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Funeral Customs in Tolkien's Fiction Volume 19 Number 2 Article 4 Spring 3-15-1993 Funeral Customs in Tolkien's Fiction Patricia Reynolds Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Reynolds, Patricia (1993) "Funeral Customs in Tolkien's Fiction," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 19 : No. 2 , Article 4. Available at: https://dc.swosu.edu/mythlore/vol19/iss2/4 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Examines funeral customs and the meaning of death in Tolkien’s works, particularly the deaths of Boromir, Théoden, and Denethor. Notes similar customs of various Northern European traditions. Illustrations. Additional Keywords Death in J.R.R. Tolkien; Funeral rites and customs in Tolkien; Tolkien, J.R.R.—Characters—Boromir—Death; Tolkien, J.R.R.—Characters—Denethor—Death; Tolkien, J.R.R.—Characters—Théoden—Death This article is available in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: https://dc.swosu.edu/mythlore/vol19/iss2/4 CDyTftLoKe issue 72 — S P R I N G 1993 P A Q € 45 Q lo sto g q s uni 3n©LHa<gN)°s B u c tu o n i PATRICIA RCYMOLDS An earlier version of this paper was first presented to members of nothing" — the ones who cannot get past Tom Bombadil L'Antica Querca, Udine, Italy, November 28 th 1992. in The Lord of the Rings. In looking specifically at death and death-customs I hope to show why involvement in n Tolkien's writings the characters often follow Middle-earth takes this emotional, if not religious, form— one of two types of journey: the hero-quest, as and conversely why it is rejected. exemplified by Bilbo Baggins (The Hobbit), and the death journey, as exemplified by Niggle Tolkien, as a practising and devout Roman Catholic, ("Leaf by Niggle"). Death is one of a handful of life experi­ living mainly in the twentieth century knew what happens ences which are irrevocable changes. Like birth, it is a to people when they die. Tolkien knew many other belief one-way ticket. Unlike birth, it usually occurs when the systems, including the very different Hel of Icelandic liter­ individual has made many links with his or her commu­ ature, and the very similar Catholic beliefs of the Middle nity. The attitudes and beliefs of that community are re­ Ages. Now, I am not suggesting that because Tolkien flected in the way they treat the dead: how the body is draws upon these systems that his faith should be removed from the community of the living (or maintained doubted, or that he was a closet pagan! As he wrote in a within it), the formal opportunities for grief and the pro­ letter in 1958: scribed forms which grief may take, and beliefs about what I have deliberately written a tale which is built on or happens to the dead person: does he "go on a journey," or out of certain 'religious' ideas, but is not an allegory of does he "come back to haunt us?" or does he both dispense them (or anything else), and does not mention them advice and comfort as a revered ancestor? overtly, still less preach them ... It is mainly concerned with Death and Immortality; and the 'escapes': serial I want to examine funerals and associated customs in longevity, and hoarding memory. (Letters 283-84) Tolkien's writings because I am particularly interested in the power that many readers find in Middle-earth, and I hope you will not regard death as a morbid subject for believe such activities, closely allied to religious and spir­ a paper: it has not always been so excluded from our lives. itual thought and action, are a good place to look for the Even today, there are plenty of deaths in books and films, sources of this power. The tributes to Tolkien published in and the centenary of a death is seen as an ideal opportunity a recent issue of M ythlore (Number 69,32-48) include "No to celebrate the life before it. W hat is lacking in English other work can bring the same kind of joy to our lives” Literature today are works on "the good death." David Day (Marianne Russell, New York, USA.), and "Does any other in The Tolkien and Middle-earth Handbook has suggested that work of fiction give the reader so overwhelming a feeling Tolkien was greatly influenced by George MacDonald, of supreme significance in a narrative?" (Canon Norman citing M acDonald's Phantastes, Lilith and At the Back of the Power, Birmingham, England), and in a very different North Wind as examples of 'good deaths.' MacDonald culture, Russian Maria Kamenkovitch writes: novels are part of a tradition stretching back into the Middle Ages. Even now some badly-written second-rate book could become a memorable event in our lives... That is why The literature of the Middle Ages is full of death: probably Tolkien proved to be even a bit too much for us... It was not because lives were shorter (once you had passed the not just the message of the free world: it was the Free hazardous infant years, and providing you escaped death in World itself, as in one of the Russian fairy-tales, when childbirth and weren't living in a plague area, you had a fair you open a little box given you by a fairy — and find chance of reaching three score years and ten). The emphasis yourself in the middle of a great town which you do was rather due to the religious beliefs of the time. Tolkien is not know how to put back again. We didn't want to particularly associated with one such work, which he edited: put it back though, but the authorities did. Pearl. Pearl is an elegy upon the death of the poet's daughter, She continues, "Tolkien played for us the role of a Christian who died a child: the poet, grief-stricken at the grave is apostle." Across the world then, Tolkien is read as an granted a vision of his daughter in heaven. Tolkien defined inspirational text. There is a continuum amongst readers the main purpose of the poem as: which ranges from the positive, re-charged feeling which the doctrinal theme, in the form of an argument on comes from reading eucatastrophe to behavior which I can salvation ... inseparable from the literary form of the only compare to that exhibited by followers of a religion. poem and its occasion, for it arised directly from the There are also, of course, readers for whom Tolkien "does grief... (Sir Gawain.) P A S S 46________________________ i s s u e 72 — S P R I N G 1 9 9 3 CDyTfoLoKe Much medieval art was concerned with the importance Tolkien was continually redefining his eschatology. Also, of a good death. One picture from the Rohan Book of hours you will recall, the post-death experiences of men, of 1418-28 shows one deathbed repentance. The scroll com­ dwarves and elves are clearly differentiated — this is ing from the man's mouth reads: "Into Thy hands, O Lord, I manifest in the ring-verse — and this is not to mention the commend my spirit. You have redeemed me, O Lord, thou afterlives (or lack of them) of hobbits, ores, wargs, bats, God of Truth." Earlier belief is exemplified by Beowulf: Tom Bombadil and all. As 1 am interested in the reaction Swa begnornodon Geata leode of The Lord o f the Rings' human readers, I will concentrate hlafordes hryre, heorfl-geneatas; upon that race. Additionally, I want to concentrate on the cwaedon paet he waere wyruld-cyninga, living's response to the dead: to funerary rites. Funerary rites manna mildust ond mon-5wae rust, embody belief in afterlife (or lack of it), burying objects with leodum li3ost on lof-geornost. a body, for example, suggests a belief that they will be needed They said that among the kings of the world, was the by the dead person. Funerary rites are also concerned with gentlest of men and most gracious, kindest to men and hygiene, and with providing a consolation to the bereaved most eager for fame, (lines 3180-3) beyond the reinforcement of beliefs in an afterlife. Here, at the funeral pyre, Beowulf's death and life are I would like to compare three very different deaths and cause for celebration. The "hoarding memory" which Tol­ funerals in The Lord of The Rings: those of Boromir, Theoden kien itemized as one of the "escapes" is thus a product of and Denethor. life and death. When Tolkien talked about "escapes" from death he BOROMIR used quotation marks, and he was also referring to Gandalf reports Boromir's death to his father as fol­ 'escapes' from immortality.
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