# The Fall of Gondolin

Alan Lee, Christopher Tolkien

In the Tale of The Fall of Gondolin are two of the greatest powers in the world. There is Morgoth of the uttermost evil, unseen in this story but ruling over a vast military power from his fortress of Angband. Deeply opposed to Morgoth is Ulmo, second in might only to Manwë, chief of the Valar.Central to this enmity of the gods is the city of Gondolin, beautiful but undiscoverable. It was built and peopled by Noldorin Elves who, when they dwelt in Valinor, the land of the gods, rebelled against their rule and fled to Middle-earth. Turgon King of Gondolin is hated and feared above all his enemies by Morgoth, who seeks in vain to discover the marvellously hidden city, while the gods in Valinor in heated debate largely refuse to intervene in support of Ulmo's desires and designs. Into this world comes Tuor, cousin of Túrin, the instrument of Ulmo's designs. Guided unseen by him Tuor sets out from the land of his birth on the fearful journey to Gondolin, and in one of the most arresting moments in the history of Middle-earth the sea-god himself appears to him, rising out of the ocean in the midst of a storm. In Gondolin he becomes great; he is wedded to Idril, Turgon's daughter, and their son is Eärendel, whose birth and profound importance in days to come is foreseen by Ulmo. At last comes the terrible ending. Morgoth learns through an act of supreme treachery all that he needs to mount a devastating attack on the city, with Balrogs and dragons and numberless Orcs. After a minutely observed account of the fall of Gondolin, the tale ends with the escape of Tuor and Idril, with the child Eärendel, looking back from a cleft in the mountains as they flee southward, at the blazing wreckage of their city. They were journeying into a new story, the Tale of Eärendel, which Tolkien never wrote, but which is sketched out in this book from other sources.Following his presentation of Beren and Lúthien Christopher Tolkien has used the same 'history in sequence' mode in the writing of this edition of The Fall of Gondolin. In the words of J.R.R. Tolkien, it was ‘the first real story of this imaginary world’ and, together with Beren and Lúthien and The Children of Húrin, he regarded it as one of the three 'Great Tales' of the Elder Days.

## Copyright

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First published in Great Britain by HarperCollinsPublishers Ltd 2018

All texts and materials by J.R.R. Tolkien © The Tolkien Estate Limited 2018

Preface, Notes and all other materials © C.R. Tolkien 2018

Illustrations © Alan Lee 2018

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Source ISBN: 9780008302757

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Version: 2018-09-20

## Dedication

To my family

Contents

Cover

Title Page

Copyright

Dedication

List of Plates

Preface

List of Illustrations

Prologue

THE FALL OF GONDOLIN

The Original Tale

The Earliest Text

Turlin and the Exiles of Gondolin

The Story Told in the Sketch of the Mythology

The Story Told in the Quenta Noldorinwa

The Last Version

The Evolution of the Story

Conclusion

The Conclusion of the Sketch of the Mythology

The Conclusion of the Quenta Noldorinwa

Footnotes

List of Names

Additional Notes

Glossary

Map of Beleriand

The House of Bëor

The Princes of the Noldor

Works by J.R.R. Tolkien

About the Publisher

## PLATES

Swanhaven

‘They attempt to seize the swan-ships in Swanhaven, and a fight ensues’ (p.32)

Turgon Strengthens the Watch

‘he caused the watch and ward to be thrice strengthened at all points’ (p.64)

The King’s Tower Falls

‘the tower leapt into a flame and in a stab of fire it fell’ (p.96)

Glorfindel and the Balrog

‘that Balrog that was with the rearward foe leapt with great might on certain lofty rocks’ (p.107)

The Rainbow Cleft

‘he should be led to a river-course that flowed underground through which a turbulent water ran at last into the western sea’ (p.135)

Mount Taras

‘he saw a line of great hills that barred his way, marching westward until they ended in a tall mountain’ (p.160)

Ulmo Appears Before Tuor

‘Then there was a noise of thunder, and lightning flared over the sea’ (p.167)

Orfalch Echor

‘Tuor saw that the way was barred by a great wall built across the ravine’ (p.195)

## PREFACE

In my preface to Beren and Lúthien I remarked that ‘in my ninety-third year this is (presumptively) the last book in the long series of editions of my father’s writings’. I used the word ‘presumptively’ because at that time I thought hazily of treating in the same way as Beren and Lúthien the third of my father’s ‘Great Tales’, The Fall of Gondolin. But I thought this very improbable, and I ‘presumed’ therefore that Beren and Lúthien would be my last. The presumption proved wrong, however, and I must now say that ‘in my ninety-fourth year The Fall of Gondolin is (indubitably) the last’.

In this book one sees, from the complex narrative of many strands in various texts, how Middle-earth moved towards the end of the First Age, and how my father’s perception of this history that he had conceived unfolded through long years until at last, in what was to be its finest form, it foundered.

The story of Middle-earth in the Elder Days was always a shifting structure. My History of that age, so long and complex as it is, owes its length and complexity to this endless welling up: a new portrayal, a new motive, a new name, above all new associations. My father, as the Maker, ponders the large history, and as he writes he becomes aware of a new element that has entered the story. I will illustrate this by a very brief but notable example, which may stand for many. An essential feature of the story of the Fall of Gondolin was the journey that the Man, Tuor, undertook with his companion Voronwë to find the Hidden Elvish City of Gondolin. My father told of this very briefly in the original Tale, without any noteworthy event, indeed no event at all; but in the final version, in which the journey was much elaborated, one morning out in the wilderness they heard a cry in the woods. We might almost say, ‘he’ heard a cry in the woods, sudden and unexpected.[1] A tall man clothed in black and holding a long black sword then appeared and came towards them, calling out a name as if he were searching for one who was lost. But without any speech he passed them by.

Tuor and Voronwë knew nothing to explain this extraordinary sight; but the Maker of the history knows very well who he was. He was none other than the far-famed Túrin Turambar, who was the first cousin of Tuor, and he was fleeing from the ruin – unknown to Tuor and Voronwë – of the city of Nargothrond. Here is a breath of one of the great stories of Middle-earth. Túrin’s flight from Nargothrond is told in The Children of Húrin (my edition, pp.180–1), but with no mention of this meeting, unknown to either of those kinsmen, and never repeated.

To illustrate the transformations that took place as time passed nothing is more striking than the portrayal of the god Ulmo as originally seen, sitting among the reeds and making music at twilight by the river Sirion, but many years later the lord of all the waters of the world rises out of the great storm of the sea at Vinyamar. Ulmo does indeed stand at the centre of the great myth. With Valinor largely opposed to him, the great God nonetheless mysteriously achieves his end.

Looking back over my work, now concluded after some forty years, I believe that my underlying purpose was at least in part to try to give more prominence to the nature of ‘The Silmarillion’ and its vital existence in relation to The Lord of the Rings – thinking of it rather as the First Age of my father’s world of Middle-earth and Valinor.

There was indeed The Silmarillion that I published in 1977, but this was composed, one might even say ‘contrived’ to produce narrative coherence, many years after The Lord of the Rings. It could seem ‘isolated’, as it were, this large work in a lofty style, supposedly descending from a very remote past, with little of the power and immediacy of The Lord of the Rings. This was no doubt inescapable, in the form in which I undertook it, for the narrative of the First Age was of a radically different literary and imaginative nature. Nevertheless, I knew that long before, when The Lord of the Rings was finished but well before its publication, my father had expressed a deep wish and conviction that the First Age and the Third Age (the world of The Lord of the Rings) should be treated, and published, as elements, or parts, of the same work.

In the chapter of this book, The Evolution of the Story, I have printed parts of a long and very revealing letter that he wrote to his publisher, Sir Stanley Unwin, in February 1950, very soon after the actual writing of The Lord of the Rings had reached its end, in which he unburdened his mind on this matter. At that time he portrayed himself self-mockingly as horrified when he contemplated ‘this impracticable monster of some six hundred thousand words’ – the more especially when the publishers were expecting what they had demanded, a sequel to The Hobbit, while this new book (he said) was ‘really a sequel to The Silmarillion’.

He never modified his opinion. He even wrote of The Silmarillion and The Lord of the Rings as ‘one long Saga of the Jewels and the Rings’. He held out against the separate publication of either work on those grounds. But in the end he was defeated, as will be seen in The Evolution of the Story, recognizing that there was no hope that his wish would be granted: and he consented to the publication of The Lord of the Rings alone.

After the publication of The Silmarillion I turned to an investigation, lasting many years, of the entire collection of manuscripts that he had left to me. In The History of Middle-earth I restricted myself as a general principle to ‘drive the horses abreast’, so to speak: not story by story through the years in their own paths, but rather the whole narrative movement as it evolved through the years. As I observed in the foreword to the first volume of the History,

the author’s vision of his own vision underwent a continual slow shifting, shedding and enlarging: only in The Hobbit and The Lord of the Rings did parts of it emerge to become fixed in print, in his own lifetime. The study of Middle-earth and Valinor is thus complex; for the object of the study was not stable, but existed, as it were, ‘longitudinally’ in time (the author’s lifetime), and not only ‘transversely’ in time, as a printed book that undergoes no essential further change.

Thus it comes about that from the nature of the work the History is often difficult to follow. When the time had come, as I supposed, to end at last this long series of editions it occurred to me to try out, as best as I could, a different mode: to follow, using previously published texts, one single particular narrative from its earliest existing form and throughout its later development: hence Beren and Lúthien. In my edition of The Children of Húrin (2007) I did indeed describe in an appendix the chief alterations to the narrative in successive versions; but in Beren and Lúthien I actually cited earlier texts in full, beginning with the earliest form in the Lost Tales. Now that it is certain that the present book is the last, I have adopted the same curious form in The Fall of Gondolin.

In this mode there come to light passages, or even full-fledged conceptions, that were later abandoned; thus in Beren and Lúthien the commanding if brief entrance of Tevildo, Prince of Cats. The Fall of Gondolin is unique in this respect. In the original version of the Tale the overwhelming attack on Gondolin with its unimagined new weapons is seen with such clarity and in such detail that the very names are given of the places in the city where the buildings were burnt down or where celebrated warriors died. In the later versions the destruction and fighting is reduced to a paragraph.

That the Ages of Middle-earth are conjoint can be brought home most immediately by the reappearance – in their persons, and not merely as memories – of the figures of the Elder Days in The Lord of the Rings. Very old indeed was the Ent, Treebeard; the Ents were the most ancient people surviving in the Third Age. As he carried Meriadoc and Peregrin through the forest of Fangorn he chanted to them:

In the willow-meads of Tasarinan I walked in the Spring.

Ah! the sight and the smell of the Spring in Nan-tasarion!

It was very long indeed before Treebeard sang to the hobbits in Fangorn that Ulmo Lord of Waters came to Middle-earth to speak to Tuor in Tasarinan, the Land of Willows. Or again, at the end of the story we read of Elrond and Elros, sons of Eärendel, in a later age the master of Rivendell and the first king of Númenor: here they are very young, taken into protection by a son of Fëanor.

*

But here I will introduce, as an emblem of the Ages, the figure of Círdan, the Shipwright. He was the bearer of Narya, the Ring of Fire, one of the Three Rings of the Elves, until he surrendered it to Gandalf; of him it was said that ‘he saw further and deeper than any other in Middle-earth’. In the First Age he was the lord of the havens of Brithombar and Eglarest on the coasts of Beleriand, and when they were destroyed by Morgoth after the Battle of Unnumbered Tears he escaped with a remnant of his people to the Isle of Balar. There and at the mouths of Sirion he turned again to the building of ships, and at the request of King Turgon of Gondolin he built seven. These ships sailed into the West, but no message from any one of them ever came back until the last. In that ship was Voronwë, sent out from Gondolin, who survived shipwreck and became the guide and companion of Tuor on their great journey to the Hidden City.

To Gandalf Círdan declared long after, when he gave him the Ring of Fire: ‘But as for me, my heart is with the Sea, and I will dwell by the grey shores, guarding the Havens until the last ship sails.’ So Círdan appears for the last time on the last day of the Third Age. When Elrond and Galadriel, with Bilbo and Frodo, rode up to the gates of the Grey Havens, where Gandalf was awaiting them,

Círdan the Shipwright came forth to greet them. Very tall he was, and his beard was long, and he was grey and old, save that his eyes were keen as stars; and he looked at them and bowed, and said: ‘All is now ready.’ Then Círdan led them to the Havens, and there was a white ship lying …

After farewells were spoken those who were departing went aboard:

and the sails were drawn up, and the wind blew, and slowly the ship slipped away down the long grey firth; and the light of the glass of Galadriel that Frodo bore glimmered and was lost. And the ship went out into the High Sea and passed on into the West …

thus following the path of Tuor and Idril as the end of the First Age approached, who ‘set sail into the sunset and the West, and came no more into any tale or song.’

*

The tale of The Fall of Gondolin gathers as it proceeds many glancing references to other stories, other places, and other times: to events in the past that govern actions and presumptions in the present time of the tale. The impulse, in such cases, to offer explanation, or at least some enlightenment, is strong; but keeping in mind the purpose of the book I have not peppered the texts with small superimposed numbers leading to notes. What I have aimed at is to provide some assistance of this nature in forms that can be readily neglected if desired.

In the first place, I have in the ‘Prologue’ introduced a citation from my father’s Sketch of the Mythology of 1926, in order to provide a picture, in his words, of the World from its beginning to the events leading finally to the foundation of Gondolin. Further, I have used the List of Names in many cases for statements a good deal fuller than the name implies; and I have also introduced, after the List of Names, a number of separate notes on very varied topics, ranging from the creation of the World to the significance of the name Eärendel and the Prophecy of Mandos.

Very intractable of course is the treatment of the changing of names, or of the forms of names. This is the more complex since a particular form is by no means necessarily an indication of the relative date of the composition in which it occurs. My father would make the same change in a text at quite different times, when he noticed the need for it. I have not aimed at consistency throughout the book: that is to say, neither settling for one form throughout, nor in every case following that in the manuscript, but allowing such variation as seems best. Thus I retain Ylmir when it occurs for Ulmo, since it is a regular occurrence of a linguistic nature, but give always Thorondor for Thorndor, ‘King of Eagles’, since my father was clearly intending to change it throughout.

Lastly, I have arranged the content of the book in a manner distinct from that in Beren and Lúthien. The texts of the Tale appear first, in succession and with little or no commentary. An account of the evolution of the story then follows, with a discussion of my father’s profoundly saddening abandonment of the last version of the Tale at the moment when Tuor passed through the Last Gate of Gondolin.

I will end by repeating what I wrote nearly forty years ago.

It is the remarkable fact that the only full account that my father ever wrote of the story of Tuor’s sojourn in Gondolin, his union with Idril Celebrindal, the birth of Eärendel, the treachery of Maeglin, the sack of the city, and the escape of the fugitives – a story that was a central element in his imagination of the First Age – was the narrative composed in his youth.

Gondolin and Nargothrond were each made once, and not remade. They remained powerful sources and images – the more powerful, perhaps, because never remade, and never remade, perhaps, because so powerful.

Though he set out to remake Gondolin he never reached the city again: after climbing the endless slope of the Orfalch Echor and passing through the long line of heraldic gates he paused with Tuor at the vision of Gondolin amid the plain, and never recrossed Tumladen.

The publication ‘in its own history’ of the third and last of the Great Tales is the occasion for me to write a few words in honour of the work of Alan Lee, who has illustrated each Tale in turn. He has brought to this task a deep perception of the inner nature of scene and event that he has chosen from the great range of the Elder Days.

Thus, he has seen, and shown, in The Children of Húrin, the captive Húrin, chained to a stone chair on Thangorodrim, listening to Morgoth’s terrible curse. He has seen, and shown, in Beren and Lúthien, the last of Fëanor’s sons seated motionless on their horses and gazing at the new star in the western sky, which is the Silmaril, for which so many lives had been taken. And in The Fall of Gondolin he has stood beside Tuor and with him marvelled at the sight of the Hidden City, for which he has journeyed so far.

Finally, I am very grateful to Chris Smith of HarperCollins for the exceptional help that he has given to me in the preparation of the detail of the book, especially in his assiduous accuracy, drawing on his knowledge both of the demands of publication and the nature of the book. To my wife Baillie also: without her unwavering support during the long time the book has been in the making it would never have been made. I would also thank all those who generously wrote to me when it appeared that Beren and Lúthien was to be my last book.

## ILLUSTRATIONS

Tuor strikes a note on his harp

Tuor descends into the hidden river

Isfin and Eöl

Lake Mithrim

The mountains and the sea

Eagles fly above the encircling mountains

The delta of the River Sirion

Carved figurehead of Glorfindel in front of Elven-ships

Rían searches the Hill of Slain

The entrance to the King’s house

Tuor follows the swans to Vinyamar

Gondolin amid the snow

The Palace of Ecthelion

Elwing receives the survivors of Gondolin

Eärendel’s heraldic symbol above the sea

At the end of the book there will be found a map, and genealogies of the House of Bëor and the princes of the Noldor. These are taken from The Children of Húrin, with some minor alterations.

The black and white illustrations in this ebook are a true representation of how they appear in the print edition.

## PROLOGUE

I will begin this book by returning to the quotation that I used to open Beren and Lúthien: a letter written by my father in 1964, in which he said that ‘out of my head’ he wrote The Fall of Gondolin ‘during sick-leave from the army in 1917’, and the original version of Beren and Lúthien in the same year.

There is some doubt about the year, arising from other references made by my father. In a letter of June 1955 he wrote ‘The Fall of Gondolin (and the birth of Eärendil) was written in hospital and on leave after surviving the Battle of the Somme in 1916’; and in a letter to W.H. Auden of the same year he dated it to ‘sick-leave at the end of 1916’. The earliest reference of his that I know of was in a letter to me of 30 April 1944, commiserating with me on my experiences of that time. ‘I first began’ (he said) ‘to write The History of the Gnomes[1] in army huts, crowded, filled with the noise of gramophones’. This does not sound like sick-leave: but it may be that he began the writing before he went on leave.

Very important, however, in the context of this book, was what he said of The Fall of Gondolin in his letter to W.H. Auden of 1955: it was ‘the first real story of this imaginary world.’

My father’s treatment of the original text of The Fall of Gondolin was unlike that of The Tale of Tinúviel, where he erased the first, pencilled manuscript and wrote a new version in its place. In this case he did indeed extensively revise the first draft of the Tale, but rather than erase it he wrote a revised text in ink on the pencilled original, increasing the multiplicity of change as he progressed. It can be seen from passages where the underlying text is legible that he was following the first version fairly closely.

On this basis my mother made a fair copy, notably exact in view of the difficulties now presented by the text. Subsequently my father made many changes to this copy, by no means all at the same time. Since it is not my purpose in this book to enter into the textual complexities that all but invariably accompany the study of his works, the text that I give here is my mother’s, including the changes made to it.

It must however be mentioned in this connection that many of the changes to the original text had been made before my father, in the spring of 1920, read the Tale to the Essay Club of Exeter College at Oxford. In his introductory and apologetic words, explaining his choice of this work in place of an ‘Essay’, he said of it: ‘It has of course never seen the light before. A complete cycle of events in an Elfinesse of my own imagining has for some time past grown up (rather, has been constructed) in my mind. Some of the episodes have been scribbled down. This tale is not the best of them, but it is the only one that has so far been revised at all and that, insufficient as that revision has been, I dare read aloud.’

The original title of the tale was Tuor and the Exiles of Gondolin, but my father always later called it The Fall of Gondolin, and I have done the same. In the manuscript the title is followed by the words ‘which bringeth in the Great Tale of Eärendel’. The teller of the tale in the Lonely Isle, on which see Beren and Lúthien here–here, was Littleheart (Ilfiniol), son of that Bronweg (Voronwë) who plays an important part in the Tale.

It is in the nature of this, the third of the ‘Great Tales’ of the Elder Days, that the massive change in the world of Gods and Elves that had taken place should bear upon the immediate narrative of the Fall of Gondolin – and is indeed a part of it. A brief account of those events is needed; and rather than write one myself I think it far better to use my father’s own condensed, and characteristic, work. This is found in the ‘Original Silmarillion’ (also ‘A Sketch of the Mythology’), as he himself called it, which can be dated to 1926, and subsequently revised. I used this work in Beren and Lúthien, and again in this book as an element in the evolution of the tale of The Fall of Gondolin; but I use it here for the purpose of providing a concise account of the history before Gondolin came into being: it also has the advantage of itself deriving from a very early period.

In view of the purpose of its inclusion I have omitted passages that are not here relevant, and here and there made other minor modifications and additions for the sake of clarity. My text opens at the point where the original ‘Sketch’ begins.

After the despatch of the Nine Valar for the governance of the world Morgoth (Demon of Dark) rebels against the overlordship of Manwë, overthrows the lamps set up to illumine the world, and floods the isle of Almaren where the Valar (or Gods) dwelt. He fortifies a palace of dungeons in the North. The Valar remove to the uttermost West, bordered by the Outer Seas and the final Wall, and eastward by the towering Mountains of Valinor which the Gods built. In Valinor they gather all light and beautiful things, and build their mansions, gardens, and city, but Manwë and his wife Varda have halls upon the highest mountain (Taniquetil) whence they can see across the world to the dark East. Yavanna Palúrien plants the Two Trees in the middle of the plain of Valinor outside the gates of the city of Valmar. They grow under her songs, and one has dark green leaves with shining silver beneath, and white blossoms like the cherry from which a dew of silver light falls; the other has golden-edged leaves of young green like the beech and yellow blossom like the hanging blossoms of laburnum which give out heat and blazing light. Each tree waxes for seven hours to full glory and then wanes for seven; twice a day therefore comes a time of softer light when each tree is faint and their light is mingled.

The Outer Lands [Middle-earth] are in darkness. The growth of things was checked when Morgoth quenched the lamps. There are forests of darkness, of yew and fir and ivy. There Oromë sometimes hunts, but in the North Morgoth and his demonic broods (Balrogs) and the Orcs (Goblins, also called Glamhoth or people of hate) hold sway. Varda looks on the darkness and is moved, and taking all the hoarded light of Silpion, the White Tree, she makes and strews the stars.

At the making of the stars the children of Earth awake – the Eldar (or Elves). They are found by Oromë dwelling by the star-lit pool, Cuiviénen, Water of Awakening, in the East. He rides home to Valinor filled with their beauty and tells the Valar, who are reminded of their duty to the Earth, since they came thither knowing that their office was to govern it for the two races of Earth who should after come each in appointed time. There follows an expedition to the fortress of the North (Angband, Iron-hell), but this is now too strong for them to destroy. Morgoth is nonetheless taken captive, and consigned to the halls of Mandos who dwelt in the North of Valinor.

The Eldalië (people of the Elves) are invited to Valinor for fear of the evil things of Morgoth that still wandered in the dark. A great march is made by the Eldar from the East led by Oromë on his white horse. The Eldar are divided into three hosts, one under Ingwë after called the Quendi (Light-elves), one after called the Noldoli (Gnomes or Deep-elves), one after called the Teleri (Sea-elves). Many of them are lost upon the march and wander in the woods of the world; becoming the various hosts of the Ilkorindi (Elves who never dwelt in Kôr in Valinor). The chief of these was Thingol, who heard Melian and her nightingales singing and was enchanted and fell asleep for an age. Melian was one of the divine maidens of the Vala Lórien who sometimes wandered into the outer world. Melian and Thingol became Queen and King of woodland Elves in Doriath, living in a hall called the Thousand Caves.

The other Elves came to the ultimate shores of the West. In the North these in those days sloped westward in the North until only a narrow sea divided them from the land of the Gods, and this narrow sea was filled with grinding ice. But at the point to which the Elf-hosts came a wide dark sea stretched west.

There were two Valar of the Sea. Ulmo (Ylmir), the mightiest of all Valar next to Manwë, was lord of all waters, but dwelt often in Valinor, or in the Outer Seas. Ossë and the lady Uinen, whose tresses lay through all the sea, loved rather the seas of the world that washed the shores beneath the Mountains of Valinor. Ulmo uprooted the half-sunk island of Almaren where the Valar had first dwelt, and embarking on it the Noldoli and Quendi, who arrived first, bore them to Valinor. The Teleri dwelt some time by the shores of the sea awaiting him, and hence their love of it. While they were being also transported by Ulmo, Ossë in jealousy and out of love for their singing chained the island to the sea-bottom far out in the bay of Faërie whence the Mountains of Valinor could dimly be seen. No other land was near it, and it was called the Lonely Isle. There the Teleri dwelt a long age becoming different in tongue, and learning strange music from Ossë, who made the sea-birds for their delight.

The Gods gave a home in Valinor to the other Eldar. Because they longed even among the Tree-lit gardens of Valinor for a glimpse of the stars, a gap was made in the encircling mountains, and there in a deep valley a green hill, Kôr, was built. This was lit from the West by the Trees, to the East it looked out onto the Bay of Faërie and the Lonely Isle, and beyond to the Shadowy Seas. Thus some of the blessed light of Valinor filtered into the Outer Lands [Middle-earth], and falling on the Lonely Isle caused its western shores to grow green and fair.

On the top of Kôr the city of the Elves was built and was called Tûn. The Quendi became most beloved by Manwë and Varda, the Noldoli by Aulë (the Smith) and Mandos the Wise. The Noldoli invented gems and made them in countless numbers, filling all Tûn with them, and all the halls of the Gods.

The greatest in skill and magic of the Noldoli was Finwë’s elder son Fëanor.[2] He contrived three jewels (Silmarils) wherein a living fire combined of the light of the Two Trees was set, they shone of their own light, impure hands were burned by them.

The Teleri seeing afar the light of Valinor were torn between desire to rejoin their kindred and to dwell by the sea. Ulmo taught them craft of boat-building. Ossë yielding gave them swans, and harnessing many swans to their boats they sailed to Valinor, and dwelt there on the shores where they could see the light of the Trees, and go to Valmar if they wished, but could sail and dance in the waters touched to light by the radiance that came out past Kôr. The other Eldar gave them many gems, especially opals and diamonds and other pale crystals which were strewn upon the beaches of the Bay of Faërie. They themselves invented pearls. Their chief town was Swanhaven upon the shores northward of the pass of Kôr.

The Gods were now beguiled by Morgoth, who having passed seven ages in the prisons of Mandos in gradually lightened pain came before the conclave of the Gods in due course. He looks with greed and malice upon the Eldar, who also sit there about the knees of the Gods, and lusts especially after the jewels. He dissembles his hatred and desire for revenge. He is allowed a humble dwelling in Valinor, and after a while goes freely about, only Ulmo foreboding ill, while Tulkas the strong, who first captured him, watches him. Morgoth helps the Eldar in many deeds, but slowly poisons their peace with lies.

He suggests that the Gods brought them to Valinor out of jealousy, for fear their marvellous skill, and magic, and beauty, should grow too strong for them outside in the world. The Quendi and Teleri are little moved, but the Noldoli, the wisest of the Elves, become affected. They begin at whiles to murmur against the Gods and their kindred; they are filled with vanity of their skill.

Most of all does Morgoth fan the flames of the heart of Fëanor, but all the while he lusts for the immortal Silmarils, although Fëanor has cursed for ever anyone, God or Elf or mortal that shall come hereafter, who touches them. Morgoth lying tells Fëanor that Fingolfin and his son Fingon are plotting to usurp the leadership of the Gnomes from Fëanor and his sons, and to gain the Silmarils. A quarrel breaks out between the sons of Finwë. Fëanor is summoned before the Gods, and the lies of Morgoth laid bare. Fëanor is banished from Tûn, and with him goes Finwë who loves Fëanor best of his sons, and many of the Gnomes. They build a Treasury northward in Valinor in the hills near Mandos’ halls. Fingolfin rules the Gnomes that are left in Tûn. Thus Morgoth’s words seem justified and the bitterness he sowed goes on after his words are disproved.

Tulkas is sent to put Morgoth in chains once more, but he escapes through the pass of Kôr into the dark region beneath the feet of Taniquetil called Arvalin, where the shadow is thickest in all the world. There he finds Ungoliant, Gloomweaver, who dwells in a cleft in the mountains, and sucks up light or shining things to spin them out again in webs of black and choking darkness, fog, and gloom. With Ungoliant he plots revenge. Only a terrible reward will bring her to dare the dangers of Valinor or the sight of the Gods. She weaves a dense gloom about her to protect her and swings on cords from pinnacle to pinnacle till she has scaled the highest peak of the mountains in the south of Valinor (little guarded because of their height and their distance from the old fortress of Morgoth). She makes a ladder that Morgoth can scale. They creep into Valinor. Morgoth stabs the Trees and Ungoliant sucks up their juices, belching forth clouds of blackness. The Trees succumb slowly to the poisoned sword, and to the venomous lips of Ungoliant.

The Gods are dismayed by a twilight at midday, and vapours of black float in about the ways of the city. They are too late. The Trees die while they wail about them. But Tulkas and Oromë and many others hunt on horseback in the gathering gloom for Morgoth. Wherever Morgoth goes there the confusing darkness is greatest owing to the webs of Ungoliant. Gnomes from the Treasury of Finwë come in and report that Morgoth is assisted by a spider of darkness. They had seen them making for the North. Morgoth had stayed his flight at the Treasury, slain Finwë and many of his men, and carried off the Silmarils and a vast hoard of the most splendid jewels of the Elves.

In the meanwhile Morgoth escapes by Ungoliant’s aid northward and crosses the Grinding Ice. When he has regained the northern regions of the world Ungoliant summons him to pay the other half of her reward. The first half was the sap of the Trees of Light. Now she claims one half of the jewels. Morgoth yields them up and she devours them. She is now become monstrous, but he will not give her any share in the Silmarils. She enmeshes him in a black web, but he is rescued by the Balrogs with whips of flame, and the hosts of the Orcs; and Ungoliant goes away into the uttermost South.

Morgoth returns to Angband, and his power and the numbers of his demons and Orcs becomes countless. He forges an iron crown and sets therein the Silmarils, though his hands are burned black by them, and he is never again free from the pain of the burning. The crown he never leaves off for a moment, and he never leaves the deep dungeons of his fortress, governing his vast armies from his deep throne.

When it became clear that Morgoth had escaped the Gods assemble about the dead Trees and sit in the darkness stricken and dumb for a long while, caring about nothing. The day which Morgoth chose for his attack was a day of festival throughout Valinor. Upon this day it was the custom of the chief Valar and many of the Elves, especially the Quendi, to climb the long winding paths in endless procession to Manwë’s halls upon Taniquetil. All the Quendi and some of the Noldoli (who under Fingolfin dwelt still in Tûn) had gone to Taniquetil, and were singing upon its topmost height when the watchers from afar descried the fading of the Trees. Most of the Noldoli were in the plain, and the Teleri upon the shore. The fogs and darkness drift in now off the seas through the pass of Kôr as the Trees die. Fëanor summons the Gnomes to Tûn (rebelling against his banishment).

There is a vast concourse on the square on the summit of Kôr about the tower of Ing, lit by torches. Fëanor makes a violent speech, and though his wrath is for Morgoth his words are in part the fruit of Morgoth’s lies. He bids the Gnomes fly in the darkness while the Gods are wrapped in mourning, to seek freedom in the world and to seek out Morgoth, now Valinor is no more blissful than the world outside. Fingolfin and Fingon speak against him. The assembled Gnomes vote for flight, and Fingolfin and Fingon yield; they will not desert their people, but they retain command over a half of the Noldoli of Tûn.

The flight begins. The Teleri will not join. The Gnomes cannot escape without boats, and do not dare to cross the Grinding Ice. They attempt to seize the swan-ships in Swanhaven, and a fight ensues (the first between the races of the Earth) in which many Teleri are slain, and their ships carried off. A curse is pronounced upon the Gnomes, that they shall after suffer often from treachery and the fear of treachery among their own kindred in punishment for the blood spilled at Swanhaven. They sail North along the coast of Valinor. Mandos sends an emissary, who speaking from a high cliff hails them as they sail by, and warns them to return, and when they will not, speaks the ‘Prophecy of Mandos’ concerning the fate of after days.


The Gnomes come to the narrowing of the seas, and prepare to sail. While they are encamped upon the shore Fëanor and his sons and people sail off taking with them all the boats, and leave Fingolfin on the far shore treacherously, thus beginning the curse of Swanhaven. They burn the boats as soon as they land in the East of the world, and Fingolfin’s people see the light in the sky. The same light also tells the Orcs of the landing.

Fingolfin’s people wander miserably. Some under Fingolfin return to Valinor to seek the Gods’ pardon. Fingon leads the main host North, and over the Grinding Ice. Many are lost.

Among the poems that my father embarked on during his years at the University of Leeds (most notably the Lay of the Children of Húrin in alliterative verse) was The Flight of the Noldoli from Valinor. This poem, also in alliterative verse, was abandoned after 150 lines. It is certain that it was written at Leeds, in (I think it extremely probable) 1925, the year in which he took up his appointment to the professorship of Anglo-Saxon at Oxford. From this poetic fragment I will cite a part, beginning at the ‘vast concourse on the square on the summit of Kôr’ where Fëanor ‘made a violent speech’, described in a passage of the Sketch of the Mythology p.32. The name Finn at lines 4 and 16 is the Gnomish form of Finwë, the father of Fëanor; Bredhil at line 49 the Gnomish name of Varda.

But the Gnomes were numbered by name and kin,

marshalled and ordered in the mighty square

upon the crown of Kôr. There cried aloud

the fierce son of Finn. Flaming torches

5

he held and whirled in his hands aloft,

those hands whose craft the hidden secret

knew, that none Gnome or mortal

hath matched or mastered in magic or in skill.

‘Lo! slain is my sire by the sword of fiends,

10

his death he has drunk at the doors of his hall

and deep fastness, where darkly hidden

the Three were guarded, the things unmatched

that Gnome and Elf and the Nine Valar

can never remake or renew on earth,

15

recarve or rekindle by craft or magic,

not Fëanor Finn’s son who fashioned them of yore –

the light is lost whence he lit them first,

the fate of Faërie hath found its hour.

Thus the witless wisdom its reward hath earned

20

of the Gods’ jealousy, who guard us here

to serve them, sing to them in our sweet cages,

to contrive them gems and jewelled trinkets,

their leisure to please with our loveliness,

while they waste and squander work of ages,

25

nor can Morgoth master in their mansions sitting

at countless councils. Now come ye all,

who have courage and hope! My call harken

to flight, to freedom in far places!

The woods of the world whose wide mansions

30

yet in darkness dream drowned in slumber,

the pathless plains and perilous shores

no moon yet shines on nor mounting dawn

in dew and daylight hath drenched for ever,

far better were these for bold footsteps

35

than gardens of the Gods gloom-encircled

with idleness filled and empty days.

Yea! though the light lit them and the loveliness

beyond heart’s desire that hath held us slaves

here long and long. But that light is dead.

40

Our gems are gone, our jewels ravished;

and the Three, my Three, thrice-enchanted

globes of crystal by gleam undying

illumined, lit by living splendour

and all hues’ essence, their eager flame –

45

Morgoth has them in his monstrous hold,

my Silmarils. I swear here oaths

unbreakable bonds to bind me ever,

by Timbrenting and the timeless halls

of Bredhil the Blessed that abides thereon –

50

may she hear and heed – to hunt endlessly

unwearying unwavering through world and sea,

through leaguered lands, lonely mountains,

over fens and forest and the fearful snows,

till I find those fair ones, where the fate is hid

55

of the folk of Elfland and their fortune locked,

where alone now lies the light divine.’

Then his sons beside him, the seven kinsmen,

crafty Curufin, Celegorm the fair,

Damrod and Díriel and dark Cranthir,

60

Maglor the mighty, and Maidros tall

(the eldest, whose ardour yet more eager burnt

than his father’s flame, than Fëanor’s wrath;

him fate awaited with fell purpose),

these leapt with laughter their lord beside,

65

with linkéd hands there lightly took

the oath unbreakable; blood thereafter

it spilled like a sea and spent the swords

of endless armies, nor hath ended yet.

*