The Silmarillion and Judeo-Christian Themes

Tolkien disliked topical and allegorical readings of his mythology. Although he did acknowledge that writing myth and fairytale required a certain amount of allegorical language, he said that many of his readers confuse “applicability” with “allegory.” The difference, he writes, is that “the one resides in the freedom of the reader and the other in the purposed domination of the author.” Tolkien was therefore well aware of the varied interpretations and understandings his audience would draw from his mythology. Therefore, his use of Norse, Druidic, Celtic, Teutonic, and Judeo-Christian themes can be seen as Tolkien’s attempt to incorporate the worlds of his audience into his mythology. In a sense, Tolkien realized that acceptance of his mythology depended heavily on the common ground his work shared with the collective understanding of his readers. Therefore, the prevalence of Judeo-Christian themes in the stories of The Silmarillion can be seen as narrative devices meant to connect the understanding of the reader to the world of Tolkien’s mythology. For instance, similarities between the biblical and Middle-earth creation myths, which include connections betwee

On the side of mere narrative device, this is, of course meant to provide beings of the same order of beauty, power, and majesty as the gods of higher mythology which can yet be accepted – well, shall we say baldly, by a mind that believes in the Blessed Trinity.

In essence, the similarities to the Judeo-Christian creation myth are deliberate devices which depict Tolkien’s understanding of his audience as well as lay the groundwork for a consistent thematic style throughout his mythology.

n God and Eru as well as the Valar and angels, provide the reader with an immediate point of reference to their nature. Furthermore, the strong links between Melkor and Satan foreshadow the role his character plays throughout the mythology. Similarly, in the story of “Beren and Luthien” subtle Judeo-Christian themes, including a connection to the story of Judas and the disciples, help to portray the function of prophecy and fate within Middle-earth. And finally, the Judeo-Christian ties to creation of Man in Middle Earth presents the reader a way to which to understand their own position in the mythology of Middle-earth. In essence, all of these similarities help to ease the reader out of the real world and into Middle-earth.

Man’s appearance in the stories of The Silmarillion allows for an incorporation of a Judeo-Christian understanding of man’s creation. In leaving open this doorway, Tolkien connects his world with ours by suggesting that the men of Middle-earth may be in some way connected to us, thus their characteristics can easily be understood by the reader. In The Silmarillion men are described as awakening in Hildorien, which is in the easternmost lands of Middle-earth. There are a number of possible biblical corresponding elements. In the Bible, man is created in the Garden of Eden which is commonly assumed to have been located somewhere in the region of the Middle-East. Furthermore, when Man eats from the forbidden fruit it is written that “the eyes of both of them were opened,” suggesting a sort of awakening. Tolkien also writes that Eru “willed the hearts of Men…to have a virtue to shape their life, amid the powers and chances of the world.” In this way, our notion of free will is also allotted to the men of Middle-earth. But perhaps the strongest connection comes from the vague suggestions of some calamity which occurs to men after their creation. In this, Melkor appears to have had some hand. Tolkien writes,

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