In 1956, J. R. R. Tolkien famously stated that the real theme of The Lord of the Rings was “Death and Immortality.” The deaths that underscore so much of the subject matter of Tolkien’s masterpiece have a great deal to teach us. From the heroic to the humble, Tolkien draws on medieval concepts of death and dying to explore the glory and sorrow of human mortality. Three great themes of death link medieval Northern European culture, The Lord of the Rings, and contemporary culture: the way in which we die, the need to remember the dead, and above all the lingering apprehension of what happens after death. Like our medieval ancestors, we still talk about what it means to die as a hero, a traitor, or a coward; we still make decisions about ways to honor and remember the departed; and we continue to seek to appease and contain the dead. These themes suggest a latent resonance between medieval and modern cultures and raise an issue not generally discussed in contemporary Western society: our deeply rooted belief that how one dies in some way matters.

Devoted to Tolkien, the teller of tales and cocreator of the myths they brush against, these essays focus on his lifelong interest in and engagement with fairy stories, the special world that he called faërie, a world they both create and inhabit, and with the elements that make that world the special place it is. They cover a range of subjects, from The Hobbit to The Lord of the Rings and their place within the legendarium he called the Silmarillion to shorter works like “The Story of Kullervo” and “Smith of Wootton Major.”

Beginning in the mid-1950s, scholars proposed that the Inklings were a unified group centered on fantasy, imagination, and Christianity. Scholars and a few Inklings themselves supported the premise until 1978, when Humphrey Carpenter wrote the first major biography of the group, disputing a unified worldview. Carpenter dedicated an entire chapter to decry any theological or literary unity in the group, arguing disagreement in areas of Christian belief, literary criticism, views of myth, and writing style. Since Carpenter’s The Inklings, many analyses of the Inklings—and even their predecessors—have continued to show disunity rather than unity in the group.

Renowned fantasy illustrator James A. Owen presents fifteen intricate and imaginative line drawings inspired by the works of Oxford’s famous Inklings and Diana Glyer’s fascinating Bandersnatch.

Printed on heavy stock on one side only, each drawing is suitable for markers, fine-tipped pens, and colored pencils. Color your way through The Eagle and Child pub, along the banks of the Isis, beneath the spires of Magdalene College—and find (and color!) the bandersnatch hidden in each picture.

C. S. Lewis, J. R. R. Tolkien, and the other Inklings met each week to read and discuss each other’s works-in-progress, offering both encouragement and blistering critique. How did these conversations shape the books they were writing? How does creative collaboration enhance individual talent? And what can we learn from their example?

Although C. S. Lewis is best known for his prose and for his clear, lucid literary criticism, Christian apologetics, and imaginative Ransom and Narnia stories, he considered himself a poet for the first two and a half decades of his life. Owen Barfield recalls that anyone who met Lewis as a young man in the early 1920s at Oxford University quickly learned he was one “whose ruling passion was to become a great poet. At that time if you thought of Lewis you automatically thought of poetry.”

With the box office successes of movies based on The Lord of the Rings and The Hobbit, familiarity with J. R. R. Tolkien’s Middle-Earth is growing. Unfortunately, scholarship dealing with Middle-Earth itself is comparatively rare in Tolkien studies, and students and scholars seeking greater insight have few resources. Similarly, although public concern for the environment is widespread and “going green” has never been trendier, ecocriticism is also an underserved area of literary studies. Arda Inhabited fills a gap in both areas by combining ecocritical and broader postmodern concerns with the growing appreciation for Tolkien’s Middle-Earth.

This work brings together a world-class group of literary and theological scholars and Lewis specialists that includes Paul S. Fiddes, Monika B. Hilder, Sanford Schwartz, Michael Travers, and Michael Ward. The collection is enhanced by Walter Hooper’s reminiscences of his conversations with Lewis about Perelandra and the possible provenance of the stories in Lewis’s imagination.

In C. S. Lewis and the Middle Ages, medievalist Robert Boenig explores Lewis’s personal and professional engagement with medieval literature and culture and argues convincingly that medieval modes of creativity had a profound impact on Lewis’s imaginative fiction.

With the release of Peter Jackson’s The Lord of the Rings movie trilogy and forthcoming film version of The Hobbit, J. R. R. Tolkien’s popularity has never been higher. In Green Suns and Faërie, author Verlyn Flieger, one of world’s foremost Tolkien scholars, presents a selection of her best articles—some never before published—on a range of Tolkien topics. The essays are divided into three distinct sections. The first explores Tolkien’s ideas of sub-creation–the making of a Secondary World and its relation to the real world, the second looks at Tolkien’s reconfiguration of the medieval story tradition, and the third places his work firmly within the context of the twentieth century and “modernist” literature.