A review: JRRT's Osanwe-Kenta [ missing bit of The Silm.]

[lindil]

another bit of the Osanwe-Kenta

Another excerpt from the 'Osanwe - Kenta' published by the journal Vinyar Tengwar this time dealing w/ Morgoth and his distorion of the use of Osanwe-Kenta.The excerpt covers a few topics that have been coming up in threads. Enjoy

In like manner, extortion of the secrets of a mind may seem to come from reading it by force in despite of its unwill, for the knowledge gained may at times appear to be as complete as any that could be obtained. Nonetheless it does not come from penetration of the barrier of unwill.
There is indeed no axan that the barrier should not be forced, for it is únat, a thing impossible to be or to be done, and the greater the force exerted, the greater the resistance of the unwill. But it is an axan universal that none shall directly by force or indirectly by fraud take from another what he has a right to hold and keep as his own.
Melkor repudiated all axani. He would also abolish (for himself) all únati if he could. Indeed in his beginning and the days of his great might the most ruinous of his violences came from his endeavour so to order Eä that there were no limits or obstacles to his will. But this he could not do. The únati remained, a perpetual reminder of the existence of Eru and His invincibility, a reminder also of the co-existence with himself of other beings (equal in descent if not in power) impregnable by force. From this proceeds his unceasing and unappeasable rage.
He found that the open approach of a sáma of power and great force of will was felt by a lesser sáma as an immense pressure, accompanied by fear. To dominate by weight of power and fear was his delight; but in this case he found them unavailing: fear closed the door faster. Therefore he tried deceit and stealth.
Here he was aided by the simplicity of those unaware of evil, or not yet accustomed to beware of it. And for that reason it was said above that the distinction of openness and active will to entertain was of great importance. For he would come by stealth to a mind open and unwary, hoping to learn some part of its thought before it closed, and still more to implant in it his own thought, to deceive it and win it to his friendship. His thought was ever the same, though varied to suit each case (so far as he understood it): he was above all benevolent; he was rich and could give any gift that they desired to his friends; he had a special love for the one that he addressed; but he must be trusted.
In this way he won entry into many minds, removing their unwill, and unlocking the door by the only key, though his key was counterfeit. Yet this was not what he most desired, the conquest of the recalcitrant, the enslavement of his enemies. Those who listened and did not close the door were too often already inclined to his friendship; some (according to their measure) had already entered on paths like his own, and listened because they hoped to learn and receive from him things that would further their own purposes. (So it was with those of the Maiar who first and earliest fell under his domination. They were already rebels, but lacking Melkor's power and ruthless will they admired him, and saw in his leadership hope of effective rebellion.) But those who were yet simple and uncorrupted in "heart" (Note 7) were at once aware of his entry, and if they listened to the warning of their hearts, ceased to listen, ejected him, and closed the door. It was such as these that Melkor most desired to overcome: his enemies, for to him all were enemies who resisted him in the least thing or claimed anything whatsoever as their own and not his.
Therefore he sought means to circumvent the únat and the unwill. And this weapon he found in "language". For we speak now of the Incarnate, the Eruhíni whom he most desired to subjugate in Eru's despite. Their bodies being of Eä are subject to force; and their spirits, being united to their bodies in love and solicitude, are subject to fear on their behalf. And their language, though it comes from the spirit or mind, operates through and with the body: it is not the sáma nor its sanwe, but it may express the sanwe in its mode and according to its capacity. Upon the body and upon the indweller, therefore, such pressure and such fear may be exerted that the incarnate person may be forced to speak.
So Melkor thought in the darkness of his forethought long ere we awoke. For in days of old, when the Valar instructed the Eldar new-come to Aman concerning the beginning of things and the enmity of Melkor, Manwe himself said to those who would listen: "Of the Children of Eru Melkor knew less than his peers, giving less heed to what he might have learned, as we did, in the Vision of their Coming. Yet, as we now fear since we know you in your true being, to everything that might aid his designs for mastery his mind was keen to attend, and his purpose leaped forward swifter than ours, being bound by no axan. From the first he was greatly interested in "language", that talent that the Eruhíni would have by nature; but we did not at once perceive the malice in this interest, for many of us shared it, and Aule above all. But in time we discovered that he had made a language for those who served him; and he has learned our tongue with ease. He has great skill in this matter. Beyond doubt he will master all tongues, even the fair speech of the Eldar. Therefore, if ever you should speak with him beware!"
"Alas!" says Pengolodh, "in Valinor Melkor used the Quenya with such mastery that all the Eldar were amazed, for his use could not be bettered, scarce equalled even, by the poets and the loremasters".
Thus by deceit, by lies, by torment of the body and the spirit, by the threat of torment to others well loved, or by the sheer terror of his presence, Melkor ever sought to force the Incarnate that fell into his power, or came within his reach, to speak and to tell him all that he would know. But his own Lie begot an endless progeny of lies.
By this means he has destroyed many, he has caused treacheries untold, and he has gained knowledge of secrets to his great advantage and the undoing of his enemies. But this is not by entering the mind, or by reading it as it is, in its despite. Nay, for great though the knowledge that he gained, behind the words (even of those in fear and torment) dwells ever the sáma inviolable: the words are not in it, though they may proceed from it (as cries from behind a locked door); they must be judged and assessed for what truth may be in them. Therefore, the Liar says that all words are lies: all things that he hears are threaded through with deceit, with evasions, hidden meanings, and hate. In this vast network he himself enmeshed struggles and rages, gnawed by suspicion, doubt, and fear. Not so would it have been, if he could have broken the barrier, and seen the heart as it is in its truth unveiled.

</p>Edited by: <A HREF=http://www.barrowdowns.com/cgi-bin/ultimatebb.cgi?ubb=get_profile&u=00000076>lindil</A> at: 3/10/01 7:29:45 pm