Lord of the Rings

It is easy for the reader who enters the enchanted realm of Tolkien's own work to be lost in the magic of the Middle-Earth and to forbear to ask questions. Surrounded by elves, hobbits, dragons and orcs, wandering the pristine fields and woods, described with such loving care they seem almost real, it is easy to forget there is another world outside, the world in which John Ronald Reuel Tolkien, an Oxford don, lived and wrote his monumental series of fantasy novels. It is, after all, natural to want to escape humdrum reality. Literature that offers a simple pleasure of a different time, a different place has nothing to be ashamed of. Tolkien in the same essay describes "escape and consolation" as one of the chief functions of the fairy-tale by which term he understands also what we would call "literary fantasy" today. "Escape and consolation" seem to be self-evident terms. What is there to discuss? Perhaps all that I have to do today is to praise Tolkien's fertile imagination and to step modestly aside.

But the sentence I just quoted suggests that asking questions about the fairy-tale realm is not so much unnecessary as dangerous. You risk not merely boredom and disenchantment but the actual expulsion from the Fairyland. Why? Is there, perhaps, more to the magic land than meets the eye? What if the "escape" it offers is fake; what if Middle-Earth lies not "in a galaxy long ago and far away", as Star Wars put it, but much closer to home, right on the border with Tolkien's war-stricken England of the 1940s and perhaps even not so far from our own turbulent Middle East. What if the further away we travel, the more inevitably we come home? These are the questions I want to discuss today.And if the result of this inquiry will be the loss of the key to the gates of Paradise, I'm willing to take this risk.

Therefore the focus of this talk will be the question that Tolkien himself emphasized as central to our perception of works of fantasy: what is "the effect produced now by these old things in the stories as they are" (32); in other words, how are the elves, orcs, the Dark Lord and the magic ring relevant to the here and now? However, I do not believe that the answer to this question should be sought in the circumstances of the author's own life. Therefore, despite the title of my talk, I will say little about Tolkien's biography.

The basic facts are easy: he was born in 1892 in South Africa, both his parents of English origin. When he was still a child, he was brought back to Birmingham whose industrial ugliness made him a sworn enemy of modern civilization for the rest of his life. In 1922 he published his two major scholarly works, A Middle-English Vocabulary and a critical edition of medieval poem Sir Gawain and the Green Knight. His knowledge of medieval literature stood him in good stead later when he began writing his fantasy novels which are, in many ways, idealized images of the Middle Ages as they never were: the Middle Ages without dirt, ugliness, fear, religious intolerance, leprosy and plague, but with ever-green fields, virtuous knights, marvellous creatures, spectacular magic and easy demarcation between good and evil. On the strength of his research, Tolkien became Professor of Anglo-Saxon at Pembroke College at Oxford. There he met fellow religious conservatives and fantasy writers C.S.Lewis and Charles Williams. In 1937 he published The Hobbit, essentially a children's book, and already in 1936 he began working on The Lord of the Rings that was finished in 1949. The trilogy was originally published in England in 1954, with good reviews but indistinguishible sales. However, once it crossed the ocean, the flower generation of the 1960s made The Lord of the Rings their Bible. And since then, Gandalf and Mordor and Frodo and Bilbo have become household words in every human tongue. Just consider the scope of this phenomenon. The flower children whose lax sexual mores would have horrified Tolkien and whose radical politics would have upset him deeply, trying to master the Elvish language. In contemporary Russia, youngsters brought up in the tenets of Marxism-Leninism living in the world of role-playing games based on The Lord of the Rings. My sabra son being deeply upset when I dared suggesting Tolkien was somewhat inferior to Shakespeare. What is this magic that crossses national, social and cultural barriers, triumphing where religions, ideologies, and greater art have failed?

It is safe to suggest that the two aspects of his work Tolkien himself would single out as most important cannot account for its universal appeal. The first aspect is Christianity. Tolkien, an ardent believer, called the New Testament the greatest story ever written in which "Legend and History have met and fused". There are obvious Christian elements in