The Names in Tolkien's work

As I was reading the last chapter I noticed a great example of the names in Tolkien's works. This was perhaps one of the most challenging aspects to me when I first read Tolkien: all the names. I didn't speak Elvish, Entish, or the tongues of Men in Middle-earth (still don't) and it was hard to keep track of the names, particularly when a character has multiple names.

So here's my example. We met Ungoliant (at least the earliest version of her) for the first time in the Darkening of Valinor chapter. And she was one of those name challenges. Here's what we learn:

• Ungwë Lianti, the great spider
• Wirilómë or Gloomweaver
• Ungoliont the spider
• Gwerlum the Black

That's a lot, huh? The main thing to remember is that Tolkien was a philologist--language was his profession. Understanding language, how it came to be, research old/dead languages. It's what he did. At the basis of much of his Middle-earth mythology is him trying his hand at his own invented language: Elvish. (That is a great simplification for not all Elves spoke the same language).

You could Google search an Elvish dictionary and begin to discover the roots and grammar structure and I'm sure that would solve your problems. People make a living on this stuff after all: see David Salo.

But if you pay attention to the context and word descriptions that Tolkien gives you can start to catch meanings of these complicated names: Of Ungoliant we know she is a giant black spider who consumes all light and produces misty dark vapors as a result of her consumption. Perhaps why she is known as The Black or Gloomweaver. 

Don't let the names intimidate you. After several readings you'll know who is who. And you may be able to piece together a little Elvish along the way!

The Misdeeds of Melko

We continue to journey with Eriol on this fascinating look at the beginnings of Tolkien's Middle-earth mythology. As I read through The Book of Lost Tales again I've come to enjoy the angle Tolkien took. That a sea-wandering man somehow stumbles upon the secret island of the Elves and becomes so engrossed with the Eldar that he longs for any knowledge they will give him. He would eventually (as will be seen) be able to take their histories and legends back to Men. At the moment Eriol longs to stay in Tol Eressëa.

Back at The Cottage of Lost Play Lindo graciously tells Eriol another tale from the history of the Elves. This tale would be the most grave yet and focuses on Melko's destructive actions. First Melko planted lies in the mines of the Noldoli who were gifted when it came to making jewels and other items of great value. Melko was upset they would not reveal their arts to him and he sought to create dissension in Valinor. He lied about why the Elves were brought to Valinor--simply to be used as slaves for the Valar: "'Lo, they use your skill, and to your beauty they hold fast as an adornment of their realms. This is not love, but selfish desire--make test of it'" (p. 141, The Book of Lost Tales, Volume I). And many believed such words.

Yet some held true and wished to report to Manwë what was said. This made Melko very angry and he feigned humility before Manwë first and told of what he heard the Noldoli utter. Both Melko and the Noldoli were rebuked and Melko was sentence to penitence in the Halls of Mandos once again. Having already been there "...Melko had made friends to himself of certain gloomy spirits there and perverted them to ill..." (p. 142-43 The Book of Lost Tales, Volume 1).  He sent these out as spies to plan his revenge.

At a time of high feasting, Years of Double Mirth, all the Elves were gathered before the Valar. Melko timed his revenge at this time during Manwë's great speech. With his cadre of allies he sought to steal the most precious of the Noldoli's gems and leave Valinor. But his own seeds of mistruth worked against him as the Noldoli left guards of great strength watching over them, no longer trusting the Valar. A fight ensued and Melko slew Fëanor's father (here named Bruithwir) and took the Silmarils among other jewels. He then stole Oromë's fleet of black horses and sped into the cold hard north.

Messengers came to the feast and reported what had taken place but by then Melko was too far gone for capture. Amidst the turmoil Melko sent a messenger to the Valar and Manwë bid him speak. The message asserted Melko's rule of the world outside of Valinor and justification for taking the jewels from the Valar's slaves as recompense for unjust imprisonment. The Valar and Elves were outraged and Manwë sought to banish Melko forever. Certain Elves and folk of the Vali would not wait and, led by Tulkas, through the envoy from the top of a high mountain to his death.

Manwë wept at this violent act and Sorontur, King of Eagles was sent to deliver the decree of banishment to Melko. Fëanor was very bitter and began to isolate his folk at this time. Manwë began to speak to the Elves of the coming of Men which had never before been spoken of freely. This knowledge, coupled with Melko's lies, spurred Fëanor to begin speaking out against the Valar and many turned to the wayward Elf.

In the meanwhile Melko met Ungwë Lianti, the great spider, who greedily sucked up all light. With her Melko made his boldest move yet sneaking back into Valar despite the banishment and brutally slaying the Two Trees while Ungwë sucked their sap from their dying roots. One elf, named Daurin tried desperately to save the trees but after a strike to the spider she caught him in a web and Melko stabbed and took the dying Daurin's sword to slay the second tree with.

While many points can be seen that are very similar to the published Silmarillion account there are very distinct difference. Characters who were to be are not yet present. Melko lusted after the Noldoli's gems including the Silmarils rather than the Silmarils themselves. Christopher Tolkien's notes the later stories are "far superior" (p. 156) since Melkor escapes as a known enemy. Here we see the Melko is not reformed but asked to stay in the Halls of Mandos for penitence. My impression of the Valar is they are much more volatile in early writings: Tulkas leading in the death of Melko's messenger, Manwë continuing to turn a blind eye to Melko, Ossë's rebellious actions, etc. Perhaps the biggest difference is the Trees were destroyed after the taking of the jewels.

Christopher Tolkien also noted: "Of the next part of this tale (pp. 146-9) almost nothing survived" (p. 158, The Book of Lost Tales - Volume I). This would be my impetus for trying to merge what I can glean from History of Middle Earth, Unfinished Tales, etc into the published works. A tall task with many incongruities. Finally key elements, such as the Thieves Quarrel, are also absent from the early stories.

While I appreciate Tolkien's thought into how and why we would even know any legends and tales of Elves, rectifying that question with the Eriol thread, I can see that it was also rather easily dismissed. Beyond the opening paragraph stating minute details such as Lindo is now the story teller the reader quickly forgets about Eriol, The Cottage, the fireside tales and becomes engrossed in the tale being told. Essentially The Silmarillion are these tales (reworked) minus the Eriol thread. It's long been my favorite work of Tolkien's and one I wish he had been able to finish. All that to say not having Eriol involved has never hindered my ability to enjoy the work.

The Coming of the Elves

Meril continued her telling to Eriol. She told how the Valar rested in peace in Valinor until Manwë announced the coming of the Elves. These tidings brought much joy to the Valar and Manwë called a council. So great was their joy that Melko was permitted to attend, though still chained. And he feigned gladness in the midst of the others.

It was decided some of the Eldar would be invited to Valinor to converse with the Valar. Born under the stars in the Great Lands the three who came to Valinor were overcome by the light of the Two Trees. And Manwë was surprised to hear that Ilúvatar had wiped away the memories of how the Elves came to be. It was decided the three were to go back to their kin and bring any and all to live in Valinor.

Ulmo helped with the transport: "...Ulmo had come upon his secret island and harnessed thereto a host of the greatest fish, and amidmost was Uin the mightiest and most ancient of whales; and he bid these put forth their strength, and they drew the island mightily to the very shores of the Great Lands... (p. 118, The Book of Lost Tales - Volume I). The Teleri and Noldoli were taken to Valinor.

One last group of Eldar, the Solosimpi, were to be taken. Yet Ossë, not Valar but with strength to match Ulmo, held fast the island in wrath. He wished to help ferry the Elves across the seas. The island became known as the Lonely Isle. Ulmo visited the Solosimpi and taught them music and making of ships but they were long sundered from their kindred. This would be an important point for Tolkien. Being a philologist how language came to be greatly interested him; so in his mythical creation it was important to see when and how people groups were separated because this is precisely where language becomes divergent.

The Elves in Valinor settled on a great hill called Kôr. Manwë loved the Teleri and Aulë loved the Noldoli. Meanwhile Ossë's love of the Solosimpi was grown very great and he would not give them up. But the Valar restrained Ulmo from going to war. Eventually the Elves wished to see each other again and Yavanna sent birds to the Lonely Isle that Ossë trained and gave great strength to. Aulë created fowl shaped boats with hundred of the birds harnessed to them and the Solosimpi entered and were taken to Valinor. Ossë saw the birds he trained were taking away the Elves he loved but because of his love he did not hinder them.

But this last group of Elves did not reside in Kôr; rather on the shorelines by the sea they loved where Ulmo would visit them. The Teleri and Noldoli labored greatly in Kôr but the Noldoli the most as they were discipled by Aulë. They made many wonderful things; jewels chiefly. Among them Fëanor rose to great skill and he created the Silmarilli that shone in the radiance of their own light. Meril ended her tale telling Eriol she knew these things to be true. But the day was drawing to a close and she bade him to return to where he was staying.

Christopher Tolkien notes some key attributes of this story as to what survived in The Silmarillion:

• The Elves awoke here during Melko's captivity; in the published work it was their awakening that led to the capture of Melkor
• Manwë knew of the Elves awakening whereas in the published work Oromë is the first of the Valar to know
• Manwë's questioning and realization that the Eldar lost all memories before arriving is absent in the published work
• Lastly, here Ulmo is in favor of bringing the Eldar to Valinor--that is not so in the published work
• In terms of the three kindred of the Elves: Teleri = Vanyar, Noldoli = Noldor, and Solosimpi = Teleri (which can make things very confusing when trying to remember who is who)
• Ossë's wrath disappears in the published work as he actually anchors the island at Ulmo's bidding
• Kôr became Túna in the published work

And many, many other small (or large) discrepancies. It's very cool to see the beginnings of the mythology and from Tolkien's letters he greatly desired to see these early writings come into print. However, it's also clear how much work these writings needed particularly after such success of The Lord of the Rings. 

Christopher Tolkien also elucidates on a couple of poems his father wrote that bear on these earliest tales. The first was titled Kôr and was written just after some of Tolkien's first poems You and Me (linked to the Cottage of Lost Play) and Goblin Feet in 1915. Another poem written later in the same year was called A Song of Aryador. Tolkien's son notes: "...Men in Hisilómë feared the Lost Elves, calling them the Shadow Folk, and that their name for that land Aryador" (p. 138, The Book of Lost Tales - Volume I). I will quote the last stanza to end this post: 

"Then were the voices on the fells

And a sound of ghostly bells 

And a march of shadow-people o'er the height.

In the mountains by the shore

In forgotten Aryador

There was dancing and was ringing;

There were shadow-people singing

Ancient songs of olden gods in Aryador" (p. 139, The Book of Lost Tales - Volume I).

Tinfang Warble and Queen Meril

As Eriol rested sweet songs came to his dreams. Early the next day he met Vairë and told her of what he heard. She explained this was Timpinen, known to Rúmil and Littleheart as Tinfang, and to the children of the Cottage Tinfang Warble. She explained he played his flute at night for the joy of the first stars and the delight of all who heard. But elusive was he and none could catch him. Vairë explained that Tinfang was neither Valar or Eldar rather half-fay and half-elf. She also said that a love of summer nights and stars would always follow Eriol now and his longing for the music would be unquenchable.

Eriol asked if there was any cure. There was one: limpë a drink given only by Meril, Queen of the island. Several days later, after more visits from Timpinen Eriol sought for Meril with Littleheart guiding his way. Eriol was tongue-tied for her beauty. He finally declared that he wished to stay with the Elves on the island--but Meril said his sea-longing would return. He explained that would not be because his heart was ravished by Tinfang's fluting and he longed now for limpë.  "Then straightway did the smiling face of Meril grow grave..." (p. 96, The Book of Lost Tales - Volume I).

Meril explained that Eriol did not know what he was asking for. He was insistent that he longed to stay in fellowship and kinship with the Eldar. "But Meril said: 'Fellowship is possible, maybe, but kinship not so, for Man is Man and Elda Elda, and what ilúvatar has made unalike may not become alike while the world remains. Even didst thou dwell here till the Great End and for the health of limpë found no death, yet then must thou die and leave us, for Man must die once'" (p. 97, The Book of Lost Tales - Volume I). Again, shades of Christian theology.

Meril continued to caution Eriol; saying he knew little of the Elves to forsake his own race. Indeed, if he did not fully know and love the Elves he could not drink because he would need to stand with them at the great Faring Forth should Elves and Men war at the last. Still Eriol was determined. Meril began to tell him yet another great tale: the chaining of Melko.

The Valar seeing the tumult in the lands outside of Valinor arrayed themselves for war (to the delight of Makar) and came to Melko's great fortress Utumna. Melko would not heed their calls to come out, rather he demanded they lay down their weapons and pay homage to him. This they feigned to do in order to gain access to their great enemy. However, the site of Manwë preparing to kneel before Melko set wrath upon the hearts of Tulkas and Aulë who charged Melko and wrapping him 30 times in the great chain Angaino.

Melko was taken back to Valinor, temporarily defeated (chained for three ages was the decree) but his rage growing. The Valar were now free to go back to the Great Lands and prepare them for the Eldar and Men--the mention of these enraged Melko all the more. Thus Meril ended her tale. This earliest version of the chaining of Melko bears many similarities and differences to what would be published in The Silmarillion. It really is fascinating to read through the evolution of the stories I've come to enjoy so very much.

Interestingly it seems Tinfang Warble was a creation in Tolkien's mind even before Middle-earth as he penned a poem by that same name in 1914. It was re-written and finally published in 1927 as follows:

"O the hoot! O the hoot!
How he trill ups on his flute!
O the hoot of Tinfang Warble!

Dancing all alone,
Hopping on a stone,
Flitting like a fawn,
In the twilight on the lawn,
And his name is Tinfang Warble!

The first star has shown
And its lamp is blown
to a flame of flickering blue.
He pipes not to me,
He pipes not to thee,
He whistles for none of you.
He music is his own,
The tunes of Tinfang Warble! (p. 108, The Book of Lost Tales - Volume I).

You can see shades of this poem in the description given to Eriol of Tinfang Warble. Tolkien wrote one more poem about this fay--in 1915-16 while serving in the Army. This was entitled: Over Old Hills and Far Away and in it the writer chases after the elusive Tinfang in vain. 

Habbanan beneath the Stars

Christopher Tolkien comments on the fate of Men that as glanced upon the Building of Valinor tale given to Eriol. It's a long before we encounter the death as the Gift of Ilúvatar as seen in The Silmarillion. Men are said to be "borne away...to Arvalin...camping as they may...and wait in great patience till the Great End come" (p. 77, The Book of Lost Tales - Volume I). This gives a little insight into what happens to Men upon death--and death being one of Tolkien's great themes in his writings.

It should be noted that Arvalin was first written (I am simplifying this a bit) Habbanan--the title of this post. Tolkien wrote a poem called Habbanan beneath the Stars in 1915 or 1916 while in camps during the Great War. The prose beginning states: "Now Habbanan is that region where one draws nigh to the places that are not of Men" (p. 91, The Book of Lost Tales - Volume I). I will quote the last stanza:

"There on a sudden did my heart perceive
That they who sang about the Eve,
Who answered the bright-shining stars
With gleaming music of their strange guitars,
These were His wandering happy sons
Encamped upon those aëry leas
Where God's unsullied garment runs
In gory down His mighty knees" (p. 92, The Book of Lost Tales - Volume I).

Indeed, Tolkien's Christian theology, which I see greatly influenced his Middle-earth writings was more explicit in the beginning. His son posits that taken as a whole (and I'm leaving out quite a bit) his father may have been writing on Heaven, Hell, and Purgatory.

The Building of Valinor

Eriol pondered all that Rúmil told him in the gardens. He was lost in thought when Littleheart came to him: "'It is the words of Rúmil the Sage that you are fainting in the Arbour of the Thrushes for hunger and for weariness of his garrulous tongue -- and thinking that very like to be, we are come to aid thee'" (p. 65, The Book of Lost Tales - Volume I). I love seeing Tolkien's Elves in a playful manner; often they are pictured lamenting the change of the world or bravely fighting the long defeat. Noble to be sure; but by the Third Age they seem to be enshrouded in sadness.

Eriol ate but did not leave the gardens still thinking about the great tidings he had never heard before. Upon returning the the Cottage in the evening be begged Lindo to hear more of the building of Valinor. Lindo offered up the great tale. He began with Manwë and Varda the Beautiful. Together they made the three airs (the cosmology of Middle-earth changed much through the years: "Vaitya is that which is wrapped dark and sluggish about the world and without it, but Ilwë is blue and clear and flows among the stars, and last came they to Vilna that is grey and therein may the birds fly safely" (p. 65, The Book of Lost Tales - Volume I).

Lindo told of the other Valar who accompanied Manwë and Varda. Melko among them causing trouble. But there were other beings who came that did not survive the final works: sprites, days, pixies, leprawns, etc. Plus a few original Valar did not survive subsequent writings: Makar and his sister Meássë, fierce quarrelsome spirits that often hearkened to Melko. As well as Ómar youngest of the Valar.

Together they built the Great Lands and lands further out: the Magic Isles, the Twilit Isles in the Shadowy Seas, and the Bay of Faëry where the Mountains of Valinor are raised. the chief mountain being Taniquetil. Melko had fortified the North and South of the world for his purposes and by now Melko distant from the Valar but persuaded by Aulë Melko built two great towers for the Valar: Ringil in the North and Helkar in the South.

Manwë and Varda gathered much light that Aulë fashioned into lamps and set upon Ringil and Helkar. But Melko deceived the Valar for his towers were fashioned from ice, a substance unfamiliar to the Valar. From the heat of the lamps the towers melted a crumbled. The waters flooded the world and the Valar knew of Melko's treachery.

The Valar went to work and the Two Trees were created to light the world. Laurelin the silver and Silpion the gold. They waxed and waned in concert giving forth radiant light. "...whereat Lórien could not contain his joy, and even Mandos smiled..." (p. 72, The Book of Lost Tales - Volume I).

Lindo went into great detail of the building of the dwellings of all the Valar in Valinor after the trees were made. I will point out a couple of items that I liked that you may not be familiar with:

• Úvanimor was the term for monsters, giants, ogres, and the like
• Ómar the Valar who did not survive was a specialist in speech and song (dear to Tolkien's heart I'm sure). 
• Makar & Meássë built a grim hall for themselves of unadorned iron. It was near Mandos' hall and filled with tumult and blows as they encouraged their vassals to fight and war. 

The Music of the Ainur

Rúmil proceeded to tell Eriol about the creation of the world. For those familiar with The Silmarillion account the earliest version in The Book of Lost Tales is remarkably similar. Names of the Valar, how many Valar, and the roles of the Valar were sill being shaped. And yet key characters: Manwë, Ulmo, Aulë, and Melko(r) were present. By the way, in the early writings Melkor was typically written as Melko.

Perhaps the changes that stand out the most between what was published and the early writing (around 1920 with the final work some 30 years later as Christopher Tolkien notes) are as follows: the world was created in the song as opposed to being a vision that the Valar had to build and there was an idea that the Valar had children. This was later abandoned though some of the characters remained (for example Eönwë becomes Manwë's herald. One small difference that caught my eye was as follows: "Then the harpists, and the lutists, the flautists and pipers, the organs, and the countless choirs of the Ainur began to fashion the theme of Ilúvatar into great music..." (The Book of Lost Tales - Volume I, p. 53). In the version published in The Silmarillion the musical instruments did not survive. I think that ads nice texture to the music of the Ainur.

Rúmil: master of tongues

Christopher Tolkien dates his father's next writings around 1918-1920, about two years after the Cottage of Lost Play. Despite this layoff the story picks up where it left off with Eriol in the presence of Lindo and Vairë. In the tales that have been recited the Valar piqued Eriol's interest and he asked to hear more of them but it would not be so until he first rested.

The next day as Eriol roamed some gardens he met Rúmil (who in the published lore created the first alphabet of the Elves). Rúmil was not happy for he was watching a bird whose speech he could not decipher: "'It irks me sir, it irks me, for methought at least I knew the simple speeches of all birds. I have a mind to send him down to Mandos for his pertness!'" (p. 47, The Book of Lost Tales - Volume I). The Elf revealed he passed his time as a thrall of Melko (Melkor) by learning the speeches all: monsters, goblins, birds, voles, Men, mice, etc.

The two continued to speak and Eriol asked his new friend about the Valar. Rúmil began with Ilúvatar whom Eriol mistakingly assumed was one of the gods. "'Nay,' said Rúmil, 'that he was not, for he made them. Ilúvatar is the Lord for Always who dwells beyond the world; who made it, and is not of it or in it, but loves it'" (p. 49, The Book of Lost Tales - Volume I). This conversation led into the Music of the Ainur. If you've read The Silmarillion you know it begins with the tale of the Music. How we came by that tale is unknown. But had Tolkien continued with the Eriol plot line we see that Men learned of the beginning via a wanderer who happened upon the Elves of Tol Eressëa and befriended them.

These early writings are so fluid it's hard to keep up (I haven't begun, nor will, to elucidate on the names of the differing branches of Elves). But alas, here are a couple of items that to some degree survived into the published writings:

• Ilverin or Littleheart the Gong Warden of the Cottage father is here stated as Voronwë. Voronwë (or Bronweg in Ilverin's speech) was linked with Tuor and Eärendel. Indeed, in a story from Unfinished Tales, it is Voronwë who leads Tuor to the Hidden City of Gondolin.
• The first mention of Tevildo, Prince of Cats. More on him later--but for now know this is an early forerunner of Sauron. 

The Cottage of Lost Play

It all begins with a wayfaring stranger Eriol, a son of Eärendil finding his way Tol Eressëa where the Gnomes abided. If one has trouble keeping names and places accurate in the published works of Tolkien reading the works that proceeded those is extremely difficult. Son of Eärendil is not referring to Elrond and Elros' long lost brother but rather a kinship of spirit. As a Jew may say I am a son of Abraham so Eriol could claim being a son of Eärendil because of his seafaring adventures. Gnomes is a reference to Elves, specifically who would eventually become the Noldor (after much meandering) and not the garden variety trinkets many are so fond of.

Eriol discovers the Cottage of Lost Play on Tol Eressëa and learns of it's many rooms such as: The Hall of Play Regained and the Room of the Log Fire. The hosts of the house Lindo and Vairë invited Eriol to stay. Eriol spoke with his hosts over a feast and observed the others, who appeared to be children, who came. "In one thing only were all alike, that a look of great happiness lit with a merry expectation of further mirth and joy lay on every face" (The Book of Lost Takes - Volume I, p. 15).

After the feast all were led to the Room of the Log Fire where a great magical fire burned year round that aided the tellers of great tales. Lindo asked what tales should be recounted that night and, deferring to their guest, Eriol asked about the history of the cottage he now sat. Vairë began with location of the the Cottage before saying: "This was a time of joy to the children, for it was mostly at this hour that a new comrade would come down the lane called Olórë Mallë or the Path of Dreams. It has been said to me, though the truth I know not, that the lane ran by devious routes to the homes of Men, but that way we never trod when we fared thither ourselves. It was a lane of deep banks and great overhanging hedges, beyond which stood many tall trees wherein a perpetual whisper seemed to live; but not seldom great glow-worms crept about its grassy borders" (The Book of Lost Tales - Volume I, p. 18). Even in his earliest writings Tolkien could evoke beautiful pictures with his words.

As it was the children of the fathers of the fathers of Men wandered their. And the Elves created a beautiful place, The Cottage of the Children, so that mortal Man did not wander into immortal Valinor which though seemingly not forbidden at this time certainly would not have been a good thing to have happened. "'Now for the most part the children did not often go into the house, but danced and played in the garden, gathering flowers or chasing the golden bees and butterflies with embroidered wings that the Eldar set within the garden for their joy'" (The Book of Lost Takes - Volume I, p. 19). Sounds like a lovely place--don't you think?

And yet there came a time when the Elves moved on and the lane that led to the Cottage of the Children and it was cut off until the day of the great Faring Forth. Yet some of the children of men remained in the foster care of Lindo and Vairë. They built the Cottage of Lost Play where old tales, songs, and music could be heard. This was the place Eriol found himself seated. And as it was the children of the Cottage of Lost Play would travel to the Great Lands (aka Middle-earth, which was not used in these early writings) to lonely children and as a comfort to those who weep. And yet not all return from the Great Lands. Vairë's tale spurred Eriol's memory--that a legend had been past down among Men of a fair house, magic gardens, and beautiful music.

Christopher Tolkien noted that Eriol was a central figure in the early mythology of his father. Furthermore, this early mythology was indelibly linked to the ancient histories of England. As Tolkien stated: "I was from early days grieved by the poverty of my own beloved country: it had no stories of its own (bound up with its tongue and soil), not of the quality I sought, and found (as an ingredient) in the legends of other lands. There was Greek, and Celtic, and Romance, and Germanic, Scandinavian, and Finnish (which greatly affected me); but nothing English, save impoverished chap-book stuff" (The Letters of J.R.R. Tolkien, no. 131).

Tolkien's son explains that Eriol was to have reached Tol Eressëa around the time of the invasion of Britain by Hengest and Horsa in the 5th century AD. In fact pages 23-24 of The Book of Lost Tales - Volume I give a very interesting historical connections Tolkien had thought about tying to Eriol. Indeed, Tol Eressëa itself was to align with the geographical position of England. It's all rather heady stuff and makes me wish I had taken more world history courses when in college. Ultimately Eriol was to be a conduit, a sea-wanderer akin to Eärendel, who would come find the Elves and learn their histories to bring back to Men before the great Faring Forth took place. This event was to be a last great expedition to rescue all Elves still wandering in the Great Lands. Very little else in all of Tolkien's immense writings is anything found in regards to the Cottage of Lost Play and the children who abided there.

As I stated before my original goal in reading The History of Middle-earth books was not an academic pursuit in how Tolkien wrote his masterpieces. Rather it was to discover bits of unpublished writing, like the Cottage of Lost Play, and incorporate it into my chronological reading schedule (see 2013--the crowning achievement of this blog). But as you may have guessed that became a very difficult goal to achieve from the onset with this story that was unfinished and set to be dated outside the ages of Middle-earth. I have some theories on how I might accomplish this but for the moment they stay just that: theories.

2015 Blogging Goals for The History of Middle-earth

In 2014 I thought I would read and blog my way through The History of Middle-earth (HoME) series. I fulfilled one of my goals. A quick review of this blog will indicate it wasn't the blogging goal. I did finish the HoME and completed The History of the Hobbit and The Letters of J.R.R. Tolkien as well. It was a ton of reading and subsequently I wasn't able to keep up with blogging. Another factor was I quickly realized I could not blog about HoME in the same way as I had with other Middle-earth stories (see 2013).

I found the HoME a far more laborious read than say The Silmarillion. Last year my goal was to pick up bits and pieces from Tolkien's unfinished or unused materials and massage them into my chronological reading schedule. I still hope to do so; I have copious notes from HoME to compare with Tolkien's published Middle-earth writings. Of course to do so would likely take much editorial liberties that, I suspect, many would disagree with. But, I feel picking and choosing from Tolkien's own writings would be a more worthwhile endeavor than adding my own creative liberties to the text. But that's just my humble opinion.

Alas, when it comes to writing I've always been a bit verbose. So what's going on with my blogging journey in 2015, isn't that why we are here now? My goal is to discuss what I learned while reading HoME, how Professor's methods struck me, characters and story thread's that I wish would have been fleshed out, glimpses of deeper meanings behind the whole mythology of Middle-earth.

The process of mythology and myth-making is what really struck me as I read. I marvel at how Tolkien was able to pick up on little fragments of history (often a mysterious word--he was a philologist after all!) and fill in the gaps or create his own imagined history. Even how he viewed his own work as myth. The idea that myths and legends were passed through history by oral story telling. As with any story telling, all the more so those stories that are passed on from generation to generation, bits and pieces may be left out or embellished along the way. Hence he could tell the same story from different perspectives (Elf legend from Man's perspective) or in different modes (prose verses poem), or in different words. After all, through three full Ages of Middle-earth the core of the legend would remain intact even if the details changed slightly.

Honestly, I had not thought about myth in such way before. It explains the somewhat maddening task of trying to organize the work chronologically. But as I reflected on the HoME the brilliance of Tolkien once again overwhelmed me.

This month I will focus on The Book of Lost Tales, Vols. I & II. As Christopher Tolkien explains: "The Book of Lost Tales was begun by my father in 1916-17 during the First War, when he was 25 years old, and left incomplete several years later" (The Book of Lost Tales, Volume 1, p. 8). Approximately 100 years ago in the mind of (likely) a bored soldier began a story that would impact millions and millions to come. Quite amazing. The germ of the legends the Valar, Elves & Men, Gondolin, and others began here.