TheOld Straight Road, theStraight Road, theLost Road, or theLost Straight Road, isJ. R. R. Tolkien's conception, in his fantasy world ofArda, thathis Elves are able to sail to theearthly paradise ofValinor, realm of the godlikeValar. The tale is mentioned inThe Silmarillion and inThe Lord of the Rings, and documented inThe Lost Road and Other Writings. The Elves are immortal, but may grow weary of the world, and then sail across the Great Sea to reach Valinor. The men ofNúmenor are persuaded bySauron, servant of the first Dark LordMelkor, to attack Valinor to get the immortality they feel should be theirs. The Valar ask for help from the creator,Eru Ilúvatar. He destroys Númenor and its army, in the process reshaping Arda into a sphere, and separating it and its continent ofMiddle-earth from Valinor so that men can no longer reach it. Elves can still set sail from the shores of Middle-earth in ships, bound for Valinor: they sail into the Uttermost West, following the Old Straight Road.

Scholars have noted the importance of the theme to Tolkien, as he revisited it repeatedly. His early mention of the Straight Road as being a level bridge recallsBifröst, the bridge between the earthlyMidgard and the gods' home ofAsgard inNorse mythology. Other possible inspirations for the theme include aliterary crux inBeowulf in the shape of the characterScyld Scefing. He arrives in the world as a baby in a boat filled with gifts, and he departs from it in a ship-burial, with the odd feature that the ship is not set on fire, as in the typicalViking ritual. The scholarTom Shippey suggests that Tolkien may have felt that Scyld is being sent back to the gods across the Western sea via a kind of Straight Road, and that Tolkien perhaps created his Valar and their home Valinor to explain that gap inBeowulf. His poem "A Walking Song", which occurs in different versions at the start and end ofThe Lord of the Rings, also alludes to the theme.

In theSecond Age of Middle-earth, the godlikeValar give the island ofNúmenor, in the Great Sea to the West of Middle-earth, to thethree loyal houses of Men who had aided the Elves in the war againstMorgoth. Through the favour of the Valar, the Dúnedain were granted wisdom, power and longer life, beyond that of other Men. The isle of Númenor lay closer to the Valar'searthly paradise ofValinor, on the continent of Aman, than to Middle-earth. The fall of Númenor came about through the influence ofSauron, the chief servant of the fallen ValaMelkor, who wished to conquer Middle-earth.^{[T 1]}

The Númenóreans took Sauron prisoner. He quickly enthralled their king, Ar-Pharazôn, urging him to seek the immortality that the Valar had apparently denied him. Sauron persuaded them to wage war against the Valar to seize the immortality denied them. Ar-Pharazôn raised the mightiest army and fleet Númenor had ever seen, and sailed to Valinor. The Valar called on the creator, Ilúvatar, for help. When Ar-Pharazôn landed, Ilúvatar destroyed his forces and sent a great wave to submerge Númenor, killing all but those Númenóreans, led byElendil, who had remained loyal to the Valar, and who escaped to Middle-earth. The world was remade, and Aman was removed beyond the Uttermost West, so that Men could not sail there to threaten it.^{[T 1]}

The Elves, however, can still sail into the "Uttermost West", on what to Men is the Lost Road to Valinor;Cirdan the Shipwright, at theGrey Havens ofLindon, still builds ships in theThird Age for Elves who wish to leave Middle-earth.^{[T 2][T 3]} Sauron's physical form was destroyed.^{[T 1]}

Tolkien wrote "The Fall of Númenor" in 1936. After the island had been drowned and the world remade, the loyal Númenóreans retained a memory of the Old Straight Road, and some tried to build ships that could "rise above the waters of the world and hold to the imagined seas."^{[T 4]} The "old line of the world" lingered like

a plain of air, or ... a straight vision that bends not to the hidden curving of the earth, or to a level bridge that rises imperceptibly but surely above the heavy air of earth. And of old many of the Númenóreans could see or half see the paths of the True West, ... [able perhaps to make out] the peaks ofTaniquetil at the end of the straight road, high above the world.^{[T 4]}

Tolkien made two attempts at a time travel novel, both remaining unfinished: first in the 1936The Lost Road,^{[T 5]} and then in 1945The Notion Club Papers.^{[T 6]} In both of them, heprovides a frame story in which a father-and-son pair of modern Englishmen visit past times in dreams, successively going further back until they reach Númenor and discover the story of the Lost Road. In each case, one of the time travellers has a name which means "Elf-friend", tying him directly to the loyal Númenórean Elendil, whose name has the same meaning in the classical Elf-language,Quenya.^[2]

At the end of the main narrative ofThe Lord of the Rings, in the last chapter ofThe Return of the King, the protagonistFrodo,broken by the quest to destroy theOne Ring, is allowed to leave Middle-earth, sailing from the Grey Havens over the Sea and out of the world on the Straight Road to find peace in Valinor.^{[T 7]} He is able to do so, as a mortalHobbit, because the ElfArwen has given him her place;she has chosen to marry a mortal man, KingAragorn, and so to die from the world as men do.^{[T 8]}

There are two versions of "A Walking Song" in the novel, one near the beginning of the book when Frodo is just setting out, not knowing wherehis quest may lead, one in the last chapter.^{[T 9][T 10]} Especially in the second, when he knows he will soon leave Middle-earth, Frodo sings of "the hidden paths that run / West of the Moon, East of the Sun". The verse alludes to his coming journey on the Straight Road, the wording subtly changed to be more definite, even final:^[1]

Still round the corner there may wait
A new road or a secret gate,
And though I oft have passed them by,
A day will come at last when I
Shall take the hidden paths that run
West of the Moon, East of the Sun.

In Tolkien's conception, Arda was created specifically as the place forElves andMen to live in.^[3] It is envisaged in aflat Earth cosmology, with the stars, and later also the sun and moon, revolving around it.Tolkien's legendarium addresses thespherical Earth paradigm by depicting a catastrophic transition from a flat to a spherical world, theAkallabêth, in which Valinor becomes inaccessible to mortal Men. All that is left is the memory of the old straight road, or the tale of the Elves able to travel by it. When Men die, they leave the world of Arda entirely, perhaps to go to a heaven. Elves, on the other hand, cannot leave "the circles of the world", and are constrained to go to Valinor, or, if they die in battle, to the Halls of Mandos, from where they may be allowed to return to Valinor.^[1] Tolkien stated that "the passage over Sea is not Death. The 'mythology' is Elf-centred. According to it there was at first an actual Earthly Paradise, home and realm of the Valar, as a physical part of the earth."^[4]

Because ofthe evil implanted by Sauron in the minds of the men ofNúmenor, the world became bent, so men could no longer sail the Straight Road westwards toValinor.Tom Shippey writes thatTolkien's personal First World War experience wasManichean: evil seemed at least as powerful as good, and could easily have been victorious, a strand which can also be seen in Middle-earth.^[6]

The image of the Straight Road was, Shippey writes, evidently important to Tolkien, as he revisited it repeatedly in his legendarium. The two time travel novels both foundered on the problem that while they made perfect sense to him as frame stories, which he worked out in some detail, this was at the expense of their actual narratives, which he never got around to writing.^[7]

Verlyn Flieger writes that Tolkien's essay "Beowulf: the Monsters and the Critics", his "On Fairy-Stories", andThe Lost Road all indicate his "desire to pass through that open door into Other Time."^[8] She adds thatThe Lost Road illustrated his "vision of the lost paradise and the longing to return to it" which "became a more and more powerful element in his later fiction", forming eventually the "underpinning" ofThe Lord of the Rings.^[8]

Stuart D. Lee andElizabeth Solopova state that the stories of the variously named time-travelling Eriol/Ǽlfwine,The Lost Road, andThe Notion Club Papers should be seen as fragments of a single-purposed attempt by Tolkien to form a unified story. This places the events of the Silmarillion (legendarium) as part of the history or prehistory of the Earth, many thousand years ago. A central event in that story is the reshaping of the world, leaving only the Straight Road as the way to the earthly paradise. They quoteChristopher Tolkien's explanation inThe Lost Road and Other Writings:^[9]

my father was envisaging a massive and explicit linking of his own legends with those of many other peoples and times: all concerned with the stories and the dreams of peoples who dwelt by the coasts of the great Western Sea.^[10]

Beowulf, anAnglo-Saxon poem that Tolkien knew well, contains, among itscruxes – its unexplained or problematic passages, a mention ofScyld Scefing at the start. This, Shippey notes, has several odd features, making it the kind of thing that attracted Tolkien's interest. "Scefing" looks like apatronymic, but cannot be as Scyld's father is not known. It could equally mean "with asheaf", evidently a symbol. When Scyld dies, he is given a ship burial, being placed in a ship supplied with many gifts for his one-way journey into the afterlife. However, and uniquely for a Viking ship burial, the ship is not set on fire, so in practical terms the ship would surely, Shippey writes, have been looted.^[7]Dimitra Fimi notes thatBeowulf (lines 26–52) describes Scyld's funeral ship sailing "on its own accord" to its unknown harbour.^[11]

The cosmology of this story is not explained, beyond the cryptic statement that "those" had sent Scyld as a baby into the world. Shippey notes that thepronounþā ("those") is, unusually for such an insignificant part of speech, bothstressed and alliterated, a heavy emphasis (marked in the text):^[7]

InThe Lost Road and Other Writings,Christopher Tolkien quotes from one of his father's lectures: "the [Beowulf] poet is not explicit, and the idea was probably not fully formed in his mind—that Scyld went back to some mysterious land whence he had come. He came out of the Unknown beyond the Great Sea, and returned into It". Tolkien explains that "the symbolism (what we should call the ritual) of a departure over the sea whose further shore was unknown; and an actual belief in a magical land or otherworld located 'over the sea', can hardly be distinguished."^{[T 11]}

Shippey comments that a ship-burial must have meant "a belief that the desired afterworld was across the western sea", and that Tolkien mirrored this with his "Undying Lands" across the sea from Middle-earth. In short, theBeowulf poet had "what one can only call an inkling of Tolkien's own image of 'the Lost Straight Road'."^[7] He asks who the unnamed beings were, and whether the ship was to sail into the West on a Lost Road to return to them. They are plainly acting on behalf of God; being plural, they cannot be him, but they are supernatural. He suggests that Tolkien considered their nature, as godlike mythologicaldemiurges, and that this perhaps prompted him to create the Valar, given that Tolkien habitually "deriv[ed] inspiration from a philological crux",^[7] for instance inventing Elves, Ettens, andOrcs from a line inBeowulf.^[13]

Further toBeowulf's account of Scyld and his strange departure, Tolkien wrote a poem, "King Sheave", on the Scyld Scefing theme. Sheave is the father of Beow ("Barley"), making him acorn-god. He is lost from his bed, but found again alive and well outside, recallingChrist's empty tomb and his being found alive, walking in a garden. The reign of King Sheave is described as "the Golden Years", linking him toFróði of thePoetic Edda, who is also a Christ-figure. Tolkien makes the connection with the time-travellers and Elendil, by having the Sheave story told byÆlfwine in the Anglo-SaxonKing Alfred's hall.^[7]

Elizabeth Whittingham comments that the "level bridge" of "The Fall of Númenor" reminds readers ofBifröst in Norse mythology,^[15] the rainbow bridge that linksMidgard andAsgard.^[14] The level bridge "imperceptibly" departs from the earth at a tangent, but enough of the earlier cosmology remains "in the mind of the Gods" for the Elves and the Valar to be able to travel that Straight Road.^[15]John Garth similarly states that while the Straight Road linking Valinor with Middle-Earth after the Second Age mirrors Bifröst, the Valar themselves resemble theÆsir, the gods of Asgard.^[14]

Garth notes further that two central figures in poems that Tolkien knew,Väinämöinen in the FinnishKalevala, and Hiawatha inHenry Wadsworth Longfellow'sThe Song of Hiawatha, both leave the world in boats, sailing off into the sky, as the Elves do when following the Old Straight Road into the West. The protagonist of the first piece of Tolkien's legendarium,Eärendel, similarly sails a ship out of Arda into the sky.^[16] His ship carries the last of theSilmarils, shining brilliantly as theEvening Star.^{[T 12]}

Fimi comments that Tolkien seemed to be intending to use his translation of the Anglo-Saxon poem "The Seafarer" to express "Ælfwine's desire to sail upon the western sea and find the 'Straight Road', the 'Lost Road' that leads to Valinor and the Elves even after the world is 'bent'."^[11] Norma Roche, writing inMythlore, notes the parallels between Valinor and the Celtic island paradise described in the story ofSt Brendan, and that Tolkien wrote a poem named "Imram", named after theimmram genre of Irish tradition, forThe Notion Club Papers.^[17] Fimi was surprised that Tolkien apparently linked immram in the shape of St. Brendan's voyages to Ælfwine's journey into the uttermost West, andwent on doing so.^[11] All the same, she notes the parallels between "the Western happy otherworld island and the geography and function of Valinor", commenting that theCeltic otherworld derives from the earthly paradise, theGarden of Eden, of the Bible.^[11]

Ursula Le Guin'sEarthsea series has been described asdirectly influenced by Tolkien.^[18][19] The Tolkien scholarDavid Bratman writes that there is a recurring theme of locale in her fantasy stories, especially in her 1985 novel,Always Coming Home. In that work, she named a path which roughly tracks California highway 29 as "The Old Straight Road". Bratman states that the story conveys "a sense of a mythology" of the region.^[20]

• Middle-earth theology

• Articles with short description
• Short description matches Wikidata
• Good articles
• Articles containing Old English (ca. 450-1100)-language text