J. R. R. Tolkien took part in the First World War, known then as the Great War, and began his fantasy Middle-earth writings at that time. The Fall of Gondolin was the first prose work that he created after returning from the front, and it contains detailed descriptions of battle and streetfighting. He continued the dark tone in much of his legendarium, as seen in The Silmarillion . The Lord of the Rings , too, has been described as a war book.
Tolkien was reluctant to explain influences on his writing, specifically denying that The Lord of the Rings was an allegory of the Second World War, but admitting to certain connections with the Great War. His friend and fellow-Inkling C. S. Lewis however described the work as having just the quality of the Great War in many of its descriptions.
Biographers and scholars including John Garth and Janet Brennan Croft have suggested multiple specific correspondences and the war's likely influences on Tolkien's work, including in The Hobbit , The Lord of the Rings, The Silmarillion, and Tolkien's poetry.
Dome Karukoski's 2019 biographical drama film Tolkien visually links the Great War to Middle-earth by depicting Tolkien with trench fever hallucinating scenes from his future books. Some critics found this at best a reductive approach to literature. [1]
J. R. R. Tolkien (1892–1973) was an English Roman Catholic writer, poet, philologist, and academic, best known as the author of the high fantasy works The Hobbit and The Lord of the Rings . [2] The Great War, later called the First World War, broke out in 1914. Among other nations, Britain and France fought Germany, resulting in a long and bloody period of trench warfare in northeastern France. [3]
Tolkien was attached to the Lancashire Fusiliers who fought in the Battle of the Somme from September 1916. Tolkien's battalion stayed in reserve for the first week. It went into action at Ovillers, Tolkien's company again staying in reserve to carry supplies. Tolkien became battalion signals officer and often worked close to the front line. The battalion helped to win the Battle of Thiepval Ridge in late September, and took part in the capture of Regina Trench in late October. On 25 October, he went down with trench fever, and was sent home a fortnight later. [4] [5] [6] [7]
The Tolkien scholar Tom Shippey writes that "The Lord of the Rings in particular is a war-book ... framed by and responding to the crisis of Western civilisation, 1914–1945". [8] The scholar of literature David Kosalka similarly writes that Tolkien created his mythology, as the poets and novelists Friedrich Gundolf and Robert Graves did to a lesser extent, to find meaning for his Great War experiences. In his view, they adapted the Romanticist 19th century approach to myth to create mythic histories that addressed what they had encountered in the war. The Lord of the Rings, he suggests, shows how the modern world could engage with myth to address "modern decay". [9] Shippey comments that it is not obvious why multiple English and American authors including Tolkien should have chosen to share their experiences through fantasy, but that they did so. He gives as examples William Golding with his 1954 Lord of the Flies and his 1955 The Inheritors ; T. H. White with his 1958 The Once and Future King ; George Orwell, in his 1945 novella Animal Farm ; and Kurt Vonnegut, in his 1966 Slaughterhouse-Five . All, Shippey writes, had "an evidently realistic, serious, non-escapist, contemporary theme", and Tolkien, who had been accused of escapism, "belongs in this group". [8] Shippey states that Tolkien wrote repeatedly in his mythology of the "Path of Dreams" and the "Great Escape from Death", but that he "never gave way" to the temptation to escape into fantasy. [10]
Tolkien's wartime experiences were studied by the author John Garth in his 2003 book Tolkien and the Great War . [11] Garth analyses the effect of the war on Tolkien, arguing that far from being escapism, his legendarium, including The Silmarillion, "reflects the impact of the war". [12] Garth begins by noting that "Tolkien produced a mythology, not a trench memoir. Middle-earth contradicts the prevalent view of literary history, that the Great War finished off the epic and heroic traditions in any serious form". [12] He describes how Tolkien went against the tide of modernism followed by the war poets, preferring romances and epic adventures from writers like William Morris and Rider Haggard, and medieval poetry such as Beowulf . Garth writes that Tolkien chose to use a "high diction", something that he knew could be abused, and created an "even-handed depiction of war as both terrible and stirring". [13] He notes that the fact that Tolkien personally "saw battle ... may explain the central or climactic role of battles in his stories". [14] Evidence for this view, Garth suggests, includes the "tank-like 'dragons' in the assault on Gondolin", [14] the critical importance of timing in Middle-earth battles, the catastrophic failure of units to co-ordinate effectively in the Battle of Unnumbered Tears, and the arrival of a rescuing force at the last moment, all directly reflecting what Tolkien had seen for himself on the Somme. [14] In Garth's view,
The war imposed urgency and gravity, took [Tolkien] through terror, sorrow, and unexpected joy, and reinvented the real world in a strange, extreme form. Without the war, it is arguable whether his fictions would have focused on a conflict between good and evil; or if they had, whether good and evil would have taken a similar shape. The same may be said for his thoughts on death and immortality, dyscatastrophe and eucatastrophe, enchantment and irony, the significance of fairy-story, the importance of ordinary people in events of historic magnitude, and, crucially, the relationship between language and mythology. [15]
Tolkien's legendarium "assumed the dimensions of a conflict between good and evil immediately after the Somme", writes Garth. He suggests that Tolkien may have chosen to write in that way to express an experience beyond the conventional literary range. [13]
Part of Tolkien's "The Sea-Bell" | G. B. Smith's "The House of Eld" |
---|---|
I walked by the sea, and there came to me, | Now the old winds are wild about the house, |
The Tolkien scholar Verlyn Flieger writes that Tolkien spoke in his fairy tale world not only out of his own wartime experience, but out of that of his dead TCBS [lower-alpha 1] school-friends Smith and Gilson. [17] She discusses Tolkien's "haunting" poem "The Sea-Bell", initially called "Looney" and later labelled "Frodo's Dreme", where a lone traveller, possibly Frodo, goes on a bewildering journey to the distant shores of Faërie, and returns to find himself a stranger to his own people. [18] Flieger notes the similarity of tone of "The Sea-Bell" to a fragmentary poem, "The House of Eld", in the little collection Tolkien made of Smith's poetry, [19] suggesting that Tolkien associated both poems with the war. [16] She observes that war and fairy-stories "would seem to be opposites", something that might appear to imply that going into Faërie would be escapism, [17] and indeed the historian Hugh Brogan described Tolkien's The Book of Lost Tales and other Middle-earth writings as "therapy for a mind wounded in war". [20] [21] She writes, however, that:
War and Faërie have a certain resemblance to one another. Both are set beyond the reach of ordinary human experience. Both are equally indifferent to the needs of ordinary humanity. Both can change those who return so that they become 'pinned in a kind of ghostly deathlessness', not just unable to say where they have been but unable to communicate to those who have not been there what they have seen or experienced. Perhaps worst of all, both war and Faërie can change out of all recognition the wanderer's perception of the world to which he returns, so that never again can it be what it once was. [17]
Tolkien deliberately avoided saying much about the effect of the war on Middle-earth, and specifically denied that The Lord of the Rings was an allegory of the Second World War as some critics had supposed. Among the few connections he admitted are firstly that if any of his characters resembles him, it is Faramir, the scholarly military commander, "with a reverence for the old histories and sacred values that helps him through a bitter war". [22] Secondly, Frodo's gardener Sam, who acts as his servant on the journey to destroy the Ruling Ring in Mordor, is in Tolkien's words "indeed a reflexion of the English soldier, of the privates and batmen I knew in the 1914 war, and recognised as so far superior to myself". [22] Thirdly, Tolkien writes that neither world war "had any influence upon either the plot [of The Lord of the Rings] or the manner of its unfolding. The Dead Marshes and the approaches to the Morannon owe something to Northern France after the Battle of the Somme". [22] [23]
Lewis, who had also fought in the trenches (at the 1917 Battle of Arras), wrote in 1955 how surprisingly realistic he found The Lord of the Rings: [25] [24]
This war has the very quality of the war my generation knew. It is all here: the endless, unintelligible movement, the sinister quiet of the front when 'everything is now ready', [lower-alpha 2] the flying civilians, the lively, vivid friendships, the background of something like despair and the merry foreground, and such heavensent windfalls as a cache of tobacco 'salvaged' from a ruin. [lower-alpha 3] The author has told us elsewhere that his taste for fairy-tale was wakened into maturity by active service; that, no doubt, is why we can say of his war scenes (quoting Gimli the Dwarf) 'There is good rock here. This country has tough bones.' [24]
Garth comments that other resemblances could be added to Lewis's list, including Frodo's impatience with his parochial Shire Hobbits; the sudden descent into danger and mass mobilisation; the fierce courage of ordinary people, motivated by camaraderie and love; the "striking absence" of women in the story; the machine-dominated mind of Saruman. [25] He cites Shippey's comment, too, that the Shire's lack of appreciation of Frodo when he returns after his quest echoes the disillusionment of British soldiers returning unwelcomed to England. [25]
Further, Garth writes, Lewis did not mention elements of The Lord of the Rings that might appear unrealistic, but which nevertheless echo the First World War: the Eye of Sauron's "sweeping surveillance"; the shifting of reality to dream on "long marches, or into nightmare in the midst of battle"; [26] the "lumbering elephantine behemoths" and "previously unseen airborne killers" on the battlefield of the Pelennor Fields; [26] the "Black Breath" of the Nazgûl that fills even the bravest with despair; and "the revenge of the trees for their wanton destruction" by Saruman. [26]
Following Garth's book, Tolkien scholars have studied numerous aspects of the influence of the Great War on Tolkien's writings, as on his friend and fellow-Inkling C. S. Lewis's. [27] [28] Suggested connections to that war include the birth of his legendarium during the war; fictional wars of Middle-earth in The Silmarillion, The Lord of the Rings, and indeed The Hobbit; the way that Tolkien transmuted his wartime experiences into art; and the issues of race, class, gender, and sexuality in wartime. [28] [27]
Shippey notes the likeness of the phrase used by Bard of Laketown in The Hobbit, urging the townsmen "to fight to the last arrow", to the wartime "fighting to the last round " (his emphasis). He finds a second parallel in the town's fight against the dragon Smaug with "a company of archers that held their ground ...", stating that "holding one's ground" speaks of "modern coolness and preparation" rather than "ancient 'berserk' fury". [29] Another, he suggests, is the use by Saruman at Isengard of a projected burning substance, which he likens with "reference to Tolkien's own experience" to a Flammenwerfer , a German flame thrower. [30] He finds a psychological correspondence, too, between the way that the Hobbits Pippin, Merry, and above all Sam maintain a cheerfulness even when they see no hope of success, with soldiers' accounts of the Great War such as Frank Richards's 1933 Old Soldiers Never Die; he states that this forms part of Tolkien's theory of courage. [31] The opposite, defeatism, is to Tolkien a great evil; Shippey remarks that "with his best friends dead in Flanders", Tolkien hated it "like poison", and that even the bad steward of Gondor, Denethor, chooses ceremonial suicide over some Vichy-style submission to the enemy. [32]
The Tolkien scholar Janet Brennan Croft writes that the first prose work that Tolkien wrote after returning from the war was The Fall of Gondolin , and that it is "full of extended and terrifying scenes of battle"; she notes that the streetfighting is described over 16 pages. Croft compares Gondolin on its "island of rock in a hidden valley" with island Britain before the Great War, with its policy of "splendid isolation". Further, Britain had formed the Triple Entente, but delayed actually helping its neighbour, just as Gondolin, she writes, had stood apart from troubles outside. And, while Tolkien was writing in early 1918, the United States was still not involved in the war. Gondolin was forced to fight through treachery, while the Zimmermann Telegram, proposing a secret military alliance between Germany and Mexico, brought the United States into the war. [34] Both Croft and Garth noted a resemblance between the monsters created by Melko for use against Gondolin, and the British Mark I tanks which joined the Battle of the Somme that Tolkien saw. Whether the monsters were living, mechanical, or both, they included a hollow metal kind which carried Orcs to battle. [34] [33]
Both the scholar of English literature Chris Hopkins and the historian Michael Livingston, writing in Mythlore , note that the "battle-scarred landscapes" [35] of Middle-earth resemble those of Flanders in the Great War. [36] Frodo comes home to the Shire with what Livingston suggests is post-traumatic stress disorder (known to Great War soldiers as shell shock). He interprets Frodo's shock, sadness, and increasing pacifism as evidence of this disorder. In his view, it was not surprising that trench warfare left its mark on Tolkien's writing. He finds that Tolkien depicts this effect of war in a nuanced and sympathetic way in The Lord of the Rings. [35] Hopkins observes, too, that while Tolkien portrays the Ringwraiths as wholly evil, their footsoldiers the Orcs are clearly brutal but their speech is often a source of comedy, with grumbling conversations and "jokey idioms" that recall urban working-class soldiers' dialect from the Great War. [36]
Garth writes that when Tolkien created the tale of the wiping out of the "very numerous" Hammer of Wrath battalion of Elves in The Fall of Gondolin, where they were "ill-fated, and none ever fared away from that field", he can scarcely not have been thinking of the Battle of the Somme, where the units of both his close friends' battalions – Rob Gilson's Cambridgeshire Regiment, and his own and G. B. Smith's Lancashire Fusiliers suffered terrible losses. Similarly, he notes, Fëanor paid heavily for venturing too far into enemy territory. In a different way, the arrival of Tolkien's frame story wanderer Eriol, the "one who dreams alone", in the Lonely Isle, "the Land of Release", has in Garth's view the feeling of a soldier's dream of coming home to find everything restored to normality. Eriol is escaping his own time and entering the timeless realm of Faerie, just as for the soldier in the trenches, time had rushed on while it had hardly moved back in England, so, he suggests, the Lonely Isle could symbolise a nostalgic vision of England. [37]
The Finnish film director Dome Karukoski's 2019 biographical drama film Tolkien narrates Tolkien's early life and wartime experiences. It depicts him in delirium with trench fever on the front line, [39] beginning "to hallucinate scenes from the books he is yet to write", [40] and thus visually linking the war to his legendarium. In a vision, perhaps dreamed, in a smoky, dark and chaotic no man's land of mud and shattered tree-stumps, he sees not a Flammenwerfer but a fiery dragon before him. [38] [39] He also has a batman named Sam. [38] Sheila O'Malley, reviewing the film for the film criticism website RogerEbert.com , comments that having Tolkien literally "see[ing] dragons and what would eventually become the Eye of Sauron and the Nazgûl, unfurling across the hellscape of No-man's-Land ... is a very reductive approach to literature". Worse, in O'Malley's view, is that by explicitly showing the Somme as "'inspiration'" (her quotation marks) for Middle-earth, the film "diminish[es] both the battle and the books". [1]
Eärendil the Mariner and his wife Elwing are characters in J. R. R. Tolkien's Middle-earth legendarium. They are depicted in The Silmarillion as Half-elven, the children of Men and Elves. He is a great seafarer who, on his brow, carried the Morning Star, a jewel called a Silmaril, across the sky. The jewel had been saved by Elwing from the destruction of the Havens of Sirion. The Morning Star and the Silmarils are elements of the symbolism of light, for divine creativity, continually splintered as history progresses. Tolkien took Eärendil's name from the Old English name Earendel, found in the poem Crist 1, which hailed him as "brightest of angels"; this was the beginning of Tolkien's Middle-earth mythology. Elwing is the granddaughter of Lúthien and Beren, and is descended from Melian the Maia, while Earendil is the son of Tuor and Idril. Through their progeny, Eärendil and Elwing became the ancestors of the Númenorean, and later Dúnedain, royal bloodline.
Glorfindel is a fictional character in J. R. R. Tolkien's Middle-earth legendarium. He is a member of the Noldor, one of the three groups of High Elves. The character and his name, which means "blond" or "golden-haired", were among the first created for what would become part of his Middle-earth legendarium in 1916–17, beginning with the initial draft of The Fall of Gondolin. His name indicates his hair as a mark of his distinction, as the Noldor were generally dark-haired. A character of the same name appears in the first book of The Lord of the Rings, The Fellowship of the Ring, which takes place in Middle-earth's Third Age. Within the story, he is depicted as a powerful Elf-lord who could withstand the Nazgûl, wraith-like servants of Sauron, and holds his own against some of them single-handedly. Glorfindel and a version of the story of the Fall of Gondolin appear in The Silmarillion, posthumously published in 1977.
Ælfwine the mariner is a fictional character found in various early versions of J. R. R. Tolkien's Legendarium. Tolkien envisaged Ælfwine as an Anglo-Saxon who visited and befriended the Elves and acted as the source of later mythology. Thus, in the frame story, Ælfwine is the stated author of the various translations in Old English that appear in the twelve-volume The History of Middle-earth edited by Christopher Tolkien.
The following outline is provided as an overview of and topical guide to the real-world history and notable fictional elements of J. R. R. Tolkien's fantasy universe. It covers materials created by Tolkien; the works on his unpublished manuscripts, by his son Christopher Tolkien; and films, games and other media created by other people.
In J. R. R. Tolkien's legendarium, the history of Arda, also called the history of Middle-earth, began when the Ainur entered Arda, following the creation events in the Ainulindalë and long ages of labour throughout Eä, the fictional universe. Time from that point was measured using Valian Years, though the subsequent history of Arda was divided into three time periods using different years, known as the Years of the Lamps, the Years of the Trees, and the Years of the Sun. A separate, overlapping chronology divides the history into 'Ages of the Children of Ilúvatar'. The first such Age began with the Awakening of the Elves during the Years of the Trees and continued for the first six centuries of the Years of the Sun. All the subsequent Ages took place during the Years of the Sun. Most Middle-earth stories take place in the first three Ages of the Children of Ilúvatar.
The term Middle-earth canon, also called Tolkien's canon, is used for the published writings of J. R. R. Tolkien regarding Middle-earth as a whole. The term is also used in Tolkien fandom to promote, discuss and debate the idea of a consistent fictional canon within a given subset of Tolkien's writings.
J. R. R. Tolkien's fantasy books on Middle-earth, especially The Lord of the Rings and The Silmarillion, drew on a wide array of influences including language, Christianity, mythology, archaeology, ancient and modern literature, and personal experience. He was inspired primarily by his profession, philology; his work centred on the study of Old English literature, especially Beowulf, and he acknowledged its importance to his writings.
"The Council of Elrond" is the second chapter of Book 2 of J. R. R. Tolkien's bestselling fantasy work, The Lord of the Rings, which was published in 1954–1955. It is the longest chapter in that book at some 15,000 words, and critical for explaining the power and threat of the One Ring, for introducing the final members of the Company of the Ring, and for defining the planned quest to destroy it. Contrary to the maxim "Show, don't tell", the chapter consists mainly of people talking; the action is, as in an earlier chapter "The Shadow of the Past", narrated, largely by the Wizard Gandalf, in flashback. The chapter parallels the far simpler Beorn chapter in The Hobbit, which similarly presents a culture-clash of modern with ancient. The Tolkien scholar Tom Shippey calls the chapter "a largely unappreciated tour de force". The Episcopal priest Fleming Rutledge writes that the chapter brings the hidden narrative of Christianity in The Lord of the Rings close to the surface.
Frodo Baggins is a fictional character in J. R. R. Tolkien's writings and one of the protagonists in The Lord of the Rings. Frodo is a hobbit of the Shire who inherits the One Ring from his cousin Bilbo Baggins, described familiarly as "uncle", and undertakes the quest to destroy it in the fires of Mount Doom in Mordor. He is mentioned in Tolkien's posthumously published works, The Silmarillion and Unfinished Tales.
The Silmarillion is a book consisting of a collection of myths and stories in varying styles by the English writer J. R. R. Tolkien. It was edited, partly written, and published posthumously by his son Christopher Tolkien in 1977, assisted by Guy Gavriel Kay, who became a fantasy author. It tells of Eä, a fictional universe that includes the Blessed Realm of Valinor, the ill-fated region of Beleriand, the island of Númenor, and the continent of Middle-earth, where Tolkien's most popular works—The Hobbit and The Lord of the Rings—are set. After the success of The Hobbit, Tolkien's publisher, Stanley Unwin, requested a sequel, and Tolkien offered a draft of the writings that would later become The Silmarillion. Unwin rejected this proposal, calling the draft obscure and "too Celtic", so Tolkien began working on a new story that eventually became The Lord of the Rings.
Christianity is a central theme in J. R. R. Tolkien's fictional works about Middle-earth, but the specifics are always kept hidden. This allows for the books' meaning to be personally interpreted by the reader, instead of the author detailing a strict, set meaning.
"The Shadow of the Past" is the second chapter of J. R. R. Tolkien's bestselling fantasy work, The Lord of the Rings, which was published in 1954–1955. Tolkien called it "the crucial chapter"; the Tolkien scholar Tom Shippey labelled it "the vital chapter". This is because it represents both the moment that Tolkien devised the central plot of the book, and the point in the story where the protagonist, Frodo Baggins, and the reader realise that there will be a quest to destroy the Ring. A sketch of it was among the first parts of the book to be written, early in 1938; later that year, it was one of three chapters of the book that he drafted. In 1944, he returned to the chapter, adding descriptions of Gollum, the Ring, and the hunt for Gollum.
Tolkien's monsters are the evil beings, such as Orcs, Trolls, and giant spiders, who oppose and sometimes fight the protagonists in J. R. R. Tolkien's Middle-earth legendarium. Tolkien was an expert on Old English, especially Beowulf, and several of his monsters share aspects of the Beowulf monsters; his Trolls have been likened to Grendel, the Orcs' name harks back to the poem's orcneas, and the dragon Smaug has multiple attributes of the Beowulf dragon. The European medieval tradition of monsters makes them either humanoid but distorted, or like wild beasts, but very large and malevolent; Tolkien follows both traditions, with monsters like Orcs of the first kind and Wargs of the second. Some scholars add Tolkien's immensely powerful Dark Lords Morgoth and Sauron to the list, as monstrous enemies in spirit as well as in body. Scholars have noted that the monsters' evil nature reflects Tolkien's Roman Catholicism, a religion which has a clear conception of good and evil.
J. R. R. Tolkien used frame stories throughout his Middle-earth writings, especially his legendarium, to make the works resemble a genuine mythology written and edited by many hands over a long period of time. He described in detail how his fictional characters wrote their books and transmitted them to others, and showed how later in-universe editors annotated the material.
J. R. R. Tolkien was attracted to medieval literature, and made use of it in his writings, both in his poetry, which contained numerous pastiches of medieval verse, and in his Middle-earth novels where he embodied a wide range of medieval concepts.
Tolkien's Art: 'A Mythology for England' is a 1979 book of Tolkien scholarship by Jane Chance, writing then as Jane Chance Nitzsche. The book looks in turn at Tolkien's essays "On Fairy-Stories" and "Beowulf: The Monsters and the Critics"; The Hobbit; the fairy-stories "Leaf by Niggle" and "Smith of Wootton Major"; the minor works "Lay of Autrou and Itroun", "The Homecoming of Beorhtnoth", "Imram", and Farmer Giles of Ham; The Lord of the Rings; and very briefly in the concluding section, The Silmarillion. In 2001, a second edition extended all the chapters but still treated The Silmarillion, that Tolkien worked on throughout his life, as a sort of coda.
J. R. R. Tolkien, a devout Roman Catholic, created what he came to feel was a moral dilemma for himself with his supposedly evil Middle-earth peoples like Orcs, when he made them able to speak. This identified them as sentient and sapient; indeed, he portrayed them talking about right and wrong. This meant, he believed, that they were open to morality, like Men. In Tolkien's Christian framework, that in turn meant they must have souls, so killing them would be wrong without very good reason. Orcs serve as the principal forces of the enemy in The Lord of the Rings, where they are slaughtered in large numbers in the battles of Helm's Deep and the Pelennor Fields in particular.
In Tolkien's legendarium, ancestry provides a guide to character. The apparently genteel Hobbits of the Baggins family turn out to be worthy protagonists of The Hobbit and The Lord of the Rings. Bilbo Baggins is seen from his family tree to be both a Baggins and an adventurous Took. Similarly, Frodo Baggins has some relatively outlandish Brandybuck blood. Among the Elves of Middle-earth, as described in The Silmarillion, the highest are the peaceful Vanyar, whose ancestors conformed most closely to the divine will, migrating to Aman and seeing the light of the Two Trees of Valinor; the lowest are the mutable Teleri; and in between are the conflicted Noldor. Scholars have analysed the impact of ancestry on Elves such as the creative but headstrong Fëanor, who makes the Silmarils. Among Men, Aragorn, hero of The Lord of the Rings, is shown by his descent from Kings, Elves, and an immortal Maia to be of royal blood, destined to be the true King who will restore his people. Scholars have commented that in this way, Tolkien was presenting a view of character from Norse mythology, and an Anglo-Saxon view of kingship, though others have called his implied views racist.
The English author J. R. R. Tolkien has often been supposed to have spoken of wishing to create "a mythology for England". It seems he never used the actual phrase, but various commentators have found his biographer Humphrey Carpenter's phrase appropriate as a description of much of his approach in creating Middle-earth, and the legendarium behind The Silmarillion.