that we might call the conscience, where warnings and intuition and the voices of the Valar and others may be heard (more on that later.) The Emotions arise in two places: the body and the soul. The emotions of the body are those of hunger, thirst, sex-drive, and weariness. These are communicated from the (tainted) hröa to the fëa. The emotions of the soul are those such as joy, anger, despair, hope, courage, and love and arise in the órë and come into the sáma. However, because of the wedding of the body and soul, the corruption of the body can warp and distort the emotions of the soul. Elves believe that their fëar have greater control over their hröar than Men, and therefore they can read more clearly the truth of their hearts, but they are not perfect.

The emotions in the órë and hröa rise into the sáma, where they can be processed into a thought (sanwë). This then is turned into a desire (náma) and then is acted upon by the will (indo). This shows that the Elves had a very complex philosophy of the mind and the spirit, but not much really needs to be said about that at the moment.

The Elves saw the fate of the Elvish fëa and the hröa thusly. The Elves are (by nature) immortal within Arda. They are bound to the earth and destined to last as long as it lasts. Thus, according to the design of Eru, they would never die until the world dies. However, since Melkor has corrupted the design, death has entered the world. Therefore, if the fëa and the hröa are separated, causing death, the fëa is summoned to the Halls of Mandos by the Judge Námo, there to reflect on its past life until such a time as a new body shall be made for it by the Valar, using the imprint of its own memory which each soul contains. Some may never leave the Halls, and some do not even obey the summons to go. Some of these are ensnared by Melkor or Sauron, and forced into captivity, while some roam the wilderness in anger and pain and regret.

However, since Melkor has corrupted matter, it has become weakened, and thus over time the fire of Elvish fëar will burn hot, and the hröa will begin to fade. Thus in later ages of the world, the Elves have faded into near incorporeality, even though they remain alive. Above all, however, the Elves are closer to the earth and they are more in tune with the rhythms of its life.

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Having laid out these fundamentals of Elvish philosophy (all of which are contained in the Ósanwë and the Notes on Órë given in Vinyar Tengwar Issues 39 and 41, and the Laws and Customs of the Eldar and the Athrabeth Finrod ah Andreth given in Morgoth’s Ring), I will now analyze some historical aspects of what might qualify as ‘religion.’ The Elves earliest ideas of religion seem to be nearly nonexistent, save for an idea that the Dark was to be feared, and the Huntsman was in the Dark (due to the devices of Melkor). However, after the coming of Oromë and the summons to Valinor, things necessarily became different.

From the Valar, the Elves learn of Eru, and the Music of the Ainur, and the making of Arda, and the power of Melkor, and of the power of the Valar. From this instruction (which we are not given in full through the histories) they formed a complete and ‘factual’ religious picture of the world. Tolkien says in Letter 153:

There are thus no temples or ‘churches’ or fanes in this ‘world’ among ‘good’ peoples. They had little or no ‘religion’ in the sense of worship. For help they may call on a Vala (as Elbereth), as a Catholic might on a Saint, though no doubt knowing in theory as well as he that the power of the Vala was limited and derivative. But this is a ‘primitive age’: and these folk may be said to view the Valar as children view their parents or immediate adult superiors, and though they know they are subjects of the King he does not live in their country nor have there any dwelling.

From this we can see that the Elves do not deal with Eru directly, nor do they relate to him. In the Notes on Órë we find in a discussion about the promptings of the heart:

from other minds, including the greater minds of the Valar and so indirectly from Eru. (So at this period it was supposed Eru even ‘spoke’ directly to his Children.)

Both of these show us that the Valar were the prime movers of religion in Arda, as Eru remained removed in an almost Deistic capacity, although more concerned with his creation than that. But as we can see, the Elves (and Men) reached the Divine only through the Valar, and most likely to a lesser degree the Maiar. In The Lord of the Rings we see the Elves singing what is explicitly a hymn to Varda multiple times, and Gildor and his companions are on a pilgrimage to Elostirion. Thus, the Elves did practice some religion, although as Tolkien says, not in a unified group way. In the Book of Lost Tales, however, in Gondolin is built the Gar Ainion, the Place of the Gods, which was dedicated to the Valar. This is where Tuor and Idril were married, which shows it is used as a sacred place for conducting sacred ceremonies of religion. We are told in Laws and Customs that Elvish marriage requires calling upon Manwë and Varda (the chiefs of the Valar) and Eru himself as witness to the marriage. This shows that the Elves (like Tolkien himself as a Catholic) thought marriage to be a sacred union requiring blessing. Even so, this ceremony was conducted by the parents of the betrothed, not by a priest.

It would seem that the Elves had no priests, and instead for them religion was a very personal thing, but we do have one example of somewhat priest-like nature. In the short lore essay Of Lembas, Pengolodh tells us about them thus:

From the ear to the wafer none were permitted to handle this grain, save those elven-women who were called Yavannildi (or by the Sindar the Ivonwin), the maidens of Yavanna; and the art of the making of the lembas, which they learned of the Valar, was a secret among them, and so ever has remained.'

These women are not said explicitly to be priestesses, but they are called the maidens of Yavanna, and they are the protectors of a holy art passed down to the Elves from the Valar. This implies some special devotion to the Valië, although in what capacity, we have no idea. However, if Yavanna had devotees who performed a specific function, it may be that there were devotees to the other Valar as well, who also performed sacred functions, perhaps like the preparation of miruvor, also said to be a gift from the Valar. Indeed, I would say it is likely, although, as in the example of the Ivonwin, these acts are more like the Silent Sisters in Game of Thrones, or the Vestal Virgins in ancient Rome, in that they perform a specific service, and they do not preach or deal with everyday people on religious terms. Therefore, in that sense, the religion remained a mainly private function in Elvish society.

As we see in the hymns to Elbereth, Oath of Fëanor, and the cry of Fingon on Thangorodrim, the Elves call out to the Valar when in need or even in normal times, in order to secure their aid and blessing and to have them watch over them. By Tolkien’s own comparison, the Valar are like saints, but even more so, since the Catholic idea of a personal relationship to God is removed. Therefore, this makes them nearly identical in function to most pagan pantheons, although much more personable and invested in the supplicants than the jealous gods of our history sometimes appear.

Tolkien says in the quote that the Elves did not build churches or fanes, but this is clearly true because they did not worship the Valar in the same capacity as we worship gods or God. As shown in Gar Ainion, at least one elven culture built or dedicated a place to the Valar used for religious ceremonies. The Elves also made pilgrimage as I’ve said, in order to look out to the vanished West. Thus, Elves clearly had holy sites, so Tolkien’s comment about a lack of ‘churches’ or fanes seems limited in its sense. Any place dedicated to the Valar or the Ainur would no more be a church or religious fane than a small shrine to a saint in the house of a Catholic.

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In The Lord of the Rings Gandalf says that Frodo was ‘meant’ to find the Ring. This and other comments about the hidden movements behind the players in Middle-earth (such as the prophecies of Malbeth the Seer) are clear references to the Valar, as Eru does not take an active role in Eä. In this, and in the idea of the Istari we are clearly shown that the Valar had in the Third Age a policy of ‘no interference.’ However, like the Istari, this seemed only to mean no interference in the sense of a full-on war, as they knew this would destroy Middle-earth. Therefore they have become more and more spiritual in their ways of enacting change on the world. This explains why there are more references to prayers to the Valar in the Third Age than the First. The First Age equivalent to a prayer were the messengers of Turgon: he literally sent them to try to give his supplication to the physical Valar. However, the idea of the Valar hearing the prayers of the Faithful remains a constant from Fingon’s prayer to the wandering Elves of the Third Age. That the Elves had a private devotion to the Valar in a religious sense is thus certain.

What might this have looked like? Here is where our guesswork begins, although I will try to remain grounded in facts. As I have shown, Elves eschewed public organized religion, but it seems that they had devout private or small-group religious lives and experiences. They had hymns, prayers, and devotions to the Valar, as one would to a revered teacher… who was also the only conduit available to the Divine. They had religious sites, and made pilgrimages to these places. All of these facts form a pattern of religious life that is much more in depth than most realize.

In addition to what I have already said, there are various Elvish holidays attested. ‘Tarnin Austa’ the Gates of Summer is the Elvish celebration of Midsummer in Gondolin, and ‘Turuhalmë’ the Log-Drawing is the Elvish celebration of Midwinter in Tol Eressëa. The calendars in The Lord of the Rings show us the Enderi, the middle days around the Autumn equinox, and in the Spring the old year ends and the new one begins with Mettarë and Yestarë respectively, right around the Spring equinox. In addition to these holidays which line up with astrological events, there is ‘Sovalwaris,’ or ‘i-Sovallë’ in the winter, a holiday about which we know little beyond the name: the Purifying. In addition, in Gondolin is celebrated ‘Nost-na-Lothion,’ the Birth of Flowers. In the Hobbit, Thranduil’s elves are having a great feast at the end of Fall and the beginning of winter, but we are not given a name. (Peter Jackson invented the name: ‘Mereth en Gilith’ the Feast of Starlight.) These are all the feats we have mentioned canonically, but in Gondor there ae celebrated Yáviérë and Tuilérë, the first days of Fall and Spring respectively. As in the Elvish calendar, the first day of spring is the first day of the year, this holiday does not apply, but perhaps there is some equivalent fall harvest holiday in the elven calendar, or perhaps not. Regardless, the Elves kept holidays based on the seasons and the solar cycles, and in fact the times and types of these celebrations are remarkably similar to the neo-pagan festivals of the wheel of the year. All of this goes to show that the Elves included religion in more aspects of their life than previously thought.

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If we try to analyze the methods of worship, we see that they mostly include prayer. However, the keeping of a solar calendar implies the importance of ritual practice to the Elves, and the ability of the Elves to work their power upon the world through their voice, along with various mentions of spells and magic, leads me to believe that they also practiced a form of magic, and that it may have been ritual in nature. While they would not necessarily have invoked the Valar to work the magic for them, as they had no need, they would call upon them to guide their workings and to bless them, similarly to when patron saints are prayed to for certain tasks in another form of ritual magic. If they were to practice ritual magic as a form of prayer and religious devotion, what form would it take?

The Elves are enormously fond of symbols. Complex, intricate symbols mark their heraldic devices, and the alphabets invented by various Elves are still the standard in use throughout the Fourth Age. What sorts of symbols might then be involved in the workings of Elvish ritual magic, and how would they be used? In our own world (which, as we know, is the same as Middle-earth, simply later) most ritual magic involves the use of herbs and stones and specific ritual elements. We see this in Middle-earth in the Lay of Leithian:

And when one climbed to her she prayed that he would in the dark pools wade of cold Esgalduin, water clear, the clearest water cold and sheer to draw for her. 'At middle night,' she said, 'in bowl of silver white it must be drawn and brought to me with no word spoken, silently.' Another she begged to bring her wine in a jar of gold where flowers twine - 'and singing let him come to me at high noon, singing merrily.'

[…..]

And Lúthien now was left alone. A wondrous song to Men unknown she sang, and singing then the wine with water mingled three times nine; and as in golden jar they lay she sang a song of growth and day; and as they lay in silver white another song she sang, of night and darkness without end, of height uplifted to the stars, and flight and freedom. And all names of things tallest and longest on earth she sings: the locks of the Longbeard dwarves; the tail of Draugluin the werewolf pale; the body of Glaurung the great snake; the vast upsoaring peaks that quake above the fires in Angband's gloom; the chain Angainor that ere Doom for Morgoth shall with force be brought with steel and torment. Names she sought, and sang of Glend the sword of Nan; of Gilim the giant of Eruman; and last and longest named she then the endless hair of Uinen, the Lady of the Sea, that lies through all the waters under skies.

Then did she lave her head and sing a theme of sleep and slumbering, profound and fathomless and dark as Lúthien's shadowy hair was dark - each thread was more slender and more fine than threads of twilight that entwine in filmy web the fading grass and closing flowers as day doth pass. Now long and longer grew her hair, and fell to her feet, and wandered there like pools of shadow on the ground.

This has all the elements of traditional witchcraft and ritual magic, involving specific metals and substances to be used, specific methods of preparation, delivery, and execution, and specific words and singing involved all to make the result that her hair grow long and be enchanted to make people fall asleep. She does this by her own power, not by invoking one of the Valar, but this is also not used in a religious context. If the Ivonwin have a ritual method of harvesting and preparing the grain used in the holy waybread of Lembas, then we already have one example of a ritual process heavily implied to be magical which has implicit religious undertones. This, I think, opens the door to the idea that magical workings were used in religious ways for specific things.

#arda #middle-earth #religion #paganism #elves #meta

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