Athrabeth Finrod ah Andreth - Author's Notes on the "Commentary" 

Note 1.

Because fëar were held to be directly created by Eru, and 'sent into' Eä whereas Eä was achieved mediately by the Valar.  

According to the Ainulindalë there were five stages in Creation. 

1. The creation of the Ainur.  

2. The communication by Eru of his Design to the Ainur.  

3. The Great Music, which was (as it were) a rehearsal, and remained in the stage of thought or imagination.  

4. The 'Vision' of Eru, which was again only a foreshowing of possibility, and was incomplete.  

5. The Achievement, which is still going on. 

The Eldar held that Eru was and is free at all stages. This freedom was shown in the Music by His introduction, after the arising of the discords of Melkor, of the two new themes, representing the coming of Elves and Men, which were not in His first communication. He may therefore in the Achievement stage introduce things directly, which were not in the Music and so are not achieved through the Valar. It remains, nonetheless, true in general to regard Eä as achieved through their mediation. 

The additions of Eru, however, will not be 'alien'; they will be accommodated to the nature and character of Eä and of those that dwell in it; they may enhance the past and enrich its purpose and significance, but they will contain it and not destroy it. 

Thus the 'newness' of the themes of the Children of Eru, Elves and Men, consisted in the association of fëar with, or 'housing' them in, hröar belonging to Eä, in such a way that either were incomplete without the others. But the fëar were not spirits of a wholly different kind to the Ainur; whereas the bodies were of a kind closely akin to the bodies of living things already in the primary design (even if adapted to their new function or modified by the indwelling fëar).

Note 2.

Arda, or 'The Kingdom of Arda' (as being directly under the kingship of Eru's vicegerent Manwë) is not easy to translate since neither 'earth' nor 'world' are entirely suitable. Physically Arda was what we should call the Solar System. Presumably the Eldar could have had as much and as accurate information concerning this, its structure, origin, and its relation to the rest of Eä (the Universe) as they could comprehend. Probably those who were interested did acquire this knowledge. Not all the Eldar were interested in everything; most of them concentrated their attention on (or as they said 'were in love with') the Earth. 

The traditions here referred to have come down from the Eldar of the First Age, through Elves who never were directly acquainted with the Valar, and through Men who received 'lore' from the Elves, but who had myths and cosmogonic legends, and astronomical guesses, of their own. There is, however, nothing in them that seriously conflicts with present human notions of the Solar System, and its size and position relative to the Universe. It must be remembered, however, that it does not necessarily follow that 'True Information' concerning Arda (such as the ancient Eldar might have received from the Valar) must agree with Men's present theories. Also, the Eldar and the Valar were not overwhelmed or even principally Impressed by notions of size and distance. Their interest certainly the interest of the Silmarillion and all related matter may be termed 'dramatic'. Places or worlds were interesting of important because of what happened in them.  

It is certainly the case with the Elvish traditions that the principal part of Arda was the Earth (Imbar 'The Habitation'), as the scene of the Drama of the war of the Valar and the Children of Eru with Melkor: so that loosely used Arda often seems to mean the Earth: and that from this point of view the function of the Solar System was to make possible the existence of Imbar.  

With regard to the relation of Arda to Eä, the assertion that the principal demiurgic Ainur (the Valar), including the original greatest of all, Melkor, had taken up their residence in Arda, ever since its establishment, also implies that however minute Arda was dramatically the chief point in Eä. 

These views are not mathematical or astronomical, or even biological, and so cannot be held necessarily to conflict with the theories of our physical sciences. We cannot say that there 'must' be elsewhere in Eä other solar systems 'like' Arda, still less that if there are they or any one of them must contain a parallel to Imbar. We cannot even say that these things are mathematically very 'likely'. But even if the presence elsewhere in Eä of biological 'life' was demonstrable, it would not invalidate the Elvish view that Arda (at least while it endures) is the dramatic centre. The demonstration that there existed elsewhere Incarnates, parallel to the Children of Eru, would of course modify the picture, though not wholly invalidate it. The Elvish answer would probably be: 'Well, that is another Tale. It is not our Tale. Eru can no doubt bring to pass more than one. Not everything is adumbrated in the Ainulindalë; or the Ainulindalë may have a wider reference than we knew: other dramas like in kind if different in process and result, may have gone on in Eä, or may yet go on.' But they would certainly add: 'But they are not going on now. The drama of Arda is the present concern of Eä.' Actually it is plainly the view of the Elvish tradition that the Drama of Arda is unique. We cannot at present assert that this is untrue. 

The Elves were of course primarily and deeply (more deeply than Men) concerned with Arda, and Imbar in particular. They appear to have held that the physical universe, Eä, had a beginning and would have an end: that it was limited and finite, in all dimensions. They certainly held that all things or 'makings,' that is constructed (however simply and incipiently) from basic 'matter', which they called erma, were Impermanent, within Eä. They were therefore much concerned with 'The End of Arda'. They knew themselves to be limited by Arda; but the length of its existence they do not seem to have known. Possibly the Valar did not know. More probably, they were not informed by the will or design of Eru, who. appears in the Elvish tradition to demand two things from His Children (of either Kindred): belief in Him, and proceeding from that, hope or trust in Him (called by the Eldar estel). 

But in any case, whether adumbrated in the Music or not, the End could be brought about by Eru at any time by intervention, so that it could not be certainly foreseen. (A minor and as it were foreshadowing intervention of this sort was the catastrophe in which Númenor was obliterated, and the physical residence of the Valar in Imbar was ended.) The Elvish conception of the End was in fact catastrophic. They did not think that Arda or at any rate Imbar) would just run down into lifeless inanition. But this conception was not embodied by them in any myth or legend. See also Note 7. 

Note 3.

In Elvish tradition their re-incarnation was a special permission granted by Eru to Manwë, when Manwë directly consulted Him at the time of the debate concerning Finwë and Míriel. (Míriel 'died' in Aman by refusing to live any longer in the body, and so raised the whole question of the unnatural divorce of an Elvish fëa and its hröa, and of the bereavement of Elves that still lived: Finwë, her husband, was left solitary.) The Valar, or Mandos as the mouthpiece of all commands and in many cases their executor, were given power to summon, with full authority, all houseless fëar of Elves to Aman. There they were given the choice to remain houseless, or (if they wished) to be re-housed in the same form and shape as they had had. Normally they must nonetheless remain in Aman. Therefore, if they dwelt in Middle-earth, their bereavement of friends and kin, and the bereavement of these, was not amended. Death was not wholly healed. But as Andreth saw, this certitude concerning their immediate future after death, and the knowledge that at the least they would again if they wished be able as incarnates to do and make things and continue their experience of Arda, made death to the Elves a totally different thing from death as it appeared to Men. 

They were given a choice, because Eru did not allow their free will to be taken. away. Similarly the houseless fëar were summoned, not brought, to Mandos. They could refuse the summons, but this would imply that they were in some way tainted, or they would not wish to refuse the authority of Mandos: refusal had grave consequences, inevitably proceeding from the rebellion against authority. 

They 'normally remained in Aman'. Simply because they were, when rehoused, again in actual physical bodies, and return to Middle-Earth [from Aman] was therefore very difficult and perilous. Also during the period of the Exile of the Noldor the Valar had for the time being cut all communications (by physical means) between Aman and Middle-earth. The Valar could of course have arranged for the transference, if there was sufficiently grave reason. Bereavement of friends and kin was, apparently, not considered a sufficient reason. Probably under instruction of Eru. In any case, as far as the Noldor were concerned, these had, as a people, cut themselves off from mercy; they had left Aman demanding absolute freedom to be their own masters, to carry on their war against Melkor with their own unaided valor, and to face death and its consequences. The only case of a special arrangement recorded in the Histories is that of Beren and Lúthien. Beren was slain soon after their marriage, and Lúthien died of grief. They were both re-housed and sent back to Beleriand; but both became 'mortal' and died later according to the normal human span. The reasons for this, which must have been done by an express permission of Eru, were not fully apparent until later, but were certainly of unique weight. The grief of Lúthien was so great that according to the Eldar it moved the pity of even Mandos the Unmoved. Beren and Lúthien together had achieved the greatest of all the deeds against Melkor: regaining one of the Silmarils. Lúthien was not of the Noldor but the daughter of Thingol (of the Teleri), and her mother Melian was 'divine', a Maia (one of the minor members of the spirit-race of the Valar). Thus from the union of Lúthien and Beren which was made possible by their return, the infusion of a 'divine' and an Elvish strain into Mankind was to be brought about, providing a link between Mankind and the Elder World, after the establishment of the Dominion of Men. 

Note 4.

Sooner or later: because the Elves believed that the fëar of dead Men also went to Mandos (without choice in the matter: their free will with regard to death was taken away). There they waited until they were surrendered to Eru. The truth of this is not asserted. No living Man was allowed to go to Aman. No fëa of a dead Man ever returned to life in Middle-earth. To all such statements and decrees there are always some exceptions (because of the 'freedom of Eru'). Eärendil reached Aman, even in the time of the Ban; but he bore the Silmaril recovered by his ancestress Lúthien, and he was 'half-elven': [also] he was not allowed to return to Middle-earth. Beren returned to actual life, for a short time; but he was not actually seen again by living Men. The passing 'oversea' to Eressëa (an isle within sight of Aman) was permitted to, and indeed urged upon, all Elves remaining in Middle-earth after the downfall of Morgoth in Angband. This really marked the beginning of the Dominion of Men, though there was (in our view) a long twilight period between the downfall of Morgoth and the final overthrow of Sauron: lasting, that is, through the Second and Third Ages. But at the end of the Second Age came the great Catastrophe (by an Intervention of Eru that foreshadowed, as it were, the End of Arda): the annihilation of Númenor, and the 'removal' of Aman from the physical world. The passing 'oversea', therefore, of Mortals after the Catastrophe — which is recorded in The Lord of the Rings — is not quite the same thing. It was in any case a special grace. An opportunity for dying according to the original plan for the unfallen: they went to a state in which they could acquire greater knowledge and peace of mind, and being healed of all hurts both of mind and body, could at last surrender themselves: die of free will, and even of desire, in estel. A thing which Aragorn achieved without any such aid. 

Note 5.

They [the Elves] were thus capable of far greater and longer physical exertions (in pursuit of some dominant purpose of their minds) without weariness; they were not subject to diseases; they healed rapidly and completely after injuries that would have proved fatal to Men; and they could endure great physical pain for long periods. Their bodies could not, however survive vital injuries, or violent assaults upon their structure; nor replace missing members (such as a hand hewn off). On the reverse side: the Elves could die, and did die, by their will; as for example because of great grief or bereavement, or because of the frustration of their dominant desires and purposes. This wilful death was not regarded as wicked, but it was a fault implying some defect or taint in the fëa, and those who came to Mandos by this means might be refused further incarnate life. 

Note 6.

Because the Valar had no information; or because information was withheld. See Note 2.

Note 7.

See also Note 2. The Elves expected the End of Arda to be catastrophic. They thought that it would be brought about by the dissolution of the structure of Imbar at least, if not of the whole system. The End of Arda is not, of course, the same thing as the end of Eä. About this they held that nothing could be known, except that Eä was ultimately finite. It is noteworthy that the Elves had no myths or legends dealing with the end of the world. The myth that appears at the end of the Silmarillion is of Numenórean origin; it is clearly made by Men, though Men acquainted healing of all the griefs of Arda will come now by or through Men; but the Elves' part in the healing or redemption will be chiefly in the restoration of the love of Arda, to which their memory of the Past and understanding of what might have been will contribute. Arda they say will be destroyed by wicked Men (or the wickedness in Men); but healed through the goodness in Men. The wickedness, the domineering lovelessness, the Elves will offset. By the holiness of good men — their direct attachment to Eru, before and above all Eru's works — the Elves may be delivered from the last of their griefs: sadness; the sadness that must come even from the unselfish love of anything less than Eru. 

Note 8.

Desire. The Elves insisted that 'desires', especially such fundamental desires as are here dealt with, were to be taken as indications of the true natures of the Incarnates, and of the direction in which their unmarred fulfillment must lie. They distinguished between desire of the fëa (perception that something right or necessary is not present, leading to desire or hope for it); wish, or personal wish (the feeling of the lack of something, the force of which primarily concerns oneself, and which may have little or no reference to the general fitness of things); illusion, the refusal to recognize that things are not as they should be, leading to the delusion that they are as one would desire them to be, when they are not so. (The last might now be called 'wishful thinking', legitimately; but this term, the Elves would say, is quite illegitimate when applied to the first. The last can be disproved by reference to facts. The first not so. Unless desirability is held to be always delusory, and the sole basis for the hope of amendment. But desires of the fëa may often be shown to be reasonable by arguments quite unconnected with personal wish. The fact that they accord with 'desire', or even with personal wish, does not invalidate them. Actually the Elves believed that the 'lightening of the heart' or the 'stirring of joy' (to which they often refer), which may accompany the hearing of a proposition or an argument, is not an indication of its falsity but of the recognition by the fëa that it is on the path of truth.) 

Note 9.

It is probable that Andreth was actually unwilling to say more. Partly by a kind of loyalty that restrained Men from revealing to the Elves all that they knew about the darkness in their past; partly because she felt unable to make up her own mind about the conflicting human traditions. Longer recensions of the Athrabeth, evidently edited under Númenórean influence, make her give, under pressure, a more precise answer. Some are very brief some longer. All agree, however, in making the cause of disaster the acceptance by Men of Melkor as King (or King and God). In one version a complete legend (compressed in timescale) is given explicitly as a Númenórean tradition, for it makes Andreth say: This is the Tale that Adanel of the House of Hador told to me. The Númenóreans were largely (and their non-Elvish traditions mainly, derived from) the People of Marach, of whom the House of Hador were the chieftains. The legend bears certain resemblances to the Númenórean traditions concerning the part played by Sauron in the downfall of Númenor. But this does not prove that it is entirely a fiction of post-downfall days. It is no doubt mainly derived from actual lore of the People of Marach, quite independent of the Athrabeth. The operations of Sauron naturally and inevitably resembled or repeated those of his master. That a people in possession of such a legend or tradition should have later been deluded by Sauron is sad but, in view of human history generally, not incredible. Indeed if fish had fish-lore and Wise-fish, it is probable that the business of anglers would be very little hindered. 

Note 10.

'Matter' is not regarded as evil or opposed to 'Spirit'. Matter was wholly good in origin. It remained a 'creature of Eru' and still largely good, and indeed self-healing, when not interfered with: that is, when the latent evil intruded by Melkor was not deliberately roused and used by evil minds. Melkor had concentrated his attention on 'matter', because spirits could only be dominated completely by fear; and fear was most easily exerted through matter (especially in the case of the Incarnates, whom he most desired to subjugate). For example by fear that material things that were loved might be destroyed, or the fear (in Incarnates) that their bodies might be hurt. (Melkor also used and perverted for his purposes the 'fear of Eru', fully or vaguely understood. But this was more difficult and perilous and required more cunning. Lesser spirits might be lured by love or admiration of himself and his powers, and so led at last into a posture of rebellion against Eru. Their fear of Him might then be darkened, so that they adhered to Melkor, as a captain and protector, becoming at last too terrified to return to the allegiance of Eru, even after they had discovered Melkor and had begun to hate him.) 

Note 11.

This is actually already glimpsed in the Ainulindalë, in which reference is made to the 'Flame Imperishable'. This appears to mean the Creative activity of Eru (in some sense distinct from or within Him), by which things could be given a 'real' and independent (though derivative and created) existence. The Flame Imperishable is sent out from Eru, to dwell in the heart of the world, and the world then Is, on the same plane as the Ainur, and they can enter into it. But this is not, of course, the same as the re-entry of Eru to defeat Melkor. It refers rather to the mystery of 'authorship', by which the author, while remaining 'outside' and independent of his work, also 'indwells' in it, on its derivative plane, below that of his own being, as the source and guarantee of its being.