Fëanor

Fëanor's father is Finwë, the first King of the Noldor; his mother, Míriel, dies, "consumed in spirit and body", shortly after giving birth to him.[1] Fëanor "was made the mightiest in all parts of body and mind: in valour, in endurance, in beauty, in understanding, in skill, in strength and subtlety alike: of all the Children of Ilúvatar, and a bright flame was in him." Finwë remarries and has several children, including Fëanor's half-brothers Fingolfin and Finarfin. Fëanor studies under his father-in-law Mahtan, who was a student of the godlike Vala Aulë. He becomes a craftsman and gem-smith, inventor of the Tengwar script, and the creator of the magical seeing-stones, the palantírs.[T 1]

Fëanor, "in the greatest of his achievements, captured the light of the Two Trees to make the three Silmarils, also called the Great Jewels, though they were not mere glittering stones, they were alive, imperishable, and sacred."[T 2] Even the Valar with their godlike powers could not copy them. In fact, Fëanor himself could not copy them, as part of his essence goes into their making. Their worth is close to infinite, as they are unique and irreplaceable. The Vala "Varda hallowed the Silmarils so that thereafter no mortal flesh, nor hands unclean, nor anything of evil will might touch them, for it would be scorched and withered."[T 2]

Fëanor prizes the Silmarils, and grows suspicious of the Valar and Elves who he believes covet them. The Vala Melkor, recently released from imprisonment and now residing in Valinor, sees an opportunity to sow dissent among the Noldor. Fëanor refuses to communicate with Melkor, but is still caught in his plot. Fëanor angrily warns Fingolfin not to spread lies, and threatens to kill him. As punishment, the Valar exile Fëanor to his remote home Formenos for twelve years. Finwë too withdraws to Formenos.[T 2]

The Valar learn that Melkor is manipulating Fëanor, and send one of their number, Tulkas, to capture Melkor, but he has already escaped. Fëanor wisely realises that Melkor's goal is to obtain the Silmarils, "and he shut the doors of his house in the face of the mightiest of all the dwellers in Eä."[T 2] The Valar invite Fëanor and Fingolfin to Valinor to make peace. Fingolfin offers a hand to his half-brother, recognising Fëanor's place as the eldest. Fëanor accepts, but soon Melkor and Ungoliant destroy The Two Trees,[T 3] leaving the Silmarils as the only surviving light of the Trees. The Valar ask Fëanor to give them up so that they can restore the Trees. Fëanor replies: "It may be that I can unlock my jewels, but never again shall I make their like; and if I must break them, I shall break my heart."[T 4] He refuses to give up the Silmarils of his own free will. Messengers from Formenos tell him that Melkor has killed Finwë and stolen the Silmarils. Yavanna is thus unable to heal the Two Trees.[T 4]

For this deed, Fëanor names Melkor "Morgoth", "Black Enemy".[T 4] Fëanor rails against the Great Enemy, blaming the Valar for Morgoth's deeds.[T 4] He gives a speech in the Elvish city of Tirion, persuading most of his people to return to Middle-earth to avenge Finwë and free themselves from the Valar. Together with his seven sons, they swear the Oath of Fëanor:[T 4]

They swore an oath which none shall break, and none should take, by the name even of Ilúvatar, calling the Everlasting Dark upon them if they kept it not... ...vowing to pursue with vengeance and hatred to the ends of the World Vala, Demon, Elf or Man as yet unborn or any creature, great or small, good or evil, that time should bring forth unto the end of days, whoso should hold or take or keep a Silmaril from their possession.

Arda in the First Age. The Elves migrated across Middle-earth; many of them travelled to Valinor (green arrows to the left). Finwë's killing by Melkor led in turn to the Flight of the Noldor (red arrows to the right) back to Beleriand in Middle-earth.

To get to Middle-earth, Fëanor goes to the shores of Aman, and asks the seafaring Teleri for their aid. When they refuse, Fëanor orders the Noldor to steal the ships. The Teleri resist, and many of them are killed. The battle became known as the Kinslaying at Alqualondë, or the first kinslaying.[T 4] His sons later commit two other acts of warfare against Elves in Middle-earth in his name. In repentance, Finarfin, Finwë's third son, takes his host and turns back. They are accepted by the Valar, and Finarfin rules as High-King of the Noldor in Valinor. The remaining Elves, those who follow Fëanor and Fingolfin, become subject to the Doom of Mandos, that they will come to harm if they continue their rebellion against the Valar. There are not enough ships to carry all the Noldor across the sea, so Fëanor and his sons lead the first group.[T 4] Upon arriving in the far west of Beleriand, they decide to burn the ships and leave Fingolfin and his people behind. Fingolfin, furious, returns to Beleriand by the long and hard land route, via the northern ice.[T 4]

Morgoth summons his armies from his fortress of Angband and attacks Fëanor's encampment in Mithrim. This battle was called the Battle under the Stars, or Dagor-nuin-Giliath, for the Sun and Moon had not yet been made. The Noldor win the battle. Fëanor presses on toward Angband with his sons. He comes within sight of Angband, but is ambushed by a force of Balrogs, with few Elves about him. He fights mightily with Gothmog, captain of the Balrogs. His sons come upon the Balrogs with a great force of Elves, and drive them off; but Fëanor knows his wounds are fatal. He curses Morgoth thrice, but with the eyes of death, he sees that his Elves, unaided, will never throw down the dark towers of Thangorodrim.[T 4]

The Oath of Fëanor affects the lovers Beren and Lúthien. They steal a Silmaril from Morgoth, leading to Kinslaying and years of strife among the Elves,[T 5] until Eärendil carries a Silmaril off into the West.[T 6] That Silmaril is lost to the Sons of Fëanor, but the other two remain in the crown of Morgoth. They too are stolen, one ending in the earth, one in the sea.[T 6]

According to Mandos' prophecy, following Melkor's final return and defeat in the Dagor Dagorath, the world will be changed and the Valar will recover the Silmarils. Fëanor will be released from the Halls of Mandos and will give Yavanna the Silmarils. Fëanor will break them, and Yavanna will revive the Two Trees. The Pelóri Mountains will be flattened and the light of the Two Trees will fill the world in eternal bliss.[T 7][T 8]

Mahtan

Míriel

Finwë of the Noldor

Indis of the Vanyar

Nerdanel

Fëanor maker of Silmarils

Findis

Fingolfin

Írimë

Finarfin

Maedhros

Maglor

Celegorm

Caranthir

Curufin

Amrod

Amras

Celebrimbor maker of Rings

Kings of the Noldor in Valinor

High Kings of the Noldor in Exile (in Middle-earth)

All the characters shown are Elves.

The Tolkien scholar Jane Chance sees Morgoth's corruption of Elves and Men as clearly Biblical, as it "mirrors that of Adam and Eve by Satan; the desire for power and godlike being is the same desire for knowledge of good and evil witnessed in the Garden of Eden."[7] She treats the Silmarils as symbols of that same desire. She identifies Fëanor's wish to be like the Valar in creating "things of his own" as rebellious pride, and that, like Melkor, he "succumbs to a 'greedy love'" of his creations that causes his downfall. She points out that Fëanor's rebellion is echoed by that of the Númenórean man Ar-Pharazon, and then at the end of The Silmarillion by the (angelic) Maia, Sauron, who becomes the Dark Lord of The Lord of the Rings.[7]

The philologist Elizabeth Solopova suggests that the character of Fëanor was inspired by the Anglo-Saxon leader Byrhtnoth, and in particular his appearance in the poem "The Battle of Maldon". The poem tells how he is slain in that battle, which took place in the year 991. Tolkien has described Byrhtnoth as misled by "pride and misplaced chivalry proven fatal" and as "too foolish to be heroic",[T 10] and Fëanor is driven by "overmastering pride" that causes his death and that of countless followers.[6]

Fëanor's self-destructive pride in his own creation has been likened to that of Thomas Mann's "Doctor Faustus", in the person of the fictional 20th century composer Adrian Leverkühn, a reworking of the Faust legend.[8] 1740 English print of Doctor Faustus's pact with the devil.

The Tolkien scholar Tom Shippey comments that Fëanor and his Silmarils relate to The Silmarillion's theme in a particular way: the sin of the Elves is not human pride, as in the Biblical fall, but their "desire to make things which will forever reflect or incarnate their own personality". This Elvish form of pride leads Fëanor to forge the Silmarils, and, Shippey suggests, led Tolkien to write his fictions: "Tolkien could not help seeing a part of himself in Fëanor and Saruman, sharing their perhaps licit, perhaps illicit desire to 'sub-create'."[9]

John Ellison, writing in the Tolkien Society's journal Mallorn, draws a comparison between Fëanor and the Faust legend, in particular Thomas Mann's version in his 1947 novel Doctor Faustus. In Ellison's view, the life history of both characters is of "genius corrupted finally into insanity; the creative drive turns on its possessor and destroys him, and with him a good part of the fabric of society."[8] He describes as parallel Mann's depiction of his Faust character Leverkühn in a collapsing Nazi Germany and Tolkien's starting his mythology amidst the collapse of pre-1914 Europe in the First World War. Fëanor is, he writes, not an exact equivalent of Doctor Faustus: he does not make a pact with the devil; but both Fëanor and Leverkühn outgrow their teachers in creative skill. Ellison calls Leverkühn "a Fëanor of our times", and comments that far from being a simple battle of good versus evil, Tolkien's world as seen in Fëanor has "the creative and destructive forces in man's nature ... indivisibly linked; this is the essence of the 'fallen world' in which we live."[8] He adds that Fëanor is central to the whole of Tolkien's legendarium, "the hinge on which the whole great Tale ... turns."[8]

Like Shippey, Ellison relates Fëanor's making of the Silmarils to what he supposes was Tolkien's own belief: that it was "a dangerous and impermissible act" that went beyond what the Creator had intended for the Elves. Further, Ellison suggests that while Fëanor does not directly represent Tolkien, there is something about his action that can be applied to Tolkien's life. Tolkien calls Fëanor "fey"; Ellison notes that Tolkien analysed his own name as tollkühn, with the same meaning. Further, Tolkien seems, Ellison writes, to have felt a conflict between his own "sub-creation" and his Catholic faith.[8]

Shippey and the Tolkien scholar Verlyn Flieger both note that Tolkien intended ancestry to be a guide to character.[10][11] Shippey writes that The Silmarillion echoes Norse mythology in this belief, and that one perhaps needs to study the family trees to see clearly how it all works:[10]

Flieger writes that Fëanor's fire drives his creativity, making the beautiful letters of the Fëanorian script, and jewels, including, fatefully, the Silmarils. She comments that Tolkien, choosing his words very carefully, calls Fëanor both "subtle", by etymology from Latin sub-tela, "under the warp (of a weaving)", hence the crosswise weft threads that go against the grain, a dangerous part of the fabric of life; and "skilled", by etymology from Indo-European skel-, "to cut", like the Noldor as a whole tending to cause division among the Elves; and indeed his choices, and the Silmarils, lead to division and war, to the Kinslaying of Elf by Elf, the theft of the Telerin Elves' ships in Aman, and in turn to further disasters across the sea in Beleriand.[12]

• Flieger, Verlyn (1983). Splintered Light: Logos and Language in Tolkien's World. William B. Eerdmans Publishing Company. ISBN 978-0-8028-1955-0.
• Shippey, Tom (2005) [1982]. The Road to Middle-Earth (Third ed.). HarperCollins. ISBN 978-0261102750.
• Tolkien, J. R. R. (1966). The Tolkien Reader. New York: Ballantine Books. ISBN 0-345-34506-1.
• Tolkien, J. R. R. (1977). Christopher Tolkien (ed.). The Silmarillion. Boston: Houghton Mifflin. ISBN 978-0-395-25730-2.
• Tolkien, J. R. R. (1985). Christopher Tolkien (ed.). The Lays of Beleriand. Boston: Houghton Mifflin. ISBN 0-395-39429-5.
• Tolkien, J. R. R. (1986). Christopher Tolkien (ed.). The Shaping of Middle-earth. Boston: Houghton Mifflin. ISBN 978-0-395-42501-5.
• Tolkien, J. R. R. (1993). Christopher Tolkien (ed.). Morgoth's Ring. Boston: Houghton Mifflin. ISBN 0-395-68092-1.
• Tolkien, J. R. R. (1994). Christopher Tolkien (ed.). The War of the Jewels. Boston: Houghton Mifflin. ISBN 0-395-71041-3.
• Tolkien, J. R. R. (1996). Christopher Tolkien (ed.). The Peoples of Middle-earth. Boston: Houghton Mifflin. ISBN 978-0-395-82760-4.