The Book of Lost Tales 2. Christopher Tolkien

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СКАЧАТЬ never came back, and also that he took part in the Wolf-hunt; but observing this contradiction he introduced Mablung in the latter rôle (and probably did this even before the tale was completed, since at the last appearance of Mablung his name was written thus, not emended from Tifanto: see note 15). It was subsequent to this that Tifanto was emended, wherever it still stood, to Dairon.

In the tale the hunt is differently managed from the story in The Silmarillion (where, incidentally, Beleg Strongbow was present). It is curious that all (including, as it appears, Huan!) save Beren were asleep when Karkaras came on them (‘in Beren’s watch’, p. 39). In The Silmarillion Huan slew Carcharoth and was slain by him, whereas here Karkaras met his death from the king’s spear, and the boy Ausir tells at the end that Huan lived on to find Beren again at the time of ‘the great deeds of the Nauglafring’ (p. 41). Of Huan’s destiny, that he should not die ‘until he encountered the mightiest wolf that would ever walk the world’, and of his being permitted ‘thrice only ere his death to speak with words’ (The Silmarillion p. 173), there is nothing here.

The most remarkable feature of the Tale of Tinúviel remains the fact that in its earliest extant form Beren was an Elf; and in this connection very notable are the words of the boy at the end (p. 40):

      Yet said Mandos to those twain: ‘Lo, O Elves, it is not to any life of perfect joy that I dismiss you, for such may no longer be found in all the world where sits Melko of the evil heart—and know ye that ye will become mortal even as Men, and when ye fare hither again it will be for ever, unless the Gods summon you indeed to Valinor.’

      In the tale of The Coming of the Valar and the Building of Valinor there occurs the following passage (I. 76; commentary I. 90):

      Thither [i.e. to Mandos] in after days fared the Elves of all the clans who were by illhap slain with weapons or did die of grief for those that were slain—and only so might the Eldar die, and then it was only for a while. There Mandos spake their doom, and there they waited in the darkness, dreaming of their past deeds, until such time as he appointed when they might again be born into their children, and go forth to laugh and sing again.

      The same idea occurs in the tale of The Music of the Ainur (I. 59). The peculiar dispensation of Mandos in the case of Beren and Tinúviel as here conceived is therefore that their whole ‘natural’ destiny as Elves was changed: having died as Elves might die (from wounds or from grief) they were not reborn as new beings, but returned from Mandos in their own persons—yet now ‘mortal even as Men’. The earliest eschatology is too unclear to allow of a satisfactory interpretation of this ‘mortality’, and the passage in The Building of Valinor on the fates of Men (I. 77) is particularly hard to understand (see the commentary on it, I. 90ff.). But it seems possible that the words ‘even as Men’ in the address of Mandos to Beren and Tinúviel were included to stress the finality of whatever second deaths they might undergo; their departure would be as final as that of Men, there would be no second return in their own persons, and no reincarnation. They will remain in Mandos (‘when ye fare hither again it will be for ever’)—unless they are summoned by the Gods to dwell in Valinor. These last words should probably be related to the passage in The Building of Valinor concerning the fate of certain Men (I. 77):

      Few are they and happy indeed for whom at a season doth Nornorë the herald of the Gods set out. Then ride they with him in chariots or upon good horses down into the vale of Valinor and feast in the halls of Valmar, dwelling in the houses of the Gods until the Great End come.

      § 2. Places and peoples in the Tale of Tinúviel

To consider first what can be learned of the geography of the Great Lands from this tale: the early ‘dictionary’ of the Gnomish language makes it clear that the meaning of Artanor was ‘the Land Beyond’, as it is interpreted in the text (p. 9). Several passages in the Lost Tales cast light on this expression. In an outline for Gilfanon’s untold tale (I. 240) the Noldoli exiled from Valinor

      now fought for the first time with the Ores and captured the pass of the Bitter Hills; thus they escaped from the Land of Shadows…They entered the Forest of Artanor and the Region of the Great Plains…

(which latter, I suggested, may be the forerunner of the later Talath Dirnen, the Guarded Plain of Nargothrond). The tale to follow Gilfanon’s, according to the projected scheme (I. 241), was to be that of Tinúviel, and this outline begins: ‘Beren son of Egnor wandered out of Dor Lómin [i.e. Hisilómë, see I. 112] into Artanor…’ In the present tale, it is said that Beren came ‘through the terrors of the Iron Mountains until he reached the Lands Beyond’ (p. 11), and also (p. 21) that some of the Dogs ‘roamed the woods of Hisilómë or passing the mountainous places fared even at times into the region of Artanor and the lands beyond and to the south’. And finally, in the Tale of Turambar (p. 72) there is a reference to ‘the road over the dark hills of Hithlum into the great forests of the Land Beyond where in those days Tinwelint the hidden king had his abode’.

It is quite clear, then, that Artanor, afterwards called Doriath (which appears in the title to the typescript text of the Tale of Tinúviel, together with an earlier form Dor Athro, p. 41), lay in the original conception in much the same relation to Hisilómë (the Land of Shadow(s), Dor Lómin, Aryador) as does Doriath to Hithlum (Hisilómë) in The Silmarillion: to the south, and divided from it by a mountain-range, the Iron Mountains or Bitter Hills.

      In commenting on the tale of The Theft of Melko and the Darkening of Valinor I have noticed (I. 158–9) that whereas in the Lost Tales Hisilómë is declared to be beyond the Iron Mountains, it is also said (in the Tale of Turambar, p. 77) that these mountains were so named from Angband, the Hells of Iron, which lay beneath ‘their northernmost fastnesses’, and that therefore there seems to be a contradictory usage of the term ‘Iron Mountains’ within the Lost Tales—‘unless it can be supposed that these mountains were conceived as a continuous range, the southerly extension (the later Mountains of Shadow) forming the southern fence of Hisilómë, while the northern peaks, being above Angband, gave the range its name’.

Now in the Tale of Tinúviel Beren, journeying north from Artanor, ‘drew nigh to the lower hills and treeless lands that warned of the approach of the bleak Iron Mountains’ (p. 14). These he had previously traversed, coming out of Hisilómë but now ‘he followed the Iron Mountains till he drew nigh to the terrible regions of Melko’s abode’. This seems to support the suggestion that the mountains fencing Hisilómë from the Lands Beyond were continuous with those above Angband; and we may compare the little primitive map (I. 81), where the mountain range f isolates Hisilómë (g): see I. 112, 135. The implication is that ‘dim’ or ‘black’ Hisilómë had no defence against Melko.

There appear now also the Mountains of Night (pp. 20, 46–7), and it seems clear that the great pinewoods of Taurfuin, the Forest of Night, grew upon those heights (in The Silmarillion Dorthonion ‘Land of Pines’, afterwards named Taur-nu-Fuin). Dairon was lost there, but Tinúviel, though she passed near, did not enter ‘that dark region’. There is nothing to show that it was not placed then as it was later—to the east of Ered Wethrin, the Mountains of Shadow. It is also at least possible that СКАЧАТЬ