Death and immortality in Middle-earth

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Earthly Paradise
. Scholars have commented that Tolkien clearly moved during his career from being oriented towards pagan themes to a more Christian theology.

Context

Further information:
J. R. R. Tolkien's influences

his many influences were his own Roman Catholic faith, medieval languages and literature, including Norse mythology.[1] He is best known as the author of the high fantasy works The Hobbit and The Lord of the Rings, both set in Middle-earth.[3]

A central theme

Tolkien set out his view of "Death and Immortality" as a theme in The Lord of the Rings in a 1956 letter:

The real theme for me is .. Death and Immortality: the mystery of the love of the world in the hearts of a race [Men] 'doomed' to leave and seemingly lose it; the anguish in the hearts of a race [Elves] 'doomed' not to leave it, until its whole evil-aroused story is complete. But if you have now read Vol. III and the story of Aragorn [and Arwen], you will have perceived that.[T 1][4]

The scholar of fantasy literature Charles W. Nelson writes that this seems surprising at first sight, given the prominence of other themes like "loyalty, love, [and] the importance of compassion and selflessness".

Black Riders who are among the living dead."[5] The deaths of major characters, including Boromir, Denethor, Gollum, Saruman, Sauron, Théoden, and Wormtongue all form "significant scenes", while Gandalf both dies and returns from the dead.[5]

Mortality is confronted in the first chapter of The Lord of the Rings, as Bilbo Baggins states that he feels he needs "a holiday, a very long holiday... Probably a permanent holiday: I don't expect I shall return." Giovanni Carmine Costabile comments that Bilbo means he will go to Rivendell to rest; but that it is also a metaphor for death.[6][T 4]

Immortality, too, is represented in multiple ways in The Lord of the Rings. The Elves are immortal, while other races like the Dwarves and the Ents are long-lived. There is, as Nelson states, "a complex system of otherworlds and eternal dwellings" for when members of the various races leave Middle-earth. And the One Ring tempts and corrupts partly through its promise of immortality.[5]

Men and Elves

Further information: Cosmology of Tolkien's legendarium § Men, Elves, and Paradise

The medievalist Verlyn Flieger writes that nobody knows where Men go to when they die and leave Middle-earth, and that the nearest Tolkien came to dealing with the question was in his essay On Fairy-Stories. There, "after speculating that since 'fairy-stories are made by men not by fairies', they must deal with what he called the Great Escape, the escape from death. He went on to the singular assertion that 'the Human-stories of the elves are doubtless full of the Escape from Deathlessness'."[7][T 5] Flieger suggests that two of the "human stories" of Tolkien's Elves really focus on this kind of escape, the Tale of Beren and Lúthien and the Tale of Aragorn and Arwen, where in both cases a half-elf makes her escape from deathlessness.[7] The Tolkien scholar Tom Shippey comments that "the themes of the Escape from Death, and the Escape from Deathlessness, are vital parts of Tolkien's entire mythology."[8] In a 1968 broadcast on BBC2, Tolkien quoted French philosopher Simone de Beauvoir and described the inevitability of death as the "key-spring of The Lord of the Rings".[9][a]

In "

Ilúvatar offers Aragorn the "gift" of choosing the time of his death;[11] the scholar John D. Rateliff has contrasted this with the way the Elves cling to the past, and are inevitably swept away with it.[12]

Tolkien's Elves

Earthly Paradise, for an afterlife. After a period of rest that serves as "cleansing", their spirits are clothed in bodies identical to their old ones.[T 7] If they do not die in battle or accident, Elves eventually grow weary of Middle-earth and desire to go to Valinor;[T 8] they often sail from the Grey Havens, where Círdan the Shipwright dwells with his folk.[T 9][T 10] Any Elves that remain in Middle-earth eventually undergo a process of "fading", in which their immortal spirits overwhelm and "consume" their bodies. This renders their bodily forms invisible to mortal eyes, except to those to whom they wish to manifest themselves.[T 11][T 12]

The situation with Tolkien's Dwarves is unclear. In The Hobbit, the dying Thorin says "I go now to the halls of waiting to sit beside my fathers, until the world is renewed." Douglas Anderson, commenting on this in The Annotated Hobbit, writes that this may reflect the Dwarves' own beliefs – that they had an Elf-like afterlife, but that it does not accord with what Tolkien wrote in The Silmarillion or elsewhere in his legendarium.[13]

Earthly Paradise, though just being in the place does not confer immortality, as Men supposed. Men are mortal, and when they die they go beyond the circles of the world, even the Elves not knowing where that might be.[14]

Lothlórien: an earthly paradise

Further information: Lothlórien and Time in J. R. R. Tolkien's fiction
Earthly Paradise from the rest of Middle-earth.[15]

When the tired

Silverlode, which they must not drink from or touch, and which the evil Gollum cannot cross. What place can they have come to then, he wonders: could they be "as if dead"?[15][16] Shippey comments that the Fellowship "undergoes a kind of death in getting there", noting that the fact they are not allowed to touch the water seems to carry meaning.[16] The travellers notice, too, that time seems to pass differently in Lothlórien.[T 13]
He comments that

A determined allegorist (or mythiciser) might go on to identify the Nimrodel with baptism, the Silverlode with death.[16]

Shippey at once states that this suggestion is counteracted by Sam Gamgee's earthy practicality, making the rivers "tactical obstacles and not symbols for something else." All the same, he writes, the suggestion is there, making the passage, and the novel as a whole, work simultaneously on multiple levels of

literary modes.[16]

Themes from the Norse

Further information: Tolkien and the Norse

Mountain tombs

Tolkien repeatedly adapts the Norse motif of the mountain tomb. The medievalist Marjorie Burns writes that while Tolkien does not precisely follow the Norse model, "his mountains tend to encase the dead and include settings where treasure is found and battles occur."[17]

Marjorie Burns's analysis of the Norse nature of Middle-earth mountains[17]
Mountain Burial Treasure Fighting
Lonely Mountain Thorin Smaug's dragon's hoard Battle of the Five Armies
Moria
(under the Dwimorberg)		 Balin Mithril
Fellowship vs Orcs, Trolls, and the Balrog
Mount Doom
 Gollum The One Ring Frodo and Sam vs Gollum
Barrow-downs
 A prince of
Arnor
 Barrow-wight's hoard Frodo vs disembodied arm;
Tom Bombadil vs Barrow-wight

Destruction of the adversaries

Burns writes that multiple monstrous or evil characters in Middle-earth die deaths that would befit "the [undead] afterwalkers of Old Norse sagas", being destroyed by fire sufficient to eliminate them completely. Gollum is, she writes, "a thieving, kin-murdering, treasure-hoarding, sun-hating, underground dweller who ought to be dead," much like the Barrow-wight.[18] As Gollum states: "We are lost, lost... No name, no business, no Precious, nothing. Only empty. Only hungry; yes, we are hungry".[T 14][19] Flieger suggests that Gollum is Tolkien's central monster-figure, likening him to both Grendel and the Beowulf dragon, "the twisted, broken, outcast hobbit whose manlike shape and dragonlike greed combine both the Beowulf kinds of monster in one figure".[20] Burns comments that Gollum has other attributes from the undead of Norse myth: supernatural strength, demanding that he be wrestled; he may appear to be black, but has "bone-white" skin; and he is brought to an end by fire, the final resort for "stopping the restless dead".[19] In similar vein, the Nazgûl, already wraiths, are destroyed at the same time as the One Ring, blazing in their final flight, "shooting like flaming bolts" and ending in "fiery ruin" as they are burnt out.[19][T 15] Burns states that Tolkien creates "quite a pattern" for characters "who would take more than their due and who have aligned themselves with death", naming Sauron, Saruman, and Denethor as instances of those who come to a "final and well-deserved destruction".[19]

Marjorie Burns's analysis of the living deaths and final ends of evil characters in Middle-earth[21]
Evil character Actions Death
Sauron Creates the One Ring to dominate Middle-earth; uses it to build Mordor and the Dark Tower; becomes the "Necromancer", communing with the dead "Virtually indestructible": undone by fire, his shadow blown away
Saruman Imitator of Sauron; creates an army in Isengard, dwells in the tower of Orthanc; has sided with death As a Maia, should be immortal; turns to "grey mist ... like smoke from a fire"; is blown away by the wind
Denethor Lives in dying city of Minas Tirith; plans to die, killing his one remaining son Faramir with him Burns to death on
funeral pyre, holding his magical Palantír

Heroic deaths

Further information: Northern courage in Middle-earth
The death of Théoden

"Farewell, Master Holbytla!" he said. "My body is broken. I go to my fathers. And even in their mighty company I shall not now be ashamed. I felled the black serpent. A grim morn, and a glad day, and a golden sunset!"

... And those who stood by wept, crying: 'Théoden King! Théoden King!'

But Éomer said to them:

    Mourn not overmuch! Mighty was the fallen,
    meet was his ending. When his mound is raised,
    women then shall weep. War now calls us!

The Lord of the Rings, book 5, ch. 6 "The Battle of the Pelennor Fields"

Against the deserved obliteration of the adversaries, The Lord of the Rings sets the heroic deaths of two leading figures of the free peoples, King Théoden of Rohan and Boromir of Gondor. Like King Theodoric I of the Visigoths, Théoden dies leading his men into battle. He rallies his men shortly before he falls and is crushed by his horse. And like Theodoric, Théoden is carried from the battlefield with his knights weeping and singing for him while the battle still goes on.[22] The scholar of religion Peter Kreeft writes that "it is hard not to feel your heart leap with joy at Théoden's transformation into a warrior", however difficult people find the old Roman view that it is sweet to die for your country, dulce et decorum est pro patria mori.[23] Shippey writes that Rohan is directly calqued on Anglo-Saxon England, taking many features from Beowulf. He states that Tolkien's lament for Théoden, written in Anglo-Saxon-style alliterative verse, equally closely echoes the dirge that ends the Old English poem Beowulf, which celebrates the life and death of its eponymous hero.[24][25]

Boromir, a member of the Fellowship of the Ring, falls to the temptation to try to seize the One Ring, intending to use it to defend Gondor. This at once splits the Fellowship, and leads to Boromir's death as Orcs attack. He redeems himself, however, by single-handedly but vainly defending Merry and Pippin from orcs, dying a hero's death.

Scyld Scefing in Beowulf, and later medieval ritual for noble funerals.[28]

Towards a Christian theology

Further information: Christianity in Middle-earth

The Tolkien scholar Deidre A. Dawson writes that Elizabeth Whittingham's 2007 study The Evolution of Tolkien's Mythology reveals one especially strong pattern in the 12-volume

Athrabeth Finrod ah Andreth" (published in Morgoth's Ring) as a sometimes hopeful, sometimes despairing look at whether death was given to mortals as a gift or as a punishment in consequence of a fall from grace, and whether Eru has abandoned both Men and Elves to their fate, or will bring about the healing of Arda."[30]

Elvish reincarnation

Early in his career, Tolkien adopted the idea that Elves would be

First Age. Glorfindel is seen again as an Elf-Lord in The Lord of the Rings, lending Frodo his horse to escape the Nazgûl and reach the safety of Rivendell.[30][T 18] Dawson writes that since Christian theology does not endorse reincarnation, Tolkien may have chosen to retain the concept to enable Elves to be both immortal and able to die in battle.[30]

Anna Milon writes that Tolkien introduces two concepts in one of his letters, "serial longevity" and "hoarding memory" as "escapes" from both death and immortality.[T 19] In her view, this means that immortality, normally defined as "exemption from death", is not death's opposite, as both can be "escape[d]". She comments that the two concepts represent Tolkien's attempts to avoid speaking of reincarnation, again because it was seen as unorthodox within Catholicism. Milon describes several states "between the living and the dead" produced by Tolkien's thinking about the boundaries of life and death, mortality and immortality.[31]

Anna Milon's analysis of Middle-earth states between living and dead[31]
Beings Situation State
Míriel
 Soul has left her body, which "remained unwithered" Vegetative state, living body, no consciousness
Army of the Dead Cursed "to rest never until [their] oath is fulfilled" Dwindled physically; walk as spirits
Ringwraiths
 Under the influence of the Great Rings "invisible permanently and [walk] in the twilight under the eye
of the dark power that rules the Rings"[T 20]
Elves e.g. Arwen, grief-stricken "fading", "a state of living death, a perpetuity spent in stasis"[31]

Death and resurrection

The Lord of the Nazgûl receives an answer

"Old fool!" he said. "Old fool! This is my hour. Do you not know Death when you see it? Die now and curse in vain!" And with that he lifted high his sword and flames ran down the blade.

And in that very moment, away behind in some courtyard of the city, a cock crowed. Shrill and clear he crowed, recking nothing of war nor of wizardry, welcoming only the morning that in the sky far above the shadows of death was coming with the dawn. And as if in answer there came from far away another note. Horns, horns, horns, in dark Mindolluin's sides they dimly echoed. Great horns of the north wildly blowing. Rohan had come at last.

The Lord of the Rings, book 5, ch. 4 "The Siege of Gondor"

Shippey notes that at the moment in The Lord of the Rings when the Wizard

Simon Peter just as he denied Christ the third time", and the arrival of the army of Rohan. Shippey writes that that Biblical event surely meant "that there was a Resurrection, that from now on Simon's despair and fear of death would be overcome."[32]

This is not the only hint of resurrection in the work. Several commentators have seen Gandalf's passage through the

Mines of Moria, dying to save his companions and returning as "Gandalf the White", as a symbol of the resurrection of Christ.[33][34][35][36]

In another example, Frodo carries a burden of evil on behalf of the whole world, just as

Undying Lands.[37]

Notes

  1. ^ As described by Armstrong (1998) and Lee (2018), Tolkien stated: "human stories [are] always about one thing aren't they? Death: the inevitability of death" and then pulled a newspaper cutting from his pocket and read out the following quote from de Beauvoir's A Very Easy Death (1964): "There is no such thing as a natural death. Nothing that happens to man is ever natural, since his presence calls the whole world into question. All men must die, but for every man his death is an accident, and even if he knows it and consents to it, an unjustifiable violation."[10][9]

References

Primary

  1. ^ a b Carpenter 2023, #186 to Joanna de Bortadano, draft; undated, April 1956
  2. Letters
     #131 to Milton Waldman, late 1951
  3. ^ Tolkien 1937 ch. 14 "Fire and Water"
  4. ^ Tolkien 1954a Book 1, ch. 1 "A Long-expected Party"
  5. George Allen & Unwin
    . p. 59.
  6. ^ Tolkien, J. R. R. "Appendix A: The Tale of Aragorn and Arwen". The Lord of the Rings.
  7. Manwë
    and Eru, pp. 361–364
  8. ^ Tolkien 1977, ch. 1 "Of the Beginning of Days"
  9. ^ Tolkien 1977, ch. 20 "Of the Fifth Battle: Nirnaeth Arnoediad". "At the bidding of Turgon Círdan built seven swift ships, and they sailed out into the West"
  10. ^ Tolkien 1977, "Of the Rings of Power and the Third Age". "at the Grey Havens of Lindon there abode also a remnant of the people of Gil-galad the Elvenking. ... for the most part they dwelt near the shores of the sea, building and tending the elven-ships wherein those of the Firstborn who grew weary of the world set sail into the uttermost West. Círdan the Shipwright was lord of the Havens and mighty among the Wise."
  11. ^ Tolkien 1993, "Laws and Customs among the Eldar"
  12. ^ Tolkien 1993, "Myths Transformed", XI
  13. ^ Tolkien (1954a), book 2, ch. 6 "Lothlórien"; ch. 7 "The Mirror of Galadriel"; ch. 8 "Farewell to Lórien"
  14. ^ Tolkien 1954 Book 4, ch. 6 "The Forbidden Pool"
  15. ^ Tolkien 1955 Book 3, ch. 3 "Mount Doom"
  16. ^ Tolkien 1954, book 3, ch. 5 "The White Rider"
  17. ^ Tolkien 1954, book 5, ch. 4 "The Siege of Gondor"
  18. ^ Tolkien 1954a Book 1, ch. 12 "Flight to the Ford"
  19. ^ Carpenter 2023, #211 to Rhona Beare, 14 October 1958
  20. ^ Tolkien 1954a Book 1, ch. 2 "The Shadow of the Past"

Secondary

  1. ^ a b Chance 2003, Introduction.
  2. ^ Shippey 2005, pp. 104, 190–197, 217.
  3. ^ Carpenter 1977, pp. 111, 200, 266 and throughout.
  4. ISBN 978-0-00-724466-9
    .
  5. ^
    JSTOR 43308357
    .
  6. ^ Costabile, Giovanni Carmine, ch. 2, A.2 "Facing Death: how characters in The Lord of the Rings meet the prospect of their own demise and the loss of others", in Helen 2017
  7. ^
    ISBN 978-0-87338-824-5
    .
  8. ISBN 0-618-42253-6
    .
  9. ^
    S2CID 171785254
    .
  10. ^ Armstrong, Helen (1998). "There Are Two People in This Marriage". Mallorn. 36. The Tolkien Society: 5–12.
  11. ISBN 1-135-88034-4
    .
  12. OCLC 298788493
    .
  13. ^ Tolkien 1937, ch. 18 "The Return Journey"
  14. ^ Shippey 2005, pp. 269–272.
  15. ^ a b Shippey 2001, pp. 198–199.
  16. ^ a b c d Shippey 2005, pp. 247–249.
  17. ^ a b Burns 2014, pp. 191–192.
  18. ^ Burns 2014, pp. 189–195.
  19. ^ a b c d Burns 2014, pp. 192–195.
  20. ISBN 978-0-618-42251-7
    .
  21. ^ Burns 2014, pp. 194–194.
  22. ^ Solopova 2009, pp. 70–73.
  23. ISBN 978-1-68149-531-6
    .
  24. ^ Shippey 2005, pp. 139–149.
  25. JSTOR 26814548
    .
  26. ^ a b Olar, Jared L. (July 2002). "The Gospel According to J.R.R. Tolkien". Grace and Knowledge (12).
  27. ISBN 978-0802824974
    .
  28. ^ Reynolds, Pat (November 2016). "Death and funerary practices in Middle-earth" (PDF). The Tolkien Society. Retrieved 28 June 2023.
  29. ISBN 978-0-7864-3281-3
    .
  30. ^
    S2CID 170596445
    .
  31. ^ a b c Milon, Anna ch. 7. "Mortal Immortals: the fallibility of elven immortality in Tolkien’s writing", in Helen 2017
  32. ^ Shippey 2005, pp. 243–245.
  33. ISBN 978-0-415-86511-1
    .
  34. ^ Olar, Jared L. (July 2002). "The Gospel According to J.R.R. Tolkien". Grace and Knowledge (12).
  35. doi:10.3138/jrpc.13.1.003
    .
  36. ISBN 978-1-349-38251-4
    .
  37. ^ a b Bedell, Haley (2015). "Frodo Baggins: The Modern Parallel to Christ in Literature" (PDF). Humanities Capstone Projects (Paper 24). Pacific University.
  38. ISBN 978-0786463886
    .
  39. ISBN 978-0-415-86511-1
    .
  40. ^ Dalfonzo, Gina (2007). "Humble Heroism: Frodo Baggins as Christian Hero in The Lord of the Rings". In Pursuit of Truth.

Sources

Further reading
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