Magic in Middle-earth is the use of supernatural power inJ. R. R. Tolkien's fictionalMiddle-earth. Tolkien distinguishes ordinary magic from witchcraft, the latter always deceptive, stating that either type could be used for good orevil.
Several of the races of Middle-earth are inherently able to work magic, from the godlikeAinur (includingWizards andBalrogs, both being members of the angelic race ofMaiar) and the immortalElves toDragons and to some extent alsoDwarves.Men andHobbits could not directly work magic, but could make use of more or less magical artefacts made by others, such asNúmenorean swords (made by Men with Elvish blood) and thePhial of Galadriel given toFrodo. Some of the magical artefacts were of great power, including thePalantíri or Stones of Seeing, but by far the most powerful was theOne Ring, made by the Dark LordSauron and embodying much of his former power.
Scholars have written that Tolkien felt the need for a magical cosmology to counter modernity's war against mystery and magic. In the sense that magic is the use of power to dominate other people, it is evil, and associated in Tolkien's mind with technology. The opposite of that is enchantment, something that Frodo experiences in the Elvish realms ofRivendell andLothlórien, both preserved by the power of theThree Elvish Rings. That too can be a trap, as the Elves are obliged to let their Rings and their realms fade, just as the Fellowship of the Ring have to let the One Ring go, its addictive power corrupting the wearer's mind to evil.
Middle-earth is described both as being quite natural, with the ordinary features of Earth'srivers, mountains and plains,trees andplants under the sky, and supernatural, with magical powers shared by many of its races of beings from Wizards to Dwarves, and a variety of magical artefacts from rings to impenetrable walls.[1][2][3]
The various races of Middle-earth had differing powers:[3]
| Race | Description | Examples |
|---|---|---|
| Wizards | Maiar, spirit beings sent in Man-like form by the godlikeValar to intervene at need in the affairs of Middle-earth[4] | Saruman, of great power but also able to use deceptive power to create illusions;[T 1]Gandalf, able to create fire[T 2] or blazing light;[T 3] use many spells;[T 4] read Frodo's mind and memory[T 5] |
| Dark Lords | Melkor (Morgoth, a fallenVala) andSauron, a fallen Maia[T 6][T 7] | Sauron greatly increased his power by putting much of his own power into theOne Ring[T 8] |
| Balrogs | Evil fire-spirits, Maiar corrupted by Morgoth, in a man-shaped body | Durin's Bane started to open a door inMoria closed with a spell by Gandalf.[T 9] |
| Dragons | Descendants ofGlaurung, created by Morgoth in theFirst Age in his war with the Elves[T 10] | Smaug exerts a specific hypnotic power, the dragon-spell[T 11] |
| Nazgûl (Ringwraiths) | Kings of men trapped by Sauron's gift ofRings of power | Able to use spells of beckoning, location, and fire as weapons; their "Black Breath" spread depression and terror among their enemies.[T 12][T 13] |
| Elves | Immortal beings with powers from arts and crafts to the clearly magical[3] | Glorfindel andElrond commanded the river Bruinen to rise and sweep the Nazgûl away, drowning their horses.[T 14] Elvish rope was extremely light, strong, and able to untie itself on command.[5][T 15][T 16] Elvish waybread,Lembas, was capable of keeping a "traveller on his feet for a day of long labour".[T 17][3] Elvish cloaks served almost magically ascamouflage.[T 18]Galadriel's gifts, thePhial of Galadriel and the box of earth she gave to Sam had magical effects.[T 17] |
| Dwarves | Mortal beings, but able to set spells on gold and forge magical things | Narvi made the spell-operatedDoors of Durin.[T 4][T 19] |
| Men,Hobbits | Mortal beings who in theThird Age were without magical powers; able to use magical things made by the Elves or by theNúmenóreans, Men of theSecond Age, at least some of whom had some Elvish blood[3] | Use of spell-wrapped swords[T 13][6] and the Phial of Galadriel[T 20][7]Denethor,Steward of Gondor, examinesPippin's spell-wrapped, rune-decorated sword and asks "Whence came this? ... Many, many years lie on it. Surely this is a blade wrought by our own kindred [Men descended from Númenóreans] in the North in the deep past?"[T 21] |
| Tom Bombadil (unknown race) | Timeless being in Manlike form; fearless, with powers in his cheerful singing[T 22] | Rescues hobbits fromOld Man Willow, and again from the spell of theBarrow-wight, by singing[T 22][8] |
Magical power is wielded through different artefacts:[3]
| Artefact | Description | Examples |
|---|---|---|
| TheOne Ring | Extremely powerful, wholly evil;[3] able to corrupt any being of power such as an Elf-lord, King of Men, or Wizard; controlled all other Rings of power; conferred invisibility[T 12][T 8] | Effects on all who come close to the Ring |
| ThePalantíri | Stones of Seeing, made by Elves ofValinor, allow thoughts to be "transferred between wills"[T 23][T 24] | Saruman is deceived by Sauron through theOrthanc Stone.[T 24] |
| Hidden writing | Magical writing, invisible under normal conditions | Moon-letters onThror's map ofLonely Mountain, telling how to open secret door;[T 25] similar letters, ofMithril, written aroundDoors of Durin at western entrance to Moria, made visible by a spell[T 4] |
| Indomitable masonry | Stonework embodying power preventing it from being broken by force | Unassailable tower of Orthanc built with wizardry "older and stronger than Saruman's";[T 26] "indomitable" Númenórean masonry of outermost wall ofMinas Tirith.[T 27] |
| Wizards' staffs | Channelled the Wizards' own power[9][T 28] | Saruman's staff broken by Gandalf the White at Orthanc; Gandalf's staff broken onBridge of Khazad-dûm, and he died[T 29] |
| Spell-wrapped weapons | Men of Númenor wieldednamed swords forged by Elves with power to shine in presence ofOrcs,[10] or to break spells protecting the Nazgûl[T 13][6] | Narsil (Andúril),[T 12][T 2]Orcrist, andGlamdring; Morgul knife used by Nazgûl on Weathertop;[T 5] battering-ram Grond had evil spells of destruction written around it.[T 27][11] |
| Magic horn | Ancient horn brought from the North byEorl the Young, fromScatha the Worm's dragon-hoard, brings joy to friends, fear to enemies | Merry Brandybuck rousesthe Shire by blowing the horn-call of Buckland on it[T 30][12] |
The scholar and criticPatrick Curry argued that Tolkien felt the need fora magical cosmology combiningpolytheism andanimism withChristian values like compassion and humility, to counter modernity's "war against mystery and magic".[1] He believed that Tolkien considered magic as something negative, associated with modern science and machinery, as in his essayOn Fairy-Stories: a means of "power ... [and] domination of things and wills" that corrupts those who use it, for example, trapping the wizard Saruman in his desire for ultimate knowledge and order.[13] Such magic contrasts with the enchantment of Tolkien's fictional elvish lands, which he saw as a form of pure art and an appreciation of the wonders of the world.[2]
In an unsent draft ofa letter in 1954, Tolkien distinguished two kinds of magic with the Greek words μαγεία (mageia "ordinary magic") and γοητεία (goeteia, "witchcraft").[T 31]
Tolkien stated that these could not be acquired by studying ancient lore or books of spells, but that they were "inherent power not possessed or attainable by Men as such".[T 31] He however qualified this by writing "But the Númenóreans used 'spells' in making swords?" alongside the end of the letter explaining these points.[T 32] He further explained that bothMageia andGoeteia could be used for good and bad purposes, but neither was inherently good or bad in itself. In his view, using them to control free will was the most extreme kind ofevil.[T 31]
Curry states that enchantment is "the paradigmatic experience, property and concern of the Elves", as seen both inRivendell when Frodo listens to the Elves' singing in the Hall of Fire,[T 5] and even more strongly inLothlórien:[14]
Frodo stood awhile still lost in wonder. It seemed to him that he had stepped through a high window that looked on a vanished world. A light was upon it for which his language had no name.... He saw no colour but those he knew, gold and white and blue and green, but they were fresh and poignant, as if he had at that moment first perceived them... On the land of Lórien there was no stain.[T 34]
Curry cites what he callsMax Weber's crucial insight, namely that "The unity of the primitive image of the world, in which everything wasconcrete magic [his italics], has tended to split into rational cognition and mastery of nature, on the one hand, and into 'mystic' experiences, on the other". In his view, enchantment heals the split, seen inPlatonic,Christian, andCartesian philosophy, between subjectivity and objectivity.[14]
In the Tolkien scholarVerlyn Flieger's view, the attractive enchantment of the Elves might then seem entirely perfect; but she argues that this is not so. In her 2001 bookA Question of Time, she writes that in Middle-earth, as in human life, any attempt to hold on to enchantment is doomed; the Elves are put to the test of letting Lórien's timeless beauty go, just as the members of theFellowship of the Ring are put to the test of letting the Ring go. In Curry's view, this explains why the magical power of thethree Elvish Rings too must fade when the One Ring is destroyed.[14]
Apalantír could not be made to create false images, even by Sauron, but he could use one to selectively display truthful images to create a false impression in the viewer's mind. In each of the four uses of a stone inThe Lord of the Rings, a true image is shown, but the viewer draws a false conclusion from the facts. This applies even to Sauron, when he sees Pippin in Saruman's stone and assumes that Pippin has theOne Ring, and that Saruman has therefore captured it.[15][T 24] Similarly, Denethor is deceived by Sauron, who drives Denethor to suicide by truthfully showing him the Black Fleet approaching Gondor, without telling him that the ships are crewed byAragorn's men.[16] The Tolkien scholarTom Shippey suggests that Tolkien's message is that one should not try to double-guess the future through any device, but should trust inprovidence and make one's own mind up, bravely facing one's duty in each situation.[15]
The One Ring offers power to its wearer, and progressively corrupts the wearer's mind toevil; the effect is strongly addictive.[17][18] Shippey appliedLord Acton's 1887 statement that "Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men" to it, noting that this was adistinctively modern thought: contemporary authors such asGeorge Orwell withAnimal Farm (1945),William Golding withLord of the Flies (1954), andT. H. White withThe Once and Future King (1958) similarly wrote about the corrupting effects of power.[19]
Shippey writes that there is a "streak of 'wish-fulfilment'" in the account of "The Scouring of the Shire". Merry returns from Rohan with a magic horn, brought from the North by Eorl the Young, founder ofRohan, from the dragon-hoard of Scatha the Worm. The horn, he explains, is "a magic one, though only modestly so":[12] blowing it brings joy to his friends in arms, fear to his enemies, and it awakens the Hobbits to purify the Shire of Saruman's ruffians.[12] Shippey suggests that Tolkien wished to do the same for England, and notes that with his novels he at least succeeded in bringing joy.[12] The historian Caitlin Vaughn Carlos writes that Sam Gamgee's exclamation "This is worse than Mordor! ... It comes home to you, they say; because it is home, and you remember it before it was ruined"[T 30] encapsulates the impulse tonostalgia.[20]
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