OCTOBER 2006

ISSUE 8 - ISSN 1448- 6326

THROUGH THE PALANTIR

MARIKO HULME

Abstract

This article addresses the criticism of some Christian critics that Tolkien’s work that it is fundamentally incompatable with Christianity due to its dependance upon occult and pre-Christian unchristian ideas and images. This article challenges these claims by exploring some of the parallels between Tolkien’s work and biblical themes, concluding that how the text appears will be shaped by what one brings to it. 

Palantír is a rock that is used to “watch from afar”, created by Feanor – the greatest of the Elves - as a means of communicating with holders of other Seeing Stones, as well as for observing far-off places. I use this in the title as I feel this is what exactly I am doing, as the palantíri are also used to observe, analyse and take action accordingly. This essay will endeavor to argue for a Christian outlook for Tolkien’s imaginary world and respond to those critics that have been glamoured into believing that the occult runs rampant in Middle-Earth.

“You know not what you say. There is in her and in this land no evil, unless a man bring it hither himself.  Then let him beware!”

- Aragorn, The Mirror of Galadriel, The Fellowship of the Ring

How things are analyzed, from interpreting the Bible to events in everyday life, differ considerably depending on which worldview one takes. This is also the case when reading the works of J.R.R. Tolkien, best known for his trilogy novel The Lord of the Rings. In one camp, it is praised as a great Christian novel with profound messages; in the other camp, it is condemned for its content of occultism and polytheism. Examining the texts and holding them up against both the Bible and Tolkien's theology, this paper attempts to provide a fair assessment of the fictional world of Middle-Earth.

“Behind that there was something else at work, beyond any design of the Ring-maker. I can  put it no plainer than by saying that Bilbo was meant to find the Ring, and not by its maker. In which case you also were meant to have it And that may be an encouraging thought.”

- Gandalf,  The Shadow of the Past,  The Fellowship of the Ring

Tolkien was Catholic with a special reverence for the Virgin Mary. While the mere identity of the author as a Christian does not make his work Christian, Tolkien contrived that the stories of Middle-Earth reflect the message of the Gospel. Gandalf sacrifices himself to save the Fellowship, and returns at the vital moment, the Grey Pilgrim no more but as Gandalf the White. Aragorn, exiled for years, takes the prophesised walk into the Paths of the Dead, and becomes the King. Frodo's mission and suffering is also compared to that of Jesus' suffering, the sacrificial lamb that will save the world. The most obvious connections with Christian symbolism are the two most important dates in the Lord of the Rings. The Fellowship leaves Rivendell on the 25th of December, the celebrated birthday of Jesus, and the Ring is destroyed on the 25th of March, which Colbert observes “once marked what we now celebrate as Good Friday” (Colbert, p. 172), but is also the Feast of the Annunciation, when the good news of the incarnation was announced to Mary and once marked the beginning of the Christian year. Closer observation will find that all the heroes have an aspect of Christ in them. “Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you” (Romans 12: 3). The heroes, knowingly or unknowingly behave this way.

Many dispute the Christianity of Tolkien’s fictional world, however, and focus instead on the multitude of creatures that have no parallel in the Bible or existing on earth, the magic-shows and the host of heavenly beings that act on behalf of the distant god Ilúvatar:

There was Eru, the One, who in Arda is called Ilúvatar; and he made first the Ainur, the Holy Ones, that were the offspring of his thought, and they were with him before aught else was made.

 - Ainulindalë

Far from being “like the aloof deity of deism”, (Kjos, p.2) Ilúvatar encourages participation in the process of co-creation. This accounts not just for the Valar who envisioned the Music and then contrived to shape the world. The Elves and Men - the children of Ilúvatar are also co-creators, whose actions may be used and incorporated in the furthering of Creation.

The Valar may have counterparts in other gods from various mythologies. They “are related to the ancient elements (fire, earth, air and water) in a characteristically pagan way” (Curry, p. 110). Some may worry that this amounts to polytheism and idolatry. It is in the first Commandment that idle-worshipping will not be tolerated (Exodus 20:4-5; Deuteronomy 5:8-9). But turning to Genesis 1:26 and 3:22, God is found referring to “us” and “our likeness” when creating man. The question comes as to whom this “us” refers to. “The ancient Hebrew author of Genesis probably alluded to the heavenly court surrounding Yahweh” (Wood, p.1). The practices of sacrificing of children in the fire, practicing divination or sorcery, interpreting omens, engaging in witchcraft, or consulting the dead (Deuteronomy 18:10-11) are also condemned. It is evident in the Tolkien’s texts, however, that only those under the influence of Sauron do so. Denethor attempts to kill Faramir, thinking him already dead: “And only the heathen kings, under the domination of the Dark Power, did thus, slaying themselves in pride and despair, murdering their kin to ease their own death” (The Pyre of Denethor, The Return of the King).

Kjos has found Tolkien’s reliance on an Atlantis myth to be unacceptable. Whether or not one reads the Noah story as literal history, the myth of the ark has parallels to the Atlantis myth as well. Turning to Tolkien’s version of the primeval flood story, the sinking of Númenor, further resonances with the Biblical story can be found. Sauron corrupted the Númenóreans, and many turned to worship him. Accompanying the corruption were the punishments if one was found guilty of not worshipping him. Many temples dedicated to Manwë and other Valar (Powers) were taken over by this cult. One leading this was Ar-Pharazôn, descendant of Elros the mortal half-elven, who believed he was the one controlling Sauron, but this was used to the Sauron’s advantage instead. There was a faithful minority that resisted. Amandil, another descendant of Elros, gathered together a band that would escape. Amandil went to the West to seek help, although he barred entry to the undying lands. Elendil and rest of the Faithful headed for Middle Earth. Ar-Pharazôn, also in pride, headed West to the undying lands. Once on shore, Ilúvatar “showed forth his power, and he changed the fashion of the world”; Númenor sunk, and the undying land of Valinor was removed from the waters of Middle-Earth, and the shape of the world was changed forever. Symbolically, the main temple of Manwë did not sink “but rose again above the waves... for it had been a hallowed place” (The Silmarillion: Akallabêth).

Sauron is the only occultist in Middle-Earth (Wood). Having long served under Morgoth, he too contrives to assume total dictatorship. He wins hearts through impossible promises, and when that does not work, reverts to destruction and torture. His behaviour can only be called cultic. The Nazgûl were once kings, but became the living dead for taking the gift of the nine rings.

“Are these magic cloaks?” asked Pippin, looking at them with wonder.

“I do not know what you mean by that,” answered the leader of the Elves.

- Farewell to Lorien, The Fellowship of the Ring

The magic appearing in the Lord of the Rings causes some people to believe that this might encourage people to turn to the occult. Many people have been drawn to embrace “white” magick as an acceptable solution for dealing with the trials of life (Barger). However, this magic is concerned with power and perception. In The Hobbit, Thranduil –  the king of the Wood-elves –  taunts the dwarves that “There is no escape from my magic doors for those who are once brought inside” (Tolkien, The Hobbit, Barrels out of Bond). As Bilbo had no concept of the architecture of Thranduil’s Halls, he concluded that this is in fact the case. Gimli, too, comments on observing the remains of the scene of Merry and Pippin's escape from the Uruk-hai: “There was sorcery here right enough” (Tolkien, The Two Towers, The White Rider). But there is other potent and powerful magic, which may be more appropriately attributed to divine power. Elrond's healing and Galadriel's clairvoyance are such examples. Aragorn’s gifts derive in part from the elven and the maia blood that flows in his veins. Hobbits are also called magical, but only insomuch as they are smaller and quieter than the average human (Tolkien, The Lord of the Rings Prologue, Concerning Hobbits). This suggests that what might appear to be “magical” are simply natural powers and abilities that have been misunderstood. In 1 Corinthians 12:7-11, messages of wisdom, messages of knowledge, faith, healing, miraculous powers, prophesy, distinguishing between spirits, speaking in tongues and interpreting of tongues are listed as “the work of one and the same spirit” (1 Cor 12:12). “We have different gifts, according to the grace given us” (Romans 12:6). The exploration of these is evidently in accordance with the question of where these marvelous powers come from.

Kjos asks: “Does Frodo's suffering really represent the suffering of Christ? Does wizard Gandalf’s self-sacrifice typify the crucifixion?” Of course nothing can beat the real event. However “re-imagining the world creatively, enables us to appreciate this creation with fresh eyes” (Casey). Imaginative work equates to creative freedom to explore “theological implications of the Christian understanding of creation, incarnation, and salvation” (Casey). Jesus was accused of practicing the occult, but the believers of Christ know by faith that his powers originate in God. Even the demons know this. Only those that doubt fail to see that Jesus is indeed the Lord. There are others that fear the antichrist so perhaps fail to recognize the real one. To fear is to be confused, and the devil uses this to his advantage, for it is his tool.

A lot of the negative reaction to The Lord of the Rings has come from a lack of understanding of the context of the book –  judgments made in response to the exterior glamour of magic and adventure. If the book has been read at all, such a dense and many-layered narrative surely would leave an impression, whether being moved emotionally and spiritually, or admitting that it was complicated and hard to understand. One suspects that some critics have read the Lord of the Rings or even the Hobbit, but have only researched the secondary sources in order to find quotes for the purpose of condemnation. A parallel can be seen in the judgments made by some small minded hobbits about the character of Gandalf - the mockery and insults hurled at him come from the other character's own insecurity and inadequacy. On the other hand, the hobbits see Gandalf as a novelty entertainment, however queer he might be. The true power of Mithrandir is only evident to those that truly come to know him.

“Of course!” said Gandalf. “And why should not they prove true? Surely you don't disbelieve the prophecies, because you had a hand in bringing them about yourself? You don't really suppose, do you, that all your adventures and escapes were managed by mere luck, just for your sole benefit? You are a very fine person, Mr Baggins, and I am very fond of you; but you are only quite a little fellow in a wide world after all!”

“Thank goodness!” said Bilbo laughing, and handed him the tobacco-jar.

- The Last Stage, The Hobbit

Tolkien's Middle-Earth can be viewed in different ways, much as one may find a different imagery depending on which Palantir one looks through, as well as the state of the heart one has when doing the viewing.  This is how what one finds there is entirely one’s own.  With a mind to only criticize, one will find an extremely long book that goes on forever that has impossible creatures, unnatural magic, and a large group of brainwashed fans.  With intentional knowledge of Christianity, one will find a profound message of Christ entwined throughout the trials of the heroes.  With an open heart, Middle-Earth brings joys of the richness of the land, filled with diverse culture, and multitude of personalities. 

Bibliography

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Author

Mariko Hulme is a Theology Student at Australian Catholic University.

© Copyright is retained by the author