PART THREE. THE DROWNING OF ANADUNE. With the Third Version of THE FALL OF NUMENOR, And Lowdham's Report on THE ADUNAIC LANGUAGE. THE DROWNING OF ANADUNE (i) The third version of The Fall of Numenor Before coming to The Drowning of Anadune it is necessary to turn first to the original narrative of the legend of Numenor, which arose in close association with The Lost Road (see V.9). This, The Fall of Numenor, is extant (in addition to an initial sketch) in two versions, given in V.13 ff., which I called FN I and FN II, the second being closely similar to the first for the greater part of its length. Some subsequent work was done on this text during the period of the writing of The Lord of the Rings, including a rewriting of the passage describing 'the World Made Round' and a development of the concluding section concerning Beleriand and the Last Alliance (see V.31 ff.); but since the name Ondor appears in the latter passage it can be dated before February 1942, when Ondor became Gondor (VII.423); at that time my father was working on Book III of The Lord of the Rings. Now there is a further text of The Fall of Numenor in fine manuscript, which I referred to but did not print in Vol.V; I noted there that 'this version, improved and altered in detail, shows however very little further advance in narrative substance,' and concluded there- fore that it belongs to the same period as the revisions just referred to, i.e. to a relatively early stage in the writing of The Lord of the Rings. Since The Drowning of Anadune shows such an extraordinary depar- ture from The Fall of Numenor I give the third version of the latter in full here, calling it 'FN III', to make comparison of the two works easier. I have again introduced the paragraph numbers that I inserted in the earlier versions; and various alterations that were made to FN III subsequently are shown as such. The Last Tales. 1. The Fall of Numenor. $1 In the Great Battle, when Fionwe son of Manwe over- threw Morgoth, the three houses of the Men of Beleriand were friends and allies of the Elves, and they wrought many deeds of valour. But men of other kindreds turned to evil and fought for Morgoth, and after the victory of the Lords of the West those that were not destroyed fled back east into Middle-earth. There many of their race wandered still in the unharvested lands, wild and lawless, refusing the summons alike of Fionwe and of Morgoth to aid them in their war. And the evil men who had served Morgoth became their masters; and the creatures of Morgoth that escaped from the ruin of Thangorodrim came among them and cast over them a shadow of fear. For the gods [> Valar] forsook for a time the Men of Middle-earth who had refused their summons and had taken the friends of Morgoth to be their lords; and men were troubled by many evil things that Morgoth had devised in the days of his dominion: demons, and dragons and ill-shapen beasts, and the unclean orcs, that are mockeries of the creatures of Iluvatar; and the lot of men was unhappy. But Manwe put forth Morgoth, and shut him beyond the World in the Void that is without; and he cannot [> could not] return again into the World, present and visible, while the Lords are [> the Lords of the West were] enthroned. Yet his will remaineth, and guideth [> remained, and guided) his servants; and it moveth [> moved] them ever to seek the overthrow of the gods [> Valar] and the hurt of those that obey [> obeyed] them. When Morgoth was thrust forth, the gods [> Valar] held council. The Elves [> Eldar] were summoned to return into the West; and those that obeyed dwelt once more in Eressea, the Lonely Isle; and that land was named anew Avallon: for it is hard by Valinor and within sight of the Blessed Realm. But to men of the three faithful houses rich reward was given. Fionwe son of Manwe came among them and taught them; and he gave them wisdom, and power, and life stronger than any others have of mortal race. [Added: and the span of their years, being un- assailed by sickness, was thrice that of Men of Middle-earth, and to the descendants of Hurin the Steadfast even longer years were granted, I even to three hundreds [> as is later told].](1) $2 A land was made for them to dwell in, neither part of Middle-earth, nor of Valinor; for it was sundered from either by a wide sea, yet it was nearer to Valinor. It was raised by Osse out of the depths of the Great Water, and it was established by Aule and enriched by Yavanna; and the Eldar brought thither flowers and fountains out of Avallon, and they wrought gardens there of great beauty, in which at times the children of the Gods [> Valar] would walk. That land the Valar called Andor, the Land of Gift; and by its own folk it was at first called Vinya, the Young; but in the days of its pride they named it Numenor, that is Westernesse, for it lay west of all lands inhabited by mortals; yet it was far from the true West, for that is Valinor, the land of the Gods. But the glory of Numenor was thrown down [> overthrown] and its name perished; and after its ruin it was named in the legends of those that fled from it Atalante, the Downfallen. Of old the chief city and haven of that land was in the midst of its western coasts, and it was called Undunie [> Andunie],(2) because it faced the sunset. But the high place of the king was at Numenos in the heart of the land, the tower and citadel that was built by Elros son of Earendel [>Earendil], whom the gods and elves and men chose to be the lord [> who (was) appointed to be the first lord] of the Numenoreans. He was descended from the line of both Hador and Beor, fathers of Men, and in part also from both the Eldar and the Valar, for Idril and Luthien were his foremothers. But Elros and all his folk were mortal; for the Valar may not withdraw the gift of death, which cometh to men from Iluvatar. [This passage, from 'He was descended ...; was struck out and replaced by the following rider: 'Now Elrond, and Elros his brother, were descended from the line of both Hador and of Beor, fathers of Men, and in part also both from the Eldar and the Valar, for Idril and Luthien daughter of Melian were their foremothers. None others among Men of the Elder Days had kinship with the Elves, and therefore they were called Halfelven. The Valar indeed may not withdraw the gift of death, which cometh to Men from Iluvatar, but in the matter of the Halfelven Iluvatar gave them judgement. And this they judged: choice should be given to the brethren. And Elrond chose to remain with the Firstborn, and to him the life of the Firstborn was given, and yet a grace was added, that choice was never annulled, and while the world lasted he might return, if he would, to mortal men, and die. But to Elros, who chose to be a king of men, still a great span of years was granted, seven times that of mortal men; and all his line, the kings and lords of the royal house of Numenor, [added: being descended from Hurin,] had long life even according to the span of the Numenoreans, for some of the kings that sat at Numenos lived four hundred years. But Elros lived five hundred years, and ruled the Nume- noreans four hundred years and ten. Thus, though long in life and assailed by no sickness, the men of Numenor were mortal still.] Yet the speech of Numenor was the speech of the Eldar of the Blessed Realm, and the Numenoreans conversed with the Elves, and were permitted to look upon Valinor from afar; for their ships went often to Avallon, and there their mariners were suffered to dwell for a while. $3 In the wearing of time the people of Numenor grew great and glorious, in all things more like to the Firstborn than any other of the kindreds of Men; yet they were less fair and less wise than the Elves, though greater in stature. For the Numenor- eans were exceedingly tall, taller than the tallest of the sons of men in Middle-earth. Above all arts they nourished ship- building and sea-craft, and became mariners whose like shall never be again, since the world has been diminished. They ranged from Eressea in the West to the shores of Middle-earth, and came even into the inner seas; and they sailed about the North and the South and glimpsed from their high prows the Gates of Morning in the East. And they appeared among the wild men and filled them with wonder and dismay; for men in the shadows of the world deemed that they were gods or the sons of gods out of the West. Here and there the Numenoreans sowed good seed in the waste-lands, and they taught to the wild men such lore and wisdom as they could comprehend; but for the most part the men of Middle-earth feared them and fled; for they were under the sway of Sauron and the lies of Morgoth and they believed that the gods were terrible and cruel. Wherefore out of that far time are descended the echoes of legends both bright and dark; but the shadow lay heavy upon men, for the Numenoreans came only seldom among them and they tarried never long in any place. Upon all the waters of the world they sailed, seeking they knew not what, yet their hearts were set westward; and they began to hunger for the undying bliss of Valinor, and ever their desire and unquiet increased as their power and glory grew. $4 The gods forbade them to sail beyond the Lonely Isle and would not permit them to land in Valinor; for the Numenoreans were mortal, and though the Lords of the West had rewarded them with long life, they could not take from them the weariness of the world that cometh at last, and they died, even their kings of the seed of Earendel, and their span was brief in the eyes of the Elves. And they began to murmur against this decree, and a great discontent grew among them. Their masters of knowledge sought unceasingly for secrets that should prolong their lives; and they sent spies to seek hidden lore in Avallon; and the gods were angered. $5 Now it came to pass [added: in the days of Tar-kalion, and twelve kings had ruled that land before him,](3) that Sauron, servant of Morgoth, grew strong in Middle-earth; and he learned of the power and splendour of the Numenoreans, and of their allegiance to the gods; and he feared lest they should come and wrest from him the dominion of the East and rescue the men of Middle-earth from the Shadow. And the king from his mariners heard also rumour of Sauron, and it was reported that he would make himself a king, greater even than the king of Numenor. Wherefore, taking no counsel of the gods or of the Elves, Tar-kalion the king sent his messengers to Sauron and commanded him to come and do homage. And Sauron, being filled with malice and cunning, humbled himself and came; and he beguiled the Numenoreans with signs and wonders. Little by little Sauron turned their hearts towards Morgoth, his master; and he prophesied to them, and lied, saying that Morgoth would come again into the world. And Sauron spake to Tar-kalion, and to Tar-ilien his queen, and promised them life unending and the dominion of the earth, if they would turn unto Morgoth. And they believed him, and fell under the Shadow, and the greater part of their people followed them. And Tar-kalion raised a great temple to Morgoth upon the Moun- tain of Iluvatar in the midst of the land; and Sauron dwelt there, and all Numenor was under his vigilance. [This passage, from 'upon the Mountain of Iluvatar ...', was struck out and replaced by the following: in the midst of the city of Numenos,(4) and its dome rose like a black hill glowering over the land; and smokes issued from it, for in that temple the Numenoreans made hideous sacrifice to Morgoth, beseeching the Lord of Darkness to deliver them from Death. But the hallowed place of Iluvatar was upon the summit of the Mountain Menelmin, Pillar of Heaven, in the midst of the land, and thither men had been wont to climb to offer thanksgiving. There only in all Numenor Sauron dared never to set his foot, and he forbade [any] to go there under pain of death. Few dared to disobey him, even if they so wished, for Sauron had many eyes and all the ways of the land were under his vigilance. But some there were ;:, who remained faithful, and did not bow to him, and of these the chief were Elendil the fair, and his sons Anarion and Isildur, and they were of the royal blood of Earendel, though not of the line direct.] $6 But in the passing of the years Tar-kalion felt the oncoming of old age, and he was troubled; but Sauron said that the bounty of Morgoth was withheld by the gods, and that to obtain plentitude of power and freedom from death the king must be master of the West. And the fear of death was heavy upon Tar-kalion. Therefore at his command the Numenoreans made a great armament; and their might and skill had grown exceedingly in those days, for they had in these matters the aid of Sauron. The fleets of the Numenoreans were like a land of many islands, and their masts were like a forest of mountain- trees, and their banners like the streamers of a thunderstorm, and their sails were scarlet and black. And they moved slowly into the West, for all the winds were stilled, and all the world was silent in the fear of that time. And they encompassed Avallon; and it is said that the Elves mourned and sickness came upon them, for the light of Valinor was cut off by the cloud of the Numenoreans. Then Tar-kalion assailed the shores of Valinor, and he cast forth bolts of thunder, and fire came upon Tuna, and flame and smoke rose about Taniquetil. $7 But the gods made no answer. Then the vanguard of the Numenoreans set foot upon the forbidden shores, and they encamped in might upon the borders of Valinor. But the heart of Manwe was sorrowful and dismayed, and he called upon Iluvatar, and took power and counsel from the Maker; and the fate and fashion of the world was changed. The silence of the gods was broken and their power made manifest; and Valinor was sundered from the earth, and a rift appeared in the midst of the Great Sea, east of Avallon. Into this chasm the Great Sea plunged, and the noise of the falling waters filled all the earth, and the smoke of the cataracts rose above the tops of the everlasting mountains. But all the ships of Numenor that were west of Avallon were drawn down into the abyss, and they were drowned; and Tar-kalion the golden and bright llien his queen fell like stars into the dark, and they perished out of all knowledge. But the mortal warriors that had set foot upon the Land of the Gods were buried under fallen hills; there it is said they lie imprisoned in the Caves of the Forgotten until the day of Doom and the Last Battle. $8 Then Iluvatar cast back the Great Seas west of Middle- earth and the Empty Lands east of it, and new lands and new seas were made; and the world was diminished, for Valinor and Eressea were taken from it into the realm of hidden things. And thereafter, however a man might sail, he could never again reach the True West, but would come back weary at last to the place of his beginning; for all lands and seas were equally distant from the centre of the earth. There was flood and great confusion of waters in that time, and sea covered much that in the Elder Days had been dry, both in the West and East of Middle-earth. $9 Numenor, being nigh to the east of the great rift, was utterly thrown down, and overwhelmed in the sea, and its glory perished, and only a remnant of all its people escaped the ruin of those days. Some by the command of Tar-kalion, and some of their own will (because they still revered the gods and would not go with war into the West) had remained behind when the fleets set sail, and they sat in their ships upon the east coast of the land, lest the issue of war should be evil. Therefore, being protected for a while by the wall of their land, they avoided the draught of the sea; and many fled into the East, and came at length to the shores of Middle-earth. Small remnant of all the mighty people that had perished were those that came up out of the devouring sea upon the wings of the winds of wrath, and shorn were they of their pride and power of old. But to those that looked out from the seaward hills and beheld their coming, riding upon the storm out of the mist and the darkness and the rumour of water, their black sails against the falling sun, terrible and strong they seemed, and the fear of the tall kings came into lands far from the sea. $10 For lords and kings of men the Numenoreans became, and nigh to the western shores of Middle-earth they established realms and strong places. Some few were indeed evil, being of those who had hearkened to Sauron and still did not forsake him in their hearts; but the most were those of good will who had revered the gods and remembered the wisdom of old. Yet all alike were filled with the desire of long life upon earth, and the thought of death was heavy upon them. Their fate had cast them east upon Middle-earth, but their hearts still were west- ward. And they built mightier houses for their dead than for their living, and endowed their buried kings with unavailing treasure; for their wise men hoped still to discover the secret of prolonging life, and maybe of recalling it. Yet it is said that the span of their lives, which had of old been thrice that of lesser men, dwindled slowly; and they achieved only the art of preserving incorrupt the dead flesh of men. Wherefore the kingdoms of the western world became a place of tombs and were filled with ghosts. And in the fantasy of their hearts, amid the confusion of legends concerning half-forgotten things that once had been, they imagined in their thought a land of shades, filled with the wraiths of the things that are upon the mortal earth; and many deemed that this land was in the West and ruled by the gods, and that in shadow the dead should come there, bearing with them the shadows of their possessions, who could in the body find the True West no more. Therefore in after days many would bury their dead in ships, setting them forth in pomp upon the sea by the west coasts of the ancient world. $11 Now the blood of the Numenoreans remained most among men of those western lands and shores; and the memory of the primeval world abode most strongly there, where the old paths to the West had aforetime set out from Middle-earth. For the ancient line of the world remained in the mind of Iluvatar, and in the thought of the gods, and in the memory of the world, as a shape and plan that has been changed and yet endureth. And it has been likened to a plain of air, or to a straight vision that bendeth not to the curving of the earth, or to a level bridge that rises slowly above the heavy air. Of old many of the exiles of Numenor could still see, some clearly and some more faintly, the paths to the True West; and they believed that at times from a high place they could descry the peaks of Taniquetil at the end of the Straight Road, high above the world. Therefore they built very high towers in those days, and their holy places were upon the tops of mountains, for they would climb, if it might be, above the mists of Middle-earth into the clearer air that doth not veil the vision of things far off. $12 But ever the number of those that had the ancient sight dwindled, and those that had it not and could not conceive it in their thought scorned the builders of towers, and trusted to ships that sailed upon the water. But they came only to the lands of the new world, and found them like to those of the old and subject to death; and they reported that the world was round. For upon the Straight Road only the gods could walk, and only the ships of the Elves could journey; for being straight that road passed through the air of breath and flight and rose above it, and traversed Ilmen in which no mortal flesh can endure; whereas the surface of the earth was bent, and bent were the seas that lay upon it, and bent also were the heavy airs that were above them. Yet it is said that even of those Numenoreans of old who had the straight vision there were some who did not comprehend this, and they were busy to contrive ships that should rise above the waters of the world and hold to the imagined seas. But they achieved only ships that would sail in the air of breath. And these ships, flying, came also to the lands of the new world, and to the East of the old world; and they reported that the world was round. Therefore many abandoned the gods and put them out of their legends. But men of Middle- earth looked up with fear and wonder seeing the Numenoreans that descended out of the sky; and they took these mariners of the air to be gods, and some of the Numenoreans were content that this should be so. $13 Yet not all the hearts of the Numenoreans were crooked; and knowledge of the days before the Downfall and of the wisdom descended from the Elf-friends, their fathers, was long preserved among them. And the wisest among them taught that the fate of Men was not bounded by the round path, nor set for ever upon the straight. For the round has no end, but no escape; and the straight is true, but has an end within the world, and that is the fate of the Elves. But the fate of Men, they said, is neither round nor ended, and is not complete within the world. But even the wisdom of the wise was filled with sorrow and regret; and they remembered bitterly how the ruin was brought about and the cutting off of Men from their portion of the Straight Path. Therefore they avoided the shadow of Morgoth according to their power, and Sauron they held in hatred. And they assailed his temples and their servants, and there were wars among the mighty of Middle-earth, of which only the echoes now remain. The concluding section ($14) of the earlier versions of The Fall of Numenor concerning Beleriand (see p. 331) was omitted in FN III. Accepting the conclusion (see p. 331) that the version just given, as it was originally written, comes from a much earlier stage in the writing of The Lord of the Rings than do The Notion Club Papers, it seems almost certain that the alterations and additions made to it belong to the period of the Papers and The Drowning of Anadune. The chief evidence for this (5) lies in the addition to $5 stating that Tar-kalion was the thirteenth king of Numenor, and in the correction in $5 of the description of the temple: it was not on the Mountain of Iluvatar, but 'in the midst of the city of Numenos' (see notes 3 and 4). The most remarkable, and indeed astonishing, feature of these later additions to FN III is the statement in $2 that while 'the life of the Firstborn' was given to Elrond in accordance with his choice, 'yet a grace was added, that choice was never annulled, and while the world lasted he might return, if he would, to mortal men, and die.' To my present knowledge no such thing is said elsewhere of the Choice of Elrond; and contrast Appendix A (I, i) to The Lord of the Rings: 'At the end of the First Age the Valar gave to the Half-elven an irrevocable choice to which kindred they would belong.' This passage in FN III concerning Elrond and Elros reappeared years later in the Akallabeth, but with this sentence removed (The Silmarillion, p. 261). NOTES. 1. On the threefold span of the Numenoreans see p. 378, $13. - The descendants of Hurin the Steadfast: presumably an inadvertence, for Huor, father of Tuor, father of Earendil; but Hurin is repeated in the addition to $2. Cf. the note given in VII.6, 'Trotter is a man of Elrond's race descendant of Turin', where Turin is presumably a slip for Tuor. 2. Undunie': Andunie' is the form in FN II, but on the amanuensis typescript made from FN II (V.31) the form was changed to Undunie'. 3. Tar-kalion became the fourteenth (not the thirteenth) king of Numenor by correction of the second text of The Drowning of Anadune (see p. 381, $20). 4. On uncertainty with regard to the site of the temple see p. 384, $32. 5. On the back of the slip carrying the long addition to $2 concerning Elrond and Elros are rough notes in which there is a reference to the Adunaic language; but these are not dateable. (ii) The original text of The Drowning of Anadune. It will become very evident that The Drowning of Anadune was as closely associated with Part Two of The Notion Club Papers as was the original Fall of Numenor with The Lost Road. I shall give first the original draft, and postpone observations about it to the conclusion. The draft is a typescript of extreme roughness, with a great many typing errors, and I have little doubt that my father, for some reason, and for the first time, composed a primary draft entirely ab initio on a typewriter, typing at speed. Certainly there is no trace among all this great collection of texts and notes of any still more 'primary' narrative (although there are preliminary sketches which are given later, pp. 397 ff.). I print it here essentially as it was typed, correcting the obvious errors and here and there inserting punctuation, but ignoring subse- quent correction. Such correction is largely confined to the opening paragraphs, after which it ceases: it looks as if my father saw that it would be impossible to carry out a wholesale rewriting on a single- spaced typescript with narrow margins. In any case these corrections were taken up into the second text, which I also give in full. One name that was consistently changed, however, is Balai > Avalai, as far as $16, where Avalai appears in the typescript as typed. I have extended the marks of length over vowels throughout the text: my father's typewriter having no such marks, he inserted them in pencil, and often omitted them. The numbered paragraphs have of course no manuscript warrant: I have inserted them to make subsequent reference and comparison easier. This first text has in fact little division into paragraphs, and my divisions are made largely on the basis of the following version. I shall refer to this text subsequently as 'DA I'. It had no title as typed, but The Drowning of Numenor was pencilled in afterwards. $1 Before the coming of Men there were many Powers that governed Earth, and they were Eru-beni, servants of God, and in the earliest recorded tongue they were called Balai. Some were lesser and some greater. The mightiest and the chieftain of them all was Meleko. $2 But long ago, even in the making of Earth, he pondered evil; he became a rebel against Eru, desiring the whole world for his own and to have none above him. Therefore Manawe his brother endeavoured to rule the earth and the Powers according to the will of Eru; and Manawe dwelt in the West. But Meleko remained, dwelling in hiding in the North, and he worked evil, and he had the greater power, and the Great Lands were darkened. $3 And at the appointed time Men were born into the world, and they came in a time of war; and they fell swiftly under the domination of Meleko. And he now came forth and appeared as a Great King and as a god, and his rule was evil, and his worship unclean; and Men were estranged from Eru and from the Balai, his servants. $4 But there were some of the fathers of Men who repented, seeing the evil of King Meleko, and their houses returned with sorrow to the allegiance of Eru, and they were befriended by the Balai, and they were called the Eruhil, the children of God. And the Balai and the Eruhil made war on Meleko, and for that time they destroyed his kingdom and threw down his black throne. But Meleko was not destroyed and he went again for a while in hiding, unseen by Men. But his evil was still ever at work, and cruel kings and evil temples arose ever in the world, and the most part of Mankind were their servants; and they made war on the Eruhil. $5 And the Balai in grief withdrew ever further west (or if they did not so they faded and became secret voices and shadows of the days of old); and the most part of the Eruhil followed them. Though it is said that some of these good men, simple folk, shepherds and the like, dwelt in the heart of the Great Lands. $6 But all the nobler of the Eruhil and those closest in the friendship of the Balai, who had helped most in the war on the Black Throne, wandered away until they came to the last shores of the Great Seas. There they halted and were filled with dread and longing; for the Balai for the most part passed over the sea seeking the realm of Manawe. And there instructed by the Balai men learned the craft of ship-building and of sailing in the wind; and they built many small ships. But they did not dare to essay the deep waters, and journeyed mostly up and down the coasts and among the nearer isles. $7 And it was by their ships that they were saved. For evil men multiplied in those days and pursued the Eruhil with hatred; and evil men inspired by the evil spirit of Meleko grew cunning and cruel in the arts of war and the making of many weapons; and the Eruhil were hard to put to it to maintain any land in which to dwell. $8 And in those dark days of fear and war there arose a man among the Eruhil and his name was Earendil the Sea- friend, for his daring upon the sea was great. And it came into his heart that he would build a ship greater than any that had yet been built, and that he would sail out into the deep water and come maybe to the land of Manawe and there get help for his kinsfolk. And he let build a great ship and he called it Wingalote,(1) the Foam-flower. $9 And when it was all ready he said farewell to his sons and his wife and all his kin; for he was minded to sail alone. And he said: 'It is likely that you will see me never again, and if you do not, then continue your war, and endure until the end. But if I do not fail of my errand, then also you may not see me again, but a sign you will see, and then have hope.' $10 But Earendel (2) passed over the Great Sea and came to the Blessed Realm and spoke to Manawe. $11 [Rejected at once: And Manawe said that he had not now the power to war against Meleko, who moreover was the rightful governor of Earth, though his right might seem to have been destroyed by his rebellion; and that the governance of the earth was now in the hands of] And Manawe said that Eru had forbidden the Balai to make war by force; and that the earth was now in the hands of Men, to make or to mar. But because of their repentance and their fidelity he would give, as was permitted to him, a land for the Eruhil to dwell in if they would. And that land was a mighty island in the midst of the sea. But Manawe would not permit Earendil to return again amongst Men, since he had set foot in the Blessed Realm, where as yet no Death had come. And he took the ship of Earendil and filled it with silver flame and raised it above the world to sail in the sky, a marvel to behold. $12 And the Eruhil on the shores of the sea beheld the light of it; and they knew that it was the sign of Earendil. And hope and courage was born in their hearts; and they gathered their ships, small and great, and all their goods, and set sail upon the deep waters, following the star. And there was a great calm in those days and all the winds were stilled. And the Eruhil came to the land that had been set for them, and they found it fair and fruitful, and they were glad. And they called that land Andore,(3) the land of Gift, though afterward it was mostly named Numenore, Westernesse. $13 But not so did the Eruhil escape the doom of death that had been pronounced upon all Mankind; and they were mortal still; though for their fidelity they were rewarded by a threefold span, and their years were long and blissful and untroubled with sickness, so long as they remained true. And the Numenoreans grew wise and fair and glorious, the mightiest of men that have been; but their number was not great, for their children were few. $14 And they were under the tutelage of the Balai, and they took the language of the Balai and forsook their own; and they wrote many things of lore and beauty in that tongue in the high tide of their realm, of which but little is now remembered. And they became mighty in all crafts, so that if they had had the mind they might easily have surpassed the evil kings of Middle- earth in the making of weapons and of war; but they were as yet men of peace; and of all arts they were most eager in the craft of ship-building, and in voyaging was the chief feat and delight of their younger men. $15 But the Balai as yet forbade them to sail westward out of sight of the western shores of Numenor; and the Numenor- eans were as yet content, though they did not fully understand the purpose of this ban. But the purpose was that the Eruhil should not be tempted to come to the Blessed Realm and there learn discontent, becoming enamoured of the immortality of the Balai, and the deathlessness of all things in their land. $16 For as yet the Balai were permitted by Eru to maintain upon earth upon some isle or shore of the western lands still untrodden (it is not known for certain where; for Earendel alone of Men came ever thither and never again returned) an abiding place, an earthly paradise and a memorial of that which might have been, had not men turned to Meleko. And the Numenoreans named that land Avallonde the Haven of the Gods, for at times when all the air was clear and the sun was in the east they could descry, as them seemed, a city white-shining on a distant shore and great harbours and a tower; but only so when their own western haven, Andunie of Numenor, was low upon the skyline, and they dared not break the ban and sail further west. But to Numenor the Avalai came ever and anon, the children and the lesser ones of the Deathless Folk, some- times in oarless boats, sometimes as birds flying, sometimes in other fair shapes; and they loved the Numenoreans. $17 And so it was that the voyages of the men of Western- esse in those days went east and not west from the darkness of the North to the heats of the South and beyond to the nether darkness. And the Eruhil came often to the shores of the Great Lands, and they took pity on the forsaken world of Middle- earth; and the young princes of the Numenoreans would come among the men of the Dark Ages, and they taught them language (for the native tongues of men of Middle-earth were yet rude and unshapen) and song, and many arts, such as they could compass, and they brought them corn and wine. $18 And the men of Middle-earth were comforted, and in some places shook off somewhat the yoke of the offspring of Meleko; and they revered the memory of the Men out of the Sea and called them Gods, for in that time the Numenoreans did not settle or dwell in Middle-earth for long. For though their feet were set eastward their hearts were ever westward. $19 Yet in the end all this bliss and betterment turned to evil again, and men fell, as it is said, a second time. For there arose a second manifestation of the power of darkness upon earth, and whether that was but a form of the Ancient or one of his old servants that waxed to new strength, is not known. And this evil thing was called by many names, but the Eruhil named him Sauron, and men of Middle-earth (when they dared to speak his name at all) named him mostly Zigur the Great. And he made himself a great king in the midst of the earth, and was at first well-seeming and just and his rule was of benefit to all men in their needs of the body; for he made them rich, whoso would serve him. But those who would not were driven out into the waste places. Yet Zigur desired, as Meleko before, to be both a king over all kings and as a god to men. And slowly his power moved north and south, and ever westward; and he heard of the coming of the Eruhil and he was wroth. And he plotted in his heart how he might destroy Numenor. $20 And news came also to Numenor and to Tarkalion the king, Earendel's heir (for this title had all the kings of Numenor, and they were indeed descended in unbroken line from Elros the son of Earendel), of Zigur the Great, and how he purposed to become master of all Middle-earth and after of the whole world. And Tarkalion was angered, for the kings of Numenor had grown very glorious and proud in that time. $21 And in the meanwhile evil, of which once long ago their fathers had tasted, albeit they had after repented, awoke again in the hearts of the Eruhil; for the desire of everlasting life and the escape from death grew ever stronger upon them as their lot in the land of Numenor grew more blissful. And they began to murmur in their hearts (and anon more openly) against the doom of men; and especially against that ban which forbade them to sail west or to visit the Blessed Realm. $22 'For why should the Avalai sit in peace unending there,' said they, 'while we must die and go we know not whither, leaving our own home; for the fault was not ours in the beginning; and is not the author of evil Meleko himself one of the Avalai?' $23 And the Avalai knowing what was said, and seeing the cloud of evil grow, were grieved, and they came less often to Numenor; and those that came spoke earnestly to the Eruhil; and tried to teach them of the fashion and fate of the world, saying that the world was round, and that if they sailed into the utmost West, yet would they but come back again to the East and so to the places of their setting out, and the world would seem to them but a prison. $24 'And so it is to those of your strange race,' said the Avalai. 'And Eru does not punish without benefit; nor are his mercies without sternness. For we (you say) are unpunished and dwell ever in bliss; and so it is that we do not die, but we cannot escape, and we are bound to this world, never again to leave it, till all is changed. And you (you murmur) are punished, and so it is that ye die, but ye escape and leave the world and are not bound thereto. Which therefore of us should envy the other? $25 'Ye us maybe, for of you is required the greater trust, knowing not what lies before you in a little while. But whereas we know nothing of the mind of Eru in this (for he has not revealed anything of his purpose with you unto the Avalai), we say to you that that trust, if you give it, will not be despised; and though it take many ages of Men, and is yet beyond the sight of the Avalai, that Iluvatar the Father will not let those perish for ever who love him and who love the world that He has made.' $26 But only a few of the Numenoreans harkened to this counsel. For it seemed hard to them, and they wished to escape from Death in their own day, and they became estranged from the Avalai, and these came now no more to Numenor save seldom and in secret, visiting those few of the faithful. Of whom the chief was one Amardil and his son Elendil (who was called also Earendil for his love of the sea, and for his father, though not of the elder line which sat upon the throne of Numenor, was also of the blood of Earendil of old). $27 But Tarkalion the king fell into evil mood, and the worship of Eru upon the high place the mountain of Meneltyula in the midst of the land was neglected in those days. $28 But Tarkalion hearing of Sauron determined, without counsel of the Avalai, to demand his allegiance and homage; for he thought that no king so mighty [could] ever arise as to vie with the lords of Numenor; and he began in that time to smithy great hoard of weapons of war, and he let build great ships; and he sailed into the east and landed upon Middle-earth, and bade Sauron come and do homage to him. And Sauron came, for he saw not his time yet to work his will with Numenor, and he was maybe not a little astonied at the majesty of the kings of men; and he was crafty. And he humbled himself and seemed in all things fair and wise. $29 And it came into the heart of Tarkalion the King that for the better keeping of Sauron and his new promises of fealty he should be brought to Numenor as his own hostage. And to this Sauron assented willingly, for it chimed with his own desire. And Sauron looking upon Numenor in the days of its glory was indeed astonied; but his heart within was all the more filled with hatred. $30 Such was his craft and cunning that ere long he became closest to the counsels of the King; and slowly a change came over the land, and the hearts of the Faithful, the Avaltiri, were darkened. $31 For with subtle arguments Sauron gainsaid all that the Avalai had taught. And he bade them think that the world was not a closed circle; and that therein there were many lands yet for their winning, wherein was wealth uncounted; and even yet, when they came to the end thereof, there was the Dark without, out of which came all things. 'And Dark is the Realm of the Lord of All, Meleko the Great, who made this world out of the primeval darkness. And only Darkness is truly holy,' said he. $32 And Tarkalion the King turned to the worship of the Dark and of Meleko the Lord thereof. And the Meneltyula was deserted in those days and none might ascend it under pain of death, not even those of the faithful who yet kept Eru in their hearts. But Sauron let build on a hill in the midst of the city of the Numenoreans, Antirion the Golden, a great temple; and it was in the form of a circle at the ground, and its walls were fifty feet thick, and they rose five hundred feet, and they were crowned with a mighty dome, and it was wrought all of silver, but the silver was black. And this was the mightiest of the works of the Numenoreans, and the most evil, and men were afraid of its shadow. And from the topmost of the dome, where was an opening or great louver, there issued ever and anon smoke, and ever the more often as the evil of Sauron grew. For there men sacrificed to Meleko with spilling of blood and torment and great wickedness; and ofttimes it was those of the faithful that were chosen as victims. But never openly on the charge that they would not worship Meleko; rather was cause sought against them that they hated the King or falsely that they plotted against their kin and devised lies and poisons. $33 And for all this Death did not depart from the land. Rather it came sooner and more often and in dreadful guise. For Whereas aforetime men had grown slowly old, and laid them down as to sleep in the end when they were weary at last of this world, now madness and sickness assailed them, and yet they were afraid to die and go out into the dark, the realm of the lord they had taken. And men made weapons in those days and slew one another for little cause. $34 Nonetheless it seemed that they prospered. For their wealth increased mightily with the help of Sauron, and they built ever greater ships. And they sailed to the Middle-earth to get them new wealth; but they came no longer as the bringers of gifts, but as men of war. And they hunted the men of Middle- earth and enslaved them and took their goods; but they built fortresses and great tombs upon the western shores in those days. And men feared them, and the memory of the kindly kings of the Elder Days faded in the world and was overlaid with many a dread legend. $35 Thus waxed Tarkalion the King to the mightiest tyrant that had yet been seen in the world since the rule of Meleko; and yet nonetheless he felt the shadow of death approach as his days lengthened. And he was filled with anger and with fear. And now came the hour that Sauron had planned. For he spoke now to the King saying evil of Eru, that he was but a phantom, a lie devised by the Avalai to justify their own idleness and greed; and that the Avalai withheld the gift of everlasting life out of avarice and fear lest the kings of men should wrest the rule . of the world and the Blessed Realm from them. 'And though doubtless the gift of everlasting life is not for all, and only for such as are worthy, being men of might and pride and great lineage, still,' said Sauron, 'it is against all justice that this gift, which is his least due, should be withheld from Tarkalion the King, mightiest of the sons of Earth. To whom only Manawe can compare, if even he.' And Tarkalion being besotted and also under the shadow of Death, for his span was drawing to an end, harkened to him, and devised war against the Avalai. Long was he in pondering this design, and it could not be hidden from all. $36 And in those days Amardil, who was of the royal house as has been told, and faithful, and yet so noble and so well- beloved of all save the most besotted of the people, that even in the days of Sauron the King dared lay no hand on him as yet, he learned of the secret counsels of the King, and his heart was filled with sorrow and great dread. For he knew that Men could not vanquish the Avalai in war, and that great ruin must come upon the world, if this war were not stayed. Therefore he called his son Elendil Earendil and he said to him: 'Behold, the days are dark and desperate; therefore I am minded to try that rede which our forefather Earendil took: to sail into the West (be there ban or no ban) and speak to the Avalai, yea even to Manawe himself if may be, and beseech his aid ere all is lost.' 'Would you then bewray the King?' said Elendil. 'For that very thing do I purpose to go,' said Amardil. 'And what then, think you, is like to befall those of your house whom you leave behind, when your deed becometh known?' $37 'It must not become known,' said Amardil. 'I will prepare it in secret and I will set sail at first into the East, whither many ships daily set out, and then round about. But you and your folk, I counsel that you should prepare yourself ships and put on board all such things as your heart cannot bear to part with, and lie ready. But you should hold your ships in the eastern havens; and give out among men that you purpose, maybe, when all is ready to follow me into the East. And I think not that your going will be letted; for the house of Amardil is no longer so dear to our kinsman on the throne of Earendil that he will grieve over much if we seek to depart. But do not take many men with you, or he may become troubled because of the war that he now plots, for which he will need all the force that he hath. Do not take many, and only such as you may be sure that they are faithful. Even so open not your design to any.' $38 'And what design is this that you make for me?' 'Until I return I cannot say. But to be sure it is like to be flight far from fair Andore that is now so defiled, and from our people; east or west the Avalai alone shall say. But it is likely enough that you shall see me never again, and that I shall show you no sign such as Earendil our sire showed of old. But hold you ever in readiness, for the end of the world that we have known is at hand.' $39 And it is said that Amardil set sail at night and went east and then about, and he took three servants with him, dear to his heart, and never again were they heard of by word or sign in this world; nor is there any tale or guess of their fate. But this much may be seen, that men could not be a second time saved by any such embassy; and for the treason of Numenor there was no easy assoiling. But Elendil abode in the east of the land and held him secret and meddled not in the deeds of those days; and looked ever for the sign that came not. At whiles he would journey to the western shores of the land and gaze out at the sea, and sorrow and yearning was upon him, for he had loved his father - but further he was not suffered to go; for Tarkalion was now gathering his fleets in the havens of the west. $40 Now aforetime in the isle of Numenor the weather was ever fair, or leastways apt to the liking and needs of men, rain in due seasons and in measure, and sunshine, now warm now cooler, and winds from over the sea; and when the wind was in the west it seemed to many that it was filled with a fragrance, fleeting but sweet, heart-stirring, as of flowers that bloom for ever in undying meads and have no names on mortal shores. But now that too was changed. For the sky itself was darkened and there were storms of rain and hail in those days, and ever and anon the great ships of the Numenoreans would founder and return not to haven. And out of the West there would come at whiles a great cloud, shaped as it were an eagle with pinions spread to the North and to the South; and slowly it would creep up blotting out the sunset - for at that hour mostly was it seen; and then uttermost night would fall on Numenor. And soon under the pinions of the eagles was lightning borne, and thunder rolled in the heaven, such a sound as men of that land had not before heard. $41 Then men were afraid. 'Behold the Eagles of the Lords of the West coming over Numenor!' they cried, and they fell upon their faces. And some would repent, but others hardened their hearts and shook their fists at heaven, and said: 'The Lords of the West have made the war. They strike the first blow, the next shall be ours.' And these words were spoken by the King and devised by Sauron. $42 But the lightnings increased and slew men upon the hills and in the meads, and ever the darts of greatest fury smote at the dome of the Temple. But it stood firm. $43 And now the fleets of the Numenoreans darkened the sea upon the west of the land, like an archipelago of mighty isles, and their masts were as forests, and their banners red as the dying sun in a great storm and as black as the night that cometh after. But the Eagles of the Lords of the West came up now out of the dayfall, in a long line one behind the other, as if in array of battle, and as they came their wings spread ever wider, until they embraced the heavens. $44 But Tarkalion hardened his heart, and he went aboard his mighty ship Andaloke and let spread his standard, and he gave the order for the raising of anchors. $45 And so the fleet of the Numenoreans set forth into the teeth of the storm, and they rowed resolutely into the West; for they had many slaves. And when the storm had abated the sky cleared, and a wind came up out of the East (by the arts of Sauron, some have said), and there was a false peace over all the seas and land while the world waited what should betide. And the fleets of the Numenoreans sailed out of sight of Andunie and broke the ban, and held on through three nights and days; and they passed out of the sight of all watchers. $46 And none can tell the tale of their fate, for none ever returned. And whether they came ever in truth to that haven which of old men thought that they could descry; or whether they found it not or came to some other land and there assailed the Avalai, who shall say, for none know. For the world was changed in that time, and the memory of all that went before is become dim and unsure. $47 But those that are wisest in discernment aver that the fleets of the Numenoreans came indeed to Avallonde and encompassed it about, but that the Avalai made no sign. But Manawe being grieved sought the counsel at the last of Eru, and the Avalai laid down their governance of Earth. And Eru overthrew its shape, and a great chasm was opened in the sea between Numenor and Avallonde and the seas poured in, and into that abyss fell all the fleets of the Numenoreans and were swallowed in oblivion. But Avallonde and Numenore that stood on either side of the great rent were also destroyed; and they foundered and are no more. And the Avalai thereafter had no local habitation on earth, nor is there any place more where memory of an earth without evil is preserved; and the Avalai dwell in secret or have faded to shadows, and their power is minished. $48 But Numenor went down into the sea, and all its children and fair maidens and its ladies, and even Tar-Ilien the Queen, and all its gardens and halls and towers and riches, its jewels and its webs and its things painted and carven, and its laughter and its mirth and its music and its wisdom and its speech, vanished for ever. $49 Save only the very top of Meneltyula, for that was a holy place and never defiled, and that maybe is still above the waves, as a lonely isle somewhere in the great waters, if haply a mariner should come upon it. And many indeed after sought it, because it was said among the remnant of Numenor that those with holy sight had been able from the top of Meneltyula to see the haven of Avallonde, which otherwise only those could see who sailed far westward. And the hearts of the Numenoreans even after their ruin were still set westward. $50 And though they knew that Numenor and Avallonde were no more they said: 'Avallonde is no more and Numenor is not; yet they were, and not in this present darkness; yet they were, and therefore still are in true being and in the whole shape of the world.' And the Numenoreans held that men so blessed might look upon other times than those of their body's life, and they longed ever to escape from the darkness of exile and see in some fashion the light that was of old. 'But all the ways are now crooked,' they said, 'that once were straight.' $51 And in this way it came to pass that any were spared from the downfall of Numenore; and maybe that was the answer to the errand of Amardil. For those that were spared were all of his house and kin. For Elendil had remained behind, refusing the King's summons when he set out to war, and he went aboard ship, and abode there riding out the storm in the shelter of the eastern shore. And being protected by the land from the great draught of the sea that drew all down into the abyss, he escaped from death in that time. And a mighty wind arose such as had not before been, and it came out of the West, and it blew the sea into great hills; and fleeing before it Elendil and his sons in seven ships were carried far away, borne up on the crests of great waves like mountains of Middle-earth, and they were cast at length up far inland in Middle-earth. $52 But all the coasts and seaward lands of Middle-earth suffered great ruin and change in that time. For the earth was sorely shaken, and the seas climbed over the lands and shores foundered, and ancient isles were drowned and new were uplifted, and hills crumbled and rivers were turned to strange courses. $53 And here ends the tale to speak of Elendil and his sons who after founded many kingdoms in Middle-earth, and though their lore and craft was but an echo of that which had been ere Sauron came to Numenor, yet did it seem very great to the men of the wild. $54 And it is said that Sauron himself was filled with terror at the fury of the wrath of the Avalai and the doom of Eru, for it was greater far than any that he had looked for, hoping only for the death of the Numenoreans and the defeat of their proud king. But he himself sitting in his black seat in the midst of his temple laughed when he heard the trumpets of Tarkalion sound for battle; and he laughed yet again when he heard afar the noise of the thunder; and a third time even as he laughed at his own thought (thinking what he would do now in Middle-earth, being rid of the Eruhil for ever) he was caught in the midst of his mirth, and his temple and his seat fell into the abyss. $55 [Rejected at once: It was long before he appeared in visible form upon the earth again] But Sauron was not of mortal flesh, and though he was robbed of that form in which he had wrought evil for so long, as Zigur the great, yet ere long he devised another; and he came back unto Middle-earth and troubled the sons of Elendil and all men beside. But that cometh not into the tale of the Downfall of Numenor, Atalante the downfallen, as the exiles ever after named her whom they had lost, the land of Gift in the midst of the Sea. There are two definitive clues to the date of this text. One is that at the foot of one of its pages are typed the words 'Ramer discusses the feeling of lost significance' (see pp. 183, 189); and the other is that the name of the Pillar of Heaven in Numenor is Meneltyula, which appears as a pencilled correction of the original name Menelminda in the manuscript E of Part Two of The Notion Club Papers (p. 302), while the next text of the Papers (the typescript F 1) has Menel-tubel, changed to Menel-tubil. It is thus certain that this first draft of The Drowning of Anadune was written in the course of work on Part Two of The Notion Club Papers, and can indeed be placed, presumably, precisely between the manuscript E and the typescript F 1. Comparison with the text of the third version of The Fall of Numenor (FN III) given on pp. 331 ff. will show that this is an entirely new work, an altogether richer conception, and with many remark- able differences. But comparison with the much later Akallabeth (in the published Silmarillion, pp. 259 - 82) will also show that it is the direct ancestor of that work, to a much greater extent than The Fall of Numenor, although that also was used in the Akallabeth. One of the most extraordinary features of this text lies in the conception of the Balai, whom I shall call rather the Avalai, since this name superseded the other before the typing of DA I was completed. At the beginning ($1) this is a name, 'in the earliest recorded tongue', of the Eru-beni, 'servants of God', who 'governed Earth'; 'some were lesser and some greater', and 'the mightiest and the chieftain of them all was Meleko, brother of Manawe (see V.164, note 4). In $4 it is told that certain of the fathers of Men who repented, and who were named Eruhil 'Children of God', made war on Meleko in concert with the Avalai and cast him down; but ($5) in grief at the evil works of Men the Avalai withdrew ever westwards ('or if they did not so they faded and became secret voices and shadows of the days of old'), and the most part of the Eruhil followed them. And when they came to the shores of the Great Sea ($6) the Avalai 'for the most part passed over the sea seeking the realm of Manawe', but the Eruhil of the western coasts were taught by the Avalai the craft of ship-building. After the coming of the Eruhil to Numenor 'they took the language of the Avalai and forsook their own' ($14); and the Avalai 'forbade them to sail westward out of sight of the western shores of Numenor' ($15). The Avalai dwelt somewhere in the West unknown to Men, who called that land Avallonde, translated 'the Haven of the Gods', for at times they could see a distant city far off in the West; and 'to Numenor the Avalai came ever and anon, the children and the lesser ones of the Deathless Folk, sometimes in oarless boats, sometimes as birds flying, sometimes in other fair shapes' ($16). Avalai came to Numenor and attempted to persuade the Eruhil of the error of their thoughts ($$23 - 5); and when the fleets of Numenor came to Aval- londe the Avalai 'laid down their governance of Earth' ($47). At the Cataclysm Avallonde and Numenore were overwhelmed and swal- lowed up, 'and the Avalai thereafter had no local habitation on earth ... and [they] dwell in secret or have faded to shadows, and their power is minished' ($47). Who then are the Avalai? Looking no further than the present text, the name must be said to represent the whole 'order' of deathless beings who, before the coming of Men, were empowered to govern the world within a great range or hierarchy of powers and purposes. Looking at it in relation to the earlier narrative, The Fall of Numenor, the distinction between 'Gods' and 'Elves' is here lost. In that work, after the Great Battle in which Morgoth was overthrown, 'the Elves were summoned to return into the West; and those that obeyed dwelt once more in Eressea, the Lonely Isle; and that land was named anew Avallon: for it is hard by Valinor ...' (FN III $1, p. 332); and 'the speech of Numenor was the speech of the Eldar of the Blessed Realm, and the Numenoreans conversed with the Elves, and were permitted to look upon Valinor from afar; for their ships went often to Avallon, and there their mariners were suffered to dwell for a while' (FN III $2, p. 333). The Fall of Numenor was a vital and far-reaching extension of the legends embodied in the Quenta Silmarillion, but it was congruent with them. This earliest text of The Drowning of Anadune, in which the Elves are not distinctly represented, and Valinor and Eressea are confused, is not. Even more startling perhaps is the loss in this narrative of the conception that the world was made round at the Downfall of Numenor. Here, the Avalai, coming to Numenor and attempting to teach the Eruhil 'of the fashion and fate of the world', declared to them 'that the world was round, and that if they sailed into the utmost West, yet would they but come back again to the East and so to the places of their setting out, and the world would seem to them but a prison' ($23); but when Sauron came to Numenor he 'gainsaid all that the Avalai had taught. And he bade them think that the world was not a closed circle' ($31). Most striking is a hastily pencilled passage written alongside $$49 - 50, which was not taken up in the following text: 'For they believed still the lies of Sauron that the world was plain ['flat'; see footnote to p. 392], until their fleets had encompassed all he world seeking for Meneltyula, and they knew that it was round. Then they said that the world was bent, and that the road to Avallonde could not be found, for it led straight on.' No direction is given for the insertion of this; but I think that it was intended to replace the sentence at the end of $50: '"But all the ways are now crooked," they said, "that once were straight." ' In this connection the earlier version of the Old English text (the single preserved leaf of Edwin Lowdham's book) that accompanied the manuscript E of The Notion Club Papers (pp. 313 - 15) is interest- ing. In the Old English it was the Eldar who forbade the Numenoreans to land on Eresse (whereas in The Fall of Numenor it was the Gods who imposed the ban on sailing beyond Tol Eressea, $4), because they were mortal, although it was 'the Powers' (Wealdend) who had granted them long life; and very remarkably Sauron declared to Tarkalion that 'the Eldar refused to him the gift of everlasting life'. The Numenoreans are here said to have 'sent out in secret spies to Avallon to explore the hidden knowledge of the Eldar' (a reminiscence of FN $4: 'they sent spies to seek hidden lore in Avallon'). The reference of Avallon is not explained in the Old English text, but it is surely the same as Eresse (in FN $1 Eressea was renamed Avallon); yet Tarkalion determined to invade Avallon, because Sauron said that the Eldar had denied him everlasting life (whereas in FN $6 the fleets of 'the Numenoreans, having 'encompassed Avallon', 'assailed the shores of Valinor'). This Old English version came in point of composition between the completion of manuscript E of the Papers and the writing of DA 1.(4) There is thus a development from a text in which both 'the Powers' and 'the Eldar' appear, but in which the Eldar have powers far greater and of a different order than could properly be ascribed to them, to a text (DA I) in which 'the Powers' (Valar) and 'the Eldar' are confused under the single term Avalai; and in the Old English the name Avallon seems to be used confusedly (in contrast to the earlier Fall of Numenor), while in DA I Avallonde is a vague term, related to the vagueness of the name Avalai. The further development and the significance of these extraordinary departures is discussed later: see pp. 391 ff. and 405 ff. In this text DA I there are many other important developments in the legend of Numenor which were retained in the later story. The Ban now becomes more severe, for the Numenoreans are not permitted 'to sail westward out of sight of the western shores of Numenor' ($15); the importance of the eastward voyages emerges, the coming of 'the Men out of the Sea' at first as teachers and enlighteners of the men of Middle-earth ($17), but afterwards as oppressors and enslavers ($34); and the 'Avalai' are remembered as coming out of the West to Numenor, and attempting to avert the growing hostility to the Ban. The temple is now built, not on the Mountain sacred to Iluvatar, but 'in the midst of the city of the Numenoreans, Antirion the Golden' ($32), and ascent of the Mountain is forbidden under pain of death. The 'Faithful' (named Avaltiri, $30) are referred to, and the story of Amardil (for later Amandil) and his son Elendil is told, with the statement that although Amardil was not of the elder line from which came the kings of Numenor, he also was descended from Earendil ($$26, 36, 38). These are only the most striking new developments in the narrative, and moreover comparison with the Akallabeth will show that some of the prose itself remained unchanged into the final form. It seems that in DA I Adunaic was at the point of emergence, with Eru-bent, Avalai, and Zigur (said to be the name of Sauron among the men of Middle-earth, $19). NOTES. 1. Wingalote: in the Quenta (Index to Vol.IV) the form was Wingelot > Vingelot, in the Quenta Silmarillion (Index to Vol. V) Vingelot. Wingalote was subsequently corrected to Vingalote on this type- script (see p. 377, $8). 2. The form Earendel occurs also in $$16, 20, but it was clearly no more than a casual reversion. Already in the manuscript E of Part Two of the Papers Wilfrid Jeremy notes that the name that he saw in his 'dream-manuscript' was Earendil, not Earendel. 3. Andore: Andor in The Fall of Numenor ($2) and The Lost Road (V.65). 4. The matter of 'Edwin Lowdham's page' was inserted into manu- script E of the Papers after the manuscript was completed so far as it went (see p. 291 note 70), and the name of the Pillar of Heaven in the accompanying Old English text was already Meneltyula (p. 314; for earlier Menelminda in E), as in DA I, so that this name is not here indicative of relative date. On the other hand, in the Old English text Sauron built the great temple on the Meneltyula itself, not in the midst of the city, which is good evidence that it was the earlier composition. So also, the ban upon landing on Eressea in the Old English text (p. 313) was clearly a development from the original story in The Fall of Numenor ($4), that the Numenoreans must not sail beyond Eressea, towards that in DA I that they must not sail beyond sight of the western coasts of Numenor. (iii) The second text of The Drowning of Anadune. This text, 'DA II', is a typescript typed with care and almost free of error. A paper folded round it, in my father's writing, bears my name and the words 'Fair copy Anadune'. DA II represents so great an advance on and elaboration of DA I that (since it is almost free of alterations or hesitations during the original typing) it is hard to believe that no drafting intervened between the two, although there is no trace now of anything of the sort; but I do not think that I typed DA II (see p. 389, $28). The title is The Drowning of Anadune. A fair number of alterations were pencilled on the typescript, and in addition several passages were rewritten or extended on typewritten slips attached to the body of the text. These are ignored in the text printed, but all changes of any substance are recorded in the commentary on DA II, pp. 376 ff. I give the text in full, although this involves a certain amount of repetition especially in the latter part of the narrative, for the sake of clarity in the commentary and in making comparison with the Akallabeth. The paragraphs are numbered to provide convenient reference to DA I. In DA II both long marks and circumflex accents are used (inserted in pencil); the circumflex superseded the long mark, as is seen from the fact that it is found chiefly in corrected or added passages and on corrected names, and only here and there in the original text. The third text of The Drowning of Anadune uses the circumflex exclusively, and it is more convenient to do the same here. THE DROWNING OF ANADUNE. $1 Before the coming of Men there were many Powers that governed the Earth, and these were the Eru-beni, servants of God. Many were their ranks and their offices; but some there were among them that were mighty lords, the Avaloi, whom Men remembered as gods, and at the beginning the greatest of these was the Lord Arun. $2 But it is said that long ago, even in the making of the Earth, the Lord Arun turned to evil and became a rebel against Eru, desiring the whole world for his own and to have none above him. Therefore his brother Aman endeavoured to rule the Earth and the Powers according to the will of Eru; and Aman dwelt in the West. But Arun remained on Earth, dwelling in hiding in the North, and he worked evil, and he had the greater power. And the Earth was darkened in that time, so that to Arun a new name was given, and he was called Mulkher, the Lord of Darkness; and there was war between Mulkher and the Avaloi. $3 At the appointed hour Men were born into the world, and they were called the Eru-hin, the children of God; but they came in a time of war and shadow, and they fell swiftly under the domination of Mulkher, and they served him. And he now came forth and appeared as a Great King and as a god; and his rule was evil, and his worship unclean, and Men were estranged from Eru and from his servants. $4 But some there were of the fathers of Men who repented, seeing the evil of the Lord Mulkher and that his shadow grew ever longer on the Earth; and they and their sons returned with sorrow to the allegiance of Eru, and they were befriended by the Avaloi, and received again their ancient name, Eruhin, children of God. And the Avaloi and the Eruhin made war on the servants of Mulkher; and for that time they destroyed his kingdom and threw down his temples. But Mulkher fled and brooded in the darkness without, for him the Powers could not destroy. And the evil that he had begun still sprouted like a dark seed in Middle-earth, bearing bitter grain, which though it were ever reaped and burned, was never at an end. And still cruel kings and unholy temples arose in the world, and the most part of Mankind were their servants; for Men were corrupt and still hankered in their hearts for the Kingdom of Arun, and they made war on the Eruhin and pursued them with hatred, wheresoever they might dwell. $5 Therefore the hearts of the Eruhin were turned west- ward, where was the land of Aman, as they believed, and an abiding peace. And it is said that of old there was a fair folk dwelling yet in Middle-earth, and Men knew not whence they came. But some said that they were the children of the Avaloi and did not die, for their home was in the Blessed Realm far away, whither they still might go, and whence they came, working the will of Aman in all the lesser deeds and labours of the world. The Eledai they were named in their own tongue of old, but by the Eruhin they were called Nimri, the Shining Ones, for they were exceeding fair to look upon, and fair were all the works of their tongues and hands. And the Nimri became sorrowful in the darkness of the days and withdrew ever westward; and never again was grass so green, nor flower so fair, nor water so filled with light when they had gone. And the Eruhin for the most part followed them, though some there were that remained in the Great Lands, free men, serving no evil lord; and they were shepherds and dwelt far from the towers and cities of the kings. $6 But those of the Eruhin who were mightiest and most fair, closest in friendship with the Nimri, most beloved by the Servants of God, turned their faces to the light of the West; and these were the children of the fathers that had been most valiant in the war upon Mulkher. And at the end of journeys beyond memory they came at last to the shores of the Great Seas. There they halted and were filled with great dread, and with longing; for the Nimri passed ever over the waters, seeking the land of Aman, and the Eruhin could not follow them. Then such of the Nimri as remained in the west of the world took pity on the Eruhin, and instructed them in many arts; and the Eruhin became wiser in mind, more skilled in hand and þ tongue, and they made for themselves many things that had not before been seen. In this way the dwellers on the shore learned the craft of ship-building and of sailing in the wind; and they built many fair ships. But their vessels were small, and they did not dare to essay the deep waters; for though their desire was to the unseen shores, they had not as yet the heart for the wastes of the Sea, and they sailed only about the coasts and among the hither isles. $7 Yet it was by their ships that they were saved and were not brought to nought. For evil men multiplied in those days, and pursued the Eruhin with hatred; and the men of Middle- earth, being filled with the spirit of Mulkher, grew cunning and cruel in the arts of war and the making of many weapons, so that the Eruhin were hard put to it to maintain any land in which to dwell, and their numbers were diminished. $8 In those dark days of fear there arose a man, and his daring upon the Sea was greater than that of all other men; and the Nimri gave him a name and called him Earendil, the Friend of the Sea, Azrabel in the language of the Eruhin. And it came into the heart of Azrabel that he would build a ship, fairer and more swift than any that men had yet made; and that he would sail out over deep water and come, maybe, to the land of Aman, and there get help for his kinsfolk. And with the help of the Nimri he let build a ship, fair and valiant; white were its timbers, and its sails were white, and its prow was carven in the light of a silver bird; and at its launching he gave it a name and called it Rothinzil, Flower of the Foam, but the Nimri blessed it and named it also in their own tongue, Vingalote. This was the first of all the ships of Men to bear a name. $9 When at last his ship was ready, then Azrabel said farewell to his wife and to his sons and all his kin; for he was minded to sail alone. And he said to them: 'It is likely that ye will see me never again; and if ye do not, then harden your hearts, and cease not from war, but endure until the end. But if I do not fail of my errand, then also ye may not see me again; but a sign you will see, and new hope shall be given to you.' $10 And it was at the time of evening that Azrabel set forth, and he sailed into the setting sun and passed out of the sight of men. But the winds bore him over the waves, and the Nimri guided him, and he went through the Seas of sunlight, and through the Seas of shadow, and he came at last to the Blessed Realm and the land of Aman and spoke unto the Avaloi. $11 But Aman said that Eru had forbidden the Avaloi to make war again by force upon the kingdoms of Mulkher; for the Earth was now in the hands of Men, to make or to mar. Yet it was permitted to him, because of their fidelity and the repentance of their fathers, to give to the Eruhin a land to dwell in, if they would. And that land was a mighty island in the midst of the sea, upon which no foot had yet been set. But Aman would not permit Azrabel to return again among Men, since he had walked in the Blessed Realm where yet no death had come. Therefore he took the ship Rothinzil and filled it with a silver flame, and raised it above the world to sail in the sky, a marvel to behold. $12 Then the Eruhin upon the shores of the Sea beheld the new light rising in the West as it were a mighty star, and they knew that it was the sign of Azrabel. And hope and courage were kindled in their hearts; and they gathered all their ships, great and small, and their wives and their children, and all the wealth that they could bear away, and they set sail upon the deep waters, following the star. And there was a great calm in those days and all the winds were stilled. So bright was Rothinzil that even at morning men could see it glimmering in the West; and in the cloudless night it shone alone, for no other star might come beside it. And setting their course towards it the Eruhin came at last to the land that had been prepared for them, and they found it fair and fruitful, and they were glad. And they called that land Amatthane the Land of Gift, and Anadune, which is Westernesse, Numenore in the Nimrian tongue. $13 But not so did the Eruhin escape the doom of death that had been pronounced upon all Mankind, and they were mortal still, although for their faithfulness they were rewarded by life of threefold span, and their years were full and glad and they knew no grief nor sickness, so long as they remained still true. Therefore the Adunai, the Men of Westernesse, grew wise and fair and glorious; but their numbers increased only slowly in the land, for though sons and daughters were born to them fairer than their fathers, and they loved their children dearly, yet their children were few. $14 Thus the years passed, and the Adunai dwelt under the protection of the Avaloi, and in the friendship of the Nimri; and the kings and princes learned the Nimrian tongue, in which much lore and song was preserved from the beginning of the world. And they made letters and scrolls and books and wrote in them many things of wisdom and wonder in the high tide of their realm, of which all is now forgot. And they became mighty in all other crafts, so that if they had had the mind, they would easily have surpassed the evil kings of Middle-earth in the making of war and the forging of weapons; but they were become men of peace. In ship-building still was their chief delight, and this craft they followed more eagerly than all others; and voyaging upon the wide seas was the chief feat and adventure of their younger men. $15 But the Avaloi forbade them to sail so far westward that the coasts of Anadune could no longer be seen; and the Adunai were as yet content, though they did not fully under- stand the purpose of this ban. But the purpose of Aman was that the Eruhin should not be tempted to seek for the Blessed Realm, nor desire to overpass the limits set to their bliss, becoming enamoured of the immortality of the Avaloi and the land where all things endure. $16 For as yet Eru permitted the Avaloi to maintain upon Earth, upon some isle or shore of the western lands (Men know not where), an abiding place, an earthly memorial of that which might have been, if Mulkher had not bent his ways nor Men followed him. And that land the Adunai named Avalloni, the Haven of the Gods; for at times when all the air was clear and the sun was in the east they could descry, as them seemed, a city white-shining on a distant shore, and great harbours, and a tower. But this only from the topmost peak of their island could the far-sighted see, or from some ship that lay at anchor off their western shores, as far as it was lawful for any mariner to go. For they did not dare to break the ban. And some held that it was a vision of the Blessed Realm that men saw, but others said that it was only a further isle where the Nimri dwelt and the little ones that do not die; for mayhap the Avaloi had no visible dwelling upon Earth. And certain it is that the Nimri had some dwelling nigh unto Anadune, for thither they came ever and anon, the children of the Deathless Folk, sometimes in oarless boats, sometimes as birds flying, sometimes by paths that none could see; for they loved the Adunai. $17 Thus it was that the voyages of the Adunai in those days went ever eastward and not west, from the darkness of the North to the heats of the South, and beyond the South to the Nether Darkness. And the Eruhin came often to the shores of the Great Lands, and they took pity on the forsaken world of Middle-earth. And the princes of the Adunai set foot again upon the western shores in the Dark Years of Men, and none now dared withstand them; for most of the peoples of that age that sat under the shadow were now grown weak and fearful. And coming among them the sons of the Adunai taught them many things. Language they taught them, for the tongues of men on Middle-earth were fallen into brutishness, and they cried like harsh birds or snarled like the savage beasts. And corn and wine the Adunai brought, and they instructed men in the sowing of seed and the grinding of grain, in the shaping of wood and the hewing of stone, and in the ordering of life, such as it might be in the lands of little bliss. $18 Then the men of Middle-earth were comforted, and here and there upon the western shores the houseless woods drew back, and men shook off the yoke of the offspring of Mulkher, and unlearned their terror of the dark. And they revered the memory of the tall Sea-kings, and when they had departed called them gods, hoping for their return; for at that time the Adunai dwelt never long in Middle-earth nor made any habitation of their own: eastward they must sail, but ever west their hearts returned. $19 Thus came the lightening of the shadow upon the Earth and the beginning of betterment, of which the songs of men preserve still the distant memory like an echo of the Sea. And yet in the end new good turned again to evil, and Men fell, as it is said, a second time. For there arose a second manifestation of the power of darkness upon Earth: a new shape of the Ancient Shadow, it may be, or one of its servants that drew power from it and waxed strong and fell. And this evil thing was called by many names; but its own name that it took in the arising of its power was Zigur, Zigur the Great. And Zigur made himself a mighty king in the midst of the Earth; and well-seeming he was at first, and just, and his rule was of benefit to all men in the needs of the body. For he made them rich, whoso would serve him; but those who would not he drove out into the waste places. Yet it was the purpose of Zigur, as of Mulkher before him, to make himself a king over all kings, and to be the god of Men. And slowly his power moved north and south, and ever westward; and he heard of the coming of the Eruhin, and he was wroth, and he plotted in his heart how he might destroy Anadune. $20 And tidings of Zigur came also to Anadune, to Ar- Pharazon the king, heir of Azrabel; for this title had all the kings of Amatthane, being descended indeed in unbroken line from Indilzar son of Azrabel, and seven kings had ruled the Adunai between Indilzar and Ar-Pharazon, and slept now in their deep tombs under the mount of Menel-Tubal, lying upon beds of gold. For high and glorious had grown the kings of Amatthane; and great and proud was Ar-Pharazon, sitting upon his carven throne in the city of Ar-Minaleth in the noontide of his realm. And to him came the masters of ships and men returning out of the East, and they spoke of Zigur, how he named himself the Great, and purposed to become master of all Middle-earth, and indeed of the whole world, if that might be. Great was the anger of Ar-Pharazon when he heard these things, and he sat long in thought, and his mood darkened. $21 For it must be told that evil, of which once long ago their fathers had partaken, albeit they had after repented, was not banished wholly from the hearts of the Eruhin, and now again was stirring. For the desire of everlasting life, to escape from death and the ending of delight, grew ever stronger upon them as their lot in the land of Amatthane grew more full of bliss. And the Adunai began to murmur, at first in their hearts and anon in words, against the doom of Men; and most of all against that ban which forbade them to sail into the West or to seek for the land of Aman and the Blessed Realm. $22 And they said among themselves: Why do the Avaloi sit in peace unending there, while we must die and go we know not whither, leaving our own home and all that we have made? For the fault was not ours in the beginning, seeing that Mulkher was stronger and wiser than our fathers; and was not he, even the Lord Arun, author of this evil, one of the Avaloi?' $23 And the Nimri reported these words to the Avaloi, and the Avaloi were grieved, seeing the clouds gather on the noon- tide of Amatthane. And they sent messengers to the Adunai, who spoke earnestly to the king and to all who would listen to them, teaching them concerning the fashion and fate of the world. 'The doom of the world,' they said, 'One alone can change, who made it. And were you so to voyage that, escaping all deceits and snares, you came indeed to the Blessed Realm, little good would it do to you. For it is not the land of Aman that maketh its people deathless, but the dwellers therein do hallow the land; and there you should rather wither the sooner, as moths in a flame too bright and hot.' But Ar-Pharazon said: And doth not Azrubel [sic] my father live? Or is he not in the land of Aman?' To which it was answered: 'Nay, he is not there; though maybe he liveth. But of such things we cannot speak unto you. And behold! the fashion of the Earth is such that a girdle may be set about it. Or as an apple it hangeth on the branches of Heaven, and it is round and fair, and the seas and lands are but the rind of the fruit, which shall abide upon the tree until the ripening that Eru hath appointed. And though you sought for ever, yet mayhap you would not find where Aman dwelleth, but journeying on beyond the towers of Nimroth would pass into the uttermost West. So would you but come at the last back to the places of your setting out: and then the whole world would seem shrunken, and you would deem that it was a prison. $24 'And a prison, maybe, it hath indeed become to all those of your race, and you cannot rest anywhere content within. But the punishments of Eru are for healing, and his mercies may be stern. For the Avaloi, you say, are unpunished, and so it is that they do not die; but they cannot escape and are bound to this world, never again to leave it, till all is changed. And you, you say, are punished, and so it is that you die; but you escape, and leave the world, and are not bound thereto. Which of us therefore should envy the other?' $25 And the Adunai answered: 'Why should we not envy the Avaloi, or even the least of the deathless? For of us is required the greater trust, knowing not what lieth before us in a little while. And yet we too love the world and would not lose it.' And the messengers answered: 'Indeed the mind of Eru concerning you is not known to the Avaloi, and he hath not yet revealed it. But earnestly they bid you not to withhold again that trust to which you are commanded and your fathers returned in sorrow. Hope rather that in the end even the least of your desires shall have fruit. For the love of this Earth was set in your hearts by Eru, who made both it and you; and Eru doth not plant to no purpose. Yet many ages of men unborn may pass ere that purpose is made known.' $26 But few only of the Adunai gave heed to this counsel. For it seemed hard to them and full of doubt, and they wished to escape from Death in their own day, not waiting upon hope; and they became estranged from the Avaloi, and would no longer receive their messengers. And these came now no more to Anadune, save seldom and in secret, visiting those few that remained faithful in heart. Of these the chief was one Arbazan, and his son Nimruzan, great captains of ships; and they were of the line of Indilzar Azrabelo, though not of the elder house, to whom belonged the crown and throne in the city of Arminaleth. $27 But he Ar-Pharazon the king fell into doubt, and in his day the offering of the first-fruits was neglected; and men went seldom to the hallow in the high place upon Mount Menel- Tubal that was in the midst of the land; and they turned the more to works of handicraft, and to the gathering of wealth in their ships that sailed to Middle-earth, and they drank and they feasted and they clad themselves in silver and gold. And on a time Ar-Pharazon sat with his counsellors in his high house, and he debated the words of the messengers, saying that the shape of the Earth was such that a girdle might be set about it. 'For if we shall believe this,' he said, 'that one who goeth west shall return out of the East, then shall it not also be that one who goeth ever east shall come up at last behind the West, and yet break no ban?' But Arbazan said: 'It may be so. Yet nought was said of how long the girdle might be. And mayhap, the width of the world is such that a man would wear the whole of his life, or ever he encompassed it. And I deem it for a truth that we have been set for our health and protection most westward of all mortal men, where the land of those that do not die lies upon the very edge of sight; so that he that would go round about from Anadune must needs traverse well nigh the whole girdle of the Earth. And even so it may be that there is no road by sea.' And it has been said that at that time he guessed aright, and that ere the shape of things was changed, eastward of Anadune the land stretched in truth from the North even into the uttermost South, where are ices impassable. But the king said: 'Nonetheless we may give thought to this road, if it may be discovered.' And he pondered in his secret thought the building of ships of great draught and burden, and the setting up of outposts of his power upon far shores. $28 Thus it was that his anger was the greater, when he heard those tidings of Zigur the Mighty and of his enmity to the Adunai. And he determined, without counsel of the Avaloi or of any wisdom but his own, that he would demand the allegiance and homage of this lord: for in his pride he thought that no king could ever arise so mighty as to vie with the heir of Azrabel. Therefore he began in that time to smithy great hoard of weapons of war, and he let build great ships and stored them with arms; and when all was ready he himself set sail into the East, and he landed upon Middle-earth; and he commanded Zigur to come to him and to swear him fealty. And Zigur came. For he saw not his time yet to work his will with Anadune; and he was maybe for the time astounded by the power and majesty of the kings of men, which surpassed all rumour of them. And he was crafty, well skilled to gain what he would by subtlety when force might not avail. Therefore he humbled himself before Ar-Pharazon, and smoothed his tongue, and seemed in all things fair and wise. $29 And it came into the heart of Ar-Pharazon the king that, for the better keeping of Zigur and his oaths of fealty, he should be brought to Anadune, and dwell there as a hostage for himself and all his servants. And to this Zigur assented willingly, for it chimed with his desire. And Zigur coming looked upon Anadune and the city of Ar-Minaleth in the days of its glory, and he was indeed astounded; but his heart within was filled the more with envy and with hate. $30 Yet such was his cunning that ere three years were past he had become closest to the secret counsels of the king; for flattery sweet as honey was ever on his tongue, and knowledge he had of many hidden things; and all the counsellors, save Arbazan alone, began to fawn upon him. Then slowly a change came over the land, and the hearts of the Faithful grew full of fear. $31 For now, having the ear of men, Zigur with many arguments gainsaid all that the Avaloi had taught. And he bade men think that the world was not a circle closed, but there lay many seas and lands for their winning, wherein was wealth uncounted. And still, should they at the last come to the end thereof, beyond all lay the Ancient Darkness. 'And that is the Realm of the Lord of All, Arun the Greatest, who made this world out of the primeval Darkness; and other worlds he yet may make and give them in gift to those that serve him. And Darkness alone is truly holy,' he said and lied. $32 Then Ar-Pharazon the king turned back to the worship of the Dark, and of Arun-Mulkher the Lord thereof; and the Menel-tubal was utterly deserted in those days, and no man might ascend to the high place, not even those of the Faithful who kept Eru in their hearts. But Zigur let build upon a hill in the midst of the city of the Eruhin, Ar-Minaleth the Golden, a mighty temple; and it was in the form of a circle at the base, and there the walls were fifty feet in thickness, and the width of their base was five hundred feet across the centre, and they rose from the ground five hundred feet, and they were crowned with a mighty dome; and it was wrought all of silver, but the silver was turned black. And from the topmost of the dome, where was an opening or great louver, there issued smoke; and ever the more often as the evil power of Zigur grew. For there men would sacrifice to Mulkher with spilling of blood and torment and great wickedness, that he should release them from Death. And ofttimes it was those of the Faithful that were chosen as victims; but never openly on the charge that they would not worship Mulkher, rather was cause sought against them that they hated the king and were his rebels, or that they plotted against their kin, devising lies and poisons. And these charges were for the most part false, save that wickedness breeds wickedness, and oppression brings forth murder. $33 But for all this Death did not depart from the land. Rather it came sooner and more often and in dreadful guise. For whereas aforetime men had grown slowly old and laid them down in the end to sleep, when they were weary at last of the world, now madness and sickness assailed them; and yet they were afraid to die and go out into the dark, the realm of the lord that they had taken; and they cursed themselves in their agony. And men took weapons in those days and slew one another for little cause, for they were become quick to anger; and Zigur, or those whom he had bound unto himself, went about the land setting man against man, so that the people murmured against the king and the lords and any that had aught that they had not, and the men of power took hard revenge. $34 Nonetheless for long it seemed to the Adunai that they prospered, and if they were not increased in happiness yet they grew more strong and their rich men ever richer. For with the aid of Zigur they multiplied their wealth and they devised many engines, and they built ever greater ships. And they sailed with power and armoury to Middle-earth, and they came no longer as the bringers of gifts, but as men of war. And they hunted the men of Middle-earth and took their goods and enslaved them, and many they slew cruelly upon their altars. For they built fortresses and temples and great tombs upon the western shores in those days; and men feared them, and the memory of the kindly kings of the Elder Days faded in the world and was darkened by many a tale of dread. $35 Thus Ar-Pharazon the King of the land of the Star of Azrabel grew to the mightiest tyrant that had yet been seen in the world since the reign of Mulkher, though in truth Zigur ruled all from behind the throne. And the years passed, and lo! the king felt the shadow of Death approach as his days lengthened; and he was filled with rage and fear. And now came the hour that Zigur had planned and long awaited. And Zigur spoke to the king, saying evil of Eru, that he was but a phantom, a lie devised by the Avaloi to justify their own idleness and greed. 'For the Avaloi,' said he, 'withhold the gift of everlasting life out of avarice and fear, lest the kings of Men should wrest from them the rule of the world and take for themselves the Blessed Realm. And though, doubtless, the gift of everlasting life is not for all, but only for such as are worthy, being men of might and pride and great lineage, yet against all justice is it done, that this gift, which is his least due, should be withheld from the King, pe-Pharazon, mightiest of the sons of Earth, to whom Aman alone can be compared, if even he.' And Ar-Pharazon, being besotted, and walking under the shadow of Death, for his span was drawing to an end, harkened to Zigur; and he began to ponder in his heart how he might make war upon the Avaloi. Long was he in preparing this design, and he spoke of it to few; yet it could not be hidden from all for ever. $36 Now there dwelt still in the east of Anadune, nigh to the city of Ar-Minaleth, Arbazan, who was of the royal house, as has been told, and he was faithful; and yet so noble had he been and so mighty a captain of the sea that still he was honoured by all save the most besotted of the people, and though he had the hatred of Zigur, neither king nor counsellor dared lay hand on him as yet. And Arbazan learned of the secret counsels of the king, and his heart was filled with grief and great dread; for he knew that Men could not vanquish the Avaloi in war, and that great ruin must come upon the world, if this war were not stayed. Therefore he called his son Nimruzan, and he said to him: 'Behold! the days are dark and desperate. Therefore I am minded to try that rede which our forefather Azrabel took of old: to sail into the West (be there ban or no ban), and to speak to the Avaloi, yea, even to Aman himself, if may be, and beseech his aid ere all is lost.' 'Would you then bewray the King?' said Nimruzan. 'For that very thing do I purpose to go,' said Arbazan. 'And what then, think you, is like to befall those of your house whom you leave behind, when your deed becometh known?' $37 'It must not become known,' said Arbazan. 'I will prepare my going in secret, and I will set sail into the East, whither daily many ships depart from our havens, and there- after, as wind and chance may allow, I will go about through south or north back into the West, and seek what I may find. 'But you and your folk, my son, I counsel that you should prepare yourself other ships, and put aboard all such things as your hearts cannot bear to part with, and when the ships are ready you should take up your abode therein, keeping a sleepless watch. And you should lie in the eastern havens, and give out among men that you purpose, when you see your time, to set sail and follow me into the East. Arbazan is no longer so dear to our kinsman upon the throne that he will grieve over much, if we seek to depart for a season or for good. But let it not be seen that you intend to take many men, or he may become troubled because of the war that he now plots, for which he will need all the force that he may gather. Seek out rather the Faithful that are known to you, and let them lie ashore at call, if they are willing to go with you. But even to these men do not tell more of your design than is needful.' $38 'And what shall that design be, that you make for me?* said Nimruzan. 'Until I return, I cannot say,' his father answered. 'But to be sure most like is it that you must fly from fair Amatthane that is now defiled, and lose what you have loved, foretasting death in life, seeking a lesser land elsewhere. East or West, the Avaloi alone can say. 'And it may well prove that you shall see me never again, and that I shall show you no such sign as Azrabel showed of old. But hold you ever in readiness, for the end of the world that we have known is now at hand.' $39 And it is said that Arbazan set sail in a small ship at night, and steered first eastward and then went about and passed into the West. And he took three servants with him, dear to his heart, and never again were they heard of by word or sign in this world; nor is there any tale or guess of their fate. But this much may be seen that Men could not a second time be saved by any such embassy, and for the treason of Anadune there was no easy assoiling. But Nimruzan did all that his father had bidden, and his ships lay off the east coast of the land, and he held himself secret and did not meddle with the deeds of those days. At whiles he would journey to the western shores and gaze out upon the sea, for sorrow and yearning were upon him, for he had greatly loved his father; but nought could he descry but the fleets of Ar-Pharazon gathering in the havens of the west. $40 Now aforetime in the isle of Anadune the weather was ever apt to the liking and the needs of men: rain in due seasons and ever in measure, and sunshine, now warm now cooler, and winds from over the sea; and when the wind was in the West, it seemed to many that it was filled with a fragrance, fleeting but sweet, heart-stirring, as of flowers that bloom for ever in undying meads and have no names on mortal shores. But all this was now changed. For the sky itself was darkened, and there were storms of rain and hail in those days, and violent winds; and ever and anon a great ship of the Adunai would founder and return not to haven, though never had such a grief betid before since the rising of the Star. And out of the West there would come at whiles a great cloud, shaped as it were an eagle, with pinions spread to the North and to the South; and slowly it would loom up, blotting out the sunset (for at that hour mostly was it seen), and then uttermost night would fall on Anadune. And anon under the pinions of the eagles lightning was borne, and thunder rolled in heaven, such a sound as men of that land had not heard before. $41 Then men grew afraid. 'Behold the Eagles of the Lords of the West! ' they cried; 'the Eagles of Aman are over Anadune! ' and they fell upon their faces. And some few would repent, but the others hardened their hearts and shook their fists at heaven, and said: 'The Lords of the West have desired this war. They strike first; the next blow shall be ours.' And these words the king himself spoke, but Zigur devised them. $42 Then the lightnings increased and slew men upon the hills, and in the fields, and in the streets of the city; and a fiery bolt smote the dome of the Temple and it was wreathed in flame. But the Temple was unshaken; for Zigur himself stood upon the pinnacle and defied the lightnings; and in that hour men called him a god and did all that he would. When therefore the last portent came they heeded it little; for the land shook under them, and a groaning as of thunder underground was mingled with the roaring of the sea; and smoke appeared upon the top of Menil-Tubal [sic]. But still Ar-Pharazon pressed on with his designs. $43 And now the fleets of the Adunai darkened the sea upon the west of the land, and they were like an archipelago of a thousand isles; their masts were as a forest upon the mountains, and their sails were like a brooding cloud; and their banners were black and golden like stars upon the fields of night. And all things now waited upon the word of Ar-Pharazon; and Zigur withdrew into the inmost circle of the Temple, and men brought him victims to be burned. Then the Eagles of the Lords of the West came up out of the dayfall, and they were arrayed as for battle, one after another in an endless line; and as they came their wings spread ever wider, grasping all the sky; but the West burned red behind them, and they glowed like living blood beneath, so that Anadune was illumined as with a dying fire, and men looked upon the faces of their fellows, and it seemed to them that they were filled with wrath. $44 Then Ar-Pharazon hardened his heart, and he went aboard his mighty ship, Aglarrama, castle of the sea; many- oared it was and many-masted, golden and sable, and upon it the throne of Ar-Pharazon was set. Then he put on his panoply and his crown, and let raise his standard, and he gave the signal for the weighing of the anchors; and in that hour the trumpets of Anadune outrang the thunder. $45 And so the fleets of the Adunai moved against the menace of the West; and there was little wind, but they had many oars, and many strong slaves to row beneath the lash. The sun went down, and there came a silence; and over the land and all the seas a dark stillness fell, while the world waited for what should betide. Slowly the fleets passed out of the sight of the watchers in the havens, and their lights faded upon the sea, and night took them; and in the morning they were gone. For at middle night a wind arose in the East (by Zigur's art, it is said), and it wafted them away; and they broke the ban of the Avaloi, and sailed into forbidden seas, going up with war against the Deathless Folk, to wrest from them life everlasting in the circle of the world. $46 And who shall tell the tale of their fate? For neither ship nor man of all that host returned ever to the lands of living men. And whether they came in truth to that harbour which of old the Adunai could descry from Menel-Tubal; or whether they found it not, or came to some other land and there assailed the Avaloi, it is not known. For the world was changed in that time, and the memory of all that went before is unsure and dim. $47 Among the Nimri only was word preserved of the things that were; of whom the wisest in lore of old have learned this tale. And they say that the fleets of the Adunai came indeed to Avalloni in the deeps of the sea, and they encompassed it about; and still all was silent, and doom hung upon a thread. For Ar-Pharazon wavered at the end, and almost he turned back; but pride was his master, and at last he left his ship and strode upon the shore. Then Aman called upon Eru, and in that hour the Avaloi laid down the governance of the Earth. But Eru showed forth his power, and he changed the fashion of the world; and a great chasm opened in the sea between Anadune and the Deathless Land, and the waters flowed down into it, and the noise and the smoke of those cataracts went up to heaven, and the world was shaken. And into the abyss fell all the fleets of the Adunai and were swallowed in oblivion. But the land of Aman and the land of his gift, standing upon either side of the great chasm in the seas, were also destroyed; for their roots were loosened, and they fell and foundered, and they are no more. And the Avaloi thereafter had no habitation on Earth, nor is there any place more where a memory of a world without evil is preserved; and the Avaloi dwell in secret, or have become as shadows and their power has waned. $48 In an hour unlooked-for this doom befell, on the seventh evening since the passing of the fleets. Then suddenly there was a mighty wind and a tumult of the Earth, and the sky reeled and the hills slid, and Anadune went down into the sea with all its children, and its wives, and its maidens, and its ladies proud; and all its gardens and its halls and its towers, its riches and its jewels and its webs and its things painted and carven, and its laughter and its mirth and its music and its wisdom, and its speech, they vanished for ever. And last of all the mounting wave, green and cold and plumed with foam, took to its bosom Ar-Zimrahil the Queen, fairer than silver or ivory or pearls; too late she strove to climb the steep ways of Menel-Tubal to the holy place, for the waters overtook her, and her cry was lost in the roaring of the wind. $49 But indeed the summit of the Mountain, the Pillar of Heaven, in the midst of the land was a hallowed place, nor had it ever been defiled. Therefore some have thought that it was not drowned for ever, but rose again above the waves, a lonely island lost in the great waters, if haply a mariner should come upon it. And many there were that after sought for it, because it was said among the remnant of the Adunai that the far-sighted men of old could see from Menel-Tubal's top the glimmer of the Deathless Land. For even after their ruin the hearts of the Adunai were still set westward. $50 And though they knew that the land of Aman and the isle of Anadune were no more, they said: 'Avalloni is vanished from the Earth, and the Land of Gift is taken away, and in the world of this present darkness they cannot be found; yet they were, and therefore they still are in true being and in the whole shape of the world.' And the Adunai held that men so blessed might look upon other times than those of the body's life; and they longed ever to escape from the shadows of their exile and to see in some fashion the light that was of old. Therefore some among them would still search the empty seas,. but all the ways are crooked that once were straight,' they said. $51 And in this way it came to pass that any were spared from the downfall of Anadune; and maybe this was the answer to the errand of Arbazan. For those that were spared were all of his house and kin, or faithful followers of his son. Now Nimruzan had remained behind, refusing the king's summons when he set out to war; and avoiding the soldiers of Zigur that came to seize him and drag him to the fires of the Temple, he went aboard ship and stood out a little from the shore, waiting on the hour. There he was protected by the land from the great draught of the sea that drew all down into the abyss, and afterward from the first fury of the storm and the great wave that rolled outwards when the chasm was closed and the foundations of the sea were rocked. But when the land of Anadune toppled to its fall, then at last he fled, rather for the saving of the lives of those that followed him than of his own; for he deemed that no death could be more bitter than the ruin of that day. But the wind out of the West blew still more wild than any wind that men had known; and it tore away sail and threw down mast and hunted the unhappy men like straws upon the water. And the sea rose into great hills; and Nimruzan, and his sons and people, fleeing before the black gale from twilight into night were borne up upon the crests of waves like mountains moving, and after many days they were cast away far inland upon Middle-earth. $52 And all the coasts and seaward regions of the world suffered great ruin and change in that time; for the Earth was sorely shaken, and the seas climbed over the lands, and shores foundered, and ancient isles were drowned, and new isles were uplifted; and hills crumbled, and rivers were turned into strange courses. $53 And here ends the tale to speak of Nimruzan and his sons who after founded many kingdoms in Middle-earth; and though their lore and craft was but an echo of that which had been ere Zigur came to Anadune, yet did it seem very great to the wild men of the world. $54 And it is said that Zigur himself was filled with dread at the fury of the wrath of the Avaloi and the doom that Eru wrought; for it was greater far than aught that he had looked for, hoping only for the death of the Adunai and the defeat of their proud king. And Zigur sitting in his black seat in the midst of his temple laughed when he heard the trumpets of Ar- pharazon sounding for battle; and again he laughed when he heard the thunder of the storm; and a third time, even as he laughed at his own thought (thinking what he would now do in the world, being rid of the Eruhin for ever), he was taken in the midst of his mirth and his seat and his temple fell into the abyss. $55 But Zigur was not of mortal flesh, and though he was robbed of that shape in which he had wrought so great an evil, yet ere long he devised another; and he came back also to Middle-earth and troubled the sons of Nimruzan and all men beside. But that comes not into the tale of the Drowning of Anadune, of which all is now told. For the name of that land perished, and that which was aforetime the Land of Gift in the midst of the sea was lost, and the exiles on the shores of the world, if they turned to the West, spoke of Akallabe that was whelmed in the waves, the Downfallen, Atalante in the Nimrian tongue. * I have shown (p. 353) that the original text of The Drowning of Anadune (DA I) can be placed between the composition of the manuscript (E) of Part Two of The Notion Club Papers and the rejected section F 1 of the typescript, on the evidence of the name of the Pillar of Heaven: Meneltyula in DA I (appearing as an emendation in E) but Menel-tubel (>-tubil) in F 1 (from here onwards, in comparative passages, I use the circumflex accent on all forms whatever the usage in the text cited). On the same basis the present text DA II belongs with F 1, since the Pillar of Heaven is here Menel-Tubal, whereas the replacement section F 2 of the typescript of the Papers has Minul-Tarik. Similarly DA II and F 1 agree in Avaloi, Adunai for F 2 Avaloim, Adunaim (for the different forms of Adunaic names in F 1 and F 2 see pp. 240 - 1, 305). On the other hand, DA II has Anadune, as does F 2, whereas F 1 has Anadun; and F 1 had the Adunaic name of Earendil as Pharazir, changed on the typescript to Azrubel, while DA II has Azrabel from the first. In DA II appears the name Amatthane of 'the Land of Gift', which supplanted the name in F 1, Athanati (see p. 378, $12); F 2 has the final name, Yozayan. From this comparison it is clear that the writing of DA II fell between the original and rewritten forms (F 1 and F 2) of Lowdham's account of Adunaic in Night 66 of The Notion Club Papers. This greatly extended version of The Drowning of Anadune serves, looking further on, as an extraordinarily clear exemplification of my father's method of 'composition by expansion'. Separated by years and many further texts from the published Akallabeth, in DA II (most especially in the latter part of it) a very great deal of the actual wording of the Akallabeth was already present. The opening of DA II is totally distinct (for here the Akallabeth was expanded from The Fall of Numenor); but beginning with $12 (the sailing to Anadune following the Star) I calculate that no less than three-fifths of the precise wording of DA II was preserved in the Akallabeth. This is the more striking when one looks at it in reverse: for I find that, beginning at the same point in the Akallabeth (p. 260), only three-eighths of the latter (again, in precisely the same wording) are present in DA II. In other words, very much more than half of what my father wrote at this time was exactly retained in the Akallabeth; but very much less than half the Akallabeth was an exact retention from DA II. A good deal of this expansion came about through the insertion (at different stages in the textual history) of phrases or brief passages into the body of the original text (and a small part of this belongs to the further textual history of The Drowning of Anadune). To a much greater extent the old narrative was transformed by the introduction of long sections of new writing. There were also significant alterations of structure. There follows here a commentary, by paragraphs, on DA II, which includes all alterations of significance made to the text after it was typed, and also indications of the later expansions found in the Akallabeth. Commentary on the second version. $1. In DA II the ambiguity of the term Avalai in DA I is removed, and the Avaloi are 'mighty lords, whom Men remembered as gods', the Valar; while in $5 appear the Nimri (Eldar). The phrase 'whom Men remembered as gods' was changed to 'who were before the world was made, and do not die'. This opening paragraph had been very roughtly rewritten on DA I nearly to its form in DA II, but for 'the Lord Arun' the name was 'the Lord Kheru'. $2. his brother Aman (DA I Manawe). In all the texts of The Drowning of Anadune Manwe is named Aman, and this is the sole reference of the name. Aman was one of the names that my father listed as 'Alterations in last revision [of The Silmarillion] in 1951' (see p. 312), and there seems good reason to suppose that Aman actually made its first appearance here, as the Adunaic name of Manwe. $5. some said that they were the children of the Avaloi and did not die. In $16 the Nimri are called, without any qualification of 'some said', 'the children of the Deathless Folk'. Cf. the opening of the Quenta Silmarillion (V.204, $2): These spirits the Elves name the Valar, which is the Powers, and Men have often called them Gods. Many lesser spirits of their own kind they brought in their train, both great and small; and some of these Men have confused with the Elves, but wrongly, for they were made before the World, whereas Elves and Men awoke first in the World, after the coming of the Valar. Though not mentioned in this passage, the conception of 'the Children of the Valar' is frequently encountered in the Quenta Silmarillion; and cf. especially The Later Annals of Valinor (V.110): 'With these great ones came many lesser spirits, beings of their own kind but of smaller might... And with them also were later numbered their children...' (see commentary on this, V.120 - 1). Eledai: this name is found elsewhere; see pp. 397 ff. $7 and were not brought to nought: changed to 'and did not perish wholly from the Earth.' $8 At the end of the opening sentence, '... than that of all other men', the following was added in: for often he would launch his boat into the loud winds, or would sail alone far from the sight even of the mountains of his land, and return again hungry from the sea after many days. Azrabel: cf. the rejected section F 1 of the typescript of Part Two of the Papers (p. 305): 'Azrubel, made of azar "sea" and the stem bel-'. The form Azrabel became Azrubel in the course of typing the third text DA III; but there is a single occurrence of Azrubel, as typed, in DA II ($23). On the significance of the two forms see p. 429. Rothinzil: this name is found in the Akallabeth (pp. 259 - 60). Vingalote: in DA I Wingalote; becoming Wingalote in DA III, and reverting to Vingalote in the final text DA IV. $11 The concluding passage, beginning 'But Aman would not permit Azrabel...', was changed to read: Azrubel did not return to bear these tidings to his kindred, whether of his own will, for he could not endure to depart again living from the Blessed Realm where no death had come; or by the command of Aman, that report of it should not trouble the hearts of the Eruhin, upon whom Eru himself had set the doom of death. But Aman took the ship Rothinzil and filled it with a silver flame, and set therein mariners of the Nimir, and raised it above the world to sail in the sky, a marvel to behold. The form Mimir, for Nimri, appears in the third text DA III. $12 The name Amatthane ('the Land of Gift') was typed in subse- quently over an erasure, but the erased form can be seen to have had eight letters, beginning with A and probably ending with e. In the text F 1 of Part II of the Papers the Land of Gift was Athanati (p. 305), and Athanate occurs in an earlier form of Lowdham's fragment II, p. 312; thus the erased name here was obviously Athanate. Subsequently the name Amatthane appears in DA III as typed. To this paragraph a typewritten slip was attached, changing the passage following the words 'they set sail upon the deep waters, following the star': And the Avaloi laid a peace on the sea for many days, and sent sunlight and a sailing wind, so that the waters glittered before the eyes of the Eruhin like rippling glass, and the foam flew like shining snow before the stems of their ships. But so bright was Rothinzil that even at morning men could see it glimmering in the West, and in the cloudless night it shone alone, for no other star might come beside it. And setting their course towards it, the Eruhin came at last over leagues of sea and saw afar the land that was prepared for them, Zenn'abar the Land of Gift, shimmering in a golden haze. Then they went up out of the sea and found a country fair and fruitful, and they were glad. And they called that land Gimlad, which is Starwards, and Anadune, which is Westernesse, Numenore in the Nimrian tongue. This is virtually the text in the Akallabeth (pp. 260 - 1), apart of course from the names. Zenn'abar was subsequently changed to Zen'nabar, and then to Abarzayan (which was the form in the third text DA III). The name Amatthane was not lost, however: see p. 388, $23. $13 The statement here and in DA I that the Eruhin were rewarded by a life of threefold span goes back to a change made to FN II, $10 (V.28); cf. also Aragorn's words 'I have still twice the span of other men', p. 57, and the statement in Appendix A (I,i) to The Lord of the Rings: the Numenoreans were granted a span of life 'in the beginning thrice that of lesser Men'. For an account of my father's views on the longevity of the Numenoreans see Unfinished Tales pp. 224 - 5. Between $13 and $14 there is a long passage in the Akal- labeth in which Andunie, the Meneltarma, Armenelos, and the tombs of the kings are referred to, and then the ancestry and choices of Elrond and Elros (this being closely derived from a long insertion to FN III $2: see pp. 333, 339 - 40). $14 The opening sentence was changed to read: Thus the years passed, and while Middle-earth went back- ward and light and wisdom failed there, the Adunai dwelt under the protection of the Avaloi, and in the friendship of the Nimri, and increased in stature both of body and of mind. With 'the kings and princes learned the Nimrian tongue, in which much lore and song was preserved from the beginning of the world' cf. FN III $2 (p. 333): 'the speech of Numenor was the speech of the Eldar of the Blessed Realm'. In the Akallabeth the linguistic conception is more complex (p. 262): the Nume- noreans still used their own speech, but 'their kings and lords knew and spoke also the Elven tongue [Sindarin], which they had learned in the days of their alliance, and thus they held converse still with the Eldar, whether of Eressea or of the west- lands of Middle-earth. And the loremasters among them learned also the High Eldarin tongue of the Blessed Realm, in which much story and song was preserved from the beginning of the world ...' See note 19 to Aldarion and Erendis in Unfinished Tales, p. 215. $15 On the progressive restrictiveness of the Ban see p. 356 note 4. $16 The vagueness of knowledge concerning the dwelling of the Avaloi ('upon some isle or shore of the western lands (Men know not where)') is retained from DA I, and the Adunai still name it 'the Haven of the Gods', Avalloni, for Avallonde in DA I. (In FN $1 the name Avallon was given to Tol Eressea, 'for it is hard by Valinor'. In both versions of Lowdham's exemplifica- tion of Numenorean names in The Notion Club Papers, pp. 241, 305, he refers to the place-name Avalloni without suggest- ing where or what it might be; and in the second version F 2 he adds that although it is a name of his Language B, Adunaic, 'it is with it, oddly enough, that I associate Language A', Quenya. In both versions he calls Language A 'Avallonian'.) The Adunai named the land of the Avaloi 'the Haven of the Gods', Avalloni, 'for at times ... they could descry ... a city white-shining on a distant shore, and great harbours, and a tower.' But there now enters in The Drowning of Anadune the idea of divergent opinions concerning this vision of a land to the west: 'And some held that it was a vision of the Blessed Realm that men saw, but others said that it was only a further isle where the Nimri dwelt ... for mayhap the Avaloi had no visible dwelling upon Earth.' The latter opinion is supported by the author of The Drowning of Anadune, since 'certain it is that the Nimri had some dwelling nigh unto Anadune, for thither they came ever and anon, the children of the Deathless Folk...' This was retained through the two further texts of The Drowning of Anadune without any significant change save the loss of the words 'the children of the Deathless Folk' (see the note on $5 above). In the Akallabeth the true nature of the distant city is asserted: 'But the wise among them knew that this distant land was not indeed the Blessed Realm of Valinor, but was Avallone, the haven of the Eldar upon Eressea, easternmost of the Undying Lands' (pp. 262 - 3). See further the commentary on $47 below. Before 'the Blessed Realm' the name Zen'naman was pen- cilled on the typescript, and again in $23; in both cases this was struck through. See the commentary on $47. The reference to 'their own western haven, Andunie of Numenor' in DA I is now lost. Andunie had appeared in FN ($2, p. 333): Of old the chief city and haven of that land was in the midst of its western coasts, and it was called Andunie, because it faced the sunset'; this reappears in the Akallabeth, p. 261. $17 In none now dared withstand them 'now' was changed to 'yet'; this is the reading of the Akallabeth, p. 263. The whole of $$17 - 18 was retained in the Akallabeth, with the exception of the reference to the brutish speech of the men of Middle-earth (repeated in the following texts of The Drowning of Anadune). In the Akallabeth there appears here a reference to the far eastern voyages of the Numenoreans: 'and they came even into the inner seas, and sailed about Middle-earth and glimpsed from their high prows the Gates of Morning in the East'; this was derived from FN $3 (p. 334; see V.20, commen- tary on $3). With this cf. the opinion expressed in $27, that there was no sea-passage into the East. $19 of which the songs of men preserve still the distant memory like an echo of the Sea. The song of King Sheave is doubtless to be understood as such an echo. In the Akallabeth the first mention of the emergence of Sauron is postponed to a much later point in the narrative, and it is not until $21 that the old version begins to be used again, with the murmurings of the Numenoreans against the Doom of Men and the ban on their westward sailing. In DA I Zigur is the name which the men of Middle-earth gave to Sauron; it is not said that it was the name that he took for himself. $20 Amatthane: at the first occurrence in this paragraph the name was left to stand, but at the second (and again in $21) it was changed to Zen'nabar (see under $12 above). Indilzar: Elros, first King of Numenor. The name was changed to Gimilzor (and so appears in the subsequent texts). In the later development of the Numenorean legend the name (Ar-) Gimilzor is given to the twenty-third king (father of Tar- Palantir who repented of the ways of the kings and grand- father of Ar-Pharazon; Unfinished Tales p. 223, Akallabeth p.269). seven kings: here Ar-Pharazon becomes the ninth king, since it is expressly said that 'seven kings had ruled between Indilzar [Elros] and Ar-Pharazon'. Seven was changed to twelve, and this remains into the final text of DA; he thus becomes the four- teenth king. In his long exposition of the 'cycles' of his legends to Milton Waldman in 1951 (Letters no. 131, p. 155) my father wrote of 'the thirteenth king of the line of Elros, Tar-Calion the Golden'. It may be that he was counting the kings 'of the line of Elros' and excluding Elros himself; but on the other hand, in an addition to FN III $5 (p. 335) it is said that 'twelve kings had ruled before him', which would make Ar-Pharazon the thirteenth king including Elros. See further p. 433, Footnote 6. Menel-Tubal: see p. 375. Ar-Minaleth replaces the name of the city in DA I ($32), Antirion the Golden; spelt Arminaleth, it occurs in the final form of the Old English text of 'Edwin Lowdham's page', pp. 257 - 8. Arminaleth remained into the earlier texts of the Akallabeth, with a footnote: 'This was its name in the Numen- orean tongue; for by that name it was chiefly known. Tar Kalimos it was called in the Eldarin tongue.' $23 The words 'the Avaloi were grieved' were changed to 'Aman was grieved'; so also the Akallabeth has 'Manwe' here (p. 264). Amatthane was not changed here (see under $20 above). Azrubel: see under $8 above. In the Akallabeth the words of the 'messengers' of Manwe to the Numenoreans are still described as 'concerning the fate and fashion of the world', but the word fashion referred originally to their instruction as to its physical shape. In DA I the Avalai said baldly 'that the world was round, and that if they sailed into the utmost West, yet would they but come back again to the East and so to the places of their setting out'; but now there enters (and this was retained in the following texts of DA) the conception of the Earth (which is 'such that a girdle may be set about it') as 'an apple [that] hangeth on the branches of Heaven', whose seas and lands are as 'the rind of the fruit, which shall abide upon the tree until the ripening that Eru hath appointed.' Nothing of this is left in the later work. the towers of Nimroth: Nimroth was changed to Nimrun, and so appears in the following texts; neither name is found elsewhere. $24 The words 'till all is changed' were altered to 'for its life is theirs'. $25 After 'For of us is required the greater trust' was added: 'and hope without assurance'; and 'he hath not yet revealed it' was changed to 'he hath not yet revealed all things that he hath in store'. Following this a further passage was added on a type- written slip: But this we hold to be true that your home is not here, neither in the land of Aman, nor anywhere else within the girdle of the Earth; for the Doom of Men was not [added: at first] devised as a punishment. If pain it hath become unto you, as you say (though this we do not clearly understand), then is that not only because you must now depart at a time set and not of your own choosing? But this is the will of Eru, which may not be gainsaid; and the Avaloi do most earnestly bid you ...' At the end of the words of the messengers was added: 'and to you it will be revealed and not to the Avaloim' (the plural ending -m in Adunaim, Avaloim appears in the next text, DA III; see p. 375). $26 From the refusal of all but a few of the Numenoreans to give heed to the counsel of the messengers the Akallabeth diverges altogether from The Drowning of Anadune, with the introduc- tion of a very long passage (pp. 265 - 270) in which the history of Numenor was vastly extended. Here it was also to the thirteenth king (but including Elros as the first: see Unfinished Tales pp. 218 ff., and under $20 above) that the messengers came, but he was Tar-Atanamir, and many kings would follow him before Ar-Pharazon. There follows an account of the decadence of the Numenoreans in that age as their wealth and power increased, of their growing horror of death, and of their expansion into Middle-earth. The brief phrases of the opening of $27 are embedded in this. Then in the Akallabeth comes the arising of Sauron, told in entirely different terms from the story in the old version, with mention of Barad-dur, of the One Ring, and of the Ringwraiths; and all the history of the division of the Numenoreans, the persecution of the Faithful under Ar- Gimilzor and the banning of the Elvish tongue, and of the line of the Lords of Andunie and the repentance of Tar-Palantir, the last king before Ar-Pharazon. Arbazan and his son Nimruzan: Amandil (in the Akallabeth) and Elendil. In DA I Elendil's father is Amardil; but the Elvish names do not appear again in The Drowning of Anadune. Indilzar Azrabelo was changed to Indilzar Azrabelohin, and then to Gimilzor (see under $20 above). $27 Menel-Tubal was here changed to Menil-Tubal, and subse- quently. Of the debate of Ar-Pharazon with Arbazan on the possibility of sailing east and so coming upon the land of Aman from the west, retained in the following texts, there is no vestige in the Akallabeth. On Arbazan's surmise that there might be no eastern passage by sea see under $17 above. It is perhaps possible that an idea of the geographical conception here can be gained from the two maps accompanying the Ambarkanta in IV.249, 251: for in the first of these there is very emphatically no sea-passage, and in the North and South there are 'ices impassable', while in the second there are straits by which ships might come into the furthest East. But even if this were so it could of course have no more than a 'pictorial' relevance, for the second map exhibits the convulsions after the breaking of Utumno and the chaining of Melkor in the First Battle of the Gods (Quenta Silmarillion $21, V.213). $28 The story of Ar-Pharazon's expedition into Middle-earth and the submission of Sauron is much enlarged in the Akallabeth, but this enlargement entered already in the third text DA III (see p. 389, $28). $31 For 'he bade men think that the world was not a circle closed, but there lay many seas and lands for their winning' (retained in the following texts) the Akallabeth (p. 271) has: 'he bade men think that in the world, in the east and even in the west, there lay yet many seas and many lands for their winning'. The concluding passage of $31, 'And that is the Realm of the Lord of All...', was replaced by the following on a typewritten slip: 'And out of it the world was made; and the Lord thereof may yet make other worlds to be gifts to those who serve him, so that the increase of their power shall find no end.' 'And who is the lord of Darkness?' quoth Ar-Pharazon. And behind locked doors Zigur spoke, and he lied, saying: 'It is he whose name is not now spoken, for the Avaloim have deceived you concerning him, putting forward the name of Eru, a phantom devised in the wickedness [) folly] of their hearts, seeking to chain Men in servitude to themselves. For they are the oracle of this Eru, which speaketh only what they will. But he that is their master and shall yet prevail will deliver you from this phantom; and his name is Arun, Lord of All.' Apart from names, this is almost the text of the Akallabeth. $32 After the statement that Ar-Pharazon 'turned back to the worship of the Dark' and that most of the people followed him, there enters in the Akallabeth (p. 272) the first mention of Amandil and Elendil, taking up the words of DA $26 and the opening sentences of $36 and greatly expanding them, with an account of the friendship of Ar-Pharazon and Amandil in their youth, of Sauron's hatred of Amandil, and of his withdrawal to the haven of Romenna. The sentence 'and no man might ascend to the high place' was changed to 'for though not even Zigur dared defile the high place, yet the king would let no man, upon pain of death, ascend to it'. The revised form appears in the Akallabeth, after which there is a long passage (pp. 272 - 3) concerning the White Tree of Numenor: of the king's reluctance to fell the Tree at Sauron's bidding, of Isildur's circumventing the guards about Nimloth and taking a fruit, narrowly escaping with many wounds, and of the king's then yielding to Sauron's demand. Then follows the description of the temple, not greatly changed from that in DA II, but with the addition that the first fire made on the altar was kindled with the wood of Nimloth. Of the White Tree of Numenor there is no mention in the texts of The Drowning of Anadune. A puzzling reference to the site of the temple may be noticed here. This is in the final version of Edwin Lowdham's page in Old English, that appearing the typescript F 2 of Part Two of The Notion Club Papers. In the earlier Old English version (pp. 314 - 15) the temple was built 'on that high mountain that was called Meneltyula (that is to say the Pillar of Heaven), which before was undefiled'. In the final version (pp. 257 - 8; certainly later than DA II, p. 375) it was built 'in the midst of the town of Arminaleth on the high hill which before was undefiled but now became a heathen fane'. Since the same words are used in both Old English texts the second version suggests a halfway stage, in which the temple was still built on the Pillar of Heaven (on daem hean munte), until now undefiled (unawidlod), but the Pillar of Heaven was in the midst of the city of Arminaleth. But this can scarcely be so, for already in DA I the story is present that the Meneltyula was deserted, and that the temple was built on a hill in the midst of the city (Antirion). In DA II both references to Mulkher were changed to Arun, but Arun-Mulkher was retained. $35 For the passage following the words 'And Zigur spoke to the king' the following (retained almost exactly in the Akallabeth) was substituted on a typewritten slip: saying that his might was now so great that he might think to have his will in all things and be subject to no command or ban. 'For behold! the Avaloim have possessed themselves of the land where there is no death; and they lie to you concerning it, hiding it as best they may, because of their avarice and their fear lest the kings of Men should wrest from them the Blessed Realm, and rule the world in their stead. And though, doubtless... $38 Amatthane was here changed to Anadune (see under $$20, 23 above). $39 In the Akallabeth (p. 276) there enters at this point an account of the treasures that were put aboad the ships at Romenna, with the Seven Stones ('the gift of the Eldar') and the scion of Nimloth the White Tree. $43 their banners were black and golden: in DA I the banners were 'red as the dying sun in a great storm and as black as the night that cometh after.' So in the manuscript E of Part Two of the Papers the sails of the Numenorean ships were 'scarlet and black', but 'golden and black' in the typescript F (p. 290 note 63; 'scarlet and black' also in FN III $6, 'bloodred and black' in the earlier Old English text, pp. 314 - 15). $44 Aglarrama, castle of the sea: in the Akallabeth the name of the great ship of Ar-Pharazon is Alcarondas, with the same mean- ing. $47 The radically different conception of the Cataclysm (from both The Fall of Numenor and the Akallabeth), here derived from the Nimri but in DA I attributed merely to 'the wisest in discern- ment', in which the Land of Aman itself foundered, remained in the following texts: 'the fleets of the Adunai came indeed to Avalloni in the deeps of the sea, and they encompassed it about', and 'a great chasm opened in the sea between Anadune and the Deathless Land... But the land of Aman and the land of his gift, standing upon either side of the great chasm [) rift] in the seas, u ere also destroyed...' Against the name Avalloni is pencilled Zen'naman, and this name appears written beside 'the Blessed Realm' in $$16, 23, though there struck out. At the end of $47 is written, but struck out, Zen'naman and Zen'nabar, i.e. 'Land of Aman' and 'Land of Gift' (for Zen'nabar see under $12 above). The references to Avalloni seem to amount to this: the distant city glimpsed across the sea was named by the Adunai Avalloni 'Haven of the Gods' (Avaloi) because they thought that it was a vision of the Blessed Realm ($16). Some said that this was not so: it was only an isle on which the Nimri dwelt that they could see. The question is not resolved; but the name Avalloni was nonetheless used in $47 to refer to the Land of Aman. The statement that Avalloni was 'encompassed' by the fleets of the Adunai is possibly to be associated with the words of $16, that the Avaloi dwelt 'upon some isle or shore of the western lands'. Apart from the opinion held by some in Anadune that the land that they could see was an isle where the Nimri dwelt, and the certainty that the Nimri must have some dwelling near to Anadune, since they came there, Tol Eressea is never referred to in The Drowning of Anadune. The relation of the Akallabeth (pp. 278 - 9) to the earlier works in this passage is curious and characteristic. Just as in DA it is said that the fleets of Ar-Pharazon 'came indeed to Avalloni ... and they encompassed it about', so in the Akallabeth they 'encompassed Avallone'; but in the latter Avallone' is the eastern haven of Tol Eressea, and the text continues: 'and all the isle of Eressea, and the Eldar mourned, for the light of the setting sun was cut off by the cloud of the Numenoreans.' My father was in fact turning back to The Fall of Numenor ($6, p. 336), which is almost the same here - but which has 'they encompassed Avallon', and lacks the words 'and all the isle of Eressea': for in FN Avallon was the name of Eressea itself. The description of the 'changing of the fashion of the world' in the Akallabeth is almost exactly as in The Drowning of Anadune: ... and a great chasm opened in the sea between Numenor and the Deathless Lands, and the waters flowed down into it, and the noise and smoke of the cataracts went up to heaven, and the world was shaken. And all the fleets of the Numen- oreans were drawn down into the abyss, and they were drowned and swallowed up for ever. But whereas in The Drowning of Anadune this is followed by the statement that not only Anadune but the Land of Aman also disappeared into the great rift, in the Akallabeth my father again turned to The Fall of Numenor ($$7 - 8), telling that the king and his warriors who had set foot in the Blessed Realm were 'buried under falling hills' and 'lie imprisoned in the Caves of the Forgotten, until the Last Battle and the Day of Doom'; and then, that 'Iluvatar cast back the Great Seas west of Middle- earth... and the world was diminished, for Valinor and Eresse'a were taken from it into the realm of hidden things.' Thus the radical difference in the conception of the loss of the True West between The Drowning of Anadune and the Akallabeth was a reversion to that of The Fall of Numenor. The passage 'Iluvatar cast back the Great Seas ...' was a revision (see V.32) of the original form of The Fall of Numenor (V.16; the second text FN II is virtually the same), in which the World Made Round was more unequivocally expressed: the Gods 'bent back the edges of the Middle-earth, and they made it into a globe ... Thus New Lands came into being beneath the Old World, and all were equally distant from the centre of the round earth...' This subject is further discussed on pp. 391 ff. In the concluding sentence of $47 in DA II, 'and the Avaloi dwell in secret, or have become as shadows and their power has waned', my father was following DA I, where the name Avalai is ambiguously used; in the next text DA III the sentence was changed (p. 391, $$46 - 7). $48 Ar-Zimrahil: Tar-Ilien in DA I and in FN ($$5, 7); afterwards Tar-Miriel, whose Adunaic name was Ar-Zimraphel (Un- finished Tales p. 224, Akallabeth pp. 269 - 70). $$49 - 50 This passage, despite many small changes in the expression, does not differ at all in its content from that in DA I, except for the addition at the end of $50 of 'Therefore some among them would still search the empty seas'. See further pp. 391 ff. $51 After 'Nimruzan, and his sons and people' the words 'in their seven ships' were added - presumably they had been omitted unintentionally, since 'in seven ships' is present in DA I. In the Akallabeth there were nine ships, 'four for Elendil, and for Isildur three, and for Anarion two'. The sons of Elendil are not named, nor their number given, in The Drowning of Anadune. (iv) The final form of The Drowning of Anadune. The extensive alterations to the text of DA II detailed in the preceding commentary were taken up into the third text, DA III, which was typed on the same machine and the same paper as DA II. More changes entered in DA III, and the completed typescript was then further altered. Finally another typescript, DA IV, was made, identical in appearance to the two preceding; in this the changes made to DA III were taken up, but the completed text was scarcely emended. With DA IV this phase in the development of the Numenorean legend comes to an end. There follows here an account, paragraph by paragraph, of the alterations made between DA II, as emended, and the final form, excluding only very minor changes (such as 'appointed time' for 'appointed hour' in $3). In general I do not distinguish between those that entered in DA III and those that were made to it subsequently, appearing in DA IV as typed. $1 Avaloi became Avaloim throughout; this is the form in the final text F 2 of Part Two of The Notion Club Papers (see p. 375). Eru (Eru-beni, Eruhin) became Eru throughout. In the earlier form of Lowdham's fragments the name has a short vowel (p. 311), but in the final form a long (p. 247). $5 The opening sentence was changed to read: 'And out of the sorrows of the world the hearts of the Eruhin were turned westward, for there, as they believed, was the land of Aman and abiding peace.' Nimri became Nimir throughout. $6 'filled with great dread, and with longing' > 'filled with longing' $8 Azrabel became Azrubel throughout, at first by emendation of Azrabel on DA III, and then as typed; see p. 377, $8. Vingalote > Wingalote > Vingalote, see p. 377, $8. $12 The Adunaic name of 'the Land of Gift' in DA III was Abarzayan (see p. 378, $12), changed to the final form Yozayan, which appears in DA IV and in the final text F 2 of The Notion Club Papers (pp. 241, 247). It is thus seen that DA III preceded F2. $13 'so long as they remained still true' was omitted. Adunai became Adunaim throughout (cf. the note on Avaloi, Avaloim, $1 above). $16 'to break the ban' > 'to break the ban of Aman' '(a vision of the Blessed Realm) that men saw' > 'that men saw by grace' 'the children of the Deathless Folk' was omitted. $19 'And yet in the end new good turned again to evil, and Men fell, as it is said, a second time' was omitted, the following sentence beginning 'But after an age there arose a second manifestation '(he heard of the coming) of the Eruhin' > 'of the Sea-kings out of the deeps' $20 The name Minul-Tarik of the Pillar of Heaven, replacing Menel-Tubal (subsequently Menil-Tubal) of DA II, first appears in DA III (see p. 375). $21 'and now again was stirring' ) 'and now the deep-planted seeds were stirring once again' $23 For Amatthane in DA II $$21, 23 (where it refers to 'the Land of Gift') the following texts have Anadune; but for the Blessed Realm in DA II $23 they have Amatthani, the Blessed Realm. Thus Amatthane, replaced in its application to Anadune in turn by Zen'nabar, Abarzayan, Yozayan, now reappears in the form Amatthani as the name of Valinor; but Avalloni is retained in $$16, 47, 50. The etymology of Amatthani is given in Lowd- ham's 'Report on Adunaic', p. 435. $25 To the text of the typewritten rider attached to DA II and given on p. 382 the following was added in DA III after the words 'nor anywhere else within the girdle of the Earth': 'for it was not the Avaloim that named you in the beginning Eruhin, the children of God.' 'who made both it and you' was omitted. $26 Arbazan became Aphanuzir, and Nimruzan became Nimruzir, in DA III. Jeremy calls Lowdham Nimruzir in The Notion Club Papers, pp. 250, 252, and the name appears in Lowdham's fragment I (B), p. 247, 'seven ships of Nimruzir eastward'. $27 After the words of Aphanuzir (Arbazan) 'It may be so' he observes of the fraudulent argument of Ar-Pharazon: 'Yet to go behind a command is not to keep it'; and in the passage following his speech the words 'where are ices impassable', first changed to '... is ice...', were omitted. $28 The story of the expedition of Ar-Pharazon to Middle-earth was much enlarged on a typewritten page inserted into DA III. The new text is very close to that in the Akallabeth (p. 270), but lacks the reference to the Havens of Umbar: ... and when all was ready he himself set sail into the East. And men saw his sails coming up out of the sunset, dyed as with scarlet and gleaming with red gold, and fear fell on them and they fled far away. Empty and silent under the pale moon was the land when the King of Anadune [> Yozayan] set foot on the shore. For seven days he marched with banner and trumpet, and he came to a hill, and he went up and set there his pavilion and his throne; and he sat him down in the midst of the land, and the tents of his host were laid all about him like a field of proud flowers [) ranged all about him, blue, golden, and white, as a field of tall flowers]. Then he sent forth heralds and commanded Zigur to come before him and swear to him fealty. A recollection of mine in connection with this passage is perhaps worth mentioning. I remember my father, in his study in the house in North Oxford, reading me The Drowning of Anadune on a summer's evening: this was in 1946, for my parents left that house in March 1947. Of this reading I recall with clarity that the tents of Ar-Pharazon were as a field of tall flowers of many colours. Since the passage only entered with the text DA III, and the naming of the colours of the flowers, 'blue, golden, and white', was pencilled onto the typescript, appearing in the final text DA IV as typed, my father was reading from DA III or DA IV. I have the strong impression that the Adunaic names were strange to me, and that my father read The Drowning of Anadune as a new thing that he had written. This seems to support the suggestion I made earlier (p. 147) that the emerg- ence of Adunaic and the evolution of a new form of the legend of the Downfall belong to the first half of 1946. $30 This paragraph was rewritten to read: Yet such was the cunning of his mind, and the strength of his hidden will, that ere three years were passed he had become closest to the secret counsels of the King; for flattery sweet as honey was ever on his tongue, and knowledge he had of many things yet unrevealed to Men. And seeing the favour that he had of their lord, all the counsellors, save Aphanuzir alone, began to fawn upon him. Then slowly a change came over the land, and the hearts of the Faithful were sorely troubled. $31 At the end of the text on the replacement slip in DA II given on p. 383, $31, after 'his name is Arun, Lord of All', was added: 'Giver of Freedom, and he shall make you stronger than they.' $32 The description of the temple was changed on a retyped page of DA III by the alteration of the sentences following 'a mighty dome': And that dome was wrought all of silver and rose glittering in the sun, so that the light of it could be seen afar off; but soon the light was darkened and the silver became black. For in the topmost of the dome there was a wide opening or louver, and thence there issued a great smoke... To the second reference to Mulkher (> Arun) in DA II was added 'Giver of Freedom' (cf. $31 above). The final sentence of the paragraph became: 'These charges were for the most part false; yet those were bitter days, and wickedness begets wickedness.' $36 The reply of Aphanuzir (Arbazan) to Nimruzir's question 'Would you then bewray the King?' was expanded to a form approaching that in the Akallabeth (p. 275): 'Yea, verily that I would,' said Aphanuzir, 'if I thought that Aman needed such a messenger. For there is but one loyalty from which no man can be absolved in heart for any cause. And as for the ban, I will suffer in myself alone the penalty, lest all the Eruhin become guilty.' $38 'you must fly from fair Amatthane that is now defiled, and lose what you have loved' > 'you must fly from the land of the Star with no other star to guide you; for that land is defiled. Then you shall lose what you have loved' $39 'But this much can be seen that' was omitted. $41 '(the Eagles of Aman) are over Anadune! ' > 'overshadow Anadune! ' $43 'one after another in an endless line' > 'advancing in a line the end of which could not be seen' $$46-7 This passage in DA II was closely preserved in the final form, including the reference to the fleets of the Adunaim coming to 'Avalloni in the deeps of the sea', apart from an insertion and alteration following 'For Ar-Pharazon wavered at the end and almost he turned back' in $47: His heart misgave him when he looked upon the soundless shores and saw the Mountain of Aman shining, whiter than snow, colder than Death, silent, alone, immutable, terrible as the shadow of the light of God. But pride was now his master, and at last he left his ship, and strode upon the shore, claiming that land for his own, if none should do battle for it. This passage was retained in the Akallabeth (p. 278), with Taniquetil for the Mountain of Aman and Iluvatar for God. Following 'the land of Aman and the land of his gift' (near the end of $47) was added 'Amatthani and Yozayan' (see under $23 above). The final sentence of $47 was changed to read: 'And the Avaloim thereafter had no habitation on Earth, and they dwell invisible; nor is there any place more where a memory of a world without evil is preserved.' See p. 387 ($47, at end). $$49-50 This crucial passage was at first retained in DA III in exactly the form that it had in DA II (pp. 373 - 4) with one difference (apart from Minul-Tarik for Menil-Tubal): the end of $50 was changed to read: 'Therefore some among them would still search the empty seas, hoping to come upon the Lonely Isle. But they found it not: "for all the ways are crooked that once were straight," they said.' Already in $49 as it appears in DA I the summit of the Pillar of Heaven is called 'a lonely isle somewhere in the great waters', if it were to be found rising above the surface of the sea. Since apart from the statements in $16 that the Nimir must have dwelt near Anadune, and that some said that it was the island of the Nimir that could be seen, Tol Eressea is otherwise conspicuous by its absence from The Drowning of Anadune, and Avalloni is a name of the Blessed Realm, it is clear that my father used the name Lonely Isle of the summit of the Pillar of Heaven on Anadune with a deliberate intention of ambiguity. Additional typewritten pages were substituted for the conclu- sion ($$49 - 55) of the narrative in DA III, and $50 was extended ($$49-50) in a very remarkable way. The text was not further changed subsequently, and this is the final form of $$49 - 50 in The Drowning of Anadune (I give the passage in full for ease of comparison with the conclusion of the Akallabeth that follows): Now the summit of Mount Minul-Tarik, the Pillar of Heaven, in the midst of the land was a hallowed place, for there the Adunaim had been wont to give thanks to Eru, and to adore him; and even in the days of Zigur it had not been defiled. Therefore many men believed that it was not drowned for ever, but rose again above the waves, a lonely island lost in the great waters, if haply a mariner should come upon it. And many there were that after sought for it, because it was said among the remnant of the Adunaim that the far-sighted men of old could see from the Minul-Tarik the glimmer of the Deathless Land. For even after their ruin the hearts of the Adunaim were still set westward; [$50] and though they knew that the world was changed, they said: 'Avalloni is vanished from the Earth, and the Land of Gift is taken away, and in the world of this present darkness they cannot be found; yet once they were, and therefore they still are in true being and in the whole shape of the world.' And the Adunaim held that men so blessed might look upon other times than those of the body's life; and they longed ever to escape from the shadows of their exile and to see in some fashion the light that was of old. Therefore some among them would still search the empty seas, hoping to come upon the Lonely Isle, and there to see a vision of things that were. But they found it not, and they said: 'All the ways are bent that once were straight.' For in the youth of the world it was a hard saying to men that the Earth was not plain * as it seemed to be, and few even of the Faithful of Anadune had believed in their hearts this teaching; and when in after days, what by star-craft, what by the voyages of ships that sought out all the ways and waters of the Earth, the Kings of Men knew that the world was indeed round, then the belief arose among them that it had so been made only in the time of the great Downfall, and was not thus before. Therefore they thought that, while the new world fell away, the old road and the path of the memory of the Earth went on towards heaven, as it were a mighty bridge invisible. And many were the rumours and tales among them concerning mariners and men forlorn upon the sea, who by some grace or fate had entered in upon (* plain is used in the lost sense 'flat'; but cf. the later spelling plane of the same word, and the noun plain.) ($$49-50) the ancient way and seen the face of the world sink below them, and so had come to the Lonely Isle, or verily to the Land of Aman that was, and had looked upon the White Mountain, dreadful and beautiful, ere they died. In the Akallabeth a good deal of this passage was retained, but given new bearings. I cite it here as it is printed in The Silmarillion, pp. 281 - 2 (some editorial alteration at the begin- ning and end does not affect the sense of the passage). Among the Exiles many believed that the summit of the Meneltarma, the Pillar of Heaven, was not drowned for ever, but rose again above the waves, a lonely island lost in the great waters; for it had been a hallowed place, and even in the days of Sauron none had defiled it. And some there were of the seed of Earendil that afterwards sought for it, because it was said among loremasters that the farsighted men of old could see from the Meneltarma a glimmer of the Deathless Land. For even after the ruin the hearts of the Dunedain were still set westwards; and though they knew indeed that the world was changed, they said: 'Avallone is vanished from the Earth and the Land of Aman is taken away, and in the world of this present darkness they cannot be found. Yet once they were, and therefore they still are, in true being and in the whole shape of the world as at first it was devised.' For the Dunedain held that even mortal Men, if so blessed, might look upon other times than those of their bodies' life; and they longed ever to escape from the shadows of their exile and to see in some fashion the light that dies not; for the sorrow of the thought of death had pursued them over the deeps of the sea. Thus it was that great mariners among them would still search the empty seas, hoping to come upon the Isle of Meneltarma, and there to see a vision of things that were. But they found it not. And those that sailed far came only to the new lands, and found them like to the old lands, and subject to death. And those that sailed furthest set but a girdle about the Earth and returned weary at last to the place of their beginning; and they said: 'All roads are now bent.' Thus in after days, what by the voyages of ships, what by lore and star-craft, the kings of Men knew that the world was indeed made round, and yet the Eldar were permitted still to depart and to come to the Ancient West and to Avallone, if they would. Therefore the loremasters of Men said that a Straight Road must still be, for those that were permitted to find it. And they taught that, while the new world fell away, ($$49-50) the old road and the path of the memory of the West still went on, as it were a mighty bridge invisible that passed through the air of breath and of flight (which were bent now as the world was bent), and traversed Ilmen which flesh unaided cannot endure, until it came to Tol Eressea, the Lonely Isle, and maybe even beyond, to Valinor, where the Valar still dwell and watch the unfolding of the story of the world. And tales and rumours arose along the shores of the sea concern- ing mariners and men forlorn upon the water who, by some fate or grace or favour of the Valar, had entered in upon the Straight Way and seen the face of the world sink below them, and so had come to the lamplit quays of Avallone, or verily to the last beaches on the margin of Aman, and there had looked upon the White Mountain, dreadful and beautiful, before they died. It will be seen that $49 and the first part of $50 (as far as 'But they found it not') in DA was largely retained in the Akallabeth (where however all this passage concerning the speculations of the Exiles was removed to the end of the work). But where DA has 'Avalloni is vanished from the Earth, and the Land of Gift is taken away' the Akallabeth has 'Avallone is vanished from the Earth and the Land of Aman is taken away'. In DA Avalloni is the Land of Aman; in the Akallabeth it is the haven in Tol Eressea (see p. 386). In DA those who searched the empty seas hoped to come upon 'the Lonely Isle', which is the summit of the Pillar of Heaven; in the Akallabeth they hoped to come upon 'the Isle of Meneltarma'. In both versions the mariners who sailed west from Middle- earth seeking for the summit of Minul-Tarik or Meneltarma discovered by their voyaging that the world was round; but in DA the words are 'that the world was indeed round', whereas in the Akallabeth they are 'that the world was indeed made round'. In The Fall of Numenor it was explicit, the kernel of the legend of the Cataclysm, that the world was made round at the time of the Downfall (see pp. 386 - 7): this was the story, and within the story the rounding of the world at that time is a fact, unqualified. In The Drowning of Anadune the Nimir (Eldar) had come to the Adunaim and expressly taught that the world was of its nature round ('as an apple it hangeth on the branches of heaven', $23), but Zigur coming had gainsaid it ('The world was not a circle closed', $31). In this work the author knows that the world is of its nature a globe; but very few of the Adunaim had believed this teaching until the voyages of the survivors of the Downfall taught them that it was true (cf. the passage ($$49-50) written on the original text DA I, p. 355: 'For they believed still the lies of Sauron that the world was plain, until their fleets had encompassed all the world seeking for Meneltyula, and they knew that it was round'). And so (as he recounts the tradition), rather than accept the true nature of the Round World, 'the belief arose among them that it had so been made only in the time of the great Downfall, and was not thus before.' So it was that the survivors of Anadune in the West of Middle-earth came to the conception of the Straight Road: 'Therefore they thought that, while the new world fell away, the old road and the path of the memory of the Earth went on towards heaven, as it were a mighty bridge invisible.' This is radically distinct from The Fall of Numenor (FN III $11, p. 338): For the ancient line of the world remained in the mind of Iluvatar, and in the thought of the gods, and in the memory of the world, as a shape and plan that has been changed and yet endureth.' The author of The Fall of Numenor knows that 'of old many of the exiles of Numenor could still see, some clearly and some more faintly, the paths to the True West'; but for the rationalising author (as he may seem to be) of The Drowning of Anadune the Straight Road was a belief born of desire and regret. The author of the Akallabeth had both works before him, and in this passage he made use of them both. I give again here the concluding passage of the Akallabeth with the sources shown (necessarily somewhat approximately): The Drowning of Ana- dune in italic, The Fall of Numenor (FN III $$8, 12) in roman between asterisks, and passages not found in either source in roman within brackets. But they found it not. (And those that sailed far)* came only to the new lands, and found them like to the old lands, and subject to death.* (And those that sailed furthest set but a girdle about the Earth and returned)* weary at last to the place of their beginning;* and they said: 'All roads are now bent.' Thus in after days, what by the voyages of ships, what by (lore and) star-craft, the kings of Men knew that the world was indeed (made) round, (and yet the Eldar were permitted still to depart and to come to the Ancient West and to Avallone, if they would.) Therefore (the loremasters of Men said that a Straight Road must still be, for those that were permitted to find it. And they taught) that, while the new world fell away, the old road and the path of the memory of the (West still) went on, as it were a mighty bridge invisible (that) * passed through the air of breath and of flight *((which ($$49-50) were bent now as the world was bent),)* and traversed Ilmen which flesh unaided cannot endure,* (until it came to Tol Eressea, the Lonely Isle, and maybe even beyond, to Valinor, where the Valar still dwell and watch the unfolding of the story of the world.) And tales and rumours (arose along the shores of the sea) concerning mariners and men forlorn upon the water who, by some fate or grace (or favour of the Valar,) had entered in upon the (Straight) Way and seen the face of the world sink below them, and so had come to (the lamplit quays of Avallone, or verily to the last beaches on the margin of) Aman, and there had looked upon the White Mountain, dreadful and beautiful, before they died. The intention that lay behind these aspects of The Drowning of Anadune is discussed in the next section (v). $51 The description of the gale that followed the Cataclysm was rewritten in DA III to a form close to that in the Akallabeth (p. 280), but still retaining the seven ships (see p. 387, $51): But when the land of Anadune toppled to its fall, then he [Nimruzir] would have been drawn down and perished, and deemed it the lesser grief, for no wrench of death could be more bitter than the ruin of that day; but the wind took him, for it blew still from the West more wild than any wind that Men had known; and it tore away the sails, and snapped the masts, and hunted the unhappy men like straws upon the water; and the deeps rose up in towering anger. Then the seven ships of Nimruzir fled before the black gale out of the twilight of doom into the darkness of the world; and waves like moving mountains capped with snow bore them up amid the clouds, and after many days cast them away far inland upon Middle-earth. On the text of DA IV seven was altered in a hastily scribbled change to twelve. $55 At first the conclusion in DA III retained the form in DA II, but it was replaced by the following (with pencilled corrections as shown, appearing in DA IV as typed): And the name of that land has perished; for neither did men speak of Gimlad, nor of Abarzayan [> Yozayan] the Gift that was taken away, nor of Anadune upon the confines of the world; but the exiles on the shores of the Sea, if they turned towards the West, spoke of Akallabe [> Akallabeth] that was whelmed in the waves, the Downfallen, Atalante in the Nimrian tongue. Akallabeth is the form in Lowdham's fragments (pp. 247, 312). * I have shown (p. 353) that the composition of the original draft DA I of The Drowning of Anadune fell between that of the sole manu- script E of Part Two of The Notion Club Papers and the first typescript F 1 of Night 66 in the Papers. The second text DA II fell between F 1 and the replacement F 2 (p. 375), as also did the third text DA III (p. 388, $12). The final text DA IV is the first in which the Adunaic name of 'the Land of Gift' is Yozayan, the form in F 2; it cannot be seen which of these two texts preceded the other, but this seems to be of slight importance. What is significant about these details, of course, is that they make it certain that the composition of The Drowning of Anadune was intertwined with and was completed within the same period as the further development of Part Two of The Notion Club Papers. (v) The theory of the work. I turn now to the fundamental question, what is the significance of the extraordinary transformations of, and omissions from, the existing legends in the development of The Drowning of Anadune? I have headed this section The theory of the work because my father used the word in this connection, and because I believe and hope to show that there was a 'theory' behind it. Before attempting to formulate an answer, there are three extremely curious texts to be considered. All three were written at great speed, dashed down in careless expression as words came to mind, and probably one after the other. Very obviously preceding the emergence of Adunaic, they are a series of sketches of the rapidly evolving conceptions that would underlie the new version of the Numenorean legend that my father was contemplating: the first of them is in fact headed The theory of this version. This first essay, which I will call 'Sketch I', exceedingly rough and disjointed, led on to a second ('Sketch II') which followed I for some distance, enlarging and expanding it, but was then abandoned. It is convenient to give Sketch II first so far as it goes, and then the remainder of I. Notes on this section will be found on pp. 410 ff. Evil reincarnates itself from time to time - reiterating, as it were, the Fall. There were 'Enkeladim' once on earth, but that was not their name in this world: it was Eledai (in Numenorean Eldar).(1) After the First Fall they tried to befriend Men, and teach them to love the Earth and all things that grow in it. But evil also was ever at work. There were false Eldar: counterfeits and deceits made by evil, ghosts and goblins, but not always evil to look at. They terrified Men, or else deceived and betrayed them, and hence arose the fear of Men for all the spirits of the Earth. Men 'awoke' first in the midst of the Great Middle Earth (Europe and Asia), and Asia was first thinly inhabited, before the Dark Ages of great cold. Even before that time Men had spread westward (and eastward) as far as the shores of the Sea. The [Enkeladim >] Eledai withdrew into waste places or retreated westward.(2) The Men who journeyed westward were in general those who remained in closest touch with the true Eledai, and for the most part they were drawn west by the rumour of a land in or beyond the Western Sea which was beautiful, and was the home of the Eledai where all things were fair and ordered to beauty. This was so for there was a great island in the Ocean where the Eledai had first 'awakened' when the world was made: that is complete and ready for their operations. Thus it is that the more beautiful legends (containing truths) arose, of oreads, dryads, and nymphs; and of the Ljos-alfar.(3) At length Men reached the western shores of the Great Lands, and were halted on the shores of the Sea. The shock and awe and longing of that meeting has remained in their descendants ever since, and the Great Sea and the setting sun has been to them the most moving symbol of Death and of Hope for Escape. In the margin of the text of this page, which ends at this point, my father wrote: 'The Almighty even after the Fall allowed an earthly paradise to be maintained for a while; but the Eledai were bidden to withdraw thither as men spread - if they would remain as they had been: otherwise they would fade and diminish.'(4) In times remote, when Men, though they had now wandered for many many lives upon the face of the Earth, were yet young and untutored (save such few kindreds as had become knit in friendship with the western Eledai, and their language had become enriched, and they knew verse and song and other arts), evil once again took visible shape. A great tyrant arose, first as the war-lord of a tribe, but he grew slowly to a mighty king, magician, and finally a god. In the midst [written above: North?] of the Great Lands was the seat of this terrible dominion, and all about men became enslaved to him. In that time Darkness became terrible. The black power slowly extended westward; for Meleko (5) knew that there lingered the most powerful and beneficent of the Eledai, and that their friendship with Men was the greatest obstacle to his complete dominion. Those among Men of the West who were most filled with sea-hunger began to make boats, aided and inspired (as in much else) by the Eledai, and they began to essay the waters, at first with fear, but with growing mastery of wind and tide, and of themselves. But now war broke out, for the forces of Meleko threatened the lands of the west marches of the sea. The Men of the West were strong, and free, and the Easterlings of Meleko were driven back again and again. But this was only a respite, for the Easterlings were innumerable, and the attack was ever renewed with greater force; and Meleko sent phantoms and demons and spirits of evil into the western lands, so that these also might become intolerable and a time of dread, when men cowered in their houses and looked no more on the stars. The Eledai had long disappeared. Some said they had died, or faded into nothing; some that they had never been, and were but the inventions of old-time tales; some few that they had passed over the Sea to their land in the West. A mariner arose in that time who was called Earendel, and he was king of Men upon the west shore of the Great Sea in the North of the world. He reported that once taken by a great wind he had been borne far out of his course and had indeed seen many islands in the regions of the setting sun - and one most remote from which there came a scent as of gardens of fair flowers. And it came to pass that all the Men of the West who had not died or fallen or fled into waste places were now hemmed in a narrow land, a large island some say, and they were assailed by Meleko, but only because their land was an isle, divided by a narrow water from the Great Lands, were they able still to hold out. Then Earendel took his ship and said farewell to his people. For he said it was his purpose to sail into the West and find the Eledai and ask for their help. 'But I shall not return,' he said. 'If I fail then the sea will have me, but if I succeed then a new star will arise in heaven.' And what deeds Earendel did upon his last voyage is not known for certain, for he was not seen again among living Men. But after some years a new star did indeed arise in the West, and it was very bright; and then many men began to look for the return of the Eledai to their aid; but they were hard pressed by evil. Here Sketch II ends as a continuously written text, but my father added some scribbled and disjointed notes at the end, which include this passage: Meleko was defeated with the aid of the Eledai and of the Powers, but many Men had seceded to him. The Powers (under orders of Iluvatar) withdrew the Eledai to the Isle of Eresse, whose chief haven was westward, Avallon(de).(6) Those that remained in Middle- earth withered and faded. But faithful men of the Eruhildi (Turkildi) were also given an isle, between Eresse and Middle-earth. Sketch I (written at extreme speed in soft pencil on small slips) was essentially the same as Sketch II, though much briefer, to the point where Earendel enters in the latter. In Sketch I, however, there was no reference to Earendel, and all that is told is that when there came a respite in the war with 'the tyrant' (who is not named in this text) 'and his Easterlings' the Men of the West set sail, having been instructed in the art of ship-building by 'the last lingering Enkeladim' and they landed 'on a large island in the midst of the Great Sea'. At the head of the page my father noted: 'The first to set sail was Earendel. He was never seen again.' Then follows (in very slightly edited form): But there is another smaller isle out of sight to the West - and beyond that rumour of a Great Land [?uninhabited] in the West. This island is called Westernesse Numenor, the other Eressea. The religion of the Numenoreans was simple. A belief in a Creator of All, Iluvatar. But he is very remote. Still they offered bloodless sacrifice. His temple was the Pillar of Heaven, a high mountain in the centre of the island. They believed Iluvatar to dwell outside the world altogether; but symbolized that by saying he dwelt in High Heaven. [Added: But they believe he has under him Powers (Valar), some at his special command, some residing in the world for its immedi- ate government. These though good and servants of God are inexorable, and....... hostile in a sense. They do not pray to them but they fear and obey them (if ever any contact occur). Some are Valandili (Lovers of the Powers).] But they believe the world flat, and that 'the Lords of the West' (Gods) dwell beyond the great barrier of cloud hills - where there is no death and the Sun is renewed and passes under the world to rise again. [Struck out: His servants for the governance of the world were Enkeladim and other greater spirits. Added: There were lesser beings - especially associated with living things and with making... - called Eldar.] These they asked for assistance in need. Some still sailed to Eressea. [In margin: Elendili] But the most did not, and except among the wise the theory arose that the great spirits or Gods (not Iluvatar) dwelt in the West in a Great Land beyond the sun. [Bracketed: The Enkeladim told them that the world was round, but that was a hard saying to them.] Some of their great mariners tried to find out. They lived to a great age, 200 years or more, but all the more longed for longer life. They envied the Enkeladim. They grew mighty in ship-building, and began to adventure to sea. Some try to reach the West beyond Eressea but fail to return. The Pillar of Heaven in neglected by all but a few. The kings build great houses. The custom of sending their bodies adrift to sea in an east wind grows up. The east wind begins to symbolize Death.(7) Some sail back to the Dark Lands. There they are greeted with awe, for they are very tall ............ They teach true religion but are treated as gods. Sauron comes into being. He cannot prevail in arms against the Numenoreans who now have many fortresses in the West. The text ends with a very rough sketch of the coming of Sauron and the Downfall. 'Sauron is brought to Numenor to do allegiance to Tarkalion'. He 'preaches a great sermon', teaching that Iluvatar does not exist, but that the world is ruled by the Gods, who have shut themselves in the West, hating Men and denying them life. The one good God has been thrust out of the world into the Void; but he will return. In an added passage (but no doubt belonging to the time of the writing of the text) it is told, remarkably, that 'Sauron says the world is round. There is nothing outside but Night - and other worlds.'(8) Sauron has 'a great domed temple' built on the Pillar of Heaven (see p. 384), and there human sacrifice takes place, the purpose of which is 'to add the lives of the slain to the chosen living'. The Faithful are persecuted, and chosen for the sacrifice; 'a few fly to Eressea asking for help - but the Eresseans have departed or hidden themselves.' A vast fleet is prepared 'to assault Eressea and go on to take the West Land from the Gods'; and the text ends with the bare statements that the fleet was sucked into the great chasm that opened, and that 'only those Numenoreans who had withdrawn east of the isle and refused to.... war were saved.' This is followed by a morass of names, including 'Elendil son of Valandil and his sons Arundil and Firiel', from which emerges 'Elendil and his sons Isildur and Anarion'. Finally there are some further notes: 'Sauron flees East also. The Pillar of Heaven is volcanic.(9) Sauron builds a great temple on a hill near where he had landed. The Pillar of Heaven also begins to smoke and he calls it a sign; and most believe him.' The third text ( Sketch III ) begins with a note on names: Iluve Ilu: Heaven, the universe, all that is (with and without the Earth); menel: the heavens, the firmament.'(10) Then follows: In the beginning was Eru the One God (Iluvatar the Allfather, Sanavaldo the Almighty). He appointed powers (Valar) to rule and order the Earth (Arda). One Meleko, the chief, became evil. There were also two kindreds of lesser beings, Elves: Eldar (* Eledai), and Men (Hildi = sons, or followers). The Eledai came first, as soon as Arda became habitable by living things, to govern there, to perfect the arts of using and ordering the material of the Earth to perfection and beauty in detail, and to prepare the way for Men. Men (the Followers or Second Kindred) came second, but it is guessed that in the first design of God they were destined (after tutelage) to take on the governance of all the Earth, and ultimately to become Valar, to 'enrich Heaven', Iluve. But Evil (incarnate in Meleko) seduced them, and they fell. They became immediately estranged from the Eldar and Valar. For Meleko represented their tutelage as usurpation by Eldar and Valar of Men's rightful heritage. God forbade the Powers to interfere by violence or might. But they sent many messages to Men, and the Eldar constantly tried to befriend Men and to teach them. But the power of Meleko increased, and the Valar retreated to the isle of Eresse in the Great Seas far west of the Great Lands (Kemen) - where they had always had as it were a habitation and centre in their early strife with Meleko.(11) Meleko now (because evil decreased him, or to further his designs, or both) took visible shape as a Tyrant King, and his seat was in the North. He made many counterfeits of the Eledai who were evil (but did not always so appear), and who cozened and betrayed Men, and so increased their fear and suspicion of the true Eldar. There was war between the Powers and Meleko (the second war: the first had, been in the making of the world, before Elves and Men were). Though all Men had 'fallen', not all remained enslaved. Some repented, rebelled against Meleko, and made friends of the Eldar, and tried to be loyal to God. They had no worship but to offer firstfruits to Eru on high places. They were not wholly happy, as Eru seemed far off, and they dared not pray to him direct; and so they regarded the Valar as gods, and so were often corrupted and deceived by Meleko, taking him or his servants (or phantoms) for 'gods'. But in the war against the seats of Meleko in the North there were three kindreds of good men (sons of God, Eruhildi) who were wholly faithful and never sided with Meleko. Among these there was Earendel, and he was alone of Men partly of the kindred of the Eledai, and he became the first of Men to sail upon the Sea. In the days of the Second War when Men and the remaining Eledai were hard pressed he set sail West. He said: 'I shall not return. If I fail you will hear no more of me. If I do not fail a new star will arise in the West.' He came to Eresse and spoke the embassy of the Two Kindreds before the Chief of the Valar, and they were moved. But Earendel was not suffered to return among living men, and his vessel was set to rise in the sky as a sign that his message was accepted. And Elves and Men saw it, and believed help would come, and were enheartened. And the Powers came and aided Elves and Men to overthrow Meleko, and his bodily shape was destroyed, and his spirit banished. But the Powers now withdrew the Eldar to Eresse (where they had themselves dwelled, but now they had no longer any local habita- tion on earth, and seldom took shape visible to Elves or Men). Those who lingered in Kemen were doomed to fade and wither. But in Eresse was long maintained an earthly paradise filled with all beauties of growth and art (without excesses), the dwelling of the Eldar, a memorial of what Earth 'might have been' but for Evil. But the Men (Eruhildi) of the Faithful Houses were allowed (if they would) to go and dwell in another isle (greater but less fair) between Eresse and Middle-earth. Elros son of Earendel was their first king, in the land of Andor also called Numenor: so that the kings of the Numenoreans were called 'Heirs of Earendel'. Earendel was not only partly of Elf-kin but he was an Elf-friend (Elendil), whence the Kings of Numenor were also called Elendilli (AElfwinas). [Marginal addition: Elrond his other son elected to remain in Kemen and dwell with Men and the Elves that yet [?abode] in the West of Middle- earth.] In that time the world was very forlorn and forsaken, for only fading Elves dwelt in the West of Middle-earth, and the best of Men (save others of the Eruhildi far away in the midst of Kemen) had gone westward. But even the Eruhildi of Numenor were mortal. For the Powers were not allowed to abrogate that decree of God after the fall (that Men should die and should leave the world not at their own will but by fate and unwilling); but they were permitted to grant the Numenoreans a threefold span (over 200 years). And in Numenor the Eruhildi became wise and fair and glorious, the mightiest of Men, but not very numerous (for their children were not many). Under the tutelage of the Eresseans - whose language they adopted (though in course of time they altered it much) - they had song and poesy, music, and all crafts; but in no craft did they have such skill and delight as in ship-building, and they sailed on many seas. In those days they were permitted, or such of their kings and wise men who were favoured and called Elf-friends (Elendilli), to voyage to Eresse; but there they might come only to the haven of Avallon(de) on the east side of the isle and the city of [Tuna >] Tirion on the hill behind, there to stay but a short while.(12) Though often the Elendilli craved to abide in Eresse this was not permitted to them by command of the Powers (received from God); for the Eruhildi remained mortal and doomed at the last to grow weary of the world and to die, even their high-kings the heirs of Earendel. And they were not suffered to sail beyond Eresse westward, where they heard rumour of a New Land, for the Powers were not willing that that land should as yet be occupied by Men. But the hearts of the Eruhildi felt pity for the forsaken world of Middle-earth, and often they sailed there, and wise men or princes of the Numenoreans would at times come among men in the Dark Ages and teach them language, and song, and arts, and bring to them corn and wine; and men of Middle-earth revered their memory as gods. And in one or two places nigh to the sea men of the western race made settlements and became kings and the fathers of kings. But at last all this bliss turned to evil, and men fell a second time. For there arose a second manifestation of Evil upon Ear&, whether the spirit of Meleko himself took new (though lesser) form, or whether it were one of Meleko's servants that had lurked in the dark and now received the [? counsel] of Meleko out of the Void and waxed great and wicked, tales differ. But this evil thing was called by many names, and the Eruhildi called him Sauron, and he sought to be both king over all kings, and to Men both king and god. His seat was southward and eastward in Kemen, and his power over Men (especially east and south) grew ever greater and moved westward, driving away the lingering Eledai and subjugating more and more of the kindred of the Eruhildi who had not gone to Numenor. And Sauron learned of Numenor and its power and glory; and to Numenor in the days of Tarkalion the Golden (the [21st >] tenth in the line from Earendel)(13) news came of Sauron and his power, and that he purposed to take the dominion of all Kemen, and of all the Earth after. But in the meanwhile evil had been at work [?already] in the hearts of the Numenoreans; for the desire of everlasting life and to escape death grew ever stronger upon them; and they murmured against the prohibition that excluded them from Eresse, and the Powers were displeased with them. And they forbade them now even to land upon the island. At this time of estrangement from Eledai and Valai Tarkalion hearing of Sauron determined without counsel of Eldar or Valar to demand the allegiance and homage of Sauron.... [sic] Numenor cast down. Eresse and the Eledai removed from the world save in memory and the world delivered to Men. Men of Numenorean blood could still see Eresse as a mirage [?on] a straight road leading thither. The ancient Numenoreans knew (being taught by the Eledai) that the Earth was round; but Sauron taught them that it was a disc and flat, and beyond was nothing, where his master ruled. But he said that beyond Eresse was a land in the [?utter] West where the Gods dwelt in bliss, and usurped the good things of the Earth.(14) And that it was his mission to bring Men to that promised land, and overthrow the greedy and idle Powers. And Tarkalion believed him, being hungry for life undying. And the Numenoreans after the downfall still spoke of the Straight Road that ran on when the Earth was bent. But the good ones - those that fled from Numenor and took no part in the war on Eresse - used this only in symbol. For by 'that which is beyond Eresse' they meant the world of eternity and the spirit, in the region of Iluvatar.(15) Here this text ends, with lines drawn showing that it was completed. All the concluding passage (from 'The ancient Numenoreans knew ...'), concerning the shape of the world and the meaning of the Straight Road, was struck through, the only part of the text so treated. It will be seen that in the latter part of Sketch III appear a number of phrases that survived into The Drowning of Anadune (such as 'men fell a second time', 'there arose a second manifestation (of Evil) upon Earth', 'this evil thing was called by many names'). It seems to me that there are broadly speaking two possible lines of explanation of my father's thinking at this time. On the one hand, many years had passed since the progressive development of 'The Silmarillion' had been disrupted, and during all that time the actual narrative manuscripts had lain untouched; but it cannot be thought that he had put it altogether out of mind, that it had not continued to evolve unseen. Above all, the relation between the self-contained mythology of 'The Silmarillion' and the story of The Lord of the Rings boded problems of a profound nature. This work had now been at a standstill for more than a year; but The Notion Club Papers was leading to the re-emergence of Numenor as an increasingly important element in the whole, even as the Numenorean kingdoms in Middle- earth had grown so greatly in significance in The Lord of the Rings. It might seem at least arguable, therefore, that the departures from the 'received tradition' (not a line of which had been published, as must always be borne in mind) seen in my father's writing at this time represent the emergence of new ideas, even to the extent of an actual dismantling and transformation of certain deeply embedded concep- tions. Chief among these are the nature of the 'dwelling' of the Valar in Arda and the interrelated question of 'the shape of the world'; and the Fall of Men, seduced in their beginning by Meleko, but followed by the repentance of some and their rebellion against him. On the other hand, it may be argued that these developments were inspired by a specific purpose in respect only of The Drowning of Anadune. Essentially this is the view that I myself take; but the other is not thereby excluded radically or at all points, for ideas that here first appear would have repercussions at a later time. It will be seen that the 'sketches' just given are remarkably dissimilar in many points, although it is true that their haste and brevity, a certain vagueness of language, and my father's characteristic way of omitting some features and enlarging on others in successive 'outlines', make it often difficult to decide whether differences are more apparent than real. But I shall not in any case embark on any comparative analysis, for I think it will be agreed without further discussion that these 'sketches', taken with the opening texts of The Drowning of Anadune, give a strong impression of uncertainty on my father's part: they are like a kaleidoscopic succession of different patternings, as he sought for a comprehensive conception that would satisfy his aim. But what was that aim? The key, I think, is to be found in the treatment of the Elves (Enkeladim, Eledai, Eldar, Nimri or Nimir). For beyond a few very generalised ideas nothing is known of them: of their origin and history, of the Great March, of the rebellion of the Noldor, of their cities in Beleriand, of the long war against Morgoth. In the first text of The Drowning of Anadune this ignorance is extended beyond that of the 'sketches' to a total obscuration of the distinction between Valar and Eldar (see pp. 353 - 4), although in the second text the Eldar appear under the Adunaic name Nimri. In the 'sketches' the isle of Eressea (Eresse) appears, yet confusedly, for (in Sketch III) the Valar dwelt on Eresse, and it was to Eresse that Earendel came and spoke before 'the Chief of the Valar'; while in The Drowning of Anadune Tol Eressea has virtually disappeared. Where could such ignorance of the Elves be found but in the minds of Men of a later time? This, I believe, is what my father was concerned to portray: a tradition of Men, through long ages become dim and confused. At this time, perhaps, in the context of The Notion Club Papers and of the vast enlargement of his great story that was coming into being in The Lord of the Rings, he began to be concerned with questions of 'tradition' and the vagaries of tradition, the losses, confusions, simplifications and amplifications in the evolution of legend, as they might apply to his own - within the always enlarging compass of Middle-earth. This is speculation; it would have been helpful indeed if he had at this time left any record or note, however brief, of his reflections. But many years later he did write such a note, though brief indeed, on the envelope that contains the texts of The Drowning of Anadune: Contains very old version (in Adunaic) which is good - in so far as it is just as much different (in inclusion and omission and emphasis) as would be probable in the supposed case: (a) Mannish tradition (b) Elvish tradition (c) Mixed Dunedanic tradition The handwriting and the use of a ball-point pen suggest a relatively late date, and were there no other evidence I would guess it to be some time in the 1960s. But it is certain that what appears to have been the final phase of my father's work on Numenor (A Description of Numenor, Aldarion and Erendis) dates from the mid-1960s (Unfinished Tales pp. 7 - 8); and it may be that the Akallabeth derives from that period also. At any rate, there is here unequivocal evidence of how, long afterwards, he perceived his intention in The Drowning of Anadune: it was, specifically, 'Mannish tradition'. It could well be that - while the 'sketches' preceded the emergence of Adunaic - the conception of such a work was an important factor in the appearance of the new language at this time. It seems to me likely that by 'Elvish tradition' he meant The Fall of Numenor; and since 'Mixed Dunedanic tradition' presumably means a mixture of Elvish and Numenorean tradition, he was in this surely referring to the Akallabeth, in which both The Fall of Numenor and The Drowning of Anadune were used (see pp. 376, 395 - 6). I conclude therefore that the marked differences in the preliminary sketches reflect my father's shifting ideas of what the 'Mannish tradition' might be, and how to present it: he was sketching rapidly possible modes in which the memory, and the forgetfulness, of Men in Middle-earth, descendants of the Exiles of Numenor, might have transformed their early history.(16) In The Drowning of Anadune the confusions and obscurities of the 'Mannish tradition' were in fact deepened, in relation to the prelimin- ary sketches: in the submergence of the Elves under the general term Avalai in DA I, and in the virtual disappearance of Tol Eressea, with the name 'Lonely Isle' given to the summit of the Pillar of Heaven sought by seafarers after the Downfall. It is seen too in the treatment of 'Avallon(de)': for in the sketches (see note 12) this name appears already in the final application, the eastward haven in Tol Eressea, while in DA I the reference of Avallonde is obscure, and in the subsequent texts Avalloni is used of the Blessed Realm (see pp. 379 $16, 385 $47). My father seems not to have finally resolved how to present the Blessed Realm in this tradition; or, more probably, he chose to leave it as a matter 'unsure and dim'. In Sketch III it is told that after the banishment of Meleko from the world the Powers 'had no longer any local habitation on earth', and the Land of the Gods in the far West seems to be presented as a lie of Sauron's (see note 14). In The Drowning of Anadune ($16) those in Anadune who argued that the distant city seen over the water was an isle where the Nimri (Nimir) dwelt held also that 'mayhap the Avaloi(m) had no visible dwelling upon Earth'; yet later it is recounted ($47, and still more explicitly in the revision made to this passage, p. 391) that Ar- Pharazon set foot on the Land of Aman, and after the Land of Aman was swallowed in the abyss 'the Avaloi(m) thereafter had no habita- tion on Earth'. The attempt to analyse and order these shifting and fugitive conceptions will perhaps yield in the end no more than an understand- ing of what the problems were that my father was revolving in his mind. But since there is no reason to think that he turned to the subject of Numenor again, after he had forced himself to return to the plight of Sam Gamgee at the subterranean door of the Tower of Kirith Ungol, until many years had passed, it is interesting to see what he wrote of it in his long letter to Milton Waldman in 1951 (Letters no. 131): and I reprint two extracts from that letter here. Thus, as the Second Age draws on, we have a great Kingdom and evil theocracy (for Sauron is also the god of his slaves) growing up in Middle-earth. In the West - actually the North-West is the only part clearly envisaged in these tales - lie the precarious refuges of thy Elves, while Men in those parts remains more or less uncorrupted if ignorant. The better and nobler sort of Men are in fact the kin of those that had departed to Numenor, but remain in a simple 'Homeric' state of patriarchal and tribal life. Meanwhile Numenor has grown in wealth, wisdom, and glory, under its line of great kings of long life, directly descended from Elros, Earendil's son, brother of Elrond. The Downfall of Numenor, the Second Fall of Man (or Man rehabilitated but still mortal), brings on the catastrophic end, not only of the Second Age, but of the Old World, the primeval world of legend (envisaged as flat and bounded). After which the Third Age began, a Twilight Age, a Medium Aevum, the first of the broken and changed world; the last of the lingering dominion of visible fully incarnate Elves, and the last also in which Evil assumes a single dominant incarnate shape. The Downfall is partly the result of an inner weakness in Men - consequent, if you will, upon the first Fall (unrecorded in these tales), repented but not finally healed. Reward on earth is more dangerous for men than punishment! The Fall is achieved by the cunning of Sauron in exploiting this weakness. Its central theme is (inevitably, I think, in a story of Men) a Ban, or Prohibition. The Numenoreans dwell within far sight of the easternmost 'immortal' land, Eressea; and as the only men to speak an Elvish tongue (learned in the days of their Alliance) they are in constant communication with their ancient friends and allies, either in the bliss of Eressea, or in the kingdom of Gilgalad on the shores of Middle-earth. They became thus in appearance, and even in powers of mind, hardly distinguishable from the Elves - but they remained mortal, even though rewarded by a triple, or more than a triple, span of years. Their reward is their undoing - or the means of their temptation. Their long life aids their achievements in art and wisdom, but breeds a possessive attitude to these things, and desire awakes for more time for their enjoyment. Foreseeing this in part, the gods laid a Ban on the Numenoreans from the beginning: they must never sail to Eressea, nor westward out of sight of their own land. In all other directions they could go as they would. They must not set foot on 'immortal' lands, and so become enamoured of an immortality (within the world), which was against their law, the special doom or gift of Iluvatar (God), and which their nature could not in fact endure. . . . But at last Sauron's plot comes to fulfilment. Tar-Calion feels old age and death approaching, and he listens to the last prompting of Sauron, and building the greatest of all armadas, he sets sail into the West, breaking the Ban, and going up with war to wrest from the gods 'everlasting life within the circles of the world'. Faced by this rebellion, of appalling folly and blasphemy, and also real peril (since the Numenoreans directed by Sauron could have wrought ruin in Valinor itself) the Valar lay down their delegated power and appeal to God, and receive the power and permission to deal with the situation; the old world is broken and changed. A chasm is opened in the sea and Tar-Calion and his armada is engulfed. Numenor itself on the edge of the rift topples and vanishes for ever with all its glory into the abyss. Thereafter there is no visible dwelling of the divine or immortal on earth. Valinor (or Paradise) and even Eressea are removed, remaining only in the memory of the earth. Men may sail now West, if they will, as far as they may, and come no nearer to Valinor or the Blessed Realm, but return only into the east and so back again; for the world is round, and finite, and a circle inescapable - save by death. Only the 'immortals', the lingering Elves, may still if they will, wearying of the circle of the world, take ship and find the 'straight way', and come to the ancient or True West, and be at peace. Three years later my father said in a letter to Hugh Brogan (18 September 1954, Letters no. 151): Middle-earth is just archaic English for {q oixovpivq}, the inhabited world of men. It lay then as it does. In fact just as it does, round and inescapable. That is partly the point. The new situation, established at the beginning of the Third Age, leads on eventually and inevitably to ordinary History, and we here see the process culminating. If you or I or any of the mortal men (or hobbits) of Frodo's day had set out over sea, west, we should, as now, eventually have come back (as now) to our starting point. Gone was the 'mythological' time when Valinor (or Valimar), the Land of the Valar (gods if you will) existed physically in the Uttermost West, or the Eldaic (Elvish) immortal Isle of Eressea; or the Great Isle of Westernesse (Numenor-Atlantis). After the Downfall of Numenor, and its destruction, all this was removed from the 'physical' world, and not reachable by material means. Only the Eldar (or High-Elves) could still sail thither, forsaking time and mortality, but never returning. A week later he wrote to Naomi Mitchison (25 September 1954, Letters no. 154): Actually in the imagination of this story we are now living on a physically round Earth. But the whole 'legendarium' contains a transition from a flat world (or at least an {osxovpivq} with borders all about it) to a globe: an inevitable transition, I suppose, to a modern 'myth-maker' with a mind subjected to the same 'appearances' as ancient men, and partly fed on their myths, but taught that the Earth was round from the earliest years. So deep was the impression made by 'astronomy' on me that I do not think I could deal with or imaginatively conceive a flat world, though a world of static Earth with a Sun going round it seems easier (to fancy if not to reason). The particular 'myth' which lies behind this tale, and the mood both of Men and Elves at this time, is the Downfall of Numenor: a special variety of the Atlantis tradition. I have written an account of the Downfall, which you might be interested to see. But the immediate point is that before the Downfall there lay beyond the sea and the west-shores of Middle- earth an earthly Elvish paradise Eressea, and Valinor the land of the Valar (the Powers, the Lords of the West), places that could be reached physically by ordinary sailing-ships, though the Seas were perilous. But after the rebellion of the Numenoreans, the Kings of Men, who dwelt in a land most westerly of all mortal lands, and eventually in the height of their pride attempted to occupy Eressea and Valinor by force, Numenor was destroyed, and Eressea and Valinor removed from the physically attainable Earth: the way west was open, but led nowhere but back again - for mortals. NOTES. 1. The name Eledai occurs in DA II (and subsequent texts) $5, as the name of the Nimri (Nimir) in their own language. On Michael Ramer's Enkeladim see pp. 199, 206 and note 65, 303. 2. Sketch I has here: 'The Great Central Land, Europe and Asia, was first inhabited. Men awoke in Mesopotamia. Their fates as they spread were very various. But the Enkeladim withdrew ever west.' 3. Ljos-alfar: Old Norse, 'Light-elves', mentioned in the 'Prose Edda' of Snorri Sturluson. 4. Cf. DA II (and subsequent texts) $16: For as yet Eru permitted the Avaloi to maintain upon Earth... an abiding place' (DA I 'an abiding place, an earthly paradise'). In my father's exposition of his work to Milton Waldman in 1951 there is a passage of interest in relation to the opening of this sketch (Letters no. 131, pp. 147 - 8): In the cosmogony there is a fall: a fall of Angels we should say. Though quite different in form, of course, to that of the Christian myth. These tales are 'new', they are not directly derived from other myths and legends, but they must inevitably contain a large measure of ancient wide-spread motives or elements. After all, I believe that legends and myths are largely made of 'truth', and indeed present aspects of it that can only be received in this mode; and long ago certain truths and modes of this kind were discovered and must always reappear. There cannot be any 'story' without a fall - all stories are ultimately about the fall - at least not for human minds as we know them and have them. So, proceeding, the Elves have a fall, before their 'history' can become storial. (The first fall of Man, for reasons ex- plained, nowhere appears - Men do not come on the stage until all that is long past, and there is only a rumour that for a while they fell under the domination of the Enemy and that some repented.) The main body of the tale, the Silmarillion proper, is about the fall of the most gifted kindred of the Elves... Notable here is my father's reference to 'a rumour that for a while [Men] fell under the domination of the Enemy and that some repented', and see also the further citation from this letter on p. 408; with this cf. DA II (and subsequent texts) $$3-4: At the appointed hour Men were born into the world, and they were called the Eru-hin, the children of God; but they came in a time of war and shadow, and they fell swiftly under the domination of Mulkher, and they served him.... But some there were of the fathers of Men who repented, seeing the evil of the Lord Mulkher and that his shadow grew ever longer on the Earth; and they and their sons returned with sorrow to the allegiance of Eru, and they were befriended by the Avaloi, and received again their ancient name, Eruhin, children of God. Of this there is no suggestion in the Quenta Silmarillion (V.274 - 6); cf. however the suggestions in Chapter 17 of the published Silmarillion ('that a darkness lay upon the hearts of Men (as the shadow of the Kinslaying and the Doom of Mandos lay upon the Noldor) [the Eldar] perceived clearly even in the people of the Elf-friends whom they first knew'). At the head of the following page of the text is a very rough and disjointed note in which are named the Eruhildi, sons of God, descended from Shem or Japheth (sons of Noah). 5. Meleko: a footnote to the text states: 'He had many names in different tongues, but such was his name among the Numenor- eans, which means Tyrant.' This is the form of the name in DA I, but with long first vowel: Meleko. 6. Eresse is the form in the earlier version of Edwin Lowdham's Old English text, pp. 313 - 14. - On the haven of Avallon(de) see note 12. In 'whose chief haven was westward' read 'eastward'. 7. In The Fall of Numenor ($10) ship-burial came to be practised by the Exiles on the western coasts of Middle-earth. 8. This (presumably) contradicts the earlier, bracketed, statement in this same text (p. 400): The Enkeladim told them that the world was round, but that was a hard saying to them.' The statement here is of course the opposite of the story in The Drowning of Anadune ($$23, 31), where Sauron taught that the world was flat, contradicting the instruction of the messengers of the Avaloi(m). In Sketch III (p. 404) 'The ancient Numenoreans knew (being taught by the Eledai) that the Earth was round; but Sauron taught them that it was a disc and flat, and beyond was nothing, where his master ruled.' 9. The Pillar of Heaven is volcanic: cf. Lowdham's comment on Frankley's poem (p. 265): 'Your Volcano is... apparently a last peak of some Atlantis.' 10. On Ilu, Iluve, see IV.241, V.47, 63, and the Etymologies, stem IL, V.361. The word menel first occurs here or in the manuscript E of Part Two of The Notion Club Papers, in the name Menelminda of the Pillar of Heaven (p. 302). 11. The first occurrence of the word kemen in the texts, but cf. the added entry stem KEM - in the Etymologies, V.363. u here they had always had as it were a habitation and centre in their early strife with Meleko: the legend that the isle on which the Valar dwelt before Morgoth overthrew the Lamps was also that on which Ulmo ferried the Elves to Valinor, and which Osse anchored to the sea-bottom far out in the ocean, so that it was named 'the Lonely Isle'. The original form of the story is found in The Book of Lost Tales ('The Coming of the Elves', I.118 ff.) and then in the successive versions of 'The Silmarillion': the 'Sketch of the Mythology' from the 1920s (IV.12, 14, 45), the Quenta Noldorinwa (IV.80, 86), and the Quenta Silmarillion (V.208, 221 - 2). 12. In the earlier version of the Old English text of the surviving page of Edwin Lowdham's manuscript (pp. 313 - 14) the Numenoreans were forbidden to land on Eresse. Here they may visit the isle, but only briefly, and only the haven of Avallon(de) and the city of [Tuna >] Tirion 'on the hill behind'; subsequently the Powers, in their displeasure, transmuted this into a prohibition against landing on Eresse at all (p. 404). On the reference to 'the city of [Tuna >] Tirion on the hill behind' see note 16. In notes added to Sketch II (p. 399), as well as in the present passage, 'Avallon(de)' appears as the name of the haven in Eresse, and this is where the final application of the name (later Avallone') first appears (in FN III Avallon was still the name of the Lonely Isle, as it remained in the earlier Old English text referred to above). 13. tenth in the line from Earendel: this can be equated with the statement in DA II $20 (see the commentary, p. 381) if Earendel is himself numbered, as the first in the line though not the first king of Numenor. 14. This presumably implies that the idea of a land in the far West where the Gods dwelt was a lie of Sauron's. Earlier in the text (p. 402) it has been told that the Gods had dwelt in Eresse, but after the final overthrow of Meleko 'they had no longer any local habitation on earth' (cf. also Sketch I, p. 400: 'except among the wise the theory arose that the great spirits or Gods ... dwelt in the West in a Great Land beyond the sun'). See further p. 407. 15. Cf. VIII.164 and note 37. 16. A curious case is presented by the statement in Sketch III, p. 403, that 'the city of [Tuna )] Tirion' was 'on the hill behind the haven of Avallon(de)'; for Tun(a), Tirion was of course the city of the Elves in Valinor. One might suppose that Homer nodded here; but in the earliest draft of an Old English text for 'Edwin Lowdham's page' (p. 316), which closely followed The Fall of Numenor $6, it is told that the Numenoreans, landing in Valinor, set fire to the city of Tuna. The statement in Sketch III is therefore more probably to be taken as intentional, an example of a famous name handed down in tradition but with its true application forgotten. (vi) Lowdham's Report on the Adunaic Language. This is a typescript made by my father that ends at the bottom of its seventeenth page, at which point he abandoned it (there is no reason to suppose that further pages existed but were lost). That it belongs with the final texts DA III and DA IV of The Drowning of Anadune is readily seen from various names and name-forms, as Nimir, Azrubel, Adunaim, Minul-Tarik, Amatthani (see p. 388, $$5, 8, 13, 20, 23). In printing 'Lowdham's Report' I have followed my father's text very closely indeed, retaining his use of capitals, italics, marks of length, etc. despite some apparent inconsistency, except where correc- tions are obvious and necessary. The only point in which I have altered his presentation is in the matter of the notes. These (as became his usual practice in essays of this sort) he simply interspersed in the body of the text as he composed it; but as some of them are very substantial I have thought it best to collect them together at the end. I have added no commentary of my own. It may be noted that the 'we' of Lowdham's introduction refers to himself and Jeremy; cf. Footnotes 2 and 6 on pp. 432 - 3. ADUNAIC. It is difficult, of course, to say anything about the pre-history of a language which, as far as my knowledge goes, has no close relations with any other tongue. The other contemporary language that came through together with Adunaic in my earlier 'hearings', and which I have called Avallonian, appears to be distinct and unrelated, at least not 'cognate'. But I guess that originally, or far back beyond these records, Avallonian and Adunaic were in some way related. It is in fact clear now that Avallonian is the Nimriye or 'Nimrian tongue' referred to in the very early Exilic text that we have managed to get concerning the Downfall. In that case it must be the language of the Nimir, or a western form of it, and so be the ultimate source of the languages of Men in the west of the Old World. Perhaps I should rather say that the glimpses of the 'Nimrian tongue' that we have received show us a language, itself doubtless much changed, that is directly descended from the primeval Nimrian. From that Nimrian in a later stage, but still older than the Avallonian, the ancestor of Adunaic was partly derived. But Adunaic must then for a long time have developed quite independently. Also I think it came under some different influence. This influence I call Khazadian; because I have received a good many echoes of a curious tongue, also con- nected with what we should call the West of the Old World, that is associated with the name Khazad. Now this resembles Adunaic phonetically, and it seems also in some points of vocabulary and structure; but it is precisely at the points where Adunaic most differs from Avallonian that it approaches nearest to Khazadian. However, Adunaic evidently again later came into close contact with Avallonian, so that there is, as it were, a new layer of later resemblances between the two tongues: Adunaic for instance somewhat softened its harder phonetic character; while it also shows a fairly large number of words that are the same as the Avallonian words, or very similar to them. Of course, it cannot always be determined in such cases whether we are dealing with a primitive community of vocabulary, or with a later borrowing of Avallonian terms. Thus I am inclined to think that the Adunaic Base MINIL 'heaven, sky' is a primitive word, cognate with the Nimrian Base MENEL and not borrowed from it at a later time; although certainly, if Menel had been so borrowed, it would probably have acquired the form Minil [struck out: and the actual Adunaic noun Minal could be explained as an alteration to fit Minil into the Adunaic declen- sional system]. On the other hand it seems plain that the Adunaic word lomi 'night' is an Avallonian loan; both because of its sense (it appears to mean 'fair night, a night of stars', with no connotations of gloom or fear), but also because it is quite isolated in Adunaic. According to Adunaic structure, as I shall try to exhibit it, lomi would require either a biconsonantal Base LUM, or more probably a triconsonantal Base LAW M; but neither of these exist in our material, whereas in Avallonian lome (stem lomi-) is a normal formation from an Avallonian biconsonantal Base LOM. I will try now and sketch the structure and grammar of Adunaic, as far as the material that we have received allows this to be done. The language envisaged is the language about the period of the Downfall, that is more or less during the end of the reign of King Ar-Pharazon. From that period most of the records come. There are only occasional glimpses of earlier stages, or of the later (Exilic) forms of the language among the descendants of the survivors. Some of our chief texts, notably The Drowning, are in point of time of composition Exilic: that is they must have been put together at some time later than the reign of Ar-Pharazon; but they are in a language virtually identical with the 'classical' Adunaic. This is probably due to two causes: their drawing on older material; and the continued use of the older language for higher purposes. For the actual daily speeches of the Exiles seem in fact to have changed and diverged quickly on the western shores. Of these changed and divergent forms we have only a few echoes, but they sometimes help in elucidating the forms and history of the older tongue. * General Structure. The majority of the word-bases of Adunaic were triconsonan- tal. This structure is somewhat reminiscent of Semitic; and in this point Adunaic shows affinity with Khazadian rather than with Nimrian. For though Nimrian has many triconsonantal stems (other than the products of normal suffixion), such as the stem MENEL cited above, these are rarer in Nimrian, and are mostly the stems of nouns. The vocalic arrangements within the base, however, do not much resemble Semitic; neither does Adunaic show anything strictly comparable to the 'gradations' of languages familiar to us, such as the e/o variation in the Indo-European group. In an Adunaic Base there is a Characteristic Vowel (CV) which shares with the consonants in characterizing or identifying the Base. Thus KARAB and KIRIB are distinct Bases and may have wholly unrelated meanings. The CV may, however, be modified in certain recognized ways (described below under the Vowels) which can produce effects not unlike those of gradation. In addition to the triconsonantal Bases, there existed also in Adunaic a large number of biconsonantal Bases. Many of these are clearly ancient, though some may have been borrowed from Avallonian, where the biconsonantal Base is normal. These ancient biconsonantal Bases are probably an indication that the longer forms are in fact historically a later development. A few of the commonest verbal notions are expressed by bi- consonantal forms, though the verb form of Adunaic is usually triconsonantal: thus NAKH 'come, approach', BITH 'say', con- trasted with SAPHAD 'understand', NIMIR 'shine', KALAB 'fall', etc. [Footnote 1] A number of ancient elements also exist: affixes, pronominal and numeral stems, prepositional stems, and so on, that only show one consonant. When, however, a 'full word', a noun for instance, has a uniconsonantal form, it must usually be sus- pected that an older second consonant has disappeared. Thus pa 'hand' is probably derived from a Base PA3. Consonants. The following is a table of the Consonants which Adunaic appears originally (or at an earlier stage) to have possessed: [Footnote 2] (a) (b) (d) (d) p-series t-series c-series k-series STOPS 1. Voiceless: P. T. C. K. 2. Voiced: B. D. J. G. 3. Voiceless aspirated: Ph. Th. Ch. Kh. CONTINUANTS 4. Voiceless: - S. 2. H. 5. Voiced (weak): W. L, R, Z. Y. 3. ?. 6. Voiced: Nasals: M. N. - 9. [Footnote 3] The sounds of the c-series: c, J, Ch, z were front or palatal consonants originally; that is roughly consonants of the K-series made in the extreme forward or y-position, and they might be so represented, but the above notation has been adopted, because their later development was to simple consonants. The sign 2 represents a voiceless hissed v, that is the German ich-laut, or a rather stronger form of the voiceless v often heard initially in such an English word as huge. It will be noted that the T-series is the most rich, and possessed three voiced continuants. The T-series is probably the most frequently employed in Ease-formation; and is certainly the most used in pronominal and formative elements (especially those of uniconsonantal form). The P-series is the poorest and possesses no voiceless hiss; but it is very probable that one anciently existed, a voiceless w (as English wh), but became H prehistorically. H represents the voiceless back hissing sound, the ch of Welsh, Gaelic, and German (as in acht). 3 is the corresponding voiced spirant, or 'open' G. Adunaic employs affixion in word-formation, though more sparingly than Avallonian; and in contrast to Avallonian em- ploys prefixion more frequently than suffixion: the latter is sparingly used in forming stems (where the two elements become merged), but is more frequent in inflexion (where the two elements usually remain distinct). The primitive Adunaic combinations of consonants, in consequence, are due mainly to the contact of the basic consonants, and are predominantly of the form 'Continuant + some other consonant', or vice versa. This is so, because the predominant (but not exclusive) form of the Adunaic Bases, when triconsonantal, is X + Continuant + X; or X + X + Continuant, where X = any consonant. A much employed method of derivation, however, is the lengthening or 'doubling' of one of the basic consonants. The consonant doubled is usually either the medial or final con- sonant of the Base, though in certain formations the initial may be doubled (only one of the basic consonants is so treated in any one word). Similar to this method, and so to some extent competing wit-h it in functions, is the infixion of an homorganic nasal before the final, or less frequently the medial, basic consonant: thus s to MB; D to ND; G to NG. This method cannot, of course, be distinguished from doubling in the case of the Nasals. It is doubtful if it originally occurred before the other continuants: the apparent cases of NZ may be due to * NJ, which became NZ, or to the analogy of such cases. [Footnote 4] Adunaic, like Avallonian, does not tolerate more than a single basic consonant initially in any word (note that Ph, Th, Kh, are simple consonants). Unlike Avallonian it tolerates a large number of combinations medially, and there consonants in contact are very sparingly assimilated. Finally, in the 'classical' period Adunaic did not possess consonant-combinations, since affixes always ended in a vowel or a single consonant; while basic stems were always arranged in the following forms: ATLA, TAr.(A) in the case of biconsonantal bases; AK(A)LAB(A), (A)KALBA in the case of triconsonantals. But the omission of short final A (not I or U), both in speech and writing, was already usual before the end of the classical period, with the consequence that a large number of consonant combinations became final. The following list will show the normal development of the more primitive consonants in later Adunaic. The consonants are here set out in the order of the former table, and not according to the phonetic classification. (a) (b) (c) (d) 1. P. T. S. K. 2. B. D. Z. G. 3. Ph. Th. S. Kh. 4. - S. S. H. 5. W. L,R,Z. Y. - (G). -. 6. M. N. - (N) [Footnote 5] It will be observed that the consonants have not suffered any very material change except in the case of the c-series, which has become dental (apart from v, which remains unchanged). With the development of c, ch, 2 to s may be compared the development of Latin fronted c in part of the Romance area; and the development of Indo-European K to s in Slavonic. Similarly the development of J (fronted c) to z may be compared with the change of Indo-European fronted c and Gh to z in Iranian and Slavonic. The assumption of a primitive c-series is based partly on scraps of internal evidence (such as the presence of an infixion NZ, whereas infixion of Nasal does not occur before the genuine consonants); partly on early forms, especially some scraps of an early inscription, [Footnote 6] which shows two different s-letters and z-letters. The treatment of Avallonian loans is also significant; in early loans the Avallonian Ty and Hy (approximately equivalent to the English t in tune and h in huge) both become s in Adunaic: as for instance Adunaic sulum 'mast', sula 'trump' from Nimrian kyuluma, hyola, Avallonian tyulma, hyola. In the earlier language Ph, Th, Kh had plainly been aspirated stops, as in ancient Greek. This is most clearly seen when these sounds came into contact with others (see below). But it appears from various signs in the spelling, from the later developments in Exilic, and from the actual pronunciations of words coming through in audible form, that before the Downfall these aspi- rates had become strong spirants: F (bilabial), p (as English voiceless th), and x (the ach-sound originally belonging to H, with which Kh now coalesced in cases where H had not gone on to the breath-H). At the same time the combinations PPh, TTh, KKh became the 'affricates' PF, TP, KX, and then the long or double spirants FF, pp, XX. PTh and KTh appear to have become Fp> Xp). H was originally, as noted above, the voiceless back-spirant; but in the classical language it had usually become the breath H. So, always initially, and medially between vowels. It never, however, becomes silent in these positions. [Footnote 7] The spirantal sound of H was retained before s [added: and where long or doubled HH] (where it later therefore coalesced with Kh); and in some 'hearings' it seems to occur before T and Th, though usually before consonants it is heard as a breathless puff, having the timbre of the preceding vowel. On the development of H in other contacts, see below. The original consonants w and Y were weak (consonantal forms of the vowels v and i). Medially they disappeared prehistorically before the vowels v and I respectively. But initially they were strengthened, becoming more spirantal (though w remained bilabial); so that the initial combinations WU and YI remained. The same strengthening occurred between vowels (where w and v had not been lost). After consonants both w and Y remained weaker, like English w and Y. Before consonants and finally they were vocalized and usually com- bined with the preceding vowels to form diphthongs (see the Vowels). [Footnote 8] The sound > [see Footnote 1] had no sign in Adunaic script, except in the archaic inscription referred to above [page 418 and Footnote 6]. Presumably it disappeared very early. It cannot be determined whether it had ever been used medially as a base-forming consonant. Probably not. 3 became weakened, until in the classical period (parallel with the softening of the voiceless equivalent H to the breath-H) it merged with the adjacent vowels. This softening of the back spirants may be ascribed to Avallonian influence. Initially 3 disappeared. Medially between vowels it dis- appeared also, and contractions often resulted (always in the case of like vowels, A3A to A); U3 + vowels became UW-, and 13 + vowel became n-. Finally, or before a consonant, 3 became merged with the preceding vowel, which if short was conse- quently lengthened; as A3DA to ADA. Assimilations in contact. As noted above, these were only sparingly made, owing to the strong consciousness of the basic consonantal pattern in Adu- naic. And even those assimilations most commonly made in actual speech are seldom represented in writing, except in the comparatively rare cases where the structure of the word was no longer recognized. The nasals offer, however, a surprising exception to this conservative tendency, both in writing and speech. This is all the more remarkable, since the combinations MP, NT, NK seem not only easy to us, but are highly favoured in Avallonian. They were disliked in Adunaic, and tended to be changed even at the contact point of distinct words in composition: as Amatthani from AMAN + THANI 'the realm of Aman'. The dental nasal N was in speech assimilated in position to following consonants of other series. It thus became M before P, Ph, B, and M; though notably NW remained unchanged (NW is a favoured combination in Avallonian); and 9 before K, Kh, c, H, 3. Where the nasal still remained a nasal, as in MB, NG, this change of position is often disregarded in writing. After these changes in position the combinations of Nasal + Voiceless consonant all suffered change. In the combinations MP, MPh, NT, NTh, NK, NKh the nasal was first unvoiced, and then denasalized, the resulting combinations being PP, PPh, TT, TTh, KK, KKh. These changes were recognized as a rule in writing, though a diacritic was usually placed above the I, T, or x that resulted from a nasal; the evidence of the audible forms seems to show that this sign was etymological and grammatical, not phonetic. In old formations N + H became 9H and then HH (phonetically XX, long back voiceless spirant); but in contacts made after the weakening of H to breath-H, or remodelled after the event, NH remained and is heard as a voiceless NN with breath off-glide. NS became TS. Since M did not become assimilated in position to following consonants there were the combinations MT, MTh, MK, MKh, MS, and MH. Parallel with the development described above these became PT, PTh, PK, PKh, PS, but no example of P-H for M-H is found. In the few cases of contact of M + H MH is written, and (as in the case of NH) a voiceless MM is heard. Where the following consonant was voiced the changes are few (other than the changes in position described above). 3 after N or the infixed homorganic 9 does not disappear but becomes nasalized yielding 99, which became NG (phonetically 9G). NR, NL tended to become RR, LL, but usually with the retention of nasality (transferred to the preceding vowel), in speech; the change is not as a rule represented in writing, though such spellings as NRR, NLL are found. M3 became, in accordance with the general tendency of 3 to be assimilated to a preceding voiced sound, MM. MW became in speech MM (colloquially a preceding labial usually absorbs a following w), but this change is usually not shown in spelling. Other assimilations are rarer and less remarkable. In speech there was a tendency for consonants in contact to be assimilated in the matter of voice; but this tendency is less strong than in, say, English, and is mostly disregarded in writing. Thus we usually find Sapda from Base SAPAD, and Asdi from Base ASAD, where sabda and azda may be spoken (though the z in such a form is only partly voiced and is not the same as the strongly buzzed sound of a basic z). The aspirates Ph, Th, Kh have naturally a strong unvoicing tendency on the sounds that follow, and transfer their aspira- tion or audible breath off-glide to the end of the group. Thus Ph + n, or T, or Th became PTh (or strictly PhTh). Thus from Base SAPHAD is derived * saphdan 'wise-man, wizard', becoming later sapthan (phonetically, as described above, safpan). But such combinations are not very common, and in perspicuous forms (such, for example, as arise in verbal or noun inflexion, or in casual composition) were liable to be remodelled, especially after the change of the aspirates to spirants; thus usaphda 'he understood' for usaptha. The continuants W, Y; L, R, Z are pronounced voiceless after the aspirates, but otherwise suffer no change. They are also unvoiced after s and H. Before H and s the continuants L, R, Z were unvoiced, but w and v had already become vowels (U and I). M, N were unvoiced after the aspirates (while these remained as such), but not after other sounds; after the later developed spirants F, p, X the unvoicing of M, N was only partial. After voiceless sounds 3 while it still remained an audible consonant became H. After voiced sounds it was assimilated to these, so that for instance B3, D3 became BB, DD. As noted above N3, 93, became 99 and then NG. After voiced sounds H was not voiced but tended to unvoice the preceding consonant. Similarly where it preceded a voiced continuant (as in HR, HM, HZ, etc.); but before B, D, G it tended to become voiced, that is to become the same as 3, and so to disappear, being merged in the preceding vowel. The Adunaic Vowels. Adunaic originally possessed only the three primary vowels: A, I, U; and the two basic diphthongs AI, AU. Each Base possessed one of these vowels: A, t, v as one of its essential components; this I call the CV (Characteristic Vowel). The normal place of the CV was between the first and second basic consonant: thus NAK-, KUL B. The 2-consonant Bases could also add the CV at the end; and the 3-consonant Bases could add it before the last radical: NAKA, KULUB. These forms with two basic vowels may be called the Full forms of the Base. Various other forms or modifications occurred. (i) Prefixion of the CV: ANAK, UKULB, IGIML. (ii) Suffixion of the CV in 3-consonant Bases: KULBU, GIMLI. (iii) Suppression of the CV in its normal place, in which case it must be present in some other place: -NKA, -KLUB, -GMIL. This 'suppression' of the normal CV can only occur in 2-consonant Bases where it is also suffixed. It also requires that the CV shall be prefixed: ANKA, UKLUB, IGMIL; or (more rarely) that some other formative prefix ending in a vowel shall be present: DA-NKA, DA-KLUB DA-GMIL. These modifications are seldom combined: that is, a basic form does not usually have the CV repeated more than twice (as UKULBU, KULUBU); though such a form as UKULB could not originally stand in Adunaic as a word, some other vowel than the CV was taken as the ending (as UKULBA). One of the vowels of a basic stem must be either the CV or one of its normal modifications (described below); but the second vowel of the 'Full form' need not be the CV, but may be any one of the primary vowels (or their modification). Thus NAKA - NAKI, NAKU; KULUB - KULAB, KULIB. The prefixed vowel (as distinct from a separate formative prefix) must always be the CV; but the suffixed vowel may also vary: so KULBA, KULBI; GIMLA, GIMLU. [Footnote 9] Every primary vowel A, t, v can show one of the following modifications: (i) Lengthening: A, I, U. (ii) Fortification or A-infixion: A, AI, AU. (iii) N-infixion: AN, IN, UN. [Footnote 10] In the older language over-long vowels were recognized, and marked with a special sign, in my transcription represented by ". These occurred: (i) as an actual basic modification: chiefly in 2-consonant Bases, and in any case only before the last basic consonant; (ii) as the product of the contraction of vowels, where one of the merged vowels was already long. Thus Base ZIR 'love, desire' produces both zir and zir; and also zaira and zair 'yearning'. Similar forms were sometimes produced by Bases with medial W, Y and lengthened CV: as Base DAWAR produces * daw'r and so daur 'gloom'; zayan 'land' produces plural * zayin and so zain. Except in the oldest texts and 'heard' forms the diphthongs ai, au have become monophthongized to long (open) e and o respectively. The long diphthongs remained unchanged, and are usually heard, whatever their origin, as diphthongs with a long vowel as the first element, and a shorter one (always t or u) as the second element; though this second element is rather longer and clearer than in a normal diphthong: the intonation is 'rising-falling'. The only source of e, o in Adunaic is the older diphthongs ai, au. The language consequently possesses no short e or o. Avallonian e and o are usually represented by i and u, respec- tively; though sometimes (especially in unstressed syllables before r, or where the Adunaic system favours it) both appear as a. In the earlier loans from Avallonian, presumably before the monophthongization of ai, au, Avallonian e and o appear as t and u respectively; but later they appear as e and o. Contact of vowels. This can be produced (i) by the loss of a medial consonant, especially 3; (ii) in suffixion, especially in the addition of the inflexional elements: i, u, a, at, im, etc. If one or both of the components is long then the product is a long diphthong or an over-long vowel. v contracts with U; I with I; and A with A. After v a glide consonant w is developed (so u - a, u - t to uwa, uwi), as described above. Similarly after t a Y is developed (soi-a,i-u to iya, iyu) Earlier Adunaic also possessed the long diphthongs: OI, OU, and EI, EU. These were all contraction products, and EU was rare. In the classical period OI (and EU) remained; but OU became the over-long simple vowel o, and similarly h became E. These diphthongs were mainly found in inflexional syllables, where they appear to be produced by adding such inflexional elements as -i, -u direct to the uninflected form (come to be regarded as the stem) instead of to the etymological stem. Thus the plural of mano 'spirit', from * manaw-, or * manau, is manoi. But similar forms can also be produced basically. Thus a Base KUY can produce by 'fortification' kauy- to koy, koi. A Base KIW can produce by 'fortification' kaiw- to kew, keu. It is possible that the inflexional forms are also, at least partly, of similar origin. If the plural inflexion was in fact originally YI not I (as it seems to be, because Y was lost before I medially) then the development would be so: manaw, manau + yi to manoyi to manoi; and similarly izray, izrai + yi to izreyi to izrei to izre. By the processes (i) of N-infixion, and consonant doubling; and (ii) of varying the position of the CV, and modifying it; and varying the vowels of the subordinate syllables, the Adunaic Bases, and especially those of 3-consonant form, were capable of an enormous number of derivative forms, without recourse to prefixion or suffixion. Naturally no single Base shows more than a few of the possible variations. In any case, any given derivative never shows two of the one kind of variation at the same time; for this purpose w-infixion and consonant doubling count as one kind of process; and Lengthening and A-forti- fication count as another. Alteration in the position of the CV, and variation of the subordinate vowels, can be combined with any other derivative process. Even with these limitations such Bases as KULUB and GIMIL can for example develop the following variants (among other possible forms): KULBU, -A -I; KULAB, KULIB, KULUB; UKLUB - Kulbo, -a, -e, -u, -F; kolab, kolib, kolub, kulob, kuleb, kulab, kulub, kulib; uklob, uklub Kullub, -ib, -ab (with variants showing -ub, ib, ab, eb, ob); kulubba, kulubbi, kulabbu, kulabba, kulabbi, kulibbu, kulibbi, kulibba; kulumba (also kulimba, kulamba, etc., though N-infixion is usually found with the CV preceding the nasal); uklumba; etc. GIMLI, -A, -U; GIMAL GIMIL, GIMUL; IGMIL with parallel variations, such as GEMIL, GIMEL, IGMEL, GIMMIL, GIMILLA, etc. The apparent gradations produced by these changes are: Basic A: a - a - a Basic I: i - i - i; e - ai Basic U: u - u - u; o - au. Declension of nouns. Nouns can be divided into two main classes: Strong and Weak. Strong nouns form the Plural, and in some cases certain other forms, by modification of the last vowel of the Stem. Weak nouns add inflexions in all cases. The stems of strong nouns were doubtless originally all Basic stems in one or other of the fuller forms: as NAKA, GIMIL, AZRA; but the strong type of inflexion had spread to most nouns whose stem ended in a short vowel followed by a single consonant. No nouns with a monosyllabic stem are strong. The stems of Weak nouns were either monosyllabic, or they ended in a lengthened or strengthened syllable (such as -a, -an, -u, -on, -ur, etc.), or they were formed with a suffix or added element. It is convenient also to divide nouns into Masculine, Femi- nine, Common, and Neuter nouns; though there is not strictly speaking any 'gender' in Adunaic (there is no m. f. or n. form of adjectives, for example). But the subjective case, as it may be called, differs in the four named varieties in the singular; and is formed differently in the plural neuter from the method em- ployed in the m. f. and c. This arises because the subjective was originally made with pronominal affixes, and Adunaic disting- uishes gender (or rather sex) in the pronouns of the third person. All nouns are Neuter, except (i) Proper names of persons, and personifications; (ii) Nouns denoting male or female functions; and male or female animals, where these are specifically char- acterized: as 'master, mistress, smith, nurse, mother, son'; or 'stallion, bitch'. Masculine or Feminine are the personifications of natural objects, especially lands and cities, which may have a neuter and a personalized form side by side. Often the 'personification' is simply the means of making a proper name from a common noun or adjective: thus anaduni 'western', Anadune f. 'Wester- nesse'. Abstractions may also be 'personified', and regarded as agents: so Agan m. 'Death', agan n. 'death'. In such cases, however, as nilo n. 'moon', and ure n. 'sun', beside the personalized forms Nilu m. and Uri f., we have not so much mere personification but the naming of real persons, or what the Adunaim regarded as real persons: the guardian spirits of the Moon and the Sun, in fact 'The Man in the Moon' and 'The Lady of the Sun'. Common are the noun ana 'homo, human being'; the names of all animals when not specially characterized; and the names of peoples (especially in the plural, as Adunaim). [Footnote 11] The stems of nouns can end in any single basic consonant, or in a vowel. It must be noted, however, that the original basic consonants w, Y, 3 have become vocalized finally, and that these final forms tend to become regarded as the actual stems. So pa hand probably from * pa‡a, pl. pai,. khau and kho crow from * khaw and * khaw; pls. khawi(m) and khoi (the latter should historically be khawi). Long consonants or combinations of consonants do not occur finally in classical Adunaic. [Footnote 12] The stems of nouns consequently can end only in one (or no) consonant. Suffixal elements usually end in a vowel, or in dental stops: t, th, d; or in continuants, especially s, z, l, r, the nasals n and m; less commonly in consonants of the other series such as h, g, p, ph, b, though k is not uncommon. Where, however, a noun has a basic stem there is no limitation. Thus puh 'breath'; rukh 'shout'; niph 'fool'; urug 'bear'; pharaz 'gold'. Such 'basic' forms are not very common, except as neuters; and they are very rare as feminines (since specifically feminine words are usually made with the suffixes -t, -e from the masculine or common stem). The only frequent f. noun of this type is nithil 'girl'. The word mith 'baby girl, maid-child' appears to be of this type, but is probably made with an affix -th (often met in feminines) from a base MIYI 'small'; cf. the m. form mik, and the dual miyat '(infant) twins'. In compound nouns and names, however, a bare stem (often containing a lengthened or fortified vowel) is very frequent as a final element. In such formations, whatever the function of the stem used as a simplex, this final element very frequently has an agental force, and so requires the objective form in the preced- ing element (on the objective form see below). So izindu-beth 'true-sayer, prophet'; Azrubel p.n. 'Sea-lover'. Contrast the simplex beth 'expression, saying, word'. Masculine nouns usually have o, u, or a in the final syllable. If they have affixed elements they end in -o, or -u; or in the favoured 'masculine' consonants k, r, n, d preceded by o, u, or a. Feminines usually have e, f, or a in the final syllable; and if they have affixed elements (as is usual) they end in -e or -f; or in the favoured 'feminine' consonants th, l, s, z preceded by e, t, or a. Common nouns have 'neuter' stem forms, or favour the ending -a or -a in the final syllable. Neuter nouns do not show F, or u, in the last syllable of their stems, nor do they employ suffixes that contain u, o, or s, e, as these are signs of the masculine and feminine respectively. [Footnote 13] Nouns distinguish three numbers: Singular, Plural, and Dual. In most cases the Singular is the normal form, and the others are derived from it. There are, however, a good number of words with a more or less plural significance that are 'singular' (that is uninflected) in form, while the corresponding singulars are derived from them, or show a less simple form of the base. Thus gimil 'stars', beside the sg. gimli or igmil (the latter usually meaning a star-shaped figure, not a star in the sky). These plural-singulars are really collectives and usually refer to all the objects of their kind (either all there are in the world, or all there are in any specific place that is being thought or spoken of). Thus gimil means 'the stars of heaven, all the stars to be seen', as in such a sentence as 'I went out last night to look at the stars'; the plural of the singulars gimli, igmil - gimli, igmil - mean 'stars, several stars, some stars', and will in consequence be the only forms to be used with a specific numeral, as gimli hazid 'seven stars'. Similarly in the title of the Avale or 'goddess' Avradi: Gimilnitir 'Star-kindler', the reference is to a myth, apparently, of her kindling all the stars of heaven; gimlu-nitir would mean 'kindler of a (particular) star'. The Duals are collectives or pairs, and mean 'both' or 'the two'. Hence they never require the article. They are made with a suffix -at. The Dual is only normally used of things that go in natural or customary pairs: as shoes, arms, eyes. For the expression of, say, two separate shoes not making a pair Adunaic would use the singular noun with the numeral 'two' following. But in the older language things only belonging casually, where we should say 'the two', are sometimes into the dual. The chief use in classical Adunaic of the Dual was to make pair-nouns when (a) two objects are generally associated, as 'ears'; or sometimes (b) when they are generally contrasted or opposed, 'day and night'. The first case gives no difficulty: so huzun 'ear', huznat 'the two ears (of one person)'. In the second case, if the two objects are sufficiently different to have separate , then either (a) the two stems can be compounded and inflexion added at the end; or occasionally (b) one only of the stems is used, the other being understood, or added separately in the singular. Thus for 'sun and moon' are found uriyat, urinil(uw)at, and uriyat nilo. Nouns distinguish two forms or 'cases' in each number: 1. Normal 2. Subjective. In addition in the singular only there is an Objective form. The Normal (N) shows no inflexion for 'case'. It is used in all places where Subjective (S) or Objective (0) are not obligatory. Thus: (i) as the object of a verb. It never immediately precedes a verb of which it is the object. (ii) Before another noun it is either (a) in apposition to it, or (b) in an adjectival or possessive genitive relation. The first noun is the one in the genitive in Adunaic (adjectives normally precede nouns). For that reason cardinal numerals, which are (except 'one') all nouns, follow their noun: gimli hazid = 7 of stars. The two functions: apposition, and genitival adjective, were normal- ly distinguished by stress and intonation. [Footnote 14] (iii) Predicatively: Ar-Pharazonun Bar 'nAnadune 'King Pharazon is Lord of Anadune'. (iv) As subject when it immediately precedes a fully inflected verb. In that case the verb must contain the requisite pronominal prefixes. If the subjective is used the verb need not have any such prefixes. Thus bar ukallaba 'the lord fell', or barun (u)kallaba; the latter is rather to be rendered 'it was the lord who fell', especially where both subjective and pronominal prefix are used. (v) As the base to which certain adverbial 'prepositional' affixes are added; such as o 'from', ad, ada 'to, towards', ma 'with', ze 'at'. The Subjective (S) is used as the subject of a verb. As shown above the subjective need not be used immediately before a verb with pronominal prefixes; an object noun is never placed in this position. The S. also represents the verb 'to be' as copula; cf. (iii) above. When two or more nouns in apposition are juxtaposed in Adunaic only the last of the series receives the subjective inflexion: thus Ar-Pharazon kathuphazganun = 'King Ar- Pharazon the Conqueror'. Contrast Ar-Pharazonun kathuphaz- gan = 'King Ar-Pharazon is (was) a Conqueror'. The Objective form (0) is only used in compound expres- sions, or actual compounds. Before a verb-noun, or verb- adjective (participle), or any words that can be held to have such a sense, it is then in an objective-genitive sense. Thus Minul- Tarik 'Pillar of Heaven', the name of a mountain. Here minul is the O. form of minal 'heaven', since tarik 'pillar' here means 'that which supports'. minal-tarik would mean 'heavenly pillar', sc. a pillar in the sky, or made of cloud. Contrast Azru-bel (where azru shows the O. form of azra 'sea') 'Sea-lover', with azra-zain. Plural nouns are seldom (and Dual nouns never) placed in such a position. When a plural noun is so used it always stands in object and not adjectival or possessive relation to the noun that follows, so that the plural nouns need no special objective form. The genitive of a plural noun can only be expressed with the prefix an- described in the note above [see Footnote 14]; thus Aru'nAdunai 'King of the Anadunians'. Plurality is expressed in Adunaic either by F as the last vowel of the stem before the final consonant (in strong nouns), or by the suffixion of the element -s. It is suggested above that the suffix originally had the form -yt [see page 424]. Duality is expressed by the suffix -at. There are no 'strong' forms. The Subjective: in Neuter nouns this is expressed by a-fortification of the last vowel of the stem, in the case of strong nouns: as zadan with the S. form zadan; in weak nouns the suffix -a is used. In Masculine nouns, strong or weak, the suffix -un is used; in Feminines the suffix -in; in Common nouns the suffix -an, or -n. In plurals it has the suffix -a in Neuters, and in all other nouns the suffix -im. The Objective has either the vowel u in the last syllable of the stem, or else the suffix -u. Examples of Declension Nouns may be divided as noted above [see page 425] into Strong and Weak. In Strong nouns the cases and plural stems are formed partly by alterations of the last vowel of the stem (originally the variable vowel of the second syllable of basic stems), partly by suffixes; in the Weak nouns the inflexions are entirely suffixal. The Strong nouns may again be divided into Strong I, and Strong II. In I the variable vowel occurs before the last consonant (Base form KULUB); in II the variable vowel is final (Base forms NAKA, KULBA). Neuter Nouns Strong I Examples: zadan, house; khibil, spring; huzun, ear. Singular N. zadan khibil huzun S. zadan khibel huzon O. zadun khibul huzun, huznu [Footnote 15] Dual N. zadnat khiblat huznat S. zadnat khiblat huznat Plural N. zadin khibil huzin S. zadina khibila huzina The Dual usually shows, as in the above examples, suppression of the final vowel before the suffix -at; but the final vowel of the N. form is often retained, especially where suppression would lead to the accumulation of more than two consonants, or where the preceding vowel is long: so usually tarikat 'two pillars'. In all nouns the N. and S. of Duals was only distinguished in earlier texts. Before the Exilic periods the ending -at was used for both N. and S. This doubtless was due to the coalescence of N. and S. in the very numerous class Strong II. Strong II Examples: azra, sea; gimli, star; nilu, moon. Singular N. azra gimli nilu S. azra gimle nilo O. azru gimlu nilu Dual N. azrat, -at gimlat, -iyat nilat, -uwat S. azrat gimlat, -iyat nilat, -uwat Plural N. azri gimli nili S. azriya gimliya niliya Beside the normal plural gimli there exists, as noted above [see page 427], also the plural with singular form gimil (declined like khibil, only with no plural or dual forms), in the sense 'the stars, all the stars' or 'stars' in general propositions. Other plurals of this type are not uncommon: such as kulub 'roots, edible vegetables that are roots not fruits', contrasted with kulbi 'roots' (a definite number of roots of plants). The dual forms N. azrat; N. gimlat, S. gimlat; N. nilat, S. nilat are archaic, but in accordance with the basic system of Adunaic, and show a parallel suppression of the variable vowel to that seen in zadnat, etc. The later forms are due to the growth of the feeling that the final vowels of the N. forms azra, gimli, nilu are suffixal and invariable, so that -at was added to the N. form without suppression, producing azrat, gimilyat, niluwat. Later forms show -at in both N. and S. owing to the predomi- nance numerically of the nouns with final -a. Weak. Here belong monosyllabic nouns; and disyllabic nouns with a long vowel or diphthong in the final syllable, such as puh, breath; abar, strength, endurance, fidelity; batan, road, path. Singular N. puh abar batan S. puha abara batana O. puhu abaru batanu Dual N. puhat abarat batanat S. puhat abarat batanat Plural N. puhi abari batani [Footnote 16] S. puhiya abariya bataniya Masculine, Feminine, and Common Nouns M., F., and C. nouns only differ in the Singular Subjective, where the suffix -n is usually differentiated by the insertion of the sex or gender signs u, i, a. In later, but still pre-exilic, texts the Feminine Objective often takes the vowel i (so nithli for nithlu) owing to the association of the vowel u with the masculine. Feminine nouns are seldom of 'basic' form, that is few belong to Strong declension Ia, since specifically feminine words are usually formed from the M[asculine] Here Lowdham's 'Report' breaks off at the foot of a page (see p. 436). The 'footnotes' to the text now follow. Footnote 1. In reckoning the number of consonants in a Base it must be observed that many bases originally began with weak con- sonants that later disappeared, notably the 'clear beginning' (or possibly the 'glottal stop') for which I have used the symbol ?. Thus Base ?IR 'one, alone', from which is derived a number of words (e.g. Eru 'God'), is a biconsonantal base. Footnote 2. In so far as this table differs from the list of the actual consonants of our records, it is arrived at by deduction from the observable changes occurring in word-formation, from varia- tions in spelling in the written documents 'seen' by Jeremy, from the treatment of Avallonian loan-words, and from the alteration of the older forms that have been occasionally noted. Footnote 3. Adunaic did not possess, as independent Base-forming ele- ments, nasals of the c- or K-series. The latter (here symbolized by 9), the sound of ng in English sing, occurs, however, as the form taken (a) by an 'infixed' nasal before consonants of the K-series, and (b) by the dental nasal N (not M) when it comes in contact with a consonant of the K-series in the process of word-formation. On 'infixion' see below [see p. 417 and Footnote 4]. Doubtless Adunaic originally possessed similarly a nasal of the c-series, but as these all became dentals, except Y, if it occurred at all, it could only occur in NY. In this combination, however, the Adunaim appear to have used the same sign as for dental x. Footnote 4. Nasal-infixion is of considerable importance in Avallonian; but does not seem to occur at all in Khazadian; so that this element in Adunaic structure may be due to Avallonian in- fluence in the prehistoric period. Footnote 5. This sound only occurs in the combination NG, for which Adunaic employed a single letter. Footnote 6. Jeremy could not see this very clearly; it was perhaps already very old and partly illegible at the period to which his 'sight' was directed. We believe it to have been on some monument marking the first landing of Gimilzor, son of Azrubel, on the east coast of Anadune. It cannot have been quite contemporary, since the texts seem to speak of the Adunaic script as being only invented after they had dwelt some little time in the island. It is likely, nonetheless, to date from a time at least 500 years, and quite possibly 1000 years, before the time of Ar-Pharazon. This is borne out both by the letter-forms and by the archaism of the linguistic forms. The length of the period during which the Adunaim dwelt in Anadune cannot of course be computed at all accurately from our scrappy material; but the texts seem to show that (a) Gimilzor was young at the time of the landing; (b) Ar-Pharazon was old at the time of the Downfall; (c) there were twelve kings in between: that is practically 14 reigns [see p. 381, $20]. But members of the royal house seem often to have lived to be close on 300; while kings seem normally to have been succeeded by the grandsons (their sons were as a rule as old as 200 or even 250 before the king 'fell asleep', and passed on the crown to their own sons, so that as long and unbroken a reign as possible might be maintained, and because they themselves had become engrossed in some branch of art or learning). This means that the realm of Anadune may have lasted well over 2000 years. Footnote 7. Apparent cases, such as the variation between pronominal u- and hu-, are due to the existence of two stems, one beginning with a weak consonant (3 or ?), the other with the intensified H-form. Footnote 8. In composition or inflexion a 'glide' w was developed between u and a following vowel (other than v), and this developed into a full consonant in Adunaic. Similarly a v was developed between i and a following vowel (other than i). The best representation of Adunaic w in English letters is probably w; but I have used v in the Anglicizing of Adunaic names. Footnote 9. Note that these variations are only permitted where the CV is in normal position; such forms as AN'KU, UKLIB are not permitted. Footnote 10. These modifications are not held to change the identity of the CV, so that they can occur together with vowel-variation in subordinate syllables: thus from Base GIM'L a form GAIMAL is possible. N-infixion, though not strictly a vocalic change, is included here because it plays a similar part in grammar and derivation to Lengthening. It only occurs before a medial or final radical (never as in Avallonian before the initial), and there is limited to occurrence before the Stops and z (on which see above [p. 417]). Footnote 11. Common nouns can be converted into M. or F. when required by appropriate modifications or affixes; or, naturally, separate words can be used. Thus karab 'horse', pl. karib, beside karbu m. 'stallion', karbi 'mare'; raba 'dog', rabo m. and rabe f. 'bitch'. ana 'human being', anu 'a male, man', ant 'a female'; beside naru 'man', kali 'woman'. nuphar 'parent' (dual nuphrat 'father and mother' as a pair), beside ammi, amme, 'mother'; attu, atto 'father'. Footnote 12. In most of our records from approximately the time of the Downfall final -a was in fact often omitted in speech, not only before the vocalic beginning of another word, but also (especi- ally) finally (i.e. at the end of a sentence or phrase) and in other cases; so that the spoken language could have various final consonant combinations. Footnote 13. This use of u and i (and of o from au, e from ai) as m. and f. signs runs through all Adunaic grammar. u and i are the bases of pronominal stems for 'he' and 'she'. The use of the affixed elements -u and -F finally to mark gender (or sex): as in karbu 'stallion', or urgi 'female bear', is in fact probably a close parallel to such modern English formations as 'he-goat', 'she- bear'. Footnote 14. In apposition each noun was separate and had an indepen- dent accent. In the genitive function the preceding or adjectival noun received a louder stress and higher tone, the second noun being subordinated. These combinations are virtual com- pounds. They are often in Adunaic script joined with a mark like a hyphen ( - ) or (=), or are actually compounded. Even when they are not conjoined the end of one noun is often assimilated to the following, as in Aman-thani to Amat-thani, Amatthani 'Land of Aman'. Adunaic has another way of expressing the genitive, where the nexus is not quite so close: by the adjectival prefix -an. Though this resembles the function of English 'of', it is not a preposition (Adunaic prepositions are in fact usually 'postpositions' following their noun); it is the equivalent of an inflexion or suffix. Thus thani an Aman, usually thani 'nAman 'Land of Aman'. The same prefix occurs in adun 'west, westward', aduni 'the West', anaduni 'western'. Other examples of the adjectival use are: kadar-lai 'city folk', azra-zain 'sea-lands, sc. maritime regions', Ar-Pharazon 'King Pharazon'. Footnote 15. The O. form huznu, borrowed from the nouns of Strong II and Weak, is frequently found in nouns whose final vowel is u. It occurs also in nouns with other final vowels (as zadnu), but less frequently. Footnote 16. Dissyllabic nouns with a long final syllable (containing a) sometimes, especially in the older texts, make a strong plural by change of a to i, but not other strong forms: so batin, batina 'roads'. * Of further material on Adunaic in addition to 'Lowdham's Report' there is not a great deal, and what there is consists almost entirely of preliminary working, much of it very rough, for the text given above. From the point where it breaks off (at the beginning of the section on Masculine, Feminine, and Common Nouns, p. 432), however, draft- ing in manuscript is found for its continuation. The complexities of the passage of these nouns from 'strong' to 'weak' declension are rather obscurely arranged and presented, and there are illegibilities. I have been in two minds whether to print this draft; but on the whole it seems a pity to omit it. The form given here is somewhat edited, by removal of repetition, small clarifications of wording, omission of a few obscure notes, and the use of the macron throughout in place of the confusing mixture of macron and circumflex in the manuscript. Masculine, Feminine, and Common nouns only differ in the Singular Subjective, where the suffix is M. -un, F. -in, C. -(a)n. Feminines also are very rarely 'basic', being nearly always formed with suffix from a masculine or common noun [see p. 426]. M. and F. nouns also have mainly become weak, since as a rule they show lengthening in the stem (final syllable) as a formative not an inflexional device. Therefore corresponding to Neuter Strong I we have a small class I(a) as tamar 'smith', and a diminishing variety I(b) as phazan 'prince, king's son'. Corresponding to Neuter Strong II there is a small class II(a) of mainly common nouns as raba 'dog', and II(b) of nouns ending in u (masc.), i (fem.), a (common); to which are joined nouns ending in o (masc.) and e (fem.) [on which see below]. These have usually become weak. Strong I(a). Examples: tamar, m. smith,- nithil, f. girl ., nimir, c. Elf ., uruk, c. 'goblin, orc.' Singular N. tamar nithil nimir uruk S. tamrun nithlin nimran urkan O. tamur- nithul- nimur- uruk- (tamru-) (nithlu-) (nimru-) (urku-) Dual tamrat nithlat nimrat urkat Plural N. tamir nithil nimir urik S. tamrim nithlim nimrim urkim I(b). Examples: phazan 'prince'; banath 'wife'; zigur 'wizard'. Singular N. phazan banath zigur S. phazanun banathin zigurun O. (phazun-) (banuth-) (zigur-) phazanu- banathu- ziguru Dual phazanat banathat zigurat Plural N. phazin banith zigir S. phazinim banithim zigirim Here belong only masculines with a, u in final syllables and feminines with a. And these may all be declined weak: plural phazani, -im, banathi, ziguri, etc. II(a). There are very few M., F., C. nouns here since such have normally long final stems and have become weak. Here belong chiefly archaic naru 'male', zini 'female' (beside naru, zini), and nouns denoting animals, as raba 'dog'. Singular N. naru zini raba S. narun zinin raban O. naru- zinu- rabu- Dual narat zinat rabat Plural N. nari zini rabi S. narim zinim rabim Nouns corresponding to II(b) have all become weak except ana 'human being', which makes plural ani beside weak anai. Singular N. ana Dual anat Plural N. ani S. anan S. anim O. anu- Weak (a). Here belong nouns ending in a consonant. These are seldom 'basic' (except as described above in compounds). Examples: bar 'lord'; mith 'little girl'; nuph 'fool' [but niph p. 426]. Singular N. bar mith nuph S. barun mithin nuphan (or m.f. nuphun, -in) O. baru- (mithu-) nuphu- (f. nuphi-) mithi- Dual barat mithat nuphat Plural N. bari mithi nuphi S. barim mithim nuphim Weak (b). Here belong (i) masculines and feminines ending in u and t and common nouns in a. Also (ii) a new class, masculines in o, feminines in e. These are not quite clear in origin. They appear to derive (a) from basic stems in aw, ay; (b) from -aw, -ay used as m. f. suffixes as variants of u, i; (c) from common nouns in a + m. u, f. i, instead of varying vowel. So raba > rabau > rabo. These are specially used in f., since rabi would appear the same as the common plural. Examples: nardu 'soldier'; zori 'nurse'; mano 'spirit'; izre 'sweetheart, beloved'; ana 'human'. To this class (especially in plural) belong many names of peoples as Adunai. Singular N. nardu zori mano izre S. nardun zorin manon izren O. nardu- zori- (arch. mano- izre (izrayu) zoriyu) Dual narduwat zoriyat manot izret (izrayat) (manawat) Plural N. narduwi zori manoi (izre) izreni S. narduwim zorim manoim (izrem) izrenim Other rough pages are interesting as showing that a major change in my father's conception of the structure entered as the work pro- gressed: for the Adunaic noun at first distinguished five cases, Normal, Subjective, Gentitive, Dative, and Instrumental. To give a single example, in masculine nouns the genitival inflexion was o (plural om); the dative -s, -se (plural -sim); and the instrumental -ma (plural -main), this being in origin an agglutinated post-position meaning 'with', and expressing an instrumental or comitative relation. At this stage the masculine bar 'lord' showed the following inflexional system (if I interpret it correctly): Singular N. bar Dual barut Plural bari S. barun barut barim G. baro barot bariyom D. barus barusit barisim I. baruma barumat barumain Of notes on other aspects of Adunaic grammar there is scarcely a trace: a few very rough jottings on the verb system are too illegible to make much of. It can be made out however that there were three classes of verbs: I Biconsonantal, as kan 'hold'; II Triconsonantal, as kalab 'fall down'; III Derivatives, as azgara- 'wage war', ugruda- 'overshadow'. There were four tenses: (1) aorist ('corresponding to English "present", but used more often than that as historic present or past in narrative'); (2) continuative (present); (3) continuative (past); (4) the past tense ('often used as pluperfect when aorist is used = past, or as future perfect when aorist = future'). The future, subjunctive, and optative were represented by auxiliaries; and the passive was rendered by the impersonal verb forms 'with subject in accusative'. I have remarked before on the altogether unmanageable difficulty that much of my father's philological writing presents: I wrote in The Lost Road and Other Writings (V.342): It will be seen then that the philological component in the evolution of Middle-earth can scarcely be analysed, and most certainly cannot be presented, as can the literary texts. In any case, my father was perhaps more interested in the processes of change than he was in displaying the structure and use of the languages at any given time - though this is no doubt due to some extent to his so often starting again at the beginning with the primordial sounds of the Quendian languages, embarking on a grand design that could not be sustained (it seems indeed that the very attempt to write a definitive account produced immediate dissatisfaction and the desire for new constructions: so the most beautiful manuscripts were soon treated with disdain). 'Lowdham's Report' is thus remarkable in that it was allowed to stand, with virtually no subsequent alteration; and the reason for this is that my father abandoned the further development of Adunaic and never returned to it. This is emphatically not to suggest, of course, that at the moment of its abandonment he had not projected - and probably quite fully projected - the structure of Adunaic grammar as a whole; only that (to the best of my knowledge) he wrote down no more of it. Why this should have been must remain unknown; but it may well be that his work was interrupted by the pressure of other concerns at the point where 'Lowdham's Report' ends, and that when he had leisure to return to it he forced himself to turn again to The Lord of the Rings. In the years that followed he turned into different paths; but had he returned to the development of Adunaic, 'Lowdham's Report' as we have it would doubtless have been reduced to a wreck, as new conceptions caused shifts and upheavals in the structure. More than likely, he would have begun again, refining the historical phonology - and perhaps never yet reaching the Verb. For 'completion', the achievement of a fixed Grammar and Lexicon, was not, in my belief, the over-riding aim. Delight lay in the creation itself, the creation of new linguistic form evolving within the compass of an imagined time. 'Incompletion' and unceasing change, often frustrating to those who study these languages, was inherent in this art. But in the case of Adunaic, as things turned out, a stability was achieved, though incomplete: a substantial account of one of the great languages of Arda, thanks to the strange powers of Wilfrid Jeremy and Arundel Lowdham.