Tolkien class for high schoolers

If you know a high school student who’d be interested in taking either a semester or year-long, online Tolkien course, beginning this fall, I’m offering one through the good folks at Roman Roads Media. (College credit is also available for juniors and seniors through New Saint Andrews College.) Check it out here:

https://romanroadsmedia.com/courses/tolkien/

Aragorn vs. Saruman

Aragorn the Libertarian King: “[O]nly of your free will would I have you come, for you will find both toil and greater fear, and maybe worse.” And a little later: “for I go on a path appointed. But those who follow me do so of their free will; and if they wish now to remain and ride with the Rohirrim, they may do so. But I shall take the Paths of the Dead, alone, if needs be.” (“Passing of the Grey Company”)

Saruman, Keeper of the Common Good: “[O]ur time is at hand: the world of Men, which we must rule. But we must have power, power to order all things as we will, for that good which only the Wise can see.” (“Council of Elrond”)

Saruman’s philosophy of war

Saruman to Éomer: “To every man his part. Valour in arms is yours, and you win high honour thereby. Slay whom your lord names as enemies, and be content. Meddle not in policies which you do not understand.”  –“The Voice of Saruman,” Two Towers 

Christ’s Harrowing of Hell in “Fog on the Barrow-Downs”

Tom Bombadil’s rescue of the hobbits from the Barrow-wights contains a great image (and somewhat humorous interpretation) of a classic scene in Christian history and theology, Christ’s “harrowing of hell” of his saints (as well as of the future resurrection of the dead):

There was a loud rumbling sound, as of stones rolling and falling, and suddenly light streamed in, real light, the plain light of day. A low door-like opening appeared at the end of the chamber beyond Frodo’s feet; and there was Tom’s head (hat, feather, and all) framed against the light of the sun rising red behind him. The light fell upon the floor, and upon the faces of the three hobbits lying beside Frodo. They did not stir, but the sickly hue had left them. They looked now as if they were only very deeply asleep.

Get out, you old Wight! Vanish in the sunlight!

Shrivel like the cold mist, like the winds go wailing,

Out into the barren lands far beyond the mountains!

Come never here again! Leave your barrow empty!

Lost and forgotten be, darker than the darkness,

Where gates stand for ever shut, till the world is mended.

At these words there was a cry and part of the inner end of the chamber fell in with a crash. Then there was a long trailing shriek, fading away into an unguessable distance; and after that silence.

‘Come, friend Frodo!’ said Tom. ‘Let us get out on to clean grass! You must help me bear them.’

The Metaphysics of Coercion in Tolkien’s Angelology

Despite their status as fictional and mythical beings, there is a certain metaphysical seriousness and consistency with which Tolkien treats angelic or spiritual creatures in his Middle-earth legendarium. For example, although the “Valar” and their subordinates, the “Maiar,” are very much attached to and involved in the physical world, their relationship to their bodies, and thus to the physical world as a whole, still remains a fundamentally dualistic one. Tolkien likens the relationship in one place between the Valar and their bodies to that between human beings and their clothes, a metaphor Plato also used in his account of the human soul’s relationship to the body.  For Tolkien, however, one interesting implication of the dualism of angelic incarnation is the resultant temptation or proclivity they have towards the domination of other beings. As Tolkien writes in one place:

“But since in the view of this tale & mythology Power—when it dominates or seeks to dominate other wills and minds (except by the assent of their reason)—is evil, these “wizards” were incarnated in the life-forms of Middle-earth, and so suffered the pains both of mind and body. They were also, for the same reason, thus involved in the peril of the incarnate: the possibility of “fall,” of sin, if you will. The chief form this would take with them would be impatience, leading to the desire to force others to their own good ends, and so inevitably at last to mere desire to make their own wills effective by any means. To this evil Saruman succumbed. Gandalf did not.” (L 237, emphasis added)

In another letter Tolkien writes of the wizards Saruman and Gandalf that, although angelic, spiritual beings in themselves, “being incarnate [they] were more likely to stray, or err,” and that it was because of his “far greater inner power” in comparison to his companions that Gandalf’s self-sacrifice on the Bridge of Kazad-dum was a true “humbling and abnegation” (L 202, emphasis added).  Similar to the physical matter which they do not and cannot control directly, other free rational beings are not—or at least ought not to be—subjected to the dominating will of the angelic spirit. Rather, the latter’s influence over others must involve the same kind of sub-creative patience that moves their subordinates to action, not by coercion but by persuasion, a responsibility they share with Thomas’s angels whom he says cannot directly or violently move another creature’s will, but can nevertheless “incline the will to the love of the creature or of God, by way of persuasion” (ST 1.106.2).  Nevertheless, because their embodiment is not natural but voluntary and therefore provisional or conditional, requiring that they lay aside some of their own native powers, it is possible to see Tolkien as recognizing a sense in which the incarnate angels as a consequence necessarily have a much more artificial, extrinsic and utilitarian or pragmatic relationship to their bodies than is the case for Men and Elves. In short, the angelic body is, for the angelic spirits, ultimately a kind of “machine,” a form of technology and therefore a mere tool to be used rather than part of their fundamental nature and identity.  As the demiurgic sub-creators and masters of their own bodies to which they do not belong by nature, the temptation for the Valar and Maiar, Tolkien almost seems to suggest, will be for them to adopt the same attitude of mastery and domination towards others and towards the physical world they are supposed to shepherd.

Entrepreneurship vs. Labor in Middle-earth

Tolkien’s episode on the Elvish lord Thingol’s hiring of the dwarves to build his cave-dwelling at Menegroth contains an implicit reflection on an application to the relationship between the role of the entrepreneur on the one hand and labor on the other:

Now Melian had much foresight, after the manner of the Maiar; and when the second age of the captivity of Melkor had passed, she counseled Thingol that the Peace of Arda would not last for ever. He took thought therefore how he should make for himself a kingly dwelling, and a place that should be strong, if evil were to awake again in Middle-earth; and he sought aid and counsel of the Dwarves of Belegost. They gave it willingly, for they were unwearied in those days and eager for new works; and though the Dwarves ever demanded a price for all that they did, whether with delight or with toil, at this time they held themselves paid. –Silmarillion, “Of the Sindar,”p. 92.

(For more posts on Tolkien’s social or political philosophy, see here.)

Tolkien on Weapons Proliferation

“And when Melkor saw that these lies were smouldering, and that pride and anger were awake among the Noldor, he spoke to them concerning weapons; and in that time the Noldor began the smithying of swords and axes and spears. Shields also they made displaying the tokens of many houses and kindreds that vied one with another; and these only they wore abroad, and of other weapons they did not speak, for each believed that he alone had received the warning.” Silm., “Of the Silmarils and the Unrest of the Noldor,” 69.

For other posts on Tolkien’s social or political philosophy, see here.