The Tolkien “Canon?”: J.R.R. Tolkien the Sub-Creator

The more I learn about the early Christian church, and the world of the ancients, the better I understand and appreciate J.R.R. Tolkien, The Lord of the Rings, and his full legendarium.  One interesting aspect of Tolkien’s world, similar to that of Holy Scripture, is the question of “canon” and what it includes.  For Tolkien’s massive collection about Middle Earth has an interesting historical feature in common with the word of God and our Bibles, something that truly highlights the “sub-creation” aspect of Tolkien’s work and his role as a “sub-creator.”

As we know, the Bible is a collection of many books that were written at many different times and places, and for which exist numerous manuscript versions with some manuscript differences.  Similarly, Tolkien’s world actually consists of multiple writings, from numerous times during Tolkien’s life — starting around the time of World War I, up until shortly before his death; he continued revisions, creating different versions of stories.  In our real world, in ancient times Christians worked with many different books within the full collection of what would later be bound together as “The Bible,” forming an official “canon” after several hundred years; and in modern times, scholars have studied the variations in Bible manuscripts within this canon collection.  Again, within the Tolkien fandom world, many people have tried to come up with an official, definitive canon of Tolkien’s legendarium, examining the differences in the different manuscript versions of Tolkien’s stories.  After all, J.R.R. Tolkien’s massive writing collection — of which he never discarded old versions — became a lifetime work for his son Christopher, to sift through all of the writings and publish the various works such as Unfinished Tales, Lost Tales, and numerous volumes of the History of Middle Earth.  Note these web pages that talk about the Tolkien canon: Tolkien Gateway Canon and an Ask Middle Earth post.  Note this observation from the second link:

This is a question that every reader has to – or gets to, depending on your point of view – answer for themselves. Some readers believe that whichever version was published in one of the “main” works (The Hobbit, LotR, and The Silmarillion) is canon. Others believe that whichever version Tolkien wrote last is canon. Others go on a case-by-case basis, essentially choosing their favorite versions of each story to be canon. And of course there’s the Global Theory, which argues that they’re all canon. It’s entirely up to you, and (no matter what anybody might tell you) there really isn’t a wrong answer.

As mentioned on one of the older Amon Sul podcasts, when we look at Tolkien’s own words within the story, we see that even Tolkien himself did not have a final, definitive version of all the tales, in his own imagination — as though the world existed on its own, outside of Tolkien’s imagination.  Tolkien himself seemed to be content with some level of “mystery” and lack of conclusion regarding these legends within Middle Earth.  Here I recall also, from reading The Letters of J.R.R. Tolkien, places where Tolkien described certain characters coming onto the scene, and his own reaction to these new characters — such as Faramir, in letter 66:

A new character has come on the scene (I am sure I did not invent him, I did not even want him, though I like him, but there he came walking into the woods of Ithilien): Faramir, the brother of Boromir – and he is holding up the ‘catastrophe’ by a lot of stuff about the history of Gondor and Rohan (with some very sound reflections no doubt on martial glory and true glory): but if he goes on much more a lot of him will have to be removed to the appendices

Regarding the uncertainty, though, we note for instance in The Silmarillion, places where the writing simply says “Some say that…”  or “others say…” such as these excerpts:

Some say that it was Mandos himself, and no lesser herald of Manwë.

Aforetime it was held among the Elves in Middle-earth that dying the Dwarves returned to the earth and the stone of which they were made; yet that is not their own belief. For they say that Aulë the Maker, whom they call Mahal, cares for them, and gathers them to Mandos in halls set apart;

What may befall their spirits after death the Elves know not. Some say that they too go to the halls of Mandos; but their place of waiting there is not that of the Elves, and Mandos under Ilúvatar alone save Manwë knows whither they go after the time of recollection in those silent halls beside the Outer Sea.

Thus, we can know with certainty the vast majority of the story of Middle Earth, allowing for some variations and different versions on minor points.  But the idea of a “canon” (something that has great precision,100% defined and conclusive) may not be the best approach to Tolkien’s world.  As mentioned in my last post , there is instead a type of ritual participation within the community of Tolkien fandom, a ritual that we can return to with repeated readings of Lord of the Rings through the years, for instance.

In a similar way, the early Christian church had a number of various scrolls that were considered part of the sacred writings, which were circulated, yet would not be bound together into one volume until many centuries later.  This collection of writings — which included many books that are now considered Deuterocanonical, or as “apocrypha” (by Protestants)  — served along with apostolic tradition for the early Christians, as what they shared in their ritual participation, their Christian communal experience.

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Comfort, and Be Not Afraid, in Middle Earth

“Comfort, Comfort my people,” is a well-known Bible verse, the beginning of Isaiah 40 and the great “gospel of Isaiah,” the second major part of the book of Isaiah. In my readings through Lord of the Rings, the idea of “Be not afraid” and “comfort” sticks out, coming up so many times throughout the hobbits’ journey. Just as “do not fear” is the most repeated commandment in the Bible, so Tolkien included this idea in the world of Middle Earth. Indeed, the words comfort and variation comfortable occur 145 times in The Hobbit and Lord of the Rings.

Often the word “comfort” simply comes out in the conversation, such as telling someone to “take comfort in that thought” that has just been shared. When Merry was Gandalf’s passenger, and — rather like the child in the back seat on a long road trip asking “are we there yet?” — mentioned that the rag-tag was tired and would like to lie down, Gandalf replied with several comments about Saruman (The Two Towers, Book 3, The Voice of Saruman), including this: “If it is any comfort to your pride, I should say that, at the moment, you and Pippin are more in his thoughts than all the rest of us.”

When Sam thought Frodo had died, and had decided to leave Frodo and venture forward on his own, Sam lifted up the Phial for one last look at his master’s face, and with the bitter comfort of that last sight Sam turned and hid the light and stumbled on into the growing dark.

Then, when darker times approach, and the world situation is looking bleaker and more dangerous, Gandalf speaks comfort to those around him. As described by Pippin, an event during the first days of his ride with Gandalf on Shadowfax, their flight to Minas Tirith: And hardly had they reached its shelter when the winged shadow had passed over once again, and men wilted with fear. But Gandalf had spoken soft words to him, and he had slept in a corner, tired but uneasy, dimly aware of comings and goings and of men talking and Gandalf giving orders.

A short time later, after Gandalf tells Pippin some of the lore of Minas Tirith and Gondor, Pippin stirred uneasily. “Sleep again, and do not be afraid!” said Gandalf. “For you are not going like Frodo to Mordor, but to Minas Tirith, and there you will be as safe as you can be anywhere in these days.”

Related to this, Pippin is an interesting character study. Behind all the cheer and “hobbit pertness,” and his getting into trouble by doing ill-advised things such as throwing a pebble down an open pit in the ground, and then the evil of stealing the Palantir stone from Gandalf, we find out that Pippin also has some natural timidness and he is often fearful, a quality brought up from time to time, including in book 5 of Return of the King, where much of the narrative is told from his perspective.

Here again I observe one of the many differences from the Peter Jackson Lord of the Rings films — the character of Pippin in the films is that of an arrogant, obnoxious hobbit, not really all that likable. I’ve started reading Matthew Dickerson’s Following Gandalf (published in 2003, and written after the first of the three movies had been released), and he noted a similar thing about the first Peter Jackson film and the portrayal of some of the other characters. As Dickerson pointed out, Jackson’s movie provided incomplete and inaccurate portrayals of Elrond and Galadriel: “the overall images we get of Elrond and Galadriel in the films are not predominantly ones of kindness, love, or understanding—the words used by Tolkien to describe them—but images that are harsh and sinister.” Based on such observations in Following Gandalf, I suspect that in Dickerson’s updated version, A Hobbit Journey, written several years later, he included more such comparisons, of where the later Jackson movies so twisted and distorted the characters in Tolkien’s Lord of the Rings.

So, reader interaction time:  what are some other incidents in Lord of the Rings that stick out to you, that show the theme of comfort in fearful, distressing situations?

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