Wizards and Elves

Gerry asks: “What is the difference in powers between the high elves like Galadriel and Elrond and the wizards like Saruman and Gandalf? Whose at the top of the hierarchy?”

Let me begin this post by saying that it is going to be quite long and mostly comprised of quotations. Leaving aside summarization, there is little that I can contribute which is not simply a restating of something that Professor Tolkien says as or more clearly himself. With that out there, if you’d like to skip on to the end of this post to read my conclusions you’re welcome to do so.


First it is necessary to define what the Wizards are. We start near the beginning of The Silmarillion:

There was Eru, the One, who in Arda is called Ilúvatar; and he made first the Ainur, the Holy Ones, that were the offspring of his thought, and they were with him before aught else was made.

AINULINDALË, The Silmarillion

In the beginning Eru, the One, who in the Elvish tongue is named Ilúvatar, made the Ainur of his thought; and they made a great Music before him. In this Music the World was begun; for Ilúvatar made visible the song of the Ainur, and they beheld it as a light in the darkness. And many among them became enamoured of its beauty, and of its history which they saw beginning and unfolding as in a vision. Therefore Ilúvatar gave to their vision Being, and set it amid the Void, and the Secret Fire was sent to burn at the heart of the World; and it was called Eä.

Then those of the Ainur who desired it arose and entered into the World at the beginning of Time; and it was their task to achieve it, and by their labours to fulfil the vision which they had seen. Long they laboured in the regions of Eä, which are vast beyond the thought of Elves and Men, until in the time appointed was made Arda, the Kingdom of Earth. Then they put on the raiment of Earth and descended into it, and dwelt therein.


The Great among these spirits the Elves name the Valar, the Powers of Arda, and Men have often called them gods. The Lords of the Valar are seven; and the Valier, the Queens of the Valar, are seven also. These were their names in the Elvish tongue as it was spoken in Valinor, though they have other names in the speech of the Elves in Middle-earth, and their names among Men are manifold. The names of the Lords in due order are: Manwë, Ulmo, Aulë, Oromë, Mandos, Lórien, and Tulkas; and the names of the Queens are: Varda, Yavanna, Nienna, Estë, Vairë, Vána, and Nessa. Melkor is counted no longer among the Valar, and his name is not spoken upon Earth.



With the Valar came other spirits whose being also began before the World, of the same order as the Valar but of less degree. These are the Maiar, the people of the Valar, and their servants and helpers. Their number is not known to the Elves, and few have names in any of the tongues of the Children of Ilúvatar; for though it is otherwise in Aman, in Middle-earth the Maiar have seldom appeared in form visible to Elves and Men.


Melian was the name of a Maia who served both Vána and Estë; she dwelt long in Lórien, tending the trees that flower in the gardens of Irmo, ere she came to Middle-earth. Nightingales sang about her wherever she went.

Wisest of the Maiar was Olórin. He too dwelt in Lórien, but his ways took him often to the house of Nienna, and of her he learned pity and patience.

Of Melian much is told in the Quenta Silmarillion. But of Olórin that tale does not speak; for though he loved the Elves, he walked among them unseen, or in form as one of them, and they did not know whence came the fair visions or the promptings of wisdom that he put into their hearts. In later days he was the friend of all the Children of Ilúvatar, and took pity on their sorrows; and those who listened to him awoke from despair and put away the imaginations of darkness.


Last of all is set the name of Melkor, He who arises in Might. But that name he has forfeited; and the Noldor, who among the Elves suffered most from his malice, will not utter it, and they name him Morgoth, the Dark Enemy of the World. Great might was given to him by Ilúvatar, and he was coëval with Manwë. In the powers and knowledge of all the other Valar he had part, but he turned them to evil purposes, and squandered his strength in violence and tyranny. For he coveted Arda and all that was in it, desiring the kingship of Manwë and dominion over the realms of his peers.


Yet so great was the power of his uprising that in ages forgotten he contended with Manwë and all the Valar, and through long years in Arda held dominion over most of the lands of the Earth. But he was not alone. For of the Maiar many were drawn to his splendour in the days of his greatness, and remained in that allegiance down into his darkness; and others he corrupted afterwards to his service with lies and treacherous gifts. Dreadful among these spirits were the Valaraukar, the scourges of fire that in Middle-earth were called the Balrogs, demons of terror.

Among those of his servants that have names the greatest was that spirit whom the Eldar called Sauron, or Gorthaur the Cruel. In his beginning he was of the Maiar of Aulë, and he remained mighty in the lore of that people. In all the deeds of Melkor the Morgoth upon Arda, in his vast works and in the deceits of his cunning, Sauron had a part, and was only less evil than his master in that for long he served another and not himself. But in after years he rose like a shadow of Morgoth and a ghost of his malice, and walked behind him on the same ruinous path down into the Void.

VALAQUENTA, The Silmarillion

So now we’ve established that Wizards are of the order of the Maiar, which are lesser spirits of the Ainur and serve the Valar or their enemy, Morgoth. To place this in a more familiar context you can think of the Ainur as gods serving the highest god, with the Maiar being the demigods who serve below them. Or, if you prefer the language of Christianity, they are all different kinds and strengths of angelic beings. Personally, I don’t find the latter to be a good fit because the Ainur are described as having far more power and influence than angels are usually given credit for. But let’s look at the coming of Wizards into the story of what is happening out in the world of the Children.

Even as the first shadows were felt in Mirkwood there appeared in the west of Middle-earth the Istari, whom Men called the Wizards. None knew at that time whence they were, save Círdan of the Havens, and only to Elrond and to Galadriel did he reveal that they came over the Sea. But afterwards it was said among the Elves that they were messengers sent by the Lords of the West to contest the power of Sauron, if he should arise again, and to move Elves and Men and all living things of good will to valiant deeds. In the likeness of Men they appeared, old but vigorous, and they changed little with the years, and aged but slowly, though great cares lay on them; great wisdom they had, and many powers of mind and hand. Long they journeyed far and wide among Elves and Men, and held converse also with beasts and with birds; and the peoples of Middle-earth gave to them many names, for their true names they did not reveal. Chief among them were those whom the Elves called Mithrandir and Curunír, but Men in the North named Gandalf and Saruman. “Of these 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. Radagast was the friend of all beasts and birds; but Curunír went most among Men, and he was subtle in speech and skilled in all the devices of smithcraft. Mithrandir was closest in counsel with Elrond and the Elves. He wandered far in the North and West and made never in any land any lasting abode; but Curunír journeyed into the East, and when he returned he dwelt at Orthanc in the Ring of Isengard, which the Númenóreans made in the days of their power.


Nowhere is the place or nature of ‘the Wizards’ made fully explicit. Their name, as related to Wise, is an Englishing of their Elvish name, and is used throughout as utterly distinct from Sorcerer or Magician. It appears finally that they were as one might say the near equivalent in the mode of these tales of Angels, guardian Angels. Their powers are directed primarily to the encouragement of the enemies of evil, to cause them to use their own wits and valour, to unite and endure. They appear always as old men and sages, and though (sent by the powers of the True West) in the world they suffer themselves, their age and grey hairs increase only slowly. Gandalf whose function is especially to watch human affairs (Men and Hobbits) goes on through all the tales.

Letter no. 131 – To Milton Waldman, circa late 1951, The Letters of J.R.R. Tolkien

What emerges as an interesting picture here is that Gandalf (Olórin, Mithrandir, et al.) coming to Middle-earth to act as mentor and counsellor was acting in his purpose and his power. Melian, Sauron, and the Balrogs were all far more powerful than he. Where Sauruman ultimately failed is that he forgot who he was and reached out for more power than was his allotted measure. This is how he fell under Sauron’s sway. Let’s bring in one more piece about those two Wizards.

They all gazed at him. His hair was white as snow in the sunshine; and gleaming white was his robe; the eyes under his deep brows were bright, piercing as the rays of the sun; power was in his hand. Between wonder, joy, and fear they stood and found no words to say.

At last Aragorn stirred. ‘Gandalf!’ he said. ‘Beyond all hope you return to us in our need! What veil was over my sight? Gandalf!’ Gimli said nothing, but sank to his knees, shading his eyes.

‘Gandalf,’ the old man repeated, as if recalling from old memory a long disused word. ‘Yes, that was the name. I was Gandalf.’

He stepped down from the rock, and picking up his grey cloak wrapped it about him: it seemed as if the sun had been shining, but now was hid in cloud again. ‘Yes, you may still call me Gandalf,’ he said, and the voice was the voice of their old friend and guide. ‘Get up, my good Gimli! No blame to you, and no harm done to me. Indeed my friends, none of you have any weapon that could hurt me. Be merry! We meet again. At the turn of the tide. The great storm is coming, but the tide has turned.’

He laid his hand on Gimli’s head, and the Dwarf looked up and laughed suddenly. ‘Gandalf!’ he said. ‘But you are all in white!’

‘Yes, I am white now,’ said Gandalf. ‘Indeed I am Saruman, one might almost say, Saruman as he should have been. But come now, tell me of yourselves! I have passed through fire and deep water, since we parted. I have forgotten much that I thought I knew, and learned again much that I had forgotten. I can see many things far off, but many things that are close at hand I cannot see.’


‘Dangerous!’ cried Gandalf. ‘And so am I, very dangerous: more dangerous than anything you will ever meet, unless you are brought alive before the seat of the Dark Lord. And Aragorn is dangerous, and Legolas is dangerous. You are beset with dangers, Gimli son of Glóin; for you are dangerous yourself, in your own fashion. Certainly the forest of Fangorn is perilous – not least to those that are too ready with their axes; and Fangorn himself, he is perilous too; yet he is wise and kindly nonetheless.’


‘No,’ said Gandalf. ‘That is not the road that you must take. I have spoken words of hope. But only of hope. Hope is not victory. War is upon us and all our friends, a war in which only the use of the Ring could give us surety of victory. It fills me with great sorrow and great fear: for much shall be destroyed and all may be lost. I am Gandalf, Gandalf the White, but Black is mightier still.’


‘Yes, we will set out together,’ said Aragorn. ‘But I do not doubt that you will come there before me, if you wish.’ He rose and looked long at Gandalf. The others gazed at them in silence as they stood there facing one another. The grey figure of the Man, Aragorn son of Arathorn, was tall, and stern as stone, his hand upon the hilt of his sword; he looked as if some king out of the mists of the sea had stepped upon the shores of lesser men. Before him stooped the old figure, white, shining now as if with some light kindled within, bent, laden with years, but holding a power beyond the strength of kings.


‘Name him not!’ said Gandalf, and for a moment it seemed that a cloud of pain passed over his face, and he sat silent, looking old as death. ‘Long time I fell,’ he said at last, slowly, as if thinking back with difficulty. ‘Long I fell, and he fell with me. His fire was about me. I was burned. Then we plunged into the deep water and all was dark. Cold it was as the tide of death: almost it froze my heart.’


‘There upon Celebdil was a lonely window in the snow, and before it lay a narrow space, a dizzy eyrie above the mists of the world. The sun shone fiercely there, but all below was “wrapped in cloud. Out he sprang, and even as I came behind, he burst into new flame. There was none to see, or perhaps in after ages songs would still be sung of the Battle of the Peak.’ Suddenly Gandalf laughed. ‘But what would they say in song? Those that looked up from afar thought that the mountain was crowned with storm. Thunder they heard, and lightning, they said, smote upon Celebdil, and leaped back broken into tongues of fire. Is not that enough? A great smoke rose about us, vapour and steam. Ice fell like rain. I threw down my enemy, and he fell from the high place and broke the mountain-side where he smote it in his ruin. Then darkness took me, and I strayed out of thought and time, and I wandered far on roads that I will not tell.’

‘Naked I was sent back – for a brief time, until my task is done. And naked I lay upon the mountain-top. The tower behind was crumbled into dust, the window gone; the ruined stair was choked with burned and broken stone. I was alone, forgotten, without escape upon the hard horn of the world. There I lay staring upward, while the stars wheeled over, and each day was as long as a life-age of the earth. Faint to my ears came the gathered rumour of all lands: the springing and the dying, the song and the weeping, and the slow everlasting groan of over-burdened stone. And so at the last Gwaihir the Windlord found me again, and he took me up and bore me away.’

Chapter 5 – The White Rider, The Two Towers

Whew! Still with me? There’s a lot of amazing stuff going on in this chapter. Tolkien provided what were some of the most direct—and at the same time ambiguous—statements about what happened to Gandalf and what kind of powers he had to exercise in the war against Sauron. There’s been reams of speculation about what some of those statements from Gandalf mean (some of them from me). It all hints, I think, at the larger truths of who and what Gandalf was, that a reader of The Lord of the Rings won’t know, but that someone familiar with The Silmarillion will have begun piecing together.

From there let’s talk just a little bit about Elves.


Now the Children of Ilúvatar are Elves and Men, the Firstborn and the Followers. And amid all the splendours of the World, its vast halls and spaces, and its wheeling fires, Ilúvatar chose a place for their habitation in the Deeps of Time and in the midst of the innumerable stars. And this habitation might seem a little thing to those who consider only the majesty of the Ainur, and not their terrible sharpness; as who should take the whole field of Arda for the foundation of a pillar and so raise it until the cone of its summit were more bitter than a needle; or who consider only the immeasurable vastness of the World, which still the Ainur are shaping, and not the minute precision to which they shape all things therein. But when the Ainur had beheld this habitation in a vision and had seen the Children of Ilúvatar arise therein, then many of the most mighty among them bent all their thought and their desire towards that place. And of these Melkor was the chief, even as he was in the beginning the greatest of the Ainur who took part in the Music. And he feigned, even to himself at first, that he desired to go thither and order all things for the good of the Children of Ilúvatar, controlling the turmoils of the heat and the cold that had come to pass through him. But he desired rather to subdue to his will both Elves and Men, envying the gifts with which Ilúvatar promised to endow them; and he wished himself to have subjects and servants, and to be called Lord, and to be a master over other wills.

AINULINDALË, The Silmarillion

Now all is said concerning the manner of the Earth and its rulers in the beginning of days, and ere the world became such as the Children of Ilúvatar have known it. For Elves and Men are the Children of Ilúvatar; and since they understood not fully that theme by which the Children entered into the Music, none of the Ainur dared to add anything to their fashion. For which reason the Valar are to these kindreds rather their elders and their chieftains than their masters; and if ever in their dealings with Elves and Men the Ainur have endeavoured to force them when they would not be guided, seldom has this turned to good, howsoever good the intent. The dealings of the Ainur have indeed been mostly with the Elves, for Ilúvatar made them more like in nature to the Ainur, though less in might and stature; whereas to Men he gave strange gifts.

For it is said that after the departure of the Valar there was silence, and for an age Ilúvatar sat alone in thought. Then he spoke and said: ‘Behold I love the Earth, which shall be a mansion for the Quendi and the Atani! But the Quendi shall be the fairest of all earthly creatures, and they shall have and shall conceive and bring forth more beauty than all my Children; and they shall have the greater bliss in this world. But to the Atani I will give a new gift.’ Therefore he willed that the hearts of Men should seek beyond the world and should find no rest therein; but they should have a virtue to shape their life, amid the powers and chances of the world, beyond the Music of the Ainur, which is as fate to all things else; and of their operation everything should be, in form and deed, completed, and the world fulfilled unto the last and smallest.

But Ilúvatar knew that Men, being set amid the turmoils of the powers of the world, would stray often, and would not use their gifts in harmony; and he said, ‘These too in their time shall find that all that they do redounds at the end only to the glory of my work.’ Yet the Elves believe that Men are often a grief to Manwë, who knows most of the mind of Ilúvatar; for it seems to the Elves that Men resemble Melkor most of all the Ainur, although he has ever feared and hated them, even those that served him.

It is one with this gift of freedom that the children of Men dwell only a short space in the world alive, and are not bound to it, and depart soon whither the Elves know not. Whereas the Elves remain until the end of days, and their love of the Earth and all the world is more single and more poignant therefore, and as the years lengthen ever more sorrowful. For the Elves die not till the world dies, unless they are slain or waste in grief (and to both these seeming deaths they are subject); neither does age subdue their strength, unless one grow weary of ten thousand centuries; and dying they are gathered to the halls of Mandos in Valinor, whence they may in time return. But the sons of Men die indeed, and leave the world; wherefore they are called the Guests, or the Strangers. Death is their fate, the gift of Ilúvatar, which as Time wears even the Powers shall envy. But Melkor has cast his shadow upon it, and confounded it with darkness, and brought forth evil out of good, and fear out of hope. Yet of old the Valar declared to the Elves in Valinor that Men shall join in the Second Music of the Ainur; whereas Ilúvatar has not revealed what he purposes for the Elves after the World’s end, and Melkor has not discovered it.

QUENTA SILMARILLION – Chapter 1 – Of the Beginning of Days, The Silmarillion

This could go on and on, but by the end I’d have quoted two thirds of The Silmarillion. The thing to keep in mind is that the ‘Quenta Silmarillion’—the largest and central section of The Silmarillion—is really the story of the Elves. What this doesn’t really tell us what a “High Elf” is. It’s a good question, and one I’ll probably tackle in another post. For now let’s agree with the premise of the original question, that there is a difference of—for lack of a better term—greatness between Elves, and that Galadriel, at least, is one of their number. In fact, there is a case to be made that Galadriel is the greatest Elf yet remaining in Middle-earth at the time of the War of the Ring.


Then there’s the question of magic and power. Galadriel has this to say on the subject:

For this is what your folk would call magic, I believe; though I do not understand clearly what they mean; and they seem to use the same word of the deceits of the Enemy. But this, if you will, is the magic of Galadriel. Did you not say that you wished to see Elf-magic?

Chapter 7 – The Mirror of Galadriel, The Fellowship of the Ring

Magic was a term used by the Hobbits to describe processes and abilities of objects which could not be explained outside of their limited lore and knowledge. For Elves and Wizards, this “magic” was not something special or different from the natural world, just part of it that was not immediately visible, leading to more common categorization of things as “Seen” or “Unseen”. The “Seen” aspects of a thing or person are only part of it. Through the power of the One Ring, Frodo Baggins at times saw powerful Elves, such as the High-elf Glorfindel, in their true level of power and radiance that extends into the Unseen.

J.R.R. Tolkien discussed the operations and moral dimensions of magic in Letter 155 of The Letters of J.R.R. Tolkien:

I am afraid I have been far too casual about ‘magic’ and especially the use of the word; though Galadriel and others show by the criticism of the ‘mortal’ use of the word, that the thought about it is not altogether casual. But it is a v. large question, and difficult; and a story which, as you so rightly say, is largely about motives (choice, temptations etc.) and the intentions for using whatever is found in the world, could hardly be burdened with a pseudo-philosophic disquisition! I do not intend to involve myself in any debate whether ‘magic’ in any sense is real or really possible in the world. But I suppose that, for the purposes of the tale, some would say that there is a latent distinction such as once was called the distinction between magia and goeteia. Galadriel speaks of the ‘deceits of the Enemy’. Well enough, but magia could be, was, held good (per se), and goeteia bad. Neither is, in this tale, good or bad (per se), but only by motive or purpose or use. Both sides use both, but with different motives. The supremely bad motive is (for this tale, since it is specially about it) domination of other ‘free’ wills. The Enemy’s operations are by no means all goetic deceits, but ‘magic’ that produces real effects in the physical world. But his magia he uses to bulldoze both people and things, and his goeteia to terrify and subjugate. Their magia the Elves and Gandalf use (sparingly): a magia, producing real results (like fire in a wet faggot) for specific beneficent purposes. Their goetic effects are entirely artistic and not intended to deceive: they never deceive Elves (but may deceive or bewilder unaware Men) since the difference is to them as clear as the difference to us between fiction, painting, and sculpture, and ‘life’.

Both sides live mainly by ‘ordinary’ means. The Enemy, or those who have become like him, go in for ‘machinery’—with destructive and evil effects—because ‘magicians’, who have become chiefly concerned to use magia for their own power, would do so (do do so). The basic motive for magia – quite apart from any philosophic consideration of how it would work—is immediacy: speed, reduction of labour, and reduction also to a minimum (or vanishing point) of the gap between the idea or desire and the result or effect. But the magia may not be easy to come by, and at any rate if you have command of abundant slave-labour or machinery (often only the same thing concealed), it may be as quick or quick enough to push mountains over, wreck forests, or build pyramids by such means. Of course another factor then comes in, a moral or pathological one: the tyrants lose sight of objects, become cruel, and like smashing, hurting, and defiling as such. It would no doubt be possible to defend poor Lotho’s introduction of more efficient mills; but not of Sharkey and Sandyman’s use of them.

Anyway, a difference in the use of ‘magic’ in this story is that it is not to be come by by ‘lore’ or spells; but is in an inherent power not possessed or attainable by Men as such. Aragorn’s ‘healing’ might be regarded as ‘magical’, or at least a blend of magic with pharmacy and ‘hypnotic’ processes. But it is (in theory) reported by hobbits who have very little notions of philosophy and science; while A. is not a pure ‘Man’, but at long remove one of the ‘children of Luthien’.

Letter no. 155 (unsent draft), 25 September 1954, The Letters of J.R.R. Tolkien

As you can see, the powers exercised by the different “magical” beings in Tolkien’s works are both more complicated and less rigidly defined and circumscribed than we see in other venues.


To return to the original question, what are the differences between High Elves and Wizards and how to the rank hierarchically? Who are the High Elves? Galadriel, certainly. Elrond, maybe. Elrond’s complicated. Who are the Wizards? Gandalf, Sauruman, and Radagast (as well as two others). Can they be ranked in the same field as one another? No. (What are the hierarchical differences between hammers and saws?) Who is the most “powerful”? Probably Galadriel, but since neither Galadriel nor Gandalf ever unveil their full might this is a nearly impossible question to answer. What about Sauruman? We’ll probably never know because, by the time we encounter him, he has abrogated much of his original power in favor of first seeking the One Ring for himself, and secondly turning his hand to the “evil” pursuits of industrialization.

Ultimately, though, it doesn’t really matter. It was neither Galadriel’s nor Gandalf’s fates to confront Sauron directly. Neither of them had the power or the ability to do so. If a warrior was what was needed the Valar would have sent someone other than Gandalf. If might in arms was the best choice any one of the Valar themselves could have come themselves. That way, however, lies the War of Wrath and the destruction of Beleriand. The Valar (or Ilúvatar) rightly knew that it was up to the Children to resist Sauron, which is why the only support they could send was in the form of counsellors to inspire and succor.

In the final reckoning it was never power that mattered, but wisdom, and the greatest wisdom lay in knowing when the way to triumph was to place all hope in the humble hands of a Hobbit named Frodo Baggins.

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