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THE NATURE OF THE AINUR

VI. EÄLA AND FANA

Just as the Children of Ilúvatar possess each a fëa— an immaterial spirit— and a hröa— a physical body— so too do the Ainur within Arda possess a similar duality. These are the eäla and fana. The eäla, the spirit, lies within the realm of the Unseen, while the fana is the physical manifestation thereof. Ainur that have crafted and donned a fana are called “incarnate” or “clad,” while those that have not are “disincarnate” or “unclad.”

In nature, the Ainur are solely beings of the Unseen, being created as eälar only, and these are their true forms. They have no innate physicality, and are not counted among the incarnate beings. The eälar themselves are energy constructs, and as they fall within the Unseen they are invisible to the eyes of the Eruhíni, though they are “visible” to one another. At the beginning of time, eälar were all but shapeless, but through the ages, as the Ainur spent more time incarnate, their eälar have begun to take the shape of the forms that they so often inhabit. This form is more solid or loose depending on how tied the Ainu becomes to their fana, but it matters little to the Ainur, and is simply a consequence of their familiarity with their physical forms.

An Ainu that is incarnate cannot communicate using words or gestures with those that inhabit the Seen, but they may impart an aura in their proximity— a feeling such as warmth or a chill, or a comforting or uneasy feeling. While disincarnate, Ainur are unable to be harmed through any physical means or touched or affected by anything Seen. They are, however, able to be affected by that which is Unseen, or that which exists within both realms. Other incarnate Ainur may also interact with eälar as if they are physical, for the Ainur, when incarnate, exist within both the Seen and the Unseen at once.

While unclad, the Ainur do not possess physical senses, save the ability to hear and understand the speech of incarnates. Their senses, rather, are metaphysical. They sense the energy of the Music in order to perceive the world around them. Unclad Ainur also cannot speak vocally, though their voices may be heard in the minds of those that are perceptive, and they can communicate through thought and song with other Ainur.

The fana is the physical form of the Ainur. In some ways it is similar to the hröar of the Eruhíni— especially in shape— but there are many ways in which the two differ. One of the greatest differences is that the Ainur craft their own fanar, while hröar and fëar come into being at once. In shape, most fanar appear similar to the hröar of the Elves, but some more Mannish, and some Ainur also take the form of various creatures of the world. These fanar are designed according to one’s nature, identity, and desire, and thus vary as greatly as the Ainur themselves. Those of similar natures, such as siblings, tend to take forms that appear in some ways similar, but the precise appearance of a fana is up to the design and craft of the Ainu that is building it.

Another, most essential difference between fanar and hröar is that eälar are disincarnate in nature, while fëar and hröar are tied together, incarnate in their base, natural state. Once a fana has been crafted, an Ainu can incarnate into or disincarnate from that form at will, for the most part. A fana is fundamentally a garment for the eäla which allows them to exist within and communicate with the Seen in the same manner as incarnate beings. Most of the Ainur that entered Eä have crafted at least one fana, though some choose to remain primarily unclad.

In many ways, a fana is very similar to a hröa. It can be wounded by all normal means including weapons, impact, and elemental damage (though it is immune or resistant to the elements that the Ainu in question is attuned to). An Ainu’s fana is typically more resilient and heals more quickly than the hröa of a Man or even an Elf, depending on the Ainu’s condition as well as their base power. Little aside from a direct hit with a strong weapon will damage a fana, and the wounds are typically less serious, with the Ainur rarely obtaining more than surface wounds unless one of similar power deals them. These wounds never leave scars unless the eäla itself is damaged— and in that case, the scars will remain visible on every fana the Ainu dons.

While typically similar in appearance to the hröar of the Eruhíni, most fanar are not, in fact, formed in the same way beneath the skin. While some Ainur make it their goal to have their incarnate forms virtually indistinguishable from those of the Eruhíni, many simply make them appear that way. For the most part, fanar are not constructed of flesh and blood, but rather of those elements and structures that the Ainu crafting the fana has dominion over. Most Ainur do not have the same internal systems as incarnates. Thus, they do not need to eat or drink, and are immune to all illness and poison (save for poisons specifically made to affect the Ainur). Nonetheless, an Ainu may eat or drink— but that which is consumed is simply converted in its entirety to energy.

Both incarnate and unclad Ainur do, however, need to sleep and to “breathe” in some way— while incarnate, this manifests as physical sleep and breathing, and while disincarnate, simply a state of rest and an undulation and flow of energy. Sleep allows an Ainu to recover their strength after using it, and breathing is the means to maintain a connection to the greater world of Arda— an essential process for the Ainur who are physically and spiritually a part of it. As such, they do not necessarily need to breathe air, but can gain the same benefits while breathing other substances, even when incarnate.

Fanar are, in their natural stage, unchanging. They do not age, nor do they gain weight or muscle, nor do the physical traits of the fana in any way determine physical strength or endurance. The way that a fana is formed is the way it remains, unless the Ainu is damaged or corrupted, and the strength of the fana is determined by the Ainu’s power, rather than any physical traits.

Some fanar are fixed forms— they are unable to change shape while incarnate. These are typically sturdier, and used by those Ainur who wish to have some kind of physical advantage, as well as those who feel especially fond of and attached to a particular form. To assume a different form, the Ainur who use fixed fanar must disincarnate and reincarnate into a new appearance. Some Ainur, however, use fluid forms— these are able to change from one shape to another while incarnate, though they will maintain some key features throughout forms (colouration, build, etc.). Many Ainur, especially Maiar, will use fluid forms, sometimes taking those of the Eruhíni and other times of various creatures. All fanar are able to change size at will, regardless of whether they are fixed or fluid. Typically, the larger the fana, the more energy it takes to maintain. Thus, the typical height of an incarnate Ainu is often relative to their power, with many maintaining smaller forms aside from when they need to project a more commanding image.

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THE NATURE OF THE AINUR

V. ON VALAR, MAIAR, AND THE AINURIN HIERARCHY

Hierarchy meant little to the Ainur within the Timeless Halls, and they thought little of it. However, upon entering Eä, their existence and work became much more tangible, and as such, organisation became necessary.

The Ainurin Hierarchy

There exists among the Ainur a rigid and pervasive power-based hierarchy, from eldest to youngest, greatest to least. In the Timeless Halls, this hierarchy mattered little save for the presence of one’s part within the Great Music. However, within Eä, this hierarchy forms the basis for all culture, society, and interaction between the Ainur.

This hierarchy was not imposed by the Ainur themselves, or even intentionally by Ilúvatar. Rather, it came into being naturally as a result of the nature of the Ainur as embodied aspects of Ilúvatar’s being. Thus, the first Ainur to be created, formed out of the most prominent aspects, held the greatest innate power, and those that came later were less strong. Every Ainu is intrinsically aware of their precise place within the hierarchy, and knows immediately which of the other Ainur are above them and which are beneath. Within Ainurin society, this hierarchy is observed and respected, with those greater than an individual respected as leaders and teachers, and those beneath assumed to serve or learn from those above them. The hierarchy of power is so pervasive amongst the Ainur that within the Valarin language there is a tonal envelope to each sentence spoken that indicates whether the speaker is conversing with one above or beneath them in rank, and a second set of tonal rules to show the relative position in the hierarchy of the subject of conversation, if speaking of a being. These conventions within Valarin are a large part of the reason why the Eruhíni find the language so difficult to learn.

An Ainu’s specific place within the hierarchy is determined by the sum of their innate power. Just as an Ainu’s being is made of multiple aspects, so is their power, and the innate power is determined by a combination of Ability, Versatility, Presence, and Will. Those with greater measures of each will be stronger, and thus higher within the hierarchy. As total innate power is determined by the sum of all of these factors, the precise levels of each varies, and one may have a lower level of one ability than those beneath them in the hierarchy, and yet the total sum of that Ainu’s power is greater and thus places them higher.

Power is innate and determined upon creation, and thus cannot be altered in any permanent way, nor one’s place in the hierarchy shifted. However, there are ways that one’s apparent power might be changed. For example, if those who share a bond or possess high levels of resonance are working in tandem, the power of each will be amplified through that resonance. In addition, those with greater power may temporarily share a portion of their power with those beneath them, such as can be accomplished in a Vala-Maia bond. This can be made permanent, but such things are considered unnatural, and often the subject of this infusing of power will find that their spirit rejects it, causing injury to the eäla despite an overall increase in power. For this reason, infusion of power between Ainur with great disparity in power was only ever practiced by Melkor.

Valar and Maiar

Aside from the overall Ainurin hierarchy, there is a second form of hierarchy that exists within Arda— that of the Valar and the Maiar. While the innate Ainurin hierarchy is little known of amongst the Firstborn of Aman, the roles of the Valar and Maiar are quite apparent. It is this hierarchy that determines much of the rule of Aman— and of all of Arda. The Valar-Maiar hierarchy determines matters of Ainurin culture almost as much as the innate hierarchy.

The sole determiner on which role an Ainu will fit is dependent upon whether or not said Ainu helped to lay the earliest foundations of Arda. These are the Valar— the original thirteen spirits that entered Eä to begin crafting the World. The Valar are numbered among the greatest of all of the Ainur, and there are few other spirits as powerful as they who remained in the Timeless Halls. The Maiar are the spirits that answered the call of the Valar and entered the world later with the express purpose to serve and aid them. These spirits are incredibly numerous, and many are powerful in their own right, but none of them come anywhere near the power of the Valar. Thus, aside from their power, the difference between Vala and Maia can be summed up by considering the point at which they entered the world.

One notable exception to this is Tulkas, who entered the world later than even many of the Maiar. However, Tulkas was counted among the greater Ainur, and quite high up within the overall Ainurin hierarchy. Thus, though he did not help to lay the world’s foundation, he was nonetheless counted among the Valar, rather than as their servant.

As the very beings of the Ainur became intertwined with Arda as they built it, what they built and how they did so became intertwined with them. Thus, through the forming of the world, the role of the Valar as rulers and the Maiar as servants became ingrained within them. Some to greater degree, others less, but in some way each Ainu has their role set within the very fabric of their being.

While each Vala and their Maiar operate somewhat independently, save when working together on some aspect of the world, there is among each Vala’s Maiar a form of hierarchy. While typically the Maiar would fall into rank along the lines of their own respective power levels, there are two particular roles among the Maiar that do not necessarily depend upon overall rank. These roles are that of the Herald and the Chief of Servants. The Herald, while often the most powerful, was typically the Maia that bonded most closely with their Vala, and was similar in Thought to them, if not in Song. The Herald would become the voice of their Vala, frequently speaking in place of their lord and announcing their decrees. If a Vala was unable to be present themselves, the Herald would rule in their stead— and this is due to the fact that the two were often in near-constant communication. The Chief of Servants is somewhat similar, but where the Herald is the voice of the Vala to those outside the Vala’s own people, the Chief of Servants directs the greater part of the Maiar that serve their Vala. Both Herald and Chief of Servants are equal in rank and answer directly to their Vala, and occasionally, one individual may hold both titles (such as Eönwë). The specific titles may vary between peoples, but the roles are quite similar. Each Vala personally selects the Maiar they deem best to fill these positions, rather than basing it solely on Ainurin hierarchy.

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THE NATURE OF THE AINUR

IV. THE AINUR WITHIN EÄ

Upon the creation of Eä, the first of the Ainur to enter it was Melkor, followed by the original thirteen Ainur who later became known as the Valar (minus Tulkas, who arrived later). After the Valar came many lesser Ainur, who aided the Valar and became the Maiar. There were many spirits who did not enter Eä, and they remained just as they had been— formless spirits, dwelling amidst the Timeless Halls with Ilúvatar. But the great majority of the Ainur did, ultimately, come to dwell within the World.

These Ainur that entered within Eä and took part in its formation became bound to the world, their very beings becoming woven into the very fabric of Eä itself. It is with their own Song that they wrought the world, and thus a great part of their power went into the things which they created. This is why the Ainur are attuned each to one or more of the nine elements of Eä: Earth, Air, Water, Fire, Light, Nature, Spirit, Fate, and Energy. It is the Music of the Ainur that brought these things into being, and they are a part of them.

Though they used their power to create the world and all within it save alone the Eruhíni, the Ainur, for the most part, did not diminish. This is because that which they formed was their own, and they remained closely connected to it. Though their power became concentrated within their creations, they could call upon it at any time. It is in this way that the elemental powers of the Ainur are manifested— they do not control the elements of Arda, but in fact it is simply their own power and being following their will.

Melkor differs from the other Ainur in that, though he did create some things of his own, the majority of his power went into the twisting and corruption of that which his brethren formed. As such, when the power he used left him, he could not call upon it at will, though that which he warped remained following his whim. In this way, while his influence over the world only broadened, the power within his own person greatly diminished. It became severed from his direct control, though it still followed his will. As such, the things that he corrupted remained so long after his banishment, and Arda would never be truly free of the power of Melkor.

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THE NATURE OF THE AINUR

IIIc. AINURIN SPIRITUAL BONDS | THE VALA-MAIA BOND

The last of the three main Ainurin spiritual bonds is the Vala-Maia bond. This is the most complex bond, as not only must it represent the spiritual relationship between two Ainur, it must also take into account the often extremely significant power imbalance between the bonded parties.

The Vala-Maia bond is the most directly intentional bond— unlike the sibling bond, which is innate upon creation, and the Spousal bond which forms when a pair intertwines their Songs together, largely without much direct intention but instead a mutual understanding, the Vala-Maia bond is formed through ceremony. The first Vala-Maia bonds were not made until after the Ainur had created their first physical forms, and had begun developing and using the Valarin language. Thus, these aspects are included in the formation of the bond. Vala-Maia bonds are formed while incarnate, and involve the speaking of Oaths. This bond is formed in such a way to allow for some distance and a barrier of sorts between the two and to lay down direct terms for the bond.

While the bond could be formed without these safeguards, such a thing would be rather unsafe for the Maia— due to the nature of the Ainur, those with greater power and stronger Songs will invariably bend those with lesser power to their will, should their Songs become intertwined. As the Song is the core of an Ainu’s identity, an incorrectly-formed Vala-Maia bond can easily cause the Maia’s Song to be overwritten, and for it to conform all but completely to the Vala’s, and thus erasing the Maia’s identity and free-will and dampening their portion of the Flame Imperishable. They would become little more than a vessel for the Vala’s will, an extension of the Vala’s Thought. Such was the case of many of Melkor’s Maiarin servants, as he did not care to form his bonds with the same safeguards as the other Valar.

Though this possibility is dire indeed, if the bond is formed properly, there is little chance of the Songs of the Maiar becoming so overpowered. They may shift slightly simply due to the sheer disparity in power, or even because of their own desire to shift them, but the Maiar will retain their own Songs, their will, and their identity. Through the forming of the Vala-Maia bond, a Vala is able to temporarily share some portion of their own power and will with their Maiar, and also allows the Valar to impart their own understanding of the Music, which, while not quite complete, is typically greater than that of the Maiar.

While this sharing of knowledge and power is an important part of the Vala-Maia bond, this is not why such bonds were originally created— rather, they were created for the protection of the Maiar. During the First War, many Maiar were overcome by the Song of Melkor, and corrupted and taken against their wills to his side. While the disparity in power between the Valar and Maiar is great, that between the Maiar and Melkor is colossal, and their Songs could be overcome simply by being too close to Melkor.

The first Maiar to enter into a Vala-Maia bond were Ossë and Uinen, after Uinen drew back the half-corrupted Ossë from Melkor’s side. After speaking to Ossë, Ulmo and the other Valar discovered the nature of Melkor’s corruption and the way he took root in the minds of the other spirits and overcame them. They deemed it necessary to have a way to protect the Maiar from such things— and thus the Vala-Maia bond was created.

When bonded, a Vala is able to shield the minds and spirits of their Maiar, making it so that they cannot be harmed or interfered with. While Melkor, being the most powerful of the Valar, could with great focus and will break through these shields, but it would be far more difficult to corrupt a Maia that was being actively shielded without being able to directly disrupt the concentration of the Vala shielding them.

In addition, there is an empathetic link within the bond, allowing Vala and Maia to sense one another’s emotions to a limited degree at all times. Either party can close their Thought to the other at any time they wish, or they may amplify it if they wish to send a message. This is particularly useful to signal danger and warnings. If a situation is particularly dire, either party may create a summoning beacon and call the other to their side— to aid them either in a fight or an escape. Typically, if a Maia signals that they are in danger, the Vala will create the beacon to summon them home, but if the Maia’s fana has been wounded and they cannot disincarnate and Thought-Travel, the Vala is also able to go to their side and retrieve or defend them.

In forming the bond, each party swears an Oath to the other. These Oaths include, on the part of the Maia, swearing their devotion to the cause of their Lord, and on the part of the Vala to provide aid and protection unconditionally, and to never use the bond to attempt to enslave the Song of the Maia, or to unjustly hold it over them, or to violate their trust. The Ainur took these Oaths very seriously, and rarely if ever were they broken. To become bound in such a way is ultimately the decision of the Maiar. While many eagerly took advantage of the offer of protection, some did not wish to create a bond with a single Vala, and others did not wish to bind themselves in this way at all, accepting the risks that came with being an unbound Maia in return for the greater freedom and sphere of influence. Most Maiar eventually chose a Vala or two to serve, but even those did not necessarily create a bond. Should a Maia wish to be released from the Vala-Maia bond, the custom is that they are to be released, unless they clearly show that their intent in doing so is to further the purposes of darkness.

The Vala-Maia bond is not to be forged through coercion, but only willingly. It is this act of free will and the swearing of the Oaths that makes this bond differ from that with which Melkor binds the spirits under his service, though they are ultimately of similar nature. Thus, there must be complete trust between the parties to form this bond.

The Vala-Maia bond may be unraveled through a ceremony, to no ill effect upon its participants if both willingly release it. However, it may also be broken through strength of will— and this would occasionally occur among bonded Maiar that Melkor captured and forced to his service. This would cause pain some to the Vala, but it would absolutely devastate the Maia, and occasionally resulted in the shattering of their eäla, particularly if the bond was quite close. Even if the eäla was not shattered, the Maia’s spirit would be damaged and wounded often beyond repair.

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THE NATURE OF THE AINUR | Appendix A: Atypical Ainurin Marriages

A brief overview of the three marriages that took place in Eä, in which at least one partner was of the Ainur— those of Tulkas and Nessa, Melian and Thingol, and Melkor and Mairon.

Further information on Ainurin Marriage and Spousal Bonds can be found here, and may be read to more fully understand the nature of such a bond, and how it differs from “marriage” as known to the Children of Ilúvatar.

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There are a few examples of Ainurin marriage that fall outside of the ordinary. First, the marriage of Tulkas and Nessa, which occurred within Arda rather than before the Music. Theirs was the first Ainurin marriage that occurred after entering the world, after the beginning of the physical. Thus their marriage, amongst the Valar, comes closest to what the Firstborn experience. Their union was not based only upon their Music as most were— though the harmony of their Songs certainly played a large role— but also upon the fact that they greatly enjoyed one another’s company and spending time together within the World. Their marriage was the first held with ceremony, and they sang their Music and wove their Song together amidst the other Ainur— the first marriage that had a definitive beginning, and when their Songs were woven together with a great interplay of light and color, both Seen and Unseen, the Ainur agreed it was one of the most beautiful things they had ever witnessed.

The second marriage involving an Ainu was that of Melian and Thingol— and this marriage was unique in that it was not between two Ainur but between one of the Ainur and one of the Firstborn. The way the marriage itself formed was rather strange, as it was neither a marriage of the Firstborn or of the Ainur, but a combination of both— and the dissonance of the union’s forming caused both Melian and Thingol to be frozen in place, their Songs and Spirits being woven together after both the manner of the Firstborn and that of the Ainur. The process of their union was so powerful, in fact, that it transformed both of them into a new kind of being— Melian became permanently incarnate, and her fana became made of flesh and blood as one of the Firstborn, with the full capability of sensation and wonder that they held, while Thingol gained his own Song equal to the song of some of the Maiar, and a portion of the power of the Ainur and became keenly aware of the Unseen. Their children, Lúthien and Daeron, would also be of the same nature, though Lúthien’s descendants, while carrying some of the power of the Ainur within them, would be fully of the nature of the incarnates. But nonetheless, despite the great disparity in power and nature between Thingol and Melian, in the care and love of their union, they became equals, and through them and their descendants many great wonders came to pass.

The third marriage between Ainur within Eä was not so, and indeed it is not often considered to be a marriage— at times, not even by its participants. This was the marriage between Melkor and Mairon— between Vala and Maia. While before the formation of Eä there had been little distinction between the two, afterwards, a strict power-based hierarchy came into play, and it was all but impossible to break from. This caused great inequality in the relationship formed between this pair. While Mairon was one of the greatest of the Maiar, after perhaps only Eönwë and Ilmarë, he remained nonetheless far below Melkor within the hierarchy of the Ainur. That is not to say, of course, that there was no mutual desire for the relationship, and in the early days after the destruction of Almaren, when Mairon left the service of Aulë, Melkor imparted a great deal of power into Mairon, to the point where he developed additional elemental attunements to his original powers over fire and earth. Nonetheless, though Mairon refined these powers, they remained a part of Melkor’s power rather than his own. Their relationship, while at first resembling a spousal bond, consisted of many traits of a Vala-Maia bond. However, this was unlike a typical Vala-Maia bond, which did not entangle the Songs of the participants in the same manner as a spousal bond for the direct purpose of keeping the Song of a Vala from overpowering that of the Maiar bonded to them. Though for a time they regarded one another as partners, eventually, Mairon’s Song— rather than joining with Melkor’s in a typical Ainurin marriage, would be altered and overpowered and conform all but entirely to Melkor’s.

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The Nature of the Ainur

IIIb. Ainurin Spiritual Bonds: The Spousal Bond

The second of the three main Ainurin bonds is the Spousal Bond. Though it is named such, it is vastly unlike Marriage between Men or Elves, though Elven marriage may share a few traits with the Ainurin Spousal Bond. This is, once more, an attempt to translate the untranslatable into a word— and as such, it diminishes and obscures the true meaning.

In many ways, the Spousal Bond is not unlike the Sibling Bond, save in one way only: while siblings’ Songs were woven together from their creation, Spouses chose to interweave their Music together after they had already begun to develop their part in the Music.

A great majority of Ainurin “marriages” occurred before the creation of Eä, and indeed, before the Great Music was sung in its entirety. There was no ceremony, no ritual to it— it simply happened naturally and instinctively when two Ainur whose Songs created harmony together found one another, during the time before the Music when they sang and developed alone or with their siblings within the Timeless Halls.

No single Ainurin “marriage” is alike to the others, as each one specifically relates to the way the pair’s Songs are intertwined, and the specific nuances of the bonds are as unique as the Ainur that form them. But there are some traits that are common between spousal bonds. Being of the Ainur’s own choosing, as mentioned, is one of those. A high Resonance between Ainur involved is another, though this may also take different forms.

Some Ainur seek these relationships for companionship, others to increase the power and intricacy of their Songs, but many do not even know they even seek such a relationship until they have found the one that their Song can harmonise with. And still many others are just fine singing alone or with their siblings, and do not seek such a partner, and do not join with one.

Many Ainurin spousal pairs are aligned not only in Resonance, but in Thought as well, and seek to work together to build a common goal. But there is one thing that is found in each and every one of these relationships: just like when siblings sing together and their Music is enhanced, so too are spouses, but in a different manner. Where sibling-shared Music becomes merely greater in power or intensity, the Music shared between spouses is different. Each partner’s Song is whole and complete on its own, but when joined with their partner’s, it becomes something not quite one or the other, but instead wholly new, like when two colours combine to create another.

These things are seen in Arda reflected within the domains of the Valar, and in some ways one can even see how these “marriages” between the Ainur are each one unique. The air and the winds are whole creations in themselves, and the stars their own as well, and yet the colors and hues of the night sky, and the joy they bring, are a new thing of their own, created through the Union of Manwë and Varda— a union formed of the companionship and the joy that they felt with one another. In the meantime, trees and flowers grow upon the earth and are nourished by it, while the roots of these plants help the hills and landscape to hold its shape. Thus, the earth and its fruits build upon each other and need one another— and so is the bond between Aulë and Yavanna, whose own Songs, while still complete, felt less marvellous to them than the whole that they formed together, and which they intertwined into a bond unbreakable.

Though it is called “marriage” by the Firstborn, there are a great many differences. The Ainur, as beings of spirit and constructs of Thought, do not experience physical attraction to one another, and while they appreciate the Music of one another, this is itself different than the attraction that the Eruhíni feel. They innately have no physical bodies, and thus no physical sex, and thus the concepts of sex and sexual attraction are entirely foreign to them. Romantic attraction as well is a grey area— though if one can call becoming enamoured and fascinated by the way their songs combine “romance,” a case could be made that Ainur do experience a form of romantic attraction. Ainurin attraction, however, is far more akin to a strong friendship than the attraction often shared between Human spouses, and the sense of working well together. In fact, many Ainur are somewhat baffled by any form of sexual attraction, and that such things play a definitive role in Human marriage relationships. Though after interacting with the Firstborn and learning of it, and as those that had entered Arda became more tied to the physical and their fanar due to spending so much time incarnate, some of the Ainur did take an interest in physical pleasure, few to none would ever actually experience sexual attraction, and none without a significant component of emotional attraction along with it. And as most of their spousal bonds had already been formed long before the beginning of Eä, sexual attraction continued to play no part in the formation of a marriage between Ainur.

Unlike a sibling bond, a marriage bond between Ainur may not be broken, as it was through their own choice that they formed their Songs together, and their union is written into the very fabric of Eä. An Ainurin marriage cannot be undone without the unmaking of the World— and even so, may also require the unmaking and remaking of the Ainur themselves. This inseparability carried over into the Ainur’s beliefs about the marriage between the Firstborn, though the marriage-bonds of the Firstborn could be released by the wills of both partners.

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The Nature of the Ainur

IIIa. Ainurin Spiritual Bonds: The Sibling Bond

As the Ainur were each crafted from a portion of Eru’s Thought, they do not possess any sort of biological family ties in the sense that incarnates do. They have no parents, or blood-siblings, or cousins, or any other such relations— though they do refer to Eru as their parent in the languages of incarnates, for ease of translation. The closest thing that an Ainu has to a biological relative would be another Ainu with which they share what is known as a sibling bond. It is typical for Ainur to have one or more “siblings.” In fact, it could be argued that all Ainur, in a way, are siblings, being formed from the aspects of a single being, and the sibling bond is present, to some very slight degree, between every one of the Ainur. However, neither the term nor relationship are to be interpreted quite the same way as when referring to the Eruhíni, and all Ainur do not view themselves as siblings and are not viewed as such despite this.

Sibling bonds among the Ainur are spiritual bonds that are present upon their creation. They are frequently found between Ainur that were formed from closely related aspects. Within Eä, Ainur that share a sibling bond are often attuned to the same or to complementary elements— such as two attuned to fire, or one to fire and one to air.

Among the Ainur, there are close siblings and more distant siblings, and the bonds between them are stronger and weaker, depending on the degree. Typically, only those with strong sibling bonds are thought of as actual siblings (such as Oromë and Nessa, or the Fëanturi), or refer to themselves as such, while others, though they do share a bond still, are not commonly regarded as such. Before becoming acquainted with the Firstborn, the Ainur did not bother to fully quantify the relationship. They naturally gravitated towards those they shared sibling bonds with, but they did not refer to themselves as “brothers” or “sisters” until describing the nature of these bonds to the Firstborn.

The nature of the sibling bond itself is that of a spiritual bond that allows for easy communication by Thought across distance, as well as shared empathy and awareness of one another. The level of this is dependent upon the innate closeness between siblings— those with very close bonds can often feel the other’s emotions and sensations almost as if they were their own, while more distant bonds only allow for an echo of that.

Ainur that are siblings often find their power increased exponentially when they work in tandem. The high resonance between them causes an overall increase in strength.

Of the three types of bonds between Ainur, the sibling bond is the most innate, and is the only one that is not a matter of choice— for these bonds exist upon creation.

However, the bond can be severed. This process is quite uncomfortable, as it detaches one’s Thought and Song from another where the two had been joined. Only one’s will is needed to sever the bond, or to close it off— a less final and less brutal type of severing, in which one simply closes off their minds from their siblings. A severed sibling bond cannot ever be fully restored, though it may be somewhat repaired. A closed bond may be reopened fairly easily. Those that sever or close their bonds with their siblings often find their senses and power somewhat stunted and diminished for a time, though these things will return once they have recovered. The severing is more painful to one whose bond is severed against their will or without their knowledge, and the recovery period is longer.

Stronger sibling bonds are easier to sever or close off than weaker ones— as the more closely attuned two Ainur are, the more aware of the bond they are, and the easier it is to isolate and destroy it, rather than the weaker bonds which ripple underneath the surface.

A sibling bond can only be severed by those who share it— however, it could be blocked by another with greater power. The one exception is when an Ainu’s eäla is fragmented to the point where their consciousness is destroyed completely. This creates the illusion of a severed bond, with many similar but less severe effects to those who share a bond with the destroyed Ainu— but the bond is not severed, it is only fragmented and thus becomes quite weakened.

[barad-dur-archivist]

The Nature of the Ainur

II. Song, Resonance, and Thought

Before the creation of Eä, there were three aspects of the Ainur, similar to the Body, Mind, and Spirit of the Eruhíni. These three aspects are Song, Resonance, and Thought. Though they are not direct parallels, if related to these aspects of the Eruhíni, Song would be equal to Spirit, Resonance to Body, and Thought to Mind.

Thought is most likely the simplest aspect to understand, as it can be most easily understood in terms familiar to the Eruhíni. An Ainu’s Thought encompasses the mental workings, logic, decision-making, and conscious thought of an Ainu. It deals with expression of personality and personal will. It is also a means of communication between Ainur, however, communication by Thought is somewhat different than the aspect of Thought. Thought can be summed up, then, as personality, will, and intent. Thought would correspond to technique and embellishment in music.

A little harder to explain, and yet still quite simple, is Resonance. This corresponds to the Body, but it has very little in common. It is the most physical aspect of an Ainu, as physical as one can be while being a disincarnate spirit. Resonance primarily deals with bond-type relationships between Ainur, as well as the use of powers and their influence over other Ainur and over Eä. There can be strong and weak Resonance between Ainur. Those with high Resonance between them, when working together, are stronger than when working alone. High Resonance is the basis of spousal, sibling, and Vala-Maia relationships. Resonance has an almost physical sensation, comparable to harmony in music. One’s own Resonance isn’t noticeable unless it is being contrasted with another’s. Continuing with the musical analogy, high Resonance between Ainur, or between an Ainu and a substance, object, or element, would be comparable to the feeling of a perfect fifth or octave. Average Resonance would feel like a third, while very low Resonance (incompatibility) would feel like a major seventh or tri-tone.

The last and somewhat difficult to explain, Song is central to each Ainu. For the most part, Song isn’t audible music, rather, it’s the essence of every Ainu’s person, their core values and individuality. An Ainu’s Song is like their fingerprint, each Ainu’s Song is different. Over time, the Song can shift and change, but there always remains some aspect of the original. Song would correspond to melody in music. Each Ainu has their own melody, which may or may not fit into the melodies of other Ainur. The Song is relatable to the purpose and identity of an Ainu, the very essence of themselves.

The Song of Melkor was unique because, as he was designed, his Song would not clash with any of the other Ainur. Rather, it would weave in and out amongst their music and unite them together. However, Melkor chose to alter his Song, based on his own Thought and his desire to create things of his own. These alterations caused Melkor’s Song to clash with many of the others. It is in the nature of Ainur to attempt to align their Song to one another and find harmony, as their entire existence is based strongly on connection between one another as co-aspects of Ilúvatar, devised from the thought of a single being. Thus, those whose Song clashed most strongly with Melkor’s either closed off their own or conformed to his in order to return to some semblance of harmony. Thus, their identities were suppressed or changed.

Just like the aspects of harmony, melody, and interpretation in music, and the aspects of Body, Mind, and Spirit of the Eruhíni, work in tandem, the Thought, Resonance, and Song of the Ainur area also interwoven. Those who either complement or match one another in all three of these aspects are known to be the strongest pairs. This is why many siblings, spouses, and Vala-Maia relationships (the strongest bonds between Ainur), are often between those attuned to similar or complementary elements.

[barad-dur-archivist]

In this post

https://barad-dur-archivist.tumblr.com/post/676905194442899456/the-complete-finwean-birth-order-marriage-and

You say Feanor and his family travel around Valinor but I can't remember reading it and I have read almost all of Tolkiens book more than once and I don't think I ever read that, is that your own headcanon or a fact in one of Tolkiens letters (early version) becouse if it is would you tell me where so I could find it and read that too?

Hi there Nonnie!

Putting this under a cut because it got a little bit rambly.

So, as mentioned in my blog disclaimer in my pinned post, the content on this blog overall is a mixture of textual analysis and headcanon-based worldbuilding. For the most part, any headcanon-based material here exists to fill gaps, and doesn’t directly contradict the text but is typically extrapolated on canon material (or entirely invented, depending on whether any canon material exists on a subject).

So yes, most of my posts are a mix of canon, headcanon, and something in between that, but as a whole I attempt to remain canon-compliant as much as possible.

The particular question you have is, however, one of those extrapolations on canon, namely from this bit in the Silmarillion Ch. 6:

Here it talks about Fëanor travelling around Aman. A set timeline is not given, but this passage comes after a discussion of Fëanor’s marriage and children, so I choose to interpret this as occurring even after that, with Fëanor’s entire family being often absent from Tirion, at least for awhile.

But yes, do keep in mind that, while for the most part I do try to maintain compliance with canon, there is a significant amount of details on this blog that are headcanons, or extrapolations/interpretations. That is because ultimately this is an archive for my personal interpretations, rather than a purely canon-based blog, and should not be treated as a canonical authority as discussed. As I do mention this in my blog’s disclaimer, I don’t typically differentiate between canon and headcanon in my blog posts themselves, but if you’re curious about whether a detail is Tolkien’s or mine, definitely do feel free to ask about it! If it’s Tolkien’s, I’ll be happy to provide references, and if it’s mine I wouldn’t mind sharing where the inspiration came from!

As always, however, whether canon, extrapolation, or headcanon, anything on this blog is free to use and explore in your own fics or posts, with or without credit. Ultimately, at the end of the day, this is just a silly little blog to store all of the silly little interpretations & headcanons that I use in my fics. I just love official-sounding writing and having grown up on Tolkien’s histories I have a slight obsession with writing things that sound like they could fit into them.

Hope that answers your question!

[barad-dur-archivist]

The Nature of the Ainur

I. The Creation of the Ainur

There are distinctive similarities between all of the Children and Adopted Children of Ilúvatar— the way they are formed, the way that they develop and grow. The Ainur, though when incarnate they may appear only a little different from the Children, are in fact a vastly different sort of being. Aside from their great power and their base nature as disincarnate spirits, the way they came into being is unlike anything within Eä— for they are not by nature from Eä.

Before any of the Ainur existed, there was only Eru— and the nature of Eru is unknown to any save they, and not even fully known to them. For He is not of the Ainur, nor is he a “god” in the way that Men considered him. Rather, He is the embodiment of all that is, for all that is was generated through Him. He is the conscious embodiment of the universe itself, and all that it contains. For long He was alone amidst the Void, and within Him was the Flame Imperishable, and the designs for a world and for beings to dwell within it. But alone, Eru could not act upon these designs or weave them into being, for though the themes of the world existed within Him, they were entangled and difficult to decipher or command while they remained within Him.

Thus, the first of the Ainur was made. It was Eru’s desire to bring things into being that created Melkor, whose first essence was manifested by a great part of Eru’s creativity, and emblazoned with His ambition.

When Eru saw what His own Thought had created, He imbued the resulting construct with a fragment of the Flame Imperishable— and thus, the first spirit was made. For the Flame Imperishable is the core of the identity of Eru, and those that He gifts it to become beings with their own free will and identity, and act not only according to their Nature and instincts, but also according to a Thought of their own. In a sense, those gifted with the Flame become beings not altogether unlike Eru Himself.

For a time, Melkor was alone with Eru amidst the Void, and he was taught to Sing, and of all of the many things within the mind of Eru. In time, Melkor’s own spirit was nurtured and he began to grow and develop on his own, according to his own will and not only that of Eru. Melkor began to desire to create things of his own, and through his questioning he learned from Eru of the Flame Imperishable— and set out on journeys into the Void seeking it. Now, this was done outside of the will of Eru, and being concerned by it, Eru created a second being to be a companion for Melkor.

This second spirit was manifested from that concern, and from Eru’s will for his creations. And thus, the second of the Ainur, Manwë the brother of Melkor, was created out of loyalty first to Eru as well as to Melkor, as his brother. Manwë too was kindled with the Flame Imperishable, and for a long while these two existed with Eru. Manwë was alike in many ways to Melkor, though he never strayed from Eru’s will as his elder brother did, and his Song blossomed according to the wishes of Eru.

These two were the first of many spirits created of Eru out of fragments of his own consciousness and being, and kindled into life and wills of their own by the Flame Imperishable. Some of these spirits were greater, others lesser, depending on which aspects they were created from and the strength of those aspects within the mind of Eru.

Thus were the Ainur created, and Songs were placed within each of them that were a fragment of the Great Music that would bring the universe into being, and Eru built the Timeless Halls amidst the Void for them to dwell within.

Of this existence before the beginning of Eä and before time itself, of a time before the Great Music of the Ainur echoed through the Void, little is known and little is told. For it was a time before language, and many things cannot be told in words that the Children would understand. Thus, much of the Nature of the Ainur, and especially of the Nature of Eru, remains a mystery to those that dwell within the World.

[barad-dur-archivist]

Emblems and Color Heraldry of the Valar — typically worn and used by Maiar or others in their service, or incorporated into architecture and heraldic devices.

[barad-dur-archivist]

The Complete Finwean Birth Order, Marriage, and Death Timeline

This timeline includes basic life information (birth, marriage, and death years and orders), as well as notes about when individuals sailed into the West. It does not include rebirth years, as it is impossible to know precise timelines, especially after the reshaping of the world, as time now passes much more slowly in Aman than in Endor. Let it be known, however, that those in this timeline that have died, save Elros and Arwen who chose mortality, would be able to be reborn in Aman after the beginning of the Second Age if certain conditions were met.

Key:

*House of Fëanor

^House of Fingolfin

~House of Finarfin

(1,2,3, etc.) denotes generation

THE TIMELINE

…

YEARS OF THE TREES

0. Finwë: Unbegotten, Woke in Cuiviénen in Y.T. 1050 as one of the Tatyar

Míriel: Born in Cuiviénen in Y.T. 1053; her father was of the Tatyar and her mother of the Nelyar.

Indis: Born in Cuiviénen in Y.T. 1103

Marriage of Finwë and Míriel in Y.T. 1140. This is the first marriage in Tirion.

1. *Fëanor: Born in Tirion in Y.T. 1169

Death of Míriel in Y.T. 1170 in Tirion

Marriage of Finwë and Indis in Y.T. 1185 in Tirion

1. Findis: Born in Tirion in Y.T. 1186

1. ^Fingolfin: Born in Tirion in Y.T. 1190

1. Írimë: Born in Tirion in Y.T. 1204

*Marriage of Fëanor and Nerdanel in Y.T. 1218 in Tirion

1. Faniel: Born in Tirion in Y.T. 1220

2. *Maedhros and 1. ~Finarfin: Born in Tirion in Y.T. 1230

^Marriage of Fingolfin and Anairë in Y.T. 1254 in Tirion

2. ^Fingon and 2. *Maglor: Born in Tirion in Y.T. 1260

Y.T. 1261: Fëanor and his family leave Tirion to travel around Aman

~Marriage of Finarfin and Eärwen in Y.T. 1280 in Alqualondë

2. *Celegorm: Born in western Valinor in Y.T. 1298

2. ~Finrod and 2. ^Turgon: Born in Tirion in Y.T. 1300

2. *Caranthir: Born in northern Valinor in Y.T. 1312

Y.T. 1312: Fëanor and his family return to Tirion and dwell there

2. *Curufin: Born in Tirion in Y.T. 1323

2. ~Angrod: Born in Tirion in Y.T. 1324

2. ~Aegnor: Born in Tirion in Y.T. 1332

2. ^Aredhel and 2. ~Galadriel: Born in Tirion in Y.T. 1362

^Marriage of Turgon and Elenwë in Valmar in Y.T. 1382

*Marriage of Curufin and Furitilwë in Tirion in Y.T. 1384

2. *Amrod and 2. *Amras: Born in Tirion in Y.T. 1402

*Marriage of Maglor and Elemmírë in Tirion in Y.T. 1415

2. ^Arakáno: Born in Tirion in Y.T. 1417

3. ^Idril: Born in Tirion in Y.T. 1459

~Marriage of Angrod and Eldalótë in Tirion in Y.T. 1461

3. ~Orodreth and 3.*Celebrimbor: born in Tirion in Y.T. 1479

Death of Finwë in Y.T. 1495 in Formenos

Death of Furitilwë in Y.T. 1495 in Alqualondë

Death of Amrod in Y.T. 1496 at Losgar

Death of Fëanor in Y.T. 1497 in sight of Thangorodrim

Death of Elenwë in Y.T. 1498/12 sun-years prior to the rising of the Moon on the Helcaraxë

FIRST AGE

Death of Arakáno in Y.T. 1500/F.A. 1 in the Lammoth

~Marriage of Galadriel and Celeborn in Doriath in F.A. 281

~Marriage of Orodreth and Gilith in Minas Tirith in F.A. 308

Marriage of Aredhel and Eöl in Nan Elmoth in F.A. 316

3. ^Maeglin: Born in Nan Elmoth in F.A. 320

Death of Aredhel and Eol in F.A. 400 in Gondolin

^*Marriage of Fingon and Maedhros in Hithlum in F.A. 408

3. ~Finduilas: Born in Nargothrond in F.A. 402

3. *^Erien: Born in Hithlum in F.A. 412

3. *^Gil-Galad: Born in Hithlum in F.A. 435

Death of Angrod and Aegnor in F.A. 455 in Dorthonion

Death of Fingolfin in F.A. 456 at the gates of Angband

Death of Finrod in F.A. 465 at Tol-in-Gaurhoth

Death of Fingon in F.A. 472 in the Nirnaeth

Death of Orodreth and Finduilas in F.A. 495 at the sack of Nargothrond

^Marriage of Idril and Tuor in Gondolin in F.A. 502

4. ^Eärendil: Born in Gondolin in F.A. 503

Death of Celegorm, Caranthir, and Curufin in F.A. 506 in Doriath

Death of Turgon and “Death” of Maeglin* in F.A. 510 in the fall of Gondolin

^Marriage of Eärendil and Elwing in the Havens of Sirion in F.A. 525

F.A. 525: Tuor and Idril sail for Valinor.

5. ^Elrond and ^Elros: Born in the Havens of Sirion in F.A. 532

F.A. 538: Eärendil and Elwing sail for Valinor.

Death of Amras in F.A. 538 at the Havens of Sirion

Death of Maedhros in F.A. 587 in the ruins of Beleriand

F.A. 590: Írimë sails for Valinor.

* “Maeglin is recorded as having died in the Fall of Gondolin, but this should have been very difficult if not impossible,” is found annotated next to the timeline entry in the Dark Lord’s handwriting, and the quotation marks are added.

SECOND AGE

^Marriage of Elros and Aerwen in Númenor in S.A. 35 (Beginning of the Line of Elros/House of Kings)

3. ~Celebrían: Born in Eriador in S.A. 300

Death of Elros in S.A. 442 in Númenor

Death of Celebrimbor in S.A. 1697 in Eregion

Death of Gil-Galad in S.A. 3441 on the plain of Gorgoroth

THIRD AGE

^~Marriage of Elrond and Celebrían in Imladris in T.A. 109

4/6. ^~Elladan and ^~Elrohir: Born in Imladris in T.A. 130

4/6. ^~Arwen: Born in Imladris in T.A. 241

T.A. 2510: Celebrían sails for Valinor.

^~Marriage of Arwen and Aragorn in Minas Tirith in T.A. 3019

T.A. 3021: Elrond, Galadriel, and Maglor, among others, sail for Valinor.

FOURTH AGE

5/7/68: ^~Eldarion: Born in Minas Tirith in Fo.A. 1

Death of Aragorn in Fo.A. 120 in Minas Tirith

Death of Arwen in Fo.A. 121 in Lórien

…

The ultimate fates of Faniel, Erien, Maeglin, Elladan, and Elrohir are unknown. It is likely they either sailed into the west, or faded into the Unseen.

[barad-dur-archivist]

REQUESTS ARE OPEN!

While I get some of the old manuscripts translated and transcribed to post here, feel free to send a message (on or off anon) if there’s something in specific you’d like to read about. I’ll do my best to find some material in the archives about it.

[barad-dur-archivist]

Ainurin Tokens and Oath-Marks

Among the many abilities of the Ainur is the ability to bestow a token upon an individual or an object. In the giving of this token, a very, very small portion of that Ainu’s power is imparted as well, and imbues the object that bears the token.

The token itself appears as a mark that resembles the Ainu’s emblem. This mark is placed wherever the Ainu bestowing it desires, and the precise nature varies greatly upon the individual. It may be permanently visible, or might fade and reappear when the token’s power comes into effect. It may be entirely Unseen, and only able to be felt by those who are attuned to such things.

Every Ainu’s token is unique to them, and its effects are pre-determined and devised, and there is typically only one form and function that a token will take, though the most powerful of the Valar may have a few different tokens. They are typically bestowed only on rare occasions, and those things that receive an Ainurin token, especially from a Vala, often perform significant feats and find themselves at the center of Vairë’s tapestries.

The bestowing of a token is also considered a blessing, and involves the Ainu in question touching the object or being they are blessing and often Singing to create the mark itself, followed by an activation, in which they transfer a small fragment of their own power into the mark, and thus into the imbued object or person. Oftentimes, the more detailed the mark, the stronger the effect of the token, and various versions of the token may have differing strengths. Some tokens, however, do not have much variation in strength (such as Nienna’s token, which as a single effect that is not quantifiable).

Known instances of the use of Ainurin tokens, as well as known functions of individuals’ tokens, are as follows.

VALARIN TOKENS

VARDA: Perhaps one of the most famous of Valarin tokens, Varda’s token hallowed that which bore it, making it so that no evil thing could touch it without being horribly burned as with the very fire of the stars. Varda’s token was placed upon the Silmarils, and though it would typically appear in visible form, it would glimmer as with faint starlight, and was thus drowned out by the light of the Silmarils themselves.

ULMO: Another famous token, the token of Ulmo allowed the bearer temporary access, in times of need, to the knowledge of the Waters, and to be aware of many things without needing to be told directly— they may know everything that the waters touch. In addition, it guides its bearer to the place they must go, or at least to the means to reach this place. The token of Ulmo often fades in time, or once its purpose has been complete. This token is Unseen, but its presence can be felt upon the bearer, even by those not particularly sensitive. Bearers of Ulmo’s token have included Finrod, Turgon, and Tuor.

YAVANNA: The token of Yavanna has only ever been given twice— once to each of the Two Trees. This token causes growth and thriving far beyond what would be natural, and allowed the trees to grow to massive heights and to give off their light. This token, unlike most, takes a far more substantial amount of power, and it retains a direct connection to Yavanna, allowing her to continue nourishing the trees with her own spirit, without bringing any harm to her until they were destroyed. The token was visible, but did not appear as a mark, and rather became woven throughout the very shape of the Trees.

NIENNA: The token of Nienna was given as an expression of pity and compassion. The token would represent a specific person or scenario, and would become a reminder of that compassion, should it be lost. It would capture the memories shared with another, and bring them to mind when they were needed. This token could be used to save a fallen loved one, or simply to help one not give into hatred and fall themselves— such as the token that was given to Olórin before he departed to Middle-Earth to combat Sauron’s influence as one of the Istari, Gandalf. As the brother of Mairon, who had now become a Dark Lord in his own right, the token would bring to mind memories of an age long before time, so that Gandalf did not give into hatred even of Sauron, and could not be corrupted by it.

OROMË: The token of Oromë imparts sapience to those animals that bear it. Some variations simply increase intelligence, while others impart abilities which are given only to those beings in possession of fëar or eälar. The token is visible, but simple— it appears as a small marking on the coat of the creature it is given to, and gives off no light. Creatures that bore this token include Huan, the hound of Celegorm who later joined Beren and Lúthien on their quest, and Shadowfax, the meara mount of Gandalf in the late Third Age.

MELKOR: The token of Melkor was bestowed upon the Dragons of the First Age. This token had a two-fold purpose— firstly, it allowed command and attunement with the elements of fire, earth, and cold— those elements most favored by Melkor. In addition, it also allowed Melkor to wield direct control over them, and to speak through their mouths and see through their eyes.

MAIARIN TOKENS

While the Valarin tokens are somewhat well-known, Maiar are also able to devise and bestow tokens. Though not all of them did— as they had far less native power than the Valar, and most did not wish to part with it— some did devise their own tokens, and bestow them. These were used mostly by fallen Maiar who sought out greater power— and indeed, these are the only well-known Maiarin tokens.

SAURON: The most well-known, and terrible, of the Maiarin tokens is the token of Sauron, also known as the Mark of the Eye. It is complex, with many levels of potency, and appears upon the flesh of those he bestows it upon, typically black in color but glowing dark blood-red when active. This token is a part of what is sometimes called necromancy— but is simply the “art” of binding the spirit to the body. The more simple tokens will increase durability, and take very little power— thus, many of Angband’s prisoners were given the token before torture. The stronger tokens, however, took it to the extreme, with the most potent causing the spirit to be unable to be parted from the body save for after the body’s complete destruction, and also allowed some instinctive access to dark thaumaturgy. The only known individual to bear this strongest version of Sauron’s token was Maedhros, son of Fëanor.

SARUMAN: Another Maiarin token used by a fallen Maia was the White Hand of Saruman, bestowed upon his servants. This token was in some ways similar to Melkor’s, and allowed Saruman to enter the senses of the recipient and experience them, thus it made him able to use anything that bore the mark as his spies.

OATH-MARKS

Similar to Ainurin tokens, but not entirely the same, are Oath-Marks. These markings appear on the body of those that swear Oaths. It is thought that, as the keeping and enforcing of Oaths belongs to the nature of Ilúvatar, even when not sworn in his name, these marks are bestowed by Ilúvatar himself. The appearance and location of the marks depends upon the oath sworn, but they almost always appear as pale scars. These marks will disappear once an Oath is fulfilled. If an Oath is failed or forsworn, however, the mark will become an open wound, and often will never fully heal. Not much is known of Oath-Marks, and some do not even notice theirs, unless their oath is broken.

Fëanor and his sons received their marks on their sword forearms, shaped like the eight-pointed, eight-rayed star that was Fëanor’s maker’s mark. The six sons still living after Fëanor’s death would go on to tattoo over their Oath-Marks in black ink, increasing the prominence of them as an affirmation of their devotion to the Oath (something that some would go on to regret).

When Beren swore his Oath to Thingol, his Oath-Mark took the form of a crystal within interlocking rings, and was placed in the palm of his right hand.

The Istari also bore Oath-Marks, as they had sworn not to use the full extent of their power upon Middle-Earth.

Both Ainurin tokens and Oath-Marks will appear on their bearers no matter what— once cannot cut them out, burn them off, or otherwise remove them. When Beren’s hand that bore the Oath-Mark was severed, it reappeared on his other hand until the Oath was fulfilled. Despite being severely scarred in the same place he wore Sauron’s token, Maedhros did not lose it, and it simply resurfaced overtop of the scarring.

The only way for an Ainurin token or an Oath-Mark to he removed is by the power of the one who bestowed it— not even a more powerful being can remove it.

[barad-dur-archivist]

REQUESTS ARE OPEN!

While I get some of the old manuscripts translated and transcribed to post here, feel free to send a message (on or off anon) if there’s something in specific you’d like to read about. I’ll do my best to find some material in the archives about it.

[barad-dur-archivist]

The Coining of the Name Maedhros

The sons of Fëanáro use their Quenya names amongst each other consistently in Beleriand, as for the most part they speak Quenya. Typically, they use their amilessi, if speaking more formally, or the shortened forms of their names. They, however, use the Sindarized versions of their names when speaking Sindarin, or when interacting with those outside their kin (largely Sindarin-speakers).

By and large, however, they consider the preferred Quenya versions of their names, their amilessi for all but Curufin and Maedhros, to be their “true” names, and the ones they most often think of themselves as.

Maedhros is a bit of an exception, in that his Sindarin name is not simply a translated version of one of his own names, but a new name— somewhere between an epessë and a more public kilmessë. It was created as an attempt to reclaim at least in part his amilessë, Maitimo, which he could not bear to be called by after Angband. He did so by combining this name with his epessë, Russandol, which he had only been called by his brothers and cousins in utmost affection and with which he had only positive associations. After Angband, and before he named himself anew, he had been called Nelyafinwë or Nelyo, for the most part, with Fingon also calling him Russandol or Russa. They quickly learned that he could no longer be called Maitimo, though that had been the name he was most frequently called before.

Maedhros coined his new name shortly before his abdication, as he and his brothers had considered simply using Nelyafinwë, or Nelfin in Sindarin, but he decided not to call himself “Third Finwë” any longer, as an added gesture of sincerity once he had settled on abdication, and would retire the full version of his essë from use.

The name Maedhros was unique among the exiled Ñoldor in that it was first made as a Sindarin name alone. However, Maedhros made clear that this was his preferred name for most situations, and his kin adopted it rather quickly. His brothers he permitted to still call him Nelyo, though the name Nelyafinwë was no longer used and he did not answer to it, and Fingon, and occasionally Maglor, would call him Russandol or Russa/Russo. But for all other purposes, any other names were no longer spoken.

Now, because of the linguistic tendencies of the Ñoldor, in that they preferred to use the variations of their names that matched the language they were speaking, and the fact that the Fëanárions continued to speak Quenya, the name Maedhros was translated into Quenya— in this way unique to his brothers’ primary names, which were the other way. Thus, while speaking of him in Quenya, and if not using Nelyo or Russandol, he would be called “Maitarussa.”