-HR Tolkien Board
+--Forum: Knjige J.R.R. Tolkiena
+---Topic: Prijevodi raznih Tolkienovih tekstova started by Meneldil
Posted by: Meneldil Sep 11 2005, 01:55 PM
Netko je nedavno predložio da bismo mogli imati topic u koji bi stavljali naše prijevode, pa sam ja odmah dobio jednu ideju… :girl:
Pa dakle, evo ga, topic u koji možete staviti prijevod bilo kojeg Tolkienovog teksta. Nemojte ipak izabrati nešto iz već prevedenih dijela (bez obzira na (ne)kvalitetu prijevoda) jer to baš i nije previše smisleno; ako doista želite nećemu posvetiti svoje vrijeme, a rekao bih, i svoje živce, neka to bude nešto što vam je doista drago, nešto što smatrate važnim i informativnim, ili nešto što bi bilo vrlo nedostupno nekome tko ne poznaje dobro engleski. Ako već znate što bi izabrali i preveli onda budite sigurni da tom djelu možete posvetiti svu pažnju koju ono zahtjeva, i da ćete moći, ili se bar uistinu potruditi, prenijeti i značenje i stil i ugođaj teksta. Neće vas nitko kamenovati zato što ste loše preveli, ali je besmisleno utrošiti svoje vrijeme, a zatim se osramotiti, zaraditi traume i tko zna što sve ne; nadam se da ja ne činim prvi ovu grešku.
Sve komentare koji će, vjerujem, biti dobrodošli stavljajte u prateći topic.
Edited by Meneldil on Sep 11 2005, 03:12 PM
Posted by: Meneldil Sep 11 2005, 01:56 PM
Kako bih na, nadam se, prikladan način otvorio ovaj topic i ''probio led'' stavljam ovdje prvi prijevod - riječ je o Ósanwe-kenti, Tolkienovom eseju iz '59.-'60. Taj tekst, čiji je ''autor'' Pengolodh ''The Sage of Gondolin'', po mom mišljenju savršeno demonstrira ozbiljnost Tolkienova pristupa svijetu Arde, neki pojmovi koji bi se inače nazvali opskurnim su ovdje objašnjeni znanstveno, na najprirodniji način, što ostavlja dojam matematičke stvarnosti Tolkienova svijeta, čini se da bi samo trebalo promijeniti par zakona po kojima djeluje naš Svemir da bi dobili Eau i Ardu, a na njoj rase obične poput ljudi Zemlje, sa sebi svojstvenima sposobnostima, sve to, dakako, bez zečeva iz šešira i aseva iz rukava, dakle bez tjeranja čitatelja da prihvati nešto zato što tako kaže pisac – što zapravo znaći zato što je pisac prelijen/prenesposoban da nađe rješenje. Kod Tolkiena je ovo je ovako zato jer je to tako, a to je tako jer je ono onako, pa sve dok ne stignemo do osnovih zakonitosti njegova svijeta.
Naravno, ovo je idealizirano, ali uvjeren sam da takvo ne bi bilo da je Tolkien živio dovoljno dugo, što god dovoljno značilo. U to vjerujem zato jer je Tolkien sve više i sve ''nemilosrdnije'' počeo objašnjavati i obrazlagati sve u svome svijetu, a to je jasno vidljivo u HOME-u.
Da završim s ovim, ovaj tekst tu stavljam iz više razloga:
On je vrlo nepoznat i nije objavljen u knjigama, našao se u jednom od brojeva Vinyar Tengwara;
Kao što sam već rekao pokazuje mnogo toga što općenito vrijedi za Tolkienov svijet;
Bavi se mnogim temama i objašnjava više stvari koje se inače automatski pripisuju ''magiji'';
Prikazuje povijest Arde iz novog kuta.
Sada još i neke napomene o prijevodu. Prvo, ako netko želi, mogu mu poslati na mail engleski original, hrvatski prijvod u wordu ili, ako baš ima izraženu želju da temeljito pregleda moj prijevod (što je, btw. dobrodošlo) može dobiti i preglednu verziju u kojoj ide ulomak engleskoga, ulomak hrvatskoga. Neformatirana verzija originalnog teksta će biti stavljena i u prateći topic, kako bi bila dostupnija. Što se tiče samog prijevoda i njegovih osnovinih obilježja on je, bar koliko ja vidim, po starini jezika i riječniku usklađen s engleskim originalom. Nije korišteno puno stranih riječi jer bi to prilično loše prenjelo stil, ipak, nekada se paralelno s originalom mogu naći i riječi koje izgledaju ''prepisano'', ali tu su s razlogom, na primjer, ako se kroz cijeli tekst koristi riječ ''Incarnate'' umjesto sasvim prikladnoga engleskoga ''Embodiment'' onda će i prijevod biti ''Inkarnat'', a ne ''Utjelovljenje'', razlog je u ovom slučaju i u tome što se ta riječ i treba isticati kao službena i treba odgovarati ''Mirroanwiju'' ''Visokog vilenjačkoga''. Druga stvar je poredak riječi u rečenici kod kojega nisam oklijevao koristiti sve mogućnosti hrvatskoga da bih bolje prenjeo značenje i istaknute riječi, to često neće imati potvrdu u originalu, ali to je prilično očita stvar, to u engleskom i ne bi bilo moguće; mislim da je ipak vidljivo kako su ovakva sredstva korištena na mjestima gdje je i orginal očito arhaičniji i stilski obilježeniji, a to su obično dijelovi gdje se pojavljuje neko duže razmatranje, gdje se, kako se čini, Pengolodh uživljavao u temu. Upotrebljeni riječnik je moderniji od engleskoga zato što mislim da upotreba arhaičnih riječi u hrvatskom puno slabije prolazi, ovo sam nadoknadio (ili pokušao nadoknaditi…) već spomenutim redom riječi i starijim gramatičkim oblicima tipa aorista i imperfekta, ali i to u iznimno umjerenoj količini, na prikladnim mjestima i bez posezanja za nekim drugim oblicima. Posljednja stvar, u moju obranu, je da su mnoge rečenice u engleskom orginalu vrlo teške, višeznačne i nejasne, a o njihovom pravom značenju nekada treba i duže razmišljati. Takve su i u hrvatskom i to nije stvar prijevoda.
U tekstu ima devet zabilježaka, pripisanih autoru, budući da su one često vrlo opširne i da su u njima obrađene mnoge sporedne teme svakako ih pročitajte, ako treba otvorite i dvije verzije teksta da ih možete pratiti :yes:
Sve quendijske riječi koje su upotrijebljene su i prevedene kroz tekst, ili je njihovo značenje vidljivo iz konteksta.
Evo, last but not least, na kraju ovoga uvoda, još samo zahvale Valu i Rainalcaru na kritici prijevoda, nekim ispravcima i ohrabrenju koje mi je trebalo da ovo stavim.
Ósanwe-kenta
Na kraju Lammasa Pengolodh kratko raspravlja o izravnom prijenosu misli (sanwe-latya "otvaranje misli") i daje nekoliko izjava o njemu. One su očito ovisne o teorijama i opservacijama Eldara kojima su se vilenjački znalci posvetili i drugdje ih opširno opisali. Najviše se tiču Eldara i Valara (uključujući i niže Maiare istoga reda). Ljudi nisu razmatrani posebno, osim onda kada su uključeni u općenite izjave o Inkarnatima (Mirröanwi). O njima Pengolodh kaže: "Ljudi imaju urođene sposobnosti kao i Quendi, ali su one same po sebi manje, i snazi hröe, nad kojom većina ljudi ima malu kontrolu voljom, duguju to što su umanjenih mogućnosti".
Pengolodh uključuje ovu temu ponajviše zbog njene velike povezanosti s tengwastom, ali je i kao povjesničar zainteresiran za proučavanje odnosa između Melkora i njegovih izaslanika s Valarima i Eruhínima. Čak je i ovo povezano s "jezikom" budući da je, kako on ističe, jezik, najveći od talenata Mirröanwija iskoristio Melkor i preokrenuo ga u svoju najveću prednost.
Pengolodh kaže da su svi umovi (sáma, mn. sámar) jednaki po statusu, ali razlikuju se po kapacitetu i snazi. Po svojoj je prirodi um svjestan drugoga uma direktno, ali ne može biti svjestan ničega osim postojanja drugoga (kao nečega osim sebe, ali istog reda) osim voljom obiju strana[1]. Stupanj volje, naprotiv, ne mora biti jednak kod obje strane; ako jedan um nazovemo "G" (za gost ili pridošlica), a drugi "D" (za domaćin ili primaoc) onda G mora imati potpunu namjeru da pregleda ili obavijesti D. Ipak G znanje može steći ili prenijeti čak i kada D ne pokušava niti ne namjerava nešto prenijeti ili naučiti: Čin G-a će biti učinkovit i ako je D jednostavno "otvoren" (láta; látie "otvorenost"). Ova je razlika, kako kaže, od najveće važnosti.
"Otvorenost" je prirodno, jednostavno stanje (indo) uma koji nije ničim drugim zauzet[2]. U "Ardi Neoskvrnjenoj" (dakle u idealnim uvjetima slobodnima od zla) otvorenost bi bila standardno stanje. Unatoč tome, svaki um može biti i zatvoren (pahta). To zahtjeva čin svjesne volje: Nevoljnost (avanir). Ono može biti usmjereno protiv G-a, protiv G-a i nekih drugih ili može biti riječ o potpunom povlačenju u privatnost (aquapahtie).
Iako je u "Ardi Neoskvrnjenoj" otvorenost prirodno stanje, svaki um ima, od svoga prvog stvaranja kao pojedinca, pravo da se zatvori, a ima i apsolutno moć da taj čin voljom učini učinkovitim. Ništa ne može prodrijeti kroz barijeru Nevoljnosti[3].
Sve je ovo, tvrdi Pengolodh, istinito za sve umove, od Ainura u prisustvu Erua, ili velikih Valara poput Manwea i Melkora, do Maiara u Eäi, pa i dalje do najmanjeg od Mirröanwija. Ipak, različita stanja nose različita ograničenja, koja nisu u punoj kontroli volje.
Valari su ušli u Eäu i Vrijeme dobrovoljno i sada jesu u Vremenu, dokle god ono trajalo. Oni ne mogu biti svjesni ničega izvan njega osim sjećanjem na vlastito postojanje prije nego što je Vrijeme počelo: mogu se sjetiti Pjesme i Vizije. Oni su, naravno, Eruu otvoreni, ali svojom voljom ne mogu "vidjeti" neki dio Njegova uma. Mogu se Eruu otvoriti u hitnji, a On im onda može otkriti Svoje misli.[4].
Inkarnati po prirodi sáme imaju jednake urođene sposobnosti, ali njihova je percepcija zamagljena hröom jer njihova je fëa ujedinjena s hröom i obično djeluje kroz hröu, koja je sama, bez misli, dio Eäe. Zamagljivanje je uistinu dvostruko; na misli je da prođe kroz jedan ogrtač hröe i prodre kroz drugi. Zbog ovoga je razloga kod Inkarnata potrebno pojačanje kako bi prijenos bio učinkovit. Pojačanje može biti afinitetom, hitnjom ili autoritetom.
Afinitet može biti zbog srodnosti; on može povećati sličnost hröe hröi, a tako i interesa i načina razmišljanja fëara koji u njim prebivaju, srodstvo je također obično popraćeno ljubavlju i odanošću. Afinitet može doći i od obične ljubavi i prijateljstva, što je sličnost i bliskost fëe fëi.
Hitnost je obilježena velikom potrebom onoga koji šalje, (kao u radosti, tuzi ili strahu) i ako su ovi osjećaji i najmanje podjeljeni s ''primaocem'' misao je primljena jasnije.
Autoritet također može pridodati snagu misli nekoga tko ima dužnost prema drugome ili misli bilo kojega vladara koji ima pravo da izda naredbu ili da traži istinu za dobro drugih.
Ovi uzroci mogu pojačati misao i omogućiti joj da prođe kroz zastore i stigne do uma primatelja. Ali taj um mora biti otvoren ili u najmanju ruku pasivan - ako se, svjestan da mu se obraća, zatvori, nema hitnosti ili afiniteta koji će omogućiti misli pošaljioca da uđe.
Na kraju, i tengwasta je također postala zapreka. Ona je kod Inkarnata jasnija i preciznija od izravnog prijenosa misli. Pomoću nje mogu lako komunicirati i s drugima, kada nikakva snaga nije dodana njihovim mislima: kao kada se, na primjer, stranci prvi puta sreću. Uostalom, kao što smo i vidjeli, upotreba "jezika" brzo postaje navika, tako da je vježbanje ósanwea (izmjene misli) zanemareno i postaje teže. Dakle, vidimo da Inkarnati teže sve više i više upotrebi ili pokušaju opotrebe ósanwea samo kada je to uistinu potrebno i u hitnji, pogotovo kada lambe ne može pomoći, kao kada se glas ne može čuti, što je najčešće uzrokovano udaljenošću - udaljenost sama ne predstavlja baš nikakvu zapreku ósanweu. I oni koji bi zbog afiniteta mogli koristiti ósanwe će koristiti lambe kada su blizu, zbog navike ili zbog želje. Ipak, možemo i napomenuti kako oni bliski mogu brže razumjeti lambe koji koriste između sebe, i zaista, sve što bi rekli nije stavljeno u riječi. S manje riječi oni dođu do lakše do boljeg razumijevanja.
Nema sumnje da i ovdje dolazi do ósanwea, jer želja za razgovorom lambeom je želja za razmjenom misli, a to izlaže um i čini ga otvorenim. Može dakako biti da dvoje koje komunicira već zna dio teme i misli drugoga o njoj, tako da samo aluzija, strancu nejasna, treba biti dana, ali nije uvijek ovako. Bliski će brže doći do međusobnog razumijevanja od stranaca i o stvarima o kojima nijedan prije nisu raspravljali i prije će shvatiti dane riječi koje, kakogod brojne, dobro izabrane i precizne bile, ostaju neprikladne.
Hröa i tengwasta neizbježno imaju slične učinke i na Valare ako preuzmu tjelesni ogrtač. Hröa će donekle zamutiti silu i preciznost slanja misli, a ako je i drugi utjelovljen, i njeno primanje. Ako su stekli i naviku tengwaste, kao što su neki kojima je biti utjelovljen postala navika jesu, onda će to umanjiti i vježbanje ósanwea. Posljedice su ipak daleko manje nego kod Inkarnata.
Jer Hröa Valara, čak i kada je postala uobičajena, pod daleko je većom kontrolom volje. Misao Valara je daleko jača i prodornija. Što se tiče njihovih međusobnih poslova dosada, bliskost između Valara je veća od bliskosti između bilo kojih drugih bića tako da upotreba tengwaste ili lambea nikada nije postala nužna i samo je nekima postala draža ili običaj. Što se pak tiče njihovih poslova s drugim umovima Eäe, njihova misao često ima najveći autoritet i najveću hitnost.[5]
Penegolodh zatim nastavlja na zloupotrebu sanwe. "Jer", kako kaže, "neki koji su čitali do ovdje bi već mogli sumnjati u moje naučavanje govoreći: Ne čini se da je ovo su skladu s poviješću. Ako je sáma bila neprobojna silom, kako je Melkor mogao prevariti tolike umove i porobiti ih toliko? Zar nije možda prije istinito da se sáma može zaštititi većom silom, ali također i zauzeti većom silom? Zato je Melkor, najveći, čak i do kraja posjedujući najusmjereniju, najodlučniju i najokrutniju volju, mogao prodrijeti u umove Valara i ograditi sebe od njihove tako da se čak i Manwe za njihovih susreta čini slabašnim, neopreznim i prevarenim. Zar tako nije?''
"Ja kažem da nije tako. Stvari se takvima mogu činiti, ali su po vrsti potpuno drugačije i mora ih se razlikovati. Vidovitost, koja je predviđenje i prognoza, koja je mišljenje zasnovano na zaključivanju po sadašnjim dokazima, mogu biti identični po predikciji, ali su potpuno drugačiji po djelovanju i učenjaci i znalci ih moraju razlikovati, pa čak i kada im svakodnevni jezik i ljudi i vilenjaka daje isti naziv kao granama mudrosti"[6]
Na sličan način, iznuđivanje tajni uma se može činiti kao čitanje istoga silom, unatoč njegovom odbijanju, jer dobiveno znanje se ponekad može doimati potpuno kao bilo koje drugo koje bi se moglo steći. Ipak, kako god bilo, ono ne dolazi probijanjem barijere nevoljnosti.
Ne postoji uistini nijedan axan da se na barijere ne djeluje silom jer to je únat, stvar koja ne može biti, koja ne može biti učinjena, a što je veća sila upotrebljena veći je i otpor nevoljnosti; ali axan je sveopći da nitko neće izravno i silom ili neizravno i prevarom uzeti od drugoga ono što on ima pravo zadržati i čuvati kao svoje.
Melkor je prezreo sve axane. On bi također i ukinuo (za sebe) sve únatije, da je mogao. Uistinu, u svome je početku, u danima svoje velike moći, najrazornije od njegovih nasilja došlo od truda da upravlja Eäom tako da nema granica ili zapreka njegovoj volji. Ali nije mogao. Únati su ostali, vječni podsjetnik na postojanje Erua i Njegove neranjivosti, podsjetnik također na koegzistenciju s njim i drugim bićima (jednakima po podrijetlu, ako ne po snazi), neprobojnim silom. Od ovoga potječe njegov vječni nemir i nesmirivi gnjev.
Shvatio je da otvoren pristup moćne sáme velike snage volje manja sáma osjeća kao izniman pritisak, popraćen strahom. Dominirati silom snage i straha je bio njegov užitak, ali uvidio je da mu u ovom slučaju to nije od pomoći: strah je samo zatvarao vrata brže. Zato je pokušao s prevarom i tajnošću.
Ovdje je bio potpomognut jednostavnošću onih nesvjesnih zala, ili onih koji još nisu navikli da ga se čuvaju. Iz toga je razloga rečeno gore da je razlika između otvorenosti i aktivne volje spremne na razmatranje od velike važnosti; jer on bi dolazio potajno, umu otvorenom i neopreznom, nadajući se da će saznati neke dijelove njegovih misli prije nego što se zatvori i usaditi još više svojih misli kako bi ga prevario i pridobio njegovo prijateljstvo. Njegova misao uvijek bijaše ista, iako se prilagođavala kako bi se uklopila u svaki slučaj (dokle ga je on razumio): bio je iznad svih dobročinitelja; bio je bogat i svaki dar koji požele je mogao dati svojim prijateljima; imao je posebnu ljubav prema onome komu se obraćao; samo… mora mu se vjerovati.
Na ovaj je način pridobio ulaz u mnoge umove, uklanjajući njihovu nevoljnost i otključavajuću vrata jedinim ključem, iako je njegov ključ bio krivotvoren. Pa ipak, ovo nije bilo ono što je on želio najviše: osvajanje tvrdoglavih i odupirućih, porobljavanje svojih neprijatelja. Oni koji su slušali i nisu zatvorili vrata su i prečesto bili već privučeni prema prijateljstvu s njime; neki su (u skladu sa svojom veličinom) već krenuli putevima nalik njegovima i slušali su jer su se nadali da će od od njega primiti ili naučiti stvari koje bi potpomogle njihovim vlastitim ciljevima. (Tako je bio s Maiarima koji su prvi i najranije pali pod njegovu dominaciju. Već su bili pobunjenici, ali, kako im je falila Melkorova moć i okrutna volja, divli su mu se i vidjeli u njegovom vodstvu šansu za uspješnu pobunu.) Ali oni koji su bili jednostavni i u "srcu"[7] neiskvareni su trenutačno bili svjesni njegova ulaska, i ako bi slušali upozorenja svojih srca, prestali bi slušati, izbacili ga i zatvorili vrata. Takvi su bili oni koje je Melkor najviše htio nadvladati: njegovi neprijatelji, jer njemu svi su neprijatalji koji mu se opiru i u najmanjoj stvari ili svojataju bilo što kao svoje, a ne njegovo.
Zato je tražio načine da zaobiđe únat nevolje. To je oružje pronašao u "jeziku". Jer sada govorimo o Inkarnatima, Eruhínima nad kojima je najviše želio gospodariti Eruu u prkos. Njihova su tijela, budući da su od Eäe, podložna sili, a njihove duše, budući da su ujedinjene s njihovim tijelima u ljubavi i zabrinutosti, su podložne strahu za njihovo dobro. Njihov jezik, iako dolazi od duha i uma, djeluje kroz i koristeći tijelo: nije ni sáma niti je sanwe, ali može izraziti sanwe na svoj način i u skladu sa svojim mogućnostima. Nad tijelom i nad onim što je u njemu, dakle, takav pritisak i takav strah mogu biti upotrijebljeni da inkarnirana osoba može biti prisiljena da progovori.
Tako je Melkor razmišljao u tami svojih planova daleko prije našeg buđenja. Još u danima od starine, kada su Valari poučili Eldare tek stigle u Aman o početku stvari i zlobi Melkora, Manwe je sam rekao onima koji su htjeli slušati: "O djeci Erua Melkor znaše manje od drugih svoga reda, brinući manje za ono što je mogao naučiti, kao što mi jesmo, u Viziji njihova Dolaska; ipak, kao što se mi sada bojimo jer vas poznajemo onakve kakvi uistinu jeste, svemu što mu je moglo biti od pomoći u njegovim planovima za gospodarenjem se njegov um bio spreman posvetiti i njegova je svrha skočila naprijed brže od naše, budući da ga nije vezao axan nikakav. Od početka je bio vrlo zainteresiran za "jezik", taj talent koji bi Eruhíni imali po prirodi, a mi nisamo odmah shvatili zlobu u njegovim interesima, jer mnogi od nas su ih dijelili, Aule ponad sviju. Ubrzo smo otkrili da je napravio jezik za one koji mu služe, a naš je naučio s lakoćom. U ovoj stvari posjeduje veliku vještinu. Bez sumnje će ovladati svim jezicima, čak i lijepim govorom Eldara. Zato, ako ikada s njime budete razgovarali, pazite!"
"I jao!" kaže Pengolodh, "u Valinoru je Melkor koristio Quenyu s takvom vještinom da Eldari bijahu zadivljeni, jer njegova upotreba nije moga biti nadmašena, jedva izjednačena od pjesnika i velikih znalaca".Tako je prevarom, lažima, mučenjem tijela i duše, prijetnjom mučenja voljenih ili samim terorom svoga prisustva Melkor stalno pokušavao prisiliti Inkarnate koji su potpali pod njegovu moć, ili mu došli u domet, da progovore i kažu sve što želi znati. Ali njegova je vlastita Laž izrodila beskrajno potomstvo laži.
Ovim je sredstvima uništio mnoge, uzrokovao je izdaje neizrecive i stekao je saznanja o tajnama na svoju veliku korist, a štetu njegovim neprijateljima, ali to nije bilo ulaskom u um, ili čitanjem njega kakav je, usprkos njemu. Ne, iako veliko bijaše znanje koje je stekao, iza riječi (čak i onih u strahu i mučenju) leži navijek sáma nepovrediva: riječi nisu u njoj, iako iz nje mogu slijediti (kao uzvici iza zaključanih vrata), moraju biti prosuđene i procijenjene da se vidi koja bi istina mogla biti u njima. Zato, Lažljivac kaže da su sve riječi laži: sve što čuje je pregledano uz prevaru, izbjegavanje istine, skrivena značenja, i mržnju. U ovu je široku mreži on sam upetljao sukobe i bijes, izjedan sumnjičavošću, sumnjom i strahom. Ne bi tako bilo da je mogao probiti barijeru i da je vidio srce kakvo je u svoj svojoj istini nezakriljenoj.
Ako govorimo na kraju o "bedastoći" Manwea i slabosti i neopreznosti Valara, pazimo onda kako sudimo. U povijesti, uistinu, možemo biti začuđeni i ožalošćeni pročitavši kako je (naizgled) Melkor prevario i umirio ostale i kako se čak i Manwe čini ponekad gotovo priprostim u usporedbi s njime: kao kad bi drag, ali ne i mudar otac, postupao prema zalutalom djetetu koje će bez sumnje jednom shvatiti greške svojih puteva, dok mi, promatrajući i znajući ishod, uviđamo sada da je Melkor dobro znao greške svojih puteva, ali je na njima ukorjenjen mržnjom i ponosom, bez nade za povratak. Mogao je čitati um Manweov jer vrata su bila otvorena, ali njegov vlastiti um je bio lažan i iako su vrata činila otvorenima, od željeza vrata bijahu unutra, zatvorena zauvijek.
Kako biste drugačije htjeli? Jesu li Manwe i Valari trebali uzvratiti skrivenošću tajnošću, neistinitošću izdaji, lažima s još više laži?! Ako je Melkor povrijedio njihova prava, trebaju li oni zanijekati njegova? Može li mržnja nadvladati mržnju? Ali ne, Manwe je bio mudriji, ili je, bijući uvijek otvoren Eruu, činio Njegovu volju, što je više od mudrosti. Bio je uvijek otvoren jer nije imao što kriti, nijednu misao koju bi ikom bilo opasno znati, ako bi je mogli shvatiti. Uistinu, Melkor poznavaše njegovu volju bez ispitivanja, a znao je i da je Manwe vezan zapovjedima i zakonima Erua i da će učiniti što treba ili se suzdržati od činjenja u skladu s njima uvijek, čak i znajući da će ih Melkor prekršiti kako god mu odgovaralo namjeri. Tako će nemilosrdni uvijek računati na milost, a lažljivci koristiti istinu; jer, ako se milost i istina uskrate okrutnima i lažljivcima, prestat će biti cijenjene.
Manwe nije mogao pokušati prisilom natjerati Melkora da otkrije svoje misli i ciljeve, ili da (ako je koristio riječi) kaže istinu. Ako je rekao: ovo je istina, mora mu se vjerovati dok se ne dokaže da je lažno; ako je rekao: ovo ću učiniti, kao što tražite, mora mu biti dana prilika da ispuni obećanje.[8]
Snaga i sputavanje koji bijahu iskorišteni na Melkoru ujedinjenom moći sviju Valara nisu bili korišteni za iznuđivanje priznanja (što je bilo nepotrebno), niti da ga natjeraju na otkrivanje svojih misli (što je bilo nezakonito, čak i da nije uzaludno). Bio je zatočen za kaznu zbog svojih zlih djela, autoritetom Kralja. I tako bi mogli reći, ali bolje je rečeno da je lišen, na rok određen obećanjem, svoje moći da djeluje kako bi mogao zastati i preispitati se, i dobiti jedinu šansu da milost prouzrokuje pokajanje i ispravljanje; za ozdravljenje Arde doista, ali i za ozdravljenje njega samoga. Melkor je imao pravo postojati i pravo da djeluje i koristi svoje moći. Manwe je imao autoritet da vlada i zapovijeda svijetom, koliko je mogao, za dobrobit Eruhína, ali ako bi se Melkor pokajao i vratio odanosti Eruu mora mu biti vraćena sloboda. Nije mogao biti porobljen, ili uskraćen za svoj dio. Dužnost Najstarijega Kralja je da sve svoje podanike održi vjernima Eruu, ili da ih vrati, i da ih u toj vjernosti ostavi slobodnima.
Zato do kraja, a ni tada osim izravnom naredbom Erua i Njegovom moći, Melkor nije konačno bačen na dno i razriješen od moći da stvara, ili poništava, zauvijek.
Tko med Eldarima smatra da je zarobljavanje Melkora u Mandosu (koje je postignuto silom) bilo nerazborito ili nezakonito? Ipak odluku da se napadne Melkor, ne samo izdrži, da se nasilju odgovori gnjevom opasnim za Ardu, je Manwe prihvatio samo s oklijevanjem; i razmotrite samo koje je dobro u ovom slučaju čak i zakonito korištenje sile donijelo? Maknulo ga je na neko vrijeme i riješilo Međuzemlje pritiska njegove zlobe, ali nije iskorijenilo njegovo zlo, jer to nije moglo učiniti. Osim da se možda Melkor stvarno pokajao.[9] Ali on se pokajao nije i u poniženju je postao odlučniji: još suptilniji u svojim varkama, još lukaviji u svojim lažima, okrutniji i podmukliji u svojoj osveti. Najlošije i najnerazboritije dijelo Manwea, kako se mnogima čini, bijaše oslobađanje Melkora iz zarobljeništva. Iz toga su proizašli najveći gubitci i najveća šteta: smrt Stabala i egzil i jad Noldora. Kroz tu je patnju ipak došla, kao što možda ni na koji drugi način nije mogla doći, pobjeda Dana Starih: pad Angbanda i konačno zbacivanje Melkora.
Tko onda može sa sigurnošću reći da bi, ako bi Melkor bio svezan, manje zla uslijedilo? Čak je i umanjena moć Melkora bila izvan naših mjerila. S druge strane, neki razorni ispadi njegova očaja nisu najgore što je moglo doći. Oslobađanje je bilo u skladu s obećanjem Manwea. Da je Manwe to obećanje prekršio za svoje vlastite potrebe, iako još uvijek želeći ''dobro'', napravio bi jedan korak po putovima Melkora. A opasan je to korak. Toga bi trena i tim činom prestao biti dovladar Jedinoga, postajući ništa više od kralja koji iskorištava rivala kojega je silom pokorio. Bi li tada imali jade koji su se doista zbili, ili bi imali Najstarijega Kralja koji gubi svoju čast, što bi tako, možda, prešlo u svijet podijeljen od dva ponosna gospodara koji se hrvaju za prijestolje? U ovo možemo biti sigurni, mi djeca male snage: bilo koji od Valara je mogao poći putem Melkora i postati poput njega: jedan je bio dovoljan.
Autorove bilješke o Ósanwe-kenti
1. Ovdje níra (''volja'' kao potencijal ili urođena sposobnost) budući da je najmanji zahtjev da ona ne bude upotrebljena u nijekanju; akcija ili djelo volje je nirme; kao što je sanwe ''Misao'' ili ''misao'' akcija ili djelo sáme.
2. Može biti zauzet razmišljanjem i ne posvećivati pažnju drugim mislima; može biti ''okrenut prema Eruu''; može biti uključen u ''razgovor mislima'' s trećim umom. Pengolodh kaže: ''Samo veliki umovi mogu komunicirati s više od jednoga uma istovremeno; nekoliko može biti prisutno, ali onda u jednom trenutku samo jedan prenosi, dok ostali primaju''.
3. Nijedan um, ipak, ne može biti zatvoren protiv Erua, bilo od Njegova pregleda ili od Njegove poruke. Na drugo ne mora obraćati pažnju, ali ne može tvrditi da ju nije primio.
4. Pengolodh dodaje: ''Neki kažu da je Manwe, posebnom milošću Kralju, mogao još uvijek u nekoj mjeri uviđati Erua; drugi, vjerojatnije, da je ostao najbliži Eruu i da je njega Eru bio najspremniji čuti i njemu odgovoriti.
5. Ovdje Pengolodh dodaje dugačku zabilješku o upotrebi hröara kod Valara. Ukratko kaže da iako po podrijetlu ''samoutjelovljeni'' to može težiti stanju ''utjelovljenja'', pogotovo kod nižih pripadnika toga reda (Maiara). ''Rečeno je da što se hröa dulje i više koristi veća je veza navike i manja je želja ''samoutjelovljenih'' da napuste tijelo. Tako fini ogrtač može ubrzo prestati biti uljepšanje koje popunjava prazninu i postaje (kao što je rečeno u jezicima i vilenjaka i ljudi) ''navika'' i uobičajena odjeća. Ili, ako među ljudima i vilenjacima bude nošen da umanji vrućinu ili hladnoću ubrzo čini obučeno tijelo manje otpornim na njih kada je golo.'' Pengolodh također citira mišljenje da ako ''duh'' (dakle, jedan onih koji nisu utjelovljeni stvaranjem) koristi hröu za unaprijeđenje svojih osobnih ciljeva, ili (još više) za uživanje u tjelesnim sposobnostima, postaje mu sve teže djelovati bez hröe. Ono što veže najviše je ono što kod Inkarnata ima veze sa životom same hröe, njenim hranjenjem i širenjem. Tako su jedenje i pijenje vezanje, ali ne uživanje u ljepoti zvuka i oblika. Najveće vežu rađanje ili začeće.
Mi ne znamoaxane (zakone, pravila, koji su prvotno potekli od Erua) koji su stavljeni nad Valare i koji se posebno odnose na njihovo stanje, ali čini se jasnim da nije bilo axana protiv takvih stvari. Čini se, ipak, da je axan, ili možda nužna posljedica, da ako su one učinjene, onda duh mora prebivati u tijelu koje je korišteno i imati iste potrebe kao i Inkarnati. Jedini primjer koji je poznat u povijestima Eldara je onaj Melian koja je postala supruga Kralja Elua-thingola. To sigurno nije bilo zlo ili protivno volji Eruovoj, i iako je dovelo do tuge, i ljudi i vilenjaci bijahu obogaćeni.
''Veliki Valari ne čine te stvari: oni ne začinju, niti jedu ili piju, osim za velikih asara, u znak njihova gospodarenja i nastanjivanja Arde, i za blagoslivljanje hrane Djece. Malkor je jedini od Velikih na kraju postao vezan za tjelesni oblik, ali to bijaše zbog iskorištavanja koja je počinio sa ciljem da postane Gospodar Inkarnata, a i zbog velikih zala koja je napravio u vidljivom tijelu.
Također je raspršio svoje urođene moći kontrolirajući svoje agente i sluge; tako da je postao, na kraju, sam i bez njihove pomoći, oslabljena stvar, konzumiran mržnjom i nesposoban da se povrati iz stanja u koje je zapao. Čak ni svojim vidljivim oblikom on više nije mogao gospodariti, tako da njegova odvratnost više nije mogla biti prikrivena i izložila je zlo njegova uma. Tako je također bilo i s nekim od njegovih najvećih sluga, kao što u ovim kasnijim danima vidimo: postadoše vjenčani za oblike svojih zlih djela, a ako su im ta tijela bila oduzeta ili uništena postali bi ništavni, sve dok ne bi ponovno izgradili nešto slično svojim prijašnjim staništima, s čime bi mogli nastaviti svoje zle planove za koje za koje su bili vezani.''
(Pengolodh ovdje očito misli posebno na Saurona, od čijeg je uzdizanja konačno pobjegao iz Međuzemlja, ali prvo uništenje Sauronovog tjelesnog oblika je zabilježeno u povijestima Starih dana, u Spjevu o Leithianu.)
6. Pengolodh ovdje obrazlaže (iako to nije neophodno za njegov argument) ovo pitanje ''vidovitosti'. Nijedan um, kako on tvrdi, ne zna ono što nije u njemu. Sve što je iskusio u njemu je, iako u slučaju Inkarnata, ovisnih o sredstvima hröe, neke stvari mogu biti ''zaboravljene'', ne odmah dostupne za skupljanje. Nijedan dio ''budućnosti'' nije tamo, jer to um vidjeti ne može, niti je mogao vidjeti; to je um postavljen u vrijeme. Takav um može o budućnosti saznati samo od drugoga uma koji ju je vidio, a to znači samo od Erua izravno, ili posredno od nekoga tko je vidio u Eruu neki dio Njegove svrhe (kao Ainuri koji su sada Valari u Eäi).
Inkarnat dakle može doznati nešto o budućnosti samo uputama dobivenim od Valara, ili otkrivenjem koje dolazi izravno od Erua. Ipak, bilo koji um može, bilo Valara ili Inkarnata, zaključiti razumom što će biti ili što se može dogoditi. To nije vidovitost, i iako može biti jasnije postavljeno, a čak i točnije od odjeka predviđenja. Čak ni ako je oblikovano u vizije viđenoj u snovima, što je način na koji je ''predviđenje'' također često prikazano umu.
Umovi koji imaju veliko znanje o prošlosti, sadašnjosti i prirodi Eäe mogu prognozirati s velikom preciznošću, što je budućnost bliža to jasnije (isključujući uvijek slobodu Erua). Mnogo toga što se naziva ''vidovitost'' u napažljivu govoru je samo dedukcija mudrih, a ako bude primljena, kao upozorenje ili uputa, od Valara, može biti samo dedukcija mudrijih, iako nekada može biti ''vidovitost'' iz druge ruke.
7. Enda. Ovo prevodimo ''srce'', iako se ne odnosi ni na jedan fizički organ tijela. Znači centar, i odnosi se (iako s neizbježnom fizičkom alegorijom) ma fëu ili sámu samu, različitu od periferije (kakva je bila) njihovih kontakata s hröom; samosvijesnu; opremljenu s prvotnom mudrušću svoga stvaranja koje ju je učinilo osjetljivom na bilo što neprijateljsko do krajnje mjere.
8. Zbog tih je razloga Melkor često govorio istinu, i doista, on je lagao rijetko bez ikakve primjese istine. Osim ako to nije bila laž protiv Erua; i bio je, možda, baš zbog korištenja tih odsječen od povratka.
9. Neki drže da, iako je zlo moglo biti umanjeno, nikada nije moglo biti poništeno, čak ni Melkorovim pokajanjem; jer moć je bila otišla dalje iz njega i više nije bila pod kontrolom njegove volje. Arda bijaše okaljana u svom samom početku. Sjeme koje ruka posije će narasti i množiti se i ako ruka bude maknuta.
Posted by: elrond Sep 14 2005, 12:29 PM
HOME, "Peoples of ME" last writings, volume 12, str 377 i dalje o Glorfindelu...
GLORFINDEL.
In the summer of 1938, when my father was pondering The Council
of Elrond in The Lord of the Rings, he wrote: 'Glorfindel tells of his
ancestry in Gondolin' (VI.214). More than thirty years later he took
up the question of whether Glorfindel of Gondolin and Glorfindel of
Rivendell were indeed one and the same, and this issued in two dis-
cussions, together with other brief or fragmentary writings closely
associated with them. I will refer to these as 'Glorfindel I' and 'Glor-
findel II'. The first page of Glorfindel I is missing, and the second page
begins with the words 'as guards or assistants.' Then follows:
An Elf who had once known Middle-earth and had fought in
the long wars against Melkor would be an eminently suitable
companion for Gandalf. We could then reasonably suppose that
Glorfindel (possibly as one of a small party,(1) more probably as
a sole companion) landed with Gandalf - Olorin about Third
Age 1000. This supposition would indeed explain the air of
special power and sanctity that surrounds Glorfindel - note
how the Witch-king flies from him, although all others (such
as King Earnur) however brave could not induce their horses
to face him (Appendix A (I, iv), RK p. 331). For according to
accounts (quite independent of this case) elsewhere given of
Elvish nature, and their relations with the Valar, when Glor-
findel was slain his spirit would then go to Mandos and be
judged, and then would remain in the Halls of Waiting until
Manwe granted him release. The Elves were destined to be by
nature 'immortal', within the unknown limits of the life of the
Earth as a habitable realm, and their disembodiment was a
grievous thing. It was the duty, therefore, of the Valar to restore
them, if they were slain, to incarnate life, if they desired it -
unless for some grave (and rare) reason: such as deeds of great
evil, or any works of malice of which they remained obdurately
unrepentant. When they were re-embodied they could remain in
Valinor, or return to Middle-earth if their home had been there.
We can therefore reasonably suppose that Glorfindel, after the
purging or forgiveness of his part in the rebellion of the Noldor,
was released from Mandos and became himself again, but
remained in the Blessed Realm - for Gondolin was destroyed
and all or most of his kin had perished. We can thus understand
why he seems so powerful a figure and almost 'angelic'. For he
had returned to the primitive innocence of the First-born, and
had then lived among those Elves who had never rebelled, and
in the companionship of the Maiar (2) for ages: from the last years
of the First Age, through the Second Age, to the end of the first
millennium of the Third Age: before he returned to Middle-
earth.(3) It is indeed probable that he had in Valinor already
become a friend and follower of Olorin. Even in the brief
glimpses of him given in The Lord of the Rings he appears as
specially concerned for Gandalf, and was one (the most power-
ful, it would seem) of those sent out from Rivendell when the
disquieting news reached Elrond that Gandalf had never re-
appeared to guide or protect the Ring-bearer.
The second essay, Glorfindel II, is a text of five manuscript pages
which undoubtedly followed the first at no long interval; but a slip of
paper on which my father hastily set down some thoughts on the
matter presumably came between them, since he said here that while
Glorfindel might have come with Gandalf, 'it seems far more likely
that he was sent in the crisis of the Second Age, when Sauron invaded
Eriador, to assist Elrond, and that though not (yet) mentioned in the
annals recording Sauron's defeat he played a notable and heroic part
in the war.' At the end of this note he wrote the words 'Numenorean
ship', presumably indicating how Glorfindel might have crossed the
Great Sea.
This name is in fact derived from the earliest work on the
mythology: The Fall of Gondolin, composed in 1916-17, in
which the Elvish language that ultimately became that of the
type called Sindarin was in a primitive and unorganized form,
and its relation with the High-elven type (itself very primitive)
was still haphazard. It was intended to mean 'Golden-tressed',(4)
and was the name given to the heroic 'Gnome' (Noldo), a chief-
tain of Gondolin, who in the pass of Cristhorn ('Eagle-cleft')
fought with a Balrog [> Demon], whom he slew at the cost of
his own life.
Its use in The Lord of the Rings is one of the cases of the
somewhat random use of the names found in the older legends,
now referred to as The Silmarillion, which escaped reconsider-
ation in the final published form of The Lord of the Rings.
This is unfortunate, since the name is now difficult to fit into
Sindarin, and cannot possibly be Quenyarin. Also in the now
organized mythology, difficulty is presented by the things
recorded of Glorfindel in The Lord of the Rings, if Glorfindel
of Gondolin is supposed to be the same person as Glorfindel of
Rivendell.
As for the former: he was slain in the Fall of Gondolin at the
end of the First Age, and if a chieftain of that city must have
been a Noldo, one of the Elf-lords in the host of King Turukano
(Turgon); at any rate when The Fall of Gondolin was written
he was certainly thought to be so. But the Noldor in Beleriand
were exiles from Valinor, having rebelled against the authority
of Manwe supreme head of the Valar, and Turgon was one
of the most determined and unrepentant supporters of Feanor's
rebellion.(5) There is no escape from this. Gondolin is in The
Silmarillion said to have been built and occupied by a people of
almost entirely Noldorin origin.(6) It might be possible, though
inconsistent, to suppose that Glorfindel was a prince of Sindarin
origin who had joined the host of Turgon, but this would en-
tirely contradict what is said of Glorfindel in Rivendell in The
Lord of the Rings: most notably in The Fellowship of the Ring,
p 235, where he is said to have been one of the 'lords of the
Eldar from beyond the furthest seas ... who have dwelt in the
Blessed Realm.' The Sindar had never left Middle-earth.
This difficulty, far more serious than the linguistic one, may
be considered first. At any rate what at first sight may seem the
simplest solution must be abandoned: sc. that we have merely a
reduplication of names, and that Glorfindel of Gondolin and
Glorfindel of Rivendell were different persons. This repetition
of so striking a name, though possible, would not be credible.(7)
No other major character in the Elvish legends as reported in
The Silmarillion and The Lord of the Rings has a name borne
by another Elvish person of importance. Also it may be found
that acceptance of the identity of Glorfindel of old and of the
Third Age will actually explain what is said of him and improve
the story.
When Glorfindel of Gondolin was slain his spirit would
according to the laws established by the One be obliged at once
to return to the land of the Valar. Then he would go to Mandos
and be judged, and would then remain in the 'Halls of Waiting'
until Manwe granted him release. Elves were destined to be
'immortal', that is not to die within the unknown limits decreed
by the One, which at the most could be until the end of the life
of the Earth as a habitable realm. Their death - by any injury to
their bodies so severe that it could not be healed - and the dis-
embodiment of their spirits was an 'unnatural' and grievous
matter. It was therefore the duty of the Valar, by command of
the One, to restore them to incarnate life, if they desired it. But
this 'restoration' could be delayed (8) by Manwe, if the fea while
alive had done evil deeds and refused to repent of them, or
still harboured any malice against any other person among the
living.
Now Glorfindel of Gondolin was one of the exiled Noldor,
rebels against the authority of Manwe, and they were all under
a ban imposed by him: they could not return in bodily form to
the Blessed Realm. Manwe, however, was not bound by his own
ordinances, and being still the supreme ruler of the Kingdom of
Arda could set them aside, when he saw fit. From what is said
of Glorfindel in The Silmarillion and The Lord of the Rings it is
evident that he was an Elda of high and noble spirit: and it can
be assumed that, though he left Valinor in the host of Turgon,
and so incurred the ban, he did so reluctantly because of kinship
with Turgon and allegiance to him, and had no part in the
kinslaying of Alqualonde.(9)
More important: Glorfindel had sacrificed his life in defend-
ing the fugitives from the wreck of Gondolin against a Demon
out of Thangorodrim,(10) and so enabling Tuor and Idril daugh-
ter of Turgon and their child Earendil to escape, and seek refuge
at the Mouths of Sirion. Though he cannot have known the
importance of this (and would have defended them even had
they been fugitives of any rank), this deed was of vital import-
ance to the designs of the Valar.(11) It is therefore entirely in keep-
ing with the general design of The Silmarillion to describe the
subsequent history of Glorfindel thus. After his purging of any
guilt that he had incurred in the rebellion, he was released from
Mandos, and Manwe restored him.(12) He then became again a
living incarnate person, but was permitted to dwell in the
Blessed Realm; for he had regained the primitive innocence and
grace of the Eldar. For long years he remained in Valinor, in
reunion with the Eldar who had not rebelled, and in the com-
panionship of the Maiar. To these he had now become almost
an equal, for though he was an incarnate (to whom a bodily
form not made or chosen by himself was necessary) his spiritual
power had been greatly enhanced by his self-sacrifice. At some
time, probably early in his sojourn in Valinor, he became a
follower, and a friend, of Olorin (Gandalf), who as is said in The
Silmarillion had an especial love and concern for the Children
of Eru.(13) That Olorin, as was possible for one of the Maiar, had
already visited Middle-earth and had become acquainted not
only with the Sindarin Elves and others deeper in Middle-earth,
but also with Men, is likely, but nothing is [> has yet been] said
of this.
Glorfindel remained in the Blessed Realm, no doubt at first by
his own choice: Gondolin was destroyed, and all his kin had
perished, and were still in the Halls of Waiting unapproachable
by the living. But his long sojourn during the last years of the
First Age, and at least far into the Second Age, no doubt was
also in accord with the wishes and designs of Manwe.
When did Glorfindel return to Middle-earth? This must prob-
ably have occurred before the end of the Second Age, and the
'Change of the World' and the Drowning of Numenor, after
which no living embodied creature, 'humane' or of lesser kinds,
could return from the Blessed Realm which had been 'removed
from the Circles of the World'. This was according to a general
ordinance proceeding from Eru Himself; and though, until the
end of the Third Age, when Eru decreed that the Dominion of
Men must begin, Manwe could be supposed to have received
the permission of Eru to make an exception in his case, and to
have devised some means for the transportation of Glorfindel
to Middle-earth, this is improbable and would make Glorfindel
of greater power and importance than seems fitting.
We may then best suppose that Glorfindel returned during the
Second Age, before the 'shadow' fell on Numenor, and while the
Numenoreans were welcomed by the Eldar as powerful allies.
His return must have been for the purpose of strengthening Gil-
galad and Elrond, when the growing evil of the intentions of
Sauron were at last perceived by them. It might, therefore, have
been as early as Second Age 1200, when Sauron came in person
to Lindon, and attempted to deceive Gil-galad, but was rejected
and dismissed.(14) But it may have been, perhaps more probably,
as late as c.1600, the Year of Dread, when Barad-dur was
completed and the One Ring forged, and Celebrimbor at last
became aware of the trap into which he had fallen. For in 1200,
though he was filled with anxiety, Gil-galad still felt strong
and able to treat Sauron with contempt.(15) Also at that time his
Numenorean allies were beginning to make strong permanent
havens for their great ships, and also many of them had actually
begun to dwell there permanently. In 1600 it became clear to all
the leaders of Elves and Men (and Dwarves) that war was
inevitable against Sauron, now unmasked as a new Dark Lord.
They therefore began to prepare for his assault; and no doubt
urgent messages and prayers asking for help were received in
Numenor (and in Valinor).(16)
The text ends here, with no indication that it was unfinished,
although the 'linguistic difficulty' referred to on p. 379 was not taken
Up.
Written at the same time as the 'Glorfindel' texts is a discussion of
the question of Elvish reincarnation. It is in two versions, one a very
rough draft (partly written in fact on the manuscript of Glorfindel I)
for the other. This text is not included here,(17) except in its concluding
part, which concerns the Dwarves' belief in the rebirth or reappear-
ance of their Fathers, most notably Durin. I give this passage in the
form that it has in the original draft. It was written at a speed
(with punctuation omitted, and variant forms of phrases jostling one
another) that the printed form that follows does not at all convey; but
it is a record of emerging thought on a matter concerning which very
little is to be found in all my father's writings.
It is possible that this false notion (18) was in some ways
connected with the various strange ideas which both Elves and
Men had concerning the Dwarves, which were indeed largely
derived by them from the Dwarves themselves. For the Dwarves
asserted that the spirits of the Seven Fathers of their races were
from time to time reborn in their kindreds. This was notably the
case in the race of the Longbeards whose ultimate forefather
was called Durin, a name which was taken at intervals by one
of his descendants, but by no others but those in a direct line of
descent from Durin I. Durin I, eldest of the Fathers, 'awoke' far
back in the First Age (it is supposed, soon after the awakening
of Men), but in the Second Age several other Durins had
appeared as Kings of the Longbeards (Anfangrim). In the Third
Age Durin VI was slain by a Balrog in 1980. It was prophesied
(by the Dwarves), when Dain Ironfoot took the kingship in
Third Age 2941 (after the Battle of Five Armies), that in his
direct line there would one day appear a Durin VII - but he
would be the last.(19) Of these Durins the Dwarves reported that
they retained memory of their former lives as Kings, as real, and
yet naturally as incomplete, as if they had been consecutive
years of life in one person.(20)
How this could come to pass the Elves did not know; nor
would the Dwarves tell them much more of the matter.(21) But the
Elves of Valinor knew of a strange tale of Dwarvish origins,
which the Noldor brought to Middle-earth, and asserted that
they had learned it from Aule himself. This will be found among
the many minor matters included in notes or appendices to The
Silmarillion, and is not here told in full. For the present point it
is sufficient to recall that the immediate author of the Dwarvish
race was the Vala Aule.(22)
Here there is a brief version of the legend of the Making of
the
Dwarves, which I omit; my father wrote on the text: 'Not a
place
for telling the story of Aule and the Dwarves.'(23) The conclusion
then
follows:
The Dwarves add that at that time Aule gained them also this
privilege that distinguished them from Elves and Men: that the
spirit of each of the Fathers (such as Durin) should, at the end
of the long span of life allotted to Dwarves, fall asleep, but then
lie in a tomb of his own body,(24) at rest, and there its
weariness
and any hurts that had befallen it should be amended. Then
after long years he should arise and take up his kingship again.(25)
The second version is very much briefer, and on the question of
the 'rebirth' of the Fathers says only: '... the reappearance, at long
intervals, of the person of one of the Dwarf-fathers, in the lines of their
kings - e.g. especially Durin - is not when examined probably one of
rebirth, but of the preservation of the body of a former King Durin
(say) to which at intervals his spirit would return. But the relations of
the Dwarves to the Valar and especially to the Vala Aule are (as it
seems) quite different from those of Elves and Men.'
slobodni prijevod, c/p iz topica "Silmarillion, povijest ME"
U ljeto 1938. kad je moj otac pisao o Elrondovu vijeću u LOTR, napisao je: «Glorfindel govori o svom porijeklu u Gondolinu» (VI.214)
30 godina kasnije primio se pitanja da li je Glorfindel iz Gondolina i Glorfindel iz (Rivendella), uistinu jedna te ista osoba i to se objašnjava u dvjema diskusijama zajedno s ostalim kratkim pisanim isječcima koji se na to odnose. Označit ću to kao Glorfindel I i Glorfindel II. Prva stranica Glorfindela I nedostaje a druga počinje sa riječima: «kao čuvar ili pomoćnik» Nadalje slijedi:
Vilenjak koji je poznavao ME i koji se davno prije borio protiv Melkora, bio bi dostojan pratilac Gandalfu. Možemo pretpostaviti da je Glorfindel (vjerovatno kao član male družine)(1) došao sa Gandalfom-Olorinom, početkom Trećeg Doba 1000.
To bi objasnilo njegovu specijalnu moć i svetost koja ga okružuje-uočite kako je Witch-king od njega pobjegao iako svi drugi (npr.Kralj Earnur) koliko god bili hrabri, nisu mogli okrenuti svoje konje prema njemu. (Appendix A (I, iv), RK p. 331).
Za primjereno pojašnjenje (neovisno od ovog slučaja) drugdje dano vilenjačkom prirodom i njihovom povezanošću sa Valarima, kada je Glorfindel bio ubijen njegov duh otišao je Mandosu na suđenje i ostao u Dvoranama isčekivanja sve dok mu Manwe nije dozvolio da ode. Vilenjaci su imali sudbinu besmrtnosti unutar nepoznatih granica života Zemlje kao nastanjenog područje, i njihova sloboda duha od tjela (raztjelesenje nije tako loš izraz, praktičan, svakako), bila je neugodna stvar.
Dužnost Valara je bila da ih vrate, ukoliko bi bili ubijeni, da ih inkarniraju ukoliko to požele-osim ako zbog nekog važnog (ozbiljnog) razloga (i rijetkog): kao što su djela velikog zla ili bilo kakvi čini zlobe radi kojeg su se tvrdoglavo odbijali pokajati.. Kad su bili ponovno oformljeni mogli su ostati u Valinoru ili se vratiti u ME ako je tamo bio njihov dom. Možemo pretpostaviti da je Glorfindel nakon pročišćenja ili oprosta njegovog djela u pobuni Noldora pušten od Mandosa te je poprimio svoj prijašnji oblik, no ostao je u Blagoslovljenjom Kraljevstvu jer je Gondolin uništen i većina njegovih je izblijedila. To objašnjava zašto je on doimao tako moćnim skoro anđeoskim. Vratio se u prvotnoj nevinosti Prvorođenih te je živio između onih vilenjaka koji se nikad nisu pobunili, kao dugogodišnji družbenik Maira(2)d posljednjih godina Prvog Doba, cijelo drugo Doba, do kraja prvog Milenija trećeg Doba: prije nego što se vratio u ME. Moguće je da je već u Valinoru postao prijatelj i sljedbenik Olorina. U kratkim napomenama koje su dane o njemu u LOTR-u, on je posebno zabrinut za Gandalfa, on je bio najmoćniji koji je poslan iz Rivendella kada su uznemirujuće vjesti stigle Elrondu da se gandalf nije pojavio kako bi vodio odnosno zaštitio nositelja Prstena.
U Drugom eseju, Glorfindel II, što je rukopis od pet strana bez svake sumnje je nastavak prvog i nevelikog intervala tu je moj otac iznio neke misli o tome da je Glorfindel mogao doći sa Gandalfom,' no čini se puno vjerovatnijim da je poslan u krizi Drugog Doba kada je Sauron napao Eriador kako bi pomogao elrondu i da to iako još nije spomenuto u analima gdje je bilježen sauronov poraz imao istaknuti i herojski dio u ratu. Na kraju toga zapisa napisano je: (« Numenorski brod») što upućuje da je Glorfindel došao preko Velikog Mora.
Ime je izvedeno iz najranijih radova na mitologiji: Pad Gondolina sastavljen 1916-1917 u kojem je vilenjački jezik, koji je krajnje postao poznat kao Sindarin bio u primitivnoj i neorganiziranoj formi i njegova povezanost s Visokim vilenjacima je još uvijek slučajna, Visoki vilenjaci su još bili neizbrušeni. Značenje «Golden.tressed» (4) imena koje je dano herojskom Gnomu (Noldo) glavaru Gondolina koji se u prolazu Christhorna (Eagle-cleft») borio s Balrogom (Demonom)kojeg je umorio po cijenu vlastitog života. Njegova upotreba u Lotr-u je jedan od slučajeva takozvanog slučajnog odabira imena nadjenih u starijim legendama, sada naslovljenim The Silmarillion, no zbog publikacije u LOTR-u je izbačena. To je nažalost ispalo nesretnim, budući da je ime sada teško uskladiti unutar Sindarina, a ne može nikako biti Quenyarin. Isto tako na sadašnji način organiziranoj mitologiji teško je prezentirati stvari koje se tiču Glorfindela. Obzirom da je to isti koji se nalazi i u Rivendellu.
A za prije spomenutog: bio je poginuo u padu Gondolina na kraju Prvog doba, iako je glavar grada morao biti Noldo, jedan od Vilin-knezova u gazdinstvu kralja Turukanoa (Turgona); u bilo kojem slučaju kada je Pad Gondolina bio napisan on se sa sigurnošću smatrao kao takav. Noldori u Beleriandu su bili izbjeglice iz Valinora koji su se pobunili protiv autoriteta Manwea vladara valinora a Turgon je bio jedan od najvećih pristalica Feanorove pobune. Od toga nema bijega. Gondolin je u Silmarillionu bio izgrađen i nastanjen od strane vilenjaka koji su skoro svi bili Noldori (6) Moguće je pretpostaviti da je Glorfindel sindarinski princ koji se pridružio pristalicama Turgona što je u kontradikciji s glorfindelom u Rivendellu u LOTR_u Prstenova družina, str 235, gdje se kaže: «bješe lord Eldara iz najdaljih mora koji je boravio u Blagoslovljenom Kraljevstvu». Sindari nikad nisu napustili ME.
Ova poteškoća puno je ozbiljnija nego ona linvističke prirode i trebaju se prvo uzeti u razmatranje. Ono što se čini na prvi pogled najjednostavnije rješenje mora biti napušteno. Najkraće rješenje bilo bi da su Glorfindel iz Rivendella i Glorfindel iz Gondolina dvije različite 'osobe'. No ta ponavljanja ne podržavaju kredibilitet vilenjaka.(7). Nijedan drugi fglavni lik koji se pojavljuje u vilenjačkim legendama Silmarilliona i LOTR-a nema rodoslovlje takva značaja. Takodjer je moguće uvidjeti da prihvaćanje glorfindelovog identiteta od starine i onog iz Trećeg Doba će ustvari pojasniti što je rečeno o njemu i poboljšati priču. Kada je Glorfindel iz Gondolina poginuo njegov duh se prema Eruovim zakonima, vraća u zemlju Valara pred Mandosa da mu sudi gdje ostaje u Dvoranama isčekivanja sve dok mu Manwe ne dozvoli odlazak. Sudbina vilenjaka je besmrtnost, ne umiru unutar nepoznatih granica određenih od Jedinog, što bi najvjerovatnije moglo biti do kraja života zemljinim prostranstvima. Njihova smrt –od bilo kave ozljede njihovim tjelima toliko okrutna da se njihov duh oslobodi iz tjela na neprirodan način pun velike tuge. Zato je bila dužnost valara po nalogu Jedinog da ih inkarnacijski obnove ako to oni žele.
Ta obnova može biti odgođena prema nalogu Manwea ukoliko u njima postoji zlih namjera prema drugima, ukoliko su odbili pokajanje, ili imaju pakost i mržnje prema živim osobama.
Glorfindel iz gondolina je bio jedan od protjeranih Noldora, pobunjenih protiv Manweovog autoriteta i svi su bili pod zabranom izrečenom od njega: nisu se mogli vratiti u tjelesnom obliku u Blagoslovljeno kraljevstvo. Manwe, nije bio vezan svojim vlastitim naredbama i još je uvijek kao vrhovni vladar Arde mogao poništiti zabranu, kad mu se to činilo prikladnim. Temeljem onog što je o Glorfindelu rečeno u Silmarillionu i LOTR-u evidentno je da je on Elda viskog i plemenitog duha: i za pretpostvati je da , iako je napustio Valinor kao Turgonov sljedbenik i tako se izložio zabrani, on je to napravio protiv volje i temeljem srodstva sa Turgonom i vjernosti prema njemu i da nije imao udjela u rodoubojstvu Alqualonde(9).
Još važnije: :Glorfindel je žrtvovao svoj život u obrani izbjeglica iz Gondolina protiv Demona iz Thangorodrima, (10) i tako omogućio Tuoru i Idril Thurgonovoj kćeri i njihovom djetetu Earendilu da pobjegnu i potraže zaštitu u at the Mouths of Sirion.
Obzirom da tada nije mogao znati značaj toga čina (brani bi bilo koje izbjeglice), to je djelo od vitalnog značaja za namjere Valare. (11). To je u skladu s planom nacrta Silmarilliona da opiše Glorfiondelovu povijest. Poslije pročišćenja od svake krivnje koju je imao u pibuni bio je oslobođen od Mandosa i Manwe ga je obnovio(12). On se inkarnirao i dugo je godina ostao u Valinoru i porimio prvotnu nevinost i milost Eldara.. Boravio je s Eldarima koji nisu imali udjela u pobuni i družio se s Maiarima. Postiže svoju punu obnovu zbog svoje žrtve. (bio je inkarniran, onome kome tjelo nije napravljeno ili izabrano od njega samog, njegova duhovna moć bila je pojačana njegovom žrtvom. U to vrijeme postao je sljedbenik i prijatelj Olorina-Gandalfa, koji je gajio posebnu ljubav prema Eruovoj djeci. Taj Olorin je bio jedan od Maiara koji je već posjetio ME i bio je u prisnim vezama s sindarima pa i s Ljudima mada ovdje o tome ništa ne govori.
Glorfindel je tada boravio u Blagoslovljenom Kraljevstvu, bez sumnje po svom vlastitom izboru: Gondolin je bio uništen i svi njegovi uništeni, odnosno bili su u dvoranama isčekivanja nedostupni živima. Taj boravak tijekom posljednjih godina Prvog Doba i početkom drugog Doba je u skladu s namjerama Manweovim.
Kada se Glorfindel vratio u ME? Vjerovatno prije kraja Drugog Doba i «Promjene Svijeta» te potopa Numenora, poslije kojeg nijedno tjelesno biće, ljudsko ili niže biće nije se moglo vratiti iz Kraljevstva koje se maknulo iz Krugova svijeta. To se događalo prema zamisli samog Erua, sve do kraja Trećeg Doba kada je Eru odlučio da dolazi doba Ljudi. Manwe je mogao pretpostaviti da će dobiti dozvolu od Erua da pošalje Glorfindela u ME dajući mu veću snagu i značaj nego što bi to bilo uobičajeno.
Najbolje što možemo pretpostaviti jest da se Glorfindel vratio tijekom Drugog Doba, prije nego što je 'sjena' pala na Numenor, tijekom vremena kad su Nonorci dočekani od Eldara kao moćni saveznici. Razlog njegova dolaska je jačanje Gil-galada i Elronda, kada su rastuće zle namjere Saurona bile vidljive. U ranom Drugom Dobu kada je Sauron u tjelesnom obliku došao u Lindon pokušao je obmanuti Gil-galada ali je bio odbijen, može biti i što je više vjerovatno u kasnijim 1600 the Year of Dread kada je Barad-dur bio dovršen kao i Prsten i kad je Celebrimbor napokon postao svjestan stupve u koju je upao. Od 1200 Gil-galad je bio ispunjen tjeskobom, ali se još uvijek osjećao sposobnim izaći sa sauronom na kraj. U to vrijeme saveznici Numenora počeli su graditi velike luke za svoje velike brodove i mnogi od njih počeli su tamo trajno boraviti. 1600 postaje jasno svim vođama vilenjaka Ljudi i Patuljaka da je rat protiv Saurona neizbježan, koji je sada nosio masku novog Tamnog Gospodara. Počeli su se pripremati za njegov napad i bez sumnje hitne poruke i molbe za pomoć bile su primljene u Numenoru i Valinoru. (16)
Tekst završava ovdje i nema naznaka da je nezavršen, lingvističke poteškoće odnose se na str. 379, nisu uzete u obzir.
Pisane u isto vrijeme kao i tekstovi o Glorfindelu to je rasprava o pitanju vilenjačke reinkarnacije.
Dvije verzije jedna vrlo štura (djelomično pisana u manuskriptu o Glorfindelu 1 taj tekst nije ovdje uključen osim u završnom djelu koji se tiče patuljačkog uvjerenja da se ponovo rađaju pred svojim ocima, najviše pred Durinom. Ovdje je taj originalni odlomak. Pisan je na brzinu, fale interpunkcije u različitim formama fraza te ovaj tiskan dio ne uključuje sve te bilješke ali je zapis sve što je ostalo u pisanoj ostavštini moga oca a što se tiče toga problema.
Moguće je da su ove napomene greškom povezane sa raznim čudnim idejama koje vilenjaci i ljudi imaju prema patuljcima, koje su uistinu izvedene iz patuljaka kao takvih. Patuljci vjeruju da se duhovi sedam očeva njihove rase vremenom ponovo rađaju među njihovom vrstom.
To je uočljivo u slučaju rase Dugobradih čiji se prvi predak zvao Durin i to ime se ponavlja u intervalima kod njegovih nasljednika, ali ne od drugih nego samo od onih koji su bili direktno u liniji nasljeđivanja od durina I.
Durin I, najstariji od Očeva,' probudio' se u Prvom Dobu (ubrzo nakon buđenja Ljudi), no u Drugom Dobu nekoliko drugih Durina se pojavilo kao kraljevi Dugobradih (Anfagrim). U Trećem Dobu Durin VI bio je ubijen od Balrogha 1980. Bilo je to proročanstvo patuljaka, kad je Durin Željezno Stopalo preuzeo kraljevstvo u Trećem dobu 2941 (poslije bitke Pet vojski) da će se u njegovoj direktnoj liniji pojaviti Durin VII, koji će biti zadnji. Ovi Durini patuljci sadržavali su sjećanja na svoje prošle živote kao kraljevi i nikad nisu bili kompletni obzirom da su nastavljali život kao jedan čovjek u više osoba. Kako vilenjaci o tome nisu saznali ne zna se vjerovatno im patuljci nisu rekli. Ali vilenjaci Valinora su čuli začudne bajke o patuljačkom porijeklu koje su Noldori donijeli u ME i tvrdili da ih je sam Aule naučio tome. To se može naći u mnogo malih sjoro beznačajnih stvari koje su uključene u bilješke ili Apendixe Silmarilliona no nisu dorečeni. Za sada je dovoljno da se sjetimo da je stvoritelj patuljačke rase bio Vala Aule.
Ovdje je kratka verzija legende stvaranja patuljaka koje je moj otac napisao: «Nije mjesto za kazivanje priče o Auleu i patuljcima.»(23)
Ukratko: Patuljci su dodali da je u to vrijeme Aule patuljcima dao privilegiju da se ralikuju od vilenjaka i humana : Duh svakog od očeva (kao npr. Durin, će na kraju duge linije života koje su dane patuljcima zaspati i tada ležati u grobu u njihovom vlastitom tjelu u miru i tada će njihove sve brige rane i nedaće biti odgnane. Tada će se nakon dugo godina uzdići i preuzeti svoje kraljevstvo.
Druga verzija je puno kraća te je o pitanju ponovnog rođenja očeva napisao samo:
«...ponovno pojavljivanje u dugim intervalima u osobi jednog od očeva patuljaka u liniji njihovih kraljeva specijalno durina—nije da ponovo on ustaje duhovno nego da se i sačuva tjelo kako bi se duh kralja Durina mogao vratiti u tjelesnoj formi. No odnos između patuljaka i Valara i posebno patuljaka prema Auleu je čisto drugačije prirode od odnosa između vilenjaka i ljudi.»
Posted by: Galadriel Artanis Sep 17 2005, 12:22 PM
Ovo sam pronašla tražeći nešto drugo u Silmu - pa to stavljam ovdje:
Elrondov prijevod
"Quenta Silmarillion" where Manwe gives
judgement concerning the Half-elven:
"$9 Then Manwe gave judgement and he said: 'To Earendel I remit the
ban, and the peril that he took upon himself out of love for the Two
Kindreds shall not fall on him; neither shall it fall upon Elwing who
entered into peril for love of Earendel: save only in this: they shall
not ever walk again among Elves or Men in the Outer Lands. Now all
those who have the blood of mortal Men, in whatever part, great or
small, are mortal, unless other doom be granted to them; but in this
matter the power of doom is given to me. This is my decree: to
Earendel and to Elwing and to their sons shall be given leave each to
choose freely under which kindred they shall be judged.'"
Christopher Tolkien does not explain why this text was not included in THE
SILMARILLION. It occurs in what he refers to as manuscript QS(E), and
represents the last version of this section of "Quenta Silmarillion" on which
J.R.R. Tolkien worked.
In a note to "The Line of Elros" in UNFINISHED TALES Christoper Tolkien writes:
"In this account, only Elros was granted a peculiar longevity, and
it is said here that he and his brother Elrond were not differently
endowed in the physical potential of life, but that since Elros elected
to remain among the kindred of Men he retained the chief characteristic
of Men as opposed to the Quendi: the seeking 'elsewhither', as the
Eldar called it, the 'weariness' or desire to depart from the world...."
Here it should be noted that Elrond and Elros though born mortal seem to have
had longer natural biological lives than other Men, but Christopher specifically
states "Elros elected TO REMAIN AMONG THE KINDRED OF MEN". He seems to have
been aware at this time, only a few years after the publication of THE
SILMARILLION, of the passage published later in THE LOST ROAD AND OTHER
WRITINGS. Of the above passage, Christopher says in the end-notes:
"$9 It is to be observed that according to the judgement of Manwe
Dior Thingol's Heir, son of Beren, was mortal irrespective of the
choice of his mother."
Had Luthien given birth to Dior prior to her becoming mortal herself, he still
would have been born mortal, though perhaps endowed with a longer lifespan than
that of other Men.
So, when people ask, Why would the Elves of Doriath have accepted a mortal as
their king? it is reasonable to suggest they had as yet no indication that Dior
was mortal -- he was only about 30 years old. Being the first of the Pereldar,
he was forging new ground. And as he died soon after re-establishing the
kingdom of Doriath, no one had a chance to observe any signs of aging in him.
On the other hand, there is no reason (given or implied by Tolkien) why the
Elves would not have revered a mortal grandson of Thingol and Melian.
. The text came from THE LOST ROAD AND OTHER
WRITINGS (Volume V of THE HISTORY OF MIDDLE-EARTH).
Christopher had to go back
to the earlier versions of the Silmarillion to construct an ending for the book.
He says his father worked on QS(E) around the time of THE LORD OF THE RINGS
composition (the 1940-50s) and made some notes on it in the years afterward, but
no full rewrites ensued (or else they have been lost).
Dior was born mortal, according to Tolkien, and the choice of kindreds was
granted ONLY to Earendil, Elwing, Elrond, Elros, and the children of Elrond.
All other Half-elves were born mortal, too (including the children of Imrazor
the Numenorean and Mithrellas the Elf).
Dior's heritage did not exclude either the Eldar or the Edain -- he was of mixed
heritage.
There was at least one other union of Elf and Man, Imrazor the Numenorean
and the Silvan Elf Mithrellas, resulting in the elven ancestry seen in
Imrahil of Dol Amroth.
I tend to lean towards something of this sort as well. Iluvatar allowed
the Valar to decide how to handle the 'half-elven' and Manwe came up with
the whole 'choice' thing - initially granting it to Earendil, Elwing and
their sons but later expanding it to cover Elrond's sons and daughter as
well. However, there had been at least three 'mixed elf/human'
individuals (Dior and his sons) who lived and died prior to that and at
least two (the son and daughter of Imrazor/Mithrellas) born long after.
While the texts nowhere say that these individuals were given the 'choice'
they also never say that they were NOT given it. Since there also does
not seem to be any reason to think that Manwe or the other Valar would
treat these individuals differently I generally assume they got the choice
also... however, there is really no way to tell for certain.
Perelda is what he was: Half-elf, the first of the Half-elven. Nonetheless he
was born mortal, died mortal, and never had the opportunity to choose between
kindreds. That the Sindar of Doriath were willing to accept him as king
wouldn't change his nature or his heritage: he was equally of the Edain and the
Elves (although some people make a point about Luthien being Half-Maia, but
Melian did assume the form of an Elf, so biologically she was of the Sindar as
well).
ovo je moj prijevod, (nastao tokom 1h i recimo 15-20min), tako da greške nisu isključene,...
"Quenta S. dala je konačnu presudu što se tiče poluvilenjaka manweova presuda poluvilenjacima
citat QS9 Earendilu ostavljam stijeg i opasnosti koja se nad njima nadvija zbog ljubavi koju gaji za te dvije vrste neće pasti nad njeg, niti će biti u opasnosti Elwing koja dijeli tu opasnost zbog ljubavi prema Earendilu.
Zapamite samo ovo: oni više NIKA NEĆE KORAČATI IZMEĐU Vilenjaka i ljudi u vanjskim zemljama. NO SVI KOJI U SEBI IMAJU TRAGOVE LJUDSKE KRVI BITI ĆE SMRTNICI , OSIM AKO IM NIJE DAROVAN IZBOR, A TA MOGUĆNOST DAROVANA JE MENI I EVO MOG SUDA: djeca Earendilova i Elwingina moći će birati slobodno po kojim će se zakonima njima suditi (ljudskim ili vilenjačkim)
riječ je Manweova
Christopher Tolkien nije objavio zašto se te bilješke NE NALAZE u Silmarillionu, Trebale su biti u Quenta Silmarillionu kao ZADNJA VERZIJA na kojoj je J.R.R.Tolkien radio.. (zato sam i ranije napisao da Silmarillion može biti samo dobar introduction i ništa više, kauzalitet mu nije jača strana, ne u cijelosti ali u dijelovima sigurno....)
U zapisu "LINIJA ELROSOVA" u NEDOVRŠENIM PRIČAMA, Christopher Tolkien napisao je , citat
"što se tiče toga, Elrosu je odobren dug život i rečeno je da su on i njegov brat Elrond imali velike potencijale u životu, no Elros je imao više karakteristika Ljudi, FIZIČKIH I PSIHIČKIH koje su bile oprečne od Quendija: koji su tražili tugu i blijeđenje s ovog svijeta".
ElronD i Elros SU ROĐENI KAO SMRTNICI, ALI IMALI SU DUŽI ŽIVOTNI VIJEK...ELROS je odabrao život smrtnika, U Izgubljenoj cesti i ostalim bilješkama Christopher Tolkien je to objavio kao i sljedeće bilješke:
"PREMA ODLUCI MANWEA DIOR T., SIN BERENA JE POSTAO SMRTNIK PREMA PREPORUCI SVOJE MAJKE.OBZIROM DA JE DIOR BIO ROĐEN PRIJE NEGO ŠTO JE LUTHIEN POSTALA SMRTNICA , ŽIVIO JE DUŽE OD OSTALIH SMRTNIKA LJUDI."
ljudi sad postavlaju pitanje: da li bi elfovi prihvatili smrtnika Vilenjaka od Doriatha kao svog kralja? bilo bi razumno pretpostaviti da je Dior bio smrtnik samo 30godina, budući da je bio rvi od Pereldara i osnivač nove dinastije i kako je umro ubrzo nakon ponovnog osnivanja Kraljevstva Doriatha, nitko nije mogao opaziti da li je imao bitne značajke starenja.
No u drugu ruku, nema razloga da (što je dao implicirati Tolkien) Vilenjaci ne zagovaraju povratak u život unuka Thingola i Melian M.
slijedći tekst je iz (Lost Roada & other writings Volume V HOME)
Christopher Tolkien se vratio na jednu od ranijih verzija Silmarilliona, kako bi završio knjigu.
Rekao je da je njgov otac radio na Quenti Silmarillion, isto kad je radio na LOTR-u (40 i 50tih godina), a dao je i neke notice u godinama poslije, no nije ih kompletirao ili su zagibljene.
"DiIOR JE BIO ROĐEN KAO SMRTNIK, PREMA TOLKIENU, a IZBOR DA LI TO ŽELE BITI DAN JE SAMO (OVO PROČITATI SA RAZUMIJEVANJEM, SA NAGLASKOM NA SAMO) EARENDILU, ELWING ELRONDU, ELROSU I DJECI ELRONDOVOJ.SVI DRUGI POLUVILENJACI ROĐENI SU KAO SMRTNICI-UKLJUČUJUĆI DJECU IMRAZOROVU OD NUMENORA I MITHRELLAS-VILENJAKA)
DIOROVA BAŠTINA NE ISKLJUČUJE ELDARE ILI EDAINE-TO JE BILA MJEŠAVINA OBA NASLJEĐA.
No bijaše bar još jedna veza među vilenjacima i Ljudima-Imrazor Numenorac i Silvan Elf Mithrellas, što znači da vilenjaci imaju svoje nasljeđe i u Imrahilu od Dol Amrotha.
Iluvatar JE DOZVOLIO VALARIMA DA ODLUČE ŠTO ĆE SA POLUVILENJACIMA I MANWE JE TO RJEŠIO NA SLJEDEĆI NAČIN-DOZVOLIVŠI EARENDILU, ELWING I NJIHOVIM SINOVIMA, DA IMAJU IZBOR ŽELE LI BITI SMRTNICI ILI NE. KASNIJE SE TO PROŠIRILO I NA ELRONDOVE SINOVE.
Bilo je najmanje 3 mješanja ljudi i vilenjaka: pojedeinci (Dior i njegovi sinovi) koji su umrli prije nego što su mogli odlučiti i još dva (sinovi i kćeri Imrazora/Mithrellas, rođeni dugo poslije. Tekstovi nigdje za njih ne govore da im je dan odabir, odnosno da im nije dan., no nigdje nije rečeno da ih je Manwe zbog toga drkčije tretirao, to se sa sigurnošću ne može reći.
Perelda je bio prvi poluvilenjak, rođen smrtan i umro, nije mu dano da bira Sindari od Doriatha voljni su bili uzeti ga kao Kralja i ne mjenjaju mu nasljeđe bio je jednak Edainu i Vilenjacima (NEKI LJUDI MISLE DA JE LUTHIEN BILA POLUVILENJAK, ALI JE MELIAN MAIA IMALA OBLIK VILENJAKA PA< JE I ONA BIOLOŠKI SINDAR.)
Posted by: elrond Mar 20 2006, 11:04 AM
------------ QUOTE ---------- Erchamion @ Dec 28 2005, 10:11 AM)
Sad sam procitao jedan zanimljivi "esejcic" Mislim sve je to manje vise znano ali ima par interesantnih stvari pa uzivajte :
"It is commonly believed, though incorrectly so, that Tolkien's Elvish name for Middle-earth was Arda. Perhaps one reason for why this misunderstanding is so wide spread is that Arda does sound a little bit like Earth. In fact, it very closely resembles the Dutch word for Earth, Aard. And while the resemblance is probably no coincidence, by the time Tolkien began writing The Lord of the Rings in 1937, he had already abandoned the idea of naming his fictional world Arda. Instead, Arda had become something more.
After Tolkien published The Lord of the Rings, he turned to other materials in the hope of eventually publishing The Silmarillion, a prequel set even before the time of The Hobbit which would explain the whole cosmology of Middle-earth.
But everything had to be explained, and as Tolkien found himself explaining and expanding the cosmology, he faced new questions. He often wrote extensive essays to explain simple concepts, and from those essays might arise interesting new stories or even more questions.
One such story was "Athrabeth Finrod ah Andreth" (the Debate of Finrod and Andreth). In this tale of the First Age, the Elven king Finrod Felagund visits with a mortal wise-woman, Andreth, and he debates with her about the nature of Elves and Men, and the special dooms appointed to each race. The dialogue, resembling many ancient Greek dialogues in which philosophers expounded their ideas, provides a rare insight into the Elvish point of view. Tolkien further expanded on these insights by adding a commentary on the story.
Note 2 of the Commentary says:
Arda, or 'The Kingdom of Arda' (as being directly under the kingship of Eru's vice-regent 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 Ëa (the Universe) as they could comprehend. Probably those who were interested did aquire 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.
Further on, Tolkien wrote:
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 Ëa, the assertion that the principal demiurgic Ainur (the Valar), including the originally 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 Ëa.
Elsewhere, in a note written about the same time as the "Athrabeth", Tolkien had this to say:
Since the minds of Men (and even of the Elves) were inclined to confuse the 'Void', as a conception of the state of Not-being, outside Creation or Ea, with the conception of vast spaces within Ëa, especially those conceived to lie all about the enisled 'Kingdom of Arda' (which we should probably call the Solar System).
Further complicating matters, Tolkien had used another name in older writings, Ambar, to refer to the world. He decided to retain this name in the newer mythology, but he assigned it to the Valinorean language in a note attached to a long work titled "Quendi and Eldar":
"Ambar 'the Earth', meaning 'habitation'. Though the Eldar often used Arda in much the same sense, the proper meaning of Ambar was the Earth only, as the place where the Aratar had taken up their dwelling, and the Incarnate were destined to appear.
The older use of Ambar goes back to an early version of the pre-LoTR mythology. Christopher Tolkien mentioned this in a note he attached to section 38 of "The Annals of Aman", a text published in Morgoth's Ring, volume X of The History of Middle-earth.
The reference to the site of Kuivienen is interesting. Of this no more is said in the other tradition than that it lay 'in the East of the Middle-earth' (QS $20, preserved throughout the later tests). In AAm Kuivienen lay N.E. of Endon, the midmost point. In the list of names accompanying the Ambarkanta (IV. 241) appears 'ambar-endya or Middle Earth of which Endor is the midmost point', and Endor is written over the centre of the middle-land in the Ambarkanta diagrams (IV.243,245) -- on the map (IV.248-9) it is marked as a point: 'Endor Earth-middle', and here it was corrected to Endon, the form in the present passage of AAm, though later changed back again to Endor (so also on the typescript of AAm my father corrected Endon to Endor here and in $41, p. 80). See IV.254-5.
In the index entry for "Endor" in The Silmarillion Christopher Tolkien translated the word as "Middle Land" and identified it with Middle-earth (because that is the idenfication made in "The Flight of the Noldor"). So, Endor was a part of Ambar/Imbar, which originally was flat and then later made round (or always was round in the transformed mythology). Arda proper encompassed Ambar/Imbar.
How Middle-earth was created
A related matter where much confusion exists concerns the creation of Middle-earth. Who made it? Most people say that the Ainur sang it into existence, and that is far from the truth.
"Ainulindale" is that part of The Silmarillion which explains who the Valar and Maiar are, where they come from, and what the universe is. In "Ainulindale" we are told that Iluvatar (God) created the Ainur (Holy Ones, angels) first in the Timeless Halls. At length, Iluvatar taught the Ainur the principles of music, and they began developing their skills in music.
After an indeterminate period, Iluvatar commanded the Ainur to make a great music (the Ainulindale for which the story is named) which would propound a theme of Iluvatar's making. That is, Iluvatar gave the Ainur the basic concepts for their great composition. He allowed them to extrapolate and enhance the music as their hearts led them to.
Melkor, greatest of the Ainur, had become selfish and arrogant, and he started a counter theme, hoping to overwhelm Iluvatar's theme. After Melkor's theme became powerful and disturbing, many of the Ainur stopped participating in the music, while many others were following Melkor's theme instead of Iluvatar. In response, Iluvatar created a new theme, and for a while Melkor's theme was drowned out by the Second Theme. But Melkor persisted in his disruption and eventually Iluvatar introduced a new, third theme.
Although the Ainur sang the first and second themes, they had no idea of where the Third Theme came from. The Third Theme was so complex and sophisticated that it incorporated Melkor's music into itself. That is, Melkor's brash and mechanistic theme was absorbed by Iluvatar's intricate and much more masterful theme.
The clash between Melkor's Ainur and the Ainur loyal to Iluvatar became so chaotic that Iluvatar suddenly halted the music. He then created a vision which revealed to the Ainur a foreshadowing of the history of the universe -- they now understood that their music had been a model for Iluvatar's vision.
But Iluvatar then created the universe he had envisioned for the Ainur. He did so by speaking a single word, Ëa, "Let it be!" He then allowed some of the Ainur to enter into this universe on the condition that they would remain here until its time had run its course.
But though the Ainur had hoped to enter the universe at the zenith of its history, they instead found themselves at the beginning of time, when the universe was chaotic and unformed. The Ainur thus had to labor for many ages to bring shape and order to the universe, building the stars throughout the heavens.
After many uncounted ages, the Valar (those Ainur who had entered Ëa first) began making the place where the Children of Iluvatar (Elves, represented by the Second Theme, and Men, represented by the Third Theme) would dwell. That is, the Valar began to make Arda itself. Melkor eventually joined the Valar and challenged them for control over Arda. The remainder of their conflicts would be played out in Arda itself.
So, according to "Ainulindale", the Ainur did not sing anything into existence. They simply made a great music, and that music provided the model for the vision Iluvatar created. But Iluvatar then gave that vision reality by creating the universe, and in allowing the Ainur to enter the universe, he gave them the freedom to play out their roles from the music, or to make some changes. However, as time passed, the Valar became less and less capable of altering the course of events. Iluvatar's will remained free to alter history, but the Valar became less and less critical to the unfolding drama of events.
The shaping of Arda represents almost the last act of demi-urgic creation by the Valar. While they could not give substance to their thoughts, their thoughts could alter the shape of the substance which Iluvatar had created. Hence, they did build Arda out of the materials of Ëa but this was many long ages after they had entered the universe. By this time, the Music was only a faint memory to them.
Where does The Lord of the Rings take place?
Finally, another question which is often answered incorrectly is, "Does The Lord of the Rings take place in Europe?"
In the Prologue to The Lord of the Rings, Tolkien identified the region where Hobbits dwelt at the end of the Third Age with northwestern Europe today, "the North-west of the Old World, east of the Sea". Europe, Asia, and Africa have historically been identified as the Old World, whereas the Americas, Australia, and Antarctica comprise the New World (although most people associate only North and South America with the New World).
Technically speaking, England is not exactly "east of the Sea". Rather, it is in the sea, and this fact is often overlooked by many people who try to determine a correspondence between the Shire and England and the remaining lands of the map published in The Lord of the Rings with Europe. Tolkien himself wrote (in Letter 294):
...The action of the story takes place in the North-west of 'Middle-earth', equivalent in latitude to the coastlands of Europe and the north shores of the Mediterranean. But this is not a purely 'Nordic' area in any sense. If Hobbiton and Rivendell are taken (as intended) to be at about the latitude of Oxford, then Minas Tirith, 600 miles sout, is at about the latitude of Florence. The Mouths of Anduin and the ancient city of Pelargir are at about the latitude of ancient Troy.
Tolkien specifically suggests placing Hobbiton and Rivendell "at about the latitude of Oxford", but he does not identify either location with Oxford. In fact, he fails to include any reference to longitude. So, quite often people conclude that Tolkien intended Hobbiton to be placed where Oxford is. There is simply no basis for reaching such as conclusion.
What this means is that the reader only has enough information to infer that Hobbiton and Rivendell were situated about as far north from the equator as Oxford, but we cannot know where either should be identified on a modern map. In fact, the geography of Middle-earth doesn't conform to modern geography at all, as Tolkien himself pointed out:
... if it were 'history', it would be difficult to fit the lands and events (or 'cultures') into such evidence as we possess, archaeo- logical or geological, concerning the nearer or remoter part of what is now called Europe; though the Shire, for instance, is expressly stated to have been in this region [FR, 11]. I could have fitted things in with greater versimilitude, if the story had not become too far developed, before the question ever occurred to me. I doubt if there would have been much gain; ... (Letter 211)
... As for the shape of the world of the Third Age, I am afraid that was devised 'dramatically' rather than geologically, or paleonto- logically. I do sometimes wish that I had made some sort of agree- ment between the imaginations or theories of the geologists and my map a little more possible. But that would only have made more trouble with human history. (Letter 169)"
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da, ovj tekst mogli bi imenovati tolkienov genesis, evo prijevoda nelektoriranog, ali nadam se razumljivog....lektira za laku noć, uživajte
Uobičajeno je vjerovanje da je tolkienovo vilenjačko ime za međuzemlje arda.
možda jedan od razloga za tako širok nesporazum jest da arda zaista zvuči malo poput zemlja. U stvari najbliže je nizozemskoj riječi za zemlju aard. I vjerovatno to i nije samo slučajnost, jer kad je tolkien počeo pisati lotr 1937 on je već napustio naziv da se zamišljeni svijet zove arda.
Umjesto toga, arda je postala nešto više.
Kad je izdao lotr, okrenuo se ostalom materijalu, u nadi da eventualno publicira Silmarillion dio koji se odnosi na vrijeme prije Hobita i koji će objasniti cijelu kozmologiju međuzemlja..
No da bi sve bilo objašnjeno Tolkien se našao objašnjavajući sve više i više proširivajući povijest i suočavajući se s novim pitanjima. Često je pisao velike eseje da bi objasnio jednostavne koncepte ili postavke, koji su tada prerasli u zanimljive nove priče s još više pitanja. Jedna od tih priča je Debata o Finrodu i Andrethu. U toj bajci prvog Doba vilenjački kralj Finrod Felagund posjećuje smrtnu čarobnicu Andreth i raspravlja s njom o prirodi vilenjaka i ljudi te o posebnom Usudu koji je namjenjen svakoj rasi. Taj dijalog koji se poziva na debate starih grka u kojima su filozofi iznosili svoje ideje ukazuje nam na rijedak vilenjački pogled na stvari. Tolkien je pojasnio dodajući komentare na priču.
Zabilješka 2
Arda ili kraljevstvo arde (koja je bila direktno pod vladavinom kralja Manwea ili Eruovog vice regenta )
nije lako za prevesti jer ga ne obuhvaća pojam ni zemlja ni svijet. Fizički Arda bi bila Sunčev sistem. Pretpostavlja se da su Eldari imali znanja što se tiče sistemske strukture porijekla i veze sa ostatkom Ea (ostatkom univerzuma), u količini koju su mogli razumjeti. Vjerovatno onaj koga je to interesiralo usvojio je to znanje. Nisu svi Eldari bili zainteresirani za sve, većina je usmjerila pažnju (ili kako su to oni rekli bili su zaljubljeni u Zemlju.)
Nadalje Tolkien piše
Sgurno je da su se vilenjačke tradicije u prvom redu odnosile na Zemlju, (Imbar «The habitation»), kao scena drame rata Valara i djeca Erua protiv Melkora, pa se često čini da Arda znači Zemlja. Iz ovog gledišta, funkcija solarnog sistema jest da omogući postojanje Imbara=staništa. Osvrnuvši se na vezu između Arde i Ee i uzevši u obzir da je glavni ainur, valar kao i melkor odabrao stanište u ardi od svog postojanja, on isto tako implicira da je Arda glavna točaka Ee.
U zabilješci koju je zapisao kad se pisao i «Athrabeth» Tolkien reče:
Od kad je um ljudske rase (pa čak i vilenjaka inkliniran da napravi zbrku u ništavilu, kao koncepciju nepostojanja, izvan kreacije Ee, s koncepcijom praznog prostora unutar Ee, posebno je to začeto da na tom leži kraljevsto arde (što vjerovatno naziva Solarni sistem).
Dalje komplicirajući stvari, Tolkien je upotrebljavao drugo ime u ostalim pisanjima (Ambar, koji se odnosi na svijet . Odlučio je da ostane ovo ime u novijoj mitologiji ali ga je pripisao valinorskom jeziku u zapsu, notici koji pripada dugom djelu naziva Quendi i Eldar.
Ambar Zemlja znači stanište. Obzirom da ga Eldari često koriste u riječi arda kao istog značenja pravo značenja Ambara je zemlja sama kao mjesto gdje Arathar je poduzeo svoje djelovanje i gdje se inkarnacija sudbinski pojavila.
Starija upotreba Ambara ide sve do ranije verzije pre-LOTR, mitologije. Christopher Tolkien, spomenuo je to u zabilješki pri odjeljku 38 «Anali Amana «, tekst izdan u Morgotovom Ringu, knjiga 10, povijesti ME-a.
Referenca na dio o Kuivinen je zanimljiva, rečeno je samo da leži istoku ME-a, (QS, sačuvano kroz kasnije tekstove).
AAM Kuivvienen leži sjeveroistočno od Endona, na središnjoj točci.
Lista imena koji prate Ambarkantu (IV.241), pojavljuje se «Ambar-endya ili ME kod kojeg je Endor središnja točka) i Endor je upisan preko centra središnjih zemalja u Ambarkantinim dijagramima (IV.243,245)-Na karti (IV.248-9) je upisano kao točka «Endor središnja zemlja», a tada je ispravljeno u Endon formu središnjeg prolazaAAm, a onda se poslije ponovno promijenilo u Endor (isto tako je u rukopisu AAm moj otac ispravio Endon u Endor ovdje i $41,p.80). vidi IV.254-5.
U indeksu Silmarilliona Endor Christopher Tolkien prevađa riječ kao « Središnja Zemlja» i izjednačuje ga s Međuzemljem, (Jer je to identificirano isto i u prelasku Noldora). Dakle, Endor je bio dio Ambara/Imbara koji je u početku bio ravan a kasnije se zaokružio (ili je uvijek bio okrugao u promijenjenoj mitologiji).
Arda zapravo uključuje Ambar/Imabar.
Kako je nastalo Međuzemlje.
Mnoge stvari stvaraju zbrku a tiču se stvaranja Međuzemlja. Tko ga je napravio?
Većina ljudi kažu da je Ainur ispjevao njegovo postojanje a to je daleko od istine.
«Ainulindale» je dio silmarilliona koji objašnjava tko su valari i majari otkud dolaze i što je svemir. Tamo je rečeno da je Iluvatar (Bog) načinio ainure (posvećene anđele) prve u bezvremenim dvoranama. I naposljetku Iluvatar je podučio Ainure osnovama muzike pa su oni počeli razvijati svoje vještine u glazbi.
Poslije neutvrđenog perioda Ilvatar naredi ainurima da naprave veliku muziku (Ainulindale»)u kojoj će iskazati temu iluvatarovog stvaranja a on im je dao osnovne koncepte za njihovu veliku kompoziciju. opustio im je da izvuču i prezentiraju tu muziku kako ih njihova srca vođahu.
Melkor, najveći od Ainura postao je sebičan i arogantan te je počeo skladati svoju pjesmu nadajući se da će prevazići, nadjačati nadvisiti iluvatarovu temu. Nakon što je Melkorova muzika postala moćna i uznemirujuća mnogi od ainura prestali su sudjelovati u stvaranju muzike dok su mnogi drugi počeli slijediti melkorove note, umjesto iluvatarovih. Kao odgovor Iluvatar je kreirao novu temu no i Melkor isto.
Kako je Melkor uporno ometao melodiju Iluvatar je uveo i treću temu.
Sada ainuri pjevali prvu i drugu temu i nisu mogli razaznati otkuda dolazi treća tema. Ta treća tema je bila toliko kompleksna i sofisticirana da je inkorporirala melkorovu muziku u sebe. Tako je Melkorova gruba i mehanička tema apsorbirana od Iluvatarove intrigantne i majstorske teme.
Sraz između Melkorovih ainura i ainura odanih Iluvataru postao je tako kaotičan da je Iluvatar odjednom zaustavio glazbu. Tada je kreirao viziju koja je otkrila ainurima sjenke povijesti svemira i tada oni razumješe da je njihova muzika bila model iluvatarove vizije.
Tada Iluvatar stvori svemir koji je predvidio za Ainure. To je učinio izgovarajući samo rječi, Ea, «neka bude». Dopusti nekim ainurima da uđu u taj svemir uz uvjet da ostanu tamo sve dok ne ispune svoju misiju.
Ainuri se nadaše da će ući u svemir u zenitu njegove povijesti, no umjesto toga nađoše se na početku vremena kad je svemir bio u kaosu i bez forme. ainuri moraše raditi mnoga doba da daju oblik i red u svemiru počevši sa zvjezdama kroz nebo.
Poslije mnogih nebrojenih godina, valar (ainur, koji je ušao u Eu prvi) počeo je stvarati gdje su djeca iluvatarova (vilenjaci iskazani u drugoj temi i ljudi iskazani u trećoj temi) obitavala. Tako je valar počeo raditi sam. Poslije toga se Melkor napokon pridružio valarima i izazvao ih za kontrolu nad Ardom. Posljedice njihovih sukoba vidjeti će se na samoj ardi. Znači prema Ainulindale-u ainur nije ništa ispjevao u pojavnost.On je jednostavno izradio grandioznu muziku a ta muzika je omogućila da se napravi model za viziju koju je Iluvatar kreirao. Iluvatar je dao toj viziji realnost stvorivši svemir i dopuštajući ainurima da uđu u taj svemir dajući im slobodu da otpjevaju svoje djelove muzike, da naprave neke izmjene. No kako je vrijeme prolazilo valari su sve manje mogli utjecati na slijed događaja Iluvatar je imao slobodu kreirati staru povijest ali valari su postajali sve manje kritični na nemile događaje. Formiranje Arde pretstavlja skoro zadnji čin stvaranja Valara. kada nisu mogli otjeloviti svoje misli, njihive misli su nakon kreiranje tjelesnog dobivale oblik, koji je tada Iluvatar nadgledao. Izradili su ardu od metrijala Ee ali je to bilo mnogo doba nakon što su ušli u svemir. Tada je muzika bila samo blijeda uspomena.
Gdje se LOTR odigrao?
Naposlijetku, pitanje na koje se često odgovara netočno je: «dali se lotr zbio u Europi?»
U prologu Lotr-a tolkien je identificirao područje gdje su hobbiti obitavali na kraju Trećeg doba kao sjeverozapadna europa danas, « Sjeverozapad starog svjeta istočnog mora.» Europa, azija i afrika su povijesno prepoznavani kao stari svijet dok su amerika australija i antarktika novi svjet) Većina ljudi smatra da je novi svjet samo sjeverna i južna amerika ).
Tehnički govoreći, Engleska nije baš istočno more. Prije bi bilo da je na moru i ta je činjenica često previđena kod mnogih ljudi koji su pokušavali odrediti poveznicu između shire-a i engleske i preostalih zemalja na karti izdanih u lotr-u sa Europom. sam tolkien je napisao ( u pismu 294):
Radnja priče odvija se na sjeverozapadu međuzemlja, koji su ekvivalent obalama sjevera mediterana. To nije čisto nordijsko područje ni u kom pogledu. ako hobbiton i rivendell kao što je namjera su na paraeli oksforda, tada je minas tirith 600 milja južnije na paraleli Firence. Ušće Anduina i drevni grad Pelargir nalaze se na staroj Troji.
Tolkien osobito upućuje hobbiton i rivendell na mjesto oksforda, ali nijedno od svakog pojedinačnog mjesta ne kaže da je oksford. tako ljudi po inerciji stavljaju oksford kao paralelu hobbitonu mada nema osnova za takav zaključak.
U stvari zemljopis ME ne poklapa se sa modernim zemljopisom uopće kako i tolkien sam ističe:....ako bi to bila povijest», bilo bi teško da se usklade zemlje i događaji (ili kulture u ona obilježja koja mi sada percipiramo, arheološki ili geološki, tičući se bližeg ili daljnjeg djela zemlje koje mi sada nazivamo Europa.
Shaire npr. se ističe da bi mogao biti u europskoj regiji (FR,11). Mogao sam podesiti sa većom preciznošću da već priču nisam razvio puno dalje prije nego što mi se ovo pitanje nametnulo. Sumnjam da bi s time nešto postigao...(letter 211)
Posted by: elrond Mar 20 2006, 11:07 AM
iz HOME 10 Morgoth's Ring:
The Morgoth Element
When in Middle-earth, Morgoth became fully incarnated in an attempt to be able to control the hroa – the physical matter – of Arda. This was a similar, but much more far-reaching, thing to what Sauron did when investing his power into the One Ring.
Because of this, it came to pass that all matter outside the Blessed Realm contained a portion of Morgoth's physical "essence". This was known as the "Morgoth Element" or the "Morgoth Ingredient", and it meant that Morgoth's power was disseminated throughout Middle-earth – and he became part of everything in the world, both animate or inanimate. There did seem to be certain elements into which Morgoth concentrated his power, and one of these was gold – the main constituent of all Rings of Power except Nenya. There were also elements to which he didn't pay much attention – for example, silver (though mithril seems to have been an exception to this) and water. It has been also suggested that the wills of Morgoth's evil creatures – e.g. balrogs, orcs etc – were part of Morgoth's dispersed power.
The main effect of this dispersal of power was to make all things created from the hroa of Middle-earth have a tendency to lean towards evil and Morgoth – "they were none of them wholly free of him in their incarnate form, and their bodies had an effect upon their spirits". And what that meant was that Morgoth could never be totally dispelled from the world – unless Arda was completely disintegrated.
There was, however, a downside – just as with Sauron and the Ring. From incarnation into the world, Morgoth lost a large amount of his Valarin powers. This was a permanent effect as Morgoth had abandoned his Valar body, with no possibility of return, and he started to exist solely as a desire to possess and dominate matter.
Because Morgoth had taken up a physical form, the Ainur and the Children of Ilúvatar had to fight him on a physical level. And the problem with this was that any direct confrontation with Morgoth would substantially affect the substance of the world through the Morgoth Element. This seems to be why the Valar did not rush to battle with him in any major way.
"The whole of 'Middle-earth' was Morgoth's Ring, though temporarily his attention was mainly upon the North-west. Unless swiftly successful, War against him might well end in reducing all Middle-earth to chaos, possibly even all Arda. It is easy to say: 'It was the task and function of the Elder King [Manwë] to govern Arda and make it possible for the Children of Eru to live in it unmolested.' But the dilemma of the Valar was this: Arda could only be liberated by a physical battle; but a probable result of such a battle was the irretrievable ruin of Arda."
The Morgoth Element and Sauron
While Sauron could not extract Morgoth's essence from the fabric of the world, he did automatically profit from the fact that Morgoth's ill-will inhabited the Earth and was willing to co-operate with many of Sauron's evil goals.
"Morgoth's Ring" states that the Morgoth Element was a prerequisite for the 'magic' Sauron worked upon matter, particularly the One Ring. However, exactly how the Rings of Power interacted with the Morgoth element is unknown, but it has been suggested that the increases in power seen by ringbearers when wearing a Ring could be associated with the Rings accessing the Morgoth Element – and the more powerful the bearer to start with, the better a Ring could tap into the Morgoth Element. The Morgoth Element could also be the "backdoor" Sauron worked into the Rings of Power, and it could be that Sammath Naur contained a particularly strong concentration of the Morgoth Element, thus aiding the creation of the Ring in some manner.
The Morgoth Element and the Children of Ilúvatar
The presence of the Morgoth Element meant that there was a duality within all life on Middle-earth – a conflict between the Morgoth Element contained within all matter, and that in life which is pure and untainted (represented in "The Silmarillion" by the Flame Imperishable). The evil in men then stemmed from a willingness to give in to the Morgoth Element, which allowed their souls to be tainted by the very materials from which they were composed.
So did Morgoth achieve his goals?
The common wisdom is that Morgoth failed as eventually he was cast out into the Void, not to trouble Arda again in that age, or many ages to come. But did he fail? Yes, his body was defeated, but until the end of Arda, he endured in the Morgoth Element. His essence ran through the veins of Middle-earth, of Arda Fallen, until the end of the world. So actually, I'm not sure he did fail after all.
References
Morgoth's Ring, Myths Transformed, VI, VII (ii) and (iii), VIII
Morgothov element
U Međuzemlju morgot je bio potpuno utjelovljen u pokušaju da kontrolira hrou -fizički oblik Arde.
Slično ali više zastrašujuće ja kad Sauron pokušava svoju snagu staviti u Prsten: Zbog toga sve stvari izvan blagoslovljenog kraljevstva sadržavaju dio određenu dozu Morgothove supstance. To je poznato kao Morgothov element ili kao Morgothov sastojak, što znači da je Morgothova snaga se rasula kroz Međuzemlje i postala dio svega na svijetu, živog i neživog.
Postoje i određeni elementi kroz koje je Morgoth fokusirao svoju snagu. Jedno od tih je zlato, osnovni sadržaj svih prstenova moći , osim Nenye . Isto je bilo elemenata na koje on (misli se na Morgija) nije obraćao pozornost, npr. srebro, (izgleda da je mithril bio iznimka i voda).
Isto tako sugerira se da je zla narav zlih kreatura Balroga, orka, itd.isto tako dio morgothove raspršene moći.
Glavni efekat te disperzirane snage je da sve stvari koje su kreirane na hroi Međuzemlja imaj tendenciju prema Zlu i Morgothu "ništa od tog nije bilo potpuno slobodno, njihova tjela su podložna njihovoj volji ili duhu". To znači da Morgoth neće biti nikada otčarobiran, odvojen sa lica svijeta ili ME ukoliko arda nebude totalno dezintegrirana
Isto tako nalazi se i druga strana kao kod Saurona i Prstena. Da bi se inkarnirao (joj što obožavam ovu rječ u Svijet Morgoth je bio IZGUBIO VELIKU KOLIČINU SVOJIH VALARSKIH MOĆI. KAO TRAJNI EFEKT ON NAPUŠTA SVOJE VALARSKO TJELO BEZ MOUĆNOSTI POVRATKA I POČINJE POSTOJATI JEDINO KAO ŽELJA DA POSJEDUJE I DOMINIRA NAD STVARIMA. (ovaj naglašneni capsLOck direktno odgovara n a mnoga, mnoga pitanja Ali pošto je Morgoth uspio zauzeti fizičku formu Ainuri i Djeca Iluvatara morali su se boriti s njegovom fizičkom formom.
Problem kod te borbe jest da svaka DIREKTNA KONFRONTACIJA ILI SUKOB PROTIV MORGOTHA IMA EFEKT DA POSTOJANO ŠIRI U SVIJET MORGOTHOV ELEMENT. ZATO SE NISU S NJIM VALARI ŽURILI DIREKTNO SUKOBITI ( i ovo odgovara na mnoge dosadašnje nedoumice zašto Valari nisu intervenirali, imali su deeeeeebelog razloga, opas.prevodioca)
"Cjelo Međuzemlje je moglo biti pod moći Morgothova Prstena ali vremenom njegova pažnja se usredotočila na sjeverozapad.
Osim brzog uspjeha rat protiv njega je mogao gurnuti cjelo Međuzemlje u kaos a moguće i cjelu Ardu. Lako je reći "zadatak je i obveza eldar kralja Manwea da vlada Ardom i omogući djeci erua da žive tamo nezlostavljani. "ali dilema Valara je bila ova: Arda može biti oslobođena samo u fizičkoj bitci no mogući rezultat takve bitke bilo bi nepovratno uništenje Arde.
Morgothov Element i Djeca Iluvatara
Prisutnost Morgothova elementa znači da postoji dualitet u svom životu u Međuzemlju -sukob između Morgothova elementa u svim stvarima i u oblicima života koja su čista i nezagađena (prezentirano je u Silmarilionu kao Plamen Imperishable).
ZLI LJUDI SU POKUŠALI ZATROVATI TAJ PALMEN ŠTO JE UZROKOVALO DA I NJIHOVA DUŠA BUDE ZATROVANA. DALI JE MORGOTH POSTIGAO SVOJ CILJ???UVRIJEŽENO JE MIŠLJENJE DA JE MORGOTH PODBACIO (TO MI TAKO VOLIMO VJEROVATI, OPASKA PREVODIOCA), TE DA JE VJEROVATNO PROGNAN U PRAZNINU KAKO NEBISTVARAO NEVOLJU NA ARDI U TOM DOBU I MNOGIM DOBIMA KJA ĆE DOĆI. Dali je pobijeđen??
molim ovo pozorno pročitajte
Da, njegovo tjelo je pobijeđeno ALI SVE DO KRAJA ARDE ON JE OPSTOJAO U MORGOTHOVU ELEMENTU. NJEGOVA ESENCIJA KOLALA JE KROZ VENE MEĐUZEMLJA DO KRAJA ARDE DO KRAJA SVIJETA.
PA USTVARI NISAM SIGURAN DA JE ON KONAČNO POBIJEĐEN.
Reference
Morgothov Ring Transformacija mitova VI, VII (ii)and (iii, VIII
Posted by: elrond Mar 20 2006, 11:11 AM
izvor enciklopedija arde,
The extraordinary walls that surrounded Arda in ancient times, beyond Ekkaia, the Encircling Sea. In the west and east of the World, Ekkaia was wide, and the Walls were a great distance from land. In the north and south, however, the Encircling Sea was much narrower. This was how Melkor returned into the World during the time of the Lamps of the Valar, coming secretly over the Walls of Night into the north of Arda, and building there his fortress of Utumno beyond the knowledge of the Valar.
The time, many millennia ago, when the Valar had ordered the World as they wished and rested upon Almaren, and Melkor lurked beyond the Walls of Night. The Spring was marred when Melkor returned to Arda, and ended completely when he destroyed the Lamps of the Valar
slobodni prijevod:
Zidovi izuzetnog izgleda koji okruživaše Ardu u davna vremena pored, EKKAIE, more , koje je okruživalo postojeću Ardu. Na istoku i zapadu Svijeta, Ekkaia bješe široka i zidovi bjehu na velikoj udaljenosti od zemlje. Na sjeveru i jugu, pak okružujuće more bijaše mnogo uže. Tako se Melkor vratio na svijet tijekom vremena zvanog Svjetiljka valara i to došavši potajice preko Zidova noći na sjeveru arde i izgradivši tamo svoju utvrdu Utumno mimo znanja Valara.....
za vrijeme, mnogo milenija prije, kada su Valari "uredili" svijet po željama svojim te se odmarali na Almarenu, Melkor je provirivao iza zidina noći. Proljeće je bilo kada se Melkor vratio na Ardu i u potpunosti završilo kada je uništio svjetlost Valara."
napomena: svi prijevodi napravljeni su za potrebe postanja na boardu, nastali u nerazumno kratkim rokovima, pa, ipak, stavljam ih na board s nadom da će bar nekom olakšati susret s tolkienovim djelom i potaknuti ga na dalje čitanje, stoga, ove prijevode tako i shvatite.
Posted by: elrond Mar 28 2006, 09:55 AM
Lost road and other writings, HOME Volume 5, str, 329/330, citat:
"Thus an end was made of the power of angaband in the North, and the evil realm was brought to nought; and out of the pits and deep prisons a maultitude of thralls came forth beyond all
hope into the light of day looked upon a world all changed. For so great was the fury of those adversaries that the northern regions of the western world were rent asunder, and the sea roared in through many chasms, and there was confusion and great noise; and rivers perished or found new paths, and the valleyes were upheaved and the hills trod down; and sirion was nomore. Then Men, such as had not perished in the ruin of those days, fled far away, and it was long ere any came back over Eredlindon to the place where Beleriand had been."
prev. tako je završila snaga angabanda na Sjeveru i zlo kraljevstvo se povuklo u duboke jazbine i zatvore gdje ne dopiraše svjetlo dana.
tako bijaše veliki bjes tih spodoba da su se sjeverne zemlje zapadnog svjeta izobličile more je nadiralo kroz mnoge pukotine stvarajući zbrku i buku, rjeke nestadoše ili nađoše nove pute, doline se podigoše a bregovi urušiše i siriona više ne bijaše.
Tada ljudi ukoliko nisu nestali u ruševinama tih dana odjedriše daleko i mnogo vremena prođe dok se ne vratiše preko Eredlindona na mjesto gdje jednom beleriand bijaše.
The Great Battle (The War of Wrath)
«Little can be said of the final battle, although its effect was mighty. Over a century after Nirnaeth Arnoediad, the Valar granted the request of Eärendil and prepared their third an last assault on Morgoth. With them from Valinor went the Vanyar and Noldor, but the Teleri only agreed to sail the white ships. The host must have Beleriand, for that land was «ablaze with the glory of their arms» Only the Edain joined the host once it reached Middle-earth-none of the Elves.
The host of Valinor approached Angband. As in all previous encounters between the Valar and Morgoth (the fallen Vala) the earth shook. So powerful were they that his massive army was swiftly destroyed. At last he relaesed the winged dragons, led by Ancalagon the Black. Even the Valar were forced to retreat from these evil creatures. Then Eärendil came, and Thorondor led a swarm of eagles, and they battled dragons through the night. Just before dawn, Eärendil slayed Ancalagon, who crashed down upon Thangorodrim, breaking its tall towers. The Valar bared the pits of Angaband, and obliterated all the realm of Motgoth»
(izvor, The Atlas of Middle-earth, Karen Wynn Fonstad, Houghton Mifflin company, Boston, New York, Revised Edition, str, 32, imenovano možete naručiti na web siteu,
www. Houghtonmifflinbooks.com)
prev:
malo se može reći o završnoj bitci osim da je učinak bio moćan.
Više od stoljeća nakon Nirnaeth Arnoediada (Battle of Unnumbered Tears), Valari su odobrili zamolbu Eärendila i pripremili treći i zadnji napad na Morgotha. S njim su otišli iz Valinora Vanyari i Noldori, ali samo su teleri pristali da plove s njima. Trebali su pristati u Beleriandu i ta zemlja je bila poznata po slavi svog oružja. Još su im se pridružili samo Edaini u putovanju do Međuzemlja.
Ali nitko od njih nije bio vilenjak. Stupili su pred Angaband.
Prijašnji srazovi Valara i Morgotha djelovali su na izgled Zemlje. Bitka je bila snažna i Valari su brzo i nadmoćno uništili neprijatelja.
Morgoth je tada pustio Krilate zmajeve, koji su bili vođeni Ancalagonom Crnim.
Čak su i Valari bili prisiljeni uzmaknuti pred tim zlim prikazama. Tada dođe Eärendil predvodeći jato orlova s Thorondorom. Pred zoru Eärendil pogubi Ancalagona i on se sruši rušeći kule Thangorodrima. Valari tada zatrpaše jazbine Morgotha i nadvladaše svijet, Kraljevstvo Morgothovo.
Posted by: elrond Mar 28 2006, 09:58 AM
citati na engleskom su rainalcarovim, prijevod je moj...
Rainalcar @ Mar 22 2005, 02:24 PM)
Pismo J. R. R. Tolkiena 325
The 'immortals' who were permitted to leave Middle-earth and seek Aman – the undying lands of Valinor and Eressëa, an island assigned to the Eldar – set sail in ships specially made and hallowed for this voyage, and steered due West towards the ancient site of these lands. They only set out after sundown; but if any keen-eyed observer from that shore had watched one of these ships he might have seen that it never became hull-down but dwindled only by distance until it vanished in the twilight: it followed the straight road to the true West and not the bent road of the earth's surface. As it vanished it left the physical world. There was no return. The Elves who took this road and those few 'mortals' who by special grace went with them, had abandoned the 'History of the world' and could play no further part in it.
Dakle, u sudbini Svijeta oni koji odu u Aman ne mogu sudjelovati tako da se u Svijet oni ne mogu vratiti.
The angelic immortals (incarnate only at their own will), the Valar or regents under God, and others of the same order but less power and majesty (such as Olórin = Gandalf) needed no transport, unless they for a time remained incarnate, and they could, if allowed or commanded, return.
As for Frodo or other mortals, they could only dwell in Aman for a limited time – whether brief or long. The Valar had neither the power nor the right to confer 'immortality' upon them. Their sojourn was a 'purgatory', but one of peace and healing and they would eventually pass away (die at their own desire and of free will) to destinations of which the Elves knew nothing.
This general idea lies behind the events of The Lord of the Rings and the Silmarillion, but it is not put forward as geologically or astronomically 'true'; except that some special physical catastrophe is supposed to lie behind the legends and marked the first stage in the succession of Men to dominion of the world. But the legends are mainly of 'Mannish' origin blended with those of the Sindar (Gray-elves) and others who had never left Middle-earth.
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Dalje, dio pisma J. R. R. Tolkiena 154:
I have said nothing about it in this book, but the mythical idea underlying is that for mortals, since their 'kind' cannot be changed for ever, this is strictly only a temporary reward: a healing and redress of suffering. They cannot abide for ever, and though they cannot return to mortal earth, they can and will 'die' – of free will, and leave the world.
lettersi 325
besmrtni kojima je bio dozvoljen odlazak iz ME da potraže aman-NZ Valinora i Eresse, otoci koji pripadaju Eldarima-odjedrili su u brodovima specijalno napravljenim i posvećenim za ovo putovanje, te krenuše prema Zapadu do drevnih mjesta u tim zemljama. oni su jedrili poslije zalaska sunca ako bi ih neki promatrač pratio oni nebi zapali za obzor već bi nestali u zoni sumraka. kako su nestajali tako su i napuštali fizički svijet, nije bilo povratka.
Vilenjaci koji su pošli tim putem i nekoliko smrtnika kojima je udjeljena psebna milost napustili su "povijest svijeta i više nisu mogli u njoj igrati nikakvu ulogu.
besmrtni anđeli (koji su inkarnirani po svojoj vlastitoj volji) valari ili namjesnici u službi Boga i ostali istog reda ali sa manjom moći (npr.Olorin Gandalf) ne trebaju transport ili prijevozno sredstvo osim u dobu kad ostanu utjelovljeni u anđele kad su u fizičkom obliku mogu se vatiti ako im je naređeno)
Frodo i drugi smrtnici mogu ostati u Amanu određeno vrijeme-bilo to dugo ili kratko. Valari nemaju snage ni ovlasti da ih proglase besmrtnim. to je bila za njih neka vrsta čistilišta gdje su bili smireni i izliječeni i na koncu bi umrli. (Umiru po svojoj volji i odabiru kada, tada prelaze na mjesto o kojem vilenjaci ne znaju ništa.
osnovna ideja prati događaje u LOTR-u i Silmarillionu a ne nastavlja se kao geološka ili astronomska istina, osim da je neka vrlo osobita fizička katastrofa potakla legende u Prvom dobu koji se potiče konačni uspjeh ljudi kao dominantne vrste, ali te legende su pretežno proizašle iz ljudskog roda i povezane su s sindarima sivim vilenjacima i drugim koji nikad nisu napustili ME.
letters 154
nisam ništa rekao o tome u ovoj knjizi ali ideja mita leži u ovom da su svi smrtnici obzirom da se njihova vrsta ne može mjenjati imaju privremenu nagradu izliječenje i mogućnost patnje.
ne mogu izbjegavati zauvijek ne mogu se vratiti u zemlju smrtnika oni mogu i oni će umrijeti-svojom voljom i napustit će svijet.
ovo su daljni citati
arwen je prva primjetila znakove i dala mu svoj dragulj kako bi u njemu našao utjehu podučivši ga kako da liječi s njim....
letters 246
ne vidi se jasno kako je to ona mogla urediti, ona naravno nije mogla samo dati kartu za mjesto u brodu samo tako. na tom su brodu imali pravo ploviti samo određeni vilenjaci i svaka iznimka je tražila autorizaciju Valara.
Arwen nije bila u direktnoj vezi s njima osobito nakon što je postala smrtna. arwen je uputila zamolbu Gandalfu (i Galadriel) da ustupi svoje mjesto Frodu jer je njezina patnja bila povezana s Frodovom koja su osnova regeneracije i uspjeha čovijeka kao vrste nema sumnje da je Gandalf imao tu ovlast da primi njenu zamolbu.
letters 154
....određeni smrtnici koji su imali udjela u vilenjačkim poslovima mogu poći prema domu vilenjaka Frodo (po izričitoj želji Arwn Bilbo možda Sam (Frodo se zauzeo za njega) i kao vrlo posebna iznimka patuljak Gimli kao prijatelj Legolasa i "pobočnik od Galadriel"
otkad tolkienova pisma označavaju promjene perspektive kroz godine (ne izbacuju Avare da plove preko mora u pismu 325 pisana 1971 godine, no izbacuje ih u pismu 154 pisanom 1954 godine ubrzo nakon izdanja LOTR-a) i moraju se sagledati unutar konteksta vremena kada ih (T) piše. Postoji kontradikcija, suprotnost u Tolkienovoj podjeli elfova u dvije grupe zapadni elfovi Eldari i istočni elfovi silvan elfs u LOTR-u)
koji sadrži priču o amroth i nimrodel koji bjehu Silvan elfs i koji su otplovili preko mora) i njegovo pismu 1954 napisanom Naomi M. gdje govori o ostali vilenjacima (suprotno od visokih E.) koji su neopozivo odlučilli ostati u ME.
Posted by: elrond Mar 28 2006, 10:00 AM
o Durinovoj kruni
Durin's Crown is a constellation of seven stars that resemble the Plough or Great Bear. It is the symbol of all of Durin's line. It was first seen, reflected around his head, in the Kheled-zâram by Durin. From then, the reflection of Durin's Crown could always be seen in the Kheled-zâram, even in the daytime.
It originated as the first stars made by Varda to welcome the coming of the Elves. It was placed in the northern sky as an open challenge to Melkor.
Durinova kruna je sastavljena od sedam zvijezda koje predsstavljaju velikog medvjeda. To je simbol cjelog Durinovog rodoslovlja. prvi put je viđena kako svijetli u Kheled-zâram . od tada otsjaj Durinove krune mogao je biti viđen u Khazadu, čak i za vrijeme dnevnog svjetla.
ti dragulji, zvijezde sadržavali su sjaj zvjezda koje je napravila Varda da priredi dobrodošlicu vilenjacima. Bili su smješteni na sjevernom nebu kako bi se suprotstavili Melkoru.
"Sauron sent at once the Ringwraiths. They were naturally fully instructed,
and in no way deceived as to the real lordship of the Ring...But the
situation was now different to that under Weathertop, where Frodo acted
merely in fear and wished only to use (in vain) the Ring's subsidiary power
of conferring invisibility. He had grown since then. Would they have been
immune from its power if he claimed it as an instrument of command and
domination? Not wholly. I do not think they could have attacked him with
violence, nor laid hold upon him or taken him captive; they would have
obeyed or feigned to obey any minor command of his that did not interfere
with their errand - laid upon them by Sauron, who still through their nine
rings (which he held) had primary control of their wills..."
[The Letters of J.R.R. Tolkien #246]
slob.prev.
Sauron je odmah poslao utvare Prstena. Oni su bili dobro upućeni: što traže, no nisu mogli biti prijetvorni kao sam gospodar Prstena...No situacija bijaše ponešto drukčija pod Vjetrovhom gdje je Frodo samo želio upotrijebiti Prsten samo da postane nevidljiv (no to bje uzalud-jer ga utvare ionako vidješe). Odtada je SAZRIO u SPOZNAJAMA. Dali bi utvare bile imune na moć Prstena obzirom da je on bio instrument KOMANDE I DOMINACIJE ali pod utjecajem Saurona! NE POSVE!
Mislim da ga oni (misli se na utvare), nebi mogli napasti (misli se na Froda), već bi morali SNAGOM VOLJE prisliti Froda da preda Prsten. Na njih bi preko Prstena (u rukama Froda) djelovale TEK NEKE MANJE komande koje ne bi bile u koliziji (suprotnosti) s njihovim glavnim zadatkom koji im je dao Sauron koji je još uvijek imao njihovih 9 prstenova-prvenstveno kroz koje je imao moć KONTROLE NJIHOVE VOLJE.
Tolkienovo pismo broj 246
Posted by: Amarie Mar 2 2007, 07:53 PM
THE HISTORY OF MIDDLE-EARTH:THE SHAPING OF MIDDLE-EARTH
THE AMBARKANTA
The Shape of the World
Rúmil
OF THE FASHION OF THE WORLD
About all the World are the Ilurambar, or Walls of the World. They are as ice and glass and steel, being above all imagination of the Children of Earth cold, transparent, and hard. They cannot be seen, nor can they be passed, save by the Door of Night.
Within these walls the Earth is globed: above, below, and upon all sides is Vaiya, the Enfolding Ocean. But this is more like to sea below the Earth and more like to air above the Earth. In Vaiya below the Earth dwells Ulmo. Above the Earth lies the Air, which is called Vista, 1 and sustains birds and clouds. Therefore it is called above Fanyamar, or Cloudhome; and below Aiwenórë2 or Bird-land. But this air lies only upon Middle-earth and the Inner Seas, and its proper bounds are the Mountains of Valinor in the West and the Walls of the Sun in the East. Therefore clouds come seldom in Valinor, and the mortal birds pass not beyond the peaks of its mountains. But in the North and South, where there is most cold and darkness and Middle-earth extends nigh to the Walls of the World, Vaiya and Vista and Ilmen3 flow together and are confounded.
Ilmen is that air that is clear and pure being pervaded by light though it gives no light. Ilmen lies above Vista, and is not great in depth, but is deepest in the West and East, and least in the North and South. In Valinor the air is Ilmen, but Vista flows in at times especially in Elvenhome, part of which is at the eastern feet of the Mountains; and if Valinor is darkened and this air is not cleansed by the light of the Blessed Realm, it takes the form of shadows and grey mists. But Ilmen and Vista will mingle being of like nature, but Ilmen is breathed by the Gods, and purified by the passage of the luminaries; for in Ilmen Varda ordained the courses of the stars, and later of the Moon and Sun.
From Vista there is no outlet nor escape save for the servants of Manwë, or for such as he gives powers like to those of his people, that can sustain themselves in Ilmen or even in the upper Vaiya, which is very thin and cold. From Vista one may descend upon the Earth. From Ilmen one may descend into Valinor. Now the land of Valinor extends almost to Vaiya, which is most narrow in the West and East of the World, but deepest in the North and South. The Western shores of Valinor are therefore not far from the Walls of the World. Yet there is a chasm which sunders Valinor from Vaiya, and it is filled with Ilmen, and by this way one may come from Ilmen above the earth to the lower regions, and to the Earthroots, and the caves and grottoes that are at the foundations of the lands and seas. There is Ulmo's abiding-place. Thence are derived the waters of Middle-earth. For these waters are compounded of Ilmen and Vaiya and Ambar4 (which is Earth), since Ulmo blends Ilmen and Vaiya and sends them up through the veins of the World to cleanse and refresh the seas and rivers, the lakes and the fountains of Earth. And running water thus possesses the memory of the deeps and the heights, and holds somewhat of the wisdom and music of Ulmo, and of the light of the luminaries of heaven.
In the regions of Ulmo the stars are sometimes hidden, and there the Moon often wanders and is not seen from Middle-earth. But the Sun does not tarry there. She passes under the earth in haste, lest night be prolonged and evil strengthened; and she is drawn through the nether Vaiya by the servants of Ulmo, and it is warmed and filled with life. Thus days are measured by the courses of the Sun, which sails from East to West through the lower Ilmen, blotting out the stars; and she passes over the midst of Middle-earth and halts not, and she bends her course northward or southward, not waywardly but in due procession and season. And when she rises above the Walls of the Sun it is Dawn, and when she sinks behind the Mountains of Valinor it is evening.
But days are otherwise in Valinor than in Middle-earth. For there the time of greatest light is Evening. Then the Sun comes down and rests for a while in the Blessed Land, lying upon the bosom of Vaiya. And when she sinks into Vaiya it is made hot and glows with rosecoloured fire, and this for a long while illumines that land. But as she passes toward the East the glow fades, and Valinor is robbed of light, and is lit only with stars; and the Gods mourn then most for the death of Laurelin. At dawn the dark is deep in Valinor, and the shadows of their mountains lie heavy on the mansions of the Gods. But the Moon does not tarry in Valinor, and passeth swiftly o'er it to plunge in the chasm of Ilmen, 5 for he pursues ever after the Sun, and overtakes her seldom, and then is consumed and darkened in her flame. But it happens at times that he comes above Valinor ere the Sun has left it, and then he descends and meets his beloved, and Valinor is filled with mingled light as of silver and gold; and the Gods smile remembering the mingling of Laurelin and Silpion long ago.
The Land of Valinor slopes downward from the feet of the Mountains, and its western shore is at the level of the bottoms of the inner seas. And not far thence, as has been said, are the Walls of the World; and over against the westernmost shore in the midst of Valinor is Ando Lómen6 the Door of Timeless Night that pierceth the Walls and opens upon the Void. For the World is set amid Kúma, the Void, the Night without form or time. But none can pass the chasm and the belt of Vaiya and come to that Door, save the great Valar only. And they made that Door when Melko was overcome and put forth into the Outer Dark; and it is guarded by Eärendel.
The Middle-earth lies amidst the World, and is made of land and water; and its surface is the centre of the world from the confines of the upper Vaiya to the confines of the nether. Of old its fashion was thus. It was highest in the middle, and fell away on either side into vast valleys, but rose again in the East and West and again fell away to the chasm at its edges. And the two valleys were filled with the primeval water, and the shores of these ancient seas were in the West the western highlands and the edge of the great land, and in the East the eastern highlands and the edge of the great land upon the other side. But at the North and South it did not fall away, and one could go by land from the uttermost South and the chasm of Ilmen to the uttermost North and the chasm of Ilmen. The ancient seas lay therefore in troughs, and their waters spilled not to the East or to the West; but they had no shores either at the North or at the South, and they spilled into the chasm, and their waterfalls became ice and bridges of ice because of the cold; so that the chasm of Ilmen was here closed and bridged, and the ice reached out into Vaiya, and even unto the Walls of the World.
Now it is said that the Valar coming into the World descended first upon Middle-earth at its centre, save Melko who descended in the furthest North. But the Valar took a portion of land and made an island and hallowed it, and set it in the Western Sea and abode upon it, while they were busied in the exploration and first ordering of the World. As is told they desired to make lamps, and Melko offered to devise a new substance of great strength and beauty to be their pillars. And he set up these great pillars north and south of the Earth's middle yet nearer to it than the chasm; and the Gods placed lamps upon them and the Earth had light for a while.
But the pillars were made with deceit, being wrought of ice; and they melted, and the lamps fell in ruin, and their light was spilled. But the melting of the ice made two small inland seas, north and south of the middle of the Earth, and there was a northern land and a middle land and a southern land. Then the Valar removed into the West and forsook the island; and upon the highland at the western side of the West Sea they piled great mountains, and behind them made the land of Valinor. But the mountains of Valinor curve backward, and Valinor is broadest in the middle of Earth, where the mountains march beside the sea; and at the north and south the mountains come even to the chasm. There are those two regions of the Western Land which are not of Middle-earth and are yet outside the mountains: they are dark and empty. That to the North is Eruman, and that to the South is Arvalin; and there is only a narrow strait between them and the corners of the Middle-earth, but these straits are filled with ice.
For their further protection the Valar thrust away Middle-earth at the centre and crowded it eastward, so that it was bended, and the great sea of the West is very wide in the middle, the widest of all waters of the Earth. The shape of the Earth in the East was much like that in the West, save for the narrowing of the Eastern Sea, and the thrusting of the land thither. And beyond the Eastern Sea lies the Eastern Land, of which we know little, and call it the Land of the Sun; and it has mountains, less great than those of Valinor, yet very great, which are the Walls of the Sun. By reason of the falling of the land these mountains cannot be descried, save by highflying birds, across the seas which divide them from the shores of Middle-earth.
And the thrusting aside of the land caused also mountains to appear in four ranges, two in the Northland, and two in the Southland; and those in the North were the Blue Mountains in the West side, and the Red Mountains in the East side; and in the South were the Grey Mountains and the Yellow. But Melko fortified the North and built there the Northern Towers, which are also called the Iron Mountains, and they look southward. And in the middle land there were the Mountains of the Wind, for a wind blew strongly there coming from the East before the Sun; and Hildórien the land where Men first awoke lay between these mountains and the Eastern Sea. But Kuiviénen where Oromë found the Elves is to the North beside the waters of Helkar. 7
But the symmetry of the ancient Earth was changed and broken in the first Battle of the Gods, when Valinor went out against Utumno, 8 which was Melko's stronghold, and Melko was chained. Then the sea of Helkar (which was the northern lamp) became an inland sea or great lake, but the sea of Ringil (which was the southern lamp) became a great sea flowing north-eastward and joining by straits both the Western and Eastern Seas.
And the Earth was again broken in the second battle, when Melko was again overthrown, and it has changed ever in the wearing and passing of many ages. 9 But the greatest change took place, when the First Design was destroyed, and the Earth was rounded, and severed from Valinor. This befell in the days of the assault of the Númenóreans upon the land of the Gods, as is told in the Histories. And since that time the world has forgotten the things that were before, and the names and the memory of the lands and waters of old has perished.
PRIJEVOD:
Ambarkanta
Oblik Svijeta
Rúmil
Izgled Svijeta
Svijet okružuju Zidovi Svijeta, Ilurambar. Izrađeni od stakla i leda, ponad svake mašte Djece Ilúvatarove hladni su, prozirni, i tvrdi. Ne mogu se vidjeti, niti ih se može prijeći, osim kroz Vrata Noći.
Unutar Zidova Zemlja je okrugla; iznad, ispod, i na svim stranama nalazi se Vaiya, Okružujući Ocean. Sličan je moru pod Zemljom i zraku nad Zemljom. U Vaiyi pod Zemljom živi Ulmo. Nad Zemljom je Zrak, zvan Vista, u kojem lete ptice i prolaze oblaci. Zbog toga je u visinama nazvan Fanyamar, ili Dom Oblaka; a bliže Zemlji Aiwenórë ili Kraljevstvo Ptica. Ali takav zrak leži samo nad Međuzemljem i Unutarnjim morima, a granice su mu Planine Valinora na Zapadu i Zidovi Sunca na Istoku. Zbog toga oblaci rijetko dolaze u Valinor, a smrtne ptice ne prelaze vrhove tih planina. Ali na Sjeveru i Jugu, gdje je najhladnije i najtamnije i gdje se Međuzemlje širi blizu samih Zidova Svijeta, Vaiya, Vista i Ilmen susreću se i miješaju.
Ilmen je bistar i čist zrak jer je prožiman svijetlošću, premda sam ne daje svijetlo. Ilmen leži iznad Viste, i nije iznimno dubok, ali najdublji je na Zapadu i Istoku, najmanje na Sjeveru i Jugu. U Valinoru zrak je Ilmen, ali Vista ponekad dopire osobito u Vilindomu, čiji je dio na istočnom podnožju Planine; a ako je Valinoru tama i zrak nije očišćen svjetlošću Blagoslovljenog Kraljevstva, pretvara se u sjene i sivu maglu. Ilmen i Vista se miješaju jer su slične prirode, ali Ilmen dišu Bogovi, i pročišćen je prolaskom svjetlećih tijela; u Ilmenu je Varda odredila putove zvijezdama, a kasnije i Mjesecu i Suncu.
Iz Viste nema izlaska ni bijega osim za Manwëove sluge, ili onima kojima daruje moć, koju ima njegov narod, koja ih može održati u Ilmenu ili višoj Vaiyi, gdje je hladno i zrak je rijedak. S Viste može se spustiti na Zemlju; s Ilmena, u Valinor. Valinor se proteže skoro do Vaiye, koja je najuža na Zapadu i Istoku Zemlje, ali najdublja na Sjeveru i Jugu. Zapadne obale Valinora nisu daleko od Zidova Svijeta. Valinor i Vaiyu razdvaja ponor ispunjen Ilmenom, i tim putem može se doći iz Ilmena nad Zemljom u podzemna područja, i do Korijena Zemlje, gdje se nalaze pećine i grotla koja su temelji zemalja i mora. Tu živi Ulmo. Od tuda dolaze vode Međuzemlja. Te se vode sastoje od Ilmena, Vaiye i Ambara (što je Zemlja), jer Ulmo objedinjuje Ilmen i Vaiyu i šalje ih kroz vene Svijeta da pročišćuju i osvježavaju mora i rijeke, jezera i izvore Zemlje. Zbog toga, tekuća voda sadrži uspomene dubina i visina, Ulmove mudrosti i glazbe, i svijetlost nebeskih tijela. Nad Ulmovim predjelima zvijezde su ponekad skrivene, i tamo Mjesec često zaluta i ne može se vidjeti s Međuzemlja. Ali Sunce se ne zadržava tamo. Ona brzo prolazi pod zemljom, da se noć ne bi odužila i da zlo ne bi ojačalo; na samom kraju Vaiye povlače je Ulmovi sluge, i tamo postaje toplo i puno života. Tako se dani računaju po putanji Sunca, koja plovi od Istoka do Zapada kroz niži Ilmen, zatamnjujući zvijezde; prolazi nad središtem Međuzemlja i ne zaustavlja se, i zakrivljuje svoj put sjeverno ili južno, ne putujući samovoljno nego u utvrđenom redu i dobu. Kad se uzdiže nad Zidovima Sunca Zora je, a na Večer uranja iza Planina Valinora.
Dani su drukčiji u Valinoru nego u Međuzemlju. Tamo je vrijeme najveće svijetlosti Večer. Tada Sunce silazi i odmara se kratko vrijeme u Blagoslovljenom Kraljevstvu, ležeći u krilu Vaiye. A kada zaranja u Vaiyu , ocean postaje vruć i plamti žarkom vatrom, što dugo obasjava cijelu zemlju. Ali kad ona prođe put Istoka žar nestaje, Valinor je otuđen od svijetlosti, i obasjan je samo zvijezdama; tada Bogovi najviše žale smrt Laurelina. U zoru mrak je dubok u Valinoru, i sjene planina teško leže nad dvorovima Bogova. Ali Mjesec se ne zadržava u Valinoru, i prolazi brzo nad njim i zaranja u Ponor Ilmena , jer uvijek proganja Sunce; ali rijetko ju dostiže, a tada je iscrpljen i zamračen pod njenom vatrom. Ali nekad se dogodi da dođe iznad Valinora prije nego Sunce ode, tamo se spušta i susreće svoju dragu, a Valinor je ispunjen objedinjenom svjetlošću srebra i zlata; i Bogovi se smiješe sjećajući se miješanja Laurelina i Silpiona prije puno godina.
Zemlja Valinora strmo pada od podnožja Planina, a zapadne su obale na istoj razini kao dna unutrašnjih mora. Nedaleko, kako je bilo rečeno, nalaze se Zidovi Svijeta; a preko najzapadnije obale u stoji Ando Lómen , Vrata Bezvremene Noći koja probijaju Zidove i otvaraju se u Prazninu. Svijet je postavljen u središtu Kúme, Praznine, Noći bez oblika ili vremena. Ali nitko ne može prijeći ponor pojasa Vaiye i doći do vrata, osim velikih Valara. Oni su napravili ta vrata kad je Melko bio poražen i prognan u Vanjsku Tamu; a čuva ih Eärendel.
Međuzemlje stoji usred Svijeta, stvoreno od zemlje i vode; površina mu je središte svijeta od granica gornje Vaiye do njenog kraja. Od davnina ovako je izgledalo. Najviše je bilo u središtu, i padalo je sa svih strana u prostrane doline, ali opet se podizalo na Istoku i Zapadu, te je opet padalo u ponore na njihovim krajevima. Dvije doline bile su ispunjene pradavnim vodama, a obale tih drevnih mora su bile na Zapadu zapadne uzvisine, a na Istoku istočne uzvisine. Ali na Sjeveru i Jugu zemlja nije padala, i moglo se preko kopnom doći od krajnjeg Juga i ponora Ilmena, sve do krajnjeg Sjevera i ponora Ilmena. Drevna mora su dakle ležala u udolinama, i njihove vode nisu se razlijevale u Istok i Zapad; ali nisu imali obala ni na Sjeveru ni na Jugu, i tamo su se ulijevali u ponor, stvarajući ledene vodopade i mostove zbog prodorne hladnoće koja je tamo vladala; tako je Ponor Ilmena ovdje bio zatvoren i premošćen, a led je dopirao do Vaiye, čak i do Zidova Svijeta.
Kaže se da su se Valari dolazeći u Svijet spustili prvo u Međuzemlje, u samom središtu, osim Melka koji se spustio na najdaljem Sjeveru. Valari zauzeše dio zemlje, napraviše otok i blagosloviše ga, i položivši ga u Zapadno More, tamo su prebivali, dok su bili zauzeti istraživanjem i prvim uređivanjem Svijeta. Također je rečeno da naumiše napraviti svjetiljke, a Melko se ponudio da izradi novu tvar iznimne snage i ljepote da im budu stupovi. I postavio je te velebne stupove na sjeveru i jugu, bliže središtu Zemlje nego ponoru; i Bogovi postaviše svjetiljke na njima i Zemlja je imala svijetlosti neko vrijeme. Ali stupovi bijahu varljivo napravljeni, jer su bili od leda; i otopiše se, a svjetiljke se uruše, i njihovo se svijetlo zgasne. Ali otapanje leda načini dva mala unutrašnja mora, sjeverno i južno od središta Zemlje, i tako nastane sjeverna, središnja, i južna zemlja. Tad se Valari preseliše na Zapad i napustiše svoj otok; i na uzvišenju zapadne strane zapadnog mora naslagaše silne planine, a iza njih postaviše zemlju Valinor. Planine Valinora zakrivljuju se unatrag, i Valinor je najprostraniji u sredini, gdje planine prolaze uz rub mora; a na sjeveru i jugu planine dolaze čak i blizu ponora. Postoje dva područja Zapadnih zemalja koji nisu dio Međuzemlja i leže izvan planina: mračna su i prazna. Sjeverno područje zove se Eruman, a na Jugu je Arvalin; i samo uski prolaz dijeli ih od kutova krajeva Međuzemlja, a ti prolazi ispunjeni su ledom.
Da bi se bolje zaštitili Valari pomaknuše središte Međuzemlja prema istoku, tako da je zavijeno, i veliko more Zapada tako postane iznimno je široko, najšire od svih voda Međuzemlja. Oblik Zemlje na Istoku je bio sličan kao i na Zapadu, osim suženja Istočnog mora, i pomaknute zemlje. Preko Istočnog mora leži Istočna zemlja, o kojoj malo toga znamo, a zovemo je Zemlja Sunca; planine u toj zemlji, Zidovi Sunca, vrlo su visoke, premda ne kao i planine Valinora. Zbog zakrivljenosti zemlje te planine ne mogu se vidjeti, osim od ptica koje visoko lete, preko mora koje ih dijeli od obala Međuzemlja.
Naguravanje zemalja podiglo je četiri gorska lanca, dva na Sjeveru i dva na Jugu; na Sjeveru je bilo Modro gorje sa zapadne strane, i Crveno gorje s istočne strane, a na Jugu Sivo gorje i Žuto. Ali Melko utvrdi Sjever i tamo sagradi Sjeverne Kule, također nazvane Željeznim gorjem, koje su gledale prema jugu. U središtu Međuzemlja se nalazi Vjetrovito gorje, jer tamo su puhali jaki vjetrovi s Istoka prije Sunca; i Hildórien, zemlja gdje su se prvi put probudili Ljudi, ležala je između tih planina i Istočnog mora. Ali Kuiviénen, gdje je Oromë pronašao Vilenjake, nalazi se sjeverno uz vode Helkara.
Simetrija Zemlje bijaše ponovno slomljena u drugoj bici, kad je Melko bio ponovno zbačen, i stalno se mijenjala prolaskom brojnih godina. Ali najveća promjena se dogodila kad je Prvi Nacrt bio uništen, i Zemlja je postala okrugla, i zauvijek se odvojila od Valinora. To se dogodilo u vrijeme napada Númenórejaca na zemlju Bogova, kao je rečeno u Povijesti. A od tada svijet je zaboravio što bijaše u davnini, a imena i sjećanja na drevne zemlje i vode zauvijek su nestala.
Edited by Amarie on Mar 6 2007, 07:58 PM
Posted by: Amarie Mar 7 2007, 07:07 PM
THE HISTORY OF MIDDLE-EARTH: MORGOTH'S RING
PART THREE: THE LATER QUENTA SILMARILLION
II The Second Phase
‘Of Fëanor and the Unchaining of Melkor’
(ulomak)
Dakle, ulomak o jednoj od mojih najdražih Noldorki, Nerdanel, Fëanorovoj ženi:
While still in early youth Fëanor wedded Nerdanel, a maiden of the Noldor; at which many wondered, for she was not among the fairest of her people. But she was strong, and free of mind, and filled with the desire of knowledge. In her youth she loved to wander far from the dwellings of the Noldor, either beside the long shores of the Sea or in the hills; and thus she and Fëanor had met and were companions in many journeys. Her father, Mahtan, was a great smith, and among those of the Noldor most dear to the heart of Aulë. Of Mahtan Nerdanel learned much of crafts that women of the Noldor seldom used: the making of things of metal and stone. She made images, some of the Valar in their forms visible, and many others of men and women of the Eldar, and these were so like that their friends, if they knew not her art, would speak to them; but many things she wrought also of her own thought in shapes strong and strange but beautiful.
She also was firm of will, but she was slower and more patient than Fëanor, desiring to understand minds rather than to master them. When in company with others she would often sit still listening to their words, and watching their gestures and the movements of their faces. Her mood she bequeathed in part to some of her sons, but not to all. Seven sons she bore to Fëanor, and it is not recorded in the histories of old that any others of the Eldar had so many children. With her wisdom at first she restrained Fëanor when the fire of his heart burned too hot; but his later deeds grieved her and they became estranged.
Dok je još bio vrlo mlad Fëanor se oženio s Nerdanel, djevojkom Noldora; tome su se mnogi čudili, jer ona nije bila najljepša iz svog naroda. Ali bila je jaka, slobodoumna, ispunjena željom za znanjem. U mladosti voljela je lutati daleko od domova Noldora; uz duge morske obale ili u planine; i tako su se ona i Fëanor upoznali i postali drugovi na mnogim putovanjima. Njen otac, Mahtan, bio je veliki kovač, jedan od onih Noldora najbližih Aulëovom srcu. Od Mahtana Nerdanel je naučila mnoga vještine koja su žene Noldora rijetko koristile: izrađivanje predmeta od metala i kamena. Izrađivala je kipove, neke kao Valare u njihovim vidljivim oblicima, i mnoge druge kao muškarce i žene Eldara; bili su tako uvjerljivi da bi njeni prijatelji, koji nisu poznavali njena umijeća, govorili tim kipovima. Ali izrađivala bi i mnoge druge stvari iz vlastitog uma, u čudnim ali predivnim oblicima.
Imala je čvrstu volju, ali je bila sporija i strpljivija od Fëanora, želeći razumjeti umove, a ne vladati njima. U društvu drugih često bi sjedila slušajući njihove riječi, i promatrajući geste i pokrete njihovih lica. Svoju ćud prenijela je djelom na neke od svojih sinova, ali ne svima. Sedam sinova je rodila Fëanoru, i u davnoj povijesti nije zapisano da je itko od Eldara imao toliko djece. Svojom mudrošću u početku bi obuzdavala Fëanora kad bi se rasplamsala vatra u njegovom srcu; ali njegova kasnija djela ožalostila su je i oni se otuđiše.
Posted by: Amarie Mar 11 2007, 07:37 PM
THE HISTORY OF MIDDLE-EARTH: MORGOTH’S RING
PART FIVE: MYTHS TRANSFORMED
II. TEXT (no title)
The Making of the Sun and Moon must occur long before the coming of the Elves; and cannot be made to be after the death of the Two Trees — if that occurred in any connexion with the sojourn of the Noldor in Valinor. The time allowed is too short. Neither could there be woods and flowers &c. on earth, if there had been no light since the overthrow of the Lamps!
But how can, nonetheless, the Eldar be called the 'Star-folk'?
Since the Eldar are supposed to be wiser and have truer knowledge of the history and nature of the Earth than Men (or than Wild Elves), their legends should have a closer relation to the knowledge now possessed of at least the form of the Solar System (= Kingdom of Arda); though it need not, of course, follow any 'scientific' theory of its making or development.
It therefore seems clear that the cosmogonic mythology should represent Arda as it is, more or less: an island in the void 'amidst the innumerable stars'. The Sun should be coeval with Earth, though its relative size need not be considered, while the apparent revolution of the Sun about the Earth will be accepted. [marginal note: It is or would be in any case a 'fact of life' for any intelligence that chose the Earth for a place of life and labour. [There is no indication where this is to go, but nowhere else on the page seems suitable!]
The Stars, therefore, in general will be other and remoter parts of the Great Tale of Ea, which do not concern the Valar of Arda. Though, even if not explicitly, it will be an underlying assumption that the Kingdom of Arda is of central importance, selected amid all the immeasurable vast of Ea as the scene for the main drama of the conflict of Melkor with Ilúvatar, and the Children of Eru. Melkor is the supreme spirit of Pride and Revolt, not just the chief Vala of the Earth, who has turned to evil. Varda, therefore, as one of the great Valar of Arda, cannot be said to have 'kindled' the stars, as an original sub creative act — not at least the stars in general.
The Story, it seems, should follow such a line as this. The entry of the Valar into Ea at the beginning of Time. The choosing of the Kingdom of Arda as their chief abiding place (? by the highest and noblest of the Ainur, to whom Ilúvatar had intended to commit the care of the Eruhíni). Manwë and his companions elude Melkor and begin the ordering of Arda, but Melkor seeks for them and at last finds Arda, and contests the kingship with Manwë.
This period will, roughly, correspond to supposed primeval epochs before Earth became habitable. A time of fire and cataclysm. Melkor disarrayed the Sun so that at periods it was too hot, and at others too cold. Whether this was due to the state of the Sun, or alterations in the orbit of Earth, need not be made precise: both are possible.
But after a battle Melkor is driven out from Earth itself. (The First Battle?) He finds he can only come there in great secrecy. At this time he begins first to turn most to cold and darkness. His first desire (and weapon) had been fire and heat. It was in the wielding of flame that Tulkas (? originally Vala of the Sun) defeated him in the First Battle. Melkor therefore comes mostly at night and especially to the North in winter. (It was after the First Battle that Varda set certain stars as ominous signs for the dwellers in Arda to see.)
The Valar to counteract this make the Moon. Out of earth-stuff or Sun? This is to be a subsidiary light to mitigate night [marginal note: But not to drive it away. It was necessary to have an alternation, 'because in Ea according to the Tale nothing can endure endlessly without weariness and corruption.'] (as Melkor had made it), and also a 'vessel of watch and ward' to circle the world. But Melkor gathered in the Void spirits of cold &cc. and suddenly assailed it, driving out the Vala Tilion. The Moon was thereafter long while steerless and vagrant and called Rana (neuter).
[If Tulkas came from the Sun, then Tulkas was the form this Vala adopted on Earth, being in origin Auron (masculine). But the Sun is feminine; and it is better that the Vala should be Áren, a maiden whom Melkor endeavoured to make his spouse (or ravished); she went up in a flame of wrath and anguish and her spirit was released from Ea, but Melkor was blackened and burned, and his form was thereafter dark, and he took to darkness. (The Sun itself was Anar neuter or Úr, cf. Rana, Ithil.)]
The Sun remained a Lonely Fire, polluted by Melkor, but after the death of the Two Trees Tilion returned to the Moon, which remained therefore an enemy of Melkor and his servants and creatures of night - and so beloved of Elves later &c.
After the capture of the Moon Melkor begins to be more bold again. He establishes permanent seats in the North deep underground. From thence proceeds the secret corruption which perverts the labours of the Valar (especially of Aulë and Yavanna).
The Valar grow weary. At length discovering Melkor and where he dwells they seek to drive him out again, but Utumno proves too strong.
Varda has preserved some of the Primeval Light (her original chief concern in the Great Tale). The Two Trees are made. The Valar make their resting place and dwellings in Valinor in the West.
Now one of the objects of the Trees (as later of the Jewels) was the healing of the hurts of Melkor, but this could easily have a selfish aspect: the staying of history - not going on with the Tale. This effect it had on the Valar. They became more and more enamoured of Valinor, and went there more often and stayed there longer. Middle-earth was left too little tended, and too little protected against Melkor.
Towards the end of the Days of Bliss, the Valar find the tables turned. They are driven out of Middle-earth by Melkor and his evil spirits and monsters; and can only themselves come there secretly and briefly (Oromë and Yavanna mainly).
This period must be brief. Both sides know that the coming of the Children of God is imminent. Melkor desires to dominate them at once with fear and darkness and enslave them. He darkens the world [added in margin: for 7 years?] cutting off all vision of the sky so far as he can, and though far south (it is said) this was not effective. From the far North (where [they are] dense) to the middle (Endor) great clouds brood. Moon and stars are invisible. Day is only a dim twilight at full. Only light [is] in Valinor.
Varda arises in her might and Manwë of the Winds and strive with the Cloud of Unseeing. But as fast as it is rent Melkor closes the veil again - at least over Middle-earth. Then came the Great Wind of Manwe, and the veil was rent. The stars shine out clear even in the North (Valakirka) and after the long dark seem terribly bright.
It is in the dark just before that the Elves awake. The first thing they see in the dark is the stars. But Melkor brings up glooms out of the East, and the stars fade away west. Hence they think from the beginning of light and beauty in the West.
The Coming of Oromë.
The Third Battle and the captivity of Melkor. The Eldar go to Valinor. The clouds slowly disperse after the capture of Melkor though Utumno still belches. It is darkest eastward, furthest from the breath of Manwë.
The March of the Eldar is through great Rains?
Men awake in an Isle amid the floods and therefore welcome the Sun which seems to come out of the East. Only when the world is drier do they leave the Isle and spread abroad.
It is only Men that met Elves and heard the rumours of the West that go that way. For the Elves said: 'If you delight in the Sun, you will walk in the path it goes.'
The coming of Men will therefore be much further back. This will be better; for a bare 400 years is quite inadequate to produce the variety, and the advancement (e.g. of the Edain) at the time of Felagund.
Men must awake while Melkor is still in Arda? - because of their Fall. Therefore in some period during the Great March.
This text ends here. There follows now the associated narrative, identical in appearance to the foregoing discussion (both elements are written in the same rather unusual script).
After the Valar, who before were the Ainur of the Great Song, entered into Ea, those who were the noblest among them and understood most of the mind of Ilúvatar sought amid the immeasurable regions of the Beginning for that place where they should establish the Kingdom of Arda in time to come. And when they had chosen that point and region where it should be, they began the labours that were needed. Others there were, countless to our thought though known each and numbered in the mind of Ilúvatar, whose labour lay elsewhere and in other regions and histories of the Great Tale, amid stars remote and worlds beyond the reach of the furthest thought. But of these others we know nothing and cannot know, though the Valar of Arda, maybe, remember them all.
Chief of the Valar of Arda was he whom the Eldar afterwards named Manwe, the Blessed: the Elder King, since he was the first of all kings in [Arda Ea. Brother to him was Melkor, the Potent, and he had, as has been told, fallen into pride and desire of his own dominion. Therefore the Valar avoided him, and began the building and ordering of Arda without him. For which reason it is said that whereas there is now great evil in Arda and many things therein are at discord, so that the good of one seemeth to be the hurt of another, nonetheless the foundations of this world are good, and it turns by nature to good, healing itself from within by the power that was set there in its making; and evil in Arda would fail and pass away if it were not renewed from without: that is: that comes from wills and being [sic] that are other than Arda itself.
And as is known well, the prime among these is Melkor. Measureless as were the regions of Ea, yet in the Beginning, where he could have been Master of all that was done - for there were many of the Ainur of the Song willing to follow him and serve him, if he called - still he was not content. And he sought ever for Arda and Manwe, his brother, begrudging him the kingship, small though it might seem to his desire and his potency; for he knew that to that kingship Ilúvatar designed to give the highest royalty in Ea, and under the rule of that throne to bring forth the Children of God. And in his thought which deceived him, for the liar shall lie unto himself, he believed that over the Children he might hold absolute sway and be unto them sole lord and master, as he could not be to spirits of his own kind, however subservient to himself. For they knew that the One Is, and must assent to Melkor's rebellion of their own choice; whereas he purposed to withhold from the Children this knowledge and be for ever a shadow between them and the light.
As a shadow Melkor did not then conceive himself. For in his beginning he loved and desired light, and the form that he took was exceedingly bright; and he said in his heart: 'On such brightness as I am the Children shall hardly endure to look; therefore to know of aught else or beyond or even to strain their small minds to conceive of it would not be for their good.' But the lesser brightness that stands before the greater becomes a darkness. And Melkor was jealous, therefore, of all other brightnesses, and wished to take all light unto himself. Therefore Ilúvatar, at the entering in of the Valar into Ea, 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 Manwe). To Varda Ilúvatar said: 'I will give unto thee a parting gift. Thou shalt take into Ea a light that is holy, coming new from Me, unsullied by the thought and lust of Melkor, and with thee it shall enter into Ea, and be in Ea, but not of Ea.' Wherefore Varda is the most holy and revered of all the Valar, and those that name the light of Varda name the love of Ea that Eru has, and they are afraid, less only to name the One. Nonetheless this gift of Ilúvatar to the Valar has its own peril, as have all his free gifts: which is in the end no more than to say that they play a part in the Great Tale so that it may be complete; for without peril they would be without power, and the giving would be void.
When therefore at last Melkor discovered the abiding place of Manwe and his friends he went thither in great haste, as a blazing fire. And finding that already great labours had been achieved without his counsel, he was angered, and desired to undo what was done or to alter it according to his own mind.
But this Manwe would not suffer, and there was war therefore in Arda. But as is elsewhere written Melkor was at that time defeated with the aid of Tulkas (who was not among those who began the building of Ea) and driven out again into the Void that lay about Arda. This is named the First Battle; and though Manwe had the victory, great hurt was done to the work of the Valar; and the worst of the deeds of the wrath of Melkor was seen in the Sun. 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. The Sun, the loremasters tell us, was in that beginning named Âs (which is as near as it can be interpreted Warmth, to which are joined Light and Solace), and that the spirit therefore was called Āzië (or later Árië).
But Melkor, as hath been told, lusted after all light, desiring it jealously for his own. Moreover he soon perceived that in Âs there was a light that had been concealed from him, and which had a power of which he had not thought. Therefore, afire at once with desire and anger, he went to Âs [written above: Asa], and he spoke to Árië, saying: 'I have chosen thee, and thou shalt be my spouse, even as Varda is to Manwë, and together we shall wield all splendour and mastery. Then the kingship of Arda shall be mine in deed as in right, and thou shalt be the partner of my glory.'
But Árië rejected Melkor and rebuked him, saying: 'Speak not of right, which thou hast long forgotten. Neither for thee nor by thee alone was Ea made; and thou shalt not be King of Arda. Beware therefore; for there is in the heart of Âs a light in which thou hast no part, and a fire which will not serve thee. Put not out thy hand to it. For though thy potency may destroy it, it will burn thee and thy brightness will be made dark.'
Melkor did not heed her warning, but cried in his wrath: 'The gift which is withheld I take!' and he ravished Árië, desiring both to abase her and to take into himself her powers. Then the spirit of Árië went up like a flame of anguish and wrath, and departed for ever from Arda; [marginal note: Indeed some say that it was released from Ea.] and the Sun was bereft of the Light of Varda, and was stained by the assault of Melkor. And being for a long while without rule it flamed with excessive heat or grew too cool, so that grievous hurt was done to Arda and the fashioning of the world was marred and delayed, until with long toil the Valar made a new order.[marginal note: Also some of the Wise have said that the ordering of Arda, as to the placing and courses of its parts, was disarrayed by Melkor, so that the Earth was at times drawn too near to the Sun, and at others went too far off. ]
But even as Árië foretold, Melkor was burned and his brightness darkened, and he gave no more light, but light pained him exceedingly and he hated it.
Nonetheless Melkor would not leave Arda in peace; and above all he begrudged to the Valar their dwelling on Earth, and desired to injure their labours there, or bring them to naught, if he could. Therefore he returned to Earth, but for fear of the might of the Valar and of Tulkas more than all he came now in secret. And in his hatred of the Sun he came to the North at night in winter. At first he would depart when the long day of summer came; but after a time, becoming bolder again, and desiring a dwelling place of his own, he began the delving underground of his great fortress in the far North, which was afterwards named Utumno (or Udún).
The Valar therefore, when they became aware by the signs of evil that were seen upon Earth that Melkor had stolen back, sought in vain for him, though Tulcas and Oromë went wide over Middle-earth even to the uttermost East. When they perceived that Melkor would now turn darkness and night to his purposes, as he had aforetime sought to wield flame, they were grieved; for it was a part of their design that there should be change and alteration upon Earth, and neither day perpetual nor night without end.* [footnote to the text] For it is indeed of the nature of Eä and the Great History that naught may stay unchanged in time, and things which do so, or appear to do so, or endeavour to remain so, become a weariness, and are loved no longer (or are at best unheeded).]
For by Night the Children of Arda should know Day, and perceive and love Light; and yet Night should also in its kind be good and blessed, being a time of repose, and of inward thought; and a vision also of things high and fair that are beyond Arda, but are veiled by the splendour of Anar. But Melkor would make it a time of peril unseen, of fear without form, an uneasy vigil; or a haunted dream, leading through despair to the shadow of Death.
Therefore Manwë took counsel with Varda, and they called Aulë to their aid. And they resolved to alter the fashion of Arda and of Earth, and in their thought they devised Ithil, the Moon. In what way and with what labours they wrought in deed this great device of their thought, who shall say: for which of the Children hath seen the Valar in the uprising of their strength or listened to their counsels in the flower of their youth? Who hath observed their labour as they laboured, who hath seen the newness of the new?
Some say that it was out of Earth itself that Ithil was made, and thus Ambar was diminished; others say that the Moon was made of like things to the Earth and of that which is Eä itself as it was made in the Tale.
Now when the Moon was full-wrought it was set above Ambar, and directed to go ever round and about, bringing a light to dark places from which the Sun had departed. But it was a lesser light, so that moonlight was not the same as sunlight, and there was still change of light upon the Earth; moreover there was still also night under the stars, for the Moon and the Sun were at certain times and seasons both absent.
This at least is what came after to be by that doom spoken by Ilúvatar..... the evil of Melkor should in its own despite bring forth things more fair than the devising of his ..... For some have held that the Moon was at first aflame, but was later made [?
strong] and life .....: later but while Arda was unfashioned and still in the turmoils of Melkor.
So much is known to the Wise, that Tilion — [sic] and that Melkor was filled with new wrath at the rising of the Moon. Therefore for a while he left Ambar again and went out into the Outer Night, and gathered to him some of those spirits who would answer his call.
PRIJEVOD:
POVIJEST MEĐUZEMLJA: MORGOTHOV PRSTEN
5. DIO: PREOBRAZBA MITOVA
II. TEKST (nema naslova)
Stvaranje Sunca i Mjeseca mora se dogoditi puno prije dolaska Vilenjaka; i ne može biti poslije smrti Dvaju Stabala- ako se to dogodilo u ikakvoj vezi sa kratkim boravkom Noldora u Valinoru. Dozvoljeno vrijeme je prekratko. Također, ne bi moglo biti ni šuma ni cvijeća na zemlji, ako nakon rušenja Svjetiljaka više nije bilo svijetlosti!
Usprkos tome, kako se Eldari mogu zvati 'Narodom zvijezda'?
Kako se pretpostavlja da su Eldari mudriji i imaju istinitije znanje o povijesti i prirodi Zemlje od Ljudi (ili Divljih Vilenjaka), njihove legende trebale bi biti usko povezane s onim što mi danas znamo, barem u slučaju izgleda Sunčevog sustava (=Kraljevstvo Arde); premda taj izgled, naravno, slijediti nikakve 'znanstvene' teorije stvaranja ili evolucije.
Dakle, jasno je da kozmološka mitologija treba predstavljati Ardu onakvu kakva ona zbilja jest, više-manje; otok u praznini 'usred bezbrojnih zvijezda'. Sunce bi trebalo biti iste starosti kao i Zemlja, premda njegova relativna veličina ne bi trebala biti razmatrana, dok će prividna revolucija Sunca oko Zemlje biti prihvaćena [marginalna bilješka: to je 'životna činjenica' za bilo koju inteligenciju koja odabere Zemlju za prostor u kojem će živjeti i raditi].
Zvijezde će biti drugi udaljeni dijelovi Velike Pripovijesti Eäe, koji nisu briga Valara Arde. Tako, iako i nije izričito, temeljna je pretpostavka da je Kraljevstvo Arde središnje važnosti, izabrano među svim neizmjernim prostranstvima Eäe da bude pozornica za dramu sukoba Melkora s Ilúvatarom i njegovom Djecom. Melkor je vrhovni duh Oholosti i Pobune, ne samo glavni Vala na Zemlji, koji se preobratio na zlo.
Zbog toga, Vardi se kao jednoj od velikih Vala Arde, ne može pripisati 'rasplamćivanje' zvijezda kao izvorno subkreativno djelo- barem ne općenito svih zvijezda.
Priča bi, dakle, trebala slijediti ovu crtu. Dolazak Valara u Eäu na početku Vremena. Odabir Kraljevstva Arde kao njihovog glavnog prebivalište (? To su bili najviši i najplemenitiji Ainuri, kojima je Ilúvatar povjerio brigu njegove djece, Eruhínija). Manwë i njegovi pratioci umaknuše Melkoru i započnu sami s uređivanje Arde, ali Melkor ih traži, i kad napokon pronalazi Ardu, osporava Manwëov kraljevski ugled.
To doba bi trebalo približno predstavljati prapovijesne epohe prije nego je Zemlja postala nastanjiva. Vrijeme vatri i kataklizmi. Melkor je poremetio prirodu Sunca tako da je ponekad bilo nesnosno vruće, a ponekad strahovito hladno. Ne treba biti precizno određeno je li to bila posljedica stanja Sunca, ili promjena u orbiti Zemlje; oboje je moguće.
Poslije jedna bitke Melkor je prognan sa Zemlje. (Prva Bitka?) Shvaća da se može vratiti samo u velikoj tajnosti. U to vrijeme počinje se sve više okretati hladnoći i tami. Njegova prva težnja ( i oružje) bila je vatra i vrućina. A uz pomoć plamena Tulkas (? Prvotno Vala Sunca ) porazio ga je u Prvoj Bitci. Zbog toga Melkor najčešće dolazi noću i to na Sjeveru, zimi. ( Nakon Prve Bitke Varda je postavila određene zvijezde kao zloslutne znakove kako bi ih stanovnici Arde mogli vidjeti.)
Da bi to spriječili Valari naprave Mjesec. Od zemljane tvari ili Sunca? Mjesec bi trebao biti dodatno svijetlo kako bi oslabilo noć [marginalna bilješka: ali ne i da bi rastjerao noć. Promjena je bila potrebna, 'jer u skladu s Pripovijesti, ništa u Eäi nije moglo zauvijek izdržati bez umora i korupcije.'] (noć kakvu je Melkor napravio), i da također bude ' brod straže i čuvanja ' koji okružuje svijet. Ali Melkor sazove u Praznini duše studeni i iznenada napadne Mjesec, prognavši Valu Tiliona. Nakon toga Mjesec je dugo lutao bez vodstva, i nazvan je Rana (neutralan).
[Ako je Tulkas došao sa Sunca, onda je Tulkas lik koji je taj Vala uzeo na Zemlji, pošto je prvobitno bio Auron ( muški rod). Ali Sunce je ženskog roda; tako da je bolje da taj Vala bude Áren, djevica koju je Melkor pokušao učiniti svojom suprugom (ili silovao); ona je uzašla u plamenu bijesa i boli i njen duh je bio oslobođen iz Eäe, ali Melkor je izgorio i pocrnio, i nakon toga uvijek je bio crn, i preobratio se tami. (Sunce je Anar neutralno, ili Úr , cf. Rana, Ithil. )]
Sunce je ostalo Usamljena Vatra, okaljana od Melkora, ali nakon smrti Dvaju Stabala Tilion se vraća na Mjesec, postavši neprijatelj Melkoru i njegovim slugama i bićima tame- i tako je ljubljen od Vilenjaka. Nakon što je zarobio Mjesec Melkor postaje sve hrabriji. Utvrđuje stalna sjedišta na Sjeveru duboko pod zemljom. Od tuda proizlazi tajna iskvarenost koja iskrivljuje djela Valara (osobito djela Aulëa i Yavanne).
Valari se iscrpljuju. Kad napokon pronađu Melkora pokušaju ga ponovno izgnati, ali Utumno se dokazuje premoćnim.
Varda je sačuvala nešto Prastare Svijetlosti (što je bila njezina glavna briga u Velikoj Pripovijesti). Načinjena su Dva Stabla. Valari izgrađuju svoja odmarališta i boravišta u Valinoru na Zapadu.
Jedna od svrha Stabala (tako kasnije i Silmarila), bila je iscjeljivanje rana koje je zadao Melkor, ali to je lako moglo imati i sebičnu stranu: zaustavljanje povijesti. Takav je učinak imalo i na Valare. Bili su sve više i više zaljubljeni u Valinor, tamo su češće odlazili i duže obitavali. Sve manje su se brinuli za Međuzemlje, koje je tako postalo slabo čuvano od Melkora.
Potkraj Dana Blagostanja, Valari shvaćaju da su se stvari preokrenule. Melkor, njegovi zli duhovi i čudovišta istjeraju ih s Međuzemlja; i tamo se mogu tajno i kratko vraćati (poglavito Oromë i Yavanna).
To razdoblje mora biti kratko. Obje strane znaju da je dolazak Božje Djece neminovan. Melkor pak želi njima nad njima zavladati strahom i tamom, te ih učiniti svojim robovima. Zatamnjuje svijet [marginalna bilješka: na 7 godina?] sakrivši svaki pogled na nebesa koliko god je mogao, premda na samom jugu to mu nije uspjelo. S krajnjeg Sjevera (gdje su najgušći) nastaju veliki oblaci. Mjesec i zvijezde ne mogu se vidjeti. Puni dan je samo tmuran sumrak. Svijetlosti ima samo u Valinoru. Varda se uzdiže u svojoj moći i Manwë Gospodar Vjetrova bore se s Oblakom Nevidljivosti. Ali čim je oblak rastrgan Melkor ponovno zatvara Međuzemlje pod velom sjena. Manwëov Veliki Vjetar rasprši veo. Tada zvijezde jasno zasjaju čak i na Sjeveru (Valakirka) i poslije duge noći čine se strahovito sjajnima.
U mraku baš prije toga Vilenjaci se probudiše. Prvo što su vidjeli u tami bile su zvijezde. Ali Melkor podiže tminu s Istoka, i zvijezde iščezuju prema Zapadu. Tako su im od početka misli uperene prema svijetlosti i ljepoti na Zapadu.
Oromëov dolazak.
Treća Bitka i zarobljavanje Melkora. Eldari odlaze u Valinor. Oblaci se polako raspršuju nakon Melkorova zarobljavanja premda iz Utumna još suklja dim. Najtamnije je prema istoku, najdalje od Manwëova daha.
Veliko Putovanje Eldara kroz Velike Kiše?
Ljudi se bude na Otoku usred poplava i dočekuju Sunce koje se činilo da izlazi iz Istoka. Tek kada se svijet osušio oni napuštaju Otok i rasprostranjuju se po zemlji.
Samo Ljudi koji su susreli Vilenjake i čuli glasine o Zapadu odlaze u tom smjeru. Jer Vilenjaci im rekoše: 'Ako uživate u Suncu, hodat ćete putovima kojima ono prolazi.'
Dolazak Ljudi će tako biti još ranije. Tako će biti bolje; jer samo 400 godina nije dovoljno da stvori raznolikost, i napredak (npr. Edaina) u Felagundovo vrijeme.
Ljudi se moraju probuditi dok je Melkor još u Ardi? – zbog njihova Pada. Dakle negdje u vrijeme Velikog Putovanja.
Tekst završava ovdje. Slijedi povezana pripovijest, slična prijašnjoj raspravi (oba elementa su napisani istim neobičnim rukopisom).
Nakon što su Valari, koji su prije bili Ainuri Velike Pjesme, ušli u Eu, oni najplemenitiji među njima koji su najbolje razumjeli Ilúvatarov um tražili su u neizmjernim prostranstvima Početka mjesto na kojem će osnovati Kraljevstvo Arde. Kad su izabrali mjesto gdje će biti, započeli su s potrebnim radovima. Bilo je i drugih, nama bezbrojnih ali u Ilúvatarovim mislima svi poznati, čiji su radovi bili na drugim mjestima i povijestima Velike Pripovijesti, među najdaljim zvijezdama i ponad dosega najdalje misli. Ali o njima ne znamo i ne možemo ništa znati, premda ih se možda Valari Arde svih sjećaju.
Glavni Vala Arde je bio onaj kojeg su Vilenjaci kasnije nazvali Manwë, Blagoslovljeni; Stariji Kralj, jer bio je prvi od svih kraljeva Ee. Njegov brat je bio Melkor, Moćni, a on je kako je bilo rečeno pao u oholost i čežnju za svojom vlastitom vladavinom. Zbog toga su ga Valari izbjegavali, i započeli su izgradnju i uređivanje Arde bez njega. I premda u Ardi postoji veliko zlo i mnoge su stvari neskladne, tako da se dobro jednog očituje u nesreći drugog, kaže se da su usprkos svemu temelji ovog svijeta dobri, i po prirodi se dobru okreće, iscjeljujući se unutrašnjom moći koja je tamo od početka stvaranja; i zlo će u Ardi propasti ako se ne preporodi iznutra: što je posljedica volje bića koja nisu od Arde.
A kako je dobro poznato, prvi među njima bio je Melkor. Premda su neizmjerna prostranstva Ee, još u Početku, mogao je biti Gospodarom svega što je bilo napravljeno- jer mnogi Ainuri Velike Pjesme bili su voljni slijediti ga i služiti ga, kad bi ih pozvao- ali ipak nije bio zadovoljan.
Uvijek je tražio Ardu i Manwëa, svog brata, i bio je zavidan njegovom kraljevstva, koliko god je maleno izgledalo njegovim željama i moćima; jer znao je da je Ilúvatar tom kraljevstvu odlučio dati najvišu čast, i pod tim prijestoljem oživiti Djecu Božju. I u svojim mislima koje ga prevariše, jer lažljivac laže sam sebi, vjerovao je da može nad njima držati apsolutnu kontrolu, i biti im jedini gospodar, kao što nije mogao biti dušama svoje vrsta, koliko god su mu bili podređeni. Jer oni su znali da Jedini Jest, i da moraju svojevoljno pristati uz Melkorovu pobunu; a on je kanio od Djece skriti tu činjenicu, i biti sjena između njih i svijetlosti.
Melkor se tada nije zamišljao sjenom. U svom početku volio je i žudio za svjetlošću, i lik koji je uzeo bio je neopisivo sjajan; i reče u sebi: 'Djeca Ilúvatarova teško će moći zadržati pogled na mojoj blistavosti, tako da bi znali išta osim toga ili čak da se njihovi mali umovi izopače da ju zamisle neće biti za njihovo dobro.' Ali manja sjajnost koja stoji kraj veće postaje tama. I Melkor je bio ljubomoran na sva druga blještavila, i htio je sebi prisvojiti svu svijetlost. Zbog toga je Ilúvatar, pri ulasku Valara u Ardu, nadodao temu Velikoj Pjesmi koja nije bila u prvom Pjevanju, i pozove jednog od Ainura k sebi. To je bio Duh kasnije poznat kao Varda (uzevši sebi žensko obličje postala je Manwëova supruga). I Ilúvatar kaže Vardi: 'Tebi ću dati oproštajni dar. U Eu ćeš ponijeti svetu svijetlost, koja dolazi izravno od mene, neokaljanu Melkorovom mišlju i pohlepom, i s tobom će ući u Eu, i biti će u Ei, ali neće biti od Ee.' Zbog toga Varda je najsvetija i najpoštovanija od svih Valara, i oni koji imenuju svjetlost Vardinu, imenuju Ilúvatarovu ljubav prema Eäi, sa strahopoštovanjem kao kad spominju ime Jedinoga. Usprkos svemu, Ilúvatarov dar Valarima ima svoje opasnosti, kao što imaju svi njegovi slobodni darovi: što na kraju kaže da oni odigravaju ulogu u Velikoj Pripovijesti kako bi se ona dovršila; jer bez opasnosti ne bi imali ni moći, i darivanje bi bilo uzaludno.
Kad je Melkor napokon saznao gdje Manwë i njegovi prijatelji obitavaju, došao je u Ardu kao gorući plamen. I kad je vidio da su velika djela već bili izvršena bez njegova savjeta, razljutio se, poželivši uništiti sve što je bilo napravljeno ili promijeniti prema svojim zamislima.
Ali Manwë to nije mogao trpjeti, i u Ardi izbije rat. Ali kako je drugdje zapisano Melkor je bio poražen uz Tulkasovu pomoć (on nije bio među onima koji su započeli izgradnju Arde) i ponovno prognan u Prazninu koja je ležala oko Arde. To je bila Prva Bitka; i premda je pobjeda pripala Manwëu, velika šteta je bila napravljena djelima Valara; a najgore djelo Melkorova bijesa je bilo na Suncu. Sunce je trebali biti srce Zemlje, i Valari su namjeravali da ono daje svjetlost cijelom Kraljevstvu, neprestano i bez umaranja i jenjavanja, i da će od tog svijetla svijet primiti zdravlje, život i rast. Zato je Varda tamo postavila najgorljiviju i najljepšu od svih duša koje su s njom ušle u Eu, a zvala se Ar(i) , i Varda joj povjeri na čuvanje dio Ilúvatarova dara, tako da bi Sunce izdržalo i bilo blagoslovljeno i davalo blagoslov. Sunce, kako nam kažu mudraci, na početku se zvalo Âs ( što bi se najbliže moglo prevesti kao Toplota, ujedinjeno sa Svjetlošću i Utjehom), i duh se zvao Āzië (kasnije Ārië).
Ali Melkor, kako je bilo rečeno, žudio je za svom svjetlošću, ljubomorno je želeći sebi. Ubrzo je primijetio da u Âs postoji svjetlost koja je bila skrivena od njega, i koja je imala moć o kojoj on nije ništa znao. U žestokom bijesu otišao je do Âs, i stade govoriti s Árië: 'Ja sam te odabrao, i ti ćeš mi biti suprugom, kao što je Varda Manwëu, i zajedno ćemo vladati svim gospodstvima i veličanstvima. Tada će Kraljevstvo Arde biti moje u djelu i pravu, i ti ćeš biti moj drug u slavi.'
Ali Árië je odbila Melkora i ukorila ga, govoreći: ' Ne govori o pravu, koje si odavno zaboravio. Eä nije od tebe ni za tebe u potpunosti; ti nećeš biti Kralj Arde. Zato budi oprezan; jer u srcu Âs je svijetlost u kojoj ti nemaš djela, i vatra koja te neće služiti. Ne pružaj svoju ruku prema njoj. I premda je tvoja moć može uništiti, izgorit će te i tvoj sjaj će postati tama.'
Melkor se nije obazreo na njena upozorenja, i u gnjevu poviče: 'Dar koji mi je bio uskraćen uzimam sebi!' i siluje Árië, želeći je poniziti i prisvojiti si njene moći. Tada se Áriën duh uzdigne u plamenu bijesa i muke, i zauvijek napusti Ardu [marginalna bilješka: neki čak i kažu da je bila oslobođena iz Ee] i Sunce je bilo lišeno Vardine svijetlosti , i bilo je okaljano Melkorovim napadom. I pošto je dugo bilo bez vlasti gorjelo je nepodnošljivom vrućinom ili je bilo prehladno, tako da su teške štete bile počinjene na Ardi i oblikovanje svijeta bilo je uništeno i zapostavljeno, dok Valari nisu velikim trudom uspostavili novi red. [marginalna bilješka: također su neki od Mudrih rekli da je Melkor poremetio sklad putova Arde, tako da je Zemlja ponekad bila preblizu Suncu, a ponekad predaleko.]
Ali upravo kako je Árië prorekla, Melkor je izgorio i njegov se sjaj ugasio, i više nije davao svijetlosti, jer ona mu je zadavala neopisive boli i on ju je mrzio.
Usprkos svemu on nije htio napustiti Ardu u miru; i ponad svega zavidio je Valarima zbog njihova života na zemlji, i htio je razoriti sva njihova djela, kad bi mogao. Zbog toga se vrati na Zemlju, ali zbog straha od njihove moći i Tulkasa više od svega došao je u tajnosti. Zbog mržnje prema Suncu došao je na Sjeveru u zimskoj noći. Isprva je kanio otići čim bi nastupili dugi ljetni dani; ali poslije nekog vremena, postavši hrabriji, i u želji da ima svoje vlastito prebivalište, započeo je iskapanje velike utvrde u podzemljima krajnjeg Sjevera, koja je kasnije bila nazvana Utumno ( ili Udún).
Kad su Valari postali svjesni prema znakovima zla na Zemlji da se Melkor vratio, uzalud su ga tražili, premda su Tulkas i Oromë pretražili cijelo Međuzemlje sve do samog Istoka. Uvidjevši da će Melkor preobratiti tamu i noć svojim zamislima, kao što je prije činio s vatrom, bili su ražalošćeni; jer dio njihova plana je bio da bude promjene u Međuzemlju, tako da ni dan ni noć ne traju zauvijek. [bilješka: takva je priroda Ee i Velike Pripovijesti da ništa ne može zauvijek ostati nepromijenjeno, i oni koji to rade ili pokušavaju, postaju zamor, i više nisu poštovani (ili ih nitko ne primjećuje).] jer po Noći Djeca Arde će spoznati Dan, opaziti i voljeti Svjetlost; a i Noć će na svoj način biti dobra i blažena, kao vrijeme odmora, i unutrašnjih misli; vizija onog lijepog i visokog što je izvan Arde, a zasjenjeno veličanstvenom Anar. Ali Melkor će od noći učiniti vrijeme nevidljive opasnosti, bezobličnog straha, nemirne besanice; ili sablasnih snova, koji vode kroz očaj do sjene Smrti.
Tada se Manwë savjetovao s Vardom, i pozvaše Aulëa u pomoć. Odluče promijeniti oblik Arde i Zemlje, i u svojim mislima izrade Ithil, Mjesec. Kako su u djelo proveli tu veliku zamisao, tko će reći; jer tko je od Djece vidio Valare u njihovoj punoj moći ili je čuo njihova razmišljanja u cvijetu mladosti? Tko je promatrao kako izvršavaju u djela svoje zamisli, tko je vidio ono novo kad je bilo najnovije?
Neki kažu da je Ithil bio izrađen od same Zemlje, i tako je Ambar smanjen; drugi kažu da je Mjesec napravljen od slične tvari kao Zemlja i sama Eä kad je bila izrađena u Pripovijesti.
Kad je Mjesec bio dovršen i postavljen nad Ambar, naloženo mu je da zauvijek kruži uokolo donoseći svijetlost mjestima s kojih je Sunce otišlo. Ali Mjesec je bio manje svijetlo, tako da mjesečina nije bila kao sunčeva svijetlost, i još je bilo promjene svijetlosti nad Zemljom; još uvijek bijaše i noći pod zvijezdama, jer ponekad ne bi bilo ni Sunca ni Mjeseca.
Ali prema sudbini koju je prorekao Ilúvatar …. Melkorovo zlo će u vlastitom prkosu stvoriti stvari ljepše nego stvaranje njegova ………Jer neki su smatrali da je Mjesec isprva gorio, ali je poslije napravljen [?jak] i život…..: kasnije ali dok je Arda bila još nedovršena i pod Melkorovim kaosom.
Toliko je poznato Mudrima, da je Tilion - [sic] i da je Melkor bio ispunjen novim gnjevom kad je uzašao Mjesec. Zato je na neko vrijeme ponovno napustio Ambar i otišao u Vanjsku Noć, i pozvao sebi neke duhove koji su se htjeli odazvati njegovom pozivu.
Posted by: Amarie Mar 16 2007, 07:50 PM
THE HISTORY OF MIDDLE-EARTH: THE SHAPING OF MIDDLE-EARTH
III: THE QUENTA
APPENDIX 1: OLD ENGLISH EQUIVALENTS OF ELVISH NAMES
Associated with the Old English texts are several lists of Elvish names with Old English equivalents, some of which are of much interest for the light they cast on the meaning of Elvish names; though many are not in fact translations, as will be seen.
There is firstly a list of the Valar:
The chief gods are Fréan. ós (ése)
[O. E. fréa ‘ruler, lord’; ós 'god' (in proper names as
Oswald), with mutated vowel in the plural. ]
Manwë is Wolcenfréa [O. E. wolcen ‘sky’; cf. Modern English welkin. ]
Ulmo is Gársecges fréa, & ealwæter-fréa [For Gársecg see note to line 26 of the O. E. Quenta. In that text Ulmo is called ágendfréa ealra wætera ‘Lord of Waters' (literally ‘owning lord of all waters'). ]
Aulë is Cræftfréa
Tulkas is Afoðfréa [O. E. afoð, eafoð ‘might, strength’. ]
Oromë is Wáðfréa and Huntena fréa [O. E. wáð ‘hunting’; ‘Hunting Lord and Lord of Hunters'. In the O. E. Quenta he is Wealdafréa ‘Lord of Forests', translating Tauros. ]
Mandos is Néfréa [O. E. né(o) ‘corpse’; cf. néoærna hláford ‘master of the houses of the dead’ in the O. E. Quenta. On the Elvish name Nefantur see p. 199. ]
Lórien is Swefnfréa [O. E. swefn ‘dream’. ]
Melko is Mánfréa, Bolgen, Malscor [O. E. mán ‘evil, wickedness’; bolgen ‘wrathful’. An O. E. verbal noun malscrung is recorded, with the meaning ‘bewildering, bewitching’; see the Oxford English Dictionary s. v. Masker (verb), ‘bewilder’. ]
Ossë is Sǽfréa
There are also several lists of Old English equivalents of Elvish names of persons and places, and since they all obviously belong to the same period I combine them and give them in alphabetical order:
Aldaron: Béaming [O. E. béam ‘tree’. ]
Amon Uilas: Sinsnáw, Sinsnǽwen [O. E. sin- ‘perpetual’; snáw ‘snow, ’ snǽwen (not recorded) ‘snowy’. Amon Uilas appears in the Quenta, p. 98 note 2. ]
Ancalagon: Anddraca [O. E. and- as the first element in compounds denotes opposition, negation (anda ‘enmity, hatred, envy’); draca ‘dragon’ (see II. 350). ]
Angband: Engbend, Irenhell [Engbend contains O. E. enge ‘narrow, strait, oppressive, cruel’ and bend ‘bond, fetter’; it is thus not a translation but a word-play between the two languages. ]
Asgar: Bǽning [This river, Ascar in Q as in The Silmarillion, is also Asgar in the Annals of Beleriand (p. 367). I cannot interpret Bǽning. If a derivative of O. E. bán ‘bone’ (cf. bǽnen ‘of bone’) it might have some meaning like ‘the place (i. e. the river) filled with bones', with reference to the Dwarves who were drowned in the river at the battle of the Stony Ford; but this does not seem at all probable. ]
Balrog: Bealuwearg, Bealubróga [O. E. bealu ‘evil’, cf. Modern English bale(ful); wearg ‘felon, outlaw, accursed being’ (Old Norse vargr ‘wolf, outlaw’, whence the Wargs); bróga ‘terror’. These O. E. names are thus like Engbend ingenious sound-correspondences contrived from O. E. words. ]
Bansil: Béansíl, Béansigel [The second element is O. E. sigel ‘sun, jewel’ (cf. J. R. R. Tolkien, Sigelwara land, in Medium Ævum III, June 1934, p. 106); the first is presumably béam ‘tree’. This is another case where Ælfwine used Old English words to give a likeness of sound (with of course a suitable meaning), rather than a translation. —In the Name-list to The Fall of Gondolin Bansil is translated ‘Fair-gleam’, II. 214. ]
Baragund, Barahir: Beadohun, Beadomær [O. E. beadu ‘battle’. ]
Bauglir: Bróga [O. E. bróga ‘terror’. ]
Beleg: Finboga [O. E. boga ‘bow’. ]
Belegar: Ingársecg, Westsǽ, Wídsǽ [The Gnomish name of the Great Sea has not yet appeared in the texts. Ingársecg = Gársecg; Útgársecg is the Outer Sea (see note to line 26 of the O. E. Quenta). ]
Belegost: Micelburg [‘Great fortress’, the original meaning (see II. 336). ]
Blodrin Ban's son: Blodwine Banan sunu [Blodwine presumably contains O. E. blód ‘blood’; while bana is ‘slayer’. ]
Doriath: Éaland, Folgen(fold), Infolde, Wudumǽraland
[O. E. éaland, land by water or by a river—doubtless with reference to the rivers Sirion and Esgalduin. Folgen(fold): O. E. folgen is the past participle of féolan ‘penetrate, make one's way, get to’, but the cognate verbs in Gothic and Old Norse have the meaning ‘hide’, and it may be that folgen is here given the sense of Old Norse fólginn ‘hidden’, i. e. ‘the hidden (land)’. Gondolin is called Folgenburg. Infolde, a word not recorded, perhaps has some meaning like ‘the inner land’, ‘the land within’. Wudumǽraland no doubt contains mǽre ‘boundary, border’. ]
Dor-lómen: Wómanland [See Ered-lómen. ]
Drengist: Nearufléot [Drengist has not yet appeared in the texts. O. E. nearu ‘narrow’, fléot ‘arm of the sea, estuary, firth’. ]
Ered-lómen: Wómanbeorgas [O. E, wóma ‘sound, noise’, beorg ‘mountain’; sc. the Echoing Mountains, and similarly Wómanland for Dor-lómen, Land of Echoes. This is the later etymology of these names; see pp. 233-4. ]
Gelion: Glǽden [Gelion appears by emendation of Fiend in the Quenta §14. O. E. glædene ‘iris, gladdon’, as in the Gladden Fields and Gladden River in The Lord of the Rings. ]
Gondolin: Stángaldor(burg), Folgenburg, Galdorfæsten
[O. E. stán ‘stone’; galdor ‘spell, enchantment’; fæsten ‘fastness, fortress’. For Folgenburg (? ‘the hidden city’) see Doriath. ]
Hithlum: Hasuglóm, Hasuland (Hasulendingas) [O. E. hasu ‘grey’; glóm ‘gloaming, twilight’. Hasulendingas ‘the people of Hasuiand’. ]
Laurelin: Gleng(g)old [O. E. gleng ‘ornament, splendour’;
Glengold is not a translation but a sound-imitation of
Glingol (‘Singing-gold’, II. 216. ]
Mithrim: Mistrand, Mistóra [O. E. óra ‘bank, shore’, and rand of the same meaning. ]
Nargothrond: Hlýdingaburg, Stángaldor(burg) [Hlý-dingaburg is the city of the Hlýdingas, the people of Narog (Hlýda). Stángaldor (burg) is also given as an O. E. name for Gondolin. ]
Narog: Hlýda [Hlýda ‘the loud one’ (O. E. hlúd ‘loud’; see III. 87-8). ]
Silmaril: Sigel, Sigelmǽrels [For sigel see Bansil above. O. E. mǽrels ‘rope’; Sigelmǽrels is another case of imitation—but it refers to the Necklace of the Dwarves. ]
Sirion: Fléot (Fléwet), Scírwendel [Fléot must here have the meaning ‘river’, which is scarcely evidenced in Old English, though it is the general meaning of the word in cognate language (cf. Drengist above). Scírwendel: O. E. scír ‘bright’; wendel does not occur, but certainly refers to the windings of a river's course—cf. Withywindle, the river in the Old Forest, concerning which my father noted: ‘-windle does not actually occur (Withywindle was modelled on withywind, a name of the convolvulus or bindweed)’ (Guide to the Names in The Lord of the Rings, in A Tolkien Compass, p. 196). ]
Taur-na-Danion: Furhweald [In an addition to the Quenta §9 (note 1) Taur Danin is given as the former name of Taur-na-Fuin, when it was still ‘wholesome, if thick and dark’; Taur-na-Danion here was changed to Taur-na-Donion, precursor of Dorthonion ‘Land of Pines'. O. E. furh ‘fir, pine’, weald ‘forest’. ]
Taur-na-Fuin: Nihtsceadu, Nihtsceadwesweald, Atol Nihtegesa, Nihthelm unfǽle [O. E. sceadu ‘shadow’; weald ‘forest’; atol ‘dire, terrible’; egesa ‘terror’; niht-helm ‘cover of night’, a poetic compound found in Beowulf and other poems; unfǽle ‘evil’. Cf. the Modern English translation, found in the long Lays and in the Quenta, ‘Forest of Deadly Nightshade’. ]
Tindbreating þe þa Brega Taniquetil nemnað [Tindbrenting which the Valar name Taniquetil’: see III. 127, and for Brega see Vala. ]
Vala: Bregu [O. E. bregu ‘ruler, lord’, plural (unrecorded) brega. Two other words were added to the list: Mœgen ‘Powers', which is used in the O. E. Quenta line 6, and Ése (see p. 255). ]
Valinor: Breguland, Godéðel [O. E. éðel ‘country, native land’. ]
Valmar: Godaburg, Bregubold [O. E. bold ‘dwelling’. ]
Another page gives Old English equivalents of the names of the Kindreds of the Elves, and of the princes of the Noldoli arranged in a genealogical table. This page is headed:
Fíras. Includes both Men and Elves.
This contradicts the use of Fíras in the O. E. Quenta, where it appears as an emendation of Elde (lines 11 and 13), used in distinction to Elfe. Then follows:
Fíra bearn
§1. Þæt eldre cyn: Elfe oþþe Wine
1. Ingwine: lyftelfe, héahelfe, hwítelfe, Líxend. Godwine
2. Éadwine: goldelfe, eorðelfe, déopelfe, Rǽdend. Fin-ningas
3. Sǽwine: sǽelfe, mereþyssan, flotwine, Nówend. Elwingas
Wine can only be O. E. wine (old plural wine) ‘friend’ (a word used of equals, of superiors, and of inferiors); but its use here as a general term equivalent to Elfe is curious.
Of the names given to the First Kindred, lyftelfe contains O. E. lyft ‘sky, air’; Líxend ‘Shining Ones'. The Second Kindred: Éad- in the context of the Noldoli is in no doubt to be interpreted ‘riches'. I am not sure of the meaning of Rǽdend, though it clearly refers to the knowledge and desire for knowledge of the Noldoli in some aspect. Finningas ‘the people of Finn’ (Ing and Finn as the Gnomish forms of Ingwë and Finwë were still found in Q §2, though removed by later changes to the text). The Third Kindred: O. E. mereþyssa ‘sea- rusher’ (used in recorded O. E. poetry of ships); flotwine contains O. E. flot ‘sea’; Nówend ‘mariners, shipmasters'.
In the genealogical table that follows Fëanor is given the Old English name Finbrós Gimwyrhta (’Jewel-wright’); since his sons are here called Brósingas (from Brósinga mene ‘the necklace of the Brósings’ in Beowulf, line 1199) -brós is presumably a back-formation from Brósingas. They are also called Yrfeloran: an unrecorded compound, ‘those bereft of their inheritance’, the Dispossessed. The Brósingas or sons of Fëanor are given thus:
1. Dægred Winsterhand [O. E. dœgred ‘daybreak, dawn’; winsterhand ‘left-handed’ (for the right hand of Maidros was cut off in his rescue from Thangorodrim, Q §8). I can cast no light on the O. E. equivalent Dægred for Maidros, unless an extremely late note on Maidros (Maedhros) is relevant (for ideas long buried so far as written record goes might emerge again many years later): according to this he inherited ‘the rare red-brown hair of Nerdanel's kin’ (Nerdanel was the wife of Fëanor, The Silmarillion p. 64), and was called ‘by his brothers and other kin’ Russandol ‘copper-top’. ]
2. Dægmund Swinsere [I cannot explain Dægmund for Maglor. O. E. mund is ‘hand’, also ‘protection’; swinsere (not recorded) ‘musician, singer’ (cf. swinsian ‘make music’). ]
3. Cynegrim Fǽgerfeax [Celegorm ‘Fairfax’, i. e. fair-haired. Cynegrim is probably the substitution of an O. E. name with some similarity of sound. ]
4. Cyrefinn Fácensearo [Curufin the Crafty, O. E. cyre ‘choice’, fácen ‘deceit, guile, wickedness’ (a word of
wholly bad meaning); searu ‘skill, cunning’ (also with bad meaning, ‘plot, snare, treachery’); fácensearu ‘treachery’. ]
5. Colþegn Nihthelm [Cranthir the Dark. O. E. col ‘coal’;
for nihthelm see under Taur-na-Fuin above. ]
6. Déormód \
huntan [Damrod and Díriel the hunters.
7. Tirgeld /
O. E. déormód ‘brave-hearted’; tír ‘glory’; -geld (-gild)
in names, ‘of worth’. ]
Fingolfin appears as Fingold Fengel (O. E. fengel ‘king, prince’; cf. III. 145), and his sons are Finbrand (i. e. Finweg/ Fingon) and Finstán (i. e. Turgon); the element stán ‘stone’ presumably showing that -gon in Turgon is gond (gonn) ‘stone’, see I. 254. Fingolfin's daughter is Finhwít (i. e. Isfin), and Eöl is Éor; Meglin is Mánfrið (an unrecorded compound of mán ‘evil deed, wickedness’ and frið ‘peace’).
Finbrand (i. e. Finweg/Fingon) here has a son, Fingár; and the daughter of Finstán (i. e. Turgon) is Ideshild Silfrenfót (i. e. Idril Celebrindal).
Finrod (i. e. the later Finarfin) is called Finred Felanóþ
(felanóþ ‘very bold’), and his sons are Ingláf Felahrór (i. e.
Felagund; felahrór has the same meaning as felanóþ), Ordred
(i. e. Orodreth), Angel (i. e. Angrod), and Eangrim (i. e. Egnor).
Ordred (i. e. Orodreth) has two sons, Ordhelm and Ordláf; his daughter is Friþuswíþ Fealuléome (i. e. Finduilas Failivrin; fealuléome perhaps ‘golden light’).
Lastly, there is a fourth child of Finwë given in this table: Finrún Felageómor (felageómor ‘very sorrowful').
The name given to Felagund, Ingláf Felahrór, is notable; for
Felagund was to become his ‘nickname’, and his true name
Inglor (as it remained until replaced long afterwards by Finrod,
when the original Finrod became Finarfin); see p. 411.
PRIJEVOD:
[S.E. = Old English; S.E. = staro engleski]
Glavni bogovi su Fréan. ós (ése)
[S.E. fréa ‘vladar, gospodar’; ós ‘bog’ (u vlastitim imenicama kao Oswald), s mutiranim samoglasnikom u pluralu. ]
Manwë je Wolcenfréa [S.E. wolcen, ’nebo’; moderni engleski welkin. ]
Ulmo je Gársecges fréa, & ealwæter-fréa [S.E. Gársecg jedno od mnogih staro engleskih naziva za more. Ágendfréa ealra wætera ‘Gospodar Voda ‘ (doslovno ' posjedujući gospodar svih voda'). ]
Aulë je Cræftfréa
Tulkas is Afoðfréa [S.E. afoð, eafoð ‘moć, snaga’]
Oromë je Wáðfréa i Huntena fréa [S.E. wáð ‘lov’; ‘Gospodar Lova i Lovaca’ . U S.E. Quenti on je Wealdafréa ‘Gospodar Šuma', prevedeno kao Tauros ]
Mandos je Néfréa [S. E. né(o) ‘truplo’; néoærna hláford ‘gospodar kuća mrtvih ’ u S. E. Quenti. ]
Lórien je Swefnfréa [S. E. swefn ‘san’. ]
Melko je Mánfréa, Bolgen, Malscor [S. E. mán ‘zlo, opakost’; bolgen ‘gnjevan’. Poznata je S. E. glagolska imenica malscrung, sa značenjem ‘zbunjujući, opčaravajući’]
Ossë je Sǽfréa
Aldaron: Béaming [S. E. béam ‘stablo’. ]
Amon Uilas: Sinsnáw, Sinsnǽwen [S. E. sin- ‘vječni’; snáw ‘snijeg, ’ snǽwen (nije zabilježeno) ‘snježno’. Amon Uilas pojavljuje se u Quenta, str. 98 bilješka 2. ]
Ancalagon: Anddraca [S. E. and- kao prvi element u složenicama i označava suprotnost, negaciju(anda ‘neprijateljstvo, mržnja, zavist’); draca ‘zmaj’ (vidi II. 350). ]
Angband: Engbend, Irenhell [Engbend sadrži S. E. enge ‘usko, tiransko, okrutno’ i bend ‘spona, okovi’; to dakle nije prijevod nego igra riječi između dva jezika. ]
Asgar: Bǽning [ova rijeka, Ascar u Quenti kao i u Silmarillionu, također je Asgar u Ljetopisima Belerianda (str. 367). Ne mogu protumačiti Bǽning. Ako je izvedeno iz S. E. bán ‘kost’ ( bǽnen ‘koštano’) može imati značenje kao ‘mjesto (tj. rijeka) ispunjena kostima', s obzirom na Patuljke koji su se tamo utopili u bitci Kamenih gazova, ali mogućnost za to je mala. ]
Balrog: Bealuwearg, Bealubróga [S. E. bealu ‘zlo’, moderni engleski bale(ful); wearg ‘zločinac, odmetnik, prokleto biće’ (staro norveški vargr ‘vuk, odmetnik’, otuda Varzi); bróga ‘užas’. Ova S.E. imena su dakle kao i Engbend domišljate zvukovne sličnosti izvedene iz S.E. . ]
Bansil: Béansíl, Béansigel [Drugi element je S. E. sigel ‘Sunce, dragulj’ (J. R. R. Tolkien, Sigelwara land, u Medium Ævum III, lipanj 1934, str. 106); prvi je vjerojatno béam ‘stablo’. To je još jedan slučaj gdje je Ælfwine upotrijebio S.E. riječi da bi prikazao sličnost zvuka (s naravno prikladnim značenjem), radije nego sam prijevod. —U listi imena za Pad Gondolina Bansil je prevedeno kao ‘lijepi-sjaj’, II. 214. ]
Baragund, Barahir: Beadohun, Beadomær [S. E. beadu ‘bitka’. ]
Bauglir: Bróga [S. E. bróga ‘strava’. ]
Beleg: Finboga [O. E. boga ‘luk’. ]
Belegar: Ingársecg, Westsǽ, Wídsǽ [Gnomsko ime za Veliko More još se nije pojavilo u tekstovima. Ingársecg = Gársecg; Útgársecg je Vanjsko More (vidi bilješku za crtu 26 S. E. Quente). ]
Belegost: Micelburg [‘velika utvrda’, izvorno značenje (vidi II. 336). ]
Blodrin Banov sin: Blodwine Banan sunu [Blodwine vjerojatno sadrži S. E. blód ‘krv’; dok je bana ‘ubojica’. ]
Doriath: Éaland, Folgen(fold), Infolde, Wudumǽraland
[S. E. éaland, zemlja uz vodu ili rijeku—bez sumnje misi se na rijeke Sirion i Esgalduin. Folgen(fold): S. E. folgen je prošli particip od féolan ‘prodrijeti, učiniti put’, ali slični glagoli u staro norveškom i gotičkom imaju značenje 'skriti’, i može biti da je folgen ovdje dat u smislu staro norveškog fólginn 'skriven’, t.j. ‘skrivena (zemlja)’. Gondolin je nazvan Folgenburg. Infolde, nezabilježena riječ, možda ima značenje kao ‘unutarnja zemlja', ‘zemlje unutra’. Wudumǽraland bez sumnje sadrži mǽre ‘granica’. ]
Dor-lómen: Wómanland [vidiEred-lómen. ]
Drengist: Nearufléot [Drengist još se nije pojavio u tekstovima. S. E. nearu ‘uzak’, fléot ‘morski rukavac, estuarij, morski zaton’. ]
Ered-lómen: Wómanbeorgas [S. E, wóma ‘zvuk, buka’, beorg ‘planina’; Planine Jeke, i slično Wómanland za Dor-lómen, Zemlja Jeke.ovo je kasnija etimologija imena; svidi str. 233-4. ]
Gelion: Glǽden [Gelion se pojavljuje kao ispravak od Fiend u Quenti §14. S. E. glædene ‘iris’, kao u Gladdenskim poljima i rijeci Gladden u Gospodaru Prstenova. ]
Gondolin: Stángaldor(burg), Folgenburg, Galdorfæsten
[S. E. stán ‘kamen’; galdor ‘čarolija'; fæsten ‘utvrda’. Za Folgenburg (? ‘skriveni grad’) vidi Doriath. ]
Hithlum: Hasuglóm, Hasuland (Hasulendingas) [S. E. hasu ‘sivo’; glóm ‘suton, sumrak’. Hasulendingas ‘narod Hasuianda’. ]
Laurelin: Gleng(g)old [S. E. gleng ‘ukras, veličanstvenost’;Glengold nije prijevod nego glasovna imitacija od Glingol (‘pjevajuće -zlato', II. 216. ]
Mithrim: Mistrand, Mistóra [S. E. óra 'obala’, i rand istog značenja. ]
Nargothrond: Hlýdingaburg, Stángaldor(burg) [Hlý-dingaburg je grad Hlýdingasa, ljudi Naroga (Hlýda). Stángaldor (burg) je također dato kao S. E. ime za Gondolin. ]
Narog: Hlýda [Hlýda ‘glasni’ (S. E. hlúd ‘glasno’; vidi III. 87-8). ]
Silmaril: Sigel, Sigelmǽrels [Za sigel vidi gore Bansil . S. E. mǽrels ‘konopac’; Sigelmǽrels je još jedan slučaj imitacije—ali odnosi se na Ogrlicu Patuljaka. ]
Sirion: Fléot (Fléwet), Scírwendel [Fléot ovdje mora imati značenje ‘rijeka’, što je jedva dokazano u staro engleskom, premda je to opće značenje riječi u sličnim jezicima (Drengist gore). Scírwendel: S. E. scír ‘sjajan’; wendel se ne pojavljuje, ali sigurno se odnosi na zavojiti put rijeke— Withywindle, rijeka u Staroj Šumi, o kojoj je moj otac zabilježio: ‘-windle se zapravo ne pojavljuje (Withywindle je izvedeno od withywind, naziva za convulvus )’ (Vodič za Imena u Gospodaru Prstenova, u Tolkienovom kompasu, str. 196). ]
Taur-na-Danion: Furhweald [U dodatku za Quentu §9 (bilješka 1) Taur Danin je dato kao bivše ime za Taur-na-Fuin, kad je još bilo ‘zdravog podneblja, premda gust i mračan’; Taur-na-Danion je zatim promjenjen u Taur-na-Donion, prethodnik od Dorthonion ‘Zemlja Borova'. S. E. furh ‘bor’, weald ‘šuma’. ]
Taur-na-Fuin: Nihtsceadu, Nihtsceadwesweald, Atol Nihtegesa, Nihthelm unfǽle [S. E. sceadu ‘sjena’; weald ‘šuma’; atol ‘grozan’; egesa ‘užas’; niht-helm ‘pokrov noći’, poetska složenica iz Beowulfa i drugih pjesama ; unfǽle ‘zlo’. Prijevod na suvremeni engleski, pronađen u dugim Napjevima i Quenta, ‘Šuma smrtonosnih noćnih sjena'. ]
Tindbreating þe þa Brega Taniquetil nemnað [Tindbrenting koji Valari nazivaju Taniquetil’: vidi III. 127, a za Brega vidi Vala. ]
Vala: Bregu [S. E. bregu ‘vladar, gospodar’, plural (nezabilježeni) brega. Još dvije riječi nadodane su listi : Mœgen ‘Moći', upotrbljeno u S. E. Quenti crta 6, i Ése (vidi str. 255). ]
Valinor: Breguland, Godéðel [S. E. éðel ‘zemlja, domovina’. ]
Valmar: Godaburg, Bregubold [O. E. bold ‘obitavalište’. ]
Fíra bearn
§1. Þæt eldre cyn: Elfe oþþe Wine
1. Ingwine: lyftelfe, héahelfe, hwítelfe, Líxend. Godwine
2. Éadwine: goldelfe, eorðelfe, déopelfe, Rǽdend. Fin-ningas
3. Sǽwine: sǽelfe, mereþyssan, flotwine, Nówend. Elwingas
Wine može jedino biti S. E. wine (stari plural wine) ‘prijatelj’ (riječ upotrebljavana za jednake, podređene i nadređene); ali upotreba ovdje kao opći izraz za Elfe je neobična.
Od imena danih Prvom Rodu, lyftelfe sadrži S. E. lyft ‘nebo, zrak’; Líxend ‘Sjajni'. Drugi Rod: Éad- u kontekstu za Noldole bez sumnje se treba shvatiti kao 'bogati'. Nisam siguran za značenje Rǽdend, premda se zasigurno odnosi na znanje Noldola i njihovu želju za znanjem. Finningas ‘narod Finnov’ (Ing i Finn su Gnomske forme imena Ingwë i Finwë još uvijek prisutne u Q §2, premda su tijekom sljedećih promjena u tekstu prepravljene). Treći Rod: S. E. mereþyssa ‘ oni koji proganjaju more ’ (upotrebljeno u S.E. poeziji o brodovima); flotwine sadrži S. E. flot ‘more’; Nówend ‘moreplovci'.
U genealoškoj tablici koja slijedi Fëanor ima S.E. ime Finbrós Gimwyrhta (’Draguljar’); pošto su njegovi sinovi nazvani Brósingas (od Brósinga mene ‘ogrlica Brósinga’ u Beowulfu, crta 1199) -brós je vjerojatno sufuks izveden od Brósingas. Također se zovu Yrfeloran: nezabilježena složenica, ‘otuđeni od nasljedstva’, Izvlašteni. Brósingas ili sinovi Fëanorovi su dakle:
1. Dægred Winsterhand [S. E. dœgred ‘zora’; winsterhand ‘ljevoruki’ (Maidrosova desna ruka bila je otkinuta kad je bio spašen s Thangorodrima, Q §8). Ne znam kako bi protumačio S. E. inačicu Dægred za Maidrosa, osim ako je puno kasnija zabilješka za Maidrosa (Maedhrosa) presudna (jer neke davne ideje mogu kako napreduje pisanje biti zapisane tek mnogo kasnije): sudeći prema tome naslijedio je ‘rijetku crveno-smeđu kosu Nerdanelina roda’ (Nerdanel je bila žena Fëanorova, Silmarillion str. 64), i bio je prozvan ‘psd svoje braće i drugog roda’ Russandol ‘bakrenoglavi’. ]
2. Dægmund Swinsere [ne mogu objasniti Dægmund za Maglora. S. E. mund je ‘ruka’, također ‘zaštita’; swinsere (nezabilježeno) ‘glazbenik, pjevač’ (swinsian ‘ raditi glazbu’). ]
3. Cynegrim Fǽgerfeax [Celegorm ‘Fairfax’, tj. lijepe kose. Cynegrim je vjerojatno zamjena za S. E. ime sa sličnošću u zvuku. ]
4. Cyrefinn Fácensearo [Curufin Lukavi, S. E. cyre ‘izbor’, fácen ‘prevara, opačina’ (riječ sasvim lošeg značenja); searu ‘umijeće, lukavost’ (također s lošim značenjem, ‘izdaja, varka’); fácensearu ‘izdaja’. ]
5. Colþegn Nihthelm [Cranthir Tamni. S. E. col ‘ugljen’; za nihthelm vidi pod Taur-na-Fuin gore. ]
6. Déormód \
huntan [Damrod i Díriel lovci.
7. Tirgeld /
S. E. déormód ‘hrabrog srca’; tír ‘slava’; -geld (-gild) u imenima, ‘vrijedni nečeg’. ]
Fingolfin se pojavljuje kao Fingold Fengel (S. E. fengel ‘kralj, princ'; III. 145), a njegovi su sinovi Finbrand (itj. Finweg/ Fingon) i Finstán (tj. Turgon); element stán ‘kamen’ vjerojatno pokazuje da je -gon u Turgon gond (gonn) ‘kamen’, vidi I. 254. Fingolfinova kćer je Finhwít (tj. Isfin), a Eöl je Éor; Meglin ije Mánfrið (nezabilježena složenica od mán ‘zlodjelo, zloba’ i frið ‘mir’).
Finbrand (tj. Finweg/Fingon) ovdje ima sina, Fingára; a kćer od Finstána (tj. Turgona) je Ideshild Silfrenfót (tj. Idril Celebrindal).
Finrod (tj. kasniji Finarfin) je nazvan Finred Felanóþ (felanóþ ‘veoma hrabar'), a njegovi su sinovi Ingláf Felahrór (tj.
Felagund; felahrór ima isto značenje kao felanóþ), Ordred (tj. Orodreth), Angel (tj. Angrod), i Eangrim (tj. Egnor).
Ordred (tj. Orodreth) ima dva sina, Ordhelma i Ordláfa; njegova je kćer Friþuswíþ Fealuléome (tj. Finduilas Failivrin; fealuléome možda ‘zlaćana svijetlost’).
Na kraju, pojavljuje se četvrto Finwëovo dijete: Finrún Felageómor (felageómor ‘veoma tužan').
Ime dato Felagundu , Ingláf Felahrór, je primjetno; jer Felagund mu je kasnije trebao biti 'nadimak', a njegovo pravo ime Inglor (kako je ostalo nakon što je puno poslije bilo zamijenjeno sa Finrod, kad je prvotni Finrod postao Finarfin); vidi str. 411.
Posted by: Amarie Veanne Apr 10 2007, 09:44 PM
The History of Middle-earth: The Peoples of Middle-earth
THE NEW SHADOW
This tale begins in the days of Eldarion, son of that Elessar of whom the histories have much to tell. One hundred and five years had passed since the fall of the Dark Tower,7 and the story of that time was little heeded now by most of the people of Gondor, though a few were still living who could remember the War of the Ring as a shadow upon their early childhood. One of these was old Borlas of Pen-arduin. He was the younger son of Beregond, the first Captain of the Guard of Prince Faramir, who had removed with his lord from the City to the Emyn Arnen.
‘Deep indeed run the roots of Evil,’ said Borlas, ‘and the black sap is strong in them. That tree will never be slain. Let men hew it as often as they may, it will thrust up shoots again as soon as they turn aside. Not even at the Feast of Felling should the axe be hung up on the wall!’
‘Plainly you think you are speaking wise words,’ said Saelon. ‘I guess that by the gloom in your voice, and by the nodding of your head. But what is this all about? Your life seems fair enough still, for an aged man that does not now go far abroad. Where have you found a shoot of your dark tree growing? In your own garden?’
Borlas looked up, and as he glanced keenly at Saelon he wondered suddenly if this young man, usually gay and often half mocking, had more in his mind than appeared in his face. Borlas had not intended to open his heart to him, but being burdened in thought he had spoken aloud, more to himself than his companion. Saelon did not return his glance. He was humming softly, while he trimmed a whistle of green willow with a sharp nail-knife.
The two were sitting in an arbour near the steep eastern shore of Anduin where it flowed about the feet of the hills of Arnen. They were indeed in Borlas's garden and his small grey-stone house could be seen through the trees above them on the hill-slope facing west. Borlas looked at the river, and at the trees in their June leaves, and then far off to the towers of the City under the glow of late afternoon. ‘No, not in my garden,’ he said thoughtfully.
‘Then why are you so troubled?’ asked Saelon. ‘If a man has a fair garden with strong walls, then he has as much as any man can govern for his own pleasure.’ He paused. ‘As long as he keeps the strength of life in him,’ he added. ‘When that fails, why trouble about any lesser ill? For then he must soon leave his garden at last, and others must look to the weeds.’ Borlas sighed, but he did not answer, and Saelon went on: ‘But there are of course some who will not be content, and to their life's end they trouble their hearts about their neighbours, and the City, and the Realm, and all the wide world. You are one of them, Master Borlas, and have ever been so, since I first knew you as a boy that you caught in your orchard. Even then you were not content to let ill alone: to deter me with a beating, or to strengthen your fences. No. You were grieved and wanted to improve me. You had me into your house and talked to me.
‘I remember it well. “Orcs' work,” you said many times. “Stealing good fruit, well, I suppose that is no worse than boys' work, if they are hungry, or their fathers are too easy. But pulling down unripe apples to break or cast away! That is Orcs' work. How did you come to do such a thing, lad?”
‘Ores' work! I was angered by that, Master Borlas, and too proud to answer, though it was in my heart to say in child's words: “If it was wrong for a boy to steal an apple to eat, then it is wrong to steal one to play with. But not more wrong. Don't speak to me of Ores' work, or I may show you some!”
‘It was a mistake, Master Borlas. For I had heard tales of the Orcs and their doings, but I had not been interested till then. You turned my mind to them. I grew out of petty thefts (my father was not too easy), but I did not forget the Orcs. I began to feel hatred and think of the sweetness of revenge. We played at Orcs, I and my friends, and sometimes I thought: “Shall I gather my band and go and cut down his trees? Then he will think that the Orcs have really returned.” But that was a long time ago,’ Saelon ended with a smile.
Borlas was startled. He was now receiving confidences, not giving them. And there was something disquieting in the young man's tone, something that made him wonder whether deep down, as deep as the roots of the dark trees, the childish resentment did not still linger. Yes, even in the heart of Saelon, the friend of his own son, and the young man who had in the last few years shown him much kindness in his loneliness.9 At any rate he resolved to say no more of his own thoughts to him.
‘Alas!’ he said, ‘we all make mistakes. I do not claim wisdom, young man, except maybe the little that one may glean with the passing of the years. From which I know well enough the sad truth that those who mean well may do more harm than those who let things be. I am sorry now for what I said, if it roused hate in your heart. Though I still think that it was just: untimely maybe, and yet true. Surely even a boy must understand that fruit is fruit, and does not reach its full being until it is ripe; so that to misuse it unripe is to do worse than just to rob the man that has tended it: it robs the world, hinders a good thing from fulfilment. Those who do so join forces with all that is amiss, with the blights and the cankers and the ill winds. And that was the way of Orcs.’
‘And is the way of Men too,’ said Saelon. ‘No! I do not mean of wild men only, or those who grew “under the Shadow”, as they say. I mean all Men. I would not misuse green fruit now, but only because I have no longer any use for unripe apples, not for your lofty reasons, Master Borlas. Indeed I think your reasons as unsound as an apple that has been too long in store. To trees all Men are Orcs. Do Men consider the fulfilment of the life-story of a tree before they cut it down? For whatever purpose: to have its room for tilth, to use its flesh as timber or as fuel, or merely to open the view? If trees were the judges, would they set Men above Orcs, or indeed above the cankers and blights? What more right, they might ask, have Men to feed on their juices than blights?’
‘A man,’ said Borlas, ‘who tends a tree and guards it from blights and many other enemies does not act like an Ore or a canker. If he eats its fruit, he does it no injury. It produces fruit more abundantly than it needs for its own purpose: the continuing of its kind.’
‘Let him eat the fruit then, or play with it,’ said Saelon. ‘But I spoke of slaying: hewing and burning; and by what right men do such things to trees.’
‘You did not. You spoke of the judgement of trees in these matters. But trees are not judges. The children of the One are the masters. My judgement as one of them you know already. The evils of the world were not at first in the great Theme, but entered with the discords of Melkor. Men did not come with these discords; they entered afterwards as a new thing direct from Eru, the One, and therefore they are called His children, and all that was in the Theme they have, for their own good, the right to use - rightly, without pride or wantonness, but with reverence.10
‘If the smallest child of a woodman feels the cold of winter, the proudest tree is not wronged, if it is bidden to surrender its flesh to warm the child with fire. But the child must not mar the tree in play or spite, rip its bark or break its branches. And the good husbandman will use first, if he can, dead wood or an old tree; he will not fell a young tree and leave it to rot, for no better reason than his pleasure in axe-play. That is orkish.
‘But it is even as I said: the roots of Evil lie deep, and from far off comes the poison that works in us, so that many do these things - at times, and become then indeed like the servants of Melkor. But the Orcs did these things at all times; they did harm with delight to all things that could suffer it, and they were restrained only by lack of power, not by either prudence or mercy. But we have spoken enough of this.’
‘Why!’ said Saelon. ‘We have hardly begun. It was not of your orchard, nor your apples, nor of me, that you were thinking when you spoke of the re-arising of the dark tree. What you were thinking of, Master Borlas, I can guess nonetheless. I have eyes and ears, and other senses, Master.’ His voice sank low and could scarcely be heard above the murmur of a sudden chill wind in the leaves, as the sun sank behind Mindolluin. ‘You have heard then the name?’ With hardly more than breath he formed it. ‘Of Herumor?’11
Borlas looked at him with amazement and fear. His mouth made tremulous motions of speech, but no sound came from it.
‘I see that you have,’ said Saelon. ‘And you seem astonished to learn that I have heard it also. But you are not more astonished than I was to see that this name has reached you. For, as I say, I have keen eyes and ears, but yours are now dim even for daily use, and the matter has been kept as secret as cunning could contrive.’
‘Whose cunning?’ said Borlas, suddenly and fiercely. The sight of his eyes might be dim, but they blazed now with anger.
‘Why, those who have heard the call of the name, of course,’ answered Saelon. ‘They are not many yet, to set against all the people of Gondor, but the number is growing. Not all are content since the Great King died, and fewer now are afraid.’
‘So I have guessed,’ said Borlas, ‘and it is that thought that chills the warmth of summer in my heart. For a man may have a garden with strong walls, Saelon, and yet find no peace or content there. There are some enemies that such walls will not keep out; for his garden is only part of a guarded realm after all. It is to the walls of the realm that he must look for his real defence. But what is the call? What would they do?’ he cried, laying his hand on the young man's knee.
I will ask you a question first before I answer yours,’ said Saelon; and now he looked searchingly at the old man. ‘How have you, who sit here in the Emyn Arnen and seldom go now even to the City - how have you heard the whispers of this name?’
Borlas looked down on the ground and clasped his hands between his knees. For some time he did not answer. At last he looked up again; his face had hardened and his eyes were more wary. ‘I will not answer that, Saelon,’ he said. ‘Not until I have asked you yet another question. First tell me, he said slowly, ‘are you one of those who have listened to the,call?’
A strange smile flickered about the young man's mouth. ‘Attack is the best defence,’ he answered, ‘or so the Captains tell us; but when both sides use this counsel there is a clash of battle. So I will counter you. I will not answer you, Master Borlas, until you tell me: are you one of those who have listened, or no?’
‘How can you think it?’ cried Borlas.
‘And how can you think it?’ asked Saelon.
‘As for me,’ said Borlas, ‘do not all my words give you the answer?’
‘But as for me, you would say,’ said Saelon, ‘my words might make me doubtful? Because I defended a small boy who threw unripe apples at his playmates from the name of Ore? Or because I spoke of the suffering of trees at the hands of men? Master Borlas, it is unwise to judge a man's heart from words spoken in an argument without respect for your opinions. They may be meant to disturb you. Pert maybe, but possibly better than a mere echo.121 do not doubt that many of those we spoke of would use words as solemn as yours, and speak reverently of the Great Theme and such things - in your presence. Well, who shall answer first?’
‘The younger it would have been in the courtesy of old,’ said Borlas; ‘or between men counted as equals, the one who was first asked. You are both.’
Saelon smiled. ‘Very well,’ he said. ‘Let me see: the first question that you asked unanswered was: what is the call, what would they do? Can you find no answer in the past for all your age and lore? I am young and less learned. Still, if you really wish to know, I could perhaps make the whispers clearer to you.’
He stood up. The sun had set behind the mountains; shadows were deepening. The western wall of Borlas's house on the hill-
side was yellow in the afterglow, but the river below was dark. He looked up at the sky, and then away down the Anduin. ‘It is a fair evening still,’ he said, ‘but the wind has shifted eastward. There will be clouds over the moon tonight.’
‘Well, what of it?’ said Borlas, shivering a little as the air chilled. ‘Unless you mean only to warn an old man to hasten indoors and keep his bones from aching.’ He rose and turned to the path towards his house, thinking that the young man meant to say no more; but Saelon stepped up beside him and laid a hand on his arm.
‘I warn you rather to clothe yourself warmly after nightfall,’ he said. ‘That is, if you wish to learn more; for if you do, you will come with me on a journey tonight. I will meet you at your eastern gate behind your house; or at least I shall pass that way as soon as it is full dark, and you shall come or not as you will. I shall be clad in black, and anyone who goes with me must be clad alike. Farewell now, Master Borlas! Take counsel with yourself while the light lasts.’
With that Saelon bowed and turned away, going along another path that ran near the edge of the steep shore, away northward to the house of his father.13 He disappeared round a bend while his last words were still echoing in Borlas's ears.
For some while after Saelon had gone Borlas stood still, covering his eyes and resting his brow against the cool bark of a tree beside the path. As he stood he searched back in his mind to discover how this strange and alarming conversation had begun. What he would do after nightfall he did not yet consider.
He had not been in good spirits since the spring, though well enough in body for his age, which burdened him less than his loneliness.14 Since his son, Berelach,15 had gone away again in April - he was in the Ships, and now lived mostly near Pelargir where his duty was - Saelon had been most attentive, whenever he was at home. He went much about the lands of late. Borlas was not sure of his business, though he understood that, among other interests, he dealt in timber. He brought news from all over the kingdom to his old friend. Or to his friend's old father; for Berelach had been his constant companion at one time, though they seemed seldom to meet nowadays.
‘Yes, that was it,’ Borlas said to himself. ‘I spoke to Saelon of Pelargir, quoting Berelach. There has been some small disquiet down at the Ethir: a few shipmen have disappeared, and also a
small vessel of the Fleet. Nothing much, according to Berelach.
’ “Peace makes things slack,” he said, I remember, in the voice of an under-officer. “Well, they went off on some ploy of their own, I suppose - friends in one of the western havens, perhaps - without leave and without a pilot, and they were drowned. It serves them right. We get too few real sailors these days. Fish are more profitable. But at least all know that the west coasts are not safe for the unskilled.”
That was all. But I spoke of it to Saelon, and asked if he had heard anything of it away south. “Yes,” he said, ”I did. Few were satisfied with the official view. The men were not unskilled; they were sons of fishermen. And there have been no storms off the coasts for a long time.” ’
As he heard Saelon say this, suddenly Borlas had remembered the other rumours, the rumours that Othrondir16 had spoken of. It was he who had used the word ‘canker’. And then half to himself Borlas had spoken aloud about the Dark Tree.
He uncovered his eyes and fondled the shapely trunk of the tree that he had leaned on, looking up at its shadowy leaves against the clear fading sky. A star glinted through the branches. Softly he spoke again, as if to the tree.
‘Well, what is to be done now? Clearly Saelon is in it. But is it clear? There was the sound of mockery in his words, and scorn of the ordered life of Men. He would not answer a straight question. The black clothes! And yet - why invite me to go with him? Not to convert old Borlas! Useless. Useless to try: no one would hope to win over a man who remembered the Evil of old, however far off. Useless if one succeeded: old Borlas is of no use any longer as a tool for any hand. Saelon might be trying to play the spy, seeking to find out what lies behind the whispers. Black might be a disguise, or an aid to stealth by night. But again, what could I do to help on any secret or dangerous errand? I should be better out of the way.’
With that a cold thought touched Borlas's heart. Put out of the way - was that it? He was to be lured to some place where he could disappear, like the Shipmen? The invitation to go with Saelon had been given only after he had been startled into revealing that he knew of the whispers - had even heard the name. And he had declared his hostility.
This thought decided Borlas, and he knew that he was resolved now to stand robed in black at the gate in the first dark of night. He was challenged, and he would accept. He smote his palm against the tree. ‘I am not a dotard yet, Neldor,’ he said; ‘but death is not so far off that I shall lose many good years, if I lose the throw.’
He straightened his back and lifted his head, and walked away up the path, slowly but steadily. The thought crossed his mind even as he stepped over the threshold: ‘Perhaps I have been preserved so long for this purpose: that one should still live, hale in mind, who remembers what went before the Great Peace. Scent has a long memory. I think I could still smell the old Evil, and know it for what it is.’
The door under the porch was open; but the house behind was darkling. There seemed none of the accustomed sounds of evening, only a soft silence, a dead silence. He entered, wondering a little. He called, but there was no answer. He halted in the narrow passage that ran through the house, and it seemed that he was wrapped in a blackness: not a glimmer of twilight of the world outside remained there. Suddenly he smelt it, or so it seemed, though it came as it were from within outwards to the sense: he smelt the old Evil and knew it for what it was.
Povijest Međuzemlja: Narodi Međuzemlja
NOVA SJENA
Ova pripovijest započinje u danima Eldariona, sina Elessarova o kojemu pričaju mnoge priče. Stotinu i pet godina prošlo je nakon pada Crne Kule, i priče iz tog vremena mali su zanimale većinu ljudi iz Gondora, premda je još uvijek živjelo nekoliko koji su se sjećali Rata za Prsten kao sjene nad njihovim ranim djetinjstvom. Jedan od njih bio je i stari Borlas iz Pen-arduina. On je bio mlađi sin Beregonda, Prvog Kapetana Straže Princa Faramira, koji se zajedno sa svojim gospodarom preselio iz Grada u Emyn Arnen.
'Duboko sežu korijeni zla,' reče Borlas, 'i crni sok snažan u njemu. To stablo nikad neće biti uništeno. Koliko god ga ljudi budu sjekli, tako će ono izbijati mladice čim se oni okrenu. Čak ni Svečanost Sječe sjekira nije smjela biti obješena na zidu!' 'Očito smatraš da mudro zboriš,' reče Saelon. 'Vidim to po tvom smrknutom glasu, i po kimanju tvoje glave. Ali čemu sve ovo? Tvoj život se još uvijek čini lijepim, za jednog starca koji ne putuje daleko. Gdje si pronašao mladicu tog tvog mračnog stabla? U vlastitom vrtu?' Borlas podigne pogled, i oštro se zagledavši u Saelona zapita se da li taj mladić, obično veseo i podrugljiv, ne krije više toga u mislima nego što izdaje pogledom. Borlas mu se nije namjeravao povjeriti, ali opterećen mislima govorio je naglas, više sebi nego svom drugu. Saelon mu nije uzvratio pogledom. Tiho je pjevušio, dok je obrezivao zviždaljku od zelene vrbe oštrim nožićem.
Obojica su sjedili u vrtnoj sjenici uz strmu istočnu obalu Anduina gdje je prolazio uz podnožje Emyn Arnena. Bili su u Borlasovom vrtu i njegova mala kuća od sivog kamena nazirala se kroz drveće na zapadnom obronku. Borlas pogleda rijeku, i drveće okićeno lipanjskim lišćem, i onda daleko Gradske kule obasjane svijetlošću kasnog popodneva. 'Ne, ne u svom vrtu,' odgovori zamišljeno. 'Zašto si onda zabrinut?' zapita ga Saelon. 'Ako čovjek ima lijep vrt sa snažnim zidinama, tada ima onoliko koliko svaki čovjek može upravljati za vlastiti užitak.' Zaustavi se. 'Onoliko koliko uspije u sebi zadržati snagu života,' nadoda. 'Kada to propadne, zašto se zabrinjavati manjim boleštinama? Jer tada čovjek mora napustiti svoj vrt, i drugi se moraju pobrinuti za korov.' Borlas uzdahne, ali ništa mu ne odgovori, i Saelon nastavi: 'Ali naravno postoje i oni koji neće biti zadovoljni, i do kraja svog života zabrinjavati će se svojim susjedima, Gradom, Kraljevstvom i cijelim širokim svijetom. Ti si jedan od njih, gazda Borlas, i oduvijek si bio takav, otkad sam te poznavao kao dječak kojeg bi uhvatio u svom vrtu. Čak ni tada nisi mogao ostaviti stvari kako jesu: kažnjavajući me batinama, osnažujući svoje ograde. Ne. Bio bi ožalošćen i pokušavao si me poboljšati. Uveo bi me u svoju kuću i pričao sa mnom. Dobro se toga sjećam. '' Orkovska posla,'' rekao bi mnogo puta.''Krađa dobrog voća, mislim da to nije gora od dječačkog posla ako su gladni, ili ako im očevi nisu strogi. Ali brati nezrele jabuke da bi ih se kasnije bacilo! To su Orkovska posla. Kako ti je palo na pamet učiniti takvo što, dječače?'' Orkovska polsa! To me razljutilo, gazda Borlas, ali bio sam preponosan da ti odgovorim, premda mi je bilo na srcu da ti kažem dječjim riječima: ''Ako je krivo da dječak krade jabuku kako bi je pojeo, onda je krivo da je ukrade kako bi se njome igrao. Ali ne i više krivo. Ne govorite mi o orkovskim poslima, ili ću vam pokazati što je to!'' to je bila pogreška, gazda Borlas. Jer čuo sam priče o Orcima i njihovim djelima, ali dotada me nisu zanimale. Zbog vas su me počele zanimati. Odrastao sam na sitnim krađama (moj otac jest bio strog), ali nisam zaboravio Orke. Počeo sam osjećati mržnju i razmišljati o slatkoći osvete. Igrali smo se Orkova, ja i moji prijatelji, i ponekad bi pomislio: ''Da sakupim svoje društvo i sasiječem njegova stabla? Tada će pomisliti da su se Orci zbilja vratili.'' Ali to je bilo davno, ' završi Saelon sa smiješkom. Borlas je bio uznemiren. Sada je slušao ispovijesti, nije ih davao. Bilo je nešto uznemirujuće u tonu tog mladića, nešto što ga je nagnalo da razmisli o tome ne krije li se negdje duboko u njemu, duboko koliko sežu korijeni mračnih stabala, još uvijek ta dječja srdžba. Da, čak i srcu Saelonovom, prijatelju njegovog sina, mladića koji mu je zadnjih godina pružio mnogo ljubaznosti u samoći. Kako god bilo, odlučio je ne govoriti mu više o svojim mislima. 'I eto!' reče, 'svi mi griješimo. Ne polažem prava mudrost, mladiću, osim na ono malo koje čovjek sakupi prolaskom mnogih godina. Tako znam i za žalosnu istinu koja govori da oni koji žele dobro ponekad mogu učiniti veću štetu nego oni koji ostavljaju stvari onako kako jesu. Sada žalim što sam bio rekao, ako je to pobudilo mržnju u tvom srcu. premda još uvijek smatram da je to bilo pošteno: prerano, ali istinito. Čak i jedan običan dječak mora razumjeti da je plod plod, i ne doseže svije ispunjenje dok nije potpuno zrelo, tako da zlouporabiti ga dok je još nezrelo gore je nego samo ga ukrasti od čovjeka koji se brinuo za nj; krade se svijetu, sprječavajući da se ispuni nešto dobro. Oni koji to čine udružuju se sa svime što je pogrešno, s ušima i čirevima i lošim vjetrovima. A to je bio način Orkova.' 'I način Ljudi također,' reče Saelon. 'Ne! Ne mislim samo na divlje ljude, ili one koje su rasli ''pod Sjenom'', kako se kaže. Mislim na sve Ljude. Danas ne bi zlorabio nezrele plodove, ali samo zbog toga što mi nezrele jabuke više ničemu ne služe, a ne zbog vaših uzvišenih razloga, gazda Borlas. Uistinu mislim da su vaši razlozi nevjerodostojni kao kakva jabuka koja je predugo stala u skladištu. Drveću su svi Ljudi Orci. Zar Ljudi razmišljaju o ispunjenju životne priče pojedinog stabla prije no što ga sasiječe? Zbog bilo kojeg razloga: da bi iskoristio njegovo mjesto kako bi imao oranicu, da bi upotrijebio njegovo tijelo kao drvo za gradnju ili gorivo, ili samo kako bi proširio vidokrug? Kad bi drveće sudilo, bi li stavili Ljude iznad Orka, ili čak poviše čireva i ušiju? Kavo više pravo od ušiju, zapitali bi se, imaju Ljudi da se hrane na našim sokovima?' 'Čovjek,' reče Borlas, 'koji se brine za stablo i čuva ga od ušiju i mnogih drugih neprijatelja, ne ponaša se kao Ork ili čir. Ako bude pojeo plod, ne će ga ozlijediti. Ono proizvodi plodove obilnije nego što treba njegovom cilju; nastavljanju svoje vrste.' 'Onda neka pojede plod, i nek se igra s njime,' reče Saelon. 'Ali ja sam govorio o ubojstvima, i kojim pravom Ljudi to čine drveću.'
'Nisi. Govorio si o sudu drveća s obzirom na to. Ali drveća nisu suci. Djeca Jedinoga su gospodari. Moj sud kao jednog od njih znaš već i sam. Zla ovog svijeta nisu u početku bila u Velikom Napjevu, a ušla su s Melkorom neslogom. Ljudi nisu došli s tim neslogama; oni su ušli kasnije kao nešto što je došlo izravno od Erua, Jedinoga, i zbog toga se zovu Njegovom djecom, i imaju pravo koristiti sve što je bilo u Napjevu, za svoje dobro- bez oholosti i pohlepa, ali s poštovanjem. Ako je i najmanjem drvosječinom djetetu zima, najponosnijem stablu nije krivo, ako je potrebno da se preda kako bi s vatrom zagrijao to dijete. Ali to isto dijete ne smije ozlijediti stablo u igri ili namjerno, skidajući mu koru i lomeći mu grane. A dobar će šumar prvo upotrijebiti, ako može, suhe grančice ili neko staro stablo; neće posiječi mlado stablo i ostaviti ga da istrune, zbog nikakvog boljeg razloga osim zadovoljstva u igranju sa sjekirom. To je orkovski. Ali kako sam rekao: korijeni zla duboko ležu, i nadaleko se širi otrov koji djeluje u nama, tako da mnogi rade takve stvari- i tada postaju upravo kao i sluge Melkorove. Ali Orci su uvijek činili takve stvari, s užitkom su činili nažao svima koji su to mogli trpjeti, a onemogućavani su samo nedostatkom moći, a ne razboritošću i milošću. Ali dovoljno smo govorili o tome.'
'Zašto?' reče Saelon. 'Tek smo započeli. Nisi mislio ni na svoj vrt, ni na svoje jabuke, ni na mene, kad si govorio o uzdizanju mračnog stabla. O čemu si mislio, gazda Borlas, mogu usprkos svemu pretpostaviti. Imam i oči i uši i druga osjetila, gazda.' Njegov glas je bio dubok i jedva se čuo u šuštanju iznenadnog ledenog vjetra među lišćem, dok je sunce zalazilo iza Mindolluina. 'Znači čuo si za ime?' s jedva zamjetljivim uzdahom reče: 'Herumorovo?' Borlas ga pogleda s čuđenjem i strahom. Njegova su usta učinila su nekoliko drhtavih pokreta u pokušaju da nešto reče, ali nije mogao izustiti ni riječi. 'Vidim da jesi,' reče Saelon, 'i izgleda da se čudiš što sam i ja čuo za njega. Ali nisi začuđeniji od mene kad sam vidio da je to ime došlo i od tebe. Jer kako sam rekao, imam oštre oči i uši, ali tvoje su sada zamućene za dnevnu uporabu, a tema se držala tajnom koliko se bolje moglo lukavošću.' 'Čijom lukavošću?' reče Borlas, iznenadno i srdito. Ako su njegove oči bile zamućene, sada su ljuto bljeskale. 'Pa lukavošću onih koji su čuli poziv imena, ' reče Saelon. 'Još ih nema mnogo, kad bi se uspoređivali sa stanovnicima Gondora, ali broj im raste. Nisu svi zadovoljni nakon smrti Velikog Kralja, a još ih se manje boji.' 'To sam i pretpostavio,' reče Borlas, 'i ta pomisao smrzava toplinu ljeta u mom srcu. Jer čovjek može imati vrt sa snažnim zidinama, Saelone, a da tamo opet ne pronalazi mir i zadovoljstvo. Postoje neki neprijatelji koje takve zidine neće zadržavati, jer je njegov vrt samo dio zaštićenog kraljevstva. Mora uvidjeti da je njegova prava obrana na zidinama kraljevstva. Ali što je poziv? Što će učiniti?' reče, i stavi ruku na mladićevo koljeno. 'Prije no što odgovorim upitat ću te nešto,' reče Saelon, pogledavajući starca. 'Kako si ti, koji sjediš ovdje na Emyn Arnenu i sada rijetko odlaziš i u Grad- kako si čuo šapat o imenu?'
borlas pogleda na pod i obuhvati koljena rukama. Neko vrijeme nije ništa odgovarao. Napokon podigne pogled; lice mu se očvrsnulo a oči su mu bile pažljivije. 'To ti neću odgovoriti, Saelone,' reče. 'Dok ti ne postavim još jedno pitanje. Prvo mi reci,' reče polagano, 'jesi li ti jedan od onih koji su se odazvali pozivu?' Neobičan smiješak zatreperio je na mladićevom licu. 'napad je najbolja obrana,' odgovori, 'ili nam barem Kapetani tako kažu; ali kad se obje strane drže toga onda nastupa bitka. Tako da ću ti uzvratiti. Neću ti odgovoriti, gazda Borlas, dok mi ne rečeš: jesi li ti jedan od onih koji su slušali, ili nisi?' 'Kako to možeš pomisliti?' poviče Borlas. 'A kako ti to možeš pomisliti?' upita Saelon. 'Što se mene tiče, rekao bi,' reče Saelon, 'moje riječi čine me sumnjivim? Zbog toga što branim dječarca koji je bacao nezrele jabuke na svoje drugare u ime Orkova? Ili zbog toga što sam govorio o patnji drveća zbog ljudske ruke? Gazda Borlas, nije mudro suditi nekoga po njegovim riječima koje su izgovorene u argumentu bez poštovanja prema vašem mišljenju. Možda su tu da vas uznemire. Ali možda su bolji od obične jeke. Ne sumnjam da bi mnogi koje smo spominjali upotrijebili riječi svečane kao vaše, i s poštovanjem bi govorili o Velikom Napjevu i sličnim temama- u vašoj prisutnosti. Dakle, tko će prvi odgovoriti?'
'U poštovanju prema starijem to bi bio mlađi,' reče Borlas; 'a među jednakim ljudima, onaj koji je prvi dobio pitanje. Ti si oboje.' Saelon se nasmiješi. 'Dobro,' reče, 'Da vidim: prvo pitanje koje si pitao a nisi dobio odgovor je: što je poziv, što će učiniti? Zar ne možeš pronaći odgovor u prošlosti svojih godina i svog znanja? Ja sam mlađi i manje učen. Ipak, ako zbilja želiš znati, možda bih ti mogao pojasniti ta šaputanja.' Ustane. Sunce je zašlo iza planina; sjene su bile sve dublje. Zapadni zid Borlasove kuće na obronku je bio žut u sjaju, ali rijeka u dolini bila je mračna. Pogleda u nebo, a onda daleko uz tok Anduina. 'Još uvijek je lijepo predvečerje,' reče,' ali se vjetar promijenio istočno. Oblaci će večeras pokriti mjesec.' 'Dakle, što o tome?' reče Borlas, drhteći dok je zrak postajao sve hladniji. 'Osim ako me samo želiš upozoriti starca da požuri kući i sačuva kosti od boli.' Podigne se i okrene se putu koji je vodio do njegove kuće, misleći da mladić više nije imao namjeru ništa reći; ali Saelon stane pokraj njega i stavi mu ruku na rame. 'Rađe ću te upozoriti da se toplo odjeneš poslije večeri,' reče, 'to jest, želiš li čuti više; jer ako hoćeš, večeras ćeš ići sa mnom na jedno putovanje. Naći ćemo se pokraj tvojih istočnih vrata iza tvoje kuće; ili ću ja barem tamo proći čim padne mrak, a ti ćeš ići sa mnom ako hoćeš. Bit ću odjeven u crno, i svatko tko pođe sa mnom mora biti tako odjeven. Zbogom sada, gazda Borlas! Razmisli dok još uvijek ima svijetla.' S time Saelon se pokloni i okrene, hodajući stazom uz rub strme obale, koja je vodila sjeverno do kuće njegova oca. Nestao je iza zavoja dok su njegove riječi još uvijek odjekivale u Borlasovim ušima.
Neko vrijeme nakon što je Saelon otišao, Borlas je nepomično stajao, zatvorenih očiju, odmarajući čelo na hladnoj kori jednog stabla uz stazu. Kako je stajao pokušao se prisjetiti kako je uopće započeo taj neobičan uznemirujući razgovor. Još uvijek nije znao što će napraviti nakon što padne noć.
Nije bio dobre volje još od proljeća, iako u dobrom stanju za svoje godine, koje ga nisu opterećivale koliko samoća. Otkad je njegov sin, Berelach, otišao u travnju- bio je u Mornarici, i sada je najviše živio blizu Pelargira gdje mu je bila dužnost- Saelon je bio iznimno brižan, kad god je bio kod kuće. U zadnje vrijeme dosta je lutao po zemlji. Borlas nije bio siguran kakvim poslovima, premda je znao da se među ostalim bavio i drvodjelstvom. Donosio je vijesti iz cijelog kraljevstva svom starom prijatelju. Ili starom ocu svog prijatelje; Berelach mu je neko vrijeme bio stalni drug, premda su se u to vrijeme rijetko nalazili. 'Da, to je bilo to,' reče Borlas u sebi. 'Govorio sam Saelonu o Pelargiru, citirajući Berelacha. Bilo je nekih nemira dolje u Ethiru; nekoliko mornara je nestalo, i jedan brod Flote. Ništa puno, sudeći po Berelachu ''Mir opušta svakoga,'' sjećam se da je rekao. ''Otišli su nekim svojim poslovima, pretpostavljam- prijateljima u jednoj od zapadnih luka, možda- bez dopuštenja i bez kormilara, i utopiše se. Tako im i treba. Ovih dana rijetko se nalaze dobri mornari. Korisnije su ribe. Ali sada barem svi znaju da su zapadne luke opasne za neiskusne.'' To je bilo sve. Rekao sam to Saelonu, i upitao ga jeli čuo išta o tome na jugu. ''Da,'' rekao je, ''jesam. Malo ih je bilo zadovoljno službenim vijestima. Mornari nisu bili neiskusni; bili su sinovi ribara. A već dugo nije bilo nikakvih oluja uz obalu.'' Kad je čuo Saelona, Borlas se iznenada prisjeti drugih glasina, glasina o kojim je Othrondir govorio. On je bio taj koji je koristio riječ 'čir'. I tada više govoreći u sebi spomenuo je Mračno Stablo.
Otvori oči i pomiluje deblo stabla na koje je bio naslonjen, gledajući nebo kroz njegovo sjenovito lišće. Jedna zvijetda zasvijetli kroz grane. Nježno progovori, kao da se obraća stablu. 'Dakle, što će se sada dogoditi? Očito da je Saelon u svemu tome. Ali je li to sigurno? Čulo se podrugivanje u njegovom glasu, i prezir koji upravlja ljudskim životima. Nije htio odgovoriti na izravno pitanje. Crna odjeća! Ali ipak, zašto je pozvao mene da pođem s njim? Sigurno ne da bi obratio starog Borlasa! Beskorisno. Beskorisno je pokušavati: nitko se ne bi trebao nadati da pridobi čovjeka koji se sjeća starog Zla, koliko god daleko sada izgledalo. Beskorisno kad bi netko i uspio: stari Borlas više nije koristan kao oruđe za niti jednu ruku. Saelon se možda pokušavao igrati špijuna, pokušavajući otkriti što leži iza tih šaputanja. Crnina je možda maska, ili pomoć pri noćnim prikradanjima. Ali opet, koliko ja mogu pomoći na bilo kojem tajnom i opasnom zadatku? Bilo bi najbolje da se maknem s puta.'
S time se hladne pomisao probudi u Borlasovom srcu. Maknuti se s puta- jeli to bilo to? Da bude namamljen negdje odakle će kasnije nestati, kao oni Mornari? Poziv da pođe sa Saelonom dobio je tek nakon što je otkrio da zna za ime-. A on je dokazao svoje neprijateljstvo.
S time Borlas je odlučio, I znao je da će prvim mrakom stajati odjeven u crno pred svojim vratima. Dobio je izazov, i prihvatio ga je. Udari dlanom o stablo. 'još uvijek nisam djetinjasti starac, Neldore,' reče; ' ali smrt nije tako daleko da bih izgubio mnoge dobre godine, ako odbijem.'
Uspravi se i podigne glavu, I uspne se uz stazu, polako ali čvrsto. Pomisao u prođe umom dok je prelazio preko svog praga: 'Možda sam ovoliko dugo živio zbog ovog razloga; da bi još uvijek živio netko tko se sjećao onoga što je bilo prije Velikog Mira. Njuh ima dugo pamćenje. Mislim da bi još uvijek mogao nanjušiti staro zlo, I prepoznao ga.'
Vrata pred hodnikom bila su otvorena; ali kuća iznutra bila je mračna. Nisu se čuli nikakvi uobičajeni večernji zvuci, sami nježna tišina, mrtva tišina. Uđe, pomalo razmišljajući. Zovne, ali nije bilo nikakva odgovora. Zaustavio se u uskom prolazu koji je ulazio u kuću, I činilo mu se da je bio obavijen u crninu: nije bilo ni trunke svijetlosti. Odjedanput ga osjeti, ili mu se bar tako činilo, premda je došlo kao odnekud izvana: nanjušio je staro Zlo i prepoznao ga.
Edited by Amarie Veanne on Apr 10 2007, 11:13 PM
Posted by: Amarie Veanne Apr 20 2007, 10:30 PM
THE HISTORY OF MIDDLE EARTH: MORGOTH'S RING
Myths Transformed
VII.
In the last sentence of the original short version of text VII (p. 406) my
father wrote that the Eldar believed that Morgoth bred the Orcs
‘by capturing Men (and Elves) early’ (i.e. in the early days of their
existence). This indicates that his views on this subject had changed
since the Annals of Aman. For the theory of the origin of the Orcs as it
stood, in point of written record in the narratives,1 at this time see
AAm §42-5 (pp. 72-4, and commentary p. 78), and §127
(pp. 109-10, and commentary pp. 123—4). In the final form in AAm
(p. 74) ‘this is held true by the wise of Eressëa’:
all those of the Quendi that came into the hands of Melkor, ere
Utumno was broken, were put there in prison, and by slow arts of
cruelty and wickedness were corrupted and enslaved. Thus did Melkor breed the hideous race of the Orkor in envy and mockery of the Eldar, of whom they were afterwards the bitterest foes. For the Orkor had life and multiplied after the manner of the Children of Ilúvatar; and naught that had life of its own, nor the semblance thereof, could ever Melkor make since his rebellion in the Ainulin-dalë before the Beginning: so say the wise.
On the typescript of AAm my father noted against the account of the
origin of the Orcs: ‘Alter this. Orcs are not Elvish’ (p. 80).
The present text, entitled ‘Ores', is a short essay (very much a record of ‘thinking with the pen’) found in the same small collection gathered in a newspaper of 1959 as texts III and VI. Like them it was written on Merton College papers of 1955; and like text VI it makes reference to ‘Finrod and Andreth’ (see pp. 385, 390).
Orcs
Their nature and origin require more thought. They are not easy
to work into the theory and system.
(1) As the case of Aulë and the Dwarves shows, only Eru could make creatures with independent wills, and with reasoning powers. But Orcs seem to have both: they can try to cheat Morgoth / Sauron, rebel against him, or criticize him.
(2) ? Therefore they must be corruptions of something pre-existing.
(3) But Men had not yet appeared, when the Orcs already existed. Aulë constructed the Dwarves out of his memory of the Music; but Eru would not sanction the work of Melkor so as to allow the independence of the Orcs. (Not unless Orcs were ultimately remediable, or could be amended and ‘saved’?)
It also seems clear (see ‘Finrod and Andreth’) that though Melkor could utterly corrupt and ruin individuals, it is not possible to contemplate his absolute perversion of a whole people, or group of peoples, and his making that state heritable.2 [Added later: This latter must (if a fact) be an act of Eru.]
In that case Elves, as a source, are very unlikely. And are Orcs ‘immortal’, in the Elvish sense? Or trolls? It seems clearly implied in The Lord of the Rings that trolls existed in their own right, but were ‘tinkered’ with by Melkor.3
(4) What of talking beasts and birds with reasoning and speech? These have been rather lightly adopted from less ‘serious’ mythologies, but play a part which cannot now be excised. They are certainly ‘exceptions' and not much used, but sufficiently to show they are a recognized feature of the world. All other creatures accept them as natural if not common.
But true ‘rational’ creatures, ‘speaking peoples', are all of human / ‘humanoid’ form. Only the Valar and Maiar are intelligences that can assume forms of Arda at will. Huan and Sorontar could be Maiar — emissaries of Manwë.4 But unfortunately in The Lord of the Rings Gwaehir and Landroval are said to be descendants of Sorontar.5
In any case is it likely or possible that even the least of the Maiar would become Orcs? Yes: both outside Arda and in it, before the fall of Utumno. Melkor had corrupted many spirits -some great, as Sauron, or less so, as Balrogs. The least could have been primitive (and much more powerful and perilous) Orcs; but by practising when embodied procreation they would (cf. Melian) [become] more and more earthbound, unable to return to spirit-state (even demon-form), until released by death (killing), and they would dwindle in force. When released they would, of course, like Sauron, be ‘damned’: i.e. reduced to impotence, infinitely recessive: still hating but unable more and more to make it effective physically (or would not a very dwindled dead Ore-state be a poltergeist?).
But again — would Eru provide fear for such creatures? For the Eagles etc. perhaps. But not for Orcs.6
It does however seem best to view Melkor's corrupting power as always starting, at least, in the moral or theological level. Any creature that took him for Lord (and especially those who blasphemously called him Father or Creator) became soon corrupted in all parts of its being, the fëa dragging down the hröa in its descent into Morgothism: hate and destruction. As for Elves being ‘immortal’: they in fact only had enormously long lives, and were themselves physically ‘wearing out’, and suffering a slow progressive weakening of their bodies.
In summary: I think it must be assumed that ‘talking’ is not necessarily the sign of the possession of a ‘rational soul’ or fëa.7 The Orcs were beasts of humanized shape (to mock Men and Elves) deliberately perverted / converted into a more close resemblance to Men. Their ‘talking’ was really reeling off ‘records' set in them by Melkor. Even their rebellious critical words — he knew about them. Melkor taught them speech and as they bred they inherited this; and they had just as much independence as have, say, dogs or horses of their human masters. This talking was largely echoic (cf. parrots). In The Lord of the Rings Sauron is said to have devised a language for them.8
The same sort of thing may be said of Húan and the Eagles: they were taught language by the Valar, and raised to a higher level - but they still had no fear.
But Finrod probably went too far in his assertion that Melkor could not wholly corrupt any work of Eru, or that Eru would (necessarily) interfere to abrogate the corruption, or to end the being of His own creatures because they had been corrupted and fallen into evil.9
It remains therefore terribly possible there was an Elvish strain in the Orcs.10 These may then even have been mated with beasts (sterile!) - and later Men. Their life-span would be diminished. And dying they would go to Mandos and be held in prison till the End.
The text as written ends here, but my father subsequently added the following passage. The words with which it opens are a reference to text VI, Melkor Morgoth (p. 390).
See ‘Melkor’. It will there be seen that the wills of Orcs and Balrogs etc. are part of Melkor's power ‘dispersed’. Their spirit is one of hate. But hate is non-cooperative (except under direct fear). Hence the rebellions, mutinies, etc. when Morgoth seems far off. Orcs are beasts and Balrogs corrupted Maiar. Also (n.b.) Morgoth not Sauron is the source of Ore-wills. Sauron is just another (if greater) agent. Orcs can rebel against him without losing their own irremediable allegiance to evil (Morgoth). Aulë wanted love. But of course had no thought of dispersing his power. Only Eru can give love and independence. If a finite sub-creator tries to do this he really wants absolute loving obedience, but it turns into robotic servitude and becomes evil.
POVIJEST MEĐUZEMLJA: MORGOTHOV PRSTEN
Preobrazba Mitova
VII.
U posljednjoj rečenici originalne kratke verzije VII. Teksta moj otac je napisao da su Eldari vjerovali kako je Melkor uzgojio Orke 'porobljavanjem Ljudi (i Vilenjaka) u ranim danima' (tj. U ranim danima njihova postojanja). To znači da se njegov pogled na tu temu promijenio od vremena pisanja Amanskih Ljetopisa. Za toriju o podrijetlu Orka kakva je bila, u trenutku svega što je dotada bilo napisano, vidi AAm §42-5 (str. 72-4, I komentar str. 78), te §127 (str. 109-10, i komentar str. 123-4). U konačnom obliku u AAm (dtr. 74) po mudracima Eressëe istinom se smatralo da' : svi Quendi koje se dočepao Morgoth, prije no što je Utumno bio srušen, zatvoreni su, i polaganim mučenjem i okrutnošću iskvarili su se i postali robovi Melkorove volje. Tako je on u ljubomori uzgojio gnusnu rasu Orka kao ruglo Eldarima, kojima su kasnije bili najljući neprijatelji. Jer Orkor su se razmnožavali kao sva Djeca Ilúvatarova; jer ništa što je imalo svoj vlastiti život, niti sličnost toga, Melkor nije moga napraviti od svoje pobune u Ainulindalë prije Početka: tako kažu mudri.
Na papirima AAm moj otac je zabilježio pripovijest o nastanku Orka: 'Zamijeni ovo. Orci nisu Vilenjački' (str. 80). Sljedeći tekst, s naslovom 'Orci', kratak je esej (više kao zapis nastao 'misleći s olovkom') pronađen u istoj maloj kolekciji sakupljenoj u novini iz 1959 kao i tekstovi III i VI. Kao i ti tekstovi napisan je na papirima koledža Merton iz 1955; i kao tekst VI referira na 'Finrod i Andreth'. (vidi str. 385, 390).
Orci
Njihova priroda i podrijetlo zahtijevaju više razmišljanja. Nije ih lako razraditi u toeoriju i sistem.
(1) Kako nam je poznato iz slučaja Aulëa i Patuljaka, samo je eru mogao stvoriti bića sa slobodnom voljom, i razboritim moćima. Ali čini se kako Orci imaju oboje: oni mogu pokušati prevariti Mogotha/ Saurona, pobuniti se, ili ga kritizirati.
(2) ? Zbog toga moraju biti korupcija nečega što je prije postajalo.
(3) Ali Ljudi se nisu još pojavili, kad su Orci već postojali. Aulë je stvorio Patuljke po svom sjećanje iz Pjesme; ali Eru ne bi odobrio Melkorovo djelo dozvoljavcajući da Orci budu samostalni. (Osim kad bi se Orci na kraju ipak mogli 'izliječiti', popraviti ili 'spasiti'?)
Čini se jasno (vidi 'Finrod i Andreth') da premda je Melkor mogao do samog dna iskvariti i uništiti individualce, nije moguće da potpuno iskvari čitav jedan narod, ili grupu ljudi, a da to stanje bude nasljedno. [kasnije dodano: to mora biti Eruovo djelo.]
U tom slučaju Vilenjaci nije vjerojatno da su Vilenjaci izvor. I jesu li Orci 'besmrtni' u vilenjačkom smislu? Ili trolovi? Čini se jasnim u Gospodaru Prstenova da trolovi postoje u vlastitoj volji, ali je Melkor nešto 'prtljao' s njima.
(4) Što je s govorećim životinjama i pticama s razumom i govorom? Oni su lako posvojeni iz 'nižih' mitologija, ali igraju ulogu koja se sada ne može oduzeti. Oni su zasigurno 'izuzeci' i ne pojavljuju se previše, iako dovoljno da se vidi kako su prepoznatljiv element svijeta. Sva ostala bića prihvaćaju ih kao nešto sasvim prirodno iako neuobičajeno.
Ali prava 'racionalna' bića, 'bića koja govore', svi su ljudskog/ 'humanoidnog' oblika. Samo su Valari i Maiari inteligencije koje mogu u ardi poprimiti oblik kakav žele. Huan i Sorontar mogu biti i Maiari- Manwëovi izaslanici. Ali nažalost u Gospodaru Prstenova Gwaihir i Landroval se spominju kao Sorontarovi potomci. U svakom slučaju je li moguće ili vjerojatno da čak i najmanji od Maiara postane Ork? Da: i izvan arde i u njoj, prije pada Utumna. Melkor je iskvario mnoge duše-neke velika, poput saurona, ili manje, kao Balroge. Najmanje su mogli biti primitivni (i mnogo moćniji i opasniji Orci); ali kad bi se razmnožavali inkarnirani (kao Melian) postajali bi sve povezaniji sa zemljom, i ne bi im bilo moguće vratiti se u stanje duše (čak i u demonski stanje), dok ne bi bili oslobođeni smrću, a tada bi im moć propala. Kad bi se oslobodili bili bi, kao Sauron, 'prokleti': tj. Smanjili bi se do stanja krajnje nemoći: ispunjen mržnjom ali u nemogućnosti da to naprave ikakav fizički efekt (zar ne bi nestajuće Orkovsko-stanje trebalo biti duh?)
Ali opet- bili Eru takvim bićima priuštio strah? Orlovima itd. možda. Ali ne i Orcima.
Najbolje je promatrati Melkorovu moć počevši od moralnog ili teološkog aspekta. Bilo koje biće koje ga je primilo kao Gospodara (osobito oni koji su ga bogohulno nazivali Ocem ili Tvorcem) uskoro su se iskvarili u svakom djeliću svog bića, dok je fëa povlačio hröu u Morgotizam: mržnju i razaranje. Što se tiče 'besmrtnosti' Vilenjaka: oni su zapravo samo imali iznimno dug život, i sami su se 'fizički' umarali trpeći polagano postupno slabljenje tijela. Sažeto: mislim da je zaključak da 'govoreći' nije nužno znak posjedovanja 'racionalne duše' ili fëe. Orci su bili životinje humanoidnog oblika (kao ruglo Ljudima i Vilenjacima) namjerno iskvarene/preobražene u izgled koji je sličio Ljudima. Njihov 'govor' je nije se držalo 'propisa' koje je postavio Melkor. Čak i njihove pobunjeničke kritizirajuće riječi- znao je zanjih. Melkor ih je naučio govoru a kako su se razmnožavali nasljeđivali su ga; i imali su slobode koliko recimo psi ili konji svojih ljudskih gospodara. Taj je govor više-manje kao u papiga, recimo. U Gospodaru Prstenova spominje se kako je Sauron izmislio jezik za njih.
Slično se može reći za Huana i orlove: Valari su ih naučili jezik, i podigli na viši stupanj- ali još uvijek nisu poznavali strah.
Ali finrod je vjerojatno otišao predaleko tvrdeći da Melkor nije mogao potpuno iskvariti Eruovo djelo, i da bi Eru kad bi bilo potrebno reagirao kako bi opozvao korupciju, ili bi prekinuo život svojih vlastitih bića jer su se iskvarili ili preobratili zlu. Tako ostaje moguće da postoji vilenjačka crta u Orcima. Oni se tada čak mogu pariti sa zvijerima (sterilni!) – a kasnije i ljudima. Njihov bi se životni vijek smanjio. Kad bi umrli otišli bi u Mnados i držali bi se zatvorenima do kraja.
Napisani tekst završava ovdje, ali moj otac je kasnje nadodao i ovu bilješku. Otvara se riječima koje su referenca VI: tekstu, Melkor Morgoth (str, 390).
Vidi 'Melkor'. Tamo se vidi da su volje Orka i balroga itd. kao dio Melkorove 'raspršene' moći. Jedan je duh mržnje. Ali mržnja ne surađuje (osim pod strahom). Zbog toga postoje sve pobune itd. kad se Melkor čini daleko. Orci su zvijeri a Balrozi iskvareni Maiari. Također je Morgoth a ne Sauron izvor volje Orkova. Sauron je samo još jedan veliki sluga. Orci se mogu pobuniti protiv njega bez da izgube soju vlastitu vjernost zlu (Melkoru). Aulë je želio ljubav. Ali nje naumio raspršiti svoju moć. Samo Eru može pružiti ljubav i samostalnost. Ako neki sub kreator koji to pokušava napraviti zapravo potpunu poslušnost, koja se pretvara u robotsko služenje i postaje zlo.
Posted by: Morfiwen Sep 9 2007, 04:11 PM
Zapocela sam (na svoj totalno laicki nascin
:rofl: ) prevoditi Tolkienova Pisma, pa evo za pocetak ona prva za Edith :blush: 1. Pismo Edith Bratt
(Tolkien se za Edith Bratt, koju je upoznao u Birminghamu u adolescentskim godinama, poceo zanimati u sijecnju 1913. kada mu je bila 21 godina. Ovo pismo je napisano za vrijeme njegove zadnje godine studija na Oxfordu gdje je studirao engleski jezik i književnost, istovremeno se pripremajuci za vojsku u sveucilišnom centru za obuku. )
Listopad 1914., Exeter College, Oxford
Moja draga Edith,
bio sam poprilicno iznenađen tvojom razglednicom koja je stigla u subotnje jutro i poprilicno žalostan jer sam shvatio da će moje pismo lutati dok te ne nađe. Pišeš mi prekrasna pisma, malena; a ja sam takva svinja prema tebi. Čini se kao da su prošle godine otkad nisam pisao! Imao sam radni (i veoma kišan!) vikend.
Petak je prošao bez ikakvih događaja kao i subota, iako samo imali vježbu cijelo poslijepodne i smocili se više puta, dok su nam se puške potpuno zaprljale i trebala je vjecnost da ih poslije ocistimo.
Vecinu dana sam proveo unutra, čitajuci: morao sam napisati esej, kao što sam ti rekao, ali nisam ga uspio dovršiti jer je iskrsnuo Shakespeare i tada me je (porucnik) Thompson (veoma zdrav i u novoj uniformi) sprijecio da radim subotom kao što sam planirao…otišao sam u crkvu sv. Alojzija na veliku misu- i poprilicno uživao- prošlo je toliko vremena otkad sam bio na misi jer me Fr.F. nije puštao zbog toga što sam prošlog tjedna bio na oratoriju.
Poslijepodne sam se po dužnosti morao odazvati Rektorovu pozivu što je bilo veoma dosadno. Njegova žena je doista zapanjujuca! Izvukao sam se što prije moguce i po kiši pobjegao svojim knjigama. Tada sam posjetio gospodina Sisama i rekao mu da necu moci dovršiti esej do srijede: ostao sam i neko vrijeme razgovarao s njim, tada sam imao zanimljiv razgovor s onim neobicnim Earpom. Pricao sam ti o njemu i upoznao ga (na njegovo veliko zadovoljstvo) s finskom baladom Kalevalom.
U vezi s ostalim poslom, pokušavam pretvoriti jednu od prica- veoma snažnu i tragicnu- u novelu slicnu Morrisovim romanticnim pricama s mnogo poezije između…
Sad moram do fakultetske knjižnice, zaprljati se među prašnjavim knjigama- i tada se motati onuda i posjetiti Bursara….R.
2. Iz pisma Edith Bratt 27. studenog 1914.
Radio sam oko 4 sata. Od 9:20 do 13h (ili nešto slicno) kroz jutro: vježbao sam čitavo poslijepodne, otišao na predavanje od 17 do 18h i poslije vecere (s čovjekom po imenu Earp) sam morao otici na sastanak esejistickog kluba- posljednji dah na neformalan nacin. Rad je bio loš, ali rasprava je bila zanimljiva. Bio je to također i sastanak kompozitora pa sam procitao Earendela koji je pobrao dobre kritike.
3. Iz pisma Edith Bratt 26. studenog 1915.
(Nakon što je diplomirao kao prvi u klasi u engleskom, Tolkien je poslan u lancashiresku pješadiju. Ovo pismo je napisano u kampu Rugeley u Staffordshireu, gdje je trenirao. U međuvremenu je radio na pjesmi ''Kortirion među stablima'' nadahnutu Warwickom, gdje je Edith živjela. Pjesma opisuje ''blijedeci grad na brdašcu'' gdje su ''još uvijek zaostale usamljene družine…čarobne vile i besmrtni vilenjaci'' )
Uobicajeno jutro zapocinje ustajanjem i smrzavanjem, zatim trcanjem da se ugriješ, pa onda opet smrzavanje. Završili smo jednosatno bacanje bombi s glupanima. Rucak i poslijepodnevno smrzavanje. Znojenjem pri punoj brzini smo otprilike udvostrucili sve vruce ljetne dane i sad stojimo u sleđenim grupama na otvorenom dok nam drže govor! Čaj i još jedna gungula-izborio sam se za mjesto kraj peci i zagorio vrh noža- kakvi dani! Ispisao sam olovkom primjerak ''Kortiriona''. Nadam se da mi neceš zamjeriti što ću ga poslati T.C.B.S. –u. Želim im nešto poslati: dugujem im za sva dugacka pisma. Sad ću pažljivo zapoceti s primjerkom u tinti za tebe i poslati ga sutra navecer, jer ne vjerujem da ću dobiti više od jednog natipkanog primjerka (tako je dugacka). Ne, zapravo, poslat ću tebi primjerak olovkom (koji je veoma uredan) i pustiti da T.C.B.S. čeka dok ne nacinim novi.
4. Iz pisma Edith Bratt 2. ožujka 1916.
Ovog turobnog kišovitog poslijepodneva sam opet čitao stare vojnicke bilješke s predavanja: dosadile su mi nakon sata i pol. Dodao sam promjene u svoj nerazumni vilenjacki jezik- zbog njegovog poboljšanja.
Često čeznem za radom na njemu i ne dopustim samom sebi jer, makar ga volim, to se čini tako ludim hobijem!
Posted by: Morfiwen Sep 10 2007, 07:52 AM
5. G.B. Smithu
( 1911., za vrijeme boravka u školi kralja Edwarda u Birminghamu, Tolkien i trojica prijatelja, Rob Gilson, Geoffrey Smith i Christopher Wiseman su osnovali neformalno i donekle tajno društvo nazvano ''T.C.B.S.'', čiji inicijali znace ''Tea Club and Barrovian Society'' aludirajuci na njihovu privrženost ispijanju čaja u školskoj knjižnici, što je bilo zabranjeno, i u Barrow's Stores u blizini škole. Nakon odlaska iz škole, trojka je ostala u kontaktu i u prosincu 1914. održala ''Vijece'' u Wisemanovoj kuci u Londonu, nakon čega se Tolkien posvetio pisanju poezije- vjerovao je da je to bio rezultat zajednickih ideala i međusobne podrške T.C.B.S.-a. Wiseman je tada bio u mornarici, Gilson i Smith su poslani u bitku kod Somme, a na samom pocetku saveznicke ofenzive, 1. srpnja, je i Tolkien poslan u rat kao pukovnijski časnik za signalizaciju 11. lancashireske pješadije. Baš toga dana Rob Gilson je ubijen u bici, ali vijest o njegovoj smrti je do drugih članova T.C.B.S.-a došla tjednima poslije. Geoffrey Smith je obavijestio Tolkiena i kasnije mu predao pismo Christophera Wisemana.)
12. ožujka 1916., 11. lancanshireska pješadija, B.E.F., Francuska
Moj dragi stari Geoffrey,
Hvala ti na Christopherovom pismu. Od tada sam mnogo razmišljao o nekim stvarima- vecina od njih su nepovezane misli-sve dok nas Bog ponovno ne spoji, makar na trenutak.
Ne slažem se s Chrisom- iako on, naravno, nije mnogo toga rekao. Zdušno se slažem s dijelom koji si ti podcrtao- ali, zacudo, ni najmanje s dijelom kojeg sam ja oznacio i prokomentirao. Sinoc kao i noć prije otišao sam u šumu, sjedio i razmišljao (opet smo u kampu, nakon naše druge rovovske borbe, još uvijek u istom podrucju gdje sam te vidio).
Ne mogu se otresti zakljucka da je pogrešno miješati Robovu zasluženu velicinu s velicinom u koju je sam on sumnjao. Sam on zna da sam posve iskren i da ni na koji nacin nisam iznevjerio ljubav prema njemu (koju uviđam svakog dana sve jace, tek sad kad je napustio četvorku) kad kažem da vjerujem da ako je velicina koju smo nas trojica zasigurno predstavljali (u znacenju višem od svetosti ili same uzvišenosti) stvarno srž T.C.B.S.-a, onda je smrt jednog člana tek izdvajanje onih kojima nije suđeno da postanu velikima- barem izravno. Dao Bog da ovo ne zvuci arogantno- sad se osjecam dovoljno pokornim u istini te neizmjerno slabijim i tužnijim. Velicina na koju sam mislio je bila ona velikog instrumenta u Božjim rukama- pokretac radnik, čak pronalazač velikih djela, pa makar samo zacetnik istih.
Velicina koju je Rob spoznao ni na koji nacin nije manja, ali je druge vrste- jer naša velicina, o kojoj sam govorio i kojoj sam se drhteci nadao, je neprocjenjiva, osim ako joj se ne suceli jednaka cjelina hrabrosti, patnje i žrtve. Drugim rijecima, njegova velicina je sada naša osobna stvar (takve vrste da oznacimo 1. srpnja kao poseban dan u svim godinama koje nam Bog podari), ali uz T.C.B.S. se veže samo po toj jednoj karakteristici koja je možda jedina koju je Rob mogao osjetiti- ''prijateljstvo n-te moci''. Ono na što sam mislio, i što mislim da je Chris mislio, i gotovo sam siguran da si ti mislio, jest da je T.C.B.S.-u dana nekakva iskra (sigurno kao cjelini, a ne pojedincima) koja je trebala zapaliti novo svjetlo, ili , što je ista stvar, ponovno zapaliti staro svjetlo u svijetu; da je sudbina T..C.B.S.-a svjedociti za Boga i Istinu na izravniji nacin od polaganja nekoliko naših života u ovom ratu (što je za sve zlo s naše strane opcenito gledano kao dobro protiv zla).
Zasad je moj dojam da je nešto puklo. Moji osjecaji su jednaki prema obojici vas- još smo bliži i veoma vas trebam- gladan sam i, naravno, usamljen- ali više se ne osjecam članom tog malog, cjelovitog tijela. Iskreno mislim da je T.C.B.S. došao do svog kraja, no uopce nisam siguran je li ovo nestalan osjecaj koji će nestati-možda kao magijom kad se ponovno susretnemo. Ipak se trenutacno osjecam individualnije-sa snažnim osjecajima, više nego idejama-ali ipak nemocno.
Naravno da je T.C.B.S. možda bio sve o čemu smo sanjali- i njegov posao na kraju možda dovrše trojica ili dvojica ili samo jedan preživjeli, a dijelove ostalih mu Bog povjeri inspiracijom, za koju svi znamo da smo ju crpili i crpimo jedan iz drugog. U ovo polažem svoje nade i molim Boga da osoba izabranih da nastave T.C.B.S. ne bude manje od nas trojice…
Ipak zdvajam i tugujem zbog toga (nevezano uz moju osobnu nostalgiju) jer još uvijek ne mogu napustiti nadu i ciljeve (nedovršene i nejasne, znam) koji su po prvi put nastali na Vijecu u Londonu. Nakon tog Vijeca je, u mojem slucaju, uslijedio pronalazak glasa za mnoge prešucene teme i veliko otvaranje svega za mene: uvijek sam to pripisivao inspiraciji koju nam je donosilo čak i samo nekoliko sati zajedno.
Tako stvari stoje, ozbiljno sam sjeo i pokušao ti ugrubo reci ono što mislim. Ovo pismo zvuci veoma hladno i daleko, a ako je nedosljedno, to je zbog toga što je pisano na raznim mjestima u buci dosadne zajednicke menze.
Proslijedi ga Chrisu ako misliš da treba. Ne znam koji će biti naš slijedeci potez niti što nas čeka. Često se čuje glasina o opcoj iscrpljenosti, koliko ju ovaj rat uopce dopušta. Volio bih da znam gdje si. Naravno, pogađat ću.
Mogao bih napisati duže pismo, ali imam puno posla. Zapovjednik pukovnije me traži zbog razgovora, čekaju me i dvije svađe s QM-om i odvratna parada u 6:30- 6:30 poslijepodne na suncanu subotu.
Piši mi kad uhvatiš priliku
Tvoj,
John Ronald.
Posted by: Morfiwen Sep 11 2007, 10:02 AM
HOME- MORGOTH'S RING-V. MYTHS TRANSFORMED.
In this last section of the book I give a number of late writings of my
father's, various in nature but concerned with, broadly speaking, the
reinterpretation of central elements in the 'mythology' (or legendar-
ium as he called it) to accord with the imperatives of a greatly modified
underlying conception. Some of these papers (there are notable
exceptions) offer exceptional difficulty: fluidity of ideas, ambiguous
and allusive expression, illegible passages. But the greatest problem is
that there is very little firm indication of date external or relative: to
order them into even an approximate sequence of composition seems
impossible (though I believe that virtually all of them come from the
years that saw the writing of Laws and Customs among the Eldar,
the Athrabeth, and late revisions of parts of the Quenta Silmarillion -
the late 1950s, in the aftermath of the publication of The Lord of the
Rings).
i'. In these writings can be read the record of a prolonged interior
debate. Years before this time, the first signs have been seen of
emerging ideas that if pursued would cause massive disturbance in The
Silmarillion: I have shown, as I believe, that when my father first
began to revise and rewrite the existing narratives of the Elder Days,
before The Lord of the Rings was completed, he wrote a version of the
Ainulindale that introduced a radical transformation of the astro-
nomical myth, but that for that time he stayed his hand (pp. 3 - 6, 43).
But now, as will be seen in many of the essays and notes that follow,
he had come to believe that such a vast upheaval was a necessity, that
the cosmos of the old myth was no longer valid; and at the same time
he was impelled to try to construct a more secure 'theoretical' or
'systematic' basis for elements in the legendarium that were not to be
dislodged. With their questionings, their certainties giving way to
doubt, their contradictory resolutions, these writings are to be read
with a sense of intellectual and imaginative stress in the face of such
a dismantling and reconstitution, believed to be an inescapable neces-
sity, but never to be achieved.
The texts, arranged in a very loose 'thematic' sequence, are num-
bered in Roman numerals. Almost all have received very minor editing
(matters of punctuation, insertion of omitted words, and suchlike).
Numbered notes (not present in all cases) follow the individual texts.
I.
I give first a short statement written on two slips found pinned to one
of the typescripts of the Annals of Aman, which would date it to
1958 or later (if my general conclusions about dating are correct,
p. 300).
This descends from the oldest forms of the mythology - when
it was still intended to be no more than another primitive
mythology, though more coherent and less 'savage'. It was
consequently a 'Flat Earth' cosmogony (much easier to manage
anyway): the Matter of Numenor had not been devised.
It is now clear to me that in any case the Mythology must
actually be a 'Mannish' affair. (Men are really only interested in
Men and in Men's ideas and visions.) The High Eldar living and
being tutored by the demiurgic beings must have known, or at
least their writers and loremasters must have known, the 'truth'
(according to their measure of understanding). What we have in
the Silmarillion etc. are traditions (especially personalized, and
centred upon actors, such as Feanor) handed on by Men in
Numenor and later in Middle-earth (Arnor and Gondor); but
already far back - from the first association of the Dunedain
and Elf-friends with the Eldar in Beleriand - blended and
confused with their own Mannish myths and cosmic ideas.
At that point (in reconsideration of the early cosmogonic
parts) I was inclined to adhere to the Flat Earth and the
astronomically absurd business of the making of the Sun and
Moon. But you can make up stories of that kind when you live
among people who have the same general background of
imagination, when the Sun 'really' rises in the East and goes
down in the West, etc. When however (no matter how little
most people know or think about astronomy) it is the general
belief that we live upon a 'spherical' island in 'Space' you cannot
do this any more.
One loses, of course, the dramatic impact of such things as
the first 'incarnates' waking in a starlit world - or the coming
of the High Elves to Middle-earth and unfurling their banners at
the first rising of the Moon.
I have given this first, because - though jotted down at great speed-
it is an express statement of my father's views at this time, in three,
major respects. The astronomical myths of the Elder Days cannot be
regarded as a record of the traditional beliefs of the Eldar in any pure
form, because the High-elves of Aman cannot have been thus
ignorant; and the cosmological elements in The Silmarillion are
essentially a record of mythological ideas, complex in origin, prevailing
among Men.(1) In this note, however, my father appears to have accepted
that these ideas do not in themselves necessarily lead to great upheaval
in the essential 'world-structure' of The Silmarillion, but on the
contrary provide a basis for its retention ('At that point ... I was
inclined to adhere to the Flat Earth'). The conclusion of this brief
statement appears then to be a further and unconnected step: that
the cosmological myth of The Silmarillion was a 'creative error' on the
part of its maker, since it could have no imaginative truth for people
who know very well that such an 'astronomy' is delusory.
As he stated it, this may seem to be an argument of the most
doubtful nature, raising indeed the question, why is the myth of the
Two Trees (which so far as record goes he never showed any intention
to abandon) more acceptable than that of the creation of the Sun and
the Moon from the last fruit and flower of the Trees as they died? Or
indeed, if this is true, how can it be acceptable that the Evening Star is
the Silmaril cut by Beren from Morgoth's crown?
It is at any rate clear, for he stated it unambiguously enough, that he
had come to believe that the art of the 'Sub-creator' cannot, or should not attempt to, extend to the 'mythical' revelation of a conception of
the shape of the Earth and the origin of the lights of heaven that runs
counter to the known physical truths of his own days: 'You cannot do
this any more'. And this opinion is rendered more complex and
difficult of discussion by the rise in importance of the Eldarin
'loremasters' of Aman, whose intellectual attainments and knowledge
must preclude any idea that a 'false' astronomy could have prevailed
among them. It seems to me that he was devising - from within it - a
fearful weapon against his own creation.
In this brief text he wrote scornfully of 'the astronomically absurd
business of the making of the Sun and Moon'. I think it possible that it
was the actual nature of this myth that led him finally to abandon it. It
is in conception beautiful, and not absurd; but it is exceedingly
'primitive'. Of the original 'Tale of the Sun and Moon' in The Book of
Lost Tales I wrote (1.201):
As a result of this fullness and intensity of description, the origin
of the Sun and Moon in the last fruit and last flower of the Trees has
less of mystery than in the succinct and beautiful language of The
Silmarillion; but also much is said here to emphasize the great size
of the 'Fruit of Noon', and the increase in the heat and brilliance of
the Sunship after its launching, so that the reflection rises less readily
that if the Sun that brilliantly illumines the whole Earth was but one
fruit of Laurelin then Valinor must have been painfully bright and
hot in the days of the Trees. In the early story the last outpourings of
life from the dying Trees are utterly strange and 'enormous', those
of Laurelin portentous, even ominous; the Sun is astoundingly
bright and hot even to the Valar, who are awestruck and disquieted
by what has been done (the Gods knew 'that they had done a greater
thing than they at first knew'); and the anger and distress of certain
of the Valar at the burning light of the Sun enforces the feeling that
in the last fruit of Laurelin a terrible and unforeseen power has been
released.
As the Quenta Silmarillion evolved and changed the myth had been
diminished in the scale and energy of its presentation; indeed in the
final form of the chapter, and in the Annals of Aman, the description
of the actual origin of the Sun and Moon is reduced to a few lines.
Yet even as hope failed and her song faltered, behold! Telperion
bore at last upon a leafless bough one great flower of silver, and
Laurelin a single fruit of gold.
These Yavanna took, and then the Trees died, and their lifeless
stems stand yet in Valinor, a memorial of vanished joy. But the
flower and fruit Yavanna gave to Aule, and Manwe hallowed them;
and Aule and his folk made vessels to hold them and preserve their
radiance, as is said in the Narsilion, the Song of the Sun and Moon.
These vessels the gods gave to Varda, that they might become lamps
of heaven, outshining the ancient stars...
The grave and tranquil words cannot entirely suppress a sense that
there emerges here an outcropping, as it were, uneroded, from an
older level, more fantastic, more bizarre. As indeed it does: such was
the nature of the work, evolved over so many years. But it did not stand
in the work as an isolated myth, a now gratuitous element that could
be excised; for bound up with it was the myth of the Two Trees ('the
Elder Sun and Moon'), giving light through long ages to the land of
Valinor, while Middle-earth lay in darkness, illumined only by the
stars in the firmament of Arda. In that darkness the Elves awoke, the
People of the Stars; and after the death of the Trees the ancient Light
was preserved only in the Silmarils. In 1951 my father had written
(Letters no.131, p. 148):
There was the Light of Valinor made visible in the Two Trees of
Silver and Gold. These were slain by the Enemy out of malice, and
Valinor was darkened, though from them, ere they died utterly,
were derived the lights of Sun and Moon. (A marked difference here
between these legends and most others is that the Sun is not a divine
symbol, but a second-best thing, and the 'light of the Sun' (the world
under the sun) become terms for a fallen world, and a dislocated
imperfect vision.)
But: 'You cannot do this any more.' In the following pages will be seen
how, driven by this conviction, he attempted to undo what he had
done, but to retain what he might. It is remarkable that he never at this
time seems to have felt that what he said in this present note provided
a resolution of the problem that he believed to exist:
What we have in the Silmarillion etc. are traditions... handed on by
Men in Numenor and later in Middle-earth (Arnor and Gondor);
but already far back - from the first association of the Dunedain
and Elf-friends with the Eldar in Beleriand - blended and confused
with their own Mannish myths and cosmic ideas.
It is tempting to suppose that when my father wrote that 'in
reconsideration of the early cosmogonic parts' he was 'inclined to
adhere to the Flat Earth and the astronomically absurd business of the
making of the Sun and Moon', he was referring to Ainulindale' C and
the Annals of Aman. If this were so, it might account for the
developments in Ainulindale' C discussed on pp. 27 - 9, where Arda
becomes a small world within the vastness of Ea - but retains the 'Flat
Earth' characteristics of Ilu from the Ambarkanta and before.
In connection with my father's statement that the legends of The
Silmarillion were traditions handed on by Men in Numenor and later
in the Numenorean kingdoms in Middle-earth, this is a convenient
place to give an entirely isolated note carefully typed (but not on his
later typewriter) on a small slip and headed 'Memorandum'.
The three Great Tales must be Numenorean, and derived
from matter preserved in Gondor. They were part of the
Atanatarion (or the Legendarium of the Fathers of Men).
?Sindarin Nern in Edenedair (or In Adanath).
They are (1) Narn Beren ion Barahir also called Narn
e-Dinuviel (Tale of the Nightingale)
(2) Narn e-mbar Hador containing (a) Narn
i Chin Hurin (or Narn e-'Rach Morgoth Tale of the Curse of
Morgoth); and (b ) Narn en El (or Narn e-Dant Gondolin ar
Orthad en El)
Should not these be given as Appendices to the Silmarillion?
In the question with which this ends my father was presumably
distinguishing between long and short forms of the tales. - Two
further notes on this slip, typed at the same time as the above, refer to
'the Tale of Turin' and suggest that he was working on it at that time.(2)
I do not know of any precise evidence to date the great development of
the 'Turin Saga', but it certainly belongs to an earlier period than the
writings given in the latter part of this book.
The idea that the legends of the Elder Days derived from Numenor-
ean tradition appears also in the abandoned typescript (AAm') of the
Annals of Aman that my father made himself (p. 64).(3) In this text the
preamble states:
Here begin the 'Annals of Aman'. Rumil made them in the Elder
Days, and they were held in memory by the Exiles. Those parts
which we learned and remembered were thus set down in Numenor
before the Shadow fell upon it.
HOME- Morgothov Prsten- V. Preobrazba mitova
U ovom, zadnjem, dijelu knjige donosim velik broj ocevih posljednjih rukopisa koji su tematski razliciti, ali se uglavnom bave reinterpretacijom središnjih elemenata u ''mitologiji'' (ili ''legendama'', kako ih je on zvao) kako bi se slagali s postavkama uvelike promijenjene sljedece koncepcije. Neki od ovih tekstova (postoje i bitne iznimke) su jako komplicirani, puni površnih ideja, dvosmislenog i indirektnog izricaja, necitljivih odlomaka. No najveci problem je u tome što postoji jako malo čvrstih podataka o vremenu nastanka ili smislenom redu: čini se nemogucim makar približno ih složiti u zbirku (iako ja vjerujem da su gotovo svi nastali u isto vrijeme kad je pisao ''Zakone i obicaje u Eldara'', Athrabeth te kasnije verzije dijelova Quenta Silmarillion-u kasnim pedesetima, nakon efekta koji je izazvao Gospodar Prstenova).
U ovom tekstu može se pratiti poduža unutarnja debata. Prije mnogo godina moglo se zamijetiti rađanje ideja koje su, da ih se dovelo do kraja, mogle izazvati veliku zbrku u Silmarillionu: vjerujem da sam naglasio kako je moj otac najprije poceo revidirati i ponovno pisati price iz starijih vremena, čak prije nego li je završio Gospodara Prstenova; napisao je verziju Ainulindale koja je radikalno promijenila ogroman mit, ali je oklijevao dovršiti preinaku.
Iz slijedecih eseja i bilješki proizlazi da je bio uvjeren kako je takva golema promjena potrebna, da ukupnost starog mita više ne vrijedi; istovremeno je bio primoran pokušati konstruirati sigurniju teoretsku, odnosno sistematicniju bazu za elemente u legendama koje nije htio ukloniti. S obzirom na njihova preispitivanja, njihove datosti koje otvaraju put sumnji i njihova kontradiktorna rješenja, ovi tekstovi se trebaju čitati pažljivo, imajuci na umu intelektualni i kreativni stres kao posljedicu suocavanja s takvim uklanjanjem i rekonstrukcijom za koju je mislio da je nužna, ali nikad dostignuta.
Tekstovi, složeni prema veoma labavoj tematskoj povezanosti, su numerirani rimskim brojkama. Gotovo svi su pretrpjeli veoma sitne preinake (interpunkcija, umetanje preskocenih rijeci i slicno). Numerirane bilješke (koje nisu navedene u svakom primjeru) navedene su ispod pojedinog teksta.
I.
Najprije donosim kratku izjavu napisanu na dva komada papira, spojenima u jedan, uz natipkani tekst Amanskih Anala koje bih datirao u 1958. ili kasnije (ako su moji zakljucci o datumima opcenito tocni).
Ovo proizlazi iz najstarijih oblika mitologije-kada je trebala biti ništa bolja od kakve druge primitivne mitologije, iako povezanija i manje ''divlja''. Posljedicno je postala okvir teorije geneze ravne Zemlje (s kojom se ionako lakše nositi): prica o Numenoru tada još nije nastala. Sad mi je jasno da mitologija u svakom slucaju mora biti ''ljudska'' stvar (ustvari, ljudi i jesu zainteresirani iskljucivo za ljude, te ljudske ideje i vizije). Uzvišeni Eldari koji su živjeli i poducavali niža bica su morali znati istinu, ili su je barem morali znati njihovi pisci i ucenjaci (s obzirom na njihovo poimanje razumijevanja). U Silmarillionu nailazimo na tradicije (posebno poosobljene i vezane uz likove, npr. poput Feanora) koje su nastavili Numenorejci i kasnije ljudi Međuzemlja (Arnor i Gondor); ali već puno prije, od prvog povezivanja Dunedaina i prijatelja vilenjaka s Eldarima u Beleriandu- te tradicije su se uklopile i spojile s njihovim vlastitim, ljudskim mitovima i idejama poretka.
U tom trenutku (ponovno proucavajuci ranije napisane dijelove geneze) sam bio primoran ostati pri okvirnoj teoriji ravne Zemlje i astronomski apsurdnoj teoriji stvaranja Sunca i Mjeseca. Ipak, možete smišljati takve price kad živite među ljudima koji imaju zajednicke opce temelje mašte, kad Sunce zaista izlazi na istoku i zalazi na zapadu itd. Ali ako je opce uvjerenje da živimo na sferoidnom otoku u Svemiru, onda više ne možete ovako (bez obzira na to što ljudi malo znaju i razmišljaju o astronomiji).
Naravno, zaboravite na takav dramatican efekt s prvim otjelovljenjem pod zvjezdanim nebom- ili dolaskom uzvišenih vilenjaka u Međuzemlje čije zastave zavijore s prvim izlaskom Mjeseca.
Najprije sam dao ovaj dio, iako nacrckan na brzinu, jer izražava ocevo onodobno stajalište o trima važnim stvarima. Astronomijski mitovi iz starih dana se ne mogu smatrati izvorom tradicionalnih vjerovanja Eldara u čistom obliku, jer uzvišeni amanski vilenjaci nisu mogli biti takvi neznalice; i kozmološki elementi u Silmarillionu su ponajprije izvor mitoloških ideja, kompliciranih u izvornom obliku, koje prevladavaju među ljudima. Ipak se čini da je u ovom tekstu moj otac smatrao da ove ideje same po sebi ne vode nužno do velikih poremecaja u ''svjetskom poretku'' prikazanom u Silmarillionu, već da stvaraju bazu za njegovo zadržavanje ( '' U tom trenutku…sam bio primoran ostati pri okvirnoj teoriji ravne Zemlje..''). Čini se da je zakljucak ove kratke izjave daljnja nepovezana teorija: da je kozmološki mit u Silmarillionu bio ''kreativna greška'' autora, s obzirom na to da nije mogla predstavljati maštovitu istinu za ljude koji su dobro znali da je takva ''astronomija'' iluzorna.
Kao što je rekao, ovo je možda veoma labav argument, koji postavlja pitanje zašto je mit o Dva Stabla ( kojeg, kako pokazuju svi zapisi, nikada nije namjeravao napustiti) prihvatljiviji od mita o stvaranju Sunca i Mjeseca iz njihovih plodova nakon što su uvenula? I zaista, ako je ovo istinito, kako može biti prihvatljivo da je zvijezda Danica zapravo Silmaril kojeg je Beren ukrao iz Morgothove krune?
U svakom slucaju je jasno, jer je sam on to nedvojbeno naglasio, da je vjerovao kako umjetnost pod-stvaratelja ne može i ne bi trebala pokušati proširiti mitsko stvaranje koncepcije o obliku Zemlje i porijeklu nebeskih tijela koja je protivna, u njegovo vrijeme poznatim, zakonima fizike: ''To više ne možeš raditi''. Ovo mišljenje je postalo još kompliciranija i teža tema za raspravu zbog stavljanja naglaska na eldarske ucenjake u Amanu čija intelektualna dostignuca i znanje moraju sprijeciti bilo kakvu pomisao da je među njima mogla prevladati ta ''pogrešna'' astronomija. Čini mi se da je otac, iz nutrine svega toga, razvijao strašno oružje usmjereno protiv vlastite kreacije.
U ovom kratkom tekstu je prijekorno pisao o ''astronomski apsurdnoj teoriji stvaranja Sunca i Mjeseca''. Moguce je da ga je do konacnog napuštanja ovog mita dovela njegova prava narav. Zamisao je prekrasna, i nije apsurdna, ali je pretjerano primitivna. U knjizi Izgubljene Pripovijest I. pisao sam o originalnoj prici o stvaranju Sunca i Mjeseca:
Kao rezultat punine i intenziteta opisa, porijeklo Sunca i Mjeseca iz zadnjeg ploda i cvijeta Stabala je manje misteriozno nego u uvodu, pisano prekrasnim jezikom Silmarilliona; svejedno, mnogo recenog naglašava velicinu ''podnevnog voca'', te toplinu i svjetlost Sunceve Kocije nakon njezinog stvaranja, pa se polagano stvara dojam da je Valinor morao biti poprilicno okupan svjetlošću u vrijeme Stabala, s obzirom na to da je Sunce nastalo od samo jednog ploda Laurelina, a ipak osvjetljavalo čitavu Zemlju. U ranoj verziji price, posljednji izdanci života iz Stabala su posve čudnovati i golemi, Laurelinovi čak sudbonosni i turobni; Sunce je zacuđujuce svijetlo i vruce čak i za Valare, koji su uznemireni i iznenađeni tim događajima ( bogovi su shvatili ''da su ucinili vecu stvar nego što su u pocetku mislili''); nemir i srdžba nekih od Valara na suncevu vrelu svjetlost osnažuje slutnju da je u posljednjem plodu Laurelina oslobođena strašna i nepredvidiva moc
Kako se Quenta Silmarillion razvijala i mijenjala, mit je oslabio i prica je izgubila na energicnosti; zaista, u finalnom obliku poglavlja i u Amanskim Analima je opis porijekla Sunca i Mjeseca reduciran na par recenica.
I kada je već izgubila nadu i njena pjesma oslabila, gle! Telperion je procvao zadnjim velikim srebrnim cvijetom, a Laurelin dao posljednji zlatni plod.
Preuzela ih je Yavanna, i tada su Stabla uvenula, dok njihova beživotna debla još uvijek stoje u Valinoru kao spomenik izgubljene srece. Cvijet i plod je Yavanna dala Auleu, a Manwe ih je blagoslovio; te je Aule sa svojim narodom nacinio brodove koji će ih nositi čuvajuci njihovu svjetlost, kako je receno u Narsilionu, pjesmi Sunca i Mjeseca. Ove brodove su bogovi dali Vardi kako bi postali nebeske lampe, sjajnije od starih zvijezda…
Ozbiljne i mirne rijeci ne mogu u potpunosti suzbiti osjecaj da ovdje imamo samo neokrnjeni dio starije, čudnovatije i strašnije, verzije. Doista je tako: takva je narav rada razvijanog kroz mnogo godina. Ali prica nije iskakala iz cjeline kao izolirani mit, suvišan element koji se mogao izbaciti, jer je uz nju bio vezan mit o Dva Stabla(''starijeg Sunca i Mjeseca'') koji su godinama osvjetljavali Valinor dok je Međuzemlje bilo u tami, osvijetljeno tek svjetlošću zvijezda. U tami su se probudili vilenjaci, zvjezdani narod; a nakon uništenja Stabala, stara svjetlost je ocuvana samo u Silmarilima. 1951. moj otac je zapisao:
Postojala je svjetlost u Valinoru utjelovljena u dvama Stablima, Srebrnom i Zlatnom. Stabla je, u svojoj zlobi, uništio neprijatelj i Valinor je zamracen, no makar su potpuno uvenula, iz njih je nacinjena svjetlost Sunca i Mjeseca. (Vidljiva razlika između ovih legendi i vecine drugih je u tome što ovdje Sunce nije božanski simbol već druga najbolja stvar i termin ''svjetlost Sunca'', odnosno svijet pod Suncem, pocinje znaciti okaljani svijet, oštecenu i nesavršenu viziju.)
Ali: ''To više ne možeš raditi.'' Na slijedecim stranicama se može vidjeti kako je, vođen ovom mišlju, pokušao poništiti već napisano, istovremeno zadržavajuci ono što je zadržati moguce. Zanimljivo je da, u to vrijeme, nije naslutio da rješenje problema za kojeg je vjerovao da postoji leži u prethodnoj bilješci:
U Silmarillionu nailazimo na tradicije…koje su nastavili Numenorejci i kasnije ljudi Međuzemlja (Arnor i Gondor); ali već puno prije, od prvog povezivanja Dunedaina i prijatelja vilenjaka s Eldarima u Beleriandu- te tradicije su se uklopile i spojile s njihovim vlastitim, ljudskim mitovima i idejama poretka.
Bilo bi primamljivo zakljuciti da je moj otac mislio na Ainulindale i Amanske Anale kada je pisao o ''potrebi slaganja s teorijom ravne Zemlje i astronomski apsurdnoj teoriji stvaranja Sunca i Mjeseca'' u ''rekonstrukciji ranih verzija stvaranja''. Kad bi bilo tako, teorija bi mogla vrijediti za Ainulindale gdje Arda postaje malen svijet u prostranoj Ea-i zadržavajuci karakteristike ravne Zemlje Illu-a iz Ambarakante i prijašnjih tekstova.
S obzirom na ocevu izjavu da su legende iz Silmarilliona tradicija koju su ljudi Numenora prenijeli na numenorejska kraljevstva Međuzemlja, ovo je dobro mjesto za jednu pažljivo otipkanu (ali ne na njegovom kasnijem pisacem stroju) izoliranu bilješku naslovljenu ''Memorandum'':
Tri Velike Price moraju biti numenorejske i izvirati iz temeljnih postavki ocuvanih u Gondoru. Bile su dijelovi Atanatariona (ili Legendi o ljudskim sudbinama). Sindarinski ''Nern in Edenedair'' (ili In Adanath).
To su:
1. Narn Beren ion Barahir znana i kao Narn e-Dinuviel (Prica o slavuju)
2. Narn e-mbar Hador koja sadrži a) Narn i Chin Hurin (ili narn e-'Rach Morgoth, Prica o Morgothovoj kletvi) i b ) Narn en El (ili Narn e-Dant Gondolin ili Orthad en El)
Zar ovo ne bi trebalo biti objavljeno kao dodatak Silmarillionu?
Po pitanju ovakvih svršetaka otac je vjerojatno razlikovao dugacke i kratke verzije prica. Dvije slijedece bilješke na istom papiru, tipkane na isti nacin kao i prethodna, se odnose na ''Pricu o Turinu'' što nas upucuje na zakljucak da je u to vrijeme radio na njoj. Nemam pouzdanih izvora prema kojima bih mogao datirati stvaranje ''Sage o Turinu'', ali ono zasigurno spada u ranije razdoblje koje prethodi vremenu u kojem su napisane bilješke u ostatku knjige.
Zamisao da su legende iz starijih dana proizašle iz numenoreanske tradicije također se javlja u napuštenim verzijama teksta Amanskih Anala koje je napisao moj otac. U uvodu ovog teksta stoji:
Ovdje zapocinju ''Amanski Anali''. Nacinio ih je Rumil u starijim danima i ostali su u pamcenju izgnanika. Ti dijelovi price koje smo naucili i kojih se sjecamo nastali su u Numenoru prije nego li je na njega pala Sjena.
Edited by Morfiwen on Sep 12 2007, 09:51 AM
Posted by: Morfiwen Sep 12 2007, 08:56 AM
HOME-MORGOTH'S RING-V. MYTHS TRANSFORMED
II.
This is a text of a most problematic nature, a manuscript in ink that
falls into two parts which are plainly very closely associated: a
discussion, with proposals for the 'regeneration' of the mythology;
and an abandoned narrative. Neither has title or heading.
The Making of the Sun and Moon must occur long before the
coming of the Elves; and cannot be made to be after the death of
the Two Trees - if that occurred in any connexion with the
sojourn of the Noldor in Valinor. The time allowed is too short.
Neither could there be woods and flowers &c. on earth, if there
had been no light since the overthrow of the Lamps!(1)
But how can, nonetheless, the Eldar be called the 'Star-folk'?
Since the Eldar are supposed to be wiser and have truer
knowledge of the history and nature of the Earth than Men (or
than Wild Elves), their legends should have a closer relation to
the knowledge now possessed of at least the form of the Solar
System (= Kingdom of Arda);(2) though it need not, of course,
follow any 'scientific' theory of its making or development.
It therefore seems clear that the cosmogonic mythology
should represent Arda as it is, more or less: an island in the void
'amidst the innumerable stars'. The Sun should be coeval with
Earth, though its relative size need not be considered, while
the apparent revolution of the Sun about the Earth will be
accepted.*
The Stars, therefore, in general will be other and remoter
parts of the Great Tale of Ea, which do not concern the Valar of
Arda. Though, even if not explicitly, it will be an underlying
assumption that the Kingdom of Arda is of central importance,
selected amid all the immeasurable vast of Ea as the scene for
the main drama of the conflict of Melkor with Iluvatar, and the
Children of Eru. Melkor is the supreme spirit of Pride and
Revolt, not just the chief Vala of the Earth, who has turned to
evil.(3)
(* [marginal note] It is or would be in any case a 'fact of life' for any
intelligence that chose the Earth for a place of life and labour. [There is
no indication where this is to go, but nowhere else on the page seems
suitable.])
Varda, therefore, as one of the great Valar of Arda, cannot be
said to have 'kindled' the stars, as an original subcreative act -
not at least the stars in general.(4)
The Story, it seems, should follow such a line as this. The
entry of the Valar into Ea at the beginning of Time. The
choosing of the Kingdom of Arda as their chief abiding place
(? by the highest and noblest of the Ainur,(5) to whom Iluvatar
had intended to commit the care of the Eruhini). Manwe and his
companions elude Melkor and begin the ordering of Arda, but
Melkor seeks for them and at last finds Arda,(6) and contests the
kingship with Manwe.
This period will, roughly, correspond to supposed primeval
epochs before Earth became habitable. A time of fire and
cataclysm. Melkor disarrayed the Sun so that at periods it was
too hot, and at others too cold. Whether this was due to the
state of the Sun, or alterations in the orbit of Earth, need not be
made precise: both are possible.
But after a battle Melkor is driven out from Earth itself. (The
First Battle?) He finds he can only come there in great secrecy.
At this time he begins first to turn most to cold and darkness.
His first desire (and weapon) had been fire and heat. It was in
the wielding of flame that Tulkas (? originally Vala of the Sun)
defeated him in the First Battle. Melkor therefore comes mostly
at night and especially to the North in winter. (It was after the
First Battle that Varda set certain stars as ominous signs for the
dwellers in Arda to see.)
The Valar to counteract this make the Moon. Out of
earth-stuff or Sun? This is to be a subsidiary light to mitigate
night * (as Melkor had made it), and also a 'vessel of watch and
ward' to circle the world.(7) But Melkor gathered in the Void
spirits of cold &c. and suddenly assailed it, driving out the Vala
Tilion.(8) The Moon was thereafter long while steerless and
vagrant and called Rana (neuter).(9)
[If Tulkas came from the Sun, then Tulkas was the form this
Vala adopted on Earth, being in origin Auron (masculine). But
the Sun is feminine; and it is better that the Vala should be Aren,
a maiden whom Melkor endeavoured to make his spouse (or
ravished);(10) she went up in a flame of wrath and anguish and
(* [marginal note] But not to drive it away. It was necessary to have
an alternation, 'because in Ea according to the Tale nothing can
endure endlessly without weariness and corruption.')
her spirit was released from Ea, but Melkor was blackened and
burned, and his form was thereafter dark, and he took to dark-
ness. (The Sun itself was Anar neuter or Ur, cf. Rana, Ithil.)]
The Sun remained a Lonely Fire, polluted by Melkor, but
after the death of the Two Trees Tilion returned to the Moon,
which remained therefore an enemy of Melkor and his servants
and creatures of night - and so beloved of Elves later &c.
After the capture of the Moon Melkor begins to be more bold
again. He establishes permanent seats in the North deep under-
ground. From thence proceeds the secret corruption which per-
verts the labours of the Valar (especially of Aule and Yavanna).
The Valar grow weary. At length discovering Melkor and
where he dwells they seek to drive him out again, but Utumno
proves too strong.
Varda has preserved some of the Primeval Light (her original
chief concern in the Great Tale). The Two Trees are made. The
Valar make their resting place and dwellings in Valinor in the
West.
Now one of the objects of the Trees (as later of the Jewels)
was the healing of the hurts of Melkor, but this could easily
have a selfish aspect: the staying of history - not going on with
the Tale. This effect it had on the Valar. They became more and
more enamoured of Valinor, and went there more often and
stayed there longer. Middle-earth was left too little tended,
and too little protected against Melkor.
Towards the end of the Days of Bliss, the Valar find the tables
turned. They are driven out of Middle-earth by Melkor and his
evil spirits and monsters; and can only themselves come there
secretly and briefly (Orome and Yavanna mainly).
This period must be brief. Both sides know that the coming of
the Children of God is imminent. Melkor desires to dominate
them at once with fear and darkness and enslave them. He
darkens the world [added in margin: for 7 years?] cutting off all
vision of the sky so far as he can, and though far south (it is
said) this was not effective. From the far North (where [they
are] dense) to the middle (Endor)(11) great clouds brood. Moon
and stars are invisible. Day is only a dim twilight at full. Only
light [is] in Valinor.
Varda arises in her might and Manwe of the Winds and strive
with the Cloud of Unseeing. But as fast as it is rent Melkor
closes the veil again - at least over Middle-earth. Then came the
Great Wind of Manwe, and the veil was rent. The stars shine
out clear even in the North (Valakirka) and after the long dark
seem terribly bright.
It is in the dark just before that the Elves awake. The first
thing they see in the dark is the stars. But Melkor brings up
glooms out of the East, and the stars fade away west. Hence
they think from the beginning of light and beauty in the West.
The Coming of Orome.
The Third Battle and the captivity of Melkor. The Eldar go to
Valinor. The clouds slowly disperse after the capture of Melkor
though Utumno still belches. It is darkest eastward, furthest
from the breath of Manwe.
The March of the Eldar is through great Rains?
Men awake in an Isle amid the floods and therefore welcome
the Sun which seems to come out of the East. Only when the
world is drier do they leave the Isle and spread abroad.
It is only Men that met Elves and heard the rumours of the
West that go that way. For the Elves said: 'If you delight in the
Sun, you will walk in the path it goes.'
The coming of Men will therefore be much further back.(12)
This will be better; for a bare 400 years is quite inadequate to
produce the variety, and the advancement (e.g. of the Edain) at
the time of Felagund.(13)
Men must awake while Melkor is still in Arda? - because of
their Fall.(14) Therefore in some period during the Great March.
This text ends here. There follows now the associated narrative,
identical in appearance to the foregoing discussion (both elements are
written in the same rather unusual script).
HOME- Morgothov Prsten- V. Preobrazba mitova
II.
Narav slijedeceg teksta veoma je problematicna, rukopis tintom podijeljen je u dva dijela koja su ocigledno veoma blisko povezana: rasprava s prijedlozima obnove mitologije i
odbacena prica. Ni jedan tekst nema naslova ni uvoda.
Stvaranje Sunca i Mjeseca moralo se dogoditi mnogo prije dolaska vilenjaka kojeg se ne može staviti u vrijeme nakon uvenuca Dvaju Stabala- ako se to dogodilo u bilo kojoj vezi s boravkom Noldora u Valinoru. Preostalo vrijeme je prekratko. Također, ako nije bilo svjetlosti još od uništenja Lampi, na Zemlji ne bi moglo biti ni cvijeca, stabala itd. !
U skladu s tim, kako se Eldare može nazivati zvjezdanim narodom? S obzirom na to da se Eldare smatra mudrijima i da posjeduju tocnija znanja o naravi i povijesti Zemlje od ljudi (ili šumskih vilenjaka), njihove legende bi trebale biti bliže sada postojecim spoznajama, makar onima o obliku Sunceva Sustava (=Kraljevstva Arde); naravno, one ne moraju podupirati bilo koju znanstvenu teoriju o njegovu nastanku i razvoju.
Stoga je jasno da mitologija o nastanku svemira mora, manje-više, predstavljati Ardu kakva jest: otok u ništavilu među ''nebrojenim zvijezdama''. Sunce bi trebalo biti približne starosti kao i Zemlja, iako njegovu relativnu velicinu ne treba uzeti u obzir, prihvatit će se uocena revolucija Sunca oko Zemlje.* (*bilješka: ''Ovo jest i u svakom slucaju bi bila 'životna činjenica' za svaku inteligentnu vrstu koja bi Zemlju odabrala kao mjesto za život i rad.'' Nema naznake o tome kamo bi ovaj tekst trebao ici, ali ni jedno drugo mjesto na ovoj stranici se ne čini prikladnim)
Dakle, zvijezde bi opcenito bile drukciji i udaljeniji dijelovi Velike Price o Ea-i koje nisu povezane s Valarima Arde. Makar, treba se pretpostaviti, iako ne eksplicitno, da je Kraljevstvo Arde od središnje važnosti, izabrano među nebrojenim prostranstvima Ea-e kao pozornica sukobu Melkora s Iluvatarom i Eruovom djecom. Melkor je vrhovni duh Ponosa i Pobune, ne samo glavni Vala Zemlje, koji je postao zao.
Stoga se za Vardu, kao jednu od viših Vala Arde, ne može reci da je ''upalila'' zvijezde kao čin pod-kreacije-barem ne zvijezde opcenito.
Čini se da prica treba slijediti ovakav tok. Ulazak Valara u Ea-u na pocetku vremena. Izbor Kraljevstva Arde kao centralnog mjesta obitavanja(?od strane najviših i najcasnijih od Ainura kojima je Iluvatar naumio povjeriti brigu o Eruhinima). Manwe i njegovi suradnici izbjegavajuci Melkora zapocnu uređivanje Arde, ali Melkor nakon potrage napokon pronađe Ardu i konkurira Manweu za položaj njezinog kralja.
Ugrubo, ovaj period bi odgovarao pretpostavljenim najranijim epohama prije nego što je Zemlja postala naseljiva. Vrijeme vatre i kataklizmi. Melkor je poremetio Sunce tako da je u nekim periodima bilo prevruce, a u nekima previše hladno. Ne mora se precizno odrediti je li ovo bio rezultat agregatnog stanja Sunca ili promjena u Zemljinoj orbiti jer je oboje moguce.
Ali, nakon bitke je Melkor protjeran sa same Zemlje. (Prve Bitke?) Spoznaje da se može vratiti samo u potpunoj tajnosti. U ovo vrijeme on po prvi put pocinje prihvacati pretežno hladnocu i tamu. Njegova prva strast (i prvo oružje) su bile vatra i toplina. U Prvoj Bitci ga je Tukas (? Prvotno Vala Sunca) pobijedio u rukovanju plamenom. Stoga Melkor uglavnom dolazi nocu i pogotovo zimi na Sjever. (Nakon Prve Bitke je Varda upalila određene zvijezde kao turobne znakove za žitelje Arde).
Kao odgovor na ovo, Valari prave Mjesec. Iz zemljine materije ili pak sunceve? Ovo bi trebalo biti zamjensko svjetlo stvoreno da rasvijetli noć* (koju je nacinio Melkor), također ''brod stražar i šticenik'' koji kruži oko svijeta. Ali Melkor je u Ništavilu okupio duhove hladnoce te ga iznenadno napao, istjeravši Valu Tiliona. Mjesec je dugo nakon toga bio dezorijentiran i promjenjiv, nazvan Rana (bez određenog spola). (*bilješka: Ali ne da je potpuno otjera. Bilo je potrebno imati promjenu, ''jer u Ea-i, u skladu s Pricom, ništa ne traje vjecno bez da oslabi ili se iskvari.'' )
(Ako je Tulkas došao sa Sunca, onda je Tulkas bio oblik kojeg je ovaj Vala uzeo na Zemlji, koji je u pocetku bio Auron(muško). Ali Sunce je ženskog roda; i bolje je da ta Vala bude Aren, djeva koju je Melkor naumio uzeti za ženu (ili pak prisilio); pojavila se u plamenu gnjeva i negodovanja te je njen duh otpušten od Ea-e, ali je Melkor ostao zadimljen i opecen, te je od tada njegov oblik bio taman, a on se priklonio tami.)
( Samo Sunce je bilo Anar, bez određenog spola ili Ur, usporedi s: Rana, Ithil)
Sunce je ostalo usamljeni plamen kojeg je okaljao Melkor, ali Tilion se poslije uvenuca Dvaju Stabala vratio na Mjesec koji je stoga ostao neprijateljem Melkora, njegovih sluga i bica tame- zbog toga su ga kasnije vilenjaci obožavali.
Nakon što je zatocio Mjesec, Melkor opet postaje sve odvažnijim. Ustanovljuje stalna sjedišta na Sjeveru, duboko pod zemljom. Od tada se odvija tajno kvarenje koje izopacuje radove Valara (pogotovo Aulea i Yavanne).
Valari se umaraju. Najposlije otkrivajuci Melkora i njegovo stanište, pokušavaju ga opet istjerati, ali Utumno se pokazuje odveć snažnim.
Varda je ocuvala nešto od Iskonskog Svjetla (u pocetku je to njezina glavna zadaca u Velikoj Prici). Nacinjena su Dva Stabla. Valari stvaraju svoje boravište i svoj dom u Valinoru, na Zapadu.
Sad, jedna od zadaca Stabala (kao i Dragulja kasnije) je bilo vidanje rana koje je nanio Melkor, ali to bi lako moglo imati sebican aspekt: zaustavljanje povijesti-ne nastavljanje s Pricom. Ovakav utjecaj je to imalo i na Valare. Postajali su sve privrženiji Valinoru, gdje su odlazili češće i ostajali duže. Međuzemlje su premalo nadzirali i preslabo zaštitili od Melkora.
Kako se bližio kraj Danima Blagostanja, Valari su shvatili da su se stvari promijenile. Melkor, njegovi zli dusi i čudovišta su ih istjerali iz Međuzemlja; tamo dolaze tek kriomice i na kratko (uglavnom Orome i Yavanna).
Ovaj period je morao biti kratak. Obje strane znaju da se bliži buđenje Djece Božje. Melkor ih želi odmah pokoriti strahom i tamom te ih porobiti. Pomracuje svijet (na margini je dodano: ''na sedam godina?'') onemogucavajuci pogled na nebo koliko god je mogao, što ipak (kako je receno) nije bilo ucinkovito na krajnjem jugu. Veliki oblaci se šire od krajnjeg Sjevera (gdje su gusti) prema središnjem dijelu (Endor). Mjesec i zvijezde se ne mogu vidjeti. Dan i na svom vrhuncu izgleda tek kao tamni sumrak. Jedino svjetlo je u Valinoru.
Varda sa svojom moci i Manwe s moci Vjetrova ustaju protiv Oblaka Zamracenja. No čim ga potrgaju, Melkor ponovno zatvori veo-barem nad Međuzemljem. Tada je zapuhao Manweov Veliki Vjetar i potrgao veo. Zvijezde sjaju čisto čak i na Sjeveru (Valakirka) izgledajuci zastrašujuce svijetlo nakon duge tame.
Baš u tom prijašnjem mraku probudili su se vilenjaci. Prvi prizor koji u mraku vide su zvijezde. No Melkor šalje zatamnjenje s Istoka i zvijezde blijede zapadno. Zbog toga od samog pocetka razmišljaju o svjetlu i ljepoti na Zapadu.
Dolazak Oromeov.
Treca Bitka i Melkorovo zatoceništvo. Eldari odlaze u Valinor. Oblaci se polako raspršuju nakon što je Melkor zarobljen, iako se iz Utumna još izdižu pare. Najtamnije je istocno, najdalje od Manweovog daha.
Seoba Eldara za vrijeme velikih Kiša?
Ljudi se bude na Otoku sred poplava i docekuju Sunce koje, izgleda, izlazi na Istoku. Napuštaju Otok raseljavajuci se tek onda kada svijet postaje suši.
Tim putem idu samo ljudi koji su susreli vilenjake i čuli glasine o Zapadu. Jer su vilenjaci rekli : '' ako uživaš u Suncu, hodat ćeš njegovom stazom.''
Dolazak ljudi će stoga biti smješten puno prije. Ovo rješenje će biti bolje; jer samo 400 godina nije dovoljno za razvoj raznolikosti i napredak (npr. Edaina) u Felagundovo vrijeme. Ljudi se moraju probuditi dok je Melkor još uvijek na Ardi? –zbog njihova Pada. Dakle, u nekom periodu za vrijeme Velike Seobe.
Ovdje završava tekst. Slijedi povezana prica, pojavno jednaka gornjoj diskusiji (oba dijela pisana su jednakim, poprilicno neobicnim, rukopisom)
Posted by: Morfiwen Sep 13 2007, 08:53 AM
HOME-MORGOTH'S RING-V. MYTHS TRANSFORMED
III.
This very brief and hasty statement was found in a small collection of
such notes folded in a newspaper of April 1959. It was written on a
slip of paper torn from a bill from Merton College dated in June 1955;
a similar bill of October 1955 was used for a passage of drafting for
the Athrabeth (p. 352). I have noticed (p. 304) that the use of such
documents of the year 1955 might suggest that the Athrabeth was not
the work of a single concentrated period, although if my father had
prepared a supply of such slips for brief notes or passages of drafting
and other purposes the date would be misleading.
What happened in Valinor after the Death of the Trees? Aman
was 'unveiled' - it had been covered with a dome (made by
Varda) of mist or cloud down through which no sight would
pierce nor light. This dome was lit by stars - in imitation of the
great Firmament of Ea. This now rendered Valinor dark except
for starlight [i.e. after the death of the Trees]. It was removed
and Aman was lit by the Sun - its blessing was thus removed.
(Melkor's defilement of the Sun must thus precede the Two
Trees which had light of Sun and Stars before Melkor [?tainted]
it - or the Trees [?could ?would] be lit by light before the
[?Turbulence] of Melkor.)
I do not feel altogether certain of the meaning of the extremely
elliptical concluding sentence in brackets, but it should perhaps be
interpreted thus - as the statement of a problem arising from what has
been said. The Dome of Varda must have been contrived after the
ravishing of Arie by Melkor, in order to keep out the Sun's polluted
light,(1) and Aman was lit beneath the Dome by the Two Trees. But on
the other hand, it is an essential idea that the light of the Trees was
derived from the Sun before it was 'tainted'. A resolution of this
conflict may be found (reading 'could', not 'would', in the last phrase)
in the idea that the light of the Trees was an unsullied light preserved
by Varda from a time before the assaults of Melkor.
In the initial discussion in text II it is made clear that the Sun had
been defiled before the Two Trees came into being: 'Now one of the
objects of the Trees... was the healing of the hurts of Melkor' (p. 377);
but it is also said that 'Varda has preserved some of the Primeval
Light... The Two Trees are made.' This appears to be the solution to
which my father came in the present text, thus suggesting that it
preceded text II. On the other hand, there is no suggestion of the
Dome of Varda in text II, and that text gives the impression that my
father was beginning a new story, working it out as he went. It is
probably vain to try to establish a clear sequence of composition from
these papers, since he might return to the same problem and find what
appears to be the same resolution at different times.
It is a notable fact that the Dome of Varda appears in my father's
final work on the narrative text of the Quenta Silmarillion Chapter 6
(p. 286, $57). Where in AAm (p. 98, $108) it was told that Melkor,
with Ungoliante beside him, looked out from the summit of Mount
Hyarantar and 'saw afar ... the silver domes of Valmar gleaming in
the mingling of the lights of Telperion and Laurelin', in the Quenta
Silmarillion Ungoliante (now, in the changed story, lying on the
summit alone) 'saw the glimmer of the stars in the dome of Varda and
the radiance of Valmar far away.' Thus when later in the final
rewriting ('The Rape of the Silmarils', p. 293, $1) it is told that above
the Valar sitting in the Ring of Doom 'the stars of Varda now
glimmered overhead', it must be the stars of the Dome that were
glimmering.(2)
HOME-Morgothov Prsten-V. Preobrazba mitova
III.
Ova, veoma kratka i ishitrena, bilješka je pronađena među zbirkom slicnih tekstova umotanih u novine iz travnja 1959. godine. Napisana je na komadu papira otrgnutom od oglasa s koledža Merton iz lipnja 1955. godine; jednak oglas je u listopadu 1955. iskorišten kao prijelaz u nacrtu Athrabeth-a. Primijetio sam da bi korištenje takvih dokumenata iz 1955. moglo znaciti da Athrabeth nije nastao u nekom određenom vremenski jedinstvenom periodu, no ako je moj otac pripremio zalihu takvih papira za kratke upute, prijelaze u nacrtima i ostalo, onda bi ovaj datum bio varljiv.
Što se dogodilo u Valinoru nakon uvenuca Stabala? Aman je bio ''otkriven''-potom je natkriven kupolom (koju je nacinila Varda) od magle ili oblaka kroz koju se nije mogla probiti svjetlost niti se kroz nju moglo vidjeti. Ovu kupolu stvorile su zvijezde- kao imitaciju velikog Neba Ea-e. Ovo je, uz iznimku zvjezdane svjetlosti, pomracilo Valinor (nakon uvenuca Stabala). Kupola je maknuta je i Aman je zapalilo Sunce- stoga je njegov blagoslov izostao. (zato Melkorovo oskvrnuce Sunca mora prethoditi Dvama Stablima koja su imala suncevu i zvjezdanu svjetlost prije nego li ju je (okaljao?)Melkor- ili bi Stabla (mogla biti/bila?) osvijetljena prije Melkorova (Napada?).
Sve u svemu, nisam siguran za znacenje veoma površne zakljucne recenice u zagradama, ali možda je treba ovako interpretirati- kao uocavanje problema koji se izdiže iz prethodno recenog. Vardina Kupola morala je nastati nakon Melkorova oskvrnuca Aren, kako bi odbila zagađeno suncevo zracenje, a Aman je ispod Kupole osvijetljen svjetlošću Dvaju Stabala. S druge strane, bitna zamisao je i ona da je svjetlost Stabala potekla od Sunca prije njegovog oskvrnuca. Razrješenje ovog konflikta moglo bi se naci (ako se čita ''mogla'' umjesto ''bila'' u zadnjoj recenici) u tezi da je svjetlost Drveca neokaljano svjetlo koje je Varda ocuvala još od vremena prije Melkorovih napada.
Iz pocetne rasprave u tekstu II jasno proizlazi da je Sunce oskvrnuto prije nastanka Stabala: '' Sad, jedna od zadaca Stabala … je bilo vidanje rana koje je nanio Melkor'' ; također je receno i da je ''Varda ocuvala nešto od Iskonskog Svjetla…napravljena su Dva Stabla''. Čini se da je ovo rješenje kojem se domislio moj otac u gore navedenom tekstu, pod pretpostavkom da je prethodio tekstu II. S druge strane, nema spomena Vardine Kupole u tekstu II. , što ostavlja dojam da je moj otac zapocinjao novu pricu razrađujuci je u hodu. Vjerojatno bi bilo pretenciozno pokušati ustanoviti jasan slijed price iz ovih papira, jer se on mogao vratiti istom problemu i pronaci gotovo isto rješenje u razlicitim razdobljima.
Bitna činjenica je da se Vardina Kupola pojavljuje u ocevom posljednjem radu na pripovjedackom tekstu Quenta Silmarilliona u 6. Poglavlju. Gdje je receno da je Melkor, zajedno s Ungoliant, gledao s vrha planine Hyarantar te ''u daljini vidio…srebrne kupole Valmara koje su bliještile od miješanja svjetala Telperiona i Laurelina'', u Quenta Silmarillionu je Ungoliant (koja je sada, u promijenjenoj verziji, sama ležala na vrhu) ''vidjela sjaj zvijezda u Vardinoj Kupoli i blještavilo Valmara u daljini''. Dakle, kad se kasnije u finalnom prijepisu (''Otimacina Silmarila'') govori da su nad Valarima u Prstenu Usuda ''sjale Vardine zvijezde'', to mora znaciti da su sjale zvijezde u Kupoli.
Edited by Morfiwen on Sep 13 2007, 09:56 AM
Posted by: Morfiwen Sep 13 2007, 08:56 AM
HOME-MORGOTH'S RING-V. MYTHS TRANSFORMED
IV.
There is a further statement about the Dome of Varda in a manuscript
to which I have several times referred (VI.466; VIII.20; IX.73), an
analysis (in intention) of all fragments of other languages found in The
Lord of the Rings. The passage that I quote here comes from a long
note on the song to Elbereth at the end of the chapter 'Many
Meetings'. It may be mentioned incidentally that my father noted on
the word menel: 'the heavens, the apparent dome of the sky. (Probably
a Quenya word introduced into Sindarin. It was opposed to kemen
"the Earth" as an apparent flat floor under menel. But these were
"pictorial" words, as the lore of the Eldar and the Numenoreans knew
much astronomy.)'
The passage concerning the Dome arises from the statement that
Elbereth has el- 'star' prefixed (with the note 'But since b is not
mutated the name is probably to be referred to *elen-barathi >
elmbereth').
The mythological association of Varda with the stars is of
twofold origin. In the 'demiurgic period', before the establish-
ment of Arda 'the Realm', while the Valar in general (including
an unnamed host of others who never came to Arda)(1) were
labouring in the general construction of Ea (the World or
Universe), Varda was in Eldarin and Numenorean legend said
to have designed and set in their places most of the principal
stars; but being (by destiny and desire) the future Queen of
Arda, in which her ultimate function lay, especially as the lover
and protectress of the Quendi, she was concerned not only with
the great Stars in themselves, but also in their relations to Arda,
and their appearance therefrom (and their effect upon the
Children to come). Such forms and major patterns, therefore, as
we call (for instance) the Plough, or Orion, were said to be her
designs. Thus the Valacirca or 'Sickle of the Gods', which was
one of the Eldarin names for the Plough, was, it was said,
intended later to be a sign of menace and threat of vengeance
over the North in which Melkor took up his abode (Varda was
the most foresighted of all the Valar, possessing the clearest
memory of the Music and Vision in which she had played only a
small part as actor or player, but had listened most attentively).(2)
Later, when the Valar took refuge from Melkor, and the
imminent ruin of Arda, and built and fortified Valinor in Aman,
it was Varda who made the great dome above Valinor, to keep
out any spirits or spies of Melkor. It was made as a simulacrum
of the true firmament (Tar-menel), and the patterns were therein
repeated, but with apparent stars (or 'sparks': tinwi) of greater
relative size to the total visible area. So that the lesser firmament
of Valinor (Nur-menel) was very brilliant.
From this work (chiefly: but also her original demiurgic
labours were included) she was called 'Star-kindler'. Note that
Velen properly referred to the real stars of Ea (but could also
naturally be transferred to their imagines). The words tinwe,
nille' (Vtin 'spark', Vngil 'silver glint') and Sindarin tim, gil
referred properly to the Valinorian imagines. Hence Quenya
Tintalle from tinta cause to sparkle, but also Elentari Queen
of Stars'; Sindarin Elbereth, but also Gilthoniel.(3)
This note on Elbereth ends with a slightly jumbled and obscure
statement to the effect that Gilthoniel is derived from the stems Vngil
and Vthan / than 'kindle, set light to'; iel a feminine suffix correspond-
ing to male -we.
These remarks on Varda seem to raise further questions. In text II
(pp. 375 - 6) my father declared that 'the cosmogonic mythology
should represent Arda as it is, more or less: an island in the void
"amidst the innumerable stars"'; that 'the Stars, therefore, in general
will be other and remoter parts of the Great Tale of Ea, which do not
concern the Valar of Arda'; and that 'Varda, therefore, as one of the
great Valar of Arda, cannot be said to have "kindled" the stars, as an
original subcreative act - not at least the stars in general.' I have taken
this to mean (p. 384 note 4) that the 'star-making' of Varda was to be
confined to (at most) the making of the 'Great Stars' before the
Awakening of the Elves. In the present text, on the other hand,
appears the remarkable conception that the 'demiurgic' work of Varda
was the making and disposition of certain 'principal' stars, which
should in ages to come, after the establishment of the Earth, be visible
in its skies as figures significant of its history - the 'dramatic centre'
of Ea.
While I think it certain that this text comes from the late 1950s,
there seems no way in which to date it more precisely either externally
or in relation to other writings.
HOME-Morgothov Prsten-V. Preobrazba mitova
IV.
Slijedeca bilješka o Vardinoj Kupoli nalazi se u rukopisu na koji sam se osvrnuo više puta (VI.466; VIII.20;IX.73), to je analiza (idejna) svih fragmenata drugih jezika koji se mogu pronaci u Gospodaru Prstenova. Prijelaz koji ovdje citiram potjece iz poduže bilješke uz pjesmu za Elbereth na kraju poglavlja ''Mnogi Susreti''. Uzgred se može spomenuti da je moj otac uz riječ menel zabilježio: ''nebesa, ocigledno kupola neba''. (Vjerojatno riječ na Quenyi unesena u Sindarinski. Suprotstavljena je rijeci kemen-''Zemlja'' kao jasnom ravnom tlu pod menel-om. No ovo su bile tek ''slikovite'' rijeci s obzirom na to da su eldarski ucenjaci i Numenorejci znali mnogo o astronomiji.)
Prijelaz teksta u vezi s Kupolom proizlazi iz recenice da Elbereth ima el –prefiks koji znaci ''zvijezda'' (uputa: ''Ali s obzirom na to da se b nije promijenilo, ime bi vjerojatno trebalo glasiti elen-barathi >elembereth'')
Mitološka povezanost Varde sa zvijezdama je dvovrsnog podrijetla. U ''demiurškom periodu'', prije ustanovljenja ''Kraljevstva'' Arde, dok su Valari opcenito (ukljucujuci i bezimeno mnoštvo ostalih koji nikada nisu došli na Ardu) radili na velikom stvaranju Ea-e (Svijeta ili Svemira), za Vardu se u Eldarskim i Numenorejskim legendama vjeruje da je stvorila i na njihova mjesta postavila vecinu najvažnijih zvijezda; ali se kao buduca kraljica Arde (i po usudu i po želji), što je bila njezina vrhovna funkcija, posebno kao ljubiteljica i zaštitnica Quenda, nije bavila samo velikim Zvijezdama po sebi, već i njihovim odnosom spram Arde i njihovom otadašnjom pojavom (te njihovim utjecajem na nadolazecu Djecu). Stoga se za takve oblike i velike strukture, koje nazivamo npr. Velika Kola ili Orion, smatra da su njezina djela. Tako je Valacirca ili ''Srp Bogova'', što je bilo jedno od Eldarskih imena za Velika Kola, kasnije trebala postati znakom nevolje i prijetnje osvetom nad Sjeverom gdje je Melkor pronašao utocište (Varda je mogla predvidjeti više od ostalih Valara, posjedujuci najjasnije sjecanje na Glazbu i Viziju u kojoj je igrala malu ulogu, ali zato pozorno slušajuci).
Kasnije, kada su Valari pobjegli od Melkora i neposrednog uništenja Arde, te izgradili i utvrdili Valinor u Amanu, Varda je izgradila veliku kupolu nad Valinorom, da zaprijeci dolazak bilo kakvih duhova ili Melkorovih špijuna. Napravljena je kao imitacija pravog neba (Tar-menel), i u njoj su ponovljene iste strukture, ali s jasnim zvijezdama (ili ''iskrama'': tinwi) prosjecno vecima naspram cjeline vidljivog podrucja. Tako da je niži svod Valinora (Nur-menel) bio veoma osvijetljen.
Zbog ovog rada (uglavnom: ali se također pribrajaju njezini radovi kao nižeg božanstva na samom pocetku) je nazvana ''Stvarateljica Zvijezda''. Zapazite da se Velen s razlogom odnosi na prave zvijezde Ea-e (ali se naravno može prenijeti i na njihove preslike). Rijeci tinwe, nille' (Vtin ''iskra'', Vngil ''srebrni bljesak'') i sindarinski tim, gil se jasno odnose na valinorske preslike. Pošto Tintalle na Quenyi zbog tinta znaci svjetlucanje, tako i Elentari ''Kraljica Zvijezda''; sindarinski Elbereth ali također i Gilthoniel.
Ova bilješka o Elbereth završava s donekle pobrkanom i nejasnom recenicom koja stvara dojam da je Gilthoniel izvedeno od korijena Vngil i Vthan/prije nego od ''upaliti; dati svjetlost necemu'' ; -iel, ženski sufiks odgovara muškom –we.
Ove bilješke o Vardi postavljaju nova pitanja. U tekstu II (str. 375/6.) moj otac je izjavio da ''mitologija geneze treba predstavljati Ardu, manje-više, onakvu kakva jest: otok u ništavilu 'među nebrojenim zvijezdama'''; zatim ''Dakle, zvijezde bi opcenito bile drukciji i udaljeniji dijelovi Velike Price o Ea-i koje nisu povezane s Valarima Arde.''; i '' Stoga se za Vardu, kao jednu od viših Vala Arde, ne može reci da je 'upalila' zvijezde kao samostalni čin pod-kreacije- barem ne zvijezde opcenito.'' Ovo sam shvatio tako da znaci da je Vardino ''stvaranje zvijezda'' ograniceno (maksimalno) na stvaranje ''Velikih Zvijezda'' prije buđenja vilenjaka. S druge strane, u ovom tekstu se javlja neobicna koncepcija da se Vardin ''božanski rad'' sastoji u stvaranju i postavljanju određenih ''najvažnijih'' zvijezda koje bi u nadolazecim godinama, nakon formiranja Zemlje, trebale biti vidljive na njezinom nebu kao bitan element njezine povijesti- ''dramatian centar'' Ea-e.
Iako sam siguran da je ovaj tekst nastao u kasnim pedesetima, izgleda da nema nacina da ga se preciznije datira, bilo u odnosu na druge tekstove bilo nevezano za njih.
Posted by: Morfiwen Sep 14 2007, 08:37 AM
HOME-MORGOTH'S RING-V. MYTHS TRANSFORMED
V.
This brief comment, entitled 'Sun The Trees Silmarils', is found on
a single sheet, together with other more substantial writings similar in
appearance, preserved in a folded newspaper of November 1958.
The making of the Sun after the Death of the Trees is not only
impossible 'mythology' now - especially since the Valar must be
supposed to know the truth about the structure of Ea (and not
make mythical guesses like Men) and to have communicated
this to the Eldar (and so to Numenoreans!) - it is also im-
possible chronologically in the Narrative.
The Sun existed as part of the Kingdom of Arda. In so far as
there was darkness (and diminishment of growth in Arda
consequently) when the Valar removed to Aman it was due to
obscurations devised by Melkor: clouds and smokes (a volcanic
era!).
The Sun was the immediate source of the light of Arda. The
Blessedness of the Trees (as compared with other growing
things later) was that they were kindled and illumined with the
light of the Sun and Moon before these were tainted. The attack
of Melkor on the Sun (and Moon) must therefore be subsequent
to the establishment of Valinor, and be Melkor's effort to
produce darkness.
Since the Silmarils were kindled from the Trees after the
Death of the Trees, this 'light of the Unmarred Sun' remained
only in them.
In text III, my father's note on the removal of the Dome of Varda
after the death of the Trees, he was confronted by the problem (if my
analysis of his meaning is correct, p. 386) that 'Melkor's defilement of
the Sun must precede the Two Trees', whereas the light of the Trees
was derived from the unsullied light of the Sun and Moon. Here he
concludes that 'the attack of Melkor on the Sun (and Moon) must be
subsequent to the establishment of Valinor'.
The word after in the concluding sentence is no more than a slip in
extremely rapid writing.
HOME-Morgothov Prsten-V. Preobrazba mitova
V.
Ovaj kratak tekst, naslovljen ''Sunce Stabla Silmarili'', se nalazi na jednom papiru zajedno s drugim bitnim napisima, pojavno jednakima, ocuvanima u svijenim novinama iz studenog 1958.
Stvaranje Sunca nakon uvenuca Stabala sad više nije samo nemoguca ''mitologija''- pogotovo zbog pretpostavke da Valari znaju istinu o strukturi Ea-e (a ne izmišljaju mitove poput ljudi) i da su je priopcili Eldarima (tako i Numenorejcima!)-nego je i u Prici kronološki nemoguca.
Sunce je postojalo kao dio Kraljevstva Arde. Ukoliko je i bilo tame (i usporavanja razvoja na Ardi) kada su se Valari povukli u Aman, bilo je to zbog pomrcina koje je nacinio Melkor: oblacima i dimom (vulkanska era!)
Sunce je bilo neposredni izvor svjetla za Ardu. Blaženost Stabala (u usporedbi s drugim kasnije izraslim stvarima) sastojala se u tome što su upaljena i osvijetljena svjetlošću Sunca i Mjeseca prije nego li su okaljani. Dakle, Melkorov napad na Sunce (i Mjesec) mora uslijediti nakon ustanovljenja Valinora i predstavljati Melkorov pokušaj da stvori tamu.
S obzirom na to da su Silmarili stvoreni od Stabala nakon njihova uvenuca, ova ''svjetlost Neokaljanog Sunca'' je ostala samo u njima.
U tekstu III., bilješci mog oca o uklanjanju Vardine Kupole nakon Smrti Stabala, suocio se s problemom (ako je moja analiza njegova mišljenja tocna, str. 386.) da Melkorovo ''oskvrnuce Sunca mora prethoditi Dvama Stablima'' ali također da je svjetlost Stabala izvedena od neokaljanog svjetla Sunca i Mjeseca. Ovdje zakljucuje da ''Melkorov napad na Sunce (i Mjesec) mora uslijediti nakon ustanovljenja Valinora''.
Riječ ''nakon'' u zakljucnoj recenici ne predstavlja ništa više od pogreške u prebrzom pisanju.
Posted by: Morfiwen Sep 16 2007, 04:06 PM
HOME-MORGOTH'S RING-V. MYTHS TRANSFORMED
VI.
This text, entitled Melkor with Morgoth written beneath, is from the
same collection as is text III (found in a newspaper dated April 1959),
and was written on four slips made from further copies of the same
Merton College documents dated June 1955 as is the draft A of the
Athrabeth (pp. 350 - 2). The slip on which text III is written carries
also preliminary drafting for the present essay on Melkor.
It is notable that text VI begins with a reference to 'Finrod and
Andreth', which was therefore in existence, at least in some form.
Melkor Morgoth.
Melkor must be made far more powerful in original nature (cf.
'Finrod and Andreth'). The greatest power under Eru (sc. the
greatest created power).(1) (He was to make I devise I begin;
Manwe (a little less great) was to improve, carry out, complete.)
Later, he must not be able to be controlled or 'chained' by all
the Valar combined. Note that in the early age of Arda he was
alone able to drive the Valar out of Middle-earth into retreat.
The war against Utumno was only undertaken by the Valar
with reluctance, and without hope of real victory, but rather as
a covering action or diversion, to enable them to get the Quendi
out of his sphere of influence. But Melkor had already pro-
gressed some way towards becoming 'the Morgoth, a tyrant
(or central tyranny and will), + his agents'.(2) Only the total
contained the old power of the complete Melkor; so that if 'the
Morgoth' could be reached or temporarily separated from his
agents he was much more nearly controllable and on a power-
level with the Valar. The Valar find that they can deal with his
agents (sc. armies, Balrogs, etc.) piecemeal. So that they come at
last to Utumno itself and find that 'the Morgoth' has no longer
for the moment sufficient 'force' (in any sense) to shield himself
from direct personal contact. Manwe at last faces Melkor again,
as he has not done since he entered Arda. Both are amazed:
Manwe to perceive the decrease in Melkor as a person; Melkor
to perceive this also from his own point of view: he has now less
personal force than Manwe, and can no longer daunt him with
his gaze.
Either Manwe must tell him so or he must himself suddenly
realize (or both) that this has happened: he is 'dispersed'. But
the lust to have creatures under him, dominated, has become
habitual and necessary to Melkor, so that even if the process
was reversible (possibly was by absolute and unfeigned self-
abasement and repentance only) he cannot bring himself to do
it.* As with all other characters there must be a trembling
moment when it is in the balance: he nearly repents - and does
not, and becomes much wickeder, and more foolish.
Possibly (and he thinks it possible) he could now at that
moment be humiliated against his own will and 'chained' - if
and before his dispersed forces reassemble. So - as soon as he
has mentally rejected repentance - he (just like Sauron after-
wards on this model) makes a mockery of self-abasement and
repentance. From which actually he gets a kind of perverted
pleasure as in desecrating something holy - [for the mere
contemplating of the possibility of genuine repentance, if that
did not come specially then as a direct grace from Eru, was at
least one last flicker of his true primeval nature.](3) He feigns
remorse and repentance. He actually kneels before Manwe and
surrenders - in the first instance to avoid being chained by the
Chain Angainor, which once upon him he fears would not ever
be able to be shaken off. But also suddenly he has the idea of
(* [footnote to the text] One of the reasons for his self-weakening
is that he has given to his 'creatures', Orcs, Balrogs, etc. power of
recuperation and multiplication. So that they will gather again
without further specific orders. Part of his native creative power has
gone out into making an independent evil growth out of his control.)
penetrating the vaunted fastness of Valinor, and ruining it. So
he offers to become 'the least of the Valar' and servant of them
each and all, to help (in advice and skill) in repairing all the evils
and hurts he has done. It is this offer which seduces or deludes
Manwe - Manwe must be shown to have his own inherent fault
(though not sin):* he has become engrossed (partly out of sheer
fear of Melkor, partly out of desire to control him) in amend-
ment, healing, re-ordering - even 'keeping the status quo' - to
the loss of all creative power and even to weakness in dealing
with difficult and perilous situations. Against the advice of some
of the Valar (such as Tulkas) he grants Melkor's prayer.
Melkor is taken back to Valinor going last (save for Tulkas +
who follows bearing Angainor and clinking it to remind
Melkor).
But at the council Melkor is not given immediate freedom.
The Valar in assembly will not tolerate this. Melkor is remitted
to Mandos (to stay there in 'reclusion' and meditate, and
complete his repentance - and also his plans for redress).(4)
Then he begins to doubt the wisdom of his own policy, and
would have rejected it all and burst out into flaming rebellion -
but he is now absolutely isolated from his agents and in enemy
territory. He cannot. Therefore he swallows the bitter pill (but
it greatly increases his hate, and he ever afterward accused
Manwe of being faithless).
The rest of the story, with Melkor's release, and permission to
attend the Council sitting at the feet of Manwe (after the pattern
of evil counsellors in later tales, which it could be said derive
from this primeval model?), can then proceed more or less as
already told.
In this short essay it is seen that in his reflections on the nature of
Melkor, the vastness of his primeval power and its 'dispersion', my
(* [footnote to the text] Every finite creature must have some
weakness: that is some inadequacy to deal with some situations. It is
not sinful when not willed, and when the creature does his best (even if
it is not what should be done) as he sees it - with the conscious intent
of serving Eru.)
(+ [footnote to the text] Tulkas represents the good side of 'violence'
in the war against evil. This is an absence of all compromise which will
even face apparent evils (such as war) rather than parley; and does not
(in any kind of pride) think that any one less than Eru can redress this,
or rewrite the tale of Arda.)
father had been led to propose certain important alterations in the
narrative of the legends as told in the Quenta Silmarillion (pp. 161,
186) and in the Annals of Aman (pp. 75, 80, 93). In the narrative as
it stood, and as it remained,(5) there was no suggestion that Melkor
feigned repentance when (no longer able to 'daunt him with his gaze')
he faced Manwe in Utumno - already harbouring 'the idea of
penetrating the vaunted fastness of Valinor, and ruining it'. On the
contrary, 'Tulkas stood forth as the champion of the Valar and
wrestled with him and cast him upon his face, and bound him with the
chain Angainor'(6) (an ancient element, going back to the richly
pictorial and 'primitive' account in the story of 'The Chaining of
Melko' in The Book of Lost Tales, 1.100 - 4). Moreover, in the present
text it was now, defeated at Utumno, that Melkor offered to become
'the least of the Valar', and to aid them in the redress of all the evils that
he had brought to pass, whereas in the narratives he did this when he
came before the Valar after he had endured the ages of his incarcera-
tion in Mandos and sued for pardon. Of Manwe it was said, when
Melkor was allowed to go freely about Valinor, that he believed that
his evil was cured: 'for he himself was free from the evil and could not
comprehend it'. No such flaw or 'inherent fault' in Manwe as is
described in this essay was suggested;(7) although it was told that Ulmo,
and Tulkas, doubted the wisdom of such clemency (and this too is an
element that goes back to The Book of Lost Tales: 'Such was the
doom of Manwe... albeit Tulkas and Palurien thought it merciful to
peril' (I.105)).
HOME-Morgothov Prsten-V. Preobrazba mitova
VI.
Ovaj tekst, naslovljen ''Melkor'' s ''Morgoth'' napisanim ispod toga, potjece iz iste zbirke kao i tekst III (pronađen u novinama iz travnja 1959.) i napisan je na četiri komada papira koji su kopije istih dokumenata koledža Merton datiranih u lipanj 1955. kao i nacrt A Athrabetha (str. 350-52.). Također, papir na kojem je napisan tekst III sadrži i prethodni nacrt ovog teksta o Melkoru.
Važno je zamijetiti da tekst VI zapocinje s opaskom o ''Finrodu i Andreth'', što znaci da je prica tada postojala, barem u nekom obliku.
Melkor Morgoth
Melkor, u svojoj prvotnoj naravi, mora biti napravljen mnogo mocnijim. (usporedi ''Finrod i Andreth''). Najveca moć pod Eruom (najjaca stvorena moć). (On je trebao biti onaj koji zamišlja, koji zapocinje, Manwe (nešto slabiji) je trebao poboljšavati, nastaviti, završiti.)
Ne smije se omoguciti da ga kasnije kontroliraju ili ''okuju'' svi Valari zajedno. Zamijetite da je u ranom periodu on bio sposoban samostalno otjerati Valare iz Međuzemlja i natjerati ih na povlacenje.
Valari su oklijevajuci ušli u rat protiv Utumna i bez nade u pobjedu, bio je to više zaštitnicki pothvat ili diverzija koja bi im je trebala omoguciti da maknu Quende iz sfere njegova utjecaja. No, Melkor je već na neki nacin uznapredovao u postajanju onim što zovemo ''Morgoth, tiranin (ili centralna tiranija i volja) + njegovi sluge''. Samo je cjelina sadržavala staru moć kompletnog Melkora; stoga, ako bi ga se moglo dohvatiti kao ''samog Morgotha'' ili privremeno odvojenog od svojih sluga, bilo ga je manje teško kontrolirati i bio je na istoj razini moci kao ostali Valari. Valari spoznaju da se pojedinacno mogu nositi s njegovim slugama (na primjer vojskama, Balrozima itd.). Napokon stižu do samog Utumna i shvacaju da ''Morgoth'' trenutacno nema dovoljno snage(u bilo kojem smislu) da se zaštiti od izravnog osobnog kontakta. Manwe se napokon opet suocava s Melkorom, što nije ucinio otkad je došao na Ardu. Obojica su zacuđena: Manwe spoznajom o padu Melkora kao osobe, Melkor također tom spoznajom, ali iz svog kuta gledanja: sada ima manje osobne moci od Manwea i više ga ne može prestrašiti svojim pogledom.
Ili mu mora reci Manwe ili on sam mora naglo shvatiti (ili pak oboje) da se dogodilo ovo: ''on se raspršio''. No želja za podanicima koje kontrolira je Melkoru postala uobicajena i potrebna, tako da je i mogao obrnuti proces (možda eventualno kroz potpuno i nepatvoreno samoponiženje i pokajanje) nije se na to mogao natjerati.* Kao sa svim drugim likovima mora postojati prijelomni trenutak kada je lik u ravnoteži: gotovo se pokaje-ali to ne ucini te postane mnogo zlobniji i ishitreniji.
*(bilješka uz tekst: Jedan od razloga njegova slabljenja je taj što je svojim stvorenjima, Orcima, Balrozima itd., dao mogucnost samoizljecenja i razmnožavanja. Tako da su se oni mogli ponovno okupiti bez ikakvih posebnih naredbi. Dio njegove izvorne stvaralacke moci je utrošen na stvaranje nezavisnog stvaranja zla izvan njegove kontrole)
Moguce je (i on misli da je moguce) da bi u ovom trenutku mogao biti protiv svoje volje ponižen i ''okovan'' – ako se njegove snage rasprše i prije nego što se njegove raspršene snage ponovno okupe. Stoga- čim umno odbaci svoje pokajanje- on se (baš kao i Sauron poslije, prema njegovom primjeru) izruguje samoponiženju i pokajanju. Zbog toga on zapravo osjeca nekakav perverzan užitak, kao u oskvrnucu necega svetog-(jer samo razmatranje mogucnosti pokajanja, osim ako nije bila izravna Eruova milost koja je udijeljena baš tada, predstavlja, ako ne ništa, zadnji trzaj njegove istinske prvotne naravi). On glumi žaljenje i kajanje. Čak kleci pred Manweom i predaje se- u pocetku da izbjegne okivanje lancem Angainorom, za kojeg vjeruje da ga nece moci skinuti jednom kad mu ga stave. No, on također odjednom kuje planove da probije u poznati, dobro utvrđeni Valinor i uništi ga. Tako on nudi da postane ''najniži od Valara'', sluga svima i svakom od njih, kako bi pomogao popraviti (savjetom i umješnošću) sva zla i boli koje je nanio. Upravo ova ponuda zavede ili prevari Manwea- Manwe mora biti prikazan tako da ima svoju, urođenu manu (makar ne i grijeh)* : posve se posvetio (djelomicno zbog čistog straha od Melkora, djelomicno iz želje da ga kontrolira) popravljanju, lijecenju, preuređivanju-čak ''održavanju status quo situacije''-što je dovelo do posvemašnjeg gubitka stvaralacke moci i čak slabosti u suocavanju s teškim i opasnim situacijama. Unatoč savjetima nekih od Valara (kao npr. Tulkasa) on usliši Melkorovu molbu.
Melkor je odveden u Valinor, hodajuci posljednji (osim Tulkasa+koji ga slijedi noseci Angainor i udarajuci njime da podsjeti Melkora).
*(bilješka uz tekst: svako ograniceno bice mora imati nekakvu slabost: to jest, nemogucnost da se nosi s nekim situacijama. To nije grešno kad nije namjerno i kad bice daje, po svojem mišljenju, sve od sebe (makar to nije ono što se treba uciniti)-sa svjesnom namjerom da služi Eruu.)
+(bilješka uz tekst: Tulkas predstavlja dobru stranu ''nasilja'' u ratu protiv zla. To je odsutstvo ikakvog kompromisa koje će se suociti čak i s ocitim zlom (poput rata) radije nego pregovarati; i ne misli (nikako s ponosom) da itko niži od Erua takvo što može popraviti, ili ponovno napisati pricu Arde.)
No na vijecu Melkoru nije odmah dana sloboda. Združeni Valari to nece odobriti. Melkor je povjeren Mandosu (da tamo boravi ''u samoci'' i meditira te dovrši svoju pokoru-kao i svoje planove za popravak).
Tada on pocinje sumnjati u mudrost vlastite politike te bi ju bio odbacio i krenuo u žestoku pobunu-no sad je potpuno odvojen od svojih sluga i nalazi se na neprijateljskom teritoriju. Ne može. Stoga on proguta žuč (ali to uvelike poveca njegovu mržnju i uvijek od tada optužuje Manwea za izdaju).
Ostatak price, o Melkorovu oslobađanju i dopuštenju da prisustvuje Vijecu sjedeci pred Manweovim nogama (za ideje o zlocestim savjetnicima u kasnijim pricama se može reci da potjecu iz ovog pocetnog modela?), može teci, manje-više, kako je već napisano.
U ovom kratkom eseju je jasno da je moj otac u razmišljanju o Melkorovoj naravi, obilnosti njegove moci i njezinoj ''raspršenosti'', bio potaknut uvesti određene važne izmjene u legende ispricane u Quenta Silmarillionu (str. 161., 186.) i Amanskim Analima (str. 75., 80., 93.). u prici kakva je bila, i kakva je ostala, nije bilo naznaceno ništa o tome da je Melkor glumio pokajanje kada (ga više nije mogao '' prestrašiti svojim pogledom'') se u Utumnu suocio s Manweom- već smišljajuci ''planove da probije u poznati, dobro utvrđeni Valinor i uništi ga''. Nasuprot tome, ''Tulkas je istupio kao predstavnik Valara, borio se s njim i oborio ga, te ga okovao lancem Angainorom''. (drevni element, seže do slikovite i ''primitivne'' bilješke u prici ''Okivanje Melka'' u Knjizi Izgubljenih Prica, 1. 100-4). Štoviše, u ovom tekstu je odmah sada, nakon poraza u Utumnu, Melkor ponudio da postane ''najniži od Valara'' i da im pomaže u popravljanju zala koja je nanio, dok je u pricama to ucinio kada je izveden pred Valare, nakon što je izdržao godine zatoceništva kod Mandosa i zatražio oprost. Kada je Melkoru dopušteno da slobodno luta Valinorom, za Manwea je receno da je vjerovao da je njegovo zlo izlijeceno: ''jer je on sam bio slobodan od zla i nije to mogao pojmiti''. Takva pogreška ili ''urođena mana'', kakva se spominje u ovom tekstu, se ne nalazi u prici; iako je receno da su Ulmo i Tulkas sumnjali u mudrost takve milosti (i ovo je također element koji proizlazi još iz Knjige Izgubljenih Prica: ''Takav je bio Manweov usud…makar su Tulkas i Palurien tu milost smatrali opasnom'' (1.105.))
Posted by: Amarië Vëannë Sep 21 2007, 08:20 AM
THE HISTORY OF MIDDLE-EARTH: THE PEOPLES OF MIDDLE-EARTH
Teachings of Pengolođ: Of Lembas
Of Lembas
‘This food the Eldar alone knew how to make. It was made for the comfort of those who had need to go upon a long journey in the wild, or of the hurt whose life was in peril. Only these were permitted to use it. The Eldar did not give it to Men, save only to a few whom they loved, if they were in great need.*
The Eldar say that they first received this food from the Valar in the beginning of their days in the Great Journey. For it was made of a kind of corn which Yavanna brought forth in the fields of Aman, and some she sent to them by the hand of Oromë for their succour upon the long march.
* This was not done out of greed or jealousy, although at no time in Middle-earth was there great store of this food; but because the Eldar had been commanded to keep this gift in their own power, and not to make it common to the dwellers in mortal lands. For it is said that, if mortals eat often of this bread, they become weary of their mortality, desiring to abide among the Elves, and longing for the fields of Aman, to which they cannot come. Since it came from Yavanna, the queen, or the highest among the elven-women of any people, great or small, had the keeping and gift of the lembas, for which reason she was called massánie or besain: the Lady, or breadgiver.
Now this corn had in it the strong life of Aman, which it could impart to those who had the need and right to use the bread. If it was sown at any season, save in frost, it soon sprouted and grew swiftly, though it did not thrive in the shadow of plants of Middle-earth and would not endure winds that came out of the North while Morgoth dwelt there. Else it needed only a little sunlight to ripen; for it took swiftly and multiplied all the vigour of any light that fell on it.
The Eldar grew it in guarded lands and sunlit glades; and they gathered its great golden ears, each one, by hand, and set no blade of metal to it. The white haulm was drawn from the earth in like manner, and woven into corn-leeps2 for the storing of the grain: no worm or gnawing beast would touch that gleaming straw, and rot and mould and other evils of Middle-earth did not assail it.
From the ear to the wafer none were permitted to handle this grain, save those elven-women who were called Yavannildi (or by the Sindar the Ivonwin),3 the maidens of Yavanna; and the art of the making of the lembas, which they learned of the Valar, was a secret among them, and so ever has remained.’
'Ovu hranu znali su spravljati samo Eldari. Radili su je za one koji su trebali dugo putovati u divljini, i one čiji je život bio u opasnosti. Samo takvima je bilo dozvoljeno jesti lembas. Eldari ga nisu davali Ljudima, osim nekolicini koje su voljeli, i to samo ako je bilo najpotrebnije (to se nije događalo zbog oholosti ili ljubomore, iako u Međuzemlju nikad nije bilo velikih zaliha lembasa; nego zbog toga što je Eldarima bilo zapovjeđeno da čuvaju taj dar u svojoj moci, i da ne postane zajednicki svim stanovnicima Međuzemlja. Jer receno je da bi se smrtnici koji često jedu od tog kruha umorili od svoje smrtnosti, i poželjeli život s Vilenjacima, i žudeci za poljima Amana, gdje nikad nece moci doci).
Eldari kažu da su lembas prvi put primili od Valara na pocetku Velikog putovanja. Spravljao se od vrste kukuruza koju je Yavannna uzgojila na poljima Amana, a dio je poslala preko Oromea kako bi im pomogao na dugom putovanju.
Pošto je došlo od Yavanne, kraljice, ili najviše od vilenjakinja bilo kojeg naroda, malog ili velikog, imale su na čuvanje dar lembasa, zbog čega su se zvale massánie ili besain: gospa, ili davateljica kruha. Taj je kruh posjedovao snagu života u Amanu, koju je mogao predati onima koji su imali potrebu ili pravo da uzmu kruh. Posijan u bilo kojem dobu, osim u doba mraza, brzo bi pronikao i narastao, iako nije cvjetao u sjeni stabala Međuzemlja i nije mogao izdržati vjetrove sa Sjevera u doba kada je Morgoth tamo boravio. Inace bilo mu je potrebno samo malo sunceve svijetlosti da bi sazreo; jer brzo je primao snagu bilo koje svijetlosti koja je padala na njega.
Eldari su ga uzgajali u zašticenim zemljama i ravnicama obasjanim suncem, i prikupljali su zlatne klipove, svakoga rucno, nikad ne koristeci metalne oštrice. Bijelu steljku su na isti nacin vadili iz zemlje i savijali je u košare u kojima su se čuvala zrna: nijedan crv niti glodavac ne bi dotaknuo to sijeno, i trulež, vlaga i druga zla Međuzemlja ne bi ga mogli napasti.
Od klipa do kruha nikomu nije bilo dozvoljeno da se njime bavi osim onim vilenjakinjama koje su se zvale Yavannildi (ili Sindarski Ivanwin), Yavannine djeve; i umijece spravljanja lembasa, koje su naucile od Valara, bila je njihova tajna, i tako zauvijek ostala. Lembas je sindarsko ime, i dolazi od starijeg oblika lenn-mbass 'putnicki kruh' . Quenijski je najcešće nazivan coimas što znaci 'životni kruh''.
Quente Quengoldo.
Posted by: Morfiwen Sep 21 2007, 09:02 AM
HOME-MORGOTH'S RING-V. MYTHS TRANSFORMED
VII.
This essay is found in two forms. The earlier ('A') is a fairly brief text
of four pages in manuscript, titled 'Some notes on the "philosophy" of
the Silmarillion'; it is rapidly expressed and does not have a clear
ending. The second ('B') is a greatly expanded version of twelve pages,
also in manuscript, of far more careful expression and beginning in
fine script, but breaking off unfinished, indeed in the middle of a
sentence. This is titled 'Notes on motives in the Silmarillion'.
The relation between the two forms is such that for most of its
length there is no need to give any of the text of A, for all of its content
is found embedded in B. From the point (p. 401) where the Valar are
condemned for the raising of the Pelori, however, the texts diverge. In
B my father introduced a long palliation of the conduct of the Valar,
and the essay breaks off before the matter of the concluding section of
A was reached (see note 6); this is therefore given at the end of B.
The text of B was subsequently divided and lettered as three distinct
sections, here numbered (i), (ii), and (iii).
Notes on motives in the Silmarillion.
(i)
Sauron was 'greater', effectively, in the Second Age than
Morgoth at the end of the First. Why? Because, though he was
far smaller by natural stature, he had not yet fallen so low.
Eventually he also squandered his power (of being) in the
endeavour to gain control of others. But he was not obliged to
expend so much of himself. To gain domination over Arda,
Morgoth had let most of his being pass into the physical
constituents of the Earth - hence all things that were born on
Earth and lived on and by it, beasts or plants or incarnate
spirits, were liable to be 'stained'. Morgoth at the time of the
War of the Jewels had become permanently 'incarnate': for this
reason he was afraid, and waged the war almost entirely by
means of devices, or of subordinates and dominated creatures.
Sauron, however, inherited the 'corruption' of Arda, and only
spent his (much more limited) power on the Rings; for it was the
creatures of earth, in their minds and wills, that he desired to
dominate. In this way Sauron was also wiser than Melkor-
Morgoth. Sauron was not a beginner of discord; and he
probably knew more of the 'Music' than did Melkor, whose
mind had always been filled with his own plans and devices, and
gave little attention to other things. The time of Melkor's
greatest power, therefore, was in the physical beginnings of the
World; a vast demiurgic lust for power and the achievement of
his own will and designs, on a great scale. And later after things
had become more stable, Melkor was more interested in and
capable of dealing with a volcanic eruption, for example, than
with (say) a tree. It is indeed probable that he was simply
unaware of the minor or more delicate productions of Yavanna:
such as small flowers.*
Thus, as 'Morgoth', when Melkor was confronted by the
existence of other inhabitants of Arda, with other wills and
intelligences, he was enraged by the mere fact of their existence,
and his only notion of dealing with them was by physical force,
or the fear of it. His sole ultimate object was their destruction.
Elves, and still more Men, he despised because of their 'weak-
ness': that is their lack of physical force, or power over 'matter';
but he was also afraid of them. He was aware, at any rate
originally when still capable of rational thought, that he could
not 'annihilate'** them: that is, destroy their being; but their
physical 'life', and incarnate form became increasingly to his
mind the only thing that was worth considering.+ Or he
(* [footnote to the text] If such things were forced upon his attention,
he was angry and hated them, as coming from other minds than his
own.)
(**[bracketed note inserted into the text] Melkor could not, of
course, 'annihilate' anything of matter, he could only ruin or destroy
or corrupt the forms given to matter by other minds in their sub-
creative activities.)
(+ [footnote without indication of reference in the text] For this)
became so far advanced in Lying that he lied even to himself,
and pretended that he could destroy them and rid Arda of them
altogether. Hence his endeavour always to break wills and
subordinate them to or absorb them into his own will and
being, before destroying their bodies. This was sheer nihilism,
and negation its one ultimate object: Morgoth would no doubt,
if he had been victorious, have ultimately destroyed even his
own 'creatures', such as the Orcs, when they had served his sole
purpose in using them: the destruction of Elves and Men.
Melkor's final impotence and despair lay in this: that whereas
the Valar (and in their degree Elves and Men) could still love
'Arda Marred', that is Arda with a Melkor-ingredient, and
could still heal this or that hurt, or produce from its very
marring, from its state as it was, things beautiful and lovely,
Melkor could do nothing with Arda, which was not from his
own mind and was interwoven with the work and thoughts of
others: even left alone he could only have gone raging on till all
was levelled again into a formless chaos. And yet even so he
would have been defeated, because it would still have 'existed',
independent of his own mind, and a world in potential.
Sauron had never reached this stage of nihilistic madness. He
did not object to the existence of the world, so long as he could
do what he liked with it. He still had the relics of positive
purposes, that descended from the good of the nature in which
he began: it had been his virtue (and therefore also the cause
of his fall, and of his relapse) that he loved order and co-
ordination, and disliked all confusion and wasteful friction. (It
was the apparent will and power of Melkor to effect his designs
quickly and masterfully that had first attracted Sauron to him.)
Sauron had, in fact, been very like Saruman, and so still
understood him quickly and could guess what he would be
likely to think and do, even without the aid of palantiri or of
spies; whereas Gandalf eluded and puzzled him. But like all
minds of this cast, Sauron's love (originally) or (later) mere
understanding of other individual intelligences was correspond-
ingly weaker; and though the only real good in, or rational
motive for, all this ordering and planning and organization was
the good of all inhabitants of Arda (even admitting Sauron's
( reason he himself came to fear 'death' - the destruction of his assumed
bodily form - above everything, and sought to avoid any kind of
injury to his own form.)
right to be their supreme lord), his 'plans', the idea coming from
his own isolated mind, became the sole object of his will, and an
end, the End, in itself.*
Morgoth had no 'plan': unless destruction and reduction to
nil of a world in which he had only a share can be called a
'plan'. But this is, of course, a simplification of the situation.
Sauron had not served Morgoth, even in his last stages, without
becoming infected by his lust for destruction, and his hatred of
God (which must end in nihilism). Sauron could not, of course,
be a 'sincere' atheist. Though one of the minor spirits created
before the world, he knew Eru, according to his measure. He
probably deluded himself with the notion that the Valar
(including Melkor) having failed, Eru had simply abandoned
Ea, or at any rate Arda, and would not concern himself with it
any more. It would appear that he interpreted the 'change of the
world' at the Downfall of Numenor, when Aman was removed
from the physical world, in this sense: Valar (and Elves) were
removed from effective control, and Men under God's curse and
wrath. If he thought about the Istari, especially Saruman and
Gandalf, he imagined them as emissaries from the Valar,
seeking to establish their lost power again and 'colonize'
Middle-earth, as a mere effort of defeated imperialists (without
knowledge or sanction of Eru). His cynicism, which (sincerely)
regarded the motives of Manwe as precisely the same as his
own, seemed fully justified in Saruman. Gandalf he did not
understand. But certainly he had already become evil, and
therefore stupid, enough to imagine that his different behaviour
was due simply to weaker intelligence and lack of firm masterful
purpose. He was only a rather cleverer Radagast - cleverer,
because it is more profitable (more productive of power) to
become absorbed in the study of people than of animals.
Sauron was not a 'sincere' atheist, but he preached atheism,
because it weakened resistance to himself (and he had ceased
to fear God's action in Arda). As was seen in the case of
Ar-Pharazon. But there was seen the effect of Melkor upon
Sauron: he spoke of Melkor in Melkor's own terms: as a god, or
even as God. This may have been the residue of a state which
(* [footnote to the text] But his capability of corrupting other minds,
and even engaging their service, was a residue from the fact that his
original desire for 'order' had really envisaged the good estate
(especially physical well-being) of his 'subjects'.)
was in a sense a shadow of good: the ability once in Sauron at
least to admire or admit the superiority of a being other than
himself. Melkor, and still more Sauron himself afterwards, both
profited by this darkened shadow of good and the services of
'worshippers'. But it may be doubted whether even such a
shadow of good was still sincerely operative in Sauron by that
time. His cunning motive is probably best expressed thus. To
wean one of the God-fearing from their allegiance it is best to
propound another unseen object of allegiance and another hope
of benefits; propound to him a Lord who will sanction what he
desires and not forbid it. Sauron, apparently a defeated rival for
world-power, now a mere hostage, can hardly propound him-
self; but as the former servant and disciple of Melkor, the
worship of Melkor will raise him from hostage to high priest.
But though Sauron's whole true motive was the destruction of
the Numenoreans, this was a particular matter of revenge upon
Ar-Pharazon, for humiliation. Sauron (unlike Morgoth) would
have been content for the Numenoreans to exist, as his own
subjects, and indeed he used a great many of them that he
corrupted to his allegiance.
(ii)
No one, not even one of the Valar, can read the mind of other
'equal beings':* that is one cannot 'see' them or comprehend
them fully and directly by simple inspection. One can deduce
much of their thought, from general comparisons leading to
conclusions concerning the nature and tendencies of minds and
thought, and from particular knowledge of individuals, and
special circumstances. But this is no more reading or inspection
of another mind than is deduction concerning the contents of
a closed room, or events taken place out of sight. Neither is
so-called 'thought-transference' a process of mind-reading: this
is but the reception, and interpretation by the receiving mind, of
the impact of a thought, or thought-pattern, emanating from
another mind, which is no more the mind in full or in itself than
is the distant sight of a man running the man himself. Minds can
exhibit or reveal themselves to other minds by the action of their
(* [marginal note] All rational minds I spirits deriving direct from
Eru are 'equal' - in order and status - though not necessarily 'coeval'
or of like original power.)
own wills (though it is doubtful if, even when willing or desiring
this, a mind can actually reveal itself wholly to any other mind).
It is thus a temptation to minds of greater power to govern or
constrain the will of other, and weaker, minds, so as to induce
or force them to reveal themselves. But to force such a
revelation, or to induce it by any lying or deception, even for
supposedly 'good' purposes (including the 'good' of the person
so persuaded or dominated), is absolutely forbidden. To do so is
a crime, and the 'good' in the purposes of those who commit this
crime swiftly becomes corrupted.
Much could thus 'go on behind Manwe's back': indeed the
innermost being of all other minds, great and small, was hidden
from him. And with regard to the Enemy, Melkor, in particular,
he could not penetrate by distant mind-sight his thought and
purposes, since Melkor remained in a fixed and powerful will to
withhold his mind: which physically expressed took shape in
the darkness and shadows that surrounded him. But Manwe
could of course use, and did use, his own great knowledge, his
vast experience of things and of persons, his memory of the
'Music', and his own far sight, and the tidings of his messengers.
He, like Melkor, practically never is seen or heard of outside
or far away from his own halls and permanent residence. Why is
this? For no very profound reason. The Government is always
in Whitehall. King Arthur is usually in Camelot or Caerleon,
and news and adventures come there and arise there. The 'Elder
King' is obviously not going to be finally defeated or destroyed,
at least not before some ultimate 'Ragnarok'(1) - which even for
us is still in the future, so he can have no real 'adventures'. But,
if you keep him at home, the issue of any particular event (since
it cannot then result in a final 'checkmate') can remain in
literary suspense. Even to the final war against Morgoth it is
Fionwe son of Manwe who leads out the power of the Valar.
When we move out Manwe it will be the last battle, and the end
of the World (or of 'Arda Marred') as the Eldar would say.
[Morgoth's staying 'at home' has, as described above, quite a
different reason: his fear of being killed or even hurt (the literary
motive is not present, for since he is pitted against the Elder
King, the issue of any one of his enterprises is always in doubt).]
Melkor 'incarnated' himself (as Morgoth) permanently. He
did this so as to control the hroa,(2) the 'flesh' or physical matter,
of Arda. He attempted to identify himself with it. A vaster, and
more perilous, procedure, though of similar sort to the opera-
tions of Sauron with the Rings. Thus, outside the Blessed
Realm, all 'matter' was likely to have a 'Melkor ingredient',(3)
and those who had bodies, nourished by the hroa of Arda, had
as it were a tendency, small or great, towards Melkor: they were
none of them wholly free of him in their incarnate form, and
their bodies had an effect upon their spirits.
But in this way Morgoth lost (or exchanged, or transmuted)
the greater part of his original 'angelic' powers, of mind and
spirit, while gaining a terrible grip upon the physical world. For
this reason he had to be fought, mainly by physical force, and
enormous material ruin was a probable consequence of any
direct combat with him, victorious or otherwise. This is the
chief explanation of the constant reluctance of the Valar to
come into open battle against Morgoth. Manwe's task and
problem was much more difficult than Gandalf's. Sauron's,
relatively smaller, power was concentrated; Morgoth's vast
power was disseminated. The whole of 'Middle-earth' was
Morgoth's Ring, though temporarily his attention was mainly
upon the North-west. Unless swiftly successful, War against
him might well end in reducing all Middle-earth to chaos,
possibly even all Arda. It is easy to say: 'It was the task and
function of the Elder King to govern Arda and make it possible
for the Children of Eru to live in it unmolested.' But the
dilemma of the Valar was this: Arda could only be liberated by
a physical battle; but a probable result of such a battle was the
irretrievable ruin of Arda. Moreover, the final eradication of
Sauron (as a power directing evil) was achievable by the
destruction of the Ring. No such eradication of Morgoth was
possible, since this required the complete disintegration of the
'matter' of Arda. Sauron's power was not (for example) in gold
as such, but in a particular form or shape made of a particular
portion of total gold. Morgoth's power was disseminated
throughout Gold, if nowhere absolute (for he did not create
Gold) it was nowhere absent. (It was this Morgoth-element in
matter, indeed, which was a prerequisite for such 'magic' and
other evils as Sauron practised with it and upon it.)
It is quite possible, of course, that certain 'elements' or
conditions of matter had attracted Morgoth's special attention
(mainly, unless in the remote past, for reasons of his own plans).
For example, all gold (in Middle-earth) seems to have had a
specially 'evil' trend - but not silver. Water is represented as
being almost entirely free of Morgoth. (This, of course, does not
mean that any particular sea, stream, river, well, or even vessel
of water could not be poisoned or defiled - as all things could.)
HOME- Morgothov Prsten- V. Preobrazba mitova
VII.
Ovaj esej postoji u dva oblika. Raniji (''A'') je poprilicno kratak tekst od četiri stranice rukopisa, naslovljen ''Neke bilješke o 'filozofiji' Silmarilliona''. Drugi (''B'') je uvelike proširena verzija od dvanaest stranica, također rukopisa, s mnogo pažljivijim izricajem koji zapocinje urednim rukopisom, ali se prekida i ostaje nedovršen, doista, u sred recenice. Naslovljen je ''Bilješke o motivima u Silmarillionu''.
Veza među tekstovima je takva da za veci dio uopce ne treba navoditi tekst A jer je njegov sadržaj uklopljen u tekst B. Tekstovi se ipak razilaze na mjestu gdje su Valari osuđeni zbog podizanja Pelorija (str. 401.). U tekstu B otac donosi dugacko ublažavanje ponašanja Valara i esej se prekida prije nego dospije do zakljucnog dijela teksta A; dakle, to se uvodi u zakljucnom dijelu teksta B.
Tekst B je poslije podijeljen i oznacen kao tri posebna dijela, ovdje oznacena s (i), (iii) i (iii).
Bilješke o motivima u Silmarillionu
(i)
Sauron je ustvari bio ''veci'' u Drugom Dobu, nego Morgoth na kraju Prvog. Zašto? Zbog toga što, iako je bio daleko niži po prirodnoj poziciji, još nije tako nisko pao. S vremenom je i on potratio svoju moć (ili svoje bice) pokušavajuci kontrolirati druge. No on se nije morao toliko mnogo potrošiti. Kako bi zavladao Ardom, Morgoth je dopustio da vecina njegovog bica prijeđe u fizicke dijelove Zemlje-zbog toga što su sve stvari koje su rođene na Zemlji, te živjele na njoj ili kraj nje, bica, biljke ili utjelovljeni duhovi bile podložne ''kvarenju''. U vrijeme Rata Dragulja, Morgoth je postao permanentno ''utjelovljen'': zbog toga se bojao i ratovao gotovo u potpunosti strojevima ili pak slugama i podložnim mu bicima.
S druge strane, Sauron je naslijedio ''iskvarenost'' Arde, i potrošio svoju (daleko više ogranicenu) moć samo na Prstenove; jer je htio vladati bicima zemlje, njihovim umovima i njihovom voljom. U tom pogledu je Sauron bio i mudriji od Melkor-Morgotha. Sauron nije zametnuo razdor; i vjerojatno je znao više o ''Glazbi'' od Melkora čiji je um uvijek bio zaokupljen vlastitim planovima i inovacijama te je pridavao malo pozornosti drugim stvarima. Stoga je Melkorova moć bila na vrhuncu u fizickim pocecima Svijeta; golema, polu-božanska žudnja za moci te intenzivno provođenje vlastite volje i zamisli. I poslije, kad su se stvari stabilizirale, Melkor je bio više zainteresiran i sposoban baviti se npr. erupcijom vulkana nego (recimo) stablom. Zaista je vjerojatno da je jednostavno bio nesvjestan manjih ili nježnijih Yavanninih stvorova: poput malenog cvijeca.*
*(bilješka uz tekst: ako bi se takve stvari nametnule njegovoj pažnji, postao bi ljutit i mrzio ih jer su dolazile iz drugih umova, a ne njegovog vlastitog.)
Dakle, kad se Melkor, kao ''Morgoth'', suocio s postojanjem drugih žitelja Arde, s vlastitom voljom i inteligencijom, razbjesnio se zbog same činjenice njihova postojanja i jedini nacin njegova ophođenja s njima je bio putem fizicke sile ili pak straha od iste. Njegov jedini i posljednji cilj je bilo njihovo uništenje. Vilenjake, i još više ljude, je prezirao zbog njihove ''slabosti'': to jest, njihovog nedostatka fizicke sile ili pak moci nad ''materijom''; ali on ih se također i bojao. Bio je svjestan, barem u pocetku dok je još bio sposoban racionalno razmišljati, da ih ne može ''posve uništiti''**: to jest uništiti njihovo bice; no njihov ''fizicki život'' i utjelovljeni oblik su polako u njegovom umu postajali jedina stvar vrijedna razmatranja.+
**(bilješka u zagradama ubacena u tekst: Naravno, Melkor nije mogao ''potpuno uništiti'' materiju, mogao je samo devastirati, uništiti ili iskvariti oblike materije koje su stvorili drugi umovi u pod-stvaralackim aktivnostima.)
+(bilješka bez naznake o odnosu s tekstom: Jer ovo)
Ili je pak toliko uznapredovao u laganju da je čak i samom sebi lagao pretvarajuci se da ih može uništiti i posve iskorijeniti s Arde. Zato je njegov napad uvijek takav da im najprije slomi volju i podredi ih ili apsorbira u vlastitu volju i bice, prije nego li im uništi tijelo. Ovo je bio puki nihilizam i negacija njegovog jedinog, posljednjeg cilja: Morgoth bi nesumnjivo, da je pobijedio, na kraju uništio čak i svoja ''bica'', poput Orkova, kada bi poslužili svojoj jedinoj svrsi: uništenju vilenjaka i ljudi. Melkorova konacna nemoć i ocaj su bili u ovom: dok su Valari (i na isti nacin vilenjaci i ljudi) još uvijek mogli voljeti ''Oskvrnjenu Ardu'', to jest Ardu s Melkorovim-sastojkom, i još uvijek mogli zacijeliti ovu ili onu ozljedu, ili pak stvarati prekrasne i dražesne stvari iz samog oskvrnuca, iz njenog stanja kakvo je bilo, Melkor s Ardom nije mogao raditi ništa što nije bilo iz njegova vlastitog uma i isprepleteno s radom i mislima drugih: čak i da je ostao sam, mogao je samo bjesnjeti dok se sve ne sravni u amorfni kaos. Pa čak bi i tako bio poražen jer bi on još uvijek ''postojao'', neovisno o njegovu umu, kao potencijalni svijet.
Sauron nikada nije dosegao ovu fazu nihilistickog ludila. Nije prigovarao postojanju svijeta dok god je on s njime mogao raditi što je htio. Još uvijek je imao ostatke pozitivnih ciljeva, to je proizašlo iz dobre naravi s kojom je stvoren: njegova vrlina (stoga, također, i uzrok njegova pada i pogoršanja) je bila ljubav prema redu i koordinaciji i ne podnošenje zbrke i uzaludnih sukoba. (Upravo je jasna Melkorova volja i moć da na njegove izume brzo i umješno djeluje ono što je isprva privuklo Saurona njemu.) Sauron je, zapravo, bio veoma slican Sarumanu, tako da ga je brzo razumio i mogao pogoditi što će ovaj vjerojatno misliti ili uciniti, čak bez pomoci palantira i špijuna; dok mu je Gandalf bio nerazumljiv i zagonetan. No kao kod svih umova svoje vrste, Sauronova je ljubav (u pocetku) ili (poslije) prosto razumijevanje drugih pojedinacnih umova razmjerno slabila; i tako je jedino dobro iz, ili jedini racionalni motiv, svega ovog slaganja, planiranja i organizacije bila dobrobit svih stanovnika Arde (čak priznajuci Sauronovo pravo da im bude vrhovnim vladarom), njegovi ''planovi'', ideja koja je došla iz njegova samotnog uma je postala jedinim ciljem njegove volje, i kraj, Kraj po sebi.*
*(bilješka uz tekst: Ali njegova sposobnost da iskvari druge umove i čak privlacenje u svoju službu je bio relikt koji slijedi iz činjenice da se njegova izvorna želja za ''redom'' ustvari ogledala u dobrom stanju (pogotovo fizickoj dobrobiti) njegovih ''podanika''.)
Morgoth nije imao ''plan'': osim ako se uništenje i svođenje svijeta, u kojem je samo dijelom sudjelovao, na ništavilo može nazvati planom. Ovo je, naravno, pojednostavljeni prikaz situacije.
Sauron nije služio Morgothu bez da je i sam zaražen njegovom žudnjom za uništenjem i mržnjom prema Bogu (što mora završiti nihilizmom). Sauron, naravno, nije mogao biti istinski ''ateist''. Ipak je, u skladu sa svojim sposobnostima, znao za Erua, kao jedan od nižih duhova stvorenih prije svijeta. Vjerojatno se zavaravao mišlju da je nakon neuspjeha Valara (ukljucujuci Melkora) Eru jednostavno napustio Ea-u ili barem Ardu i više se nece baviti njome. Čini se da je interpretirao ''promjenu svijeta'' pri Padu Numenora, kad je Aman izuzet iz pojavnog svijeta, u ovom smislu: Valari (i vilenjaci) su izuzeti iz efektivne kontrole, a ljudi su pali pod Božju kletvu i gnjev. Ako je i razmišljao o Istarima, pogotovo Sarumanu i Gandalfu, zamišljao ih je kao poslanike Valara koji su pokušavali obnoviti svoju izgubljenu moć i ''kolonizirati'' Međuzemlje, kao obican pokušaj poraženih imperijalista (bez Eruova znanja i sankcije). Cinizam kojim je (iskreno) promatrao Manweove motive kao jednake svojima se činio potpuno opravdanim u Sarumanovu slucaju. Gandalfa nije razumio. Ali je sigurno da je već postao zao i, slijedom toga, glup, sasvim dovoljno da pomisli da je razlog njegova drukcijeg ponašanja bila jednostavno niža inteligencija i nedostatak čvrste vladarske svrhe. Bio je tek malo pametnija verzija Radagasta- pametnija, jer je isplativije (zbog sakupljanja moci) posvetiti se proucavanju ljudi nego životinja.
Sauron nije bio istinski ''ateist'', ali je propovijedao ateizam jer je to slabilo otpor prema njemu (te se prestao bojati Božjih intervencija na Ardi). Kao što se moglo vidjeti u slucaju Ar-Pharazona. No tu se vidi i utjecaj Melkora na Saurona: govorio je o Melkoru Melkorovim rijecima: kao o jednom od bogova ili čak kao o Bogu. Ovo bi mogao biti ostatak stanja koje je na neki nacin bilo naznaka dobroga: nekoć postojeca karakteristika kod Saurona da se barem divi ili priznaje superiornost nekog drugog bica umjesto samog sebe. Melkor, i još više sam Sauron poslije, su se obojica okoristili ovom potamnjelom sjenkom dobra i služenjem svojih ''štovatelja''. Može biti dvojbeno je li čak i ta sjena dobra bila istinski ucinkovita kod Saurona u to vrijeme. Možda je njegov prepredeni motiv najbolje izražen ovako. Da bi se bogobojazne odbilo od njihove odanosti, najbolje je ponuditi neki drugi nevidljivi predmet odanosti i drugu nadu u povlastice; ponuditi mu Gospodara koji će odobriti, a ne zabraniti, ono za čime čezne. Sauron, ocigledno poraženi rival u borbi za svjetsku moc sad tek obican taoc, teško može ponuditi sebe; no kao bivši Melkorov sluga i ucenik će se štovanjem Melkora izdignuti od taoca do visokog svecenika. No, iako je Sauronov potpuni i pravi motiv bilo uništenje Numenorejaca, ovo je bio poseban čin osvete Ar-Pharazonu zbog poniženja. Sauron (za razliku od Morgotha) bi bio zadovoljan postojanjem Numenorejaca, kao njegovih sluga, i doista je iskorištavao mnoge koje je uspio privuci u svoju službu.
(ii)
Nitko, čak ni jedan od Valara, ne može čitati misli drugih sebi ''jednakih bica''*: to jest, ne može ih u potpunosti i izravno razumjeti jednostavnim uvidom. Mnogo se može izvesti iz njihove misli, iz opcih usporedbi koje vode do zakljucaka u vezi s naravi i sklonostima umova i misli, iz posebnog znanja o pojedincima i posebnih okolnosti. No ovo nije ništa više čitanje ili uvid u tuđi um nego li je zakljucivanje o sadržaju zatvorene sobe ili događajima koji se odvijaju daleko od ociju. Niti je takozvano ''prenošenje misli'' proces čitanja misli: ovo je tek primanje i interpretacija uma koji prima, utiska misli ili misaonog uzorka koji dolazi iz drugog uma, što nije više punina uma ili um po sebi nego li je udaljeni pogled na čovjeka koji trci sam čovjek. Umovi se mogu predstavljati ili otkrivati drugim umovima vlastitom voljom ( iako je dvojbeno da se um, makar svojevoljno i po vlastitoj želji, može doista u cijelosti otkriti drugom umu). Tako je primamljivo za umove vece moci da vladaju ili ogranice volju drugih, slabijih, umova kako bi ih potaknuli ili natjerali da se otkriju. No prisiljavanje na takvo razotkrivanje ili njegovo poticanje lažima i prijevarom, čak i u navodno ''dobre'' svrhe (ukljucujuci i ''dobrotu'' tako poticane ili prisiljene osobe), je apsolutno zabranjeno. Takvo što je zlocin i ''dobro'' u ciljevima onih koji ga pocine brzo postaje iskvarenim.
*(bilješka: Svi racionalni umovi /duhovi koji izravno proizlaze iz Erua su ''jednaki''-u poretku i statusu- iako ne nužno ''jednako stari'' ili jednake pocetne moci.)
Stoga se mnogo toga moglo ''događati Manweu iza leđa'': doista je najdublja bit svih drugih umova, velikih i malih, njemu bila skrivena. I s obzirom na neprijatelja, Melkora, pogotovo nije mogao udaljenim uvidom u um probiti njegovu misao i ciljeve zbog toga što je Melkor ostao odlucan i nepokolebljiv u tome da zadrži svoj um zatvorenim: što se u fizickom svijetu oblikovalo kao tama i sjene koje su ga okruživale. No Manwe je, naravno, mogao koristiti, i koristio je, svoje ogromno znanje, svoje golemo iskustvo o stvarima i osobama, svoje sjecanje na ''Glazbu'' i svoju vlastitu mogucnost predviđanja te informacije svojih izvjestitelja.
Njega se, baš kao i Melkora, gotovo nikada ne vidi i za njega se nikada ne čuje vani ili dalje od njegovih dvora ili stalnog boravišta. Zbog čega je ovako? Nema nekog ozbiljnog razloga. Vlada je uvijek u Whitehall-u. Kralj Arthur se obicno nalazi u Camelotu ili Caerleonu te vijesti i pustolovine dolaze tamo i nastaju tamo. ''Stariji Kralj'' ocito nece biti u potpunosti poražen ili uništen, barem ne do nekog posljednjeg ''Ragnaroka''- koji je čak i za nas daleko u buducnosti pa ne može doživjeti pravih ''pustolovina''. No, ako ga zadržite kod kuce, pitanje bilo kakvog pojedinog događaja (s obzirom na to da tada ne može rezultirati u konacnom''šah-matu'') može ostati samo literarno iščekivanje. Čak i u zadnjem ratu protiv Morgotha, moć Valara predvodi Manweov sin Fionwe. Kada izvedemo Manwea, bit će to posljednja bitka i svršetak svijeta (ili ''Oskvrnjene Arde''), kako bi rekli Eldari.
(Morgothov ostanak ''kod kuce'' ima, kako je gore već opisano, posve drugi razlog: njegov strah od smrti ili čak povrede (nema doslovnog motiva, jer kako je sukobljen sa Starijim Kraljem, razlog ijednog njegovog pothvata je uvijek prijeporan)).
Melkor se ''utjelovio'' (kao Morgoth) zauvijek. Ucinio je to da bi mogao kontrolirati hroa, ''tkivo'' ili fizicku materiju Arde. Pokušao se s time poistovjetiti. Širi i opasniji postupak, iako iste vrste kao i Sauronove radnje s Prstenovima. Dakle, izvan Blaženog Kraljevstva, sva ''materija'' je vjerojatno imala ''Melkorov udio'', te su oni koji su imali tijelo koje se hranilo hroom Arde osjecali nešto poput tendencije, manje ili vece, prema Melkoru: nitko od njih nije bio u potpunosti slobodan od njega u svom utjelovljenom obliku te su njihova tijela utjecala na njihov duh.
No na ovaj nacin je Morgoth izgubio (ili zamijenio ili promijenio) veci dio svojih izvornih ''anđeoskih'' moci uma i duha dobivajuci užasan utjecaj na fizicki svijet. Zbog ovoga se protiv njega trebalo boriti uglavnom fizickom silom, te je ogromno uništenje materije bilo vjerojatna posljedica ikoje izravne borbe s njim, pobjednicke ili ne. Ovo je glavno objašnjenje stalnog oklijevanja Valara da uđu u izravnu borbu protiv Morgotha. Manweova zadaca i problem su bili mnogo teži od Gandalfovih. Sauronova, razmjerno manja, moć je bila koncentrirana; Morgothova široka moć je bila raspršena. Cjelina Međuzemlja je bila Morgothov Prsten, iako je njegova pažnja privremeno bila uglavnom usmjerena na sjeverozapad. Ako ne bi bio odmah uspješan, Rat protiv njega bi mogao završiti u svođenju čitavog Međuzemlja na kaos, moguce čak čitave Arde. Lako je reci: ''Bio je zadatak Starijeg Kralja da vlada Ardom i omoguci Eruovoj Djeci da na njoj žive bez ugnjetavanja.'' No, ovo je bila dilema Valara: Arda bi mogla biti oslobođena samo fizickom borbom; ali vjerojatan ishod takve bitke je bilo nepovratno uništenje Arde. Štoviše, konacno uništenje Saurona (kao moci koja upravlja zlom) se moglo postici uništenjem Prstena. Takvo uništenje Morgotha nije bilo moguce jer bi ono zahtijevalo potpuno raspadanje ''materije'' Arde. Sauronova moć nije bila (na primjer) u zlatu kao takvom, nego u posebnoj formi ili obliku napravljenom od određenog dijela iz cjeline zlata. Morgothova moć se raširila kroz Zlato, ako već nigdje apsolutno (jer on nije stvorio Zlato) onda je nigdje nije ni nedostajalo. (Upravo je ovo bio taj ''Morgoth-element'' u materiji bio preduvjet takvoj ''magiji'' i drugim zlima koja je Sauron vršio s njom i nad njom.)
Naravno, posve je moguce da su određeni ''elementi'' ili stanja materije privlacili posebnu Morgothovu pozornost (ponajviše, osim u dalekoj prošlosti, zbog razloga vezanih uz njegove vlastite planove). Na primjer, čini se da je svo zlato (u Međuzemlju) posebno naginjalo ''zlu''-ali srebro nije. Vodu se opisuje kao gotovo u potpunosti slobodnu od Morgotha. ( Ovo, naravno, ne znaci da neko određeno more, tok, rijeka, zdenac ili čak posuda vode nije mogla biti zatrovana ili onecišćena-kao što su sve stvari mogle biti.)
Posted by: Morfiwen Sep 21 2007, 09:03 AM
HOME-MORGOTH'S RING-V. MYTHS TRANSFORMED
VII.
(iii)
The Valar 'fade' and become more impotent, precisely in
proportion as the shape and constitution of things becomes
more defined and settled. The longer the Past, the more nearly
defined the Future, and the less room for important change
(untrammelled action, on a physical plane, that is not destruc-
tive in purpose). The Past, once 'achieved', has become part of
the 'Music in being'. Only Eru may or can alter the 'Music'. The
last major effort, of this demiurgic kind, made by the Valar was
the lifting up of the range of the Pelori to a great height. It is
possible to view this as, if not an actually bad action, at least as
a mistaken one. Ulmo disapproved of it.(4) It had one good, and
legitimate, object: the preservation incorrupt of at least a part of
Arda. But it seemed to have a selfish or neglectful (or despairing)
motive also; for the effort to preserve the Elves incorrupt there
had proved a failure if they were to be left free: many had
refused to come to the Blessed Realm, many had revolted and
left it. Whereas, with regard to Men, Manwe and all the Valar
knew quite well that they could not come to Aman at all; and
the longevity (co-extensive with the life of Arda) of Valar and
Eldar was expressly not permitted to Men. Thus the 'Hiding of
Valinor' came near to countering Morgoth's possessiveness by a
rival possessiveness, setting up a private domain of light and
bliss against one of darkness and domination: a palace and a
pleasaunce (5) (well-fenced) against a fortress and a dungeon.(6)
This appearance of selfish faineance in the Valar in the
mythology as told is (though I have not explained it or
commented on it) I think only an 'appearance', and one which
we are apt to accept as the truth, since we are all in some degree
affected by the shadow and lies of their Enemy, the Calum-
niator. It has to be remembered that the 'mythology' is repre-
sented as being two stages removed from a true record: it is
based first upon Elvish records and lore about the Valar and
their own dealings with them; and these have reached us
(fragmentarily) only through relics of Numenorean (human)
traditions, derived from the Eldar, in the earlier parts, though
for later times supplemented by anthropocentric histories and
tales.(7) These, it is true, came down through the 'Faithful' and
their descendants in Middle-earth, but could not altogether
escape the darkening of the picture due to the hostility of the
rebellious Numenoreans to the Valar.
Even so, and on the grounds of the stories as received, it is
possible to view the matter otherwise. The closing of Valinor
against the rebel Noldor (who left it voluntarily and after
warning) was in itself just. But, if we dare to attempt to enter the
mind of the Elder King, assigning motives and finding faults,
there are things to remember before we deliver a judgement.
Manwe was the spirit of greatest wisdom and prudence in Arda.
He is represented as having had the greatest knowledge of the
Music, as a whole, possessed by any one finite mind; and he
alone of all persons or minds in that time is represented as
having the power of direct recourse to and communication with
Eru. He must have grasped with great clarity what even we may
perceive dimly: that it was the essential mode of the process of
'history' in Arda that evil should constantly arise, and that out
of it new good should constantly come. One especial aspect of
this is the strange way in which the evils of the Marrer, or his
inheritors, are turned into weapons against evil. If we consider
the situation after the escape of Morgoth and the reestablish-
ment of his abode in Middle-earth, we shall see that the heroic
Noldor were the best possible weapon with which to keep Mor-
goth at bay, virtually besieged, and at any rate fully occupied,
on the northern fringe of Middle-earth, without provoking him
to a frenzy of nihilistic destruction. And in the meanwhile, Men,
or the best elements in Mankind, shaking off his shadow, came
into contact with a people who had actually seen and experi-
enced the Blessed Realm.
In their association with the warring Eldar Men were raised
to their fullest achievable stature, and by the two marriages the
transference to them, or infusion into Mankind, of the noblest
Elf-strain was accomplished, in readiness for the still distant,
but inevitably approaching, days when the Elves would 'fade'.
The last intervention with physical force by the Valar, ending
in the breaking of Thangorodrim, may then be viewed as not in
fact reluctant or even unduly delayed, but timed with precision.
The intervention came before the annihilation of the Eldar and
the Edain. Morgoth though locally triumphant had neglected
most of Middle-earth during the war; and by it he had in fact
been weakened: in power and prestige (he had lost and failed to
recover one of the Silmarils), and above all in mind. He had
become absorbed in 'kingship', and though a tyrant of ogre-size
and monstrous power, this was a vast fall even from his former
wickedness of hate, and his terrible nihilism. He had fallen to
like being a tyrant-king with conquered slaves, and vast obe-
dient armies.(8)
The war was successful, and ruin was limited to the small (if
beautiful) region of Beleriand. Morgoth was thus actually made
captive in physical form,(9) and in that form taken as a mere
criminal to Aman and delivered to Namo Mandos as judge -
and executioner. He was judged, and eventually taken out of the
Blessed Realm and executed: that is killed like one of the
Incarnates. It was then made plain (though it must have been
understood beforehand by Manwe and Namo) that, though he
had 'disseminated' his power (his evil and possessive and
rebellious will) far and wide into the matter of Arda, he had lost
direct control of this, and all that 'he', as a surviving remnant of
integral being, retained as 'himself' and under control was the
terribly shrunken and reduced spirit that inhabited his self-
imposed (but now beloved) body. When that body was des-
troyed he was weak and utterly 'houseless', and for that time at
a loss and 'unanchored' as it were. We read that he was then
thrust out into the Void.(10) That should mean that he was put
outside Time and Space, outside Ea altogether; but if that were
so this would imply a direct intervention of Eru (with or without
supplication of the Valar). It may however refer inaccurately *
to the extrusion or flight of his spirit from Arda.
In any case, in seeking to absorb or rather to infiltrate
himself throughout 'matter', what was then left of him was no
longer powerful enough to reclothe itself. (It would now remain
fixed in the desire to do so: there was no 'repentance' or
possibility of it: Melkor had abandoned for ever all 'spiritual'
ambitions, and existed almost solely as a desire to possess and
dominate matter, and Arda in particular.) At least it could not
yet reclothe itself. We need not suppose that Manwe was
deluded into supposing that this had been a war to end war, or
(* [footnote to the text] Since the minds of Men (and even of the
Elves) were inclined to confuse the 'Void', as a conception of the state
of Not-being, outside Creation or Ea, with the conception of vast
spaces within Ea, especially those conceived to lie all about the enisled
'Kingdom of Arda' (which we should probably call the Solar System).)
even to end Melkor. Melkor was not Sauron. We speak of him
being 'weakened, shrunken, reduced'; but this is in comparison
with the great Valar. He had been a being of immense potency
and life. The Elves certainly held and taught that fear or 'spirits'
may grow of their own life (independently of the body), even as
they may be hurt and healed, be diminished and renewed.(11) The
dark spirit of Melkor's 'remainder' might be expected, there-
fore, eventually and after long ages to increase again, even (as
some held) to draw back into itself some of its formerly
dissipated power. It would do this (even if Sauron could not)
because of its relative greatness. It did not repent, or turn finally
away from its obsession, but retained still relics of wisdom, so
that it could still seek its object indirectly, and not merely
blindly. It would rest, seek to heal itself, distract itself by other
thoughts and desires and devices - but all simply to recover
enough strength to return to the attack on the Valar, and to its
old obsession. As it grew again it would become, as it were, a
dark shadow, brooding on the confines of Arda, and yearning
towards it.
Nonetheless the breaking of Thangorodrim and the extrusion
of Melkor was the end of 'Morgoth' as such, and for that age
(and many ages after). It was thus, also, in a sense the end of
Manwe s prime function and task as Elder King, until the End.
He had been the Adversary of the Enemy.
It is very reasonable to suppose that Manwe knew that before
long (as he saw 'time') the Dominion of Men must begin, and
the making of history would then be committed to them: for
their struggle with Evil special arrangements had been made!
Manwe knew of Sauron, of course. He had commanded Sauron
to come before him for judgement, but had left room for
repentance and ultimate rehabilitation. Sauron had refused and
had fled into hiding. Sauron, however, was a problem that Men
had to deal with finally: the first of the many concentrations of
Evil into definite power-points that they would have to combat,
as it was also the last of those in 'mythological' personalized
(but non-human) form.
It may be noted that Sauron's first defeat was achieved by the
Numenoreans alone (though Sauron was not in fact overthrown
personally: his 'captivity' was voluntary and a trick). In the
first overthrow and disembodiment of Sauron in Middle-earth
(neglecting the matter of Luthien) (12)
Here the long version B breaks off, at the foot of a page. I give now
the conclusion of version A from the point where the texts diverge (see
p. 394 and note 6), beginning with the sentence corresponding to B
(p. 401) 'The last major effort, of this demiurgic kind, made by the
Valar...'
The last effort of this sort made by the Valar was the raising up
of the Pelori - but this was not a good act: it came near to
countering Morgoth in his own way - apart from the element of
selfishness in its object of preserving Aman as a blissful region to
live in.
The Valar were like architects working with a plan 'passed'
by the Government. They became less and less important
(structurally!) as the plan was more and more nearly achieved.
Even in the First Age we see them after uncounted ages of work
near the end of their time of work - not wisdom or counsel.
(The wiser they became the less power they had to do anything
- save by counsel.)
Similarly the Elves faded, having introduced 'art and
science'.(13) Men will also 'fade', if it proves to be the plan that
things shall still go on, when they have completed their func-
tion. But even the Elves had the notion that this would not be
so: that the end of Men would somehow be bound up with the
end of history, or as they called it 'Arda Marred' (Arda Sahta),
and the achievement of 'Arda Healed' (Arda Envinyanta).(14)
(They do not seem to have been clear or precise - how should
they be! - whether Arda Envinyanta was a permanent state of
achievement, which could therefore only be enjoyed 'outside
Time', as it were: surveying the Tale as an englobed whole; or a
state of unmarred bliss within Time and in a 'place' that was in
some sense a lineal and historical descent of our world or 'Arda
Marred'. They seem often to have meant both. 'Arda Unmarred'
did not actually exist, but remained in thought - Arda without
Melkor, or rather without the effects of his becoming evil; but is
the source from which all ideas of order and perfection are
derived. 'Arda Healed' is thus both the completion of the 'Tale of
Arda' which has taken up all the deeds of Melkor, but must
according to the promise of Iluvatar be seen to be good; and also
a state of redress and bliss beyond the 'circles of the world'.) (15)
Evil is fissiparous. But itself barren. Melkor could not 'beget',
or have any spouse (though he attempted to ravish Arien, this
was to destroy and distain'(16) her, not to beget fiery offspring).
Out of the discords of the Music - sc. not directly out of either
of the themes,(17) Eru's or Melkor's, but of their dissonance with
regard one to another - evil things appeared in Arda, which did
not descend from any direct plan or vision of Melkor: they were
not 'his children'; and therefore, since all evil hates, hated him
too. The progeniture of things was corrupted. Hence Orcs? Part
of the Elf-Man idea gone wrong. Though as for Orcs, the Eldar
believed Morgoth had actually 'bred' them by capturing Men
(and Elves) early and increasing to the utmost any corrupt
tendencies they possessed.
Despite its incomplete state (whether due to the loss of the con-
clusion of the fully developed form of the essay or to its abandonment,
see note 6) this is the most comprehensive account that my father
wrote of how, in his later years, he had come to 'interpret' the nature
of Evil in his mythology; never elsewhere did he write any such
exposition of the nature of Morgoth, of his decline, and of his
corruption of Arda, nor draw out the distinction between Morgoth
and Sauron: 'the whole of Middle-earth was Morgoth's Ring'.
To place this essay in sequential relation to the other 'philosophical'
or 'theological' writings given in this book with any certainty seems
scarcely possible, though Fionwe son of Manwe on p. 399 (for Eonwe
herald of Manwe') may suggest that it stands relatively early among
them (see pp. 151 - 2). It shows a marked likeness in tone to the many
letters of exposition that my father wrote in the later 1950s, and
indeed it seems to me very possible that the correspondence which
followed the publication of The Lord of the Rings played a significant
part in the development of his examination of the 'images and events'
of the mythology.(18)
HOME- Morgothov Prsten- V. Preobrazba mitova
VII.
(iii)
Valari ''blijede'' i postaju sve manje mocni, tocno u mjeri u kojoj oblik i ustroj stvari postaju više određeni i ustanovljeni. Što je duža Prošlost, to je Buducnost približnije određena i manje je mjesta za važnu promjenu (nekontrolirani postupak, na fizickom planu, koji nema destruktivnu svrhu). Kad je jednom dostignuta, ''Prošlost'' postaje dijelom ''Glazbe na pocetku''. Samo Eru može mijenjati ''Glazbu''. Posljednji veliki napor, ove polu-božanske naravi, kojeg su poduzeli Valari je bilo podizanje podrucja Pelorija na vecu visinu. Moguce je ovo smatrati, ako ne zaista lošim potezom, barem pogreškom. Ulmo to nije odobravao. Potez je imao jedan dobar i opravdan cilj: ocuvanje neokaljanim barem jednog dijela Arde. No čini se da je također postojao i sebican ili nemaran (ili ocajnicki) motiv; jer napor da se vilenjake ocuva neokaljanima bi se pokazao pogreškom ako bi im se dopustilo da ostanu slobodni: mnogi su odbili doci u Blaženo Kraljevstvo, mnogi su se pobunili i napustili ga. S druge strane su, s obzirom na ljude, Manwe i svi Valari veoma dobro znali da uopce ne mogu doci u Aman; te dugovjecnost (jednaka trajanju života Arde) Valara i Eldara namjerno nije dana ljudima. Tako se ''Skrivanje Valinora'' približilo odgovoru Morgothovoj posesivnosti sukobljenom posesivnošću, stvaranjem vlastitog podrucja svjetla i blagostanja nasuprot onom tame i strahovlade: palaca i zadovoljstvo (dobro ograđeni) nasuprot utvrde i tamnice.
Ovaj dojam sebicne besposlenosti Valara u prepricanoj mitologiji je (iako to nisam objasnio ili komentirao), mislim, samo ''dojam'' i to onaj kojeg smo spremni prihvatiti kao istinit jer na sve nas u nekom stupnju utjece sjena i laži Neprijatelja, lažnog optužitelja. Moramo se sjetiti da se ''mitologija'' predstavlja kao dvije faze udaljena od istinite bilješke: prvenstveno je utemeljena na vilenjackim bilješkama i saznanjima o Valarima te njihovim vlastitim odnosima s njima; a one su do nas došle (djelomicno) samo kroz ostatke numenorejskih (ljudskih) tradicija, izvedenih od Eldara u ranijoj povijesti, iako u kasnijim vremenima nadomještenih antropocentricnom poviješću i pricama. One su, uistinu, prenijete preko ''Vjernih'' i njihovih potomaka u Međuzemlju, no nisu mogle u cjelini izbjeci zatamnjenju prikaza s obzirom na neprijateljstvo buntovnih Numenorejaca prema Valarima.
I u tom slucaju, te temeljem prica u verziji u kojoj su prenijete, moguce je drukcije gledati na stvari. Zatvaranje Valinora za pobunjene Noldore (koji su otišli svojevoljno i to nakon što su bili upozoreni) je po sebi bilo pravedno. Ali, ako se usudimo pokušati prodrijeti u um Starijeg Kralja, pridodajuci motive i pronalazeci pogreške, postoje stvari kojih se moramo prisjetiti prije nego li donesemo presudu. Manwe je bio duh najvece mudrosti i razboritosti na Ardi. Prikazuje ga se kao onog koji je imao najvece znanje o Glazbi kao cjelini koje je posjedovao ikoji ograniceni um; i samo njega se, od svih osoba i umova, prikazuje kao onog koji se u to vrijeme mogao izravno utjecati i razgovarati s Eruom. Mora da je dohvatio s velikom jasnocom ono što čak i mi možemo samo nejasno naslucivati: to da je osobito bitno obilježje procesa ''povijesti'' na Ardi da se zlo konstantno javlja i da iz njega stalno proizlazi novo dobro. Poseban aspekt ovoga je čudan nacin na koji se zla onoga koji oskvrnjuje, ili njegovih nasljednika, pretvaraju u oružja protiv zla. Ako uzmemo u obzir situaciju nakon Morgothova bijega i ponovnog ustanovljenja sjedišta u Međuzemlju, zamijetit ćemo da su hrabri Noldori bili najbolje moguce oružje za držanje Morgotha u zamci, virtualno opkoljenog, i u najmanju ruku potpuno okupiranog na sjevernom pojasu Međuzemlja bez da ga se izazove na ispad nihilistickog uništenja. U međuvremenu su ljudi, ili najbolji elementi u ljudskoj vrsti, otresavši njegovu sjenu, došli u dodir s narodom koji je doista vidio i iskusio Blaženo Kraljevstvo.
Kroz udruživanje s ratujucim Eldarima, ljudi su se razvili do svojeg najvišeg stupnja i kroz dva braka je postignuto miješanje ili unos najplemenitije vrste Eldara u ljudsku vrstu kao priprema za, još uvijek udaljene, ali neizbježne, dane u kojima će vilenjaci ''izblijedjeti''.
Na posljednju intervenciju Valara fizickom silom, koja je završila razbijanjem Thangorodrima, se onda ne može u stvari gledati kao na suvišnu ili nepotrebno odgađanu, već precizno tempiranu. Intervencija se dogodila prije uništenja Eldara i Edaina. Morgoth je, iako podrucno gledano pobjednik, tijekom rata zanemario veci dio Međuzemlja; i time je ustvari bio oslabljen: i u moci i u ugledu (izgubio je i nije uspio vratiti jedan od Silmarila) i, iznad, svega umno. Postao je opsjednut ''kraljevanjem'', i makar je bio tiranin divovske velicine i monstruozne snage, ovo je predstavljalo duboki pad čak i u usporedbi s njegovom prijašnjom zlocom i mržnjom, te njegovim užasnim nihilizmom. Pao je na razinu kralja-tiranina s pokornim robovima i ogromnim poslušnim vojskama.
Rat je bio uspješan te se uništenje ogranicilo na malenu (nekada prekrasnu) regiju Belerianda. Dakle, Morgoth je ustvari zarobljen u fizickom obliku i u tom obliku, poput obicnog zlocinca, odveden u Aman i predan Namo Mandosu kao sucu- i izvršitelju kazne. Bilo mu je suđeno, s vremenom je odveden iz Blaženog Kraljevstva i pogubljen: to jest, ubijen kao jedan od Utjelovljenih. Tada je postalo ocito (iako su Manwe i Namo već prije to morali shvatiti) da je, iako je ''raširio'' svoju moć (svoju zlu, posesivnu i pobunjenicku volju) nadaleko i naširoko u materiju Arde, izgubio izravnu kontrolu nad njom, i da je sve što je ''on'', kao preživjeli ostatak cjelovitog bica, zadržao kao ''sebe'' i pod kontrolom bio stravicno propao i ponižen duh koji je nastanjivao njegovo samonametnuto (ali sada voljeno) tijelo. Kada je to tijelo uništeno on je oslabio i doslovno postao ''beskucnikom'', istovremeno na gubitku te ''bez utocišta'' kakvo je imao. Iščitavamo da je tada izbacen u Ništavilo. To bi trebalo znaciti da je stavljen izvan Prostora i Vremena, izvan sveukupne Ea-e; no ako bi to bilo tako, impliciralo bi izravnu Eruovu intervenciju (sa ili bez molitve Valara). Ipak se može, ne toliko precizno*, odnositi i na izbacivanje ili bijeg njegova duha s Arde.
*(bilješka uz tekst: S obzirom na to da su umovi ljudi (ili čak vilenjaka) bili skloni brkanju ''Ništavila'' s pojmom stanja Nebivanja, izvan Stvaranja ili Ea-e, sa slikom golemih prostora unutar Ea-e, pogotovo onih za koje se smatralo da leže posvuda u okruženju ''Kraljevstva Arde'' (koje bismo vjerojatno trebali zvati ''Suncevim Sustavom''))
U svakom slucaju, pokušavanjem apsorpcije ili radije infiltracije sebe kroz ''materiju'', ono što je ostalo od njega nije više bilo dovoljno da se ponovno utjelovi. (On će sada ostati odlucan u ideji da u tome uspije: Melkor je zauvijek napustio sve ''duhovne'' ambicije i postojao gotovo iskljucivo kao želja da posjeduje i dominira materijom, pogotovo Ardom.) Barem nije još bilo dovoljno da se utjelovi. Ne trebamo pretpostaviti da se Manwe zavaravao pretpostavkom da je ovo bio rat koji će dokrajciti ratovanje, ili čak dokrajciti Melkora. Melkor nije bio Sauron. Govorimo o tome da je bio ''oslabljen, propao, ponižen''; no to se misli u usporedbi s velikim Valarima. Bio je bice nezamislive moci i života. Vilenjaci su u svakom slucaju smatrali i poducavali da strah ili ''duhovi'' mogu proizaci iz njihova vlastitog života (neovisno od tijela) te istovremeno mogu biti ozlijeđeni i izlijeceni, umanjeni i obnovljeni. Zbog toga se moglo ocekivati da bi se taman duh Melkorova ''ostatka'', s vremenom i nakon dugo godina, ponovno uzdigao, čak (kao što su neki smatrali) ponovno u sebe upio nešto od prije raspršene moci. Ovo bi ucinio ( čak ako Sauron i ne bi mogao) zbog svoje relativne velicine. Nije se pokajao ni konacno okanio svoje opsesije, ali je opet zadržao ostatke mudrosti, tako da je još uvijek mogao indirektno, a ne posve slijepo, tragati za svojim ciljem. Pocivao je, pokušavao se izlijeciti, odvratiti pažnju drugim mislima, željama i izumima- no sve to samo zato da sakupi dovoljno snage za povratak napadu na Valare, te svojoj staroj opsesiji. Kako je opet rastao tako je postajao, kao što je bio, tamna sjena koja se nadvila nad granicama Arde i čeznula za njom.
U svakom slucaju, razaranje Thangorodrima i izbacivanje Morgotha je bio kraj ''Morgotha'' kao takvog u tom dobu (i mnogim kasnijim dobima). Stoga je to također na neki nacin bio i kraj Manweove osnovne funkcije i zadatka kao Starijeg Kralja, sve do Kraja. On je bio Protivnik Neprijateljev.
Razumno je pretpostaviti da je Manwe unaprijed znao (jer je mogao vidjeti kroz ''vrijeme'') da mora otpoceti Vladavina Ljudi i da će stvaranje povijesti tada biti povjereno njima: za njihovu borbu sa Zlom su poduzete posebne pripreme!
Manwe je, naravno, znao za Saurona. Zapovjedio je Sauronu da se pojavi pred njim kako bi mu se presudilo, ali mu je ostavio mogucnost pokajanja i konacne rehabilitacije. Sauron je odbio i skrio se. Tako je Sauron bio problem s kojim su se, u konacnici, morali nositi ljudi: prva od mnogih koncentracija Zla u ogranicenim centrima moci protiv kojih su se morali boriti kao i zadnji od onih ''mitoloških'' poosobljenih (ali ne i ljudskih) oblika.
Može se primijetiti da su Sauronu prvi poraz nanijeli Numenorejci sami (iako Sauron u stvari nije osobno bio zbacen: njegovo ''zarobljeništvo'' je bilo svojevoljno i prijevarno). U prvom zbacivanju i oduzimanju Sauronova tijela u Međuzemlju (zanemarujuci situaciju s Luthien)
Ovdje se prekida duga B verzija, na dnu stranice. Sad donosim zakljucak verzije A od mjesta na kojem se tekstovi razilaze (pogledaj str.394. i bilješku 6) pocinjuci s recenicom koja odgovara tekstu B (str. 401.) ''Posljednji veci pokušaj, ovakve polu-božanske vrste, kojeg su poduzeli Valari…''
Posljednji pokušaj ove vrste kojeg su poduzeli Valari je bilo uzdizanje Pelorija- no ovo nije bio dobar čin: približio se odgovoru Morgothu na njegov vlastiti nacin- izuzev nepostojanja elementa sebicnosti u njihovom cilju ocuvanja Amana blaženim podrucjem za život.
Valari su bili poput arhitekata koji su radili po planu kojeg je ''donijela'' Vlada. Postajali su sve manje i manje važni (strukturalno!) kako se plan sve više i više gotovo dostizao. Čak i u Prvom Dobu ih vidimo nakon nebrojenih godina rada, blizu svršetka svog vremena za rad- ali ne mudrosti ili savjetovanja. (Što su postajali mudriji to su imali manje moci da išta rade- osim savjetom.)
Jednako tako su i vilenjaci ''blijedjeli'' nakon što su prenijeli ''umjetnost i znanost''. Ljudi će također ''izblijedjeti'' ako se pokaže da je u planu da stvari nastavljaju postojati jednom kad su ispunile svoju funkciju. No čak su i vilenjaci imali dojam da nece biti ovako: da će kraj čovjecanstva biti na neki nacin povezan sa svršetkom povijesti, ili kako su to oni zvali ''Oskvrnjene Arde'' (Arda Sahta), te dostizanjem ''Izlijecene Arde'' (Arda Envinyanta). (Izgleda da nisu bili jasni ili precizni- kako su i mogli biti!- je li Arda Envinyanta bila stalno stanje uspjeha, u kojem se stoga moglo uživati samo ''izvan Vremena'', kao što je: gledanje na Pricu kao zaokruženu cjelinu; ili pak stanje neoskvrnjenog blaženstva unutar ''Vremena'' i na neki nacin linearnog i povijesnog nastavka našeg svijeta ili ''Oskvrnjene Arde''. Čini se da su često mislili na oboje. ''Neoskvrnjena Arda'' u stvari nije postojala, nego je ostala u zamisli- Arda bez Melkora, ili radije bez ucinaka njegovog postanka zlim; no ona je izvor iz kojeg se izvode sve ideje o redu i savršenstvu. ''Izlijecena Arda'' je tako oboje, i zakljucak ''Price o Ardi'' koja sadrži sva Melkorova djela, ali se također, u skladu s Iluvatarovim obecanjem, mora percipirati kao dobro; te također kao stanje povrata i blaženstva izvan ''granica svijeta''.)
Zlo se širi raspršivanjem. Ali po sebi je neplodno. Melkor nije mogao ''napraviti dijete'' ili imati ikakvu ženu (iako je pokušao silovati Arien, ovo je bilo zbog toga da ju uništi i okalja, a ne da zacne vatrenog potomka. Iz neslaganja u Glazbi- ne izravno iz ijedne od tema, Eruovih ili Melkorovih, nego iz njihove disonance u međusobnom odnosu- su se na Ardi pojavile zla bica koja nisu proizašla ni iz kojeg izravnog Melkorovog plana ili vizije: nisu bila ''njegova djeca''; i stoga su, s obzirom na to da svako zlo mrzi, mrzila i njega. Rađanje bica je bilo okaljano. Od Orkova? Dio ideje o vilenjacima-ljudima koji se izjalovio. Iako, što se tice Orkova, Eldari su vjerovali da ih je Morgoth zapravo ''uzgojio'' ranim zatocenjem ljudi (i vilenjaka), te povecanjem do vrhunca bilo kojih iskvarenih tendencija koje su imali.
Unatoč njenom okrnjenom stanju (ili zbog gubitka zakljucka u punini razvijenog oblika eseja, ili zbog njegovog napuštanja) ovo je najrazumljivija bilješka koju je moj otac napisao o tome kako je, u svojoj starijoj dobi, poceo ''tumaciti'' prirodu Zla u svojoj mitologiji; nigdje drugdje nije napisao ikakvo slicno objašnjenje Morgothove naravi, njegovog pada i njegovog kvarenja Arde, niti je izvukao razliku između Morgotha i Saurona:''cjelina Međuzemlja je bila Morgothov Prsten''.
Smjestiti ovaj esej s bilo kakvom sigurnošću u odnos slijeda prema drugim ''filozofskim'' ili ''teološkim'' napisima u ovoj knjizi se čini jedva mogucim, iako spomen Fionwea Manweovog sina na stranici 399.( zbog Eonwea, Manweovog vjesnika) može sugerirati da se datira relativno rano među njima (pogledaj str.151-2.). Pokazuje zamjetnu slicnost u tonu s mnogim pismima o izlaganju koja je moj otac napisao u kasnim pedesetima, i zaista mi se čini veoma mogucim da je dopisivanje koje je uslijedilo nakon objavljivanja Gospodara Prstenova igralo bitnu ulogu u razvoju njegovog preispitivanja ''likova i događaja'' iz mitologije.
Posted by: Maeglin Faelivrin Sep 23 2007, 04:37 PM
Ako bi netko htio prevesti ovo bio bih mu jako zahvalan :P
unprijed zahvaljujem
(URL: http://img523.imageshack.us/my.php?image=msv21webbk9.jpg)
Posted by: Maeglin Faelivrin Aug 5 2008, 12:43 PM
Posto nakon jako puno vremena nitko nje odgovorio uzeo sam
stvari u svoju ruku i otkrio da je ovaj tekst pjesma upucen Vardi,Elbereth Gilthoniel
A Elbereth Gilthoniel
O Elbereth Starkindler,
silivren penna míriel
white-glittering, slanting down sparkling like a jewel,
o menel aglar elenath!
the glory of the starry host!
Na-chaered palan-díriel
Having gazed far away
o galadhremmin ennorath,
from the tree-woven lands of Middle-earth,
Fanuilos, le linnathon
to thee, Everwhite, I will sing,
nef aear, sí nef aearon!
on this side of the Sea, here on this side of the Ocean![1]
A Elbereth Gilthoniel
O Elbereth Star-kindler,
o menel palan-díriel,
from heaven gazing afar,
le nallon sí di'-nguruthos!
to thee I cry now beneath the shadow of death!
A tíro nin, Fanuilos!
O look towards me, Everwhite![2]
A! Elbereth Gilthoniel!
O! Elbereth Starkindler,
silivren penna míriel
white-glittering, slanting down sparkling like a jewel,
o menel aglar elenath,
the glory of the starry host
Gilthoniel, A! Elbereth!
Starkindler, O! Elbereth!
We still remember, we who dwell
In this far land beneath the trees
The starlight on the western seas.[3]
Posted by: Meneldil Aug 5 2008, 03:32 PM
------------ QUOTE ---------- Ako bi netko htio prevesti ovo bio bih mu jako zahvalan :P
unprijed zahvaljujem
(URL: http://img523.imageshack.us/my.php?image=msv21webbk9.jpg) -----------------------------
Sori, nisam vidio prije :no: :doh:
Ali nije prijevod te pjesme :unsure: Riječ je zapravo o prepricanom pocetku Silma na Quenyi, zapisanom Tengwarom :yes:
Posted by: elrond Aug 5 2008, 03:36 PM
dečki, off topic ste, ovdje su čisti prijevodi tolkienovih djela, a ne pitanja i zamolbe, stoga bilo bi dobro da se dogovorite u nekom drugom topicu a ovdje da sacuvamo samo prijevode :yes: .....ako može nek mod izbriše ove postove...
Edited by elrond on Feb 20 2009, 10:02 AM
Posted by: azur Apr 4 2009, 12:47 PM
The History of Middle-earth: The Book of Lost Tales 1
FOREWORD.
The Book of Lost Tales, written between sixty and seventy
years ago, was the first substantial work of imaginative literature by J. R. R. Tolkien, and the first emergence in nar-
rative of the Valar, of the Children of Iluvatar, Elves and
Men, of the Dwarves and the Orcs, and of the lands in which
their history is set, Valinor beyond the western ocean, and
Middle-earth, the 'Great Lands' between the seas of east and
west. Some fifty-seven years after my father ceased to work
on the Lost Tales, The Silmarillion,* profoundly transformed
from its distant forerunner, was published; and six years have
passed since then. This Foreword seems a suitable opportu-
nity to remark on some aspects of both works.
The Silmarillion is commonly said to be a 'difficult' book,
needing explanation and guidance on how to 'approach' it;
and in this it is contrasted' to The Lord of the Rings. In Chap-
ter 7 of his book The Road to Middle-earth Professor T. A.
Shippey accepts that this is so ('The Silmarillion could never
be anything but hard to read', p. 201), and expounds his view
of why it should be. A complex discussion is not treated
justly when it is extracted, but in his view the reasons an:
essentially two (p. 185). In the first place, them is in The
Silmarillion no 'mediation' of the kind provided by the hob-
bits (so, in The Hobbit, 'Bilbo acts as the link between mod-
ern times and the archaic world of dwarves and dragons').
My father was himself well aware that the absence of hobbits
would be felt as a lack, were 'The Silmarillion' to be pub-
lished -- and not only by readers with a particular liking for
them. In a letter written in 1956 (The Letters of J. R. R.
Tolkien, p. 238), soon after the publication of The Lord of
the Rings, he said:
I do not think it would have the appeal of the L.R. -- no
hobbits! Full of mythology, and elvishness, and all that 'heigh
stile' (as Chaucer might say), which has been so little to the
taste of many reviewers.
In 'The Silmarillion' the draught is pure and unmixed; and
the reader is worlds away from such 'mediation', such a
deliberate collison (far more than a matter of styles) as that
produced in the meeting between King Theoden and Pippin
and Merry in the ruins of Isengard:
'Farewell, my hobbits! May we meet again in my house!
There you shall sit beside me and tell me all that your
hearts desire: the deeds of your grandsires, as far as you
can reckon them...'
The hobbits bowed low. 'So that is the King of Rohan! ' said
Pippin in an undertone. 'A fine old fellow. Very polite.'
In the second place, '
Where TheSilmarillion differs from Tolkien's earlier works is
in its refusal to accept novelistic convention. Most novels (in-
cluding The Hobbit and The Lord of the Rings) pick a char-
acter to put in the foreground, like Frodo and Bilbo, and then
tell the story as it happens to him. The novelist of course is
inventing the story, and so retains omniscience: he can ex-
plain, or show, what is 'really' happening and contrast it with
the limited perception of his character.
These is, then, and very evidently, a question of literary
'taste' (or literary 'habituation') involved; and also a question
of literary 'disappointment' -- the '(mistaken) disappoint-
ment in those who wanted a second Lord of the Rings' to
which Professor Shippey refers. This has even produced a
sense of outrage -- in one case formulated to me in the words
'It's like the Old Testament!': a dire condemnation against
which, clearly, there can be no appeal (though this reader
cannot have got very far before being overcome by the com-
parison). Of course, 'The Silmarillion' was intended to move
the heart and the imagination, directly, and without peculiar
effort or the possession of unusual faculties; but its mode is
inherent, and it may be doubted whether any 'approach' to
it can greatly aid those who find it unapproachable.
Prevod:
Historija Međuzemlja: Knjiga izgubljenih priča 1
Predgovor
Knjiga izgubljenih priča, napisana prije 60 do 70 godina,bila je prva od značajnijih radova bujne mašte J.R.R. Tolkiena. Prvi je napisao priče koje govore o Valarima, o Djeci Iluvatarovoj, o Vilenjacima, Ljudima, o Patuljcima i Orcima, i o njihovim zemljama koje su njihovu historiju zapisali,o Valinoru iza zapadnog okeana, i Međuzemlju, „Velike zemlje“ između istočnih i zapadnih mora. Nakon pedeset i sedam godina moj otac je prestao sa radom na „ Izgubljenim pričama “, „ Silmarillion “, duboko transformiran od njegovog prethodnika, ali radovi bijahu objavljeni; i šest godina je prošlo od tada. Ovaj predgovor se čini kao pogodna prilika da se na oba djela daju primjedbe na neke aspekte.
Za Silmarillion se inače kaže da je „ teška “ knjiga, da trebaju objašnjenja i upute kako da joj se „priđe“, i da je drugačije od Gospodara Prstenova. U sedmom poglavlju knjige Put za Međuzemlje profesor T.A. Shippey prihvata da je to tako („Silmarillion ne može biti ništa drugo osim nečeg što je teško za čitanje“, str. 201), i on otkriva svoj stav o tome zašto bi to trebalo tako da bude. Zamršena i složena diskusija nije tretirana ispravno kad je izvojena, ali po njegovom mišljenju razlozi su: u biti su dva razloga (str.185). Na prvom mjestu, njih je u Silmarillionu bez ikakve „sumnje“ zavela jedna vrsta – Hobiti ( prema tome u knjzi „Hobiti“ , Bilbo predstavlja ličnost između modernog vremena i drevnog svijeta patuljaka i zmajeva).
Moj otac je i sam bio svjestan da bi se odsustvo hobita osjećalo kao nedostatak, kad je „Silmarillion“ bio objavljen – i nisu se oni posebno sviđali samo čitateljima. U pismu koje napisano 1956. godine
( J.R.R. Tolkienova pisma, str. 238), nedugo nakon objavljivanja Gospodara Prstenova, on je rekao:
Ja mislim da bi bilo žalbi na „Gospodar Prstenova“, da se nisu spominjali hobiti. Puni mitologije, života vilenjaka, ljudi, patuljaka i sav taj „veličanstveni stil“ (kao što je Chaucer volio da kaže),koji su bili tako mali da su ih kritikovali mnogi kritičari. U Silmarilionu plan je jednostavan i razumljiv; i čitaoc je daleko od „ medijacije“, daleko od zavjere (dalje od životnog stila) kao što je pokazano na sastanku između Kralja Theodena, Pippina i Merryja u rasulu Izengarda:
„ Zbogom, moji hobiti! Možda se ponovo sretnemo u mojoj kući! Sjednite tamo i recite mi šta vidite i želite, sve su to djela vaših djedova, koliko god vaš pogled može da dosegne.
Hobiti su se poklonili. „Znači to je Kralj Rohana“ tiho reče Pippin. Dobar čovjek. Vrlo ljubazan.
Na drugom mjestu,
gdje Silmarillion odstupa od Tolkienovih ranijih radova i odbija prihvatiti novelistički izgled. Većina novela ( uključujući „Hobiti“ i „Gospodar Prstenova“), stavlja u prvi plan jedan karakter, poput Frode i Bilbe, i onda priča priču o njihovim događajima i doživljajima. Pisac ,naravno, izmišlja priču, i zna sve o njoj. On može objasniti, i pokazati, šta se „stvarno“ događa i uporediti sa ograničenim shvatanjem njegovog karaktera.
Ovdje je ,naravno, bez ikakve sumnje upleteno pitanje književnog „ukusa“ (ili književnikove „navike“ ); i također pitanje književnog „razočarenja“ (pogrešnog shvatanja) – onih koji su htjeli drugi „Gospodar Prstenova“ kao što to profesor Shippey navodi. Ovo je čak proizvelo osjećaj bijesa – u jednom slučaju mi je zvučalo kao „To je kao Stari Testament“: grozna optužba koja jasno osuđuje tamo gdje optužbe ne može biti (kroz čitanje čitalac ne može biti jako daleko od savlađivanja optužbi). Naravno, „Silmarillion“ je imao namjeru da u našim srcima pobudi maštu , direktno, bez čudnih napora ili posjedovanja znanja sa fakulteta; ali način rada je svojstven, i nema sumnje da će bilo koji „pristup“ knjizi moći znatno pomoći onima koji smatraju da je sadržaj nedostižan i težak.
Edited by azur on Apr 10 2009, 09:13 PM
Posted by: Valarauco ramainen Apr 4 2009, 02:23 PM
Azur, lijepo je vidjet da je neciji prvi post bas u Prijevodima :wub:
Ipak, ovdje se ne komentira pa ne mozemo popricat o prijevodu, ali postoji topic u kojem mozemo :yes: Zove se KOMENTIRANJE PRIJEVODA MEMBERA, u ovom je forumu, dolje malo nize niz stranicu u popisu topica... ajd navrati tamo pa napisi je li ovo tvoj prijevod ili si ga negdje nasao, i ima li toga jos :klap:
Ima par problemcica u njemu, koje sam primijetio, pa bismo to usput tamo mogli i ispravit ;)
Posted by: BalrogOfMorgoth Nov 7 2010, 04:21 PM
Don't be too hard on me :blush:
Ukažite mi na greške da se ne ponavljaju kasnije, i slobodno recite što mislite o prijevodu ;)
Posebna zahvala Menelu, jer mi je ukazao na greške i ispravio ih :hug:
FOREWORD.
As is well known, the manuscripts and typescripts of The Lord of
the Rings were sold by J. R. R. Tolkien to Marquette University,
Milwaukee, a few years after its publication, together with those of
The Hobbit and Farmer Giles of Ham, and also Mr. Bliss. A long
time elapsed between the shipment of these latter papers, which
reached Marquette in July 1957, and that of The Lord of the Rings,
which did not arrive until the following year. The reason for this
was that my father had undertaken to sort, annotate, and date the
multifarious manuscripts of The Lord of the Rings, but found it
impossible at that time to do the work required. It is clear that he
never did so, and in the end let the papers go just as they were; it
was noted when they reached Marquette that they were 'in no
order'. Had he done so, he must have seen at that time that, very
large though the manuscript collection was, it was nonetheless
incomplete.
Seven years later, in 1965, when he was working on the revision
of The Lord of the Rings, he wrote to the Director of Libraries at
Marquette, asking if a certain scheme of dates and events in the
narrative was to be found there, since he had 'never made out any
full schedule or note of the papers transferred to you.' In this letter
he explained that the transfer had taken place at a time when his
papers were dispersed between his house in Headington (Oxford)
and his rooms in Merton College; and he also said that he now
found himself still in possession of 'written matter' that 'should
belong to you'. when he had finished the revision of The Lord of
the Rings he would look into the question. But he did not do so.
These papers passed to me on his death eight years later; but
though Humphrey Carpenter made reference to them in his
Biography (1977) and cited from them some early notes, I neglected
them for many years, being absorbed in the long work of
tracing the evolution of the-narratives of the Elder Days, the
legends of Beleriand and Valinor. The publication of Volume III
of 'The History of Middle-earth' was already approaching before I
had any idea that the 'History' might extend to an account of the
writing of The lard of the Rings. During the last three years,
however, I have been engaged at intervals in the decipherment
and analysis of The Lord of the Rings manuscripts in my possession
(a task still far from completed). It has emerged from this that the
papers left behind in 1958 consist largely of the earliest phases
of composition, although in some cases (and most notably in the
first chapter, which was rewritten many times over) successive
versions found among these papers bring the narrative to an
advanced state. In general, however, it was only the initial notes
and earliest drafts, with outlines for the further course of the
story, that remained in England when the great bulk of the papers went to Marquette.
I do not of course know how it came about that these particular
manuscripts came to be left out of the consignment to Marquette;
but I think that an explanation in general terms can be found
readily enough. Immensely prolific as my father was ('I found not
being able to use a pen or pencil as defeating as the loss of her beak
would be to a hen,' he wrote to Stanley Unwin in 1963, when
suffering from an ailment in his right arm), constantly revising,
re-using, beginning again, but never throwing any of his writing
away, his papers became inextricably complex, disorganised, and
dispersed. It does not seem likely that at the time of the transfer to
Marquette he would have been greatly concerned with or have had
any precise recollection of the early drafts, some of them supplanted
and overtaken as much as twenty years before; and
no doubt they had long since been set aside, forgotten, and
buried.
However this may be, it is self-evidently desirable that the
separated manuscripts should be joined together again, and the
whole corpus preserved in one place. This must have been my
father's intention at the time of the original sale; and accordingly
the manuscripts at present in my keeping will be handed over to
Marquette University.
The greater part of the material cited or described in this book is
found in the papers that remained behind; but the third section of
the book (called 'The Third Phase') constituted a difficult problem,
because in this case the manuscripts were divided. Most of
the chapters in this 'phase' of composition went to Marquette in
1958, but substantial parts of several of them did not. These parts
had become separated because my father had rejected them, while
using the remainder as constituent elements in new versions. The
interpretation of this part of the history would have been altogether
impossible without very full co-operation from Marquette,
and this I have abundantly received. Above all, Mr Taum Santoski
has engaged with great skill and care in a complex operation in
which we have exchanged over many months annotated copies of
the texts; and it has been possible in this way to determine the
textual history, and to reconstruct the original manuscripts which
my father himself dismembered nearly half a century ago. I record
with pleasure and deep appreciation the generous assistance that I
have received from him, and also from Mr Charles B. Elston, the
Archivist of the Memorial Library at Marquette, from Mr John
D. Rateliff, and from Miss Tracy Muench.
This attempt to give an account of the first stages in the writing
of The Lard of the Rings has been beset by other difficulties than
the fact of the manuscripts being widely sundered; difficulties
primarily in the interpretation of the sequence of writing, but also
in the presentation of the results in a printed book.
Briefly, the writing proceeded in a series of 'waves' or (as I have
called them in this book) 'phases'. The first chapter was itself
reconstituted three times before the hobbits ever left Hobbiton,
but the story then went all the way to Rivendell before the impulse
failed. My father then started again from the beginning (the
'second phase'), and then again (the 'third phase'); and as new narrative
elements and new names and relations among the characters
appeared they were written into previous drafts, at different
times. Parts of a text were taken out and used elsewhere. Alternative
versions were incorporated into the same manuscript, so
that the story could be read in more than one way according to the
directions given. To determine the sequence of these exceedingly
complex movements with demonstrable correctness at all points is
scarcely possible. One or-two dates that my father wrote in are
insufficient to give more than very limited assistance, and references
to the progress of the work in his letters are unclear and hard to interpret. Differences of script can be very misleading. Thus
the determination of the history of composition has to be based
very largely on clues afforded by the evolution of names and
motives in the narrative itself; but in this there is every possibility
of going astray through mistaking the relative dates of additions
and alterations. Exemplification of these problems will be found
throughout the book. I do not suppose for one moment that I have
succeeded in determining the history correctly at every point:
indeed there remain several cases where the evidence appears to be
contradictory and I can offer no solution. The nature of the
manuscripts is such that they will probably always admit of
differing interpretations. But the sequence of composition that I
propose, after much experimentation with alternative theories,
seems to me to fit the evidence very much the best.
The earliest plot-outlines and narrative drafts are often barely
legible, and become more difficult as the work proceeded. Using
any scrap of the wretched paper of the war years that came to hand
- sometimes writing not merely on the backs of examination
scripts but across the scripts themselves - my father would dash
down elliptically his thoughts for the story to come, and his first
formulations of narrative, at tearing speed. In the handwriting
that he used for rapid drafts and sketches, not intended to endure
long before he turned to them again and gave them a more
workable form, letters are so loosely formed that a word which
cannot be deduced or guessed at from the context or from later
versions can prove perfectly opaque after long examination; and
if, as he often did, he used a soft pencil much has now become
blurred and faint. This must be borne in mind throughout: the
earliest drafts were put urgently to paper just as the first words
came to mind and before the thought dissolved, whereas the
printed text (apart from a sprinkling of dots and queries in the face
of illegibility) inevitably conveys an air of calm and ordered
composition, the phrasing weighed and intended.
Turning to the way in which the material is presented in this
book, the most intractable problem lies in the development of
the story through successive drafts, always changing but always
closely dependent on what preceded. In the rather extreme case of
the opening chapter 'A Long-expected Party', there are in this
book six main texts to be considered and a number of abandoned
openings. A complete presentation of all the material for this one
chapter would almost constitute a book in itself, not to speak of a
mass of repetition or near-repetition. On the other hand, a succession
of texts reduced to extracts and short citations (where the
versions differ significantly from their predecessors) is not easy to
follow, and if the development is traced at all closely this method
also takes up much space. There is no really satisfactory solution
to this. The editor must take responsibility for selecting and
emphasizing those elements that he considers most interesting and
most significant. In general I give the earliest narrative complete,
or nearly complete, in each chapter, as the basis to which subsequent
development can be referred. Different treatment of
the manuscripts calls for different arrangement of the editorial
element: where texts are given more or less in full much use is
made of numbered notes (which may constitute an important part
of the presentation of a complex text), but where they are not the
chapter proceeds rather as a discussion with citations.
My father bestowed immense pains on the creation of The Lord
of the Rings, and my intention has been that this record of his first
years of work on it should reflect those pains. The first part of the
story, before the Ring left Rivendell, took by far the most labour
to achieve (hence the length of this book in relation to the whole
story); and the doubts, indecisions, unpickings, restructurings, and false starts have been described. The result is necessarily
extremely intricate; but whereas it would be possible to recount
the history in a greatly reduced and abbreviated form, I am
convinced that to omit difficult detail or to oversimplify problems
and explanations would rob the study of its essential interest.
My object has been to give an account of the writing of The Lord
of the Rings, to exhibit the subtle process of change that could
transform the significance of events and the identity of persons
while preserving those scenes and the words that were spoken
from the earliest drafts. I therefore (for example) pursue in detail
the history of the two hobbits who ultimately issued in Peregrin
Took and Fredegar Bolger, but only after the most extraordinary
permutations and coalescences of name, character, and role; on
the other hand I refrain from all discussion that is not directly
relevant to the evolution of the narrative.
In the nature of the book, I assume conversance with The
Fellowship of the Ring, and comparison is made throughout of
course with the published work. Page-references to The Fellowship
of the Ring (abbreviated FR) are given to the three-volume
hardback edition of The Lord of the Rings (LR) published by
George Allen and Unwin (now Unwin Hyman) and Houghton
Mifflin Company, this being the edition common to both England
and America, but I think that it will be found in fact that almost
all such references can be readily traced in any edition, since the
precise point referred to in the final form of the story is nearly
always evident from the context.
In the 'first phase' of writing, which took the story to Rivendell,
most of the chapters were title-less, and subsequently there was
much shifting in the division of the story into chapters, with
variation in titles and numbers. I have thought it best therefore to
avoid confusion by giving many of my chapters simple descriptive
titles, such as 'From Hobbiton to the Woody End', indicating the
content rather than relating them to the chapter-titles in The
Fellowship of the Ring. As a title for the book it seemed suitable to
take one of my father's own suggested but abandoned titles for the
first volume of The Lord of the Rings. In a letter to Rayner Unwin
of 8 August 1953 (The Letters of J. R. R. Tolkien, no. 139) he
proposed The Return of the Shadow.
No account is given in this book of the history of the writing of
The Hobbtit up to its original publication in 1937, aithough, from
the nature of its relationship to The Lord of the Rings, the
published work is constantly referred to. That relationship is
curious and complex. My father several times expressed his view
of it, but most fully and (as I think) most accurately in the course
of a long letter to Christopher Bretherton written in July 1964
(Letters no. 257).
I returned to Oxford in Jan. 1926, and by the time The Hobbit
appeared (1937) this 'matter of the Elder Days' was in coherent
form. The Hobbit was not intended to have anything to do with
it. I had the habit while my children were still young of inventing
and telling orally, sometimes of writing down, 'children's
stories' for their private amusement... The Hobbit was
intended to be one of them. It had no necessary connexion with
the 'mythology', but naturally became attracted towards this
dominant construction in my mind, causing the tale to become
larger and more heroic as it proceeded. Even so it could really
stand quite apart, except for the references (unnecessary,
though they give an impression of historical depth) to the Fall of
Gondolin, the branches of the Elfkin, and the quarrel of King
Thingol, Luthien's father, with the Dwarves....
The magic ring was the one obvious thing in The Hobbit that
could be connected with my mythology. To be the burden of a
large story it had to be of supreme importance. I then linked it
with the (originally) quite casual reference to the Necromancer,
whose function was hardly more than to provide a reason for
Gandalf going away and leaving Bilbo and the Dwarves to fend
for themselves, which was necessary for the tale. From The
Hobbit are also derived the matter of the Dwarves, Durin their
prime ancestor, and Moria; and Elrond. The passage in Ch. iii
relating him to the Half-elven of the mythology was a fortunate
accident, due to the difficulty of constantly inventing good
names for new characters. I gave him the name Elrond casually,
but as this came from the mythology (Elros and Elrond the two
sons of Earendel) I made him half-elven. Only in The Lord was
he identified with the son of Earendel, and so the greatgrandson
of Luthien and Beren, a great power and a Ringholder.
How my father saw The Hobbit - specifically in relation to 'The
Silmarillion' - at the time of its publication is shown clearly in the
letter that he wrote to G. E. Selby on 14 December 1937:
I don't much approve of The Hobbit myself, preferring my own
mythology (which is just touched on) with its consistent nomenclature
- Elrond, Gondolin, and Esgaroth have escaped out
of it - and organized history, to this rabble of Eddaic-named
dwarves out of Voluspa, newfangled hobbits and gollums (invented
in an idle hour) and Anglo-Saxon runes.
The importance of The Hobbit in the history of the evolution of
Middle-earth lies then, at this time, in the fact that it was published,
and that a sequel to it was demanded. As a result, from the
nature of The Lord of the Rings as it evolved, The Hobbit was
drawn into Middle-earth - and transformed it; but as it stood in
I937 it was not a part of it. Its significance for Middle-earth lies in
what it would do, not in what it was.
Later, The Lord of the Rings in turn reacted upon The Hobbit
itself, in published and in (far more extensive) unpublished
revisions of the text; but all that lies of course far in the future at
the point which this History has reached.
In the manuscripts of The Lord of the Rings there is extreme
inconsistency in such matters as the use of capital letters and
hyphens, and the separation of elements in compound names. In
my representation of the texts I have not imposed any standardization
in this respect, though using consistent forms in my own
discussions.
Prijevod :blush: :
Povijest Međuzemlja ( svezak VI. - Povratak Sjene )
Predgovor.
Kako je poznato, rukopisi Gospodara Prstenova prodani su sveučilištu Marquette u Milwaukeeu nekoliko godina nakon njegova objavljivanja, zajedno s onima Hobita i Farmera Gilesa od Hama, te Mr. Bliss. Dugo vremena je prošlo između slanja starijih papira, koji su dospjeli na Marquette u Srpnju 1957., i onih Gospodara Prstenova koji nisu dospjeli do sljedeće godine. Razlog tomu bilo je to što je moj otac htio sortirati, napraviti bilješke i datirati raznolike rukopise Gospodara Prstenova, ali u to vrijeme nije bilo moguće obaviti potreban posao. Jasno je da to nikada nije učinio, i na kraju je pustio papire da odu nesređeni kakvi su bili. Bilo je primjećeno da papiri kada su stigli na Marquette, nisu bili uređeni. Da je ipak tako učinio, morao bi u dato vrijeme vidjeti da rukopisi, unatoč svojoj opširnosti, nisu bili kompletirani.
Sedam godina kasnije, 1965, kada je radio na preradi Gospodara prstenova, pisao je direktoru Knjižnica na Marqutteu, pitajući da li bi određene sheme datuma i događaja u tekstu mogle biti nađene ondje, jer "ja nikada nisam napravio puni popis papira poslanih Vama". U tom pismu objasnio je da je transfer bio za vrijeme kada su njegovi papiri bili raspršeni između njegove kuće u Headingtonu ( Oxsford ) i njegove sobe na Merton Collegeu, a također je naglasio da je u posjedu pisanih dokumenata koji bi trebali pripadati Vama nakon završetka prerade Gospodara Prstenova. Ali nikada nije završio.
Ti papiri došli su u moj posjed nakon njegove smrti 8 godina kasnije, ali iako je Humphrey Carpenter imao neke reference na njih u njegovoj Biografiji (1977) i citirao ih iz nekih prijašnjih nota, ja sam ih zanemarivao dugi niz godina, bijući okupiran dugim poslom, prateći razvoj priča Starih Dana, legende Belerianda i Valinora. Objava trećeg sveska Povijesti Međuzemlja se već približavala prije nego sam ja uopće i mislio da bi se "Povijest" mogla produžiti na zapis o pisanju Gospodara Prstenova. Tijekom zadnje tri godine, okušao sam se u intervalima na dešifriranje i analizu rukopisa Gospodara Prstenova u mom posjedu (zadatak još daleko od gotovog). Iz tog je proizašlo saznanje da se papiri ostavljeni u 1958. sastoje poglavito od najranijih faza kompozicije,iako u nekim slučajevima (pogotovo u prvom poglavlju, koje je puno puta promjenjeno) verzije koje slijede, nađene među ovim papirima uzdižu naraciju na unaprijeđeni nivo. U cijelosti, pak, samo su prve note i najraniji zapisi, sa tek obrisima budućeg tijeka radnje, ostali u Engleskoj kada je velika pošilja krenula za Marquette.
Ja naravno ne znam kako je došlo do toga da baš ovi rukopisi budu izostavljeni iz pošiljke Marquetteu, ali mislim da je objašnjenje veoma jednostavno. Izuzetno produktivan moj otac kakav je bio ("Nemogućnost korištenja olovke nalazim poražavajućim kako bi i gubitak vrata bio kokoši", napisao je Stanley Unwinu 1963, kada je trpio od teških bolova u desnoj ruci), konstantno revidirajući, ponovno koristeći i započinjajući ispočetka, ali nikada ne bacajući ništa od svojih papira, njegove bilješke postale su nevjerojatno zamršene, neorganizirane i raspršene. Ne čini se vjerojatno da je u vrijeme transfera na Marquette bio jako zabrinut sa ili imao ikakvo precizno sjećanje gdje su rani spisi, neki od njih zamjenjeni i do dvadeset godina prije i bez sumnje su dugo bili stavljeni sa strane, zaboravljeni i zakopani.
Kakogod to bilo, samo po sebi je poželjno da se odvojeni rukpisi spoje, te da se cjelovite bilješke sačuvaju na jednom mjestu. To je sigurno bila namjera moga oca za vrijeme originalne prodaje i prema tome, rukopisi koji su sada u mom posjedu će biti predani Marquette Universitiyu.
Veći dio materijala citiranog ili opisanog u ovoj knjizi je nađen u papirima koji su ostali, ali treća sekciija knjige (zvana "treća faza") predstavlja težak problem, jer u ovom slučaju rukopisi su podjeljeni. Većina poglavlja u ovoj "fazi" kompozicije je poslana na Marquette 1958. ali pojedini djelovi nekolicine njih nisu. Ti dijelovi su razdvojeni jer ih je moj otac odbacio, koristeći ostatak kao konzistentne elemente u novoj verziji. Interpretacija ovog dijela povijesti bi bila skroz nemoguća bez pune suradnje Marquettea, koju sam primio. Iznad svega, G. Taum Santoski se upustio s velikom vještinom i brigom u složenu operaciju u kojoj smo tjekom mnogih mjeseci izmjenili kopije teksta s bilješkama i bilo je nemoguće na ovaj način odrediti tekstualnu povjest i rekonstruirati originalni rukopis koji je moj otac sam odbacio skoro prije pola stoljeća. Bilježim sa zadovoljstvom i dubokom zahvalnošću velikodušnu pomoć koju sam primio od njega, isto kao i od gospodina Charles B. Elstona, Arhivista Memorijalne Knjižnice na Marquetteu, od gospodina John D. Rateliffa i od gospođice Tracy Muench.
Ovaj pokušaj da dam sliku o početnim stazama pisanja Gospodara Prstenova se suočio s mnogim poteškoćama osim činjenice da su rukopisi bili u djelovima; poteškoće ponajviše u interpretaciji slijeda pisanja, ali također u prezentaciji rezultata u gotovoj knjizi.
Nakratko, pisanje se nastavilo u seriji "valova" ili (kako ih ja zovem u ovoj knjizi) "faza". Prvo poglavlje je bilo rekonstruirano tri puta prije nego što su hobiti uopće napustili Hobbiton, ali je priča nastavila sve do Rivendella-a prije nego je nagon za pisanjem izgubljen. Moj je otac zatim počeo ispočetka ("druga faza") i zatim ponovno ("treća faza"); i kako su se novi naracijski elementi i nova imena i veze među likovima stvarali napisani su i u prijašnjim bilješkama, na drugim mjestima. Dijelovi teksta su izbačeni i iskorišteni drugdje. Alternativne verzije su umetnute u isti rukopis, tako da je priča mogla biti čitana u više od jednog smjera, prema danim instrukcijama. Odrediti slijed ovih jako kompleksnih pomaka sa određenom točnošću je gotovo nemoguće. Jedan ili dva datuma koje je moj otac zapisao su nedostatni da daju više osim ograničene pomoći i reference na progres rada u njegovim pismima su nejasne i teške za interpretirat. Razlike u skriptama mogu biti jako zbunjujuće. Zato određivanje određenih djelova povijesti pisanja mora biti temeljeno uglavnom na tragovima koje dobivamo evolucijom imena i motiva same priče, ali tako postoji velika mogućnost pogrešnog tumačenja relativnih datuma dodataka i promjena. Dokazi tih poteškoća pronaći će se diljem knjige. Ne smatram da sam uspieo u određivanju povijesti točno na svakom dijelu; naprotiv, ima nekoliko slučajeva u kojima se čini da ima suprotnosti i ja nemogu ponuditi nikakvo rješenje. Priroda tih rukopisa je takva da će vjerojatno uvijek postojati drugačije interpretacije teksta. Ali slijed kompozicije koju ja ovdje iznosim, nakon mnogobrojnih eksperimentiranja sa alternativnim teorijama, po meni najbolje odgovara dokazima.
Najraniji obrisi priče su često jedva čitljivi, i postaju teži kako je posao napredovao. Koristeći bilo kakve komade papira ratnih godina koji su mu došli pod ruku - ponekad ne pišući na poleđini skripte nego i po skripti samoj - moj otac bi istresao misli za priču koja će doći, i prve formulacije daljne priče, velikom brzinom. U rukopisu koji je koristio za brze skice i nacrte, koji nisu bili namjenjeni za trajanje dugo prije nego bi ih preokrenuo i dao im bolju formu, pisma su tako slabo formirana da riječ koja se ne može zaključiti iz konteksta, ili iz kasnijih verzija, može se pokazati nerazumljivom i nakon dugog pregleda; i ako bi, kako je često radio, koristio meku olovku, riječi bi često bile mutne i blijede. To se mora imati na umu; najraniji obrisi su stavljeni na papir u žurbi onako kako bi riječi došle na um i prije nego bi se misao izgubila, dok isprintani tekst neizbježno donosi dojam mirne i uređene kompozicije, u kojoj su fraze izvagane i namjeravane.
Okrečući se na način na koji je u ovoj knjizi materijal prezentiran, najveći problem je u razvoju priče kroz dijelove, koji su se uvijek mjenjali, ali i ovisili o prethodnima. U ekstremnom slučaju prvog poglavlja "Dugo očekivana zabava", u ovoj su knjizi šest glavnih tekstova i određen broj napuštenih početaka. Kompletna prezentacija cijelog materijala za to poglavlje bi bila skoro knjiga sama za sebe, ne govoreći o velikom broju ponavljanja i skorog ponavljanja. U drugu ruku, jedan dio tekstova, smanjenih na citate i izvatke (gdje se verzije malo razlikuju od prethodnika) nije lako pratiti, i ako je razvoj praćen preblizu, i ta metoda oduzima previše mjesta. Ne postoji zadovoljavajuće rješenje za to. Urednik mora preuzeti odgovornost odabiranja dijelova za koje smatra da su najvažniji i najinteresantniji. U cijelosti ja dajem najraniju završenu priču, ili skoro gotovu, u svakom poglavlju, kao bazu na koju se nastavak može referirati. Drugačiji tretman rukopisa poziva na drugačije aranžmane editorijalnog elementa: gdje su tekstovi prenošeni u cijelosti, puno je brojčanih nota iskorišteno (koje mogu predstavljat važan dio prezentacije kompletnog teksta), ali gdje nisu, poglavlja se nastavljaju kao diskusije s citatima.
Moj otac se beskrajno namučio pišući Gospodara Prstenova, i moja namjera je bila da ovaj zapis njegovih prvih godina rada odražava tu muku. Prvi dio priče, prije nego je Prsten napustio Rivendell, je bio najteži za napisati (iz tog razloga duljina ove knjige u relaciji sa cijelom pričom), i dvojbe, neodlučnost, restrukturiranje i lažni početci su opisani. Rezultat je jako kompliciran; ali kako bi bilo moguće opisati povijest u reduciranoj i smanjenoj formi, uvjeren sam da izostavljanje detalja, ili pojednostavljivanje problema i objašnjenja bi orobile proučavanje suštinskog zanimanja.
Moj cilj je bio dati zapis o pisanju Gospodara Prstenova, da prikažem suptilni proces promjene koji bi mogao promijeniti značenje događaja i identitete osoba, usput čuvajući scene i riječi koje su bile prisutne od najranijih zapisa. Tako (za primjer) prenosim u potpunosti povijest dva hobita, iz kojih će na kraju izaći Peregrin Took i Fredegar Bolger, ali samo nakon najneobičnijih promjena imena, karaktera i uloge; s druge strane suzdržavam se od bilo kakve diskusije koja nije direktno važna za evoluciju priče.
Po prirodi ove knjige, pretpostavljam da je čitatelj upoznat sa Prstenovom družinom i usporedbe s njom su napravljene kroz cijelu knjigu. Reference na stranice Prstenove Družine (označene FR) su dane tvrdo ukoričenoj verziji Gospodara Prstenova (LR) objavljene od strane George Allen i Unwin (sada Unwin Hyman) i Houghton Mifflin Company-a, jer je to bila uobičajena verzija u Engleskoj i Americi, ali mislim da mogu biti pronađene u bilo kojoj ediciji, jer je precizna pozicija na koju se u finalnom obliku priče poziva gotovo uvijek očita iz konteksta.
U "prvoj fazi" pisanja, koja je odvela priču do Rivendella, većina je poglavlja bila bez naslova, a kao posljedica toga bilo je mnogo mjenjanja u dijeljenju priče na poglavlja, sa varijacijom u nazivu i brojevima. Zato sam smatrao najbolje davati poglavljima jednostavna opisna imena, poput "Od Hobbitona do Šumovitog Kraja", koji ukazuju na sadržaj, radije nego njihovo povezivanje sa naslovima u Prstenovoj Družini. Kao naslov za knjigu činilo se prikladno uzeti jedan od prvotnih naziva moga oca za prvi dio Gospodara Prstenova. U pismu Rayner Unwinu 8. Kolovoza 1953 (Pisma J.R.R Tolkiena broj 139) predložio je Povratak Sjene.
U ovoj knjizi nema izvještaja o pisanju Hobita do njegova originalna objavljivanja 1937, iako, zbog njegove veze s Prstenovom Družinom, objavljeni rad je konstantno spominjan. Ta veza je zanimljiva i kompleksna. Moj otac je nekoliko puta izrazio svoje mišljenje o njoj, ali najpunije (i kako ja mislim) najtočnije u toku pisanja dugog pisma Christopheru Brethertonu, napisanog u Srpnju 1964 (Pisma broj 257)
Vratio sam se na Oxford u Siječnju 1926, i dok se Hobit pojavio (1937) ta "materija Starih Dana" je bila u usklađenoj formi. Radnja Hobita nije bila namijenjena imati ikakve veze s njom. Imao sam naviku, kada su moja djeca još bila mala, izmišljati i pričati im priče, ponekad zapisujući "dječje priče" za njihovu zabavu... Hobit je napisan s namjerom da bude jedan od njih. Nije imao potrebne veze sa "mitologijom", ali prirodno je postao privučen premo toj dominantnoj konstrukciji u mom umu, rezultirajući s tim da je priča postala veća i junačkija kako se nastavljala. Unatoč tome mogla je stajati sama za sebe, osim referenci (nepotrebno, iako daju dojam povijesne dubine) na Pad Gondolina, vilenjačke kuće, i svađu Thingola, Luthienina oca s Patuljcima...
Magični prsten je bila jedna očita stvar koja se mogla povezati sa mojom mitologijom. Kako je bio teret velike priče morao je biti od velike važnosti. Tako sam ga spojio sa (originalno) usputnom referencom na Nekromanta, čija je funkcija bila jedva malo više od te da da Gandalfu izgovor za odlaženje i ostavljanje Bilba i Patuljaka da se brinu sami za sebe, što je bilo bitno za priču. Iz Hobita su također dovedena pitanja Patuljaka, Durina, njihovog predka, Morie i Elronda. Odlomak u III. poglavlju u kojem se povezuje sa Poluvilenjacima iz mitologije je bila sretna slučajnost, zbog teškoće čestoga izmišljanja novih dobrih imena za likove. Dao sam mu ime Elrond usput, ali kako je to dolazilo iz mitologije (Elros i Elrond su dva sina Earendilova) učinio sam ga poluvilenjakom. Tek u Gospodaru je bio identificiran kao Earendilov sin, i tako praunuk Luthien i Berena, velika sila i Prstenonosac.
Kako je moj otac vidio Hobita - posebno u odnosu sa Silmarillionom - u vrijeme njegova objavljivanja jasno je vidljivo iz pisma koje je napisao G.E. Selby 14. Prosinca 1937 :
Ne odobravam Hobita, preferirajući svoju mitologiju (koja je samo dotaknuta) sa konzistentnim izmišljanjem imena - Elrond, Gondolin i Esgaroth su pobjegli iz tog - i organiziranu povjest, nego ovu zbrku patuljaka s Edajskim imenima, novih hobita i golluma (izmišljenog u zadnji čas) i Anglo Saxonskih runa.
Važnost Hobita u povijesti evolucije Međuzemlja leži u činjenici da je objavljena i da je tražen nastavak. Kao rezultat toga, iz Gospodara Prstenova, kako je evoluirao, Hobit je uvučen u Međuzemlje - i preobrazio ga, ali kako je stajalo u 1937., nije bio dio njega. Njegov značaj leži u tome što će učiniti, ne zbog onog što jest.
Kasnije, Gospodar Prstenova je zauzvrat reagirao na Hobita samog, u objavljenoj i (daleko opširnije) neobjavljenoj reviziji teksta, ali sve to naravno leži u dalekoj budućnostu na mjestu na koje je Povijest sada dospjela.
U rukopisima Gospodara Prstenova postoji ekstremna nepažljivost što se tiče velikih slova i odvajanja elemenata u sastavljenim imenima. U mojoj prezentaciji teksta, nisam vršio nikakvu standardizaciju u tom pogledu, iako koristim konzistentne forme u mojim osobnim diskusijama.
Edited by BalrogOfMorgoth on Nov 17 2010, 07:28 PM
Posted by: Valarauco ramainen Nov 7 2010, 04:55 PM
ne stignem sad citat, nakratko sam uletio :doh: Je li ovo ona verzija koji si meni dao, il si jos radio na tome? :unsure:
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