At the End of the Quest, Victory
Revision as of 21:50, 28 June 2015 by Sigurd
The article was reprinted in The Tolkien Scrapbook (1978). Tolkien wrote a commentary about this review which he never sent or showed to anyone else, which Christopher Tolkien included as Letter 183 in The Letters of J.R.R. Tolkien.
 Text of the Article
- 'In "The Return of the King," Frodo Baggins fulfills his Quest, the realm of Sauron is ended forever, the Third Age is over and J. R. R. Tolkien's trilogy "The Lord of the Rings" complete. I rarely remember a book about which I have had such violent arguments. Nobody seems to have a moderate opinion: either, like myself, people find it a masterpiece of its genre or they cannot abide it, and among the hostile there are some, I must confess, for whose literary judgment I have great respect. A few of these may have been put off by the first forty pages of the first chapter of the first volume in which the daily life of the hobbits is described; this is light comedy and light comedy is not Mr. Tolkien's forte. In most cases, however, the objection must go far deeper. I can only suppose that some people object to Heroic Quests and Imaginary Worlds on principle; such, they feel, cannot be anything but light "escapist" reading. That a man like Mr. Tolkien, the English philologist who teaches at Oxford, should lavish such incredible pains upon a genre which is, for them, trifling by definition, is, therefore, very shocking.
The difficulty in presenting a complete picture of reality lies in the gulf between the subjectively real, a man's experience of his own existence, and the objectively real, his experience of the lives of others and the world about him. Life, as I experience it in my own person, is primarily a continuous succession of choices between alternatives, made for a short-term or long-term purpose; the actions I take, that is to say, are less significant to me than the conflicts of motives, temptations, doubts in which they originate. Further, my subjective experience of time is not of a cyclical motion outside myself but of an irreversible history of unique moments which are made by my decisions.
For objectifying this experience, the natural image is that of a journey with a purpose, beset by dangerous hazards and obstacles, some merely difficult, others actively hostile. But when I observe my fellow-men, such an image seems false. I can see, for example, that only the rich and those on vacation can take journeys; most men, most of the time must work in one place.
I cannot observe them making choices, only the actions they take and, if I know someone well, I can usually predict correctly how he will act in a given situation. I observe, all too often, men in conflict with each other, wars and hatreds, but seldom, if ever, a clear-cut issue between Good on the one side and Evil on the other, though I also observe that both sides usually describe it as such. If then, I try to describe what I see as if I were an impersonal camera, I shall produce not a Quest, but a "naturalistic" document.
Both extremes, of course, falsify life. There are medieval Quests which deserve the criticism made by Erich Auerbach in his book "Mimesis":
"The world of knightly proving is a world of adventure. It not only contains a practically uninterrupted series of adventures; more specifically, it contains nothing but the requisites of adventure... Except feats of arms and love, nothing occurs in the courtly world-and even these two are of a special sort: they are not occurrences or emotions which can be absent for a time; they are permanently connected with the person of the perfect knight, they are part of his definition, so that he cannot for one moment be without adventure in arms nor for one moment without amorous entanglement... His exploits are feats of arms, not 'war,' for they are feats accomplished at random which do not fit into any politically purposive pattern."
And there are contemporary "thrillers" in which the identification of hero and villain with contemporary politics is depressingly obvious. On the other hand, there are naturalistic novels in which the characters are the mere puppets of Fate, or rather, of the author who, from some mysterious point of freedom, contemplates the workings of Fate.
If, as I believe, Mr. Tolkien has succeeded more completely than any previous writer in this genre in using the traditional properties of the Quest, the heroic journey, the Numinous Object, the conflict between Good and Evil while at the same time satisfying our sense of historical and social reality, it should be possible to show how he has succeeded. To begin with, no previous writer has, to my knowledge, created an imaginary world and a feigned history in such detail. By the time the reader has finished the trilogy, including the appendices to this last volume, he knows as much about Tolkien's Middle Earth, its landscape, its fauna and flora, its peoples, their languages, their history, their cultural habits, as, outside his special field, he knows about the actual world.
Mr. Tolkien's world may not be the same as our own: it includes, for example, elves, beings who know good and evil but have not fallen, and, though not physically indestructible, do not suffer natural death. It is afflicted by Sauron, an incarnate of absolute evil, and creatures like Shelob, the monster spider, or the orcs who are corrupt past hope of redemption. But it is a world of intelligible law, not mere wish; the reader's sense of the credible is never violated.
Even the One Ring, the absolute physical and psychological weapon which must corrupt any who dares to use it, is a perfectly plausible hypothesis from which the political duty to destroy it which motivates Frodo's quest logically follows.
To present the conflict between Good and Evil as a war in which the good side is ultimately victorious is a ticklish business. Our historical experience tells us that physical power and, to a large extent, mental power are morally neutral and effectively real: wars are won by the stronger side, just or unjust. At the same time most of us believe that the essence of the Good is love and freedom so that Good cannot impose itself by force without ceasing to be good.
The battles in the Apocalypse and "Paradise Lost," for example, are hard to stomach because of the conjunction of two incompatible notions of Deity, of a God of Love who creates free beings who can reject his love and of a God of absolute Power whom none can withstand. Mr. Tolkien is not as great a writer as Milton, but in this matter he has succeeded where Milton failed. As readers of the preceding volumes will remember, the situation in the War of the Ring is as follows: Chance, or Providence, has put the Ring in the hands of the representatives of Good, Elrond, Gandalf, Aragorn. By using it they could destroy Sauron, the incarnation of evil, but at the cost of becoming his successor. If Sauron recovers the Ring, his victory will be immediate and complete, but even without it his power is greater than any his enemies can bring against him, so that, unless Frodo succeeds in destroying the Ring, Sauron must win.
Evil, that is, has every advantage but one-it is inferior in imagination. Good can imagine the possibility of becoming evil-hence the refusal of Gandalf and Aragorn to use the Ring-but Evil, defiantly chosen, can no longer imagine anything but itself. Sauron cannot imagine any motives except lust for domination and fear so that, when he has learned that his enemies have the Ring, the thought that they might try to destroy it never enters his head, and his eye is kept toward Gondor and away from Mordor and the Mount of Doom.
Further, his worship of power is accompanied, as it must be, by anger and a lust for cruelty: learning of Saruman's attempt to steal the Ring for himself, Sauron is so preoccupied with wrath that for two crucial days he pays no attention to a report of spies on the stairs of Cirith Ungol, and when Pippin is foolish enough to look in the palantir of Orthanc, Sauron could have learned all about the Quest. His wish to capture Pippin and torture the truth from him makes him miss his precious opportunity.
The demands made on the writer's powers in an epic as long as "The Lord of the Rings" are enormous and increase as the tale proceeds-the battles have to get more spectacular, the situations more critical, the adventures more thrilling-but I can only say that Mr. Tolkien has proved equal to them. From the appendices readers will get tantalizing glimpses of the First and Second Ages. The legends of these are, I understand, already written and I hope that, as soon as the publishers have seen "The Lord of the Rings" into a paper-back edition, they will not keep Mr. Tolkien's growing army of fans waiting too long.
Mr. Auden is the author of "Nones" and "The Shield of Achilles" among other volumes of verse.'
- — W.H. Auden, January 22, 1956