#but where Fëanor tried to hoard the Silmarils to himself and so lost them

[verecunda]

I like the thought that Celebrimbor puts a Fëanorian star on the Doors of Durin because it means he's made peace with his past; it's a sign he's let go of any bitterness and resentment he might - however justifiably! - hold towards his father and the rest of his family, and he's moving on.

But at the same time, I really like the idea that it's also a statement. That star is the device of the House of Fëanor, and he is the last member of that house still living in Middle-earth. And by putting the star on the West-gate, what he's saying, effectively, is: "I am the House of Fëanor now, I decide what our legacy in Middle-earth is to be, and I say this is what that house now stands for: friendship, inclusivity, co-operation, trust, peace."

And I don't think those two ideas are mutually exclusive. Often laying old ghosts is the necessary prelude to making that kind of positive change. And I do love the idea of Celebrimbor as someone who is constantly, consciously trying to do better.

[dawnfelagund]

Mountains between the Light and the World: On Walls and Greed and the Privilege of Isolation

[This essay was originally written for the Personal Essay prompt for @backtomiddleearthmonth​, on the orange/nonfiction path. There have been some amazing comments on the original post here. It’s a personal essay, so it delves into my personal politics a bit more than I usually do in my fandom stuff.]

I've recently been rereading the early chapters of The Silmarillion, and the other day, I also read Lyra's thought-provoking story The Parting of the Ways, a conversation between Finwë and Morwë about the decision of the Avari to remain in Middle-earth. This line from Lyra's story sums up where my thoughts have been wandering these past few days:

"I do not doubt the splendour of the Blessed Realm," Morwë interrupted him. "It is, in fact, one of the things that rub me the wrong way. Why only there? If the Valar have the power to create such splendour, such light, why have they limited it to a secluded place? Does not the rest of the world deserve such light?"

I've always been bothered by the Silmarils: not that Fëanor had the audacity to make them but what they represent of the worst of human nature, carrying on a trajectory originating with the Valar, who were the first to covet and hoard light, a gift of Ilúvatar himself.

In The Book of Lost Tales 1, light "flowed and quivered in uneven streams about the airs, or at times fell gently to the earth in glittering rain and ran like water on the ground" (The Coming of the Valar). Like most of the details in the BoLT, this idea did not make it into the published Silmarillion, which conveniently skirts around the question of where the light in the Lamps came from:

And since, when the fires were subdued or buried beneath the primeval hills, there was need of light, Aulë at the prayer of Yavanna wrought two mighty lamps for the lighting of the Middle-earth which he had built amid the encircling seas. Then Varda filled the lamps and Manwë hallowed them … and the light of the Lamps of the Valar flowed out over the Earth, so that all was lit as it were in a changeless day. ("Of the Beginning of Days")

But the ubiquity of light after the making of the Lamps certainly echoes this early idea. Furthermore, in a late writing found in Myths Transformed (Morgoth's Ring):

Therefore Ilúvatar, at the entering in of the Valar into Eä, added a theme to the Great Song which was not in it at the first Singing, and he called one of the Ainur to him. Now this was that Spirit which afterwards became Varda (and taking female form became the spouse of Manwë). To Varda Ilúvatar said: 'I will give unto thee a parting gift. Thou shalt take into Eä a light that is holy, coming new from Me, unsullied by the thought and lust of Melkor, and with thee it shall enter into Eä, and be in Eä, but not of Eä.' . . . Now the Sun was designed to be the heart of Arda, and the Valar purposed that it should give light to all that Realm, unceasingly and without wearying or diminution, and that from its light the world should receive health and life and growth. Therefore Varda set there the most ardent and beautiful of all those spirits that had entered with her into Ea, and she was named Ar(i), and Varda gave to her keeping a portion of the gift of Ilúvatar so that the Sun should endure and be blessed and give blessing. (Section II)

This is a mishmash of sources, I know. But what unites them is the idea that light was initially (and ideally) supposed to be freely available to all of the world. It is also at least implied that light had a divine origin in Ilúvatar and was not a creation of the Valar.

What happens, then, to that divine light? Slowly, it is corralled into ever more restrictive spaces; slowly, it is reduced to the entitlement of the few rather than the right of all. Driven by fear, the Valar raise the Pelóri so that, behind barriers of safety, they might recreate what was lost. Afterward, "they came seldom over the mountains to Middle-earth, but gave to the land beyond the Pelóri their care and their love" ("Of the Beginning of Days"). The Elves awake in darkness and quickly learn the terrors of Melkor. When the Valar discover them, they are permitted access to the light only on the terms of the Valar. It is as Morwë asks in Lyra's story: "Why should we have to leave our ancestral home, forever? Why are we told to do it now or never? Why can we not choose at any time, or go back and forth as it pleases us?"

Because the Valar desire control and, with it, the illusion of safety it provides. But with this purported safety comes neglect, usually of the most vulnerable and in need of their aid. The later isolationist tendencies of the Eldar are instigated by this choice of the Valar: the sequestered, "protected" realms of Doriath, Nargothrond, and Gondolin. All of these realms achieve a high degree of splendor, often in explicit mimicry of Valinor, but at what price? Rarely do they contribute their share to the defense of Beleriand; instead, they rely on the Fëanorians, Fingolfin and Fingon, and the younger sons of Finarfin, as well as the native Sindar and Avari (and later Mortals and Dwarves) who do not dwell within these protected realms. These peoples bear the brunt of the assault of Morgoth (and very often the neglect or outright scorn of the chronicler of The Silmarillion is the thanks they receive). In all cases, there is a simultaneous fear and a desire to consolidate onto oneself and one's own the good things in life, to the suffering and exclusion of others.

This hits close to home, especially in an era where popular opinion would have us stop our ears against the suffering of others in the name of safety, when the naked need of the most vulnerable is not enough to stem the greed of the privileged, when nearly all of us succumb at times to the desire to wall ourselves in with the comfortable sound of our own views in others' voices. I doubt Tolkien intended this message, but as I've lately been rereading these texts, it seems all I can hear.

I've sometimes questioned my long-standing interest in the Fëanorians. I am an advocate for peace, and they hardly seem to represent my values in this regard. Pengolodh gives us an exhaustive list of their sins. But one thing they did not do is hole themselves up in the name of safety, nor did they ask others to fight their battles while they stood aside. Maedhros "was very willing that the chief peril of assault should fall upon himself "; if you look at a map of Beleriand, the open, exposed places most convenient for Morgoth's forces to access Beleriand were occupied by the Fëanorians. They took the most peril onto themselves. Thingol hated them, and yet for hundreds of years, their presence protected him.

As I said, I've always been bothered by the Silmarils. Perhaps that sounds contradictory. I am bothered by the impulse to put something that should belong to all into a form that can be possessed by the few. The Silmarillion concedes that "some shadow of foreknowledge came to [Fëanor] of the doom that drew near; and he pondered how the light of the Trees, the glory of the Blessed Realm, might be preserved imperishable"; his making of the Silmarils was perhaps a corrective to the original crime of raising mountains between the light and the world, not to mention the folly of the Valar in inviting the destroyer of the original Lamps to dwell within the safe bounds of those mountains. I am bothered also because, corrective or not, the Silmarils certainly don't allow a happy ending. Probably because a happy ending isn't possible. Once you take what is god-given and hoard it for the benefit of a few, how is envy, greed--how is darkness upon a swath of the world--not the inevitable result?

As an agnostic, I shy from proclaiming anything "god-given." But I do believe that all humans are born with the potential to leave this world better than they found it. Let's say this potential is the light. Let's say that it is shared freely upon all of the earth. What could we accomplish?

I sometimes say that anyone who suffers from disease, bad/stupid laws, inconvenience, the inanity of bureaucracy, anything really; who regrets that 21st-century technology isn't more like sci-fi authors imagined it'd be, should curse inequality. Imagine where we would be if all people had been able to contribute equally to solving the world's problems; imagine the genius minds squandered on picking cotton or scrubbing floors or knowing their place, minds that might have built and cured and innovated. Imagine what we could yet accomplish if we worked actively to grant all equal access to their potential.

Over the years, I've read eloquent defenses of the Valar, and I've tried to open my mind to such arguments. But I find I cannot because when they could have shared the light they'd been given, they hoarded it; when they could have risen to the defense of others, they largely hid away, more concerned for the safety of their pretty things than the lives of others, and if I am to expect more of myself, then I must expect more of the Wise. And this raises a big point that I think the narrator of The Silmarillion misses in his obsession over the ill-fated mission of the Noldor in Middle-earth: that at least they did something.