Tolkien Friendship Quotes

I am glad you are here with me. Here at the end of all things, Sam.

But it does not seem that I can trust anyone,' said Frodo. Sam looked at him unhappily. 'It all depends on what you want,' put in Merry. 'You can trust us to stick with you through thick and thin--to the bitter end. And you can trust us to keep any secret of yours--closer than you keep it yourself. But you cannot trust us to let you face trouble alone, and go off without a word. We are your friends, Frodo.

A hunted man sometimes wearies of distrust and longs for friendship.

You can trust us to stick to you through thick and thin – to the bitter end. And you can trust us to keep any secret of yours – closer than you yourself keep it. But you cannot trust us to let you face trouble alone, and go off without a word. We are your friends, Frodo. Anyway: there it is. We know most of what Gandalf has told you. We know a good deal about the ring. We are horribly afraid–but we are coming with you; or following you like hounds.

Still, I wonder if we shall ever be put into songs or tales. We're in one, of course, but I mean: put into words, you know, told by the fireside, or read out of a great big book with red and black letters, years and years afterwards. And people will say: "Let's hear about Frodo and the Ring!" And they will say: "Yes, that's one of my favourite stories. Frodo was very brave, wasn't he, dad?" "Yes, my boy, the famousest of the hobbits, and that's saying a lot." 'It's saying a lot too much,' said Frodo, and he laughed, a long clear laugh from his heart. Such a sound had not been heard in those places since Sauron came to Middle-earth. To Sam suddenly it seemed as if all the stones were listening and the tall rocks leaning over them. But Frodo did not heed them; he laughed again. 'Why, Sam,' he said, 'to hear you somehow makes me as merry as if the story was already written. But you've left out one of the chief characters: Samwise the stouthearted. "I want to hear more about Sam, dad. Why didn't they put in more of his talk, dad? That's what I like, it makes me laugh. And Frodo wouldn't have got far without Sam, would he, dad?"' 'Now, Mr. Frodo,' said Sam, 'you shouldn't make fun. I was serious.' 'So was I,' said Frodo, 'and so I am.

Those were happier days, when there was still close friendship at times between folk of different race, even between Dwarves and Elves.' It was not the fault of the Dwarves that the friendship waned,' said Gimli. I have not heard that it was the fault of the Elves,' said Legolas. I have heard both,' said Gandalf[.]

I'll get there, if I leave everything but my bones behind," said Sam. "And I'll carry Mr. Frodo up myself, if it breaks my back and heart.

I go now to the halls of waiting to sit beside my fathers, until the world is renewed. Since I leave now all gold and silver, and go where it is of little worth, I wish to part in friendship from you, and I would take back my words and deeds at the Gate. . . If more of us valued food and cheer and song above hoarded gold, it would be a merrier world.

Elen síla lúmenn' omentielvo

But I don't think I ought to leave my friends like this, after all we have gone through together.

You renounce your friendship even in the hour of our need ' he said. 'Yet you were glad indeed to receive our aid when you came at last to these shores fainthearted loiterers and well-nigh emptyhanded. In huts on the beaches would you be dwelling still had not the Noldor carved out your haven and toiled upon your walls.

At that moment there was a knock on the door, and Sam came in. He ran to Frodo and took his left hand, awkwardly and shyly. He stroked it gently and then he blushed and turned hastily away.

But Olwë answered: ‘We renounce no friendship. But it may be the part of a friend to rebuke a friend’s folly.

But it may be the hard part of a friend to rebuke a friend's folly.

Both [Tolkien and C.S. Lewis] regarded twentieth-century modernization as a threat to human societies because they viewed the natural world as the handiwork of God and thus integral to human happiness.

But I must admit.' he added with a queer laugh, 'that I hoped you would take me for my own sake. A hunted man sometimes wearies of distrust and longs for friendship. But there, I believe my looks are against me.

If I stayed beside you, love would lead me, not wisdom

If you turn Hell upside down, you’ll find ‘Made in Germany’ stamped on the bottom.

no person fully escapes the assumptions of his age.

Tolkien and Lewis were attracted to the genres of myth and romance not because they sought to escape the world, but because for them the real world had a mythic and heroic quality.

As a lord was held for the strength of his body and stoutness of heart. Much lore he learned, and loved wisdom but fortune followed him in few desires; oft wrong and awry what he wrought turned; what he loved he lost, what he longed for he won not; and full friendship he found not easily, nor was lightly loved for his looks were sad. He was gloom-hearted, and glad seldom for the sundering sorrow that filled his youth... (On Turin Turambar - The Children of Hurin)

Where are Haldad my father, and Haldad my brother? If the king of Doriath fears a friendship between Haleth and those who have devoured her kin, then the ways of the Eldar are strange to Men.

You can't trust us to let you face trouble alone.

Part of the achievement of Tolkien and Lewis was to reintroduce into the popular imagination a Christian vision of hope in a world tortured by doubt and disillusionment.

You speak as a friend of Túrin son of Húrin?’ said Thingol. ‘I was, but I have loved truth more and longer,’ Mablung answered.

But that will leave no place for us!’ cried Pippin in dismay. ‘We don’t want to be left behind. We want to go with Frodo.’ ‘That is because you do not understand and cannot imagine what lies ahead,’ said Elrond. ‘Neither does Frodo,’ said Gandalf, unexpectedly supporting Pippin. “Nor do any of us see clearly. It is true that if these hobbits understood the danger, they would not dare to go. But they would still wish to go, or wish that they dared, and be shamed and unhappy. I think, Elrond, that in this matter it would be well to trust rather to their friendship than to great wisdom. Even if you chose for us an elf-lord, such as Glorfindel, he could not storm the Dark Tower, nor open the road to the Fire by the power that is in him.

Farewell, good thief,” he said. “I go now to the halls of waiting to sit beside my fathers, until the world is renewed. Since I leave now all gold and silver, and go where it is of little worth, I wish to part in friendship from you, and I would take back my words and deeds at the Gate.

Tolkien and Lewis offer an understanding of the human story that is both tragic and hopeful: they suggest that war is a symptom of the ruin and wreckage of human life, but that it points the way to a life restored and transformed by grace. In

to shrink the circle of intimate community to the smallest possible circumference. This is the spoiling of faithful friendship.

I say, Théoden King: shall we have peace and friendship, you and I? It is ours to command." "We will have peace," said Théoden at last thickly and with an effort. Several of the Riders cried out gladly. Théoden held up his hand. "Yes, we will have peace," he said now in a clear voice, "we will have peace, when you and all your works have perished--and the works of your dark master to whom you would deliver us. You are a liar, Saruman, and a corrupter a men's hearts. You hold out your hand it to me, and I perceive only a finger of the claw of Mordor. Cruel and cold! Even if your war on me was just--as it was not, for were you ten times as wise you would have no right to rule me and mine for your own profit as you desired--even so, what will you say of your torches in Westfold and the children that lie dead there? And they hewed Háma's body before the gates of the Hornburg, after he was dead. When you hang from a gibbet at your window for the sport of your own crows, I will have peace with you and Orthanic. So much for the house of Eorl. A lesser son of great sires am I, but I do not need to lick your fingers. Turn elsewhither. But I fear your voice has lost its charm.

Is everything sad going to come untrue?' asks Sam[wise Gamgee]. Here we find, beyond all imagination, the deepest source of hope for the human story. For when the King is revealed, 'there will be no more night.' The Shadow will finally and forever be lifted from the earth. The Great War will be won. This King, who brings strength and healing in His hands, will make everything sad come untrue.

Here, then, is one of the most striking effects of the Myth of Progress. Even war itself—a process inherently destructive to human life and human societies—was believed to have regenerative properties.

Christians who like to write might do as a description of the genus. But the actual species shared more precise characteristics, including intellectual vivacity, love of death, conservative politics, memories of war, and a passion for beef, beer, and verbal battle.

How shall a man judge what to do in such times?” asks Éomer. Aragorn’s response is unequivocal: “As he ever has judged,” he says. “Good and ill have not changed since yesteryear; nor are they one thing among Elves and Dwarves and another among Men. It is a man’s part to discern them.

As a small token only of your friendship Sauron asks this,” he said: “ that you should find this thief,” such was his word, “and get from him, willing or no, a little ring, the least of rings, that once he stole. It is but a trifle that Sauron fancies, and an earnest of your good will.

As biographer George Sayer sums up the mood: “Most tutors encouraged their pupils above all to doubt.

Lewis spoke for almost every member when he said, "There is no sound I like better than adult male laughter.

We renounce no friendship. But it may be the part of a friend to rebuke a friend’s folly. And

Since I leave now all gold and silver, and go where it is of little worth, I wish to part in friendship from you, and I would take back my words and deeds at the Gate.

Tolkien would play a crucial role in Lewis’s conversion to Christianity, while Lewis would be the decisive voice in persuading Tolkien to complete The Hobbit and The Lord of the Rings.

Thus Huan spake, who never before had uttered words, and but twice more did speak in elven tongue again; 'Lady beloved, whom all Men, who Elfinesse, and whom all things with fur and fell and feathered wings should serve and love - arise! away! Put on thy cloak! Before the day comes over Nargothrond we fly to Northern perils, thou and I.' And ere he ceased he counsel wrought for achievement of the thing they sought. There Lúthien listened in amaze, and softly on Huan did she gaze. Her arms about his neck she cast - In friendship that to death should last.

in the following Appendices, especially A to D, see the note at the end of the Prologue. The section A III, Durin’s Folk, was probably derived from Gimli the Dwarf, who maintained his friendship

it was said to me by Elrond Halfelven that I should find friendship upon the way, secret and unlooked for. Certainly I looked for no such friendship as you have shown. To have found it turns evil to great good.

advice is a dangerous gift, even from the wise to the wise, and all courses may run ill. But what would you? You have not told me all concerning yourself; and how then shall I choose better than you? But if you demand advice, I will for friendship’s sake give it.

Evil is a mutation, a parasite, an interloper. It is an ancient Darkness that fears and despises the Light. At war with the good, it is an immensely powerful force in human life and human societies. “If anguish were visible,” Tolkien once explained, “almost the whole of this benighted planet would be enveloped in a dense dark vapor, shrouded from the amazed vision of the heavens!”23

Safely on my way.' 'Safely!' said Sam. 'All alone and without me to help you? I couldn't have a borne it, it'd have been the death of me.' ' It would be the death of you to come with me, Sam,' said Frodo,' and I could not borne that.' 'Not as certain as being left behind,' said Sam. 'But I am going to Mordor.' 'I know that well enough, Mr. Frodo. Of course you are. And I'm coming with you.

In The Voyage of the Dawn Treader, King Caspian tangles with slave traders who, with statistics and graphs, try to justify their operations as 'economic development.' Caspian wants the trade ended: 'But that would be putting the clock back,' gasped the governor. 'Have you no idea of progress, of development?' 'I have seen both in an egg,' said Caspian. 'We call it "Going Bad" in Narnia. This trade must stop.

And it is also said,' answered Frodo: 'Go not to the Elves for counsel, for they will say both no and yes.' 'Is it indeed?' laughed Gildor. 'Elves seldom give unguarded advice, for advice is a dangerous gift, even from the wise to the wise, and all courses may run ill. But what would you? You have not told me all concerning yourself; and how then shall I choose better than you? But if you demand advice, I will for friendship's sake give it. p84

Tolkien shares his Christian belief that evil represents a rejection of God and the joy and beauty and virtue that originate in him.22 Evil is a mutation, a parasite, an interloper. It is an ancient Darkness that fears and despises the Light. At war with the good, it is an immensely powerful force in human life and human societies. “If anguish were visible,” Tolkien once explained, “almost the whole of this benighted planet would be enveloped in a dense dark vapor, shrouded from the amazed vision of the heavens!”23

Tolkien began work on The Hobbit, a story set “long ago in the quiet of the world, when there was less noise and more green.”111 Its chief character is Bilbo Baggins, a small, half-elf creature known as a hobbit. He displays the virtues and vices of a middle-class Englishman. He has a comfortable life and shows no interest in adventures: “I can’t think what anybody sees in them.” Explained Tolkien: “The Hobbits are just rustic English people, made small in size because it reflects the generally small reach of their imagination—not the small reach of their courage or latent power.

Since I leave now all gold and silver, and go where it is of little worth, I wish to part in friendship from you, and I would take back my words and deeds at the Gate.” Bilbo knelt on one knee filled with sorrow. “Farewell, King under the Mountain!” he said. “This is a bitter adventure, if it must end so; and not a mountain of gold can amend it. Yet I am glad that I have shared in your perils – that has been more than any Baggins deserves.” “No! said Thorin. “There is more in you of good than you know, child of the kindly West. Some courage and some wisdom, blended in measure. If more of us valued food and cheer and song above hoarded gold, it would be a merrier world.

They listened to the last enchantments of the Middle Ages, heard the horns of Elfland, and made designs on the culture that our own age is only beginning fully to appreciate. They were philologists and philomyths: lovers of logos (the ordering power of words) and mythos (the regenerative power of story), with a nostalgia for things medieval and archaic and a distrust of technological innovation that never decayed into the merely antiquarian. Out of the texts they studied and the tales they read, they forged new ways to convey old themes—sin and salvation, despair and hope, friendship and loss, fate and free will—in a time of war, environmental degradation, and social change.

Without friendship, the ring never would have made it, and Middle Earth would have been destroyed. Actually, we never would have imagined Middle Earth in the first place because, without friendship, Tolkien never would have finished writing the story. He said that it was only C. S. Lewis’s steady encouragement that kept him writing. Perhaps this is why the theme of friendship stands out so prominently in the story. In Tolkien’s day, authors only produced “fairy stories” (as they were called) for children, not adults. But Tolkien wrote for adults too. He eventually wrote The Lord of the Rings, but it was only because of his relationship with Lewis. Two years after Lewis died, Tolkien reflected on Lewis’s role in his life: The unpayable debt that I owe to him was not “influence” as it is ordinarily understood, but sheer encouragement. He was for long my only audience. Only from him did I ever get the idea that my “stuff” could be more than a private hobby. But for his interest and unceasing eagerness for more I should never have brought the L. of the R. to a conclusion.13 Lewis and Tolkien experienced true friendship. They knew that their experience was both wonderful and rare in their culture. This is why both men wrote to promote the joys of true friendship in their own day—Tolkien in The Lord of the Rings, and Lewis in The Four Loves.

In Middle Earth a motley crew assembles to save the world as we know it. Four hobbits, two men, a dwaft, an elf, and a wizard, too. They rambled to destroy the ring in the mountains of Mordor. Now it is you time. Dare you join this fellowship? The rules are simple. Twelve more clues will be hidden. One for each month. You have a month to solve each riddle. Plenty of time. On the full moon of each month, the next clue will be hidden. Seek it. Leave each where you found it for the next traveler. Where does this quest lead? What is the endgame? Follow and you shall find out. You must be wise, learned, disciplined, and above all, not a FROG. If you agree to join this fellowship, proceed with your first clue: MY WORDS are legend. Legends are HISTORY, My field of study. ONE BOOK only in your shire. With your strength, the book has been found, and now you must climb to the Scholar's Shrine. Four travelers begin this talle: Hlaf Elf, Troll, Halfling, and Thief. To make it to the end, you will need to build a motley crew. Find a wizard to see you through. You walk a long and winding path to find your next clue. Shall the Half Elf teache you his songs to pass the time? Perhaps that will draw an elf lord into your presence. The road is long, and the leaves do change color. You have demonstrated your strength, and your intelligence: now you must go boldly into battle. Be wise with your strategy: though it my seem like a game, there is more to the story.

It is… easy to see why Authority frowns on Friendship. Every real Friendship is a sort of secession, even a rebellion… Hence if our masters… ever succeed in producing a world where all are Companions and none are Friends, they will have removed certain dangers, and will also have taken from us what is almost our strongest safeguard against complete servitude.   C.S. Lewis, The Four Loves

He discovers that God is the very source of our existence. As Lewis will put it: "He is the opaque centre of all existences, the thing that simply and entirely is, the fountain of facthood.

This freedom to either fulfill or evade the Calling on one’s life is central to Tolkien’s work—and to his understanding of the human condition.

We know from the experience of the last twenty years,” wrote Lewis in 1944, “that a terrified and angry pacifism is one of the roads that lead to war.”28 Tolkien decried “the utter stupid waste of war,” yet admitted “it will be necessary to face it in an evil world.”29 Their recourse was to draw us back to the heroic tradition: a mode of thought tempered by the realities of combat and fortified by belief in a God of justice and mercy. Perhaps the character of Faramir, the Captain of Gondor in The Lord of the Rings, expresses it best.30 He possesses humility as well as great courage—a warrior with a “grave tenderness in his eyes”—who takes no delight in the prospect of battle. As such, he conveys a message that bears repeating at the present moment, in a world that is no stranger to the sorrows and ravages of war. “War must be, while we defend our lives against a destroyer who would devour all,” he explains. “But I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend.”31

By the start of the twentieth century, attitudes about war and what it could accomplish were bound up with a singular, overarching idea. Let’s call it “The Myth of Progress.” Perhaps the most widely held view in the years leading up to the Great War was that Western civilization was marching inexorably forward, that humanity itself was maturing, evolving, advancing—that new vistas of political, cultural, and spiritual achievement were within reach. The Renaissance message of Pico della Mirandola, Oration on the Dignity of Man (1486), in which the Creator extols mankind’s fearsome possibilities, fairly captures the mood: “We have made you a creature neither mortal nor immortal, in order that you may, as the free and proud shaper of your own being, fashion yourself in the form you may prefer. It will be in your power to descend to the lower, brutish forms of life; you will be able, through your own decision, to rise again to the superior orders whose life is divine.

they are no more than slaves in his realm. Thus we see the use of genetic engineering—the creation of robotic orcs—to extend the dictatorship of Mordor throughout the world. At its heart, the War of the Ring is a struggle to preserve the essential freedom and humanity of the inhabitants of Middle-earth. “It would be a grievous blow to the world,” says Gandalf the Grey, “if the Dark Power overcame the Shire; if all your kind . . . became enslaved.

millions. As Tolkien wrote in Mythopoeia: “I will not walk with your progressive apes / erect and sapient. Before them gapes / the dark abyss to which their progress tends.”52 Likewise, Lewis warned that the final stage of this process would arrive when human beings achieved full mastery over themselves. Eugenics, prenatal conditioning, education, and psychology would all play a part in “the abolition of man,” the surrender of our essential humanity. “For the power of Man to make himself what he pleases means, as we have seen, the power of some men to make other men what they please.

Oliver Wendell Holmes was an apostle for the new science, having authored the 1927 Supreme Court opinion upholding Virginia’s sterilization law. “It is better for all the world, if instead of waiting to execute degenerate offspring for crime, or to let them starve for their imbecility, society can prevent those who are manifestly unfit from continuing their kind,” he wrote. “Three generations of imbeciles are enough.”56

Church, delivered this message to his troops at the outbreak of war: “Remember that the German people are the chosen of God. On me, on me as German Emperor, the Spirit of God has descended. I am His weapon. His sword and His visor. . . . Death to cowards and unbelievers!

As Tolkien fought alongside these soldiers, he witnessed again and again their remarkable determination under fire. Indeed, as he later acknowledged, one of the great heroic figures in The Lord of the Rings is based on his firsthand knowledge of the men in the trenches of the Great War: “My ‘Sam Gamgee’ is indeed a reflection of the English soldier, of the privates and batmen I knew in the 1914 war, and recognized as so far superior to myself.

Though written for children, the same might be said of Lewis’s The Chronicles of Narnia. There is an ultimate triumph of light over darkness in the story, but not without bloodshed, terrible loss, and the fear of death. “Take my advice,” says Mr. Beaver, “whenever you meet anything that’s going to be human and isn’t yet, or used to be human once and isn’t now, or ought to be human and isn’t, you keep your eyes on it and feel for your hatchet.

Shire “is based on rural England and not any other country in the world.”15 The house of his famous hobbit, Bilbo Baggins, takes its name—“Bag End”—from his aunt’s farm in Worcestershire. “I am in fact a Hobbit (in all but size),” he admitted. “I like gardens, trees and unmechanized farmlands; I smoke a pipe, and like good plain food (unrefrigerated), but detest French cooking.

In the worlds of Tolkien and Lewis, the choices of the weak matter as much as those of the mighty. Here we are not left as orphans, for a force of Goodness stands ready to help. Here we meet Gandalf the Grey, the wisest and best of wizards, engaged in a titanic struggle against the Shadow that threatens Middle-earth; and Aslan, the fearsome Lion, who will pay any price to rescue Narnia from the “force of evil” that has entered it.

Because Tolkien wrote his trilogy during and after the Second World War, when the world had entered the atomic age, many assumed that the story of the Ring was an allegorical warning about the horror of nuclear weapons. Tolkien set them straight: “Of course my story is not an allegory of Atomic power, but of

Tolkien’s work lies partly in the fact that contemporary events seemed to conform—tragically—to the pattern of human life expressed in its pages.52 In this, Tolkien understood the problem not merely as the abuse of power: it was the temptation to pride, which the possession of power instigated and elevated into the fatal sin. “It was part of the essential deceit of the Ring,” he explained, “to fill minds with imaginations of supreme power.”53 The possession of such power inevitably placed the unconstrained Self on the throne of the universe.

It does not matter how small the sins are provided that their cumulative effect is to edge the man away from the Light and out into Nothing,” counsels the senior demon in Lewis’s The Screwtape Letters. “Indeed the safest road to Hell is the gradual one—the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.

Beginning in 1907, states such as Indiana passed sterilization laws “to prevent procreation of confirmed criminals, idiots, imbeciles and rapists.

How far back his treachery goes, who can guess?’ said Gandalf. ‘He was not always evil. Once I do not doubt that he was the friend of Rohan; and even when his heart grew colder, he found you useful still. But for long now he has plotted your ruin, wearing the mask of friendship, until he was ready. In those years Wormtongue’s task was easy, and all that you did was swiftly known in Isengard; for your land was open, and strangers came and went. And ever Wormtongue’s whispering was in your ears, poisoning your thought, chilling your heart, weakening your limbs, while others watched and could do nothing, for your will was in his keeping.

Writing in the 1940s, Tolkien lamented 'the tragedy and despair of all machinery laid bare.' The tragedy, as he saw it, was the attempt to use technology to actualize our desires and increase our power over the world around us--all of which leaves us unsatisfied. Tolkien attached a spiritual significance to the problem: 'And in addition to this fundamental disability of a creature, is added the Fall, which makes our devices not only fail of their desire but turn to new and horrible evil.

But,' said Sam, and tears started in his eyes, 'I thought you were going to enjoy the Shire, too, for years and years, after all you have done.' 'So I thought too, once. But I have been too deeply hurt, Sam. I tried to save the Shire, and it has been saved, but not for me. It must often be so, Sam, when things are in danger; some one has to give them up, lose them, so others may keep them.

The war against evil is the moral landscape of our mortal lives: a journey of souls degraded or redeemed, dragged into the Darkness of self or led into the Light of grace.

Welcome Gimli son of Glóin! It is long indeed since we saw one of Durin’s folk in Caras Galadhon. But today we have broken our long law. May it be a sign that though the world is now dark better days are at hand, and that friendship shall be renewed between our peoples.’ Gimli bowed low.

Food and drink and walking and conversation and friendship—those have to be five of the greatest things in the world.

It is true that for ever after he remained an elf-friend, and had the honour of dwarves, wizards, and all such folk as ever passed that way; but he was no longer quite respectable. He was in fact held by all the hobbits of the neighbourhood to be ‘queer’—except by his nephews and nieces on the Took side, but even they were not encouraged in their friendship by their elders.

The bravest are surely those who have the clearest vision of what is before them, glory and danger alike, and yet notwithstanding, go out to meet it.” — Thucydides, History of the Peloponnesian War

Lewis’s postwar friendships prevented him from adopting the moral indifference—what he called the “shallow pessimisms”—so typical of his generation.

Nowhere else outside the New Testament,” he wrote, “have I found terror and comfort so intertwined.

In a talk called “Learning in War Time,” Lewis explained how war exposes the folly of placing our happiness in utopian schemes to transform society. “If we thought we were building up a heaven on earth, if we looked for something that would turn the present world from a place of pilgrimage into a permanent city satisfying the soul of man, we are disillusioned, and not a moment too soon.

legends’ depend on the language to which they belong,” he wrote later. “But a living language depends equally on the ‘legends’ which it conveys by tradition.

the aims of the state became almost identical to those of the church. Practically speaking, this meant that political and military objectives were given a religious rationale, backed up by the Bible.

The best thing you can do for your fellow, next to rousing his conscience, is—not to give him things to think about, but to wake things up that are in him; or say, to make him think things for himself.”11

Since they were to come in the days of the power of Melkor. Aule made the Dwarves strong to endure. Therefore they are stone-hard, stubborn, fast in friendship and in enmity, and they suffer toil and hunger and hurt of body more hardily than all other speaking peoples; and they live long, far beyond the span of Men, yet not for ever.

Now is the hour come, Riders of the Mark, sons of Eorl! Foes and fire are before you, and your homes far behind. Yet, though you fight upon an alien field, the glory that you reap there shall be your own for ever. Oaths ye have taken: now fulfil them all, to lord and land and league of friendship!

Farewell, good thief," he said, "I go now to the halls of waiting to sit beside my fathers, until the world is renewed. Since I leave now all gold and silver, and go where it is of little worth, I wish to part in friendship from you, and I would take back my words and deeds at the Gate." Bilbo knelt on one knee filled with sorrow. "Farewell, King under the Mountain!" he said. "This is a bitter adventure, if it must end so; and not a mountain of gold can amend it. Yet I am glad that I have shared in you perils - that has been more than any Baggins deserves." "No!" said Thorin. "There is more in you of good than you know, child of the kindly West. Some courage and some wisdom, blended in measure. If more of us valued food and cheer and song above hoarded gold, it would be a merrier world. But sad or merry, I must leave it now. Farewell!

Gwindor son of Guilin was wounded to the death. But Turin came to his aid, and all fled before him; and he bore Gwindor out of the rout, and escaping into a wood there laid him on the grass. The Gwindor said to Turin: 'Let bearing pay for bearing! But ill-fated was mine, and vain is thine; for my body is marred beyond healing, and I must leave Middle-earth. And thoughI love thee, son of Hurin, yet I rue the day that I took thee from the Orcs. But for they prowess and thy pride, still I should have love life and Nargothrond should yet stand a while. Now if thou love me, leave me! Haste thee to Nargothrond, and save Finduilas. And this last I say to thee: she alone stands between thee and thy doom. If thou fail her, it shall not fail to find thee. Farewell!

It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilization—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours. This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously—no flippancy, no superiority, no presumption. And our charity must be a real and costly love, with deep feeling for the sins in spite of which we love the sinner—no mere tolerance or indulgence which parodies love as flippancy parodies merriment. Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses. If he is your Christian neighbor he is holy in almost the same way, for in him also Christ vere latitat—the glorifier and the glorified, Glory Himself, is truly hidden.

We renounce no friendship. But it may be the part of a friend to rebuke a friend’s folly.

Given the contemporary infatuation with “virtual” relationships, Tolkien and Lewis’s achievement not only remains but continues to grow in stature. Like few other writers over the past century, they show us what friendship can look like when it reaches for a high purpose and is watered by the streams of sacrifice, loyalty, and love.

I am torn in two’ […] ‘Poor Sam! It might feel like that, I’m afraid,’ said Frodo. ‘But you will be healed. You were meant to be solid and whole, and you will be.’ [...] ‘Do not be too sad, Sam. You cannot be always torn in two. You will have to be one and whole, for many years. You have so much to enjoy and to be, and to do.

But Hobbits have never, in fact, studied magic of any kind, and their elusiveness is due solely to a professional skill that heredity and practice, and a close friendship with the earth, have rendered

From Ost-in-Edhil, the city of the Elves, the highroad ran to the west gate of Khazad-dûm, for a friendship arose between Dwarves and Elves, such as has never elsewhere been, to the enrichment of both those peoples.

Elves received him gladly, and few among them hearkened to the messengers from Lindon bidding them beware; for Sauron took to himself the name of Annatar, the Lord of Gifts, and they had at first much profit from his friendship.

Thus the years passed, and while Middle-earth went backward and light and wisdom faded, the Dúnedain dwelt under the protection of the Valar and in the friendship of the Eldar, and they increased in stature both of mind and body. For though this people used still their own speech, their kings and lords knew and spoke also the Elven tongue, which they had learned in the days of their alliance,

A hunted man sometimes wearies of distrust and longs for friendship. [ - Aragorn]

Aulë made the Dwarves strong to endure. Therefore they are stone-hard, stubborn, fast in friendship and in enmity, and they suffer toil and hunger and hurt of body more hardily than all other speaking peoples; and they live long, far beyond the span of Men, yet not for ever.

Thus Felagund escaped, and returned to his deep fortress of Nargothrond; but he swore an oath of abiding friendship and aid in every need to Barahir and all his kin, and in token of his vow he gave to Barahir his ring.