Consolidation of Philosophy and
Tractus of Theology by Boethius;
The Ecclesiastical History of England by The Venerable Bede;
Grace and Free Will,
The Predestination of the Saints, and
Civitas Dei (aka:
The City of God) by St. Augustine;
The Histories (
Public and
Secret) of Procopius;
The Alexiad by Anna Komnenos; Church History and
The Life of the Constantine by Eusebius¹;
The Hobbit; and
The Nature of Middle-earth (again, because it is freaking
PAINFUL to get through the first part of the book, and it reveals a turmoil in
Tolkien that is hard to “watch” him go through with his earlier life being so wrapped-up in Vatican I, while trying to accept Vatican II, and seemingly shredding his earlier work in spite of the Church having “betrayed”
Tradition to
Modernity with the “revelations” of the Second Vatican Ecumenical Council — i.e. “
Vatican II”) alongside the latter three volumes of
The History of Middle-earth.
And also re-reading Samuel Delaney’s
Dhalgren, and
Babel-13.
And several works of Kabbalistic Demonology that deal with the “War in Heaven” which is related to Middle-earth in the rebellion of
Melkor (and
Sauron) beginning in the
Ainulindalë, and continuing with the first Three
Ages of Middle-earth (Which begin with the return of the
Noldor to Middle-earth, or,
rather, with the return of Melkor/
Morgoth to Middle-earth. The earlier Ages are not the
Ages of Middle-earth, but are the Ages prior to History).
I’ve been slowly collecting the various contents of the Academic Journals on Tolkien Studies, which since the 00s have had some rather specious and tenuous works published regarding Middle-earth that reveal that the
authors are nearly wholly ignorant of the below cited quote from
HoM-e, Vol. X, never mind the works to which they refer, and thus they miss the most relevant parts of Tolkien’s canon of work that more than a little falsify their respective theses.
But even with the tenuous works in the Academic Journals, there is still a larger body that dives pretty deeply into the respective Theology and Metaphysics (some of it
too deeply, as many of the Christian Tolkien Scholars tend to apply forms of Christian Ideology that were themselves pretty repugnant to Tolkien along with Modernity and the various things he associated with it).
I am hoping to get another look into a book that I used to own by an English Theologian from the 17th Century who was ridiculing the then popular paranoia over “witches:”
The Displaying of Supposed Witchcraft by John Webster. I used to own one of the only three Manuscripts of the work (there are printed copies, but there existed a dozen written and illuminated Manuscripts. I used to own one of the three surviving manuscripts). But despite Webster being a Protestant, his Theology and respective Metaphysics had a parallel in Catholicism that was a part of the Ecumenicism of the Vatican I Catholic Theology. Both were/are reactions to the Sciences beginning to overturn the Augustinian’, Aquinas’, and other Catholic Theologian’s claims that “God made the Universe to be Knowable, and the Sciences will reveal that ‘Truth©™®‘.” Only the Sciences began revealing that the claims of the Catholic and Christian Churches were rather less than “True,” and resulted in a receding “God” who began to vanish into the gaps in our Epistemic Knowledge of the Universe.
But Webster’s ridicule of the
Witch-Hunters and the
Malleus Maleficarum is
highly pertinent to Middle-earth, as Webster also was a deeply committed Astrologer and Alchemist, who studied what he called “
Real/Natural and Infernal Magic.” He was famous for his defense of the Occultists John Dee and Méric Casabon, and claimed that the former had succeeded in discovering the “Lost Magicks of the Ancients.” Which was rather an irony given his ridicule of Witchcraft.
But Webster’s work is highly pertinent to Tolkien in that he defined the ideas and philosophies that surround Tolkien’s (and Catholicism’s) views on “Magic,” as being essentially “
Satanic,” and thus
Necromantic as well, while what we think of as ‘
Magic’ that is associated with what Webster called “
The Natural Magicks” is really an innate ability that is refined like the arts, or any respective “craft.”
It is from he, Dee, and Casabon that the term “The Craft” came to be associated with “Magic.” But Tolkien’s comments in
Letters on the confusion of
Elvish Magic, which he puts into the mouth of
Galadriel in
The Lord of the Rings was first stated in those terms by Dee, Webster, and Casabon, whereby Tolkien points out that “The
Elves do not do ‘Magic’;” ‘
Magic,’ as Tolkien points out, is a “
Device of The Enemy,” and thus would be shunned by the Elves or
Maiar.
Anyway… Just some typical “reading.”
1. I should point out that I am not Christian, but Tolkien was, and a pre-Modernist, Vatican I Catholic Christian at that, who was not just
Pre-Modernist, but actively
Anti-Modernist, as the First Vatican Ecumenical Council declared Catholicism to be in 1868), and the respective Theology (and Metaphysics) associated with Catholicism, and the particular “flavor” of Catholicism practiced by Tolkien (one that is nearly extinct now) is woven into the fabric of Middle-earth.
Continuing to read the Primary Sources again-and-again-and-again-…-and-again becomes rather vacuous after a while without having the references to specific terms use by that form of Catholic Theology and Metaphysics, where, as Carl Hostetter points out in
The Nature of Middle-earth, with the quote from page x of
The History of Middle-earth, Vol. X: Morgoth’s Ring:
Meditating long on the world that he had brought into being and was now in part unveiled, he had become absorbed in analytic speculation concerning its underlying postulates. Before he could prepare a new and final Silmarillion he must satisfy the requirements of a coherent theological and metaphysical system, rendered now more complex in its presentation by the supposition of obscure and conflicting elements in its roots and its tradition.
I personally have quoted that passage so many times that I can recite it from memory.
But note: …
he must satisfy the requirements of a coherent theological and metaphysical system …
That says that without knowing what the Theological and Metaphysical Systems in question even are, you cannot know their
requirements, NOR can you know what is affected by those requirements, and how they are thus affected, at that.