#th* calligrapher's daughter

[lux-astrorum]

so I watched Where the Crawdads Sing the other night and man I am soooooooooooo sick of stories that sort of dance around rape for the intrigue without really reckoning with it. like are there sexual encounters that fall in sort of a gray area of consent in real life? yes and we can have that conversation, but I am so tired of using it as a trope - these little narrative gymnastics of "she never said no (even though she didn't really know what sex entailed and/or in all other ways has clearly no power or control in the situation) - it wasn't nonconsensual" or "he didn't actually get inside her so it doesn't really count, it's just attempted rape" or "they're together romantically so they're having sex anyway".......stop with this please. how are any of these "not as bad" or supposed to be easier to stomach. stop acting like rape can be watered down for consumption.

I should also mention there ARE stories where men are the victims as well (Wedding Crashers, anyone?). sorry but sexual assault doesn't suddenly become funny just because it's happening to a dude. fuck off.

[skyeventide]

my trsb fic has so many notes to the text that they didn’t fit within the ao3 notes’ section character limit lmao, so here is the lengthier version of it. you can consider it a teaser I guess? but either way, I need some place to store these and link them back in the fic.

contents here, cut for length

on the matter of the mother of Gil-Galad

Celebrimbor’s names

shibbolething all over Thauron’s name

actual quotes and canon

On the matter of the mother of Gil-Galad

Meril-i-Turinqi is a Book of Lost Tales character, lady of Tol Eressea, kin of In(g)we but also similar to the Solosimpi, which is to say the Teleri.

The character of "Meril" on the other hand, is a proto-Amarie, Finrod's love interest. In the early draft of Meril's appearance, Finrod is married and is father of Gil-Galad: this draft is obviously discarded and Finrod becomes childless, while Meril transforms into Amarie, who does not join the exile. Gil-Galad is instead transferred to Orodreth, which iirc is Tolkien's last word on the matter (I don't count the Fingon thing as even canon-adjacent, ChrisT was quite clear in admitting the mistake). Now I recall Orodreth is said to be married to a Sinda; why did I discard that? Cause I initally forgot it. Rip to me and Orodreth.

However, what I had was: a proto-Amarie, who is a Vanya, and a BoLT character who is of the family of Ingwe (so a Vanya), but also like the Teleri (so of the third clan, even though not a Sinda). And so Meril-proto-Amarie became Meril-i-Turinqi, wife of Orodreth.

The full headcanon on Meril here would have her as daughter of a Vanya who is kin of Ingwe and of Telerin nobility (or royalty? they're all big on intermarrying between royal families), which fulfills both sides of the coin and also stays true to the statement that Elenwe is the sole full-Vanya to join the exile (I'm gonna assume this excludes any non-royalty followers). Now regarding the parentage of Orodreth, he is here son of Angrod, as I feel that is a better option in almost all respects. This poses some issues with regard to age, as I recall Orodreth-son-of-Angrod and Idril as being named the only two non-adults to do the journey to ME (again... this surely excludes any non-royalty youngsters, but nonetheless). Obviously these issues grow even further if one also includes the matter of Celebrimbor being Aman-born to a wife who doesn't follow Curufin (and therefore the matter of his age at the time of exile), but reconciling these versions is borderline impossible with how the origins of Celebrimbor keep changing throughout the conception of the legendarium.

Long story short, I up the age of Orodreth to be at least old enough to speak softly with Finarfin (here his grandfather) during the flight of the Noldor, but I have him already married though childless. Finduilas is born early into the exile and Gil-Galad is her younger brother.

Meril returns to Aman at the end of the First Age and rules Tol Eressea for the exiles who are stuck there until the Ban is fully lifted.

Celebrimbor's names

FN = father-name, MN = mother-name

I do not claim to have come up with "Tyelperinquar is an epesse", that headcanon, which nonetheless I'm sure happened separately for other people, is one I first read in a fic by Tyelperintal on AO3. That of course means that I could no longer go with the FN Curufinwe MN Tyelperinquar option, and needed another mother-name, which I also borrowed from the same story, and went for Ilvanon, "the perfect". It's pretty, and also speaks of a mix of high expectations and love.

What in this story made me accept the epesse headcanon is the matter of the origin of "T(y)elperinquar" as a name. Vinyar Tengwar (and most recently also NoME) explains how "silver fist" is a name common among the Teleri, famous for their ability to smith silver even among the Noldor, and it is also mentioned how other similar names, such as Tegilbor "calligrapher", are given to people based on their skill. This, however, directly contradicts the fact that elves don't give the same name to more than one person. That statement is problematic in itself (impossible that all elves across all time are aware of all names that ever have been used -- and also of course there's the usual royalty exceptions, that however may well be exceptions because they are royalty), but if it is a common name among the Teleri and we are to keep the duplicate names lore in mind... my only solution is that it's a coveted epesse, given to the very skilled.

Celebrimbor picks it as his chosen and preferred name over FN, already shared by two people and preferred as chosen name by his father, and the potential arrogance of picking his MN with its meaning.

This still led me to problems of both spelling and language choices.

As far as spelling goes, there's several variations. I'm marking with * the one that is not canonically attested, but can be inferred.

Pure Telerin: Telperimpar

Quenya-Telerin compound that maintains the Telerin spelling of silver: Telperinquar

As above, but shortened: Telpinquar

Pure Quenya: *Tyelperinquar

Pure Quenya, shortened: Tyelpinquar

I use all these except the last one at various stages: I decided (though I go back and forth on this) that his household might have used pure Quenya, and his mother sticks to it; the person in Tirion panicks and uses the shortened version Telpinquar, which together with Telperinquar (Telerin spelling maintained) was more common among the Noldor. The Tirion passage exemplifies the uses and applications of these names, how they were given and altered.

This leads me to problems of language and POV, Celebrimbor vs Tyelperinquar. His mother, in her POV, always uses the latter, but Celebrimbor himself uses the former. The true problem here was adapting my feeling that Celebrimbor would be far more used to thinking of himself as Celebrimbor (as opposed to the Quenya name) vs Tolkien's statement that elves do not use names in another language when speaking in X language. This doesn't stay wholly true through the legendarium and the texts, so it's something I've decided to partially ignore when it comes to POV, though I tend to stick to it in first person dialogue. Something that again I try to tackle in the text itself -- when Galadriel tells Celebrimbor which language to speak and which name to use for her.

I am not entirely satisfied with all my choices here and I might revisit them in the future, but for the moment, here we go.

Shibbolething all over Thauron's name

Another language and spelling headache. As I encountered the problem of Sauron, I encountered that of the spelling of his name: the eternal TH/S issue. Were I to have Celebrimbor's mother, and Celebrimbor himself, stick to the Shibboleth? I initially attempted to circumvent this by using Gorthaur, but the issue described just above, about mixing languages, yet again bit me in the ass.

Of course it comes down to characterisation: would Mrs Curufin stick to the Shibboleth, and would Celebrimbor? The matter with Celebrimbor was that I don't believe he spoke Quenya with any real frequency after the Nargothrond business, not as a choice but rather due to circumstances and preferences of those around him. With Ercasse, the conflict is part of the character, and that sadly meant that the TH/S choice became less of a personal choice and more of a political one, as usual.

That got me thinking about the circumstances around her and something interesting came to me: Finarfin spoke Quenya with the Shibboleth, because of the Teleri. And in the Darkening he becomes king in Tirion, and also has to adjust things with the Teleri -- not an easy task, imo, when he turns back only after the pronunciation of the Doom, and not just after the kinslaying occurred. Additionally, the Vanyar spoke preserving TH. Additionally x2, by the Fourth Age, Exilic Quenya (which uses S) is associated with those who rebelled and returned to Aman -- meanwhile any Sindar preserved TH naturally, as it's a sound that never went out of use in Sindarin.

So I chose to take these things and make something of it. If Finarfin maintains TH to keep the Telerin influence; if the Noldor who remain in Aman decide to step closer to the Vanyar in an anti-rebellion reactionary manner and to conform to the speech of the king; if Exilic Quenya gains the lower status of language of the exiles; and considering the canon fact that in later ages the elves are more likely to preserve language rather than change it -- what are our chances that Shibbolething gains opposite connotations as time passes? My conclusion was high chances. So I decided to implement it.

And so Ercasse doesn't have to think about her personal allegiances anymore and has a path built in for herself in these social changes. And Sauron is Thauron. (Unless Galadriel is talking: she doesn't Shibboleth, and uses “Sauron” and “Sindarin”.)

Quotes and canon

Many things I wrote are based on canon snippets. Here I tried to collect them.

On Celebrimbor and the mention of the bath of flames in his speech. It isn't, in fact, a corny lineage reference, but rather a metaphysical or pseudo-physical concept of purification from the Lost Tales:

Yet now the prayers of [their parents] came even to Manwe [the highest Valar], and the Gods had mercy on their unhappy fate, so that those twain Turin and Nienori entered into ... the bath of flame... and so were all their sorrows and stains washed away, and they dwelt as shining Valar among the blessed ones, and now the love of that brother and sister is very fair;

On the naming of Mithril (appears in the upcoming Nature of Middle Earth, as well as already published in Vinyar Tengwar):

[Celebrimbor] was a great silver-smith, and went to Eregion attracted by the rumours of the marvellous metal found in Moria, Moria-silver, to which he gave the name mithril.

On Celebrimbor's ambition and assorted choices, from Letter 131: 

In the first we see a sort of second fall or at least ‘error’ of the Elves. There was nothing wrong essentially in their lingering against counsel, still sadly with the mortal lands of their old heroic deeds. But they wanted to have their cake without eating it. They wanted the peace and bliss and perfect memory of ‘The West’, and yet to remain on the ordinary earth where their prestige as the highest people, above wild Elves, dwarves, and Men, was greater than at the bottom of the hierarchy of Valinor. They thus became obsessed with 'fading’, the mode in which the changes of time (the law of the world under the sun) was perceived by them. They became sad, and their art (shall we say) antiquarian, and their efforts all really a kind of embalming – even though they also retained the old motive of their kind, the adornment of earth, and the healing of its hurts. […] But many of me Elves listened to Sauron. He was still fair in that early time, and his motives and those of the Elves seemed to go partly together: the healing of the desolate lands. Sauron found their weak point in suggesting that, helping one another, they could make Western Middle-earth as beautiful as Valinor. It was really a veiled attack on the gods, an incitement to try and make a separate independent paradise.

Legolas and Aragorn and my choice to use the word love:

"[...]Yet whatever is still to do, I hope to have a part in it, for the honour of the folk of the Lonely Mountain." "And I for the folk of the Great Wood," said Legolas, "and for the love of the Lord of the White Tree [Aragorn]."

Celebrimbor and the Elessar. It must be noted that this Celebrimbor is not Celebrimbor son of Curufin, but I still liked the tidbit of lore. From there my choice to have three different Elessar stones, one made by Feanor, one by Enerdhil of Gondolin, one by Celebrimbor (in the fic redressed to Celebrimbor son of Curufin, and without the romantic love for Galadriel):

But he did not say to Galadriel that he himself was of Gondolin long ago. Therefore he took thought, and began a long delicate labour, and so for Galadriel he made the greatest of his works (save the Three Rings only).And it is said that more subtle and clear was the green gem that he made than that of Enerdhil, but yet its light had less power. For whereas that of Enerdhil was lit by the Sun in its youth, already many years had passed ere Celebrimbor began his work, and nowhere in Middle-earth was the light as clear as it had been, for though Morgoth had been thrust out into the Void and could not enter again, his far shadow lay upon it.Radiant nonetheless was the Elessar of Celebrimbor; and he set it within a great brooch of silver in the likeness of an eagle rising upon outspread wings.

On the vale and the stream where Formenos is located, I utilised this passage from Lost Tales:

[...] here the entire people of the Noldoli are ordered to leave Kor for the rugged dale northwards where the stream Híri plunged underground, and the command to do so seems to have been less a punishment meted out to them by Manwe than a pre-caution and a safeguard. In connection with the place of the banishment of the Noldoli, here called Sirnúmen ('Western Stream') [...]

Relevant LotR quotes about the Eregion passages, used for soil description extrapolations and other elements:

Suddenly Gimli, who had pressed on ahead, called back to them. He was standing on a knoll and pointing to the right. Hurrying up they saw below them a deep and narrow channel. It was empty and silent, and hardly a trickle of water flowed among the brown and redstained stones of its bed; but on the near side there was a path, much broken and decayed, that wound its way among the ruined walls and paving-stones of an ancient highroad. ‘Ah! Here it is at last!’ said Gandalf. ‘This is where the stream ran: Sirannon, the Gate-stream, they used to call it. But what has happened to the water, I cannot guess; it used to be swift and noisy. Come! We must hurry on. We are late.’ [...] "...there is a wholesome air about Hollin. Much evil must befall a country before it wholly forgets the elves, if once they dwelt there." "That is true", said Legolas. "But the Elves of this land were of a race strange to us of the silvan folk, and the trees and the grass do not now remember them: Only I hear the stones lament them: deep they delved us, fair they wrought us, high they builded us; but they are gone. They are gone. They sought the Havens long ago."

More TBA if anything comes to mind.

[ridingthewhitechocobo]

The Tsurumaru-Kuninaga Sword

In Eishō six (永承, 1051) Koremochi´s son Shigemochi (繁茂) assumed the office of Dewa Jōnosuke (出羽城介), i.e. he became the governor of Dewa and Akita province.

From the Kamakura period onwards, this office was renamed Akita Jōnosuke (秋田城介) and because of the name Jōnosuke, Shigemochi´s successors, like Tarō Sadashige, took the family name Jō (城). On the other hand, the sword chronicle Go Tōken Ki (御刀剣記) of the Date family writes that around Hōgen (保元, 1156-1159) the sword was originally owned by a certain Murakami Tarō Nagamori (村上太郎永守) from which it came into the possession of Seino Saburō Nyūdō (清野三郎入道). The Seino were a Shinano-based branch of the Murakami family. With the next owner Jō Mutsu no Tarō Chikanboku (城陸奥ノ太郎近延) – a successor of the Heian-period Jō family – the sword was, according to tradition, lost in the turmoils of the Mongol invasion of 1281. The chronicle says that he killed many Mongols with it before he died in one of the countless skirmishes. Later, the regent Hōjō Sadatoki (北条貞時, 1271-1311) ordered a search for the sword. It was actually found and given to the treasury of the Hōjō but the provenance of the Date family has to be taken with a grain of salt because the Ki´ami Hon Mei Zukushi (喜阿弥本銘尽) from the Nanbokuchō period says that there were actually two swords by Kuninaga. One which was in the possession of Seino Saburō Nyūdō and another one, quote “a tachi by the same smith was worn by Jō no Tarō (城ノ太郎).”

So the logic explanation would be that the Tsurumaru-Kuninaga was in the Jō family until the Mongol Invasion and that the Murakami or Seino family owned a different blade by the same smith. However, after the fall of the Hōjō in the last years of the Kamakura period, the trace of the sword is lost again. It pops up again on surface more than 200 years later in the possession of Oda Nobunaga who presented it to one of his retainers called Mimaki Kanbei (三牧勘兵衛). Kanbei had no son so he gave the sword to his daughter as a dowry when she married into the Matsuda family (松田). This daughter bequeathed it to her lastborn, one and only son, Sokai (素懐) who was a priest. Sokai was well educated and took on the task to find out more about the treasure sword of his family.

So he took it to the Hon´ami family who, to his surprise, asked him: “Your blade reminds us very much of the meibutsu Tsurumaru of the Hōjō family. Do you have any accompanying documents about the provenance of your piece?” Immediately Sokai visited his family and searched the entire residence for any useful records. And indeed, he discovered a letter by Akechi Mitsuhide in an old chest which mentioned that the sword in question was in the possession of Nobunaga and that it had been handed down through the generations within the Hōjō family. This was the proof that the blade was the Tsurumaru-Kuninaga and so Sokai visited the aforementioned Chōmu and ordered a fine and clean calligraphic copy of the provenance of the sword.

The “rediscovery” of the famous sword made the rounds and so it came that the Date family bought it through the agency of the Hon´ami. The price was probably around 200 gold pieces because this was the value which was issued on the contemporary origami from the 16th year of Genroku (元禄, 1703). The sword became one of the most precious treasure swords of the Date and was later presented to emperor Meiji when he visited Sendai in 1876.

The Muromachi-era sword script Takeya Kizō Nyūdō Mekiki Sho (武谷喜三入道目利書) speculates on the name Tsurumaru that during the Hōgen Rebellion (Hōgen no ran, 保元の乱), i.e. around 1156, the aforementioned Murakami Tarō had the sword mounted in a koshirae with family crests in the shape of a crane in the round (Jap. tsurumaru, see picture above).

Most experts today follow the approach of the Takeya Kizō Nyūdō Mekiki Sho, this means that the name of the sword goes back to its original scabbard ornamentation and that somewhat later another mounting was made whose fittings featured the rindō crest. The swordsmith Kuninaga by the way dates to around the Tengi (天喜, 1053-1058) era. He was according to tradition the younger brother or son of Gojō Kanenaga (五条兼永) and he lived in the Bōmon district (坊門) in the vicinity of Kyōto’s Gojō axis (五条).

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