For those interested, I was recently interviewed by Thomas Mirus on the Catholic Culture Podcast. We talked about my book The Flame Imperishable, but also spent some time reading through the Ainulindalë and highlighting different aspects of Tolkien’s text. You can check it out here:
Ilúvatar’s interrogation of Aulë after the latter’s misguided fashioning of the dwarves could equally double as a critique of socialist central planning:
“Why hast thou done this? Why dost thou attempt a thing which thou knowest is beyond thy power and thy authority? For thou has from me as a gift thy own being only, and no more; and therefore the creatures of thy hand and mind can live only by that being, moving when thou thinkest to move them, and if thy thought be elsewhere, standing idle. Is that thy desire?” (Silm. 43)
In his penitent reply, moreover, in which he denies having any such desire for domination, Aulë can be heard instead re-affirming the comparatively “libertarian” values of the Valar expressed earlier in the Silmarillion. For it was said that when the Valar first beheld the Children of Ilúvatar, “the more did they love them, being things other than themselves, strange and free, and learned yet a little more of his wisdom, which otherwise had been hidden even from the Ainur” (Silm. 18). As Aulë similarly confesses to Ilúvatar:
“I did not desire such lordship, I desired things other than I am, to love and to teach them, so that they too might perceive the beauty of Eä, which thou has caused to be.” (Silm. 43)
I have commented before on how the progression of the Ainulindale, moving from Music to Vision to Eä, “the World that Is,” allegorizes Tolkien’s claim in the epilogue of “On Fairy-Stories” that in the real-world, historical eucatastrophes of the Christian Gospel we see “the desire and aspiration of sub-creation has been raised to the fulfillment of Creation.” What I hadn’t noticed before, however, was just how fully the Ainulindale illustrates a related point Tolkien makes in his essay, namely the signficance of what he calls “Faërian Drama,” or the art that the fairies themselves exercise within the fairy-stories told by men:
Now “Faërian Drama”—those plays which according to abundant records the elves have often presented to men—can produce Fantasy with a realism and immediacy beyond the compass of any human mechanism. As a result their usual effect (upon a man) is to go beyond Secondary Belief. If you are present at a Faërian drama you yourself are, or think that you are, bodily inside its Secondary World. The experience may be very similar to Dreaming and has (it would seem) sometimes (by men) been confounded with it. But in Faërian drama you are in a dream that some other mind is weaving, and the knowledge of that alarming fact may slip from your grasp. To experience directly a Secondary World: the potion is too strong, and you give to it Primary Belief, however marvellous the events. You are deluded— whether that is the intention of the elves (always or at any time) is another question. They at any rate are not themselves deluded. This is for them a form of Art, and distinct from Wizardry or Magic, properly so called….
To the elvish craft, Enchantment, Fantasy aspires, and when it is successful of all forms of human art most nearly approaches. At the heart of many man-made stories of the elves lies, open or concealed, pure or alloyed, the desire for a living, realized sub-creative art… Of this desire the elves, in their better (but still perilous) part, are largely made; and it is from them that we may learn what is the central desire and aspiration of human Fantasy—even if the elves are, all the more in so far as they are, only a product of Fantasy itself…. In this world it [the creative desire] is for men unsatisfiable, and so imperishable. Uncorrupted, it does not seek delusion nor bewitchment and domination; it seeks shared enrichment, partners in making and delight, not slaves.
Re-reading the Ainulindale, it occurs to me that this is precisely what the Vision of the Ainur is: Iluvatar’s own “Faërian Drama.” Ilúvatar leads the Ainur into the Void and, like a elvish bard about to begin his tale, tells them to “Behold your Music!” But instead of telling them a tale, “he showed to them a vision, giving to them sight where before was only hearing…” And the Ainur are enchanted by what they see, for “as they looked and wondered this World began to unfold its history, and it seemed to them that it lived and grew.” And as Faërian Drama does for its human audience, Ilúvatar tells the Ainur that in the vision they will see and learn everything to which their own music had (unbeknownst to them at the time) aspired: “each of you shall find contained herein, amid the design that I set before you, all those things which it may seem that he himself devised or added.” When the Vision is at last taken away, the Ainur are brought out of their enchanted condition back to their state of “primary belief,” for “in that moment they perceived a new thing, Darkness, which they had not known before except in thought. But they had become enamoured of the beauty of the vision and engrossed in the unfolding of the World which came there to being, and their minds were filled with it…” The result of this disenchantment is a certain discontentedness, an awakened desire to see the objects of this divine drama made real: “Then there was unrest among the Ainur; but Ilúvatar called to them, and said: ‘I know the desire of your minds that what ye have seen should verily be, not only in your thought, but even as ye yourselves are, and yet other.”
In summary, then: (1) Faërian Drama is the art that we–within our own art of fairy-stories–represent the fairies as exercising and to which we aspire ourselves; (2) the Silmarillion is one man’s artistic representation of the fairies’ own art of self-history, at the origins of which is (3) the resplendent Music of the Ainur, the “Ainurian Drama” to which the elves’ own art doubtlessly aspired; (4) however, within this story, finally, we witness the Ainur themselves being treated to the ars divina of Ilúvatar’s Vision, in which the Ainur behold the consummate beauty of being for which their own Music had unwittingly hoped. I said in yesterday’s post that the Ainur are the “elves’ elves.” Here Ilúvatar emerges as the “elves’ elves’ Elf”–the Fairy of Faërie.
I wrote recently on how it is theology that “saves the Silmarillion,” providing its foregrounded history of the Elves with its own sense of “background,” the necessary lens for “viewing far off an unvisited island, or seeing the towers of a distant city gleaming in a sunlit mist,” and hence the requisite “new unattainable vistas [being] again revealed.” Perhaps more immediate in this regard than the theology of the Silmarillion, however, would be its “angelology,” for lack of a better term (the Ainur/Valar are angelic, but they are not angels–they’re simply Ainur). This is brought out in many places, but this passage from the Ainulindale is perhaps the first:
For the Children of Iluvatar were conceived by him alone; and they came with the third theme, and were not in the theme which Iluvatar propounded at the beginning, and none of the Ainur had part in their making. Therefore when they beheld them, the more did they love them, being things other than themselves, strange and free, wherein they saw the mind of Iluvatar reflected anew, and learned yet a little more of his wisdom, which otherwise had been hidden even from the Ainur.
In other words, in the Ainur is embodied, among other things, the very same love of otherness that Tolkien in places associates particularly with his Elves, making the Ainur into the “Elves’ Elves.” To restate Tolkien’s own criticism, or at least concern, regarding the Silmarillion, therefore, it is that the fairies, the usual agents of Fantasy, Recovery, Escape, and Consolation, are themselves in need of undergoing these same operations. Who will be there to “enchant” the Elves when the Elves need to be enchanted? The Ainur.
This passage from the Ainulindale captures well Tolkien’s ability to bring together and harmonize two otherwise very distinct literary and emotional themes:
Never since have the Ainur made any music like to this music, though it has been said that a greater still shall be made before Iluvatar by the choirs of the Ainur and the Children of Iluvatar after the end of days.
On the one hand, in the unrepeatability of the original Music of the Ainur, we have the idea of a longed-for yet lost and irretrievable past that dominates much of Tolkien’s writing. On the other hand, in the very same sentence, Tolkien balances this nostalgic theme with the uniquely Christian hope and expectation that, within time, we will also see all things made new, every hurt mended, and every desire fulfilled. Call this Tolkien’s “romantic eschatology.”
Reading The Silmarillion, as Tolkien enthusiasts have long realized, is a very different, difficult, and for many, even disappointing experience compared to reading The Lord of the Rings. In a letter addressing the difference between the two works, Tolkien writes:
Part of the attraction of The L.R. is, I think, due to the glimpses of a large history in the background: an attraction like that of viewing far off an unvisited island, or seeing the towers of a distant city gleaming in a sunlit mist. To go there is to destroy the magic, unless new unattainable vistas are again revealed. (L 333)
The problem with The Silmarillion, in other words, is that it tells the untold stories and visits the unvisited islands of The Lord of the Rings, thereby foreshortening the sense of depth of the latter work and so (at least potentially) “destroy[ing] the magic.” In The Silmarillion, to put the matter differently, what is left remote and in that sense transcendent in The Lord of the Rings is rendered immanently present–one might almost say “familiar” and “appropriated,” to use a couple of important terms from Tolkien’s essay “On Fairy-Stories.” This effect must be inevitable, Tolkien goes on to admit, “unless new unattainable vistas are again revealed,” unless, that is, there is some even deeper or more distant reality that can play The Silmarillion to The Silmarillion’s The Lord of the Rings, as it were.
Although Tolkien doesn’t go into this in his letter, I submit that, for the perceptive reader, The Silmarillion does in fact offer or reveal such “new unattainable vistas,” namely in the form of the expressly theological vision with which the work opens and then almost immediately (though never wholly) leaves behind. Far from suggesting a form of Enlightenment deism, according to which a divine watchmaker is supposed to have established the world and the left it to run itself of its own accord, as I have argued elsewhere, what Tolkien does in his opening creation-myth, the Ainulindalë, is preface his legendarium with the necessary theological prolegomena for properly interpreting the subsequent, less theologically explicit portions of his Middle-earth mythology. As Tolkien makes clear in a number of places, every instance of eucatastrophe–a device he identifies as a sine qua non of the fairy-story genre–in his own writings is an instance of special divine intervention and deliverance whereby the Creator reveals himself as “that one ever-present Person who is never absent and never named” (Letters no. 192). Of course, there are many other qualities in The Silmarillion which make it a great piece of literature in its own right, yet in Tolkien’s own mind there simply was no substitute for that elusive and allusive “impression of depth,” as he put it, whereby something greater–an unreduced and ultimately irreducible surplus of meaning and mystery–might be “glimpsed in the background.”
It is for reasons such as these that The Silmarillion‘s editor, Tolkien’s son Christopher, later regretted his decision not to include his father’s original framing device telling how the early medieval adventurer Eriol discovered fairy-land (the isle of modern day England) and learned the tales contained in The Silmarillion. Had he done so, The Silmarillion would have provided its own means of at once mediating itself to its modern audience while creating the desired sense of an unbridgeable historical distance between the reader and this “book of lost tales.” While I, too, share this regret with Christopher, it should not go unnoticed the way in which the published Silmarillion, beginning (like the Book of Genesis) as it does with the story of God’s loving act of creation and providential ordering of the world, does provide its own form of framing device. It is the divine realities and verities revealed in the opening mythology of the Silmarillion that ultimately provides the work with its own set of “new unattainable vistas” and what, as a consequence, helps “save” its “magic.”
(For a related post, see “Hobbits: Non-Mediating Mediators.”)
I’ve discussed before how Tolkien’s image of the Flame Imperishable refers to God’s creative power over the world, by which he, first, gives existence ex nihilo to his creatures generally, and second, by which he bestows the power of free will and (sub-)creativity upon his rational creatures in particular. Upon review of his explanation of the Flame Imperishable in his commentary on the Athrabath Finrod ah Andreth (Morgoth’s Ring), however, I think the interconnection between these two effects (created being and free, creative will) is a deeper one than the mere genus-species relationship suggested above. As Tolkien explains, the Flame Imperishable
appears to mean the Creative activity of Eru (in some sense distinct from or within Him), by which things could be given a ‘real’ and independent (though derivative and created) existence. The Flame Imperishable is sent out from Eru, to dwell in the heart of the world, and the world then Is, on the same plane as the Ainur, and they can enter into it. But this is not, of course, the same as the re-entry of Eru to defeat Melkor. It refers rather to the mystery of ‘authorship’, by which the author, while remaining ‘outside’ and independent of his work, also ‘indwells’ in it, on its derivative plane, below that of his own being, as the source and guarantee of its being. (Morgoth’s Ring 345)
As Tolkien makes clear, the act of Creation, in which Eru sends the Flame Imperishable into the heart of the world to cause it to be, is a distinct act from the act of Incarnation by which, as Finrod conjectures in the dialogue of the Athrabeth, Eru himself would personally enter into his creation in order to purge it of Melkor’s corruptions. That having been said, it is equally evident that Tolkien still very much conceives of Eru’s creative presence within his creation (and hence of the sub-creator’s presence within his art) in incarnational terms. Creation itself, according to Tolkien’s theology of the Flame Imperishable, involves the Creator being both “‘outside’ and independent of his work” as well as “‘indwell[ing]’ in it, on its derivative plane, below that of his own being…” In this manner, Tolkien may be seen to re-interpret God’s act of Creation as a type of proto-Incarnation.
A few observations. The first is the way this normalizes and naturalizes the idea of Incarnation: if Creation is a kind of Incarnation, it is little wonder that Finrod is able to infer (partly from what he knows of the Flame Imperishable) the possibility of Eru’s future condescension to enter into Arda. Eru will at some point and time enter into the world to give it new being because, in a very real sense, this is what Eru has always been doing. A second observation is how this logic complements but reverses the line of reasoning Tolkien uses in “On Fairy-Stories” in explaining how, in the Incarnation and Resurrection of Jesus Christ, God has given the fairy-story structure of eucatastrophe the reality of history and creation itself: “this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfillment of Creation.” The Incarnation, in other words, is God giving our fairy-stories the gift of created being, of sending the Flame Imperishable, as it were, into the heart of our own sub-creative imaginings (themselves the product of God’s creative inspiration), and causing them to become real. Thirdly, and as I’ve also pointed out before, the latter is of course precisely the same drama we find in the Ainulindale, when Iluvatar takes the “fairy-story” that is the Ainur’s Music and Vision and gives it the same being that they themselves enjoy, making the Ainulindale not only a retelling of the story of the world’s creation, but also an allegory for its re-creation in Christ.