Log in

No account? Create an account

Previous Entry | Next Entry

Author: Lyra
Title: Up Where They Belong: A Justification Of The Homoromantic Reading Of Maedhros And Fingon
Rating: PG-13
Theme: Nonfiction
Subject: Shipping, Slash, Mythology, Authorial Intention, Laws and Customs among the Eldar
Type: Essay
Author's Notes: Contains some non-graphic references to upsetting canonical topics, Elvish anatomical vocabulary, and theoretical slash. Originally written for the SWG's July challenge, "Just an Old-fashioned Love Song", inspired by the song prompt "Up Where We Belong" by Joe Cocker & Jennifer Warnes. With gratitude to Elleth for the mythological inspiration.
Word Count: 4380 + Footnotes

I first encountered fanfiction (under that name) in an online slash archive – the Library of Moria, to be precise. In fact, in the German Tolkien forums that were my preferred haunt at the time (the early 2000s), the term "fanfiction" was used pretty much synonymously with "slash". People who posted their own stories about Tolkien's Elves or Hobbits would add a note of "not a fanfiction" in big loud capitals to the title to signify that their work contained no slash elements. To be fair, most of the initial "slash" stories that I found probably weren't particularly well-written. I did not care. What mattered to me at the time was that, unlike the wholesome "NOT A FANFICTION!" fanfiction in the forums, the Library of Moria provided stories that featured characters from The Silmarillion, which I had then recently discovered and fallen in love with. Although The Silmarillion, with its broad scope and superficially sketched characters, tantalisingly bare descriptions and summarised legends, was clearly a treasure trove for derivative and transformative writing, this treasure seemed to be completely overlooked by German fandom (or at any rate, by those corners of the fandom in which I hung out). But I was desperate to read more about people like Fëanor and Fingolfin, Aredhel and Haleth, Tuor and Eärendil. This need was not fulfilled by my familiar discussion boards, where even the scholarly-minded discussion threads tended to avoid The Silmarillion, focussing rather on the upcoming movies and the occasional recurrence of the good old "Do Balrogs Have Wings?" argument. So when I saw that the character list at the Library of Moria included all these confusing people whose names begin with "Fin-", and plenty of others besides, I was happy to dive right in.

Of course, I was under no illusion that these stories were what Tolkien would have written, if he had written more about the feelings and relationships of these characters. Many of them were outright PWP, few of them were plausible, and often enough, the writing style wasn't that great, either. But that wasn't the point of the exercise anyway. All I wanted, really, was to spend more time with the characters from The Silmarillion. It wasn't quality time, to be sure – it was more of a guilty pleasure, the fandom equivalent of reading penny dreadfuls – but a pleasure it certainly was.
In time, as I discovered new (to me) fanfiction archives, I found out how good fanfiction, slashy and otherwise, could really be; that it could offer new insights into the characters and settings presented by Tolkien and expand on his themes, and that it could be as well-written as any piece of professionally published fiction (or even better). I also realised just how much slash fiction was frowned upon by great parts of the apparently rather conservative fandom. While a lot of the pairings didn't make a great deal of sense, the fury of self-proclaimed fanfiction crusaders like the Battling Bard puzzled me. After all, fanfiction – as any writing – could be bad in any genre, and some slash fiction was actually very good. Moreover, nonsensical as many of the pairings might seem, no quarter was given to those that actually felt quite legitimate. Above all, this seemed to apply to the interpretation of Maedhros and Fingon not merely as best friends, but in fact as lovers.

Now, one might say that my fondness for the pairing is purely subjective (although it seems to be shared by a lot of people). It could have been coincidence, since the first high-quality piece of fanfiction (not merely slash, but any genre) that I remember reading was The Vain Songs by Nol, which happens to feature Maedhros/Fingon (this was in the olden days before portmanteau ship names). But there was more to it; it felt as if this particular pairing was practically canon, though never made explicit. But was it? The defenders of canon would be eager to insist that since Tolkien never outright said they were more than friends, they could not and must not possibly be more (besides, Tolkien would not approve, and besides besides, it would be incest!). I will therefore set out to show that there are, in fact, some clues that invite a homoromantic reading of these characters' relationship.

At first glance, the text of the published Silmarillion indeed doesn't suggest much. Sure, it repeatedly makes explicit mention of the intense friendship between Maedhros and Fingon (which is more than can be said about certain other canonic relationships): First, when Maedhros asks his father whom to pick up in Eruman first after their arrival in Losgar, he eagerly suggests Fingon. Fëanor will have nothing of it and orders the burning of the ships; "Maedhros alone stood aside."1 It isn't said here whether he stands aside for Fingon's sake or out of a general sense of justice, but the former is implied later, when Fingon sets off on his rescue mission "though he knew not yet that Maedhros had not forgotten him at the burning of the ships". As for Fingon's own feelings, "the thought of their ancient friendship stung his heart".2
So the word used here is "friendship", a fact happily exploited by self-proclaimed defenders of canon who come down hard on slash shippers following the basic assumption that "it is not what Tolkien would have wanted" (more on that later). In an earlier version, there is no mention even of friendship; here, Fingon goes on his quest purely because the thought of Maedhros' torment troubles him3. The reader is left to guess why, after the burning of the ships and the crossing of the Helcaraxë, Fingon should care at all.

What is it, then, that makes so many fans read more into this "ancient friendship"? To some extent, it may be the obvious eagerness of these two characters to take care of each other. Maedhros is not particularly subtle when he asks of Fëanor: "'Now what ships and rowers will you spare to return, and whom shall they bear hither first? Fingon the valiant?'"4 Meanwhile, Fingon is willing, as a modern love song puts it, to "run right into hell and back"5 for Maedhros. Is it a miracle that some readers see a romantic motivation behind that? After all, in the same Legendarium, we have another character declare his intention to dare just such a quest:
'nor rocks nor steel nor Morgoth's fire
nor all the power of Elfinesse
shall keep that gem I would possess.'

In this case, "friendship" - however close or ancient - never enters the picture. These are the words of Beren as he announces his love for Lúthien before Thingol's throne. It's all there: The rock, the steel, the threat of Morgoth, and the idea of love worth facing any danger. The implication is pretty clear: Only lovers (like Beren) and madmen (like Fëanor or later Fingolfin) would dream of going against Angband all by themselves. Into which category does Fingon fall? Ultimately, it is up to the reader.

Some fans, eager to keep fandom "pure" for whatever that means, insist that Tolkien would not have approved of a homosexual relationship between any of his characters, and therefore it cannot be canon (and should not even be fanon). I have always found this line of reasoning puzzling. After all, Tolkien's characters participate in a whole range of activities that (one hopes) Tolkien would have disapproved of, including but not limited to blasphemy, homicide, genocide, theft, arson, torture, incest, blackmail, kidnapping, suicide, slavery and satanism. It should go without saying (but apparently, it does not) that an author does not need to approve of every single action their characters commit. Strangely, in the case of homosexuality, there are no actual statements (or at any rate, I have not been able to find them) by Tolkien about his stance. This man – who could talk for hours about topics that upset him, from the Norman Conquest to the sordid character of Shakespeare7 to the "infernal combustion engine"8– remains curiously silent on this supposedly so reprehensible issue. The only direct reference that I have been able to find was that "Tolkien claimed that at nineteen he did not even know the word [homosexuality]"9. Considering that the specific word wasn't introduced into the English language before 1892, and remained a purely technical term for the next decades10, this says very little. It reads like an attempt to deflect the question, but not like condemnation.

Whether or not he knew the word at nineteen, it is unlikely that Tolkien would have been unaware of the practice. Like C.S. Lewis, who scorns the "tarts" at his boarding-school in his autobiography11, Tolkien went to an all-male school. Although King Edward's in Birmingham was not a boarding-school and thus lacked the element of isolation, one can still expect that puberty in such a limited society would find its outlets. Still, young Tolkien may have been ignorant of any such behaviour in his immediate environment. There is, however, the matter of his educational background. Much focus is put by both fans and scholars on Tolkien's love for and training in comparative philology and Germanic languages, but it should not be forgotten that his original education was in the Classics: in Latin and Greek. And Greek mythology and history, even at their most superficial, are rife not only with sexuality in general, but also with homosexuality in particular. It is hard to imagine that Tolkien's studies would not at some point have featured a scene like the one described by Tolkien's contemporary E. M. Forster in his autobiographic novel Maurice:

Towards the end of the term they touched upon a yet more delicate subject. They attended the Dean's translation class, and when one of the men was forging quietly ahead, Mr. Cornwallis observed in a flat toneless voice: 'Omit: a reference to the unspeakable vice of the Greeks.' Durham observed afterwards that he ought to lose his fellowship for such hypocrisy.

Maurice laughed.

'I regard it as a point of pure scholarship. The Greeks, or most of them, were that way inclined, and to omit it is to omit the mainstay of Athenian society.'

If the "vice of the Greeks" was considered unspeakable, it may nonetheless have been impossible to avoid entirely. Even if Tolkien's teachers omitted such matters, never quite elucidating why Hera would be jealous after Zeus' abduction of the beautiful young Ganymede on the wings of an eagle, or what Aeschylus thought Achilles and Patroclus were getting up to in their tent during the siege of Troy, further reading was certainly available to curious and mischievous young men (and from what the school newspaper of King Edward's School reports, young Tolkien appears to have been quite mischievous indeed, making a name for himself by declaring his sympathies for the "objects and tactics of the suffragettes" in front of the school's debating society13 or excelling in the role of Mrs. Malaprop from R.B. Sheridan's The Rivals, "excellent in every way and not least so in make-up"14). Some trace of such further reading into the Classics is suggested, for instance, by Tolkien's early vocabulary of "Gnomic" (the Elvish language that later became Sindarin). Among other things, it features a word for 'hermaphrodite', gwegwin15. Sadly, there is no explanation why Tolkien felt that he needed the word; but need it he apparently did. Perhaps he was envisioning a scene such as the Roman fabulist Phaedrus ascribes to Aesop:

All day long, Prometheus had been separately shaping those natural members which modesty conceals beneath our clothes, and when he was about to apply these private parts to the appropriate bodies Liber [Dionysos] unexpectedly invited him to dinner. Prometheus came home late, unsteady on his feet and with a good deal of heavenly nectar flowing through his veins. With his wits half asleep in a drunken haze he stuck the female genitalia on male bodies and male members on the ladies.16

According to Phaedrus, this is how Aesop explains the existence of homosexuality and transgender people: it's all due to Prometheus.

Prometheus would serve as a useful explanation, since the myths surrounding him have clearly made an impression on Tolkien, and various Promethean motives can be found throughout The Silmarillion. According to Ovid, Prometheus is to be credited for the creation of mankind without bothering to ask for the gods' approval; Athena blesses Prometheus' invention with reason, but Zeus is not at all amused17. It is easy to see parallels to Aulë's creation of the Dwarves, initially disapproved though later blessed by Eru. Another character who invites comparison to Prometheus is Fëanor. Some linguistic word-play appears to be at work here: Prometheus brings fire to mankind; Fëanor is literally named the "spirit of fire", who, though not directly stealing fire from the Valar, does take the light of the Trees and locks it in his Silmarils (it may be important to remember that according to earlier versions of the Two Trees story, never later contradicted, the light was initially freely available to all the world before the Valar collected it from the air in order to make first the Lamps and later the Trees; accordingly, the Valar did not originally make the light, either.18) When Yavanna mentions the possibility of rekindling the Trees by breaking up the Silmarils, she says about Fëanor: 'Foresighted was he!'19 – quite possibly a direct allusion to Prometheus, whose name indeed means "foresight". Fëanor refuses Yavanna's request (though as it turns out, he could not have obeyed even if he had wanted to), and continues to earn the disapproval of the Valar. However, it is not Fëanor himself but his eldest son, Maedhros, who like Prometheus ends up chained to a mountain – although mercifully, in his case the eagle does not appear as a means of torment, but of liberation.

However consciously Tolkien was using his Promethean inspiration and however far he was ready to take it, he must have been aware of the parallels; and it is noteworthy also that Fingon, unexpectedly uplifted by the eagle, may recall Ganymede, another mythological character typically associated with homosexuality. While this doesn't constitute proof of Tolkien's intentions, it may explain why to many fans the temptation to interpret these characters accordingly is irresistible. As to whether or not the author would have approved of such a reading, Tolkien's views may have been less narrow than some of his readers seem to think. At any rate, we know that he was "deeply engaged in the books of Mary Renault"20, which happen to feature several openly homosexual characters. Clearly, Tolkien did not disapprove so badly that he could not enjoy a story in which homosexuality was depicted (positively, what's more). Perhaps his tolerance was limited to the specific setting of Renault's novels, ancient Greek legend. Or perhaps he just possibly understood that it takes all kinds to make a world. Even if Tolkien, like Forster's Cambridge dean, found the practice "unspeakable", he clearly did not find it unreadable.

And unwriteable? In truth, there is little talk about any kind of sexuality in Tolkien's works. There actually are words for 'cunnus', 'penis' and 'coitus' in both "Gnomic"21 and "Qenya"22, but if they ever found application, these texts have been withheld from us. From The Hobbit and The Lord of the Rings, sex is completely absent, and it happens predominantly by implication in The Silmarillion through the existence of children, which must have been begotten somehow. The most explicit mention occurs in the most unlikely of places: "For the Orcs had life and multiplied after the manner of the Children of Ilúvatar"23 (one can only hope that they enjoy it, too). Another (relatively) explicit mention of sex can be found in an in-universe document, the "Laws and Customs among the Eldar". Here, we learn that "the union of love is indeed to [the Eldar] great delight and joy"24. Apparently, they are allowed to have sex (if exclusively with their spouse) for the pleasure of it, not merely for the purpose of procreation. Adult Elves are clearly expected to marry (once and forever) and beget children – but the text also notes that there are cases of "rare ill chances or strange fates" in which Elves remain unmarried25. It is not too much of a stretch to assume that such "strange fates" may have included love between Elves of the same sex. Homosexuality would clearly have been outside the legal marriage customs of Eldarin society, just as it was outside the marriage laws of the UK until well after Tolkien's lifetime 26, but it is not explicity ruled out, and the wording Tolkien used is sufficiently vague to cover all sorts of possibilities. "Ill chances or strange fates" can be anything, from unrequited love to a lack of interest in the opposite sex (or in any kind of sex, for that matter).

Conveniently, Maedhros is officially a "strange fates" kind of guy. Although Tolkien appears to have given only the smallest amount of thought to the spouses of any of the sons of Fëanor, one thing was certain: "Maedros [sic] the eldest appears to have been unwedded"27. We are not told how Tolkien came to that conclusion, nor why Maedhros would have had trouble finding a partner. Perhaps he just never met the right person. Perhaps he was asexual altogether. Perhaps his handicap was a big turn-off. Perhaps, like Finrod Felagund, he felt that ne needed to be free to fulfil his oath and go into darkness, or left a lover behind in Aman28. But the absence of any explanation makes it just as feasible that he actually did fall in love, and his lover actually did come to Middle-earth, but unfortunately, it was not the kind of love supported by the laws of Elven marriage. The answer remains up to the reader, though Tolkien's somewhat suggestive wording may provide a clue: If Maedhros "appears to have been unwedded", does that mean that he in fact was wedded, but that his bond went unacknowledged?

Even more interestingly, Tolkien decided that Fingon must be unmarried and childless as well. That was not always his look-out. At one point during Tolkien's frequent reworkings of the Legendarium, Fingon briefly replaced Felagund as the father of Gil-galad, as Tolkien had by then decided on Finrod's prior commitment to the Vanya Amárië so that his wife Meril and son Gil-galad had to be moved elsewhere. Yet later, Tolkien made Finrod the father (rather than brother) of Orodreth before remembering that Finrod needed to be childless for Amárië's sake. Eventually, Tolkien seems to have decided to bring the two loose strands together, making Orodreth the son of Finrod's brother Angrod and the father of Gil-galad; and in the final genealogical table, Fingon's nameless wife and his two children are struck out altogether, with a comment of "Fingon had no child and wife."29 Due to the fragmentary nature of these drafts, Christopher Tolkien was misled into giving more weight than justified to the "ephemeral idea" of Fingon as Gil-galad's father so that it found its way into the published Silmarillion and Unfinished Tales, but as he explains in The War of the Jewels and The Peoples of Middle-earth, this does not appear to be what his father had ultimately in mind30.

One must wonder why. Fiercely loyal, valiant, mild on the eye and next in line to the throne of the Noldor in Middle-earth, Fingon would surely be prime marriage material. Dynastic concerns alone suggest that he would have been encouraged to find a wife and father at least one heir. Yet for some reason, Tolkien decided against it – and not by omission, but after a lot of deliberation and re-drawing of family trees. One might argue that Fingon might feel constrained by the custom that "the Eldar would beget children only in days of happiness and peace if they could"31, just as Finrod insists Aegnor did: "This is time of war, Andreth, and in such days the Elves do not wed or bear child"32. But the existence of Gil-galad (whoever his father), Eärendil or Finduilas at the very least contradicts the idea that this was a binding rule. One might argue, perhaps, that Tolkien wanted to remove Gil-galad further from the stain of the original Kinslaying, in which the House of Fingolfin but not the House of Finarfin had taken part. But that does not explain why Fingon could not have had other children, who could either have perished in one of the many conflicts of that age, or gone to Aman after the War of Wrath, if dynastic strife was to be avoided. But no: For some reason, Tolkien decided that Fingon had to remain unmarried and childless. Apparently, Fingon had to be another case of "ill chance or strange fate".

Tolkien would, from personal observation, have known that old bachelors faced a certain scrutiny. His dear friend C.S. Lewis, unmarried until 1956, was suspected of a love affair with his housemate, the mother of a fallen comrade whom he himself addressed as "Mother", and who was 27 years his senior33. Lewis also felt the need to assert very forcefully that there was nothing homosexual about the masculine affection among the Inklings, something that seems to have gone without saying for Tolkien34. But then, being lawfully married and having fathered four children, Tolkien presumably had less need to justify himself or his strong bonds to other men. So why did he choose not to give a character like Fingon, who due to his great friendship with Maedhros might face similar suspicions, some kind of alibi? Love's labour lost, a maiden left behind in Aman, death and tragedy or, in fact, happy family life for a couple of centuries – there are possibilities enough. Tolkien chose none of them, although he must have been aware of the implications. Whether or not he liked it, he may have come to the conclusion that a romantic relationship between Fingon and Maedhros was too plausible to be overwritten, even if he did not wish to spell it out. After all, he felt that he was discovering rather than inventing the history of Middle-earth.35

A second objection to the pairing of Maedhros and Fingon that I occasionally see raised is that it would be incestuous. This is no less puzzling than the question of authorial approval. For one, since the pairing would clearly deviate from the cultural norms of the Eldar, one must wonder why they could not possibly deviate some more (again, these guys have canonically engaged in kinslaying, theft, and in Maedhros' case, plenty of other misdeeds. They are fascinating, brave and often heroic characters, but they are certainly not meant to be taken as paragons of virtue). For two, unlike homosexuality, incestuous love is explicitly mentioned in The Silmarillion, once in the person of Maeglin, who loves his cousin Idril a little too much36 – not surprisingly, perhaps, since he grew up far away from the Noldorin side of his family – and much later, albeit among mortals, in the frowned-upon union between Ar-Pharazôn and Tar-Míriel or Ar-Zimraphel37. But as it turns out, intermarriage between the Houses of Fëanor and Fingolfin would apparently be acceptable to the Eldar: When the chronicler observes that Aredhel "was often in the company of the sons of Fëanor, her kin; but to none was her heart's love given"38, there is no implication that such love would have been in any way problematic. Presumably, as their respective fathers have different mothers, they would have been considered far enough apart. This is made explicit in the Laws and Customs: "None of the Eldar married those in direct line of descent, nor children of the same parents, nor the sister or brother of either of their parents […]. Otherwise 'first cousins', as we should say, might marry, but seldom did so, or desired to do so, unless one of the parents of each were far-sundered in kin."39 Finally, as incest laws are predominantly in place to prevent inbreeding, the question would only be truly relevant if one intended to explore an mpreg scenario. In conclusion, this argument has something of the red herring about it.

Ultimately, do any of these considerations matter? Of course not. The purpose of fandom is not to cater to the author's putative intentions or garner his putative approval, but to engage with the material in as faithful or critical, frivolous or serious a manner as pleases each individual fan. As fans, we are free to re-interpret, expand and transform the original material to our hearts' delight. We are not the literary executors of Tolkien. Rather, we are the "other hands and minds" that Tolkien envisioned continuing to play with the themes of his legend40. He seems to have understood better than some fans that a work, once published, no longer belongs solely to the author41; and if the reception among critics, fans and scholars is not always what he had in mind, "that was of old the fate of Arda Marred"42.
Why bother writing this essay, then? Because as long as the argument is brought forth that homoromantic interpretations of Tolkien's characters are against the author's intentions or simply "not canon", it is worthwhile to point out that there are sufficient clues in the texts to make at least one pairing feasible and thereby (hopefully) to open the door for other same-sex couples within the world of Middle-earth. After all, Middle-earth is not some alien or idealised planet: "the theatre of my tale is this earth, the one in which we now live"43, and its people – including the Elves – are human44, with everything that humanity entails.

- - -

1The Silmarillion. "Of the Flight of the Noldor".

2The Silmarillion. "Of the Return of the Noldor".

3The Lost Road. Quenta Silmarillion, "Of the Siege of Angband," §94

4The Silmarillion. "Of the Flight of the Noldor".

5Meat Loaf, "I'd Do Anything For Love (But I Won't Do That)". By Meat Loaf and Jim Steinman. Bat Out Of Hell II: Back Into Hell.

6The Lays of Beleriand. "The Lay of Leithian", Canto IV, ll. 1051-1053.

7Humphrey Carpenter, J.R.R. Tolkien. A Biography. Chapter III, 'Private Lang. - And Edith'

8The Letters of J.R.R. Tolkien. Letter 64.

9Humphrey Carpenter, J.R.R. Tolkien. A Biography. Chapter IV, 'T.C., B.S., ETC.'.

10"Homosexual (adj.)". In: Online Etymology Dictionary, http://www.etymonline.com/index.php?term=homosexual.

11C.S.Lewis, Surprised by Joy, "Bloodery".

12E.M.Forster, Maurice. Chapter 7.

13Humphrey Carpenter, J.R.R. Tolkien. A Biography. Chapter IV, "T.C., B.S., ETC."

14Ibid., Chapter V, "Oxford".

15Darth Fingon, "Linguistic Foolery: Twenty-two Words You Never Thought Tolkien Would Provide". http://www.silmarillionwritersguild.org/reference/linguistic_foolery/22_words.php

16Laura Gibbs (transl.), Aesop's Fables. Oxford World Classics, 2003.

17A.D. Melville (transl.), Ovid. Metamorphoses. Oxford University Press, 2008.

18The History of Middle-earth: The Book of Lost Tales 1. "III. Of the Coming of the Valar and the Building of Valinor".

19The Silmarillion, "Of the Flight of the Noldor".

20The Letters of J.R.R. Tolkien, Letter 294.

21"The Gnomish Lexicon Slips." In: Parma Eldalamberon, Issue 13. Mythopoeic Society, 2001.

22"The Qenya Lexicon." In: Parma Eldalamberon, Issue 12. Mythopoeic Society, 1998.

23The Silmarillion. "Of the Coming of the Elves and the Captivity of Melkor".

24Morgoth's Ring. "The Later Quenta Silmarillion," The Second Phase, "Laws and Customs among the Eldar."


26"Same-sex Marriage Becomes Law in England and Wales". BBC.com, 17 July 2013. http://www.bbc.com/news/uk-politics-23338279

27The Peoples of Middle-earth. Late Writings, "Of Dwarves and Men."

28The Silmarillion. "Of the Noldor in Beleriand."

29The Peoples of Middle-earth, Late Writings, "The Shibboleth of Fëanor: The parentage of Gil-galad.“

30Ibid.; also The War of the Jewels, The Later Quenta Silmarillion, "Of the Ruin of Beleriand and the Fall of Fingolfin".

31Morgoth's Ring, "The Later Quenta Silmarillion," The Second Phase, "Laws and Customs among the Eldar".

32Morgoth's Ring, "Athrabeth Finrod ah Andreth".

33George Sayer, Jack: A Life of C.S. Lewis. Hodder & Stoughton, London 1997.

34C.S.Lewis, The Four Loves. "Friendship".

35Humphrey Carpenter, J.R.R. Tolkien. A Biography. Chapter VII, "War".

36The Silmarillion. "Of Maeglin."

37The Silmarillion. "Akallabêth."

38The Silmarillion. "Of Eldamar and the Princes of the Eldalië."

39Morgoth's Ring. "The Later Quenta Silmarillion," The Second Phase, "Laws and Customs among the Eldar".

40The Letters of J.R.R. Tolkien. Letter 131.

41The Letters of J.R.R. Tolkien. Letter 328.

42The Silmarillion. "Of the Voyage of Eärendil and the War of Wrath".

43The Letters of J.R.R. Tolkien. Letter 183.

44The Letters of J.R.R. Tolkien. Letters 144, 153, 156 & 181.


( 2 comments — Leave a comment )
Aug. 22nd, 2017 10:52 am (UTC)
Thank you so much - that was fascinating reading and, for me at any rate, clarified why I feel this pairing is one that fits into canon even if it is not explicitly mentioned.
Aug. 24th, 2017 04:58 am (UTC)
*standing ovation*

Outstanding; so well-reasoned!

Ah, Maedhros and Fingon... *swoonTHUD!*
( 2 comments — Leave a comment )


Eagles by judy
LOTR Community Challenge Stories

Latest Month

February 2018


Powered by LiveJournal.com
Designed by chasethestars