Lords

Queens

Ex-Valar

External history

Tolkien at first decided that Valarin, the tongue of the Valar as it is called in the Elvish language Quenya, would be the proto-language of the Elves, the tongue Oromë taught to the speechless Elves. He then developed the Valarin tongue and its grammar in the early 1930s.^{[T 17]} In the 1940s, he decided to drop that idea, and the tongue he had developed became Primitive Quendian instead.^{[T 18]} He then conceived an entirely new tongue for the Valar, still called Valarin in Quenya.^{[T 19]}

Internal story

The Valar as spiritual immortal beings have the ability to communicate through thought and have no need for a spoken language, but it appears that Valarin develops because of their assumption of physical, humanlike (or elf-like) forms. Valarin is unrelated to the other languages constructed by J. R. R. Tolkien. Only a few words (mainly proper names) of Valarin are recorded by the Elves.^[1]

Valarin is alien to the ears of the Elves sometimes to the point of genuine displeasure,^{[T 20]} and few of them ever learn the language, only adopting some Valarin words into their own language, Quenya. The Valar know Quenya and use it to converse with the Elves, or with each other if Elves are present. Valarin contains sounds that the Elves find difficult to produce, and the words are mostly long;^{[T 20]} for example, the Valarin word for Telperion, one of the Two Trees of Valinor, Ibrîniðilpathânezel, has eight syllables. The Vanyar adopt more words into their Vanyarin Tarquesta dialect from Valarin than the Noldor, as they lived closer to the Valar. Some of the Elven names of the Valar, such as Manwë, Ulmo, and Oromë, are adapted loanwords of their Valarin names.^[1]

According to the earlier conception set forth in Tolkien's sociolinguistic text, Lhammas, the Valarin language family is subdivided into Oromëan, the Dwarves' Khuzdul (Aulëan), and Melkor's Black Speech. In this work, all Elvish languages are descended from the tongue of Oromë, while the Dwarves speak the tongue devised by Aulë, and the Black Speech of the Orcs is invented for them by Melkor.^{[T 21]}

Norse Æsir

Scholars such as John Garth have noted that the Valar resemble the Æsir, the Norse gods of Asgard.^[2] Thor, for example, physically the strongest of the gods, can be seen both in Oromë, who fights the monsters of Melkor, and in Tulkas, the strongest of the Valar. Manwë, the head of the Valar, has some similarities to Odin, the "Allfather",^[3] while the wizard Gandalf, one of the Maiar, resembles Odin the wanderer.^[4]

Godlike power

Tolkien compared King Théoden of Rohan, charging into the enemy at the Battle of the Pelennor Fields, to a Vala of great power, and to "a god of old":^{[T 22]}

Théoden could not be overtaken. Fey he seemed, or the battle-fury of his fathers ran like new fire in his veins, and he was borne up on Snowmane like a god of old, even as Oromë the Great in the battle of the Valar when the world was young. His golden shield was uncovered, and lo! it shone like an image of the Sun, and the grass flamed into green about the white feet of his steed. For morning came ... and the hosts of Mordor wailed ... and the hoofs of wrath rode over them.^{[T 22]}

The Episcopal priest and author Fleming Rutledge comments that while Tolkien is not equating the events here with the Messiah's return, he was happy when readers picked up biblical echoes. In her view the language here is clearly biblical, evoking Malachi's messianic prophecy "See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble ... And you shall tread down the wicked, for they will be ashes under the soles of your feet".^[5]

Pagan gods or angels

The theologian Ralph C. Wood describes the Valar and Maiar as being what Christians "would call angels", intermediaries between the creator, Eru Ilúvatar, and the created cosmos. Like angels, they have free will and can therefore rebel against him.^[6]

Matthew Dickerson, writing in the J.R.R. Tolkien Encyclopedia, calls the Valar the "Powers of Middle-earth", noting that they are not incarnated and quoting the Tolkien scholar Verlyn Flieger's description of their original role as "to shape and light the world".^[7] Dickerson writes that while Tolkien presents the Valar like pagan gods, he imagined them more like angels and notes that scholars have compared the devotion of Tolkien's Elves to Elbereth, an epithet of Varda, as resembling the Roman Catholic veneration of Mary the mother of Jesus. Dickerson states that the key point is that the Valar were "not to be worshipped".^[7] He argues that as a result, the Valar's knowledge and power had to be limited, and they could make mistakes and moral errors. Their bringing of the Elves to Valinor meant that the Elves were "gathered at their knee", a moral error as it suggested something close to worship.^[7]

The scholar of literature Marjorie Burns notes that Tolkien wrote that to be acceptable to modern readers, mythology had to be brought up to "our grade of assessment". In her view, between his early work, The Book of Lost Tales,^{[lower-alpha 3]} and the published Silmarillion, the Valar had greatly changed, "civilized and modernized", and this had made the Valar "slowly and slightly" more Christian. For example, the Valar now had "spouses" rather than "wives", and their unions were spiritual, not physical. All the same, she writes, readers still perceive the Valar "as a pantheon", serving as gods.^[8]

• Tolkien's Valar behave as a group, so that readers perceive them as a pantheon like the Olympian gods of the Greeks.^[8]

Luck or providence

The Tolkien scholar Tom Shippey discusses the connection between the Valar and "luck" on Middle-earth, writing that as in real life, "People ... do in sober reality recognise a strongly patterning force in the world around them" but that while this may be due to "Providence or the Valar", the force "does not affect free will and cannot be distinguished from the ordinary operations of nature" nor reduce the necessity of "heroic endeavour".^[9] He states that this exactly matches the Old English view of luck and personal courage, as Beowulf's "wyrd often spares the man who isn't doomed, as long as his courage holds."^[9] The scholar of humanities Paul H. Kocher similarly discusses the role of providence, in the form of the intentions of the Valar or of the creator, in Bilbo's finding of the One Ring and Frodo's bearing of it; as Gandalf says, they were "meant" to have it, though it remained their choice to co-operate with this purpose.^[10]

Rutledge writes that in The Lord of the Rings, and especially at moments like Gandalf's explanation to Frodo in "The Shadow of the Past", there are clear hints of a higher power at work in events in Middle-earth:^[11]

There was more than one power at work, Frodo. The Ring was trying to get back to its master ... Behind that there was something else at work, beyond any design of the Ring-maker. I can put it no plainer than by saying that Bilbo was meant to find the Ring, and not by its maker. In which case you also were meant to have it. [Tolkien's italics]^{[T 24]}

Rutledge notes that in this way, Tolkien repeatedly hints at a higher power "that controls even the Ring itself, even the maker of the Ring himself [her italics]", and asks who or what that power might be. Her reply is that at the surface level, it means the Valar, "a race of created beings (analogous to the late-biblical angels)"; at a deeper level, it means "the One", Eru Ilúvatar, or in Christian terms, divine Providence.^[11]