#Ping me any time for Stop Glorifying Beren and Luthien rants I think a lot about how their quest was the downfall of the first age

[eloquentsisyphianturmoil]

anyone want my 1600 unstructured rant about morality and fate in the first age? Here, it’s yours.

Absolute morality concerning doom and fate in Tolkien’s Silmarillion

The justification and persecution of the first age and its participants are heavily discussed, heavily disputed topics. In this we will explore the relevance of the first age to Eru’s plan, the extent of its events as products of fate, and the eventual moral judgement of participants in light of actions and given circumstances. Lore used follows the published Silmarillion (Ainulindalë, Valaquenta, Noldolantë) and the End of Days prophecy most recently given by Tolkien. We aim to draw accurate moral judgments and either demonstrate reasoning for or create hypotheses of characters’ fates by examining textual evidence of Eru and the Valar’s moral standings and involvement.

Of Eru Iluvatar, little is given. Here, we assume he is motivated by love for creation, and he would pass this to the three races of his children as their purpose of existence. Therefore the End of Days ushers in a peace free of evil that is devoted entirely to creative progress. However, the action of the first ages is concerned with the destruction of evil (being wilful and unprovoked immorality) due to Melkor’s rebellion. Let is infer that Eru has foreseen Melkor is incurably evil, and thus sees he must be wholly destroyed or absolutely captured; we infer also the existence of a law of conservation of power as a tenant of Eru’s plan (which men alone can withstand). Given this, the hand of men is needed to overcome Melkor’s power. Eru, who has power to create souls tied to the life of Arda, possessive of greater power— elves, and souls dissevered from it, possessive of lesser— men, contrives to mix them and breed a new race.

This new race is that of the Dúnedain. They have strength enough to face Melkor and can subvert the law of conservation of power, evidenced by the prophesied role of Ar-Pharazon’s fleet in the End of Days (wherein they will be unburied and their alliance decide the winning side). Before the siege of Utumno the quendi were taken to Valinor, and must return to meet men and breed the numenorean race. To the end Eru applies himself.

After Melkor’s first capture, he is offered mercy. This is a principled act: though Melkor had no remorse or feasible excuse, it is overhasty to punish a first-time offender. Melkor is instead given three ages of waiting and a chance to beg for release. This is similar to the fate of slain elves in Mandos. It is reasonable to assume that Eru was aware Melkor was incurable but knew also the initial forgiveness was necessary. In anticipation of his betrayal, and the darkness to come, Eru brought to life Fëanáro, greatest of elves, and put it into his mind to create the Silmarils. Fëanáro and his bloodline are designed as the vassals of the Noldor, responsible for leading them to Beleriand and protecting them from Melkor (evidenced by the march of Maedhros) while the first peredhil are born. Finwë’s second, marriage, too, was of Eru’s devising: he perceived Fëanáro and his kin were too volatile, thus the line of Fingolfin sired the numenorean race.

Nargothrond and Gondolin, devised at Ulmo’s will by Turgon and Finrod, were both indispensable in the creation of the peredhil lines. Of Nargothrond, King Finrod Felagund’s loyalty saved Beren Erchamion; of Gondolin, Tudor and Idril there met. They are therefore necessary to Eru’s plan. Of the meeting of Elwing and Earendil, it may be said that the respective falls of Doriath and Gondolin were necessary, though the manner in which this occurred (the turning of kin against kin) may not have been.

Now we examine the independent actions of Noldoli relevant to the designs of fate above described. First and foremost is the oath, which can be named rather rash than evil (though there may be evil in Fëanáro’s forcing of its swearing upon his children, the acts committed in its name are independent). Fëanáro’s following of Melkor to Beleriand to avenge his father and reclaim his property is not suspect, but the first kinslaying is. It was later proven that the Helcaraxë was not an impossible path, therefore making the weighing of Fëanáro’s need against the Teleri’s sentimentality obsolete. It can be claimed that the Teleri ought to have joined in Fëanáro’s cause or given the boats willingly, but it cannot be claimed that battle was an appropriate solution. Of the burning of the boats, we say Fëanáro’s actions were wilful, but not unprovoked: the early death of his mother, remarriage of his father, and the latter’s recent murder suggest significant grief and trauma, such that Fëanáro’s actions, while morally wrong, were not evil.

Fëanáro is the first elf we can properly describe as victimised, as his parents’ situation was outside of his control. Eru likely arranged it such so that Fëanáro would grow hale and steely, and thus be capable of leading his people to exile, and it is a similar thing that is done to Maedhros. His captivity in Angband taught him the internal strength needed to hold the east against Melkor, and thus allow the births of the peredhil and creation of the numenorean strain. These situations (and many similar) complicate the judging of acts based on immediate morality alone, for the undeserved emotional suffering occasionally accounts (as in the case of Dior withholding the Silmaril). Of Celegorm and Curufin in Nargothrond, much of their actions can be ascribed to the power of the oath: explaining but not justifying their part in Finrod’s death. This was their treachery not wilful and not evil. Their withholding of Luthien may be pronounced evil, though softened as it did no lasting damage— except, perhaps, politically between Doriath and the sons of Fëanáro, excusing Thingol and Dior’s withholding of the Silmaril.

Of Beren and Luthien, their actions were sound though directly contributed to the provocation of the oath and subsequent kinslayings (explaining but not justifying them). Whether the retrieval of one Silmaril was necessary to Eru’s plan or not is questionable: what would have happened if Thingol had not demanded such a price? Their quest is the crux around which the first age falls, and though it inadvertently caused great tragedy, it is likely alone responsible for the meeting of Earendil and Elwing, and their sailing to and convincing of the valar (a last resort). Thus is the second kinslaying in a sense completely justified: as a necessity of fate.

Unless one holds the Silmaril itself responsible for the safe passage of Earendil to Valinor (thereby necessitating the third kinslaying) then for Sirion can no excuse be made. The action of the oath alone and the psychological torment of the remaining brothers is sufficient to turn hate into pity; though one may not go far as to say they had no choice, one is compelled to offer forgiveness. Integral to the viciousness of this act are both the relatively defenceless state of Sirion and the importance of the Silmaril to its people: in this case, the benefit it brings outweighs the natural claim Fëanáro’s sons have for it. Elwing would have been morally right to suggest surrendering the Silmaril on the condition the brothers keep it in Sirion, but her suspicion of them due to their ransacking of her home prove this is not unprovoked, though still unjustified.

Here the nature of the oath is discussed. Foremost in discourse is its universal nature, such that even Fëanáro and his kin themselves are subject to it, and the supernatural power it has upon the foresworn. It is unclear whether the oath refers only to current perpetrators, or to those past including. If the latter is true then doomed are all foresworn, if only the former then the oath’s end shall come at the End of Days, when the Silmarils are broken (this particular act unspecified in their oath) and the oath becomes void.

Of Elu Thingol can we be most judgemental. If we hold the necessity of Beren’s quest in creating the numenorean line as unproven, then his hubris may be condemned as rash (similar to the swearing of the oath). Indeed, these two acts work against each other in the kinslayings. Thingol’s initial coldness towards the noldor is explained by their slaying of his brother’s kin, and his refusal to surrender the Silmaril by his hatred for their capture of his daughter. The latter especially is morally incorrect, though the Silmaril’s growing hold on him (which would lead to the fall of Doriath) again would turn our hate to pity. Thingol’s actions may be judged as no better nor no worse than those of Fëanáro’s sons.

Thus is no individual in the first age wholly evil, though the kinslayings and Thingol’s bride price may be held as morally wrong (as are Thingol and Dior’s withholding of the Silmaril). Of punishment, the suffering of the perpetrators would beg mercy, and, indeed, the fates of Maedhros and Maglor may be called apt. The torment of Maedhros as necessary in his role as Lord of Himring in particular may absolve this, and the peculiars of his mental state regarding the Nirnaeth Arnoediad as relative to its inspiration by Beren’s quest further complicate the matter of Thingol’s innocence, and further insinuate that Maedhros’ actions were not entirely wilful.

Inconsistencies between the silmarillion and our understanding of Eru’s plan may be understood through the intervention of men. Beren being the most prominent: his and Luthien’s love, provoking the bride price and then the quest, was doubtless unexpected. The Silmaril’s retrieval being half Luthien’s doing, it is possible that Eru foresaw her completing a similarly great deed (simply the overthrow of Sauron’s tower, perhaps) which he would hold to provoke the Nirnaeth Arnoediad: in his eyes, perhaps, a winning battle. It is, though, Ulfang’s betrayal that ultimately ruins the plan. Thought this text concerns itself only with the fates of elves, of Ulfang it can be said his deed may only be repented should the numenorean fleet side with the Valar in the Dagor Dagorath. Indeed, the End of Days alone brings full forgiveness for many actions of the first age, the fate of the Silmarils being with both entwined.