The following is a medium-sized scroll newly placed upon the Shelves of the Scholar's Stair. The Author you may not have heard of as anyone staying in Bree-town at this time, though the name is clearly Elvish. The hand-writing is neat with a quill-pen on parchment.
On Magic
~ And ~
How It may be Understood
By Finnasar
with Thanks all Those who proof-read and supported the Work
~ In Simple Terms ~
For those Readers who wish not to partake in a lengthy treatise, you need know only this: Magic is not evil, and you need not distrust any who wield it.
~ Overview ~
It has come to my attention that there are those among Men and other Races that hold myriad and quite incorrect views regarding what they consider to be Magic. Such views have pushed them to fear the Unseen and the workings of the Elves and Dwarves and Istari, and regard all things that they do not understand with superstition, doubt, and at times, fear and violence. These widely-held beliefs are, for the vast majority, wildly untrue if not outright impossible to occur, yet when explained quite clearly by an expert on these matters, such words will be dismissed, and the beliefs clung to. It shall therefore be the meaning of this Work to lay bare in simple terms the quality known colloquially as Magic, and attempt to dispel the nonsensical, unreasonable, if not technically inaccurate, assumptions from the actual principles.
~ Definition of Magic ~
Given that this is not intended to be a scholarly study on the many works which may teach someone how to utilize the mechanic known as Magic, and more of an introduction to the concept, also that many of those who wish to know such information care not about an in-depth study, it follows that a proper definition should lead into the development of the definition, such that the Reader may decide if they wish to further their studies, or if they wish to take the word of the Author. The Author strongly suggests the former.
Magic, by a simplistic definition, is the manipulation of the Nature of the World utilizing advanced Knowledge and Skill. It can be thought of as an extension of the existing methods, such as forging a sword, shaping wood with a knife, creating smoke with a fire or steam by boiling water, and so forth. These activities we would hardly call Magic and yet they produce the same overall effect: altering the World around us. What, then, is the difference between applying a whetstone to a blade and crafting a sword that never loses its edge?
It is in the world of the Unseen which offers the wise and knowledgeable access to these advanced properties. It is common, or simplistic, often both, to consider the Unseen world as some fantastical realm of dark spirits and evil monsters. This could not be further from the truth. It would be more accurate to consider the Unseen world a realm of knowledge and understanding that one does not yet grasp. Consider the Elves, who have great knowledge; they can see further into the Unseen than Men. Consider the Maiar, who are spirits of tremendous knowledge and skill; they can see much further than Elves. Consider next the Valar, the spirits who shaped the World itself. Lastly, consider Illúvatar, the All-Father, who created the Valar, and the World from their Song. Those with greater understanding of the nature of the World are more adept at altering it.
Magic is therefore nothing more than simply having greater knowledge than another and the application of that knowledge upon a material. Much of the work of the High Elves was itself brought from Valinor, where knowledge was gained from the Valar and the Maiar, though a great deal of it is now lost to time. Persistent and exacting experience passed down by Dwarves allow their craft to match or even surpass the Elves in some regards. Even Men, with their lesser life-span, can learn how to achieve these wondrous effects, to the point where mere toys may be crafted. Yet, despite the misgivings and misinformation of many, there are some effects one cannot achieve, no matter how hard they try, or believe to be possible.
~ Extent of Abilities ~
It is said amongst the Wise and Skilled that one cannot burn snow. This not merely a snappy retort to dissuade the less Wise and not-as Skilled from demanding their aid; the very nature of Magic, that of manipulation of the natural world, demands that such manipulations cannot exceed the natural boundaries of the world.
Consider each object to have some idealized form. This form contains all that the object could potentially be; it is the objects Nature. What we see with our eyes is one small piece of this idealized form: the Physical manifestation of it. It is this manifestation that we know and operate upon, and alter. For example, it is in the nature of a piece of steel to become a sword, or a hammer, or tongs, or a set of table-ware, or shield, et cetera. All of these forms are manipulation of the objects Nature. This piece of steel can also be made to have a mirror reflection that shall never fade, sharpened such that it shall never lose its edge, and alter how it is seen when in the presence of its favoured Enemy. Or, perhaps, its favoured food, in the case of table-ware. These are all manifestations of the steel's Nature, and all of them are achievable through manipulation of the steel, utilizing various techniques that must be studied and practised.
What, then, is Magic, if all of these things are manipulation but at different levels of skill? Where does hammer and tongs end, and glowing begin? And is there a limit to what skill can be applied? These are a difficult questions for the Author, and many others, for they cannot see the boundary, and thus, there is great confusion between those of skill who wield Magic without realizing it and those who realize it but cannot wield it.
It falls therefore to explain what Magic can and cannot do, and to utilize examples of what others consider to be Magic to use as the collected guidelines. The examples referenced here along with several more will be provided in a list at the end of this treatise. The Reader is encouraged to investigate these at their own leisure and/or risk. Furthermore, examples of the works of Illúvatar or the Valar shall be omitted with exception to reference, as these are clearly powers beyond the understanding of even the Wise who walk the Earth. The Maiar, however, are lesser spirits, albeit powerful, and have taught many of their works to others, therefore some of their works may be safely referenced. By utilizing these guidelines, one can determine whether or not, for example, an object would be perceived as Magical, and whether or not they may encounter it.
It is clear at the outset that there is something that has never been seen outside of the works of the Valar (and even then it is dubious), and that is the generation or annihilation of solid matter. We know that the Valar shaped the world, but whether the material was there and merely shaped, or whether it was generated, is not known. We know that Illúvatar created the world from the Music, but such an event could hardly be understood by the minds of his Children, and so it is worth mentioning only in context. So thorough in all examples of Magic is this restriction that a Law can be confidently defined: Magic cannot create from nothingness or remove from existence any substance. One may question then, what of the wraiths who have no body, or the legendary rings which can turn someone invisible? Wraiths, and in fact all spirits without a body, are indeed simply that. The Barrow-wights of the Downs which are West of Bree-land and South are evil spirits which have re-animated the bones of the dead, so that they may influence the physical world. It is said also that the Nazgûl suffer this restriction, that they cannot so much as lift a sword unless they are wearing enchanted armour and cloaks. As for the rings, they do turn the wearer invisible, yet they do not remove the wearer from existence; it is said that strong enough light will still produce a faint shadow. Indeed, one may even make the claim that, because of this, such a ring would be imperfect in this regard.
The manipulation of light to produce invisibility does not break the proposed Law. This is because light is not a substance. Indeed, light is one of the most common facets of Nature to be manipulated by Magic. There are innumerable examples, not the least known of which are the Silmarils, and it is among the most simplistic practices that could reasonably be described as Magical. Light is not the only form that can be easily manipulated; it is known that fire can be stared by magical means, which, without a proper fuel such as oil, would require an abundance of heat enough to auto-ignite kindling. As light can be generated or dispersed, one can presume the same may be done of heat, that Magic may be able to cool things down, though there are no known examples of this. It has been said that a third form may be possible; force or pressure, akin to that of great sound, which can split rock and splinter trees. Although there is no record of Man or Elf or Maia achieving this, it has been documented at the fall of Smaug upon Esgaroth; his death throes were said to deafen Men, fell trees, and split stone. One should not presume they can re-create the abilities of a Dragon through Magical means, but, within the scope of the World it should be at least possible.
As mentioned, Magic alters an object within its nature. However, there are known examples of Magic being used to manipulate, distort, and ultimately corrupt to terrible end. It is for this reason that a Law has not been made as has been done previously, as it is worth a closer look into the precise nature of this corruption. Firstly, it is thus far seen only in what one may call the Dark Arts, or Dark Magic. Although properly no such thing exists, the corruption effects are utilized only by the Great Enemy and his ilk, and so are therefore associated with him, and are know as Dark Magic. Even within this aspect one can say that the Nature of the subject is not defied; merely the nature of one is imprinted upon the nature of the other. The clearest example of this is of old when Morgoth the Great Enemy kidnapped the Quendi of Cuiviénen, and tortured and perverted them into his service, creating the Orcs we know of today. Although it is not in the Nature of an Elf to behave as an Orc does, Morgoth poured into those he captured his will and malice, and thereby transformed them into fell creatures. The servant of Morgoth, Sauron, has used similar tricks but at a lesser level, utilizing lies and false promises of power to corrupt the hearts of Men, particularly of those in the distant East and South, but in ancient times, the Men of Númenor also. Much like a hammer may shape steel but magic can hone the edge that it may cut through iron, lies are an effective weapon but Magic can truly corrupt. It is worth noting, however, that one can only impose one's will on another utilizing Magic, and coerce the subjects will. One would be incapable of, for example, turning a rock to evil, though they may succeed in making it foul to good things. Examples of this are known, as the Orcs hate the Sun, and the Eldar recoil when hearing words of the Black Speech.
After this lengthy discussion of examples of Magic, it falls to provide examples of what is not Magic. There are many things in Middle-earth that do not fall under the scope of a quality that is learned and studied, and applied, but rather a curious trait that seems inexplicable upon first notice. The best-known example of this, at least in the lands of Bree and the Shire, is the ability for Hobbits to rather swiftly and effectively go beneath notice. Some have claimed that this is a Magical ability, some spell or enchantment, but it is most assuredly a consequence of broad feet, small bodies, and a keen sense of their surroundings.
Thus described are the limitations of Magic as they can be defined, though this list is surely incomplete, or at least, requiring a level of finesse that this work is not intended for. Amongst the uneducated, wild stories of hurling spheres of flame or throwing lightning from a wooden staff are abundant, yet, Magic does not allow these things. Fire, by its nature, requires a fuel, and so whilst a dry pine-cone may be ignited and hurled, fire itself cannot be. A beam of light and heat may, to those with great practice, be produced, but the sheer power of lightning is not within the reach of any who now walk upon Arda.
~ On Spirits and how they Relate to Magic ~
Those who fear Magic are often just as fearful of Spirits. Rumours abound of foul demons and ghosts which conquer the body, enslave the mind, or walk the land in search of living flesh upon which to feast. There seems to be no limit to what a Spirit can or will do to cause evil or chaos or calamity to befall the World; indeed, the only limit seems to be the imagination of the storyteller, for none whatsoever of these rumours have the smallest shard of truth within them.
Precisely what, then, is a Spirit? Here introduced are two concepts for consideration: fëa, or spirit, and hröa, or body. All things in Arda are composed of these things. Some, like a stone, contain only hröa, whilst others, like what Men call a Shade, contain only fëa. Other things contain both, such as Elf or Man or Dwarf, or the Istari, the Wizards, who are Maiar that took a mortal form, a fëa that took a hröa. There is nothing that contains neither, save the Void beyond All Things. Here begins a deeper understanding of the world of the Unseen, for that is where fëa without hröa dwell, and thus why they are oft invisible to the eye, yet not always, for some shades may take for themselves light and colour which, as previously mentioned, is a relatively simple magic. Indeed, most Spirits could be thought of Magic incarnate, often aligned with a particular element, such as water or fire, or area, such as a river or field or forest. Unlike a particular spell, however, Spirits have a will and intelligence of their own, and are uniquely connected to their alignment such that they suffer or grow as it does, as if it was their hröa, or body.
It now falls to define what a Spirit is capable of, though after the discussion of the limits and capabilities of Magic, it should not be difficult. One can equate the doings of a Spirit with the abilities of one who may wield Magic, though theirs is a natural talent rather than a learned, and as such their ability to wield such knowledge comes more naturally and freely. Yet, they are restricted by the aforementioned restrictions of Magic: they cannot act outside their nature though their nature may be altered by outside influences and they cannot create substance nor destroy them yet some are able to create or take bodies for themselves so long as said bodies reflect their nature (it is said the Valar did not choose male or female forms; they simply willed for themselves a hröa, and their fëa guided its design). That a Spirit has a will of its own, and that it is natural attuned and adept with its nature far more than even a learned scholar, means it can more easily apply that will via its nature. Indeed, many do so; it is known that forest Spirits will actively fight against those who would cut the trees down, for example in the Forest of Fangorn, or the Old Forest in Buckland. It also demands that any attempt by the Spirit to impose its will upon another must meet therefore a test of wills, which, despite its natural attunement to a particular element, it can easily fail at. Consider a good Spirit of Fire and an evil Orc. If the Orc tried to pursued the Spirit to evil, it would simply be a contest of wills and, potentially, words, as would would expect amongst, say, two Men. However, if these two creatures were to engage in combat, the sword of the Orc would not harm the hröa-less form of the Spirit, yet the attunement to fire would allow the Spirit to easily burn the Orc. Note that this should allay one of the most common fears, that a fell Spirit may suddenly possess a person. This is entirely impossible, even if the victim allowed it, for only one fëa and one hröa may be joined at any time. This may be claimed confidently, for in no writings of any Age has such a thing been seen.
~ Spells, Enchantments, and Magical Items ~
As the concept of Magic should now be understood, it follows to explain how it may be used. Familiar words such as 'spell' or 'curse' or 'enchantment' are known to most, and although they are not used among the Wise within their works, they may most definitely be used in describing them, particularly to one who does not know. To that end, a number of familiar terms shall be defined with the understanding of Magic in mind.
A Spell may be loosely defined as any utilization of advanced skill or assertion of will, or as defined above, Magic. They often take some amount of time to produce depending on the intended effect or medium, and most often, produce a temporary or easily dismissable effect. As Magic is merely a more advanced form of the familiar methods of manipulation of nature, a Spell would parallel the form. A common form of this would be the manipulation of smoke or steam, to produce shapes, and the light that strikes it, changing its colours. Another spell of legend is the Dragon-spell, which is the unique and unsettling ability wherein a Dragon may convince its victim of some truth, despite even evidence to the contrary, often to their ruin. In the latter case, as noted before, the Spell takes the form of a test of wills; it is entirely possible, albeit difficult, to withstand the Dragon-spell, even for one who is untrained in Magic.
Enchantments are semi-permanent or permanent applications of Magic, often to items or some other substance, which alters its properties or grants it an enhanced ability. These are often utilized much the same way as Spells are, but done so as the more mundane arts are applied to the object. Enchantments form a large part of what is known to be Magical, from the Rings of old to the doors of the Dwarves which, by skill are made to blend into the mountainside, but with Magic may only be opened with the right key or at the right time. However, they may also be as simple as the famous toys of Dale. An incompletely list of other enchanted objects can be found at the end of this treatise.
~ On Healing ~
Whilst many folks of Middle-earth fear what they call the sorcery or witch-craft of the Elves, they may, with even the same breath, speak at length and with awe of their powers to heal. This curious dichotomy shall be left to another Treatise; here it shall be said, these words are, at the very least, true, though perhaps over-stated. This is so because of the connection the Elves have with the world of the Unseen; they can tend to the spirit of the patient along with the body. In many cases, it is the spirit that leaves first, that looses the will to live, though the body may be able to continue to function.
As the Old Tongue, or Quenya, was developed by the High Elves in the land of Aman, or Valinor, it carries with it a connection to the world of the Unseen, and thus has special powers. Words spoken in Quenya have deeper meaning even if it may have the same definition with its translated words or phrases in the Westron or other languages. Therefore, even one who does not have such a connection may use the Old Tongue to communicate meaning to a spirit, and in turn, a fëa threatening to leave an injured body may have its resolve strengthened long enough for the body to receive healing and recover.
Although there are other known healing methods, for example the herb of Númenor or simple needle and thread, these do not fall under the heading of this treatise, as they clearly do not lie in the realm of Magic. Indeed, the only possible claim of repairing the body utilizing Magical means falls in the realm of sustenance, and all known examples of these are crafted by the hands of the Elves. Yet, these are merely tonics and foodstuffs that provide abundant energy and nutrient without forcing one to eat tremendous amounts, thus enhancing the body beyond its usual means.
~ The Dark Arts ~
As the purpose of this treatise is to illuminate the abilities of Magic and alleviate the fears of those who do not understand it, it would be remiss to not discuss, to some degree, what is known as Black Magic or the Dark Arts. Such has already been briefly discussed, but the conclusions will here be reiterated for the sake of the Reader.
It must be stated clearly that there is no such thing as Black Magic. Magic is merely a tool, an advanced skill, and is not inherently foul. However, like all knowledge, it may be put to foul use. Just as a knife may cut food at a dinner-table, it may also cut purse-strings or deliver poison to a victim. A knife is no more evil than Magic; however the hands that wield it may indeed be cruel.
That said, there is a form of Magic that is often utilized by wicked folk, and so is often associated with evil. This is the knowing application of ones will onto another, with the goal of forcing them to accept your judgement or rule. As with all things in Magic, there is a mundane form of this, and it is simply lying. However, advanced forms can so thoroughly corrupt a Spirit that fell deeds can be forced from it, such as with the Dragon-spell, or the body of the spirit may itself become a corrupted form, such as the Elves of old were corrupted by the Great Enemy to become Orcs. In short, there is no fell Magic, only those who would wield it for fell purposes, and that which is commonly called the Dark Arts is, in essence, no more than an enhanced form of lying. There are, of course, evil Spirits, as mentioned previously, and many of them have been corrupted by the Enemy or his servants, but they should not be feared, but pitied, and treated as any other who has suffered the tortures of the Enemy.
~ On Music: A Brief Perspective ~
Before this treatise reaches its conclusion, the Author wishes to impose a particular musing on the Reader. According to the lore of the Elder Days, the Ainur composed a great Music which Illúvatar the All-Father used to craft Arda, the World. To this day, some unknown but terribly long count of time later, Music still plays a role in societies across Middle-earth, being used to strengthen the fëa of their kin, or even as a weapon to weaken that of their enemies. Consider the charming poetry of the Hobbits and the songs of the Elves, as well as the deep and powerful trumpets of Gondor or the drums of the Easterlings.
Much in the realm of Magic involves, verily demands, the assertion of ones will and knowledge upon a topic to produce some effect. Music is used across cultures to tell stories and exchange wits, both acts which improve the knowledge and will of the listeners and tellers. As such, it is mused amongst the Wise that Music itself is a form of Magic. It is even speculated, although it cannot possibly be proven, that, rather than Music being a form of Magic, all Magic is in fact a form of Music, a small song which is part of a greater work, the very Music of the Ainur. Consider the perspective that Magic is merely accessing the great Music of the Ainur and manipulating it in subtle ways. If this were true, it would explain why Nature could not be defied, added to, or subtracted from, and how Prophecy could occur without the direct intervention of the Valar who themselves have glimpsed the Music as a whole. The Music being, after all, the very fabric of the World, and Magic being a force that manipulates it, the concept stands to reason.
Such a hypothesis may never be proven or even demonstrated. Even the Wisest of the Wise may not know if this is so. Yet, the parallels are uncanny, and the Author invites the Reader to pursue a study in this regard.
~ In Summary ~
It was the intent of this Work to explain the fundamentals of what is commonly known as Magic and to alleviate the fears of those who do not understand it. If that has not been accomplished by now, then let it be put in simple terms:
Magic is not inherently evil, nor are Spirits. Magic is not the exclusive domain of Elves, nor can every Elf utilize it as it is defined herein. Those who wield Magic may have an advantage upon the unprepared, but it is ultimately no greater a weapon than that of a skilled archer or swordsman. Although one may wield Magic for cruel purpose, it is they who are cruel, and not Magic itself; Magic indeed may be used for kindness and healing.
At long last, may it be that the shadow of fears and prejudices held so tightly by those who are ignorant of its ways be dismissed in the light of this knowledge.
~ Resources ~
In any discourse of possibility, it would help to provide a meaningful list of examples of actual usages. In this case, a list of circumstances in which Magic was used, often-times altering the intended outcome, though not necessarily. I shall select two works from which to draw my reasoning; the tales of the First Age of This World, which many among the scholars are aware of, and the more fanciful (and more well-known) story of the Hobbit that went There and Back Again. For the sake of privacy and legal matters, I shall refrain from using his real name. I shall also include examples of magical artifacts, prophecy, spirits, and so forth; any and all documented cases that should provide insight.
The following examples are, to the best of my knowledge and research, true. I invite the Reader to expand their research and read other books, scrolls, magazines, papers, and sundries on the topic.
A Hobbit's Tale
Many of those in the Shire know of this tale, and to protect its Author the Author of this work shall keep the former anonymous until he decides to publish his account. Nonetheless, the account may be accepted as truthful, for he is a Hobbit of good standing and, although said to be eccentric, a most honest Hobbit. All due copyrights belong to him, when and if they should ever apply. What follows are elements of his tale which shed light upon Magic and its elements that may be found in Middle-earth:
- A pair of diamond studs that fastened and did not come undone until ordered.
- Manipulation of smoke rings, both colour and shape (this occurred several times throughout the narrative but shall only be listed here once).
- Generation of light at the end of a staff (which also occurred many times; see above).
- A coin-purse that spoke, and was aware of its surroundings.
- A door that did not open despite spells of opening, but yielded to a key.
- Swords of Gondolin that have kept their edge (enough to cut iron) for over six thousand years and glowed blue in the presence of Goblins.
- A Map with hidden runes that shone silver in the light of a particular Moon. These are pens which contain Ithildin, a derivative of Mithril.
- A firework-type crack that felled many Goblins, yet did not harm the one who generated it or his allies.
- Pine-cones lit on fire without flint or tinder, and which detonated in burning sparks upon impact.
- An old Elf-magic that kept at bay the great spiders of Mirkwood.
- A spell of sleep cast upon those who disturbed feasting Elves.
- A Dwarf-door that, when struck by a steel pick, bent its point like lead.
- Harps that remained in tune despite sitting untouched for many years.
The Rings of Power
Much of the lore of the Rings is lost, as they were hunted for by the Enemy, and most were obtained. However, some details about them remain, and serve as a profound example in which a Maiar passed on skill to the Eldar, which was then wielded by Elf and Man and Dwarf.
- For all but the Three of the Elves, the Greater Rings shifted the bearer into the world of the Unseen, though not always immediately, and some were able to resist.
- The Three themselves were able to shift into the Unseen.
- The bearer of the Greater Rings saw their qualities preserved and some even enhanced; their lifespan was extended far beyond the norm, and their desires and will were bolstered, often, sadly, to ill effect.
- The Three enhanced the will of their bearers without causing fell consequences, for they were the greatest of the Rings crafted by the Elves. It is, of course, unknown if it extended their lifespan, for their bearers are Immortal.
Notes of the First Age and the Silmarilli
Records of this age are kept only by the Elves who experienced it, and so will be quite difficult to verify for the Reader. However, they are true to the knowledge of the Author, and so, they shall be included.
- The Silmarilli were gemstones, impossible to destroy (or exceedingly difficult) which shone with the light of the Two Trees of Valinor. The tales that follow them shall not enter this treatise.
- The Maiar Melian cast a protective ward about the land of Doriath. It is unknown precisely how this ward functioned.
- Legends tell of the finest weapons of the Age that could cut through Orcish iron as if it were paper.
- It is said that the fairest of the Elves, Lúthien, sang to the Great Enemy and many of his forces and put them all into a slumber.
- The Men of Númenor were said to have found a way of preserving the body incorrupt after it had died, though this did not extend life, merely preserve the dead body.
- The Palantiri, or Seeing-stones, lost to the ages but in their time were used to great effect to send thoughts across great distances, and it seemed they could be used, to some extent, even to those without ability.
Prophecy
There is much debate to be had regarding the numerous Prophecies that history has recorded and the concept of Free Will which so many cling to. Many do not wish to know their Fate, yet, for some it is known, at least in part, since birth. Such a debate is beyond the scope of this treatise, yet, they do occur, though the Author knows only of two:
- The Elf-lord Glorfindel foretold the doom of the Witch-king, though it has yet come to pass. As such, it is possible this may not be a Prophecy at all, yet, as it was spoken by Glorfindel, we may be assured that it is.
- Lord Círdan spoke of a vision he had in the Elder Days of a great ship he would build, and abiding by this vision, he waited on the shores of Middle-earth, and after many years, did build the ship. It was sailed by Eärendil, King of Men, to Valinor to beg aid against the forces of Morgoth, and was the only ship to do so, and its mission a success. Thus, this Prophecy was fulfilled.
Dragons, Spirits, and other Creatures
Quite aside from the enchanted items of Middle-earth, there are many creatures and peoples with curious abilities of the body that were not set upon them; they are natural.
- Dragons can breath fire and exert a strong will upon their victims. Their exertion of will has occurred twice in recorded history, first to Túrin did the dragon Glaurung convince that his family was in danger when they were not, which set him to flee away from his task at the cost of the one he loved, and secondly to the aforementioned Hobbit when a certain Dragon attempted to set him against his allies. It is worth noting that, in this instance, the Dragon-spell failed to fully affect its victim.
- By all accounts, the Maiar, known in Middle-earth as the Istari, or Wizards, are spirits, for that is how they were born. Not all took bodies, and indeed, some discarded them, or lost them, yet continued to live. Yet, spirits they are and remain, quite unlike Elf and Dwarf and Man, who are a unique in being both spirit and body. Other known examples of Maiar are Arien, who guides the Sun, and Tilion, who guides the Moon, and the Enemy, though he is fallen. It is said also that the Balrogs had the strength of the Maiar, and were spirits of both shadow and flame.
- In the Old Forest there lives a Water-spirit who takes the guise of a fair maiden, though the Author knows little beyond that.
- It is said in the northern vale of the Anduin there lives a great Man who can change his shape.
