Númenor in the context of "Gondor"

J. R. R. Tolkien built a process of decline and fall in Middle-earth into both The Silmarillion and The Lord of the Rings.

The pattern is expressed in several ways, including the splintering of the light provided by the Creator, Eru Iluvatar, into progressively smaller parts; the fragmentation of languages and peoples, especially the Elves, who are split into many groups; the successive falls, starting with that of the angelic spirit Melkor, and followed by the destruction of the two Lamps of Middle-earth and then of the Two Trees of Valinor, the destruction of Gondolin, and the cataclysmic fall of Númenor.

The Old Straight Road, the Straight Road, the Lost Road, or the Lost Straight Road, is J. R. R. Tolkien's conception, in his fantasy world of Arda, that his Elves are able to sail to the earthly paradise of Valinor, realm of the godlike Valar. The tale is mentioned in The Silmarillion and in The Lord of the Rings, and documented in The Lost Road and Other Writings. The Elves are immortal, but may grow weary of the world, and then sail across the Great Sea to reach Valinor. The men of Númenor are persuaded by Sauron, servant of the first Dark Lord Melkor, to attack Valinor to get the immortality they feel should be theirs. The Valar ask for help from the creator, Eru Ilúvatar. He destroys Númenor and its army, in the process reshaping Arda into a sphere, and separating it and its continent of Middle-earth from Valinor so that men can no longer reach it. Elves can still set sail from the shores of Middle-earth in ships, bound for Valinor: they sail into the Uttermost West, following the Old Straight Road.

Scholars have noted the importance of the theme to Tolkien, as he revisited it repeatedly. His early mention of the Straight Road as being a level bridge recalls Bifröst, the bridge between the earthly Midgard and the gods' home of Asgard in Norse mythology. Other possible inspirations for the theme include a literary crux in Beowulf in the shape of the character Scyld Scefing. He arrives in the world as a baby in a boat filled with gifts, and he departs from it in a ship-burial, with the odd feature that the ship is not set on fire, as in the typical Viking ritual. The scholar Tom Shippey suggests that Tolkien may have felt that Scyld is being sent back to the gods across the Western sea via a kind of Straight Road, and that Tolkien perhaps created his Valar and their home Valinor to explain that gap in Beowulf. His poem "A Walking Song", which occurs in different versions at the start and end of The Lord of the Rings, also alludes to the theme.

The Silmarillion (Quenya: [silmaˈrilːiɔn]) is a book consisting of a collection of myths and stories in varying styles by the English writer J. R. R. Tolkien. It was edited, partly written, and published posthumously by his son Christopher in 1977, assisted by Guy Gavriel Kay, who became a fantasy author. It tells of Eä, a fictional universe that includes the Blessed Realm of Valinor, the ill-fated region of Beleriand, the island of Númenor, and the continent of Middle-earth, where Tolkien's most popular works—The Hobbit and The Lord of the Rings—are set. After the success of The Hobbit, Tolkien's publisher, Stanley Unwin, requested a sequel, and Tolkien offered a draft of the writings that would later become The Silmarillion. Unwin rejected this proposal, calling the draft obscure and "too Celtic", so Tolkien began working on a new story that eventually became The Lord of the Rings.

The Silmarillion has five parts. The first, Ainulindalë, tells in mythic style of the creation of Eä, the "world that is." The second part, Valaquenta, gives a description of the Valar and Maiar, supernatural powers of Eä. The next section, Quenta Silmarillion, which forms the bulk of the collection, chronicles the history of the events before and during the First Age, including the wars over three jewels, the Silmarils, that gave the book its title. The fourth part, Akallabêth, relates the history of the Downfall of Númenor and its people, which takes place in the Second Age. The final part, Of the Rings of Power and the Third Age, tells the history of the rings during the Second and Third Ages, ending with a summary of the events of The Lord of the Rings.

Christianity is a central theme in J. R. R. Tolkien's fictional works about Middle-earth, but the specifics are always kept hidden. This allows for the books' meaning to be personally interpreted by the reader, instead of the author detailing a strict, set meaning.

J. R. R. Tolkien was a devout Roman Catholic from boyhood, and he described The Lord of the Rings in particular as a "fundamentally religious and Catholic work; unconsciously so at first, but consciously in the revision". While he insisted it was not an allegory, it contains numerous themes from Christian theology. These include the battle of good versus evil, the triumph of humility over pride, and the activity of grace. A central theme is death and immortality, with light as a symbol of divine creation, but Tolkien's attitudes as to mercy and pity, resurrection, the Eucharist, salvation, repentance, self-sacrifice, free will, justice, fellowship, authority and healing can also be detected. Divine providence appears indirectly as the will of the Valar, godlike immortals, expressed subtly enough to avoid compromising people's free will. The Silmarillion embodies a detailed narrative of the splintering of the original created light, and of the fall of man in the shape of several incidents including the Akallabêth (The Downfall of Númenor).

Magic in Middle-earth is the use of supernatural power in J. R. R. Tolkien's fictional Middle-earth. Tolkien distinguishes ordinary magic from witchcraft, the latter always deceptive, stating that either type could be used for good or evil.

Several of the races of Middle-earth are inherently able to work magic, from the godlike Ainur (including Wizards and Balrogs, both being members of the angelic race of Maiar) and the immortal Elves to Dragons and to some extent also Dwarves. Men and Hobbits could not directly work magic, but could make use of more or less magical artefacts made by others, such as Númenorean swords (made by Men with Elvish blood) and the Phial of Galadriel given to Frodo. Some of the magical artefacts were of great power, including the Palantíri or Stones of Seeing, but by far the most powerful was the One Ring, made by the Dark Lord Sauron and embodying much of his former power.

The geography of Middle-earth encompasses the physical, political, and moral geography of J. R. R. Tolkien's fictional continent Middle-earth on the planet Arda, but widely taken to mean all of creation (Eä) as well as all of his writings about it. Arda was created as a flat world, incorporating a Western continent, Aman, which became the home of the godlike Valar, as well as Middle-earth. At the end of the First Age, the Western part of Middle-earth, Beleriand, was drowned in the War of Wrath. In the Second Age, a large island, Númenor, was created in the Great Sea, Belegaer, between Aman and Middle-earth; it was destroyed in a cataclysm near the end of the Second Age, in which Arda was remade as a spherical world, and Aman was removed so that Men could not reach it.

In The Lord of the Rings, Middle-earth at the end of the Third Age is described as having free peoples, namely Men, Hobbits, Elves, and Dwarves in the West, opposed to peoples under the control of the Dark Lord Sauron in the East. Some commentators have seen this as implying a moral geography of Middle-earth. Tolkien scholars have traced many features of Middle-earth to literary sources such as Beowulf, the Poetic Edda, or the mythical Myrkviðr. They have in addition suggested real-world places such as Venice, Rome, and Constantinople/Byzantium as analogues of places in Middle-earth. The cartographer Karen Wynn Fonstad has created detailed thematic maps for Tolkien's major Middle-earth books, The Hobbit, The Lord of the Rings, and The Silmarillion.

Westron (called Adûni in Westron, or Sôval Phârë, meaning "Common Speech") is the constructed language that was supposedly the Common Speech used in J. R. R. Tolkien's world of Middle-earth in the Third Age, at the time of The Lord of the Rings. It ostensibly developed from Adûnaic, the ancient language of Númenor. In practice in the novel, Westron is nearly always represented by modern English, in a process of pseudo-translation which also sees Rohirric represented by Old English. That process allowed Tolkien not to develop Westron or Rohirric in any detail. In the Appendices of the novel, Tolkien gives some examples of Westron words.

Gondor is a fictional kingdom in J. R. R. Tolkien's writings, described as the greatest realm of Men in the west of Middle-earth at the end of the Third Age. The third volume of The Lord of the Rings, The Return of the King, is largely concerned with the events in Gondor during the War of the Ring and with the restoration of the realm afterward. The history of the kingdom is outlined in the appendices of the book.

Gondor was founded by the brothers Isildur and Anárion, exiles from the downfallen island kingdom of Númenor. Along with Arnor in the north, Gondor, the South-kingdom, served as a last stronghold of the Men of the West. After an early period of growth, Gondor gradually declined as the Third Age progressed, being continually weakened by internal strife and conflict with the allies of the Dark Lord Sauron. By the time of the War of the Ring, the throne of Gondor is empty, though its principalities and fiefdoms still pay deference to the absent king by showing their loyalty to the Stewards of Gondor. The kingdom's ascendancy is restored only with Sauron's final defeat and the crowning of Aragorn as king.

In J. R. R. Tolkien's Middle-earth writings, the Dúnedain (Sindarin pronunciation: [ˈduːnɛˌdaɪn]; sing. Dúnadan; lit. 'Man of the West') were a race of Men, also known as the Númenóreans or Men of Westernesse (translated from the Sindarin term). Those who survived the sinking of their island kingdom and came to Middle-earth, led by Elendil and his sons, Isildur and Anárion, settled in Arnor and Gondor.

After the Downfall of Númenor, the name Dúnedain was reserved to Númenóreans who were friendly to the Elves: hostile survivors of the Downfall were called Black Númenóreans.

Isildur (Quenya: [iˈsildur]) is a fictional character in J. R. R. Tolkien's Middle-earth, the elder son of Elendil, descended from Elros, the founder of the island Kingdom of Númenor. He fled with his father when the island was drowned, becoming in his turn King of Arnor and Gondor. He cut the Ring from Sauron's hand, but instead of destroying it, was influenced by its power and claimed it for his own. He was killed by orcs, and the Ring betrayed him by slipping off his finger just before his death. The Ring then became lost in the River Anduin. This set the stage for the Ring to pass to Gollum and then to Bilbo, as told in The Hobbit; that in turn provided the central theme, the quest to destroy the Ring, for The Lord of the Rings.

Tolkien began a time-travel story, The Lost Road, in which a father and a son were to reappear time and again in human families throughout history. One of the appearances was to be in Númenor just before its fall, with the father as Elendil and the son as Herendil, later called Isildur. The story was abandoned, but Tolkien reused the characters and events.