Tag Archives: The Homecoming of Beorhtnoth

New article in JTR on “The Homecoming”

10 Thursday Jun 2021

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I’m pleased to announce that my co-author, Rebecca Foster, and I have recently published our study of Tolkien’s alliterative verse in his play, “The Homecoming of Beorhtnoth Beorhthelm’s Son” in the free and open access Journal of Tolkien Research. In case you’re curious about its contents, here is the abstract:

“J.R.R. Tolkien’s ‘Homecoming’ and Modern Alliterative Metre”

J.R.R. Tolkien’s “The Homecoming of Beorhtnoth Beorhthelm’s Son” is a modern English alliterative verse drama written in the metre of Old English poetry and demonstrating his interest in versification and his skill in writing original alliterative verse in new and versatile ways. Tolkien’s originality also lies in his use of alliterative metre in a play, a genre not written by the early English; in fact, “The Homecoming” is Tolkien’s only published drama as well as historical fiction. While Tolkien bases this work on historical events recounted in the Old English poem “The Battle of Maldon,” he also uses his drama to illustrate some of his scholarly theories about Old English alliterative poetry and poetic tradition and to imagine how “The Battle of Maldon” came to be written. Our examination of his careful handling of the play’s verses as well as his detailed study of alliterative metre, evident in his unpublished manuscripts and in his essay on the topic, shows how he creates various styles in modern English alliterative verse, from colloquial and conversational passages to highly styled set pieces. Our discussion includes consideration of the two characters in the play and their views on and use of alliterative poetry.

You can download the full article here: https://scholar.valpo.edu/journaloftolkienresearch/vol12/iss1/3

This article enabled me to draw on my readings in Tolkien’s unpublished manuscripts held at the Bodleian Library. I included only a few quotations from Tolkien’s lectures and essays, but they represent many happy research trips devouring this information in the special collections reading room in Oxford.

I’ve also written about “The Homecoming” in the volume titled “Something Has Gone Crack”: New Perspectives on J.R.R. Tolkien in the Great War, edited by Janet Brennan Croft and Annika Röttinger. My essay in that book, “Bodies in War: Medieval and Modern Tensions in ‘The Homecoming'” talks about the play as a piece that explores Tolkien’s views on heroic poetry and war. You can find out more about my views on “The Homecoming” here and here. As you can see, I have a lot to say about “The Homecoming” and think it should become better known among Tolkien readers.

For this recent JTR piece, I was grateful to be working with Rebecca Foster, especially for her patience and discriminating ear, which contributed significantly to the metrical analysis. Look for more work in the future by Rebecca on Tolkien and medieval and contemporary poetry.

Tolkien Symposium 2021: Tolkien the Playwright

24 Monday May 2021

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The Tolkien Symposium usually takes place in Kalamazoo, Michigan a day or two before the International Congress on Medieval Studies begins at the University of Western Michigan. This year, both events were held online, with the Symposium taking place on May 8. This year’s Symposium began with a memorial session dedicated to Tolkien scholar Richard West, who passed away earlier this year, and then continued with a day-long slate of presentations, including mine on “Tolkien the Playwright,” in which I discussed his verse drama, “The Homecoming of Beorhtnoth Beorhthelm’s Son.”

You can watch the video recording of my talk here:

In the Q & A after my presentation, I mentioned that I would post my references here on my blog; I also mentioned that my co-authored article with Rebecca Foster would be available soon in the Journal of Tolkien Research. The best way to get a full list of our references (and to learn more about “The Homecoming”) would be to read our article, “J.R.R. Tolkien’s ‘Homecoming’ and Modern Alliterative Metre” which has now been published in the free and open-access JTR.

You can also watch most of the other Symposium presentations on the Tolkien Experience YouTube channel. The other available presentations are:

John Holmes, “The Imagined World and the Frame in Tolkien’s Art”

Kris Larsen, “Seeing Double: Tolkien and the Indo-European Divine Twins“

Annie Brust, “The Warrior Women of Beastly Exterior”

Kris Swank, “The Poetry of Geoffrey Bache Smith with special note of Tolkienian Contexts“

Luke Shelton, “The Lord of the Rings, Young Readers, and Heroism”

Eileen Moore, “Maidens of Middle-earth XI: Valier and Maiar“

I’ll post more about our “Homecoming” article soon.

Tolkien the Playwright

24 Monday Feb 2020

Posted by in Conferences, Medievalisms, Old English, Publications, Research, Tolkien

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We don’t often think of Tolkien as a playwright. Fantasy novelist — of course. Poet, scholar, artist – yes. But we shouldn’t forget that Tolkien also wrote one published play, “The Homecoming of Beorhtnoth Beorhthelm’s Son” – let’s call it “The Homecoming” for short – which was produced by BBC Radio and has been read or performed at various times.

Tolkien wrote other plays, though we don’t have the manuscripts any more, to my knowledge. As a young man, he wrote plays as holiday entertainments when spending time with his Incledon relatives; he probably wrote a farce, Cherry Farm, in 1911 and in the following year, The Bloodhound, the Chef, and the Suffragette (also playing one of the parts).  He performed in plays while at school: in 1910 acting as the Inspector in Aristophanes’ play The Birds – in Greek! and also in Greek the following year, taking the role of Hermes in Aristophanes’ Peace. Near the end of 1911, his performance as Mrs. Malaprop in Richard Sheridan’s The Rivals was praised as “excellent in every way” (Scull and Hammond, Reader’s Guide 313-17).

Tolkien as Hermes in 1911
Tolkien (centre) as Hermes in Aristophanes’ Peace, 1911. Photo from the cover of Tolkien Studies, vol. 11, 2014. The full photograph is reproduced on page 9 in John Garth’s article in that volume.

And of course, all of his debating experience, often in humourous speeches, during his years at King Edward’s and then at Oxford would require a sense of the dramatic in taking up a persona and a position in argument (See the Scull and Hammond Chronology for reports of these debates).  John Garth surveys these and other of Tolkien’s early comedic and parodic compositions, pointing out:

By thus limbering up in his early exercises as a writer, he was later able to apply the same skills—more finely tuned, of course—to the most serious topics and with the utmost gravity.”

(Garth 11)

Even later in life, Tolkien had a flair for the dramatic. Picture him at the Oxford Summer Diversions in 1938 reciting from memory Chaucer’s Nun’s Priest’s Tale. John Bowers, in his recently published book Tolkien’s Lost Chaucer, imagines the scene:

On the merrymaking occasion in summer 1938, Tolkien strode upon the stage costumed as Chaucer in a green robe, a turban, and fake whiskers parted in the middle like the forked beard shown in early portraits like Ellesmere’s.” 

(Bowers 208)

The performance received good reviews in the Oxford Mail, and in the following year, Tolkien returned to perform Chaucer’s Reeve’s Tale, this time producing a shortened and bowdlerized version of the tale for his performance (Bowers 208-211).  The poet John Masefield, one of the organizers of the event, described Tolkien’s dramatic abilities:

Professor Tolkien knows more about Chaucer than any living man and sometimes tells the Tales superbly, inimitably, just as though he were Chaucer returned.”

(quoted in Bowers 209)
Geoffrey Chaucer portrait
Tolkien in the 1930s

Above: Geoffrey Chaucer portrait and Tolkien in the 1940s (as close as I could get to the actual date of his performance). You’ll have to imagine Tolkien’s Chaucer costume! Tolkien image from The Guardian, 22 March 2014.

Tolkien’s recitations of Chaucer aren’t the only performances that his audiences remember. His biographer Humphrey Carpenter reports how he used to start his lectures declaiming the opening lines of Beowulf in Old English (137-38). Although students complained that during lectures he mumbled and was hard to follow, these moments of dramatic performance left striking impressions.

In other words, Tolkien had experience in writing and performing dramatic pieces, and I think that he put those skills to good use in “The Homecoming.”

So why don’t we usually think of Tolkien as a playwright? I can think of several reasons. For one, we only have one publication of his in this genre, easily overlooked in the volume of fiction, poetry, letters, and essays that he wrote.

I also think that there’s a tendency to view “The Homecoming” as alliterative poetry for two voices – more like a poetic dialogue not meant for performance on a stage. I would disagree based on the manuscript evidence, but my reasons will have to wait for another time.

Maybe another reason is that “The Homecoming,” inspired by the Old English poem “The Battle of Maldon,” first appeared in a scholarly journal, Essays and Studies, in 1953. Medievalists have been interested mainly in the short essay titled “Ofermod” that Tolkien appended to the play, which deals with “The Battle of Maldon,” and compares it to two other medieval texts, Beowulf and Sir Gawain and the Green Knight. But medieval scholars have not, in general, examined the play as a play.

Finally, we might not think of Tolkien as a playwright because of the negative comments that he made about drama in various letters and in his appendix to “On Fairy-Stories.” In that essay, for example, he claims that drama cannot adequately represent a fantasy world, but whether we agree or not, we should note that “The Homecoming” is different from Tolkien’s other writing. It’s not part of his Middle-earth Secondary World but is based on the aftermath of a battle that took place in 991 according to early English historical chronicles. “The Homecoming” is a work of historical fiction as well as being a play.

The play is now most readily available in the volume Tree and Leaf, tucked in after “On Fairy-Stories,” “Mythopoeia,” and “Leaf by Niggle.”

Tolkien certainly had definite ideas about how the play should be performed on BBC Radio, as his letters tell us, though he was dissatisfied with the BBC production that aired in 1954, with a rebroadcast in 1955. He recorded his own version at home in his study, distinguishing between the two characters’ voices and adding in his own sound effects. A copy of that recording was given out at the Tolkien Centenary Conference in 1992 (Scull & Hammond, Reader’s Guide 547). But you don’t need a copy of that tape to experience Tolkien’s voice dramatizations. Just listen to his reading of the “Riddles in the Dark” chapter from The Hobbit. He does a pretty good job of performing the roles of Bilbo and especially Gollum.

Above: listen to Tolkien’s voicing of Gollum in his reading of “Riddles in the Dark”

Book cover: "Something Has Gone Crack": New Perspectives on J.R.R. Tolkien in the Great War
“Something Has Gone Crack”: New Perspectives on J.R.R. Tolkien in the Great War, edited by Janet Brennan Croft and Annika Röttinger, Walking Tree Publishers, 2019.

It must be pretty clear that I find Tolkien’s play very interesting; in fact, it’s the topic of my current research. I’ve written about “The Homecoming” as a World War One work in my recently published essay, “Bodies in War: Medieval and Modern Tensions in ‘The Homecoming’” in the collection “Something Has Gone Crack”: New Perspectives on J.R.R. Tolkien in the Great War. There, my thesis can be summarized in this way:

Like Tolkien’s better-known works of fiction, HBBS addresses issues of war and heroism that are relevant to a modern writer who is transforming his past experiences into fiction, and as is not uncommon with Tolkien, doing so through the lens of medieval literature.”

(Smol 264)

What currently interests me in “The Homecoming” is the skilful handling of alliterative metre in the play. Yes, this is a play in alliterative verses, which may sound old-fashioned and stilted, but Tolkien’s knowledge of and handling of alliterative verses is, I think, a tour de force in his creation of different styles in a demanding medium. If you’re able to attend the International Medieval Congress in Leeds , you can hear me talking about “Tolkien’s Alliterative Styles in The Homecoming” on Monday, July 6, 11:15, session 104. Look for an article as well, coming soon, I hope!

“Tolkien’s Alliterative Styles in The Homecoming of Beorhtnoth” Session 104, International Medieval Congress, Leeds, July 6, 2020.

I’d love to know in the comments if you’ve read “The Homecoming” and what you think of it. Have you ever heard or seen it performed?

Works Cited

Bowers, John M. Tolkien’s Lost Chaucer. Oxford UP, 2019.

Carpenter, Humphrey. J.R.R. Tolkien: A Biography. Houghton Mifflin, 2000.

Garth, John. “’The road from adaptation to invention’: How Tolkien Came to the Brink of Middle-earth in 1914.” Tolkien Studies, vol. 11, 2014, pp. 1-44.

Scull, Christina and Wayne Hammond. J.R.R. Tolkien Companion and Guide. Reader’s Guide and Chronology. Revised and Expanded Edition. HarperCollins, 2017.

Smol, Anna. “Bodies in War: Medieval and Modern Tensions in ‘The Homecoming’.” “Something Has Gone Crack”: New Perspectives on J.R.R. Tolkien in the Great War, edited by Janet Brennan Croft and Annika Röttinger, Walking Tree Publishers, 2019, pp. 263-83.

Tolkien, J.R.R. “The Homecoming of Beorhtnoth Beorhthelm’s Son.” Tree and Leaf, HarperCollins, 2001, pp. 121-150.

As always, if you are an independent scholar (i.e. you do not have an institutional affiliation) and do not have access to some of these resources, please send me an email and I will try to provide private research copies if possible.

Tolkien & the Mysterious: The Homecoming

25 Monday Mar 2019

Posted by in Old English, Research, Tolkien

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“Before” by J.R.R. Tolkien

March 25, designated by the Tolkien Society as Tolkien Reading Day, is meant to encourage the reading of Tolkien’s works individually or in group events. A new theme is announced every year, and for 2019 it’s “Tolkien and the mysterious.”

My current reading focuses on Tolkien’s verse drama, The Homecoming of Beorhtnoth Beorhthelm’s Son – let’s call it The Homecoming for short – and a specific moment in the play in which one of the characters experiences a mysterious vision.

It’s not one of Tolkien’s best-known works, so first a quick summary: The Homecoming is a short drama for two voices based on the events recounted in the Old English poem, “The Battle of Maldon,” which describes an English defeat at the hands of Viking invaders in the year 991. Beorhtnoth is the English lord who is killed in the battle, but his loyal followers fight on against hopeless odds. Often-quoted lines from the poem are spoken by an old warrior, here in Old English, then followed by Tolkien’s translation:

Hige sceal þe heardra, heorte þe cenre,
Mod sceal þe mare þe ure mægen lytlað.

“Will shall be the sterner, heart the bolder, spirit the greater as our strength lessens.” (124)

Tolkien wrote that he thought these Old English lines weren’t original in this poem but instead “an ancient and honoured expression of heroic will” (124).

The events of Tolkien’s play The Homecoming occur after the battle is over, when two servants are sent by the local Abbot to find and bring back Beorhtnoth’s body for burial. They are out on a gruesome battlefield in the dark of night, surrounded by mangled corpses, trying to understand what happened in the fighting. They think of ghosts, are startled by a hooting owl, and face sudden danger when they come upon and fight some corpse robbers. After they identify a few of the dead who were closest to Beorhtnoth, they make their way to where they discover what remains of their lord. One of the servants is a young poet who shows several times that he is capable of composing verses in moments when the two men honour their dead lord. Eventually they carry his body to their wagon and start on the way home.  That’s where the young poet, lying in their cart, starts nodding off and speaks “drowsily and half dreaming” (140):

There are candles in the dark and cold voices.
I hear mass chanted for master’s soul
in Ely isle. Thus ages pass,
and men after men. Mourning voices
of women weeping. So the world passes;
day follows day, and the dust gathers,
his tomb crumbles, as time gnaws it,
and his kith and kindred out of ken dwindle.
So men flicker and in the mirk go out.
The world withers and the wind rises;
the candles are quenched.  Cold falls the night.

(Homecoming 140)

This young man, whose name is Torhthelm or Totta for short, seems to be seeing into the future – the present or near future in hearing mass chanted for Beorhtnoth among the monks in Ely — but then followed by a sweeping view of ages in the future until the “world withers” and all seems to die out.

This view intensifies in the next few moments.  The stage directions state that Totta continues with “the voice of one speaking in a dream,” and he seems to enter into a mysterious vision, recounted in the present tense, as if he is partaking urgently of some other reality:

It’s dark! It’s dark, and doom coming!
Is no light left us? A light kindle,
and fan the flame! Lo! Fire now wakens,
hearth is burning, house is lighted,
men there gather. Out of the mists they come
through darkling doors whereat doom waiteth.
Hark! I hear them in the hall chanting:
stern words they sing with strong voices.
(He chants) Heart shall be bolder, harder be purpose,
more proud the spirit as our power lessens!
Mind shall not falter nor mood waver,
though doom shall come and dark conquer

(Homecoming 141)

At that moment, the cart goes over a bump and jolts Totta out of his dream, back to the reality of his companion who disapproves of the young poet’s words. The play ends shortly afterwards.

You’ll notice that in this intense visionary experience, Totta hears men chanting the lines that will become part of “The Battle of Maldon” – “Heart shall be bolder, harder be purpose, / more proud the spirit as our power lessens!” – although he adds two further lines that don’t appear in the Old English poem.

Who are these ghostly men that Totta sees gathering in the hall “out of the mists” and that he hears chanting? Where is Totta in this dream-vision?  He seems to be participating in the experience in the present moment, but is he imaginatively partaking of a past event or a future one? The mystery of where this dream comes from and what kind of experience Totta is having as he speaks it out loud in a dream-like voice contributes to the significance of this climactic moment in the play.  

I’ve written about this mysterious event (and other aspects of the play) in a forthcoming essay on The Homecoming,* where I conclude that Totta is “penetrating to the heart of heroic tradition,” accessing what Tolkien called that ancient expression of heroic will, which lives in poetic tradition. I also think that Totta’s experience is similar to other mysterious instances in Tolkien’s fiction where the power of a story or poem leads people into a dream-like state in which they experience other times and places — for example, the hobbits listening to Tom Bombadil’s stories, or Frodo enchanted by poetry in Rivendell, or the Notion Club members following Lowdham and Jeremy’s adventures in an Anglo-Saxon hall.

These visionary experiences are mysterious in the sense that they are puzzling, obscure, hard to understand. They may also resonate with the sense of “mystery” as denoting something mystical or beyond human reason.  

What’s your interpretation of these mysterious visionary moments?

*My essay is forthcoming in a new book from Walking Tree Press, “Something has gone crack”: New Perspectives on Tolkien in the Great War, edited by Annika Röttinger and Janet Brennan Croft. I’ll post more when I have information about a definite publication date!

The image used above is “Before” by Tolkien, one of his early drawings estimated to have been made around 1911-1912 (Hammond and Scull, J.R.R. Tolkien Artist & Illustrator, page 65, footnote 12. The drawing is fig. 30 in their book.)

My quotations from Tolkien’s Homecoming are taken from the play published in Tree and Leaf, HarperCollins, 2001. The play was originally published in the scholarly journal Essays and Studies, vol. 6, 1953, pp. 1-18.

Travels with Tolkien; or, What I Did Last Summer

27 Tuesday Oct 2015

Posted by in Medievalisms, Old English, Research, Tolkien

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A couple of weeks ago, my department held a reception for our students, and the event included a series of brief talks called  “What I Did Last Summer.”  Our intention was to introduce our work to our students and also to combat the popular misconception that professors have the summer “off.”

We wanted to give students a glimpse of what their professors do when they’re not teaching. The talks — which had to be under 10 minutes — described various tasks that we performed over the summer, from collective bargaining on behalf of the faculty union, to the writing of short stories, to doing research for articles and conference papers. I offered to talk about my research and conference trips to Oxford and New York, but the time limit was a challenge!

I’ve already written in this blog about my research trip to Oxford and my conference trip to New York, but in case you’re still interested, here is another version of the story; I’ve recorded the talk that goes with my slides. I hope this presentation gives some insight into the main ideas that are fuelling my work these days.

Jackson’s Lost Opportunity: The Death of Sister-Sons

16 Friday Jan 2015

Posted by in Fan studies, Medieval, Medievalisms, Old English, Review, Tolkien

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Thorin Fili Kili banner

Thorin, Fili, Kili banner. TheOneRing.net

I enjoy many things about Peter Jackson’s Hobbit films – the material realization of various Middle-earth cultures, the creation of the best movie dragon I’ve ever seen, Martin Freeman’s Bilbo, to name only a few – but of course Jackson is not making the films specifically for me, a medievalist with a love of Tolkien’s work. As such, I had hoped that Jackson would have given us a resonant scene focusing on an uncle and his nephews — Thorin, Fili, and Kili — making their heroic last stand in battle together. There is a long tradition of the special relationship between “sister-sons” and their uncles in medieval literature that Tolkien refers to in The Hobbit. Working out that relationship to its traditional end would have inserted Jackson’s scene more firmly in a body of stories about these deeply embedded emotional relationships that are a part of western Europe’s cultural history.[1]

Now wait a minute, you might be saying to yourself. Jackson [2] clearly indicates a strong relationship between Thorin and his nephews, and their death scenes in The Battle of the Five Armies are somewhat connected and set apart from others. Yes, but not exactly in the traditional way I’m talking about.

In The Hobbit, Tolkien simply reports, “Of the twelve companions of Thorin, ten remained. Fili and Kili had fallen defending him with shield and body, for he was their mother’s elder brother.” (“The Return Journey,” The Hobbit 268).[3] Yes, they defend each other because they’re family, but more specifically because Fili and Kili are Thorin’s “sister-sons” (sweostor sunu in Old English).

Fili, Kili

Fili, Kili. Lisa’s Video Frame Capture Library. The Hobbit: An Unexpected Journey. Image 235

Uncle-nephew relationships, and sometimes even more precisely maternal uncle-nephew relationships (therefore, “sister-sons”), are frequently represented as a special bond in medieval literature. In Beowulf, the poet alludes to the story of Sigemund, êam (maternal uncle) to Fitela (line 881), and how they fought together in times of need. In line 115 of the Old English poem “The Battle of Maldon,” Wulfmær, one of the fallen warriors, is identified as the lord’s swuster sunu. Tolkien recognizes the appropriateness of Wulfmær’s place near his uncle in the verse drama “The Homecoming of Beorhtnoth Beorhthelm’s Son,” which is based on “The Battle of Maldon.”  In this play, two men are searching after the battle for the body of their lord when one of them finds Wulfmær:

This head we know!
Wulfmær it is. I’ll wager aught
not far did he fall from friend and master.

His companion answers:

His sister-son! The songs tell us,
ever near shall be at need nephew to uncle.  (“Homecoming” 127)

Other uncle-nephew relationships can be found in Charlemagne and Roland, Hrothgar and Hrothulf, Arthur and Gawain. The relationship isn’t always positive; in some stories, Mordred is Arthur’s sister-son, which makes his treachery even worse. Théoden and Éomer or Turgon and Maeglin provide some other examples in Tolkien’s work. Verlyn Flieger explains how we can even see the Bilbo-Frodo relationship in this light. [4]

So what does Jackson do with the uncle-nephew bond? In The Battle of the Five Armies, Thorin welcomes Fili and Kili to the kingdom of Erebor, addressing them as his “sister’s sons.” In Jackson’s movies the young dwarves Fili and Kili refer to Thorin as their uncle, and in The Desolation of Smaug Thorin tells Fili that one day he will be king.[5] In The Battle of the Five Armies, when Thorin finally bursts out of the mountain gate to join the battle, the two warriors running closest to him on either side are Fili and Kili. In their last fight, Thorin calls Dwalin, Fili, and Kili to go with him in an attempt to take down Azog. Gandalf comments that Thorin is taking his best fighters with him. In Old English they would be called his heorð-geneatas, his “hearth-companions,” a small group of noble, well-trained fighters who are closest to their lord, and it is reasonable to think that the young and courageous nephews would be among them. Fili and Kili, then, are appropriately represented as sister-sons in most of Jackson’s Hobbit.

But the uncle-nephew bond dissipates in their final scenes. While Tolkien recognizes in “The Homecoming” that “ever near shall be at need nephew to uncle,” in The Battle of the Five Armies the nephews end up nowhere near their uncle in a time of need. Instead, Thorin sends Fili and Kili away to hunt for Azog, and then the two nephews split up in separate searches as well. Fili is killed in the sight of both of his kinsmen (we don’t see him fighting heroically to the end; he’s just skewered and then thrown over a cliff) but both Thorin and Kili are too far away to do anything about that attack. Uncle and nephew cannot stand and defend each other. The killing of Fili enrages Kili, who runs off in a passionate Orc-killing spree, but his end is complicated by the arrival of Tauriel.

Now, I have to make clear that I do not object in principle to the creation of new characters like Tauriel. But her involvement in Kili’s last fight obscures the uncle-nephew bond that defines Thorin and his sister-sons. Instead of Thorin, Fili, and Kili fighting side-by-side until they are cut down, we get a different trio: Kili-Tauriel-Legolas defending each other. Kili’s last look is not to his uncle but to Tauriel; his uncle is too far away to be part of the scene. The special bond of an uncle with his nephews who “had fallen defending him with shield and body,” is nowhere to be seen.

Peter Jackson knows how to film emotional battle scenes, as he demonstrated in The Return of the King: sweeping music, slow motion, the melee of battle, the depiction of personal anguish.

Return of the King battle scenes

from Lisa’s Video Frame Capture Library. Return of the King. Aragorn, Image 1808; Eowyn with Theoden, Image 1811; Eomer with Eowyn, Image 1846

Had Jackson completed the Hobbit story with a heroic last stand of uncle and nephews fighting side-by-side on the battlefield, their tale would have participated in a long tradition of sister-son stories and allowed us to feel the emotional impact of that relationship in a visceral way.

Thorin, Kili

Thorin, Kili. Lisa’s Video Frame Capture Library. The Hobbit: trailers. Image 326.

Too bad the opportunity was lost so close to the end of the movie.

Endnotes

[1] These uncle-nephew relationships are important in other cultures beyond the European, but I am only familiar with the northern European literary uncle-nephew motif. It is likely that the practice of fostering high-born children – having a son educated in his uncle’s home, for example – contributed to the motif in medieval literature.

[2] I use “Jackson” throughout as shorthand. Although he was the director of the Hobbit movies, he was not the only writer. The full writing team consists of Peter Jackson, Philippa Boyens, Fran Walsh, and Guillermo del Toro, who gets a writing credit for his involvement with the project in its earlier stages.

[3] Tolkien inserted this line about Fili and Kili dying in defense of their uncle late in the process of composition. According to John Rateliff: “The idea that the two most likeable of all Bilbo’s companions should also die in the battle…first appears in the continuation of the typescript that eventually (autumn 1936) replaced the Third Phase manuscript” (684, n. 11). Rateliff also points out that Thorin was originally Fili and Kili’s great-uncle, but Tolkien later moved him one generation closer. (See, for example, Rateliff  444 – 445, note 11). In Appendix A of The Lord of the Rings, in the section on “Durin’s Folk,” Thorin appears in the genealogy as Fili and Kili’s uncle (1418).

[4] Verlyn Flieger discusses the Bilbo-Frodo kinship in the light of the uncle-nephew motif in her essay, “Frodo and Aragorn: The Concept of the Hero.” The essay has been reprinted in a couple of places, including Flieger’s collected essays in Green Suns and Faërie: Essays on J.R.R. Tolkien. Kent State University Press, 2012 and in the 2004 volume, Understanding the Lord of the Rings: The Best of Tolkien Criticism, edited by Rose A. Zimbardo and Neil D. Isaacs, published by Houghton Mifflin and partly available as a Google e-book.

[5] Rateliff comments on the line of succession in Tolkien’s conception of the Dwarves’ patriarchal line of kings which excludes the maternal nephews (704). In the early Middle Ages, young relatives in the maternal line might succeed a ruler; it is interesting that in this detail Jackson is closer to early medieval practice than the book.

Works Cited

Flieger, Verlyn. “Frodo and Aragorn: The Concept of the Hero.” Green Suns and Faërie: Essays on J.R.R. Tolkien. Kent State University Press, 2012. 141-58. Print. Also available in Understanding The Lord of the Rings: The Best of Tolkien Criticism. Ed. Rose A. Zimbardo and Neil D. Isaacs. Boston: Houghton Mifflin, 2004. 122-45. Print and Google e-book.

Jackson, Peter, dir. The Battle of the Five Armies. New Line Cinema, 2014. Film.

____. The Desolation of Smaug.  New Line Cinema, 2013. Film.

Klaeber’s Beowulf. Ed. R.D. Fulk, Robert E. Bjork, and John D. Niles. 4th ed. Toronto: U of Toronto P, 2009. Print.

Rateliff, John D.  The History of the Hobbit. 2 Vols. Boston and New York: Houghton Mifflin, 2007. Print.

“The Battle of Maldon: Hypertext Edition.” Old English Literature: A Hypertext Course Pack. English Faculty, Oxford. 2009. Web. 14 Jan. 2015.

“The Lord of the Rings: The Hobbit: An Unexpected Journey.” Lisa’s Video Frame Capture Library. 2 Oct. 2014. Screenshots. 14 Jan. 2015.

“The Lord of the Rings: The Hobbit: Trailers.” Lisa’s Video Frame Capture Library. Jul – Nov 2014. Screenshots. 14 Jan. 2015.

“The Lord of the Rings: The Return of the King.” Lisa’s Video Frame Capture Library. n.d. Screenshots. 14 Jan. 2015.

“Thorin, Fili and Kili Banner in Super High-Resolution.” TheOneRing.net. 22 Nov. 2014. JPEG. 14 Jan. 2015.

Tolkien, J.R.R. “Durin’s Folk.” Appendix A.iii. Return of the King, being the third part of The Lord of the Rings. London: HarperCollins, 2007. 1406-19. Print.

_____. The Hobbit, or There and Back Again. London: HarperCollins, 1999. Print.

_____.  “The Homecoming of Beorhtnoth Beorhthelm’s Son.” Tree and Leaf, including the poem Mythopoeia. London: HarperCollins, 2001. Print.

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MLA citation of this post:  Smol, Anna. “Jackson’s Lost Opportunity: The Death of Sister-Sons.” A Single Leaf.  16 Jan 2015. Web.  [insert date of access here without brackets].

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What did you think of these final scenes in the film? Any other examples of sister-sons that you want to discuss or add?  Please feel free to comment!