Passages I Highlighted in The Letters of J.R.R.Tolkien

[Ivan Vendrov]

All quotes, unless otherwise marked, are Tolkien’s words as printed in The Letters of J.R.R.Tolkien: Revised and Expanded Edition. All emphases mine.

Machinery is Power is Evil

Writing to his son Michael in the RAF:

[here is] the tragedy and despair of all machinery laid bare. Unlike art which is content to create a new secondary world in the mind, it attempts to actualize desire, and so to create power in this World; and that cannot really be done with any real satisfaction. Labour-saving machinery only creates endless and worse labour. And in addition to this fundamental disability of a creature, is added the Fall, which makes our devices not only fail of their desire but turn to new and horrible evil. So we come inevitably from Daedalus and Icarus to the Giant Bomber. It is not an advance in wisdom! This terrible truth, glimpsed long ago by Sam Butler, sticks out so plainly and is so horrifyingly exhibited in our time, with its even worse menace for the future, that it seems almost a world wide mental disease that only a tiny minority perceive it. Even if people have ever heard the legends (which is getting rarer) they have no inkling of their portent. How could a maker of motorbikes name his product Ixion cycles! Ixion, who was bound for ever in hell on a perpetually revolving wheel! Well, I have got over 2 thousand words onto this little flimsy airletter; and I will forgive the Mordor-gadgets some of their sins, if they will bring it quickly to you

The Sam Butler reference is to Samuel Butler’s Erewhon, a science fiction novel which is the first known work to warn about self-replicating machines and the possibility of machine consciousness. The ‘Butlerian Jihad’ from Dune is another famous reference to Butler. A quote from Erewhon:

I fear none of the existing machines; what I fear is the extraordinary rapidity with which they are becoming something very different to what they are at present. No class of beings have in any time past made so rapid a movement forward. Should not that movement be jealously watched, and checked while we can still check it? And is it not necessary for this end to destroy the more advanced of the machines which are in use at present, though it is admitted that they are in themselves harmless?

Tolkien again, writing to his son Christopher during the war:

the whole human race (as each individual) is free not to rise again but to go to perdition and carry out the Fall to its bitter bottom (as each individual can singulariter[6]). And at certain periods, the present is notably one, that seems not only a likely event but imminent. Still I think there will be a ‘millennium’, the prophesied thousand-year rule of the Saints, i.e. those who have for all their imperfections never finally bowed heart and will to the world or the evil spirit (in modern but not universal terms: mechanism, ‘scientific’ materialism. Socialism in either of its factions now at war).

And as the war seems to be ending, he writes:

Well the first War of the Machines seems to be drawing to its final inconclusive chapter – leaving, alas, everyone the poorer, many bereaved or maimed and millions dead, and only one thing triumphant: the Machines. As the servants of the Machines are becoming a privileged class, the Machines are going to be enormously more powerful. What’s their next move?

On Atomic Bombs

The news today about ‘Atomic bombs’ is so horrifying one is stunned. The utter folly of these lunatic physicists to consent to do such work for war-purposes: calmly plotting the destruction of the world! Such explosives in men’s hands, while their moral and intellectual status is declining, is about as useful as giving out fire-arms to all inmates of a gaol and then saying that you hope ‘this will ensure peace’.

On Magic and Machines

Again from his letter to Milton Waldman, the one place Tolkien deigns to explain, or perhaps to ‘rationalize’, the underlying theory behind his work:

Anyway all this stuff [the Silmarillion and the Lord of the Rings] is mainly concerned with Fall, Mortality, and the Machine. With Fall inevitably, and that motive occurs in several modes. With Mortality, especially as it affects art and the creative (or as I should say, sub-creative) desire which seems to have no biological function, and to be apart from the satisfactions of plain ordinary biological life, with which, in our world, it is indeed usually at strife. This desire is at once wedded to a passionate love of the real primary world, and hence filled with the sense of mortality, and yet unsatisfied by it. It has various opportunities of ‘Fall’. It may become possessive, clinging to the things made as ‘its own’, the sub-creator wishes to be the Lord and God of his private creation. He will rebel against the laws of the Creator – especially against mortality. Both of these (alone or together) will lead to the desire for Power, for making the will more quickly effective, – and so to the Machine (or Magic). By the last I intend all use of external plans or devices (apparatus) instead of development of the inherent inner powers or talents – or even the use of these talents with the corrupted motive of dominating: bulldozing the real world, or coercing other wills. The Machine is our more obvious modern form though more closely related to Magic than is usually recognised.

elsewhere he says, of the Lord of the Rings in particular

The supremely bad motive is (for this tale, since it is specially about it) domination of other ‘free’ wills.

The Ring as externalized power

the primary symbolism of the Ring, as the will to mere power, seeking to make itself objective by physical force and mechanism, and so also inevitably by lies.

The Ring of Sauron is only one of the various mythical treatments of the placing of one’s life, or power, in some external object, which is thus exposed to capture or destruction with disastrous results to oneself. If I were to ‘philosophize’ this myth, or at least the Ring of Sauron, I should say it was a mythical way of representing the truth that potency (or perhaps rather potentiality) if it is to be exercised, and produce results, has to be externalized and so as it were passes, to a greater or less degree, out of one’s direct control. A man who wishes to exert ‘power’ must have subjects, who are not himself. But he then depends on them.

Impatience as the root of evil

The basic motive for magia – quite apart from any philosophic consideration of how it would work – is immediacy: speed, reduction of labour, and reduction also to a minimum (or vanishing point) of the gap between the idea or desire and the result or effect. But the magia may not be easy to come by, and at any rate if you have command of abundant slave-labour or machinery (often only the same thing concealed), it may be as quick or quick enough...

...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.

Altruism as the root of evil

The Enemy in successive forms is always ‘naturally’ concerned with sheer Domination, and so the Lord of magic and machines; but the problem: that this frightful evil can and does arise from an apparently good root, the desire to benefit the world and others – speedily and according to the benefactor’s own plans – is a recurrent motive.

And as an extreme case:

Gandalf as Ring-Lord would have been far worse than Sauron. He would have remained ‘righteous’, but self-righteous. He would have continued to rule and order things for ‘good’, and the benefit of his subjects according to his wisdom (which was and would have remained great). [The draft ends here. In the margin Tolkien wrote: ‘Thus while Sauron multiplied [illegible word] evil, he left “good” clearly distinguishable from it. Gandalf would have made good detestable and seem evil.’]

Sauron as metaphor for the evil of ‘reformers’ and ‘science’

...at the beginning of the Second Age [Sauron] was still beautiful to look at, or could still assume a beautiful visible shape – and was not indeed wholly evil, not unless all ‘reformers’ who want to hurry up with ‘reconstruction’ and ‘reorganization’ are wholly evil, even before pride and the lust to exert their will eat them up. The particular branch of the High-Elves concerned, the Noldor or Loremasters, were always on the side of ‘science and technology’, as we should call it: they wanted to have the knowledge that Sauron genuinely had, and those of Eregion refused the warnings of Gilgalad and Elrond. The particular ‘desire’ of the Eregion Elves – an ‘allegory’ if you like of a love of machinery, and technical devices – is also symbolised by their special friendship with the Dwarves of Moria. I should regard them as no more wicked or foolish (but in much the same peril) as Catholics engaged in certain kinds of physical research (e.g. those producing, if only as by-products, poisonous gases and explosives): things not necessarily evil, but which, things being as they are, and the nature and motives of the economic masters who provide all the means for their work being as they are, are pretty certain to serve evil ends.

On Language

The invention of languages is the foundation. The ‘stones’ were made rather to provide a world for the languages than the reverse. To me a name comes first and the story follows.

It was just as the 1914 War burst on me that I made the discovery that ‘legends’ depend on the language to which they belong; but a living language depends equally on the ‘legends’ which it conveys by tradition. (For example, that the Greek mythology depends far more on the marvellous aesthetic of its language and so of its nomenclature of persons and places and less on its content than people realize, though of course it depends on both. And vice versa. Volapük, Esperanto, Ido, Novial, &c &c are dead, far deader than ancient unused languages, because their authors never invented any Esperanto legends.) So though being a philologist by nature and trade (yet one always primarily interested in the aesthetic rather than the functional aspects of language) I began with language, I found myself involved in inventing ‘legends’ of the same ‘taste’.

Nobody believes me when I say that my long book is an attempt to create a world in which a form of language agreeable to my personal aesthetic might seem real. But it is true. An enquirer (among many) asked what the L.R. was all about, and whether it was an ‘allegory’. And I said it was an effort to create a situation in which a common greeting would be elen síla lúmenn’ omentieimo...

The straightjacket of Modern English

This next passage, from a letter to a reader critiquing the archaic English spoken by the Riders of Rohan, really helped me understand Tolkien’s obsession with language. It vividly shows how he felt the chains of modern English, how constrained it is and how little it can express:

a real archaic English is far more terse than modern; also many of things said could not be said in our slack and often frivolous idiom. Of course, not being specially well read in modern English, and far more familiar with works in the ancient and ‘middle’ idioms, my own ear is to some extent affected; so that though I could easily recollect how a modern would put this or that, what comes easiest to mind or pen is not quite that. But take an example from the chapter that you specially singled out (and called terrible): Book iii, ‘The King of the Golden Hall’. ‘Nay, Gandalf!’ said the King. ‘You do not know your own skill in healing. It shall not be so. I myself will go to war, to fall in the front of the battle, if it must be. Thus shall I sleep better.’ This is a fair sample – moderated or watered archaism. Using only words that still are used or known to the educated, the King would really have said: ‘Nay, thou (n’)wost not thine own skill in healing. It shall not be so. I myself will go to war, to fall …’ etc. I know well enough what a modern would say. ‘Not at all my dear G. You don’t know your own skill as a doctor. Things aren’t going to be like that. I shall go to the war in person, even if I have to be one of the first casualties’ – and then what? Theoden would certainly think, and probably say ‘thus shall I sleep better’! But people who think like that just do not talk a modern idiom. You can have ‘I shall lie easier in my grave’ or ‘I should sleep sounder in my grave like that rather than if I stayed at home’ – if you like. But there would be an insincerity of thought, a disunion of word and meaning. For a King who spoke in a modern style would not really think in such terms at all, and any reference to sleeping quietly in the grave would be a deliberate archaism of expression on his part (however worded) far more bogus than the actual ‘archaic’ English that I have used. Like some non-Christian making a reference to some Christian belief which did not in fact move him at all.

I am sorry to find you affected by the extraordinary 20th.C. delusion that its usages per se and simply as ‘contemporary’ – irrespective of whether they are terser, more vivid (or even nobler!) – have some peculiar validity, above those of all other times, so that not to use them (even when quite unsuitable in tone) is a solecism, a gaffe, a thing at which one’s friends shudder or feel hot in the collar. Shake yourself out of this parochialism of time!

It reminds me of the feeling I had when I started to read Dostoyevsky’s Crime and Punishment in English translation when he was assigned me for a literature course. I had never read him in Russian; but I could just feel the words were wrong. I dug up a Russian copy at the university library, and wrote my term essay on Dostoyevsky’s use of the word podlost, a word without translation in English but crucial to understanding Raskolnikov’s self-image; and I’ve been much more skeptical of translations ever since.

Philology is philosophy, because it lets you escape the trap of the language you were born with. Much like mathematics, humanity’s most ambitious such escape attempt, still very much in its infancy.

If you really want to express the truth about what you feel and see, you need to be inventing new languages. And if you want to preserve a culture, you must not lose its language.

Argent and Silver

On being criticized for using the word ‘argent’ in place of ‘silver’ in a book of poems:

And the meaning of fine words cannot be made ‘obvious’, for it is not obvious to any one: least of all to adults, who have stopped listening to the sound because they think they know the meaning. They think argent ‘means’ silver. But it does not.

It is better, I think, at any rate to begin with, to hear ‘argent’ as a sound only in a poetic context, than to think ‘it only means silver’.

A Fallen World

His worldview is suffused, more than any writer I know, with the sense of the The Fall. All problems blamed on the fall. Again,

It is a fallen world, and there is no consonance between our bodies, minds, and souls.

almost like a tic, a way of excusing it. if you say a bad thing the narrative demands you explain it somehow, otherwise it would be blaspheme God’s good name—so you say it is because we are fallen, put the blame back on humanity, or perhaps on the Serpent that tempted us.

Elaborating on his theology of Eden and the Fall in a letter to his son Christopher:

I do not now feel either ashamed or dubious on the Eden ‘myth’. It has not, of course, historicity of the same kind as the NT [New Testament], which are virtually contemporary documents, while Genesis is separated by we do not know how many sad exiled generations from the Fall, but certainly there was an Eden on this very unhappy earth. We all long for it, and we are constantly glimpsing it: our whole nature at its best and least corrupted, its gentlest and most humane, is still soaked with the sense of ‘exile’. If you come to think of it, your (very just) horror at the stupid murder of the hawk, and your obstinate memory of this ‘home’ of yours in an idyllic hour (when often there is an illusion of the stay of time and decay and a sense of gentle peace) – έίθε γενοίμην, ‘stands the clock at ten to three, and is there honey still for tea’ – are derived from Eden. As far as we can go back the nobler part of the human mind is filled with the thoughts of sibb, peace and goodwill, and with the thought of its loss. We shall never recover it, for that is not the way of repentance, which works spirally and not in a closed circle; we may recover something like it, but on a higher plane. Just as (to compare a small thing) the convened urban gets more out of the country than the mere yokel, but he cannot become a real landsman, he is both more and in a way less (less truly earthy anyway).

He continues by constrasting this sense of the Fall with more ordinary human tragedy:

There are two quit diff. emotions: one that moves me supremely and I find small difficulty in evoking: the heart-racking sense of the vanished past (best expressed by Gandalf’s words about the Palantir); and the other the more ‘ordinary’ emotion, triumph, pathos, tragedy of the characters. That I am learning to do, as I get to know my people, but it is not really so near my heart, and is forced on me by the fundamental literary dilemma. A story must be told or there’ll be no story, yet it is the untold stories that are most moving. I think you are moved by Celebrimbor because it conveys a sudden sense of endless untold stories: mountains seen far away, never to be climbed, distant trees (like Niggle’s) never to be approached – or if so only to become ‘near trees’ (unless in Paradise or N’s Parish).

hearing it described this way makes me realize this heart-racking was the emotion that first drew me to Tolkien’s works. Not the ordinary tragedy of the hobbits, but the sense of deep sad memory, a vanished past, a world of yesterday.

“Gandalf’s words about the Palantír” refers to this passage, Gandalf speaking to Pippin as they ride to Gondor:

And how it draws one to itself! Have I not felt it? Even now my heart desires to test my will upon it, to see if I could not wrench it from him and turn it where I would-to look across the wide seas of water and of time to Tirion the Fair, and perceive the unimaginable hand and mind of Fëanor at their work, while both the White Tree and the Golden were in flower!′ He sighed and fell silent.

but to me this feeling is best evoked by the words of Galadriel as the Fellowship departs Lorién:

Celeborn has dwelt in the West since the days of dawn, and I have dwelt with him years uncounted, for ere the fall of Nargothrond or Gondolin I passed over the mountains, and together through ages of the world we have fought the long defeat.

Yet this attitude of nostalgia and sadness can go too far even for Tolkien:

the Elves are not wholly good or in the right. Not so much because they had flirted with Sauron; as because with or without his assistance they were ‘embalmers’. They wanted to have their cake and eat it: to live in the mortal historical Middle-earth because they had become fond of it (and perhaps because they there had the advantages of a superior caste), and so tried to stop its change and history, stop its growth, keep it as a pleasaunce, even largely a desert, where they could be ‘artists’ – and they were overburdened with sadness and nostalgic regret. In their way the Men of Gondor were similar: a withering people whose only ‘hallows’ were their tombs.

All stories are about the Fall

From Tolkien’s letter to Milton Waldman:

After all, I believe that legends and myths are largely made of ‘truth’, and indeed present aspects of it that can only be received in this mode; and long ago certain truths and modes of this kind were discovered and must always reappear. There cannot be any ‘story’ without a fall – all stories are ultimately about the fall – at least not for human minds as we know them and have them.

On his mother

When I think of my mother’s death (younger than Prisca) worn out with persecution, poverty, and, largely consequent, disease, in the effort to hand on to us small boys the Faith, and remember the tiny bedroom she shared with us in rented rooms in a postman’s cottage at Rednal, where she died alone, too ill for viaticum, I find it very hard and bitter, when my children stray away [from the Church].

You three boys all seem to have a decent share of courage and guts. You owe that to your mother. I have a kind heart, and my faith (bought by the martyrdom of my mother), otherwise I should not be much of a pater.

Love, Marriage, and Sexuality

A man’s dealings with women can be purely physical (they cannot really, of course: but I mean he can refuse to take other things into account, to the great damage of his soul (and body) and theirs); or ‘friendly’; or he can be a ‘lover’ (engaging and blending all his affections and powers of mind and body in a complex emotion powerfully coloured and energized by ‘sex’). This is a fallen world. The dislocation of sex-instinct is one of the chief symptoms of the Fall.

‘Friendship’ then? In this fallen world the ‘friendship’ that should be possible between all human beings, is virtually impossible between man and woman. The devil is endlessly ingenious, and sex is his favourite subject.

...she may actually ‘fall in love’. Which for her, an unspoiled natural young woman, means that she wants to become the mother of the young man’s children, even if that desire is by no means clear to her or explicit. And then things are going to happen: and they may be very painful and harmful, if things go wrong. Particularly if the young man only wanted a temporary guiding star and divinity (until he hitches his waggon to a brighter one), and was merely enjoying the flattery of sympathy nicely seasoned with a titillation of sex – all quite innocent, of course, and worlds away from ‘seduction’.

women are in general much less romantic and more practical. Don’t be misled by the fact that they are more ‘sentimental’ in words – freer with ‘darling’, and all that. They do not want a guiding star. They may idealize a plain young man into a hero; but they don’t really need any such glamour either to fall in love or to remain in it. If they have any delusion it is that they can ‘reform’ men.

Courtly Love

There is in our Western culture the romantic chivalric tradition still strong, though as a product of Christendom (yet by no means the same as Christian ethics) the times are inimical to it. It idealizes ‘love’ – and as far as it goes can be very good, since it takes in far more than physical pleasure, and enjoins if not purity, at least fidelity, and so self-denial, ‘service’, courtesy, honour, and courage. Its weakness is, of course, that it began as an artificial courtly game, a way of enjoying love for its own sake...

Its centre was not God, but imaginary Deities, Love and the Lady. It still tends to make the Lady a kind of guiding star or divinity – of the old-fashioned ‘his divinity’ = the woman he loves – the object or reason of noble conduct. This is, of course, false and at best make-believe. The woman is another fallen human-being with a soul in peril. But combined and harmonized with religion (as long ago it was, producing much of that beautiful devotion to Our Lady that has been God’s way of refining so much our gross manly natures and emotions, and also of warming and colouring our hard, bitter, religion) it can be very noble. Then it produces what I suppose is still felt, among those who retain even vestigiary Christianity, to be the highest ideal of love between man and woman. Yet I still think it has dangers. It is not wholly true, and it is not perfectly ‘theocentric’.

Dante’s love for Beatrice is of this form. In one of his last letters, Tolkien gives an anti-example:

Criticism of the speed of the relationship or ‘love’ of Faramir and Eowyn. In my experience feelings and decisions ripen very quickly (as measured by mere ‘clock-time’, which is actually not justly applicable) in periods of great stress, and especially under the expectation of imminent death. And I do not think that persons of high estate and breeding need all the petty fencing and approaches in matters of ‘love’. This tale does not deal with a period of ‘Courtly Love’ and its pretences; but with a culture more primitive (sc. less corrupt) and nobler.

Women’s exceptional attunement

Women really have not much part in all this, though they may use the language of romantic love, since it is so entwined in all our idioms. The sexual impulse makes women (naturally when unspoiled more unselfish) very sympathetic and understanding, or specially desirous of being so (or seeming so), and very ready to enter into all the interests, as far as they can, from ties to religion, of the young man they are attracted to. No intent necessarily to deceive: sheer instinct: the servient, helpmeet instinct, generously warmed by desire and young blood. Under this impulse they can in fact often achieve very remarkable insight and understanding, even of things otherwise outside their natural range: for it is their gift to be receptive, stimulated, fertilized (in many other matters than the physical) by the male. Every teacher knows that. How quickly an intelligent woman can be taught, grasp his ideas, see his point – and how (with rare exceptions) they can go no further...

Men are polygamous; Christian marriage is self-denial

[women] are instinctively, when uncorrupt, monogamous. Men are not … No good pretending. Men just ain’t, not by their animal nature. Monogamy (although it has long been fundamental to our inherited ideas) is for us men a piece of ‘revealed’ ethic, according to faith and not to the flesh. Each of us could healthily beget, in our 30 odd years of full manhood, a few hundred children, and enjoy the process. Brigham Young (I believe) was a healthy and happy man. It is a fallen world, and there is no consonance between our bodies, minds, and souls.

Faithfulness in Christian marriage entails that: great mortification. For a Christian man there is no escape.

No man, however truly he loved his betrothed and bride as a young man, has lived faithful to her as a wife in mind and body without deliberate conscious exercise of the will, without self-denial. Too few are told that – even those brought up ‘in the Church’. Those outside seem seldom to have heard it.

‘Soulmates’ are exceedingly rare:

only the rarest good fortune brings together the man and woman who are really as it were ‘destined’ for one another, and capable of a very great and splendid love. The idea still dazzles us, catches us by the throat: poems and stories in multitudes have been written on the theme, more, probably, than the total of such loves in real life (yet the greatest of these tales do not tell of the happy marriage of such great lovers, but of their tragic separation; as if even in this sphere the truly great and splendid in this fallen world is more nearly achieved by ‘failure’ and suffering).

although later he does refer to his wife as his Luthién, and writes this hauntingly beautiful passage about their relationship:

I will say no more now. But I should like ere long to have a long talk with you. For if as seems probable I shall never write any ordered biography – it is against my nature, which expresses itself about things deepest felt in tales and myths – someone close in heart to me should know something about things that records do not record: the dreadful sufferings of our childhoods, from which we rescued one another, but could not wholly heal the wounds that later often proved disabling; the sufferings that we endured after our love began – all of which (over and above our personal weaknesses) might help to make pardonable, or understandable, the lapses and darknesses which at times marred our lives – and to explain how these never touched our depths nor dimmed our memories of our youthful love. For ever (especially when alone) we still met in the woodland glade, and went hand in hand many times to escape the shadow of imminent death before our last parting.

Sex as source of disorder

Alas! sex and marriage are intractable problems, in which the profound disorder of the human ‘psyche’ is most clearly seen. Of all the human gifts they have been in all recorded history the most horribly abused, and all thought and emotion that touches upon sex deranged and confused; so that its natural force is difficult to control – indeed for many overwhelmingly strong. Nearly all the known heresies and apostasies, and personal defections have been due to this force, (or to an equally ‘insane’ reaction against it). Humanity hovers perpetually between disgust and lust.

Honesty is best

One word of really sound advice (not any the easier to take for that) – get in straight and keep there with lover, fiancée, wife. Quite apart from love, there are many things that a man feels are legitimate even though they cause a fuss. Let him not lie about them to his wife or lover! Cut them out – or if worth a fight, fight: just insist. A little fuss early saves a mort of trouble later. Such matters do not usually arise until at least a ‘formal engagement’. Then each side has a certain claim. Then they may arise frequently – the glass of beer, the pipe, the non writing of letters, the other friend, etc. etc. If the other side’s claims really are unreasonable (as they are at times between the dearest lovers and most loving married folk) they are much better met by above board refusal and ‘fuss’ than subterfuge.

On the Second World War

On Hitler

Tolkien feels a special hatred of Hitler, precisely because they agree on the uniqueness of the ‘noble northern spirit’:

I have in this War a burning private grudge – which would probably make me a better soldier at 49 than I was at 22: against that ruddy little ignoramus Adolf Hitler (for the odd thing about demonic inspiration and impetus is that it in no way enhances the purely intellectual stature: it chiefly affects the mere will). Ruining, perverting, misapplying, and making for ever accursed, that noble northern spirit, a supreme contribution to Europe, which I have ever loved, and tried to present in its true light. Nowhere, incidentally, was it nobler than in England, nor more early sanctified and Christianized … Pray for me. I need it, sorely. I love you. Your own Father.

On aerial bombardment

Writing to his son, a pilot in the Royal Air Force:

An ultimately evil job. For we are attempting to conquer Sauron with the Ring. And we shall (it seems) succeed. But the penalty is, as you will know, to breed new Saurons, and slowly turn Men and Elves into Orcs. Not that in real life things are as clear cut as in a story, and we started out with a great many Orcs on our side … Well, there you are: a hobbit amongst the Urukhai.

Presumably the ‘Orcs on our side’ refers to the Soviet Union.

On British communist-sympathizers, and the U.S.A as Saruman

The violence and insolence of the opponents (who I do not doubt are very ill informed) amazes me. ‘Democracy is not a harlot to be picked up in the street by any man with a tommy-gun’ says Churchill. No. But such folk want harlots not wives. If they had tommy-guns I wonder what degree of liberty or even life I should be accorded? And where can we go to escape them and their Harlot State? ‘Well, I guess a lot of your folks’ll be wanting to come out to the States when this is over,’ said a U.S.A.F. officer to M. You bet. And a lot are making plans for it, too. And of course U.S.A. will try and buy the best. What a world. In terms of my own world, it is as if Saruman had got control, stolen the Ring, and managed to down Mordor – and then become a new Lord of a scorched earth. But the unexpected always happens. We have still a King.

Why he wrote the Legendarium

To express his feelings about the first World War

Writing to his son during the Second World War:

I sense amongst all your pains (some merely physical) the desire to express your feeling about good, evil, fair, foul in some way: to rationalize it, and prevent it just festering. In my case it generated Morgoth and the History of the Gnomes. Lots of the early parts of which (and the languages) – discarded or absorbed – were done in grimy canteens, at lectures in cold fogs, in huts full of blasphemy and smut, or by candle light in bell-tents, even some down in dugouts under shell fire.

Because nobody else was writing the kinds of stories he wanted to read

But an equally basic passion of mine ab initio was for myth (not allegory!) and for fairy-story, and above all for heroic legend on the brink of fairy-tale and history, of which there is far too little in the world (accessible to me) for my appetite.

On receiving a letter from a young fan:

‘Dear Mr Tolkien, I have just finished reading your book The Hobbit for the 11th time and I want to tell you what I think of it. I think it is the most wonderful book I have ever read. It is beyond description … Gee Whiz, I’m surprised that it’s not more popular … If you have written any other books, would you please send me their names?’ John Barrow 12 yrs. West town School, West town, Pa.’

I thought these extracts from a letter I got yesterday would amuse you. I find these letters which I still occasionally get (apart from the smell of incense which fallen man can never quite fail to savour) make me rather sad. What thousands of grains of good human corn must fall on barren stony ground, if such a very small drop of water should be so intoxicating! But I suppose one should be grateful for the grace and fortune that have allowed me to provide even the drop.

And in one of his last letters:

I have very little interest in serial literary history, and no interest at all in the history or present situation of the English ‘novel’. My work is not a ‘novel’, but an ‘heroic romance’ a much older and quite different variety of literature.

To give England an epic of its own

I have always been seeking material, things of a certain tone and air, and not simple knowledge. Also – and here I hope I shall not sound absurd – I was from early days grieved by the poverty of my own beloved country: it had no stories of its own (bound up with its tongue and soil), not of the quality that I sought, and found (as an ingredient) in legends of other lands. There was Greek, and Celtic, and Romance, Germanic, Scandinavian, and Finnish (which greatly affected me); but nothing English, save impoverished chap-book stuff. Of course there was and is all the Arthurian world, but powerful as it is, it is imperfectly naturalized, associated with the soil of Britain but not with English...

Do not laugh! But once upon a time (my crest has long since fallen) I had a mind to make a body of more or less connected legend, ranging from the large and cosmogonic, to the level of romantic fairy-story – the larger founded on the lesser in contact with the earth, the lesser drawing splendour from the vast backcloths – which I could dedicate simply to: to England; to my country. It should possess the tone and quality that I desired, somewhat cool and clear, be redolent of our ‘air’ (the clime and soil of the North West, meaning Britain and the hither parts of Europe: not Italy or the Aegean, still less the East)...

To share a feeling of eucatastrophe

...was deeply moved and had that peculiar emotion we all have – though not often. It is quite unlike any other sensation. And all of a sudden I realized what it was: the very thing that I have been trying to write about and explain – in that fairy-story essay that I so much wish you had read that I think I shall send it to you. For it I coined the word ‘eucatastrophe’: the sudden happy turn in a story which pierces you with a joy that brings tears (which I argued it is the highest function of fairy-stories to produce). And I was there led to the view that it produces its peculiar effect because it is a sudden glimpse of Truth, your whole nature chained in material cause and effect, the chain of death, feels a sudden relief as if a major limb out of joint had suddenly snapped back. It perceives – if the story has literary ‘truth’ on the second plane (for which see the essay) – that this is indeed how things really do work in the Great World for which our nature is made. And I concluded by saying that the Resurrection was the greatest ‘eucatastrophe’ possible in the greatest Fairy Story – and produces that essential emotion: Christian joy which produces tears because it is qualitatively so like sorrow, because it comes from those places where Joy and Sorrow are at one, reconciled, as selfishness and altruism are lost in Love. Of course I do not mean that the Gospels tell what is only a fairy-story; but I do mean very strongly that they do tell a fairy-story: the greatest. Man the storyteller would have to be redeemed in a manner consonant with his nature: by a moving story.

I knew I had written a story of worth in ‘The Hobbit’ when reading it (after it was old enough to be detached from me) I had suddenly in a fairly strong measure the ‘eucatastrophic’ emotion at Bilbo’s exclamation: “The Eagles! The Eagles are coming!’

Against IQ tests

I have never yet heard of an ‘intelligence’ test that was not specially suited to select nitwits (bright perky little nitwits possibly, but not always even so). But what would you: they are invented by nitwits (or some by impostors). Can you imagine a man of intelligence devising an ‘intelligence’ or ‘aptitude’ test and thinking it could function in the hands of an average group of officers of any Service! However there it is. The more men think of human beings as machines that tick over when you turn certain handles, the more they’ll rely on that sort of rot. And the worse the less mechanical humans will suffer. People of your (and my) sort: are not quick, bright, and perky. Partly because we digest food, or excrete it, and don’t just take it in the mouth and vomit. Partly because we distrust quick, bright, standardized, mental processes anyway. But we are a bit slow.

On Religion

I think I know exactly what you mean by the order of Grace; and of course by your references to Our Lady, upon which all my own small perception of beauty both in majesty and simplicity is founded. The Lord of the Rings is of course a fundamentally religious and Catholic work; unconsciously so at first, but consciously in the revision. That is why I have not put in, or have cut out, practically all references to anything like ‘religion’, to cults or practices, in the imaginary world. For the religious element is absorbed into the story and the symbolism.

Two interpretations of Tom Bombadil

Bombadil as Pacifist

Tom Bombadil is not an important person – to the narrative. I suppose he has some importance as a ‘comment’. I mean, I do not really write like that: he is just an invention (who first appeared in the Oxford Magazine about 1933), and he represents something that I feel important, though I would not be prepared to analyze the feeling precisely. I would not, however, have left him in, if he did not have some kind of function. I might put it this way. The story is cast in terms of a good side, and a bad side, beauty against ruthless ugliness, tyranny against kingship, moderated freedom with consent against compulsion that has long lost any object save mere power, and so on; but both sides in some degree, conservative or destructive, want a measure of control, but if you have, as it were taken ‘a vow of poverty’, renounced control, and take your delight in things for themselves without reference to yourself, watching, observing, and to some extent knowing, then the question of the rights and wrongs of power and control might become utterly meaningless to you, and the means of power quite valueless. It is a natural pacifist view, which always arises in the mind when there is a war. But the view of Rivendell seems to be that it is an excellent thing to have represented, but that there are in fact things with which it cannot cope; and upon which its existence nonetheless depends. Ultimately only the victory of the West will allow Bombadil to continue, or even to survive. Nothing would be left for him in the world of Sauron.

Bombadil as Scientist

I do not mean him to be an allegory – or I should not have given him so particular, individual, and ridiculous a name – but ‘allegory’ is the only mode of exhibiting certain functions: he is then an ‘allegory’, or an exemplar, a particular embodying of pure (real) natural science: the spirit that desires knowledge of other things, their history and nature, because they are ‘other’ and wholly independent of the enquiring mind, a spirit coeval with the rational mind, and entirely unconcerned with ‘doing’ anything with the knowledge: Zoology and Botany not Cattle-breeding or Agriculture.

Note the contrast of “real” natural science with the power-hungry, machine-loving “scientists” Tolkien criticizes elsewhere.

On Hobbies

I am a philologist, and all my work is philological. I avoid hobbies because I am a very serious person and cannot distinguish between private amusement and duty. I am affable, but unsociable. I only work for private amusement, since I find my duties privately amusing.

On Journeys

Though Tolkien set out to write a legendarium, the stories he is most famous for are journeys. The sense of adventure in Bilbo’s walking song has stayed with me longer than any other song from the Lord of the Rings:

The Road goes ever on and on
Down from the door where it began.
Now far ahead the Road has gone,
And I must follow, if I can,
Pursuing it with eager feet,
Until it joins some larger way
Where many paths and errands meet.
And whither then? I cannot say.

So I was glad to see him pontificate on the effects of journeys in his letters:

As I tried to express it in Bilbo’s Walking Song, even an afternoon-to-evening walk may have important effects. When Sam had got no further than the Woody End he had already had an ‘eye-opener’. For if there is anything in a journey of any length, for me it is this: a deliverance from the plantlike state of helpless passive sufferer, an exercise however small of will, and mobility – and of curiosity, without which a rational mind becomes stultified.

Though without any high motive people do change (or rather reveal the latent) on journeys: that is a fact of ordinary observation without any need of symbolical explanation. On a journey of a length sufficient to provide the untoward in any degree from discomfort to fear the change in companions well-known in ‘ordinary life’ (and in oneself) is often startling.

On Torture

The Quest was bound to fail as a piece of world-plan, and also was bound to end in disaster as the story of humble Frodo’s development to the ‘noble’, his sanctification. Fail it would and did as far as Frodo considered alone was concerned. He ‘apostatized’ – and I have had one savage letter, crying out that he shd. have been executed as a traitor, not honoured. Believe me, it was not until I read this that I had myself any idea how ‘topical’ such a situation might appear. It arose naturally from my ‘plot’ conceived in main outline in 1936. I did not foresee that before the tale was published we should enter a dark age in which the technique of torture and disruption of personality would rival that of Mordor and the Ring and present us with the practical problem of honest men of good will broken down into apostates and traitors.

Against the State-God

In my story Sauron represents as near an approach to the wholly evil will as is possible. He had gone the way of all tyrants: beginning well, at least on the level that while desiring to order all things according to his own wisdom he still at first considered the (economic) well-being of other inhabitants of the Earth. But he went further than human tyrants in pride and the lust for domination, being in origin an immortal (angelic) spirit. In The Lord of the Rings the conflict is not basically about ‘freedom’, though that is naturally involved. It is about God, and His sole right to divine honour. The Eldar and the Númenóreans believed in The One, the true God, and held worship of any other person an abomination. Sauron desired to be a God-King, and was held to be this by his servants; if he had been victorious he would have demanded divine honour from all rational creatures and absolute temporal power over the whole world. So even if in desperation ‘the West’ had bred or hired hordes of orcs and had cruelly ravaged the lands of other Men as allies of Sauron, or merely to prevent them from aiding him, their Cause would have remained indefeasibly right. As does the Cause of those who oppose now the State-God and Marshal This or That as its High Priest, even if it is true (as it unfortunately is) that many of their deeds are wrong, even if it were true (as it is not) that the inhabitants of ‘The West’, except for a minority of wealthy bosses, live in fear and squalor, while the worshippers of the State-God live in peace and abundance and in mutual esteem and trust.

Against America

In all the letters he doesn’t seem to have a single positive thing to say about America. From criticizing Disney to calling America “Saruman” to snide remarks about his American publishers… this is perhaps his most damning indictment:

The horrors of the American scene I will pass over, though they have given me great distress and labour. (They arise in an entirely different mental climate and soil, polluted and impoverished to a degree only paralleled by the lunatic destruction of the physical lands which Americans inhabit.)

Against Democracy

I am not a ‘democrat’ only because ‘humility’ and equality are spiritual principles corrupted by the attempt to mechanize and formalize them, with the result that we get not universal smallness and humility, but universal greatness and pride, till some Orc gets hold of a ring of power – and then we get and are getting slavery.

On Money, Art, and Duty

Something I didn’t expect from the letters is a constant sense of financial pressure, a tenseness. A resentment of ‘examination’ - the task he spent 17 years of vacations on, in order to make a bit of extra money for medical care and his children’s education. And a consequent willingness to trade off the purity of his vision.

An excerpt from a letter sent on receiving the script of an American Lord of the Rings adaptation:

Quite crudely: displeasing the author requires a cash equivalent! Only the prospect of a very large financial profit would make me swallow some of the things in this script! But I had the impression that there is not much ‘money’ in this proposition. In that case they had better be a bit more artistic!

And several years later:

I begin to see that I shall never get anything more written on a large scale – which in addition to personal frustration probably means the loss of very much money – unless I can find and get very much more help. Almost unobtainable and very costly – especially in this area. Anything adequate would cost at least £1,500 a year.

Writing to his son:

As for your gratitude to me, and your sense of unworthiness: God bless you. You do (from your point of view) owe me a lot. I have many talents that might from a worldly point of view have been better used than in ‘examining’. You can repay me, as much as I could possibly ask, by adhering to your faith, and keeping yourself pure and sober, and by giving me your confidence. Every good father deserves the fraternal friendship of his sons when they grow up. But of course from my point of view I have done nothing but my plain duty, and that not too well. I have spoken far too little to you, and not made it as easy as I should for you to find my friendship. As for your upbringing: it is my simple duty to try and bring you up in my own status and class; and in working for and supporting my son I merely repay the debt I owe to God, and to my parents and benefactors. Life is like that. We cannot repay our debts to those whom we owe: we have to go forward. If you have sons, you will have to sweat for them.

On Death

Despite the emphasis on power and domination and machines early on, in later letters Tolkien starts to emphasize a different theme:

...the tale [The Lord of the Rings] is not really about Power and Dominion: that only sets the wheels going; it is about Death and the desire for deathlessness. Which is hardly more than to say it is a tale written by a Man!

...the ‘message’ was the hideous peril of confusing true ‘immortality’ with limitless serial longevity. Freedom from Time, and clinging to Time. The confusion is the work of the Enemy, and one of the chief causes of human disaster.

Power-seeking is only the motive-power that sets events going, and is relatively unimportant, I think. It is mainly concerned with Death, and Immortality; and the ‘escapes’: serial longevity, and hoarding memory.

On Children’s Literature

Tolkien is viscerally against it; deeply hates Disney and dislikes Hans Christian Andersen; and regretted compromising with its tropes in his writing of The Hobbit.

Children’s tastes and talents differ as widely as those of adults, as soon as they are old enough to be differentiated clearly, and therefore to be the target of any thing that can bear the name of literature. It would be useless to offer to many children of 14 or even of 12 the trash that is good enough for many respectable adults of twice or three times the age, but less gifts natural. Life is rather above the measure of us all (save for a very few perhaps). We all need literature that is above our measure – though we may not have sufficient energy for it all the time. But the energy of youth is usually greater.

In Reluctant Support of Universities

The devotion to ‘learning’, as such and without reference to one’s own repute, is a high and even in a sense spiritual vocation; and since it is ‘high’ it is inevitably lowered by false brethren, by tired brethren, by the desire of money, and by pride: the folk who say ‘my subject’ & do not mean the one I am humbly engaged in, but the subject I adorn, or have ‘made my own’. Certainly this devotion is generally degraded and smirched in universities. But it is still there. And if you shut them down in disgust, it would perish from the land – until they were re-established, again to fall into corruption in due course. The far higher devotion to religion cannot possibly escape the same process.

Against being Photographed

(from a letter to Time-Life International)

Your ideas of the natural and mine are different, since I never in any circumstances do work while being photographed, or talked to, or accompanied by anybody in the room. A photograph of me pretending to be at work would be entirely bogus.