The Folly of Starlight 2. Interlude: Misunderstood by AC

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Chapter end notes: Okay, these are going to be a tad long -- nothing I can do about that, since I can't assume everyone's read all three or so versions of the "Quenta Silmarillion."

1) Some dates of importance:
Last Alliance formed: Second Age 3429
Sauron defeated: SA 3441 (despite what the movie says)
Cirdan, Amroth, and Thranduil become lords of their respective kingdoms: Third Age 1
Isildur slain: TA 2
Ohtar reaches Imladris with the shards of Narsil: TA 3
Valandil, son of Isildur, born and raised at Rivendell, becomes king upon reaching the age of majority: TA 10
Eldakar/Eldacar, son of Valandil born: TA 87
Elrond marries Celebrian: TA 109 (according to the revised date in the second edition of LOTR)

2) References in this story to the events of The Last Alliance and the relationship between Gil-galad and Elrond come from "Where the Shadows Are." [http://www.ithilas.com/fos/shadows.html] "Nin-iaun," a nickname used in that story, means "My Sanctuary."

"Bereth faeruin" literally translates as "spouse of spirit" -- take it to mean "soulmate." Notice that when Gil-galad talks to Elrond he uses the Sindarin "faer" rather than the Quenya "fea."

3) "The Later Quenta Silmarillion" ["Morgoth's Ring": 235-6] discusses the judging of the dead in Mandos' Halls:

"Innocence or guilt in the matter of death is spoken of, because to be in anyway culpable in incurring this evil (whether by forcing others to slay one in their defense against unjust violence, or by foolhardiness or the making good of rash vaunts, or by slaying oneself or willingly withdrawing the fea from the body) is held a fault. Or at the least, the withdrawal from life is held a good reason, unless the will of the fea be changed, for the fea to remain among the Dead and not return. As for guilt in other matters little is known of the dealings of Mandos with the Dead. For several reasons: Because those who have done great evil (who are few) do not return. Because those who have been under the correction of Mandos will not speak of it, and indeed, being healed, remember little of it; for they have returned to their natural courses and the unnatural and perverted is no longer in the continuity of their lives."

Why would Gil-galad not be released from Mandos' Halls in a "timely fashion"? Let us examine his "crimes":

a) he did not destroy the three Elf rings of power when he had the chance;

b) he manipulated his Numenorean allies, the result being the deaths of many men for reasons other than those they had been led to believe;

c) he was a Noldor and technically of the line of the Kinslayers, who were cursed by the Doom of Mandos (see below section on Galadriel).

In addition, let us use Glorfindel as a model for comparison. By all accounts, he was a noble warrior who died saving many (including Earendil) from the fall of Gondolin. However, he had to spend at least 16 centuries in Mandos' Halls before being released. Given these facts, it seems likely that Gil-galad would have had to "do some time" as well.

4) Annu Minas was the capital of Arnor until some time between TA 250-861. The city was built by Elendil on the shore of Nenuial.

5) Isildur and his three eldest sons were killed at the Disaster of the Gladden Fields in TA 2. According to the account in "Unfinished Tales," Isildur was on his way to see Elrond on matters of strategy and claim his wife and youngest child when he was ambushed by orcs. In this account, Ohtar, Isildur's squire, and another young man were ordered to flee at the first sign of trouble with the shards of Narsil, while a third man, Elendur's squire, Estelmo, survived to later recount the outcome of the battle itself. In the version found in "The Silmarillion," Ohtar and two others escaped upon Isildur's death. Some have claimed that Ohtar was actually Elrond -- I discount this immediately. In "The Silmarillion" (367) it is explained that Narsil was left broken at Imladris and not reforged at that time because "Master Elrond foretold that this would not be done until the Ruling Ring should be found again and Sauron should return; but the hope of Elves and Men was that these things might never come to pass."

It is later said of Imladris that in the Third Age Elrond "gathered there many Elves, and other folk of wisdom and power from among all the kindreds of Middle-earth, and he preserved through many lives of Men the memory of all that had been fair; and the house of Elrond was a refuge for the weary and the oppressed, and a treasury of good counsel and wise lore. In that house were harboured the Heirs of Isildur, in childhood and old age, because of the kinship of their blood with Elrond himself, and because he knew in his wisdom that one should come of their line to whom a great part was appointed in the last deeds of that Age." The question I wanted to explore was, how did he come to that knowledge?

6) The concept of the "Children of the Valar" was a very old and well formed idea in Tolkien's writing which was much later abandoned for some reason. "The Annals of Valinor" ("The Lost Road": 122) explain that with the Valar "were later numbered their children, begotten in the world, but of divine race, who were many and fair; these are the Valarindi." Likewise, "The Annals of Aman" (Morgoth's Ring:66) call them by the same name, "who are the Children of the Valar, begotten of their love after their entry into Ea. They are the elder children of the world; and though their being began within Ea, yet they are of the race of the Ainur, who were before the world, and they have power and rank below that of the Valar only."

"Ainulindale" ("The Lost Road": 178) lists Fionwe Urion and Ilmar, respectively, as the son and daughter of Manwe and Varda, adding that they "dwell with Manwe, and with them are a great host of fair spirits in great happiness." Chris Tolkien notes the sudden change in his father's thinking in the notes to "The Later Quenta Silmarillion" ("Morgoth's Ring": 151-2): "Fionwe and Ilmare were removed from [section] 4 as the children of Manwe and Varda, and in [section] 7 Fionwe becomes Eonwe, 'herald of Manwe.'; here Ilmare becomes 'handmaid of Varda.' This is an aspect of an important development in the conception of the Powers of Arda, the abandonment of the old and long-rooted idea of 'the Children of the Valar, the Sons of the Valar.' It was still present in [The Annals of Aman] where the Valarindi, 'the offspring of the Valar,' were 'numbered with' the Maiar." I waffled on the Eonwe/Fionwe issue in an earlier story, but have now come down squarely on the side of Fionwe, for a reason you will soon see .

7) As Martinez (April 6, 2001) reflects, "Elrond is probably the most difficult character to understand in the entire mythology.... He suffers great loss through no fault of his own, and he accepts the loss with a grace and dignity which is hard to find elsewhere in the Tolkien mythos.... Like the stories of Aldarion and Gil-galad, the story of Elrond is important to the Second Age, and yet we know so little of it. Elrond deserves better than to be endlessly included as a footnote in the histories." In the same article, Martinez attempts to reason through the seeming lack of logic in the courtship of Elrond and Celebrian. The two elves apparently met at Imladris at the time of the War of the Elves and Sauron in the Second Age, and yet they did not marry until a century into the Third Age (some 1800 years later). Martinez is, in the end, unable to come to a satisfactory explanation for the delay, but instead posits several less than satisfying possibilities. A political union rather than marriage of mutual love as I have concluded here seems the most likely explanation, yet is not one Martinez lists.

8) The eventual fate of Celebrian was revised by Tolkien a number of times. Compare the following versions:

"In 2509 Celebrian wife of Elrond was journeying to Lorien when she was waylaid in the Redhorn Pass, and her escort being scattered by the sudden assault of the Orcs, she was seized and carried off. She was pursued and rescued by Elladan and Elrohir, but not before she suffered torment and had received a poisoned wound. She was brought back to Imladris and though healed in body by Elrond, lost all delight in Middle-earth, and the next year went to the Havens and passed over sea." ("Appendix A, Annals of the Kings and Rulers,"

"Return of the King": 401)

"On a time long ago, as she passed over the mountains to visit her mother in the Land of Lorien, orcs waylaid the road, and she was taken captive by them and tortured; and though she was rescued by Elrond and his sons, and brought home and tended, and the hurts of her body were healed, she lay under a great cloud of fear and she loved Middle-earth no longer; so that at the last Elrond granted her prayer, and she passed to the Grey Havens and went into the West, never to return." ("The Tale of Aragorn and Arwen,"

"Peoples of Middle-earth": 264)

"2509: Celebrian, wife of Elrond, journeys to Lorien to visit Galadriel, her mother; but she is taken by orcs in the passes of the mountains. She is rescued by Elrond and his sons, but after fear and torment she is no longer willing to remain in Middle-earth, and she departs to the Grey Havens and sails over sea." [T4 version of "The Third Age, Peoples of Middle-earth": 235-6]

It is quite interesting to note that an the earlier version (T2) of the history of the Third Age Celebrian was *slain* by the orcs, after only a century of marriage (Peoples of Middle-earth: 226). T3 also has Celebrian slain in the assault.

9) As Martinez (May 25, 2001) notes, "most of the original leaders of the Alliance never saw the end they worked so hard to achieve: Gil-galad, Elendil, Oropher, Amdir, and Anarion [son of Elendil] all perished." Amdir, also called Malgalad, is a mysterious character. His son and heir was Amroth, and Galadriel and Celeborn were frequent visitors to his home of Lothlorien in the Second Age. He was apparently friendly to the Noldor, and probably took in refugees from Eregion as a matter of course. It appears he was also on good terms with his neighbors, the dwarves of Moria. In "The Unfinished Tales" it is described how Amdir and more than half his troops were killed at the Battle of Dagorlad, while Oropher and two thirds of his troops perished in the assault on Mordor. Their respective sons, Amroth and Thranduil, took the thrones of their kingdoms upon the end of the war.

10) The Istari (Wizards) present an interesting challenge within the Tolkien canon. Chris Tolkien notes in "Unfinished Tales" (411) that we "must assume that they were all Maiar, that is persons of the 'angelic' order, though not necessarily of the same rank. The Maiar were 'spirits,' but capable of self-incarnation, and could take 'humane' (especially Elvish) forms. The Silmarillion" (24-5) states that the wisest of the Maiar "was Olorin. He too dwelt in Lorien [in Valinor], 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 Olorin 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 Iluvatar, and took pity on their sorrows; and those who listened to him awoke from despair and put away the imaginations of darkness." Olorin is, of course, Gandalf, in the years before he was sent to Middle-earth by the Valar in the mortal form of an old man. It is said he appeared there in the early eleventh century of the Third Age, as the third of the messengers selected for this task:

"And Olorin, who was clad in grey, and having just entered from a journey had seated himself at the edge of the council, asked what Manwe would have of him. Manwe replied that he wished Olorin to go as the third messenger to Middle-earth (and it is remarked in parenthesis that 'Olorin was a lover of the Eldar that remained,' apparently to explain Manwe's choice." ("Unfinished Tales":410)

11) The Valar had a council chamber/courtyard called Mahanaxar, the Ring of Doom, near the golden gates of Valmar in Valinor, overlooking the corpses of the Two Trees. From this circle of thrones the Valar proposed their mandates and dooms. After the flight of the Noldor the Valar convened a council with representatives of the Elves of Blessed Lands present to discuss what to do about the disobedience and outright sinful behavior of the Noldor (including the Kinslaying of the Teleri). "The Hiding of Valinor" ("Book of Lost Tales, Part 1" : 209) describes the tumultuous scene in detail:

"In vain did Ulmo of this foreknowing plead before them for pity and pardon on the Noldoli, or Manwe unfold the secrets of the Music of the Ainur and the purpose of the world; and long and very full of that noise was that council. And more filled with bitterness and burning words than any that had been; wherefore did Manwe Sulimo depart at length from among them, saying that no walls or bulwarks might now fend Melko's evil from them which lived already among them and clouded all their minds." In his comments to this passage (223), Chris Tolkien notes that in the relevant passage in

"The Silmarillion there is no vestige of the tumultuous council, no suggestion of a disagreement among the Valar, with Manwe, Varda, and Ulmo actively disapproving the work and holding aloof from it; no mention, equally, of any pleading for pity on the Noldor by Ulmo, nor of Manwe's disgust." I have chosen to go along with the original version, as it is more detailed, and seems more in keeping with Ulmo's other "tinkerings" in the affairs of Elves.

12) The haunting story of Beren and Luthien, and their numerous sacrifices, is one of the most memorable in Tolkien's universe. As is recounted in the "Quenta Silmarillion" ("The Lost Road": 325), "of these histories most fair still in the ears of the Elves is the tale of Beren and Luthien, for it is sad and joyous, and touches upon mysteries, and it is not ended." As any who have read "The Lord of the Rings" knows, it is not ended because Arwen makes the "choice of Luthien," her foremother, and renounces Elvish immortality for the sake of love.

The recurring theme of interbreeding between the First Born and Second Born of Iluvatar is one of the most important in Tolkien canon. An early mythological rendering explains part of the reason:

"Gods and Elves, therefore, look forward yet to a time when the Elder Sun and Moon, which are the [Two] Trees, may be rekindled and the ancient joy and glory return. Ulmo foretold to them that this would only come to pass through the aid, frail as though it may seem, of the second race of earth, the Younger Children of Iluvatar. But Manwe alone heeded his words at that time, for the Valar were still wroth because of the ingratitude of the Noldor, and the cruel slaying of at the Haven of the Swans." ("Quenta Silmarillion, The Lost Road": 266)

Later in the same work (334-5) it is further explained that Luthien and Beren chose the doom that "whatsoever sorrow might lie before them, their fates might be joined, and their paths lead together beyond the confines of the world. So it was that alone of the Eldalie Luthien died and left the world long ago: yet by her have the Two Kindreds been joined, and she is the foremother of many, For her line is not yet extinguished, though the world is changed, and the Eldalie honour still the children of Men, And though these are grown proud and strong, and often are blind, but the Elves are diminished, they cease not to haunt the paths of Men, or to seek converse with those that go apart, for haply such are descended from Luthien whom they have lost."

This strange prophecy concerning the end of days is elaborated in "The Quenta Silmarillion" ("The Shaping of Middle-earth": 197):

"Thus spake the prophecy of Mandos, which he declared in Valmar at the judgement of the Gods, and the rumour of it was whispered among all the Elves of the West: when the world is old and the Powers grow weary, then Morgoth shall come back through the Door out of the Timeless Night; and he shall destroy the Sun and the Moon, but Earendel shall come upon him as a white flame and drive him from the airs. Then shall the last battle be gathered on the fields of Valinor. In that day Tulkas shall strive with Melko, and on his right shall stand Fionwe and on his left Turin Turambar, son of Hurin, conqueror of Fate (coming from the halls of Mandos); and it shall be the black sword of Turin that deals unto Melko his death and final end; and so shall the children of Hurin and all Men be avenged."

Unfortunately, as Chris Tolkien elaborates in the notes to "The Annals of Aman" ("Morgoth's Ring": 137), "the prophecy of the rekindling of the Trees is omitted (and this ancient feature finally lost...), as is the foretelling by Ulmo concerning Men." I have chosen to retain this feature of canon for the sake of this story.

13) "Morgoth's Ring" (226-7) describes in detail Tolkien's philosophy of Elven marriage:

"Marriage is chiefly of the body, for it is achieved by bodily union, and its first operation is the begetting of the bodies of children, even though it endures beyond this and has other operations. And the union of bodies in marriage is unique, and no other union resembles it. Whereas the union of fear [spirits] in marriage differs from other unions of love and friendship not so much in kind as in its closeness and permanence, which are derived partly from the bodies in their union and in their dwelling together. Nonetheless marriage concerns also the fear. For the fear of the Elves are of their nature male and female, and not their hrondor [flesh] only. And the beginning of marriage is in the affinity of the fear, and in the love arising there from. And this love includes in it, from its first awakening, the desire for marriage, and is therefore like to but not in all ways the same as other motions of love and friendship, even those between Elves of male and female nature who do not have this inclination. It is therefore true to say that though achieved by and in the body, marriage proceeds from the fea and resides ultimately in its will. For which reason it cannot be ended, as has been declared, while that will remains."

If we put aside the obvious heterosexual undertones reflective of Tolkien's upbringing and culture, there are several points of interest:

a) marriage (or binding) is of the body *and* the soul and is the deepest type of love possible;

b) although it is related to the bearing of children, that is NOT its sole function;

c) Tolkien admits to naturalness of loving relationships other than marriage between Elves of different genders and says nothing here to *preclude* the same range of "types of love" between Elves of the *same* gender;

d) Marriage is essentially forever. However, see note below for an exception to the rule.

14) At the risk of oversimplifying what is an important, if not singular, item of Elvish history, what follows is the basic outline of the story of Miriel. After giving birth to her son, Feanor, she grew weary of life and was the first elf to actively choose true, abiding, and permanent death in Mandos' Halls. Her husband, Finwe, the great leader of the Noldor in the Blessed Lands, desired more children and to have love return to his life, but none, not even the Valar, could convince Miriel to return. In time he fell in love with Indis, a princess of the Vanyar, necessitating some redress of the situation by the Valar. Therefore Mandos proclaimed The Doom, or Statute, of Finwe and Miriel, which forever opened the door to second marriages among the Eldar. Please consult "Morgoth's Ring" for several highly detailed versions of this story; one of the most succinct is recounted here (259-61):

"But when all was said, Manwe commanded Mandos to speak and announce his judgement. Then Mandos stood upon the Doom-hill and said:

'It is the way of Life that Iluvatar hath ordained for you, his children, as ye know well, that the life of the Quendi shall not end until the end of Arda; and that they shall take each one spouse only and have no other in their life, while Arda endureth. But herein no account is taken of Death, which cometh from the marring of Arda. This doom is, therefore, now made by the right of lawgiving that Iluvatar committed to Manwe. When the spirit of a spouse, husband or wife, shall for any cause pass into the keeping of Mandos, then the living may be permitted lawfully to take another spouse, if the former union be dissolved forever.'

'How shall a marriage be ended forever? By the will of the Dead, or by the doom of Mandos. By the will of the Dead, if they refuse ever to return to the life of the body; by the doom of Mandos, if he will not permit them to return....'

When Mandos had spoken thus, the Eldar who were present asked: 'How then shall the will or the doom be known?' It was answered: 'Only by recourse to Manwe, and by the pronouncement of Mandos. For who among the Living can discover the will of the Dead, or presume the judgements of Mandos?'.... Nonetheless Mandos declared that a space of twelve years should pass between the declaration of the will of the Dead and the pronouncement of the doom of disunion."

Note that although in the case of Miriel, she willingly chose to give up any chance to return to life, there is an "out clause" for the Valar that they may *refuse* return for a dead spouse if it be their will/judgment. It is the latter version which I have used here in terms of annulling Gil-galad and Elrond's union. The first version will come into play later, when Celebrian 'returns the favor,' as it were.

15) Although the Statute of Finwe and Miriel makes it seem as though the dead spouse has no future chance to return once they make the decision to relinquish life, the story of the original two protagonists demonstrates that no decision is truly final in Tolkien's world, if the Valar deem to intervene:

"In that evil time Finwe was slain by the Marrer himself, and his body was burned as by lightning stroke and was destroyed. Then Miriel and Finwe met again in Mandos.... And when she had learned of Finwe all that had befallen since her departure... she was greatly moved.... 'For though I am cut off now from the world, and I accept that Doom as just, I would still watch and record all that befalls those dear to me, and their offspring also.' And Finwe said to Vaire: 'Dost thou hear the prayer and desire of Miriel? Why will Mandos refuse this redress of her griefs.... Behold! I instead will abide with Mandos for ever, and so make amends. For surely, if I remain unhoused, and forgo life in Arda, then his Doom will be inviolate'." (Morgoth's Ring:248)

Since it was already Mandos' intention to keep Finwe in his care for a rather lengthy time (because of his connection to the Noldor exile and other wrongs), Miriel's prayers were answered, and she was allowed to return to Arda and became Vaire's handmaiden. Finwe thus assumed her doom and was to be confined to Mandos' Halls for the rest of the existence of the world (unless, of course, Miriel changes her mind -- again!)

16) In "Unfinished Tales," Chris Tolkien admits that there is no part of the history of Middle-earth more full of problems than the story of Galadriel and Celeborn, and it must be admitted that there are severe inconsistencies "embedded in the traditions." The basic story of this powerful Elven couple underwent numerous revisions during Tolkien's career, and in the end we are left with more questions than answers. Among the questions/clues are the following:

a) How often did Galadriel and Celeborn visit Amdir's kingdom of Lothlorien in the Second Age? It is certain that they spent much more time there in the Third Age, and after the death of Amroth, son of Amdir, @ TA 1981, the pair became the defacto rulers of Lothlorien. However, out of respect for Amdir's line, they took no official titles, and were known simply as The Lord and Lady of the Wood.

b) What was Galadriel's connection with the Dwarves of Moria? According to the essay "Concerning Galadriel and Celeborn" ("Unfinished Tales": 247) she "looked upon the Dwarves with the eye of a commander, seeing in them the finest warriors to pit against the Orcs. Moreover Galadriel was a Noldo, and she had a natural sympathy with their minds and their passionate love of crafts of hand, a sympathy much greater than that found among many of the Eldar." The same essay mentions two separate incidents where Galadriel traveled through Moria with her daughter. In the name of completeness and correctness it should be pointed out that technically Galadriel was, like many of the Noldor from the Blessed Lands, actually only part Noldor, as her mother was of the Teleri (Earwen, daughter of Olwe). Galadriel shared blood with Gil-galad and Elrond, and Celeborn likewise was related to Elrond.

c) Where and when did Galadriel get her "mirror?" Given the aforementioned connection with the talented craftsmen of Moria, it would be sensible to assume that the basin and perhaps pitcher as well were gifts from Durin's line. Although she might not have been a permanent citizen of Lothlorien in the first centuries of the Third Age, she clearly spent much time there, and if she had been gifted the mirror by this time, Lothlorien would have been a natural location for its permanent home, irregardless of her potentially "gypsy" lifestyle.

17) As was mentioned previously, the Noldor were cursed by Mandos after the First Kinslaying, and Galadriel (and to a lesser extent Gil-galad) fell under its aegis: "About this time the Noldor came unto a place, nigh unto the northern confines of Valinor, where a high rock stands above the shore, and there stood either Mandos himself or his messenger, and spoke the Doom of Mandos. For the Kinslaying he cursed the house of Feanor, and to a less degree all those who followed them or shared in their enterprise, unless they would return to abide the doom of the Valar. But if they would not, then should evil fortune and disaster befall them, and ever should this come most to pass through treachery of kin towards kin; and their oath should turn against them...." ("Annals of Valinor II, The Lost Road": 128)

Later in the First Age, when Earendil sailed to Valinor to plead for mercy for Men and Elves in Middle-earth, "The Exiles were allowed to return -- save for a few chief actors in the rebellion of whom at the time of the L.R. only Galadriel remained." ("Draft of a letter to Mr. Rang, The Letters of J.R.R. Tolkien": 386)

18) The Valar are normally listed as seven chiefs -- Manwe, Tulkas, Lorien (Irmo), Aule, Ulmo, Orome, and Mandos (Namo) -- and seven queens (or Valier) -- Varda (Elbereth), Yavanna, Vana, Nessa, Nienna, Vaire, Este. In some early lists Osse and his wife Uinen are included, although in the standard canon they are Maiar under Ulmo's rule. Melko (Melkor) was among the Valar originally, but since his fall into evil is no longer counted among their number. Not all the Valar are considered equal in power and wisdom. The eight chiefs, or Aratar, are Manwe, Varda, Ulmo, Yavanna, Aule, Mandos, Nienna, and Orome, with Manwe and Varda the greatest among these.

Although strictly spirits, they can appear in corporeal form in the world. "Ainulindale" ("The Lost Road": 178) explains that they "took shape and form, such as have the Children of Iluvatar who were born of the world; but their shape and form is greater and more lovely and it comes of the knowledge and desire of the substance of the world rather than of that substance itself, and it cannot always be perceived, thought they be present. And some of them, therefore, took form and temper as of female, and some as of male." "The Silmarillion" (11) further adds that "that difference of temper they had even from their beginning, and it is but bodied forth in their choice of each, not made by the choice, even as with us male and female may be shown by the raiment but is not made thereby."

Foster (522) describes, for example, the fana (physical form) of Varda as "shining white... in which she appears in visions to the Elves of Middle-earth," and is the source of her nicknames Fanuilos and Snow-white. "Ainulindale" ("The Lost Road": 178) tells that "the raiment of Manwe is blue, and blue is the fire of his eyes, and his sceptre is of sapphire."

Some additional comments on each of the Valar besides Manwe and Varda, all of whom appear in this story:

a) Ulmo, the second most powerful of the Lords of the Valar, was the Lord of the waters and Manwe's close friend. Foster (507-8) notes that he "cares greatly for the Children of Iluvatar, and in Beleriand he advised Elves and Men frequently, by direct appearances, by dreams, or through the music of the waters.... [he] directed the career of Tuor, and saved Elwing." He explains further (498-9) that "Ulmo had long ago chosen Tuor as his instrument." Refer back to the notes concerning the prediction of Ulmo concerning the return of the Two Trees. Elwing was the wife of Earendil, son of Tuor, and mother of Elrond. Hence the House of Elrond is technically under Ulmo's care, despite its geographical remoteness from the sea in the Third Age. In earlier ages the Teleri, including those who remained in Middle-earth, such as Cirdan, "learned much of him, and for this reason their music has both sadness and enchantment." ("Ainulinde, The Lost Road": 177) Ulmo dwelled alone and seldom came to Valinor, nor took physical form as often as his counterparts. On those occasions when he did, he appeared "as a mounting wave that strides to land, with dark helm foam-crested and raiment of mail shimmering from silver down unto shadows of green.... Ulmo's voice is deep as the deeps of the ocean which he only has seen." ("The Silmarillion": 19)

b) Aule "has might but little less than Ulmo. He is the lord of earth. He is a smith and a master of crafts." ("Quenta Silmarillion, The Lost Road": 225) Foster (35) notes that despite "his lordly skill, Aule is humble and compassionate." He is also the creator of the Dwarves. His wife is Yavanna, whom he "espoused after in the world, in Valinor." ("Annals of Valinor, The Lost Road": 122). Second only to Varda in power among the Valier, Yavanna was the "giver of fruits and lover of all things that grow." ("Quenta Silmarillion, The Lost Road": 225) Her usual outer appearance was that of a tall, fair woman dressed in green.

c) Tulkas, the Champion of the Valar in their battles with Melko (Melkor), was actually the last of the Valar to enter the world. "The Silmarillion" (29) recounts that "in the midst of the war a spirit of great strength and hardihood came to the aid of the Valar, hearing in the far heaven that there was battle in the Little Kingdom; and Arda was filled with the sound of his laughter. So came Tulkas the Strong, whose anger passes like a mighty wind, scattering cloud and darkness before it, and Melkor fled before his wrath and his laughter, and forsook Arda and there was peace for a long age." After the battle, during the celebration feast of the Spring of Arda, Tulkas wed Nessa, sister of Orome, who is "lithe and swift of foot; she loves deer and dancing." (Foster:362). Not much else is said about her, but the "Quenta Silmarillion" ("The Lost Road": 226) has some more tantalizing information about Tulkas:

"He is unclothed in his disport, which is much in wrestling; and he rides no stead because he can outrun all things that go on feet, and he is tireless. His hair and beard are golden, and his flesh ruddy; his weapons are his hands. He recks little of either past or future, and is of small avail as counselor, but a handy friend. He has great love for Fionwe son of Manwe."

d) Orome was "less in strength that Tulkas, though slower in wrath. He loved the lands of earth, while they were still dark, and he left them unwillingly and came last to Valinor; and he comes ever yet at times east over the mountains...." ("Quenta Silmarillion, The Lost Road": 226) It was Orome who came upon the Elves after their awakening at Cuivienen. His wife is Vana, the "queen of flowers, who has the beauty both of heaven and earth upon her face and in all her works...." (Ibid.) Foster (520-1) notes that she "is called the Ever-young."

e) Mandos (Namo) and Lorien (Irmo) were known as the Fanturi, and were brothers. Mandos, the elder, was "the master of the houses of the dead and the gatherer of the spirits of the slain. He forgets nothing and knows all that shall be, save only what Iluvatar has hidden, but he speaks only at the command of Manwe. He is the doomsman of the Valar." ("Quenta Silmarillion, The Lost Road": 225) Foster (314) further explains that since "his dooms are the awareness of the will of Iluvatar as contained in the Great Music, Mandos is inflexible and dispassionate. Only once, when Luthien sang to him, has he been moved to tears." Vaire the weaver is his wife.

The younger of the Fanturi, Lorien, was the "maker of visions and dreams." His wife was Este the Pale, "who walks not by day, but sleeps on an island in the dark lake of Lorien." ("Quenta Silmarillion, The Lost Road": 225) Foster (167) describes her as "concerned with healing and rest and with the fountains and pools of Lorien. She wears grey."

f) Nienna, sister of Manwe and Melko, took no mate, but dwelled alone in her halls which are near to those of Mandos. "Pity is in her heart, and mourning and weeping come to her; shadow is her realm and her throne hidden...." ("Quenta Silmarillion, The Lost Road": 226) All in Mandos' Halls cry out to her, for she is "a healer of hurts, and turns pain to medicine and sorrow to wisdom." (Ibid.) Foster (364) adds that "the lesson of Nienna is not endless grief, but rather of pity, hope, and the endurance of the spirit. Olorin was her greatest pupil, but she comforts all who dwell in the Halls of Awaiting."

19) Although the Valar know much that is to come, even they do not know all that Iluvatar has ordained. "Ainulindale" ("The Lost Road": 178) frankly states "yet some things are hid even from the eyes of Manwe." Of the Valar in general, it is said that because "of their memory of the speech of Iluvatar and the knowledge that each has of the music which he played the Ainur know much of what is to come, and few things are unforeseen by them. Yet some things there are that they cannot see, neither alone nor taking counsel together." ("Ainulindale, The Lost Road": 175-6)

20) The importance of Elrond's rich heritage cannot be stated too often, or too loudly. "The Silmarillion" (322) reminds us that "Elros and his brother Elrond were descended from the Three Houses of the Edain, but in part also both from the Eldar and the Maiar." As has been discussed on many email lists, Elrond's Eldar heritage traces itself through Vanyar, Sindar, and Noldor lines. Celebrian's heritage also has all three types of Eldar represented within it. "The Shibboleth of Feanor" ("Peoples of Middle-earth": 348-9) states that "when in later days he [Elrond] wedded Celebrian, daughter of Galadriel and Celeborn, the two lines of descent from Finwe, from Fingolfin and Finarfin, were united and continued in Arwen their daughter." A note by JRRT further in the same text (364-5) elaborates that "When Aragorn, descended in long line from Elros, wedded Arwen in the third Union of Men and Elves, the lines of all the three kings of the High Elves (Eldar), Ingwe, Finwe, and Olwe and Elwe were united and alone preserved in Middle-earth...." Christopher Tolkien adds his own footnote: "It is hard to know what my father had in mind when he wrote the opening of this note." In my mind it is clear that JRRT thought the reunification of the High Elf lines to be of vital importance or at least the greatest symbolism.

21) In an upcoming story I will be unveiling what I think is a rather radical view of Gil-galad's name(s) (but supported by canon). "Finellach" as a name for Gil-galad was erroneously omitted by Chris Tolkien in "Unfinished Tales," a fact he admits to in "The Shibboleth of Feanor" (The Peoples of Middle-earth": 351):

"I should mention also that in the published text of Aldarion and Erendis ("Unfinished Tales" p. 199) the letter of Gil-galad to Tar-Meneldur opens 'Ereinion Gil-galad son of Fingon,' but the original has 'Finellach Gil-galad of the House of Finarfin' (where Finellach was changed from Finhenlach, and that from Finlachen).... So also in the text of

"A Description of the Island of Numenor" ("Unfinished Tales" p. 168) I printed 'King Gil-galad of Lindon' where the original has 'King Finellach Gil-galad of Lindon'...." Stay tuned .

22) For more on the Minyar (the Firsts) aka the Vanyar and their relationship to Legolas' heritage in my universe, see "We Are Finding Who We Are." [http://www.ithilas.com/fos/wafwwa.html]

23) In case you aren't up on your elvish constellations, consult http://www.astrochick.com/stars.html .


References:
Michael Martinez (May 19, 2001) A History of the Last Alliance of Elves and Men, Part 1
(http://www.suite101.com/article.cfm/tolkien/69542)
Michael Martinez (May 25, 2001) A History of the Last Alliance of Elves and Men, Part 2
(http://www.suite101.com/article.cfm/tolkien/69544)
Michael Martinez (June 1, 2001) A History of the Last Alliance of Elves and Men, Part 3
(http://www.suite101.com/article.cfm/tolkien/70973)
Michael Martinez (December 1, 2000) Moving Sale: magic rings and other trinkets half off (http://www.suite101.com/article.cfm/tolkien/54057)
Michael Martinez (April 6, 2001) Unwritten Tales of love and war in Middle-earth (http://www.suite101.com/article.cfm/tolkien/65504)
Michael Martinez The Wild, Wild, Wood-elf West (May 12, 2000)(http://www.suite101.com/article.cfm/tolkien/39352)
Humphrey Carpenter (ed)(2000) The Letters of J.R.R. Tolkien (Boston: Houghton Mifflin Company)
Robert Foster (1978) The Complete Guide to Middle Earth (NY: Ballantine Books)
J.R.R. Tolkien (1984) The Book of Lost Tales, Part 1 (Boston: Houghton Mifflin Company)
J.R.R. Tolkien (1987) The Lost Road and other writings (New York: Ballantine Books)
J.R.R. Tolkien (1993) Morgoth's Ring (Boston: Houghton Mifflin Company)
J.R.R. Tolkien (1996) The Peoples of Middle-earth (Boston: Houghton Mifflin Company)
J.R.R. Tolkien (1986) The Shaping of Middle-earth (New York: Ballantine Books)
J.R.R. Tolkien (1965) The Return of the King (New York: Ballantine Books)
J.R.R. Tolkien (1977) The Silmarillion (New York: Ballantine Books)
J.R.R. Tolkien (1980) Unfinished Tales (New York: Ballantine Books)

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