Unfinished Tales - J. R. R. Tolkien [240]
There follows an account of the guardianship of the Three Rings of the Elves, in which it is said that Círdan gave the Red Ring to Gandalf when he first came to the Grey Havens from over the Sea (‘for Círdan saw further and deeper than any other in Middle-earth’).
The essay on the Istari just cited thus tells much about them and their origin that does not appear in The Lord of the Rings (and also contains some incidental remarks of great interest about the Valar, their continuing concern for Middle-earth, and their recognition of ancient error, which cannot be discussed here). Most notable are the description of the Istari as ‘members of their own high order’ (the order of the Valar), and the statements about their physical embodiment. 5 But also to be remarked are the coming of the Istari to Middle-earth at different times; Círdan’s perception that Gandalf was the greatest of them; Saruman’s knowledge that Gandalf possessed the Red Ring, and his jealousy; the view taken of Radagast, that he did not remain faithful to his mission; the two other ‘Blue Wizards’, unnamed, who passed with Saruman into the East, but unlike him never returned into the Westlands; the number of the order of the Istari (said here to be unknown, though ‘the chiefs’ of those that came to the North of Middle-earth were five); the explanation of the names Gandalf and Radagast; and the Sindarin word ithron, plural ithryn.
The passage concerning the Istari in Of the Rings of Power (in The Silmarillion, p. 300) is very close indeed to the statement in Appendix B to The Lord of the Rings cited above, even in wording; but it does include this sentence, agreeing with the essay on the Istari:
Curunír was the eldest and came first, and after him came Mithrandir and Radagast, and others of the Istari who went into the East of Middle-earth, and do not come into these tales.
Most of the remaining writings about the Istari (as a group) are unhappily no more than very rapid jottings, often illegible. Of major interest, however, is a brief and very hasty sketch of a narrative, telling of a council of the Valar, summoned it seems by Manwë (‘and maybe he called upon Eru for counsel?’), at which it was resolved to send out three emissaries to Middle-earth. ‘Who would go? For they must be mighty, peers of Sauron, but must forgo might, and clothe themselves in flesh so as to treat on equality and win the trust of Elves and Men. But this would imperil them, dimming their wisdom and knowledge, and confusing them with fears, cares, and wearinesses coming from the flesh.’ But two only came forward: Curumo, who was chosen by Aulë, and Alatar, who was sent by Oromë. Then Manwë asked, where was Olórin? And Olórin, who was clad in grey, and having just entered from a journey had seated himself at the edge of the council, asked what Manwë would have of him. Manwë replied that he wished Olórin to go as the third messenger to Middle-earth (and it is remarked in parentheses that ‘Olórin was a lover of the Eldar that remained’, apparently to explain Manwë’s choice). But Olórin declared that he was too weak for such a task, and that he feared Sauron. Then Manwë said that that was all the more reason why he should go, and that he commanded Olórin (illegible words follow that seem to contain the word ‘third’). But at that Varda looked up and said: ‘Not as the third’; and Curumo remembered it.
The note ends with the statement that Curumo [Saruman] took Aiwendil [Radagast] because Yavanna begged him, and that Alatar took Pallando as a friend. 6
On another page of jottings clearly belonging to the same period it is said that ‘Curumo was obliged to take Aiwendil to please Yavanna wife of Aulë’. There are here also some rough tables relating the names of the Istari to the names of the Valar: Olórin to Manwë and Varda, Curumo to Aulë, Aiwendil to Yavanna, Alatar to Oromë, and Pallando also to Oromë (but this replaces Pallando to Mandos and Nienna).
The meaning of these relations between Istari and Valar is clearly, in the light