Another point of contrast between Plato and Tolkien concerns the conflicting evaluations of the truth-capacity of myth implied in their respective metaphysics. Gergely Nagy has observed that “Plato, like Tolkien, draws heavily on traditional myths, also including his own ‘myths’ (nowhere else attested and probably written by him) in his dialogues,” and says that this parallels Tolkien’s “mythopoeic enterprise” in its ultimate aim of “show[ing] ‘truth,’ in Plato always expressed in mythic scenes and language…” (“Plato,” in Drout, ed.,J.R.R. Tolkien Encyclopedia, 513). Similarly, Frank Weinreich emphasizes Tolkien’s debt to Plato for his “metaphysics of myth” when he writes how the “quintessence of Tolkien’s ontology” behind his theory of myth is “at the core a Platonic one” (“Metaphysics of Myth: The Platonic Ontololgy of ‘Mythopoeia’,” 325). For Plato, however, the philosopher uses myths not out of choice, but of necessity. As the principle is stated in the Timaeus, “the accounts we give of things have the same character as the subjects they set forth” (29b), meaning that just as the world (on account of the ananke or constraint of its pre-existing matter) only ever achieves a tragically partial and thus never fully-realized participation in the divine, so the “likely story” (eikos mythos) that Timaeus has to tell about the origins of the cosmos achieves at best a tragic likeness to the ideal logos or rational account that the philosopher would prefer.
In Tolkien’s creation-myth, by contrast, and following the Christian doctrine of creation, while the world’s participation in the divine is limited by its finitude, because creation is nevertheless from nothing, the world—including its matter—has its entire existence through a participation in and likeness of the divine without remainder. For Tolkien, in short, the world in its entirety is a story about the divine, a metaphysical reality that at least in principle allows the stories or myths we tell about the world a much greater participation in the truth that remains to be told about that world. As Tolkien puts it in his essay “On Fairy-Stories,” myth is no mere “disease of language” (TR 48), but given the inherent and irreducibly storied structure of reality itself, is a uniquely privileged way of communicating the truth of that reality. Indeed, for Tolkien it is through such myth-telling that reality for the first time comes into its own, accomplishing by God’s own ordination the “effoliation and multiple enrichment of creation” (TR 89).