Janke and Sceaf

Soon after Tyler Hunt was born I nicknamed him Sceaf because it was very upsetting to me and Heather than Ryan Hunt apparently abandoned his son. Thank God that turned out not to be the case.

I tried to be a father figure to this beautiful boy so he would not grow up without a father. I now feel the same way about my niece, Drew Benton, who wants to learn about her ancestors. What I have to offer is a wealth of knowlege and information for the Children of the Rose Tree to draw upon for rendering Art, and authoring Books.

I have never forced religion on anyone. If you do not want to hear stories with God in them, then you might be interested in Fairytales.

Remember, every young generation believes they invented Drunken Fornication!

Ryan got his act together and has another beautiful son, Brody.

The Yankee Magician

Sceaf in the boat, illustration from Fredrik Sander’s 1893 edition of the Poetic Edda
Sceafa (Old English: scēafa), also spelled Sceaf (scēaf) or Scef (scēf), was an ancient Lombardic king in English legend. According to his story, Sceafa appeared mysteriously as a child, coming out of the sea in an empty boat. The name also appears in the corrupt forms Seskef, Stefius, Strephius, and Stresaeus. Though the name has historically been modernized Shava (and Latinized Scefius), J. R. R. Tolkien used the modern spelling Sheave.

Sulamith Wulfing is becoming “high up there” on my list of favorite illustrators of all time. As soon as I think I have a good idea of the range of her work, I view something new, like Der Fundevogel (The Foundling Bird), based on a tale from the Brothers Grimm, with attention to detail, composition and characterization rivalling Arthur Rackham.

We Now Come to the History of Jon:

Jon, John, Jhon, Jan, are all the same name, though the
pronunciation varies, as the seamen like to shorten everything to be
able to make it easier to call. Jon – that is, “Given” – was a sea-
king, born at Alberga, who sailed from the Flymeer with a fleet of
127 ships fitted out for a long voyage, and laden with amber, tin,
copper, cloth, linen, felt, otter-skins, beaver and rabbit skins.

It is interesting to find out why Tolkien had paid so much special
attention to the tales and legends about the people of the
Longobards, why he would make its main characters the prototypes of
characters in his own myths and tales… Why the Longobards out of
all other existing peoples?!

When Tolkien wrote in his letter (#257) … Audoin and Alboin of
Lombardic legend,… he was certainly aware that Paul the Deacon, the
main source of most what was known thitherto about the history of
the Lombards was no reliable historian whose accounts – especially
of the earlier “history” of the Lombards – could be taken
for “historical facts”. Paul’s accounts, probably, had a
similar “reliability” as, for example, Geoffrey of Monmouth’s
accounts in his “Historia regum Britanniae”, written in the 12th
century. I think this was the reason for Tolkien’s
wording ‘Lombardic legend’ rather than ‘Lombardic history’.

First archeological evidence of the Lombards is from the 1st century
BCE, in the region of the lower Elbe and whether or not the Lombards
had their origin in Scandinavia is still subject of dispute among
serious historians. It should be noted that the Lombards in their
early times were passing down their “history” orally, hence only
sparse written documentation exists from before their arrival in
Italy. Thus it can be suspected, that Paul was relying on Jordanes’
writings – or maybe also on the Origo gentis Langobardorum from the
middle of the 7th century – when he ascribed a Scandinavian origin
to the Lombards in his Historia Langobardorum, written late in the
8th century. Generally, it seems, it was “fashionable” among early
medieval “historians” to ascribe their ancestors a Biblical, Trojan
or Scandinavian origin.

Even the episode of Alboin and Rosamunde, which Tolkien only alludes
to, and of which Christopher provides us with Paul the Deacon’s
account, can – IMO not be considered a hard
historical “fact”. “Fact” is, that Paul wrote some 200 years later
about events that were subject of much folk-tale and folk-song, and
drinking from a skull – jewelled or no – was not altogether rare,
since the Huns had “introduced” this habit a few centuries earlier.
People back then – as the hypothesis is amongst scholars – thought
they would “inherit” the strength of the slain, if they drank from
their skulls. But whether or not this “habit” was widespread among
Germanic tribes is debated.

In the letter n°257, Tolkien wrote:

… I began a fallen through book, a voyage in the time which was
supposed to be completed with the immersion of Atlantis, to which
was to assist my hero. Atlantis was to be called Númenor, the
Country of the West. The directing wire was to be the reappearance
of time to other in the families of human (like Durin among Dwarves)
of a father and a son carrying of the names which one can interpret
like Ami of the happiness and Ami of the Elves. One understands at
the end that those, to the obscure direction from now on, refer to
the context of Atlantis-Númenor and mean “that which is honest
towards Valar, is satisfied happiness and prosperity within the
authorized limits”, and “that which is honest in its friendship
towards the Top-Elves”.

CausesPoverty is often a root cause of child abandonment. Persons in cultures with poor social welfare systems who are not financially capable of taking care of a child are more likely to abandon him/her. Political conditions, such as difficulty in adoption proceedings, may also contribute to child abandonment, as can the lack of institutions, such as orphanages, to take in children whom their parents cannot support. Societies with strong social structures and liberal adoption laws tend to have lower rates of child abandonment.

[edit] HistoryHistorically, many cultures practiced abandonment of infants, called “infant exposure.” Although such children would survive if taken up by others, exposure is often considered a form of infanticide—as described by Tertullian in his Apology: “it is certainly the more cruel way to kill. . . by exposure to cold and hunger and dogs”

Similarly, there have been instances of homicidal neglect by confinement of infants or children such as in the affair of the Osaka child abandonment case or the affair of 2 abandoned children in Calgary, Alberta, Canada by their mother Rie Fujii.

Medieval laws in Europe governing child abandonment, as for example the Visigothic Code, often prescribed that the person who had taken up the child was entitled to the child’s service as a slave.[1]

[edit] Current situationToday, abandonment of a child is considered to be a serious crime in many jurisdictions because it can be considered malum in se (wrong in itself) due to the direct harm to the child, and because of welfare concerns (in that the child often becomes a ward of the state and in turn, a burden upon the public fisc). For example, in the U.S. state of Georgia, it is a misdemeanor to willfully and voluntarily abandon a child, and a felony to abandon one’s child and leave the state. In 1981, Georgia’s treatment of abandonment as a felony when the defendant leaves the state was upheld as constitutional by the U.S. Supreme Court.[2]

Many jurisdictions have exceptions to abandonment laws in the form of safe haven laws, which apply to babies left in designated places such as hospitals.

In the UK abandoning a child under the age of 2 years is a criminal offence.[3] In 2004 49 babies were abandoned nationwide with slightly more boys than girls being abandoned.[3]

[edit] Child abandonment in literatureFoundlings, who may be orphans, can combine many advantages to a plot: mysterious antecedents, leading to plots to discover them; high birth and lowly upbringing. Foundlings have appeared in literature in some of the oldest known tales.[4] The most common reasons for abandoning children in literature are oracles that the child will cause harm; the mother’s desire to conceal her illegitimate child, often after rape by a god; or spite on the part of people other than the parents, such as sisters and mothers-in-law in such fairy tales as The Dancing Water, the Singing Apple, and the Speaking Bird. In some chivalric romances, such as Le Fresne and the Swan-Children, in the variant Beatrix, some children of a multiple birth are abandoned after the heroine has taunted another woman with a claim that such a birth is proof of adultery and then suffered such a birth of her own.[5] Poverty usually features as a cause only with the case of older children, who can survive on their own. Indeed, most such individuals are of royal or noble birth; their abandonment means they grow up in ignorance of their true social status.[6]

[edit] AbandonmentOne of the earliest surviving examples of child abandonment in popular culture is that of Oedipus who is left to die as a baby in the hills by a herdsman ordered to kill the baby, but is found and grows up to unwittingly marry his biological mother.

In many tales, such as Snow White, the child is actually abandoned by a servant who had been given orders to put the child to death.

Children are often abandoned with birth tokens, which act as plot devices to ensure that the child can be identified. This theme is a main element in Angelo F. Coniglio’s historical fiction novella The Lady of the Wheel, in which the title refers to a “receiver of foundlings” who were placed in a device called a “foundling wheel”, in the wall of a church or hospital. [7]

In Shakespeare’s The Winter’s Tale, a recognition scene in the final act reveals by these that Perdita is a king’s daughter rather than a shepherdess, and so suitable for her prince lover.[8] Similarly, when the heroine of Le Fresne reveals the brocade and the ring she was abandoned with, her mother and sister recognize her; this makes her a suitable bride for the man whose mistress she had been.[9]

The children of Queen Blondine and of her sister, Princess Brunette, picked up by a Corsair after seven days at sea; illustration by Walter Crane to the fairy tale Princess Belle-EtoileFrom Oedipus onward, Greek and Roman tales are filled with exposed children who escaped death to be reunited with their families—usually, as in Longus’s Daphnis and Chloe, more happily than in Oedipus’s case. Grown children, having been taken up by strangers, were usually recognized by tokens that had been left with the exposed baby: in Euripides’s Ion, Creüsa is about to kill Ion, believing him to be her husband’s illegitimate child, when a priestess reveals the birth-tokens that show that Ion is her own, abandoned infant.

This may reflect the widespread practice of child abandonment in their cultures. On the other hand, the motif is continued through literature where the practice is not widespread. William Shakespeare used the abandonment and discovery of Perdita in The Winter’s Tale, and Edmund Spenser reveals in the last Canto of Book 6 of The Faerie Queen that the character Pastorella, raised by shepherds, is in fact of noble birth. Henry Fielding, in one of the first novels, recounted The History of Tom Jones, a Foundling. Ruth Benedict, in studying the Zuni, found that the practice of child abandonment was unknown, but featured heavily in their folktales.[10]

Still, even cultures that do not practice it may reflect older customs; in medieval literature, such as Sir Degaré and Lay le Freine, the child is abandoned immediately after birth, which may reflect pre-Christian practices, both Scandavian and Roman, that the newborn would not be raised without the father’s decision to do so.[11]

[edit] UpbringingThe strangers who take up the child are often shepherds or other herdsmen. This befell not only Oedipus, but also Cyrus II of Persia, Amphion and Zethus and several of the characters listed above. Romulus and Remus were suckled by a wolf in the wilderness, but afterward, again found by a shepherd. This ties this motif in with the genre of the pastoral. This can imply or outright state that the child benefits by this pure upbringing by unspoiled people, as opposed to the corruption that surrounded his birth family.

Often, the child is aided by animals before being found; Artemis sent a bear to nurse the abandoned Atalanta, and Paris was also nursed by a bear before being found.[12] In some cases, the child is depicted as being raised by animals; however, in actuality, feral children are incapable of speech.[13]

[edit] In adulthoodMoses is unusual in that he is taken up by a princess, who is of superior birth to his mother, but like the other foundlings listed above, he reaches adulthood and returns to his birth family. This is the usual pattern in such stories.

The opposite pattern, of a child remaining with its adoptive parents, is less common but occurs. In the Indian epic Mahabharata, Karna is never reconciled with his mother, and dies in battle with her legitimate son. In the Grimm fairy tale Foundling-Bird, Foundling Bird never learns of, let alone reunites with, his parents. George Eliot depicted the abandonment of the character Eppie in Silas Marner; despite learning her true father at the end of the book, she refuses to leave Silas Marner who raised her.

When the cause of the abandonment is a prophecy, the abandonment is usually instrumental in causing the prophecy to be fulfilled. Besides Oedipus, Greek legends also included Telephus, who was prophesied to kill his uncle; his ignorance of his parentage, stemming from his abandonment, caused his uncle to jeer at him and him to kill the uncle in anger.

[edit] Older childrenWhen older children are abandoned in fairy tales, while poverty may be cited as a cause, as in Hop o’ My Thumb, the most common effect is when poverty is combined with a stepmother’s malice, as in Hansel and Gretel (or sometimes, a mother’s malice). The stepmother’s wishes may be the sole cause, as in Father Frost. In these stories, the children seldom find adoptive parents, but malicious monsters, such as ogres and witches;[14] outwitting them, they find treasure enough to solve their poverty. The stepmother may die coincidentally, or be driven out by the father when he hears, so that the reunited family can live happily in her absence.

In a grimmer variation, the tale Babes in the Wood features a wicked uncle in the role of the wicked stepmother, who gives an order for the children to be killed. However, although the servants scruple to obey him, and the children are abandoned in the woods, the tale ends tragically: the children die, and their bodies are covered with leaves by robins.

The Tosefta to this treatise is divided into six chapters. Noteworthy is the story it narrates of the high priest Simon the Just, who never partook of the sacrifice offered by a Nazarite, with the exception of that offered by a handsome youth from the south, since in this case he could assume that the young man had made his vow with the best intentions and acceptably to God. When Simon asked why he had decided to clip his hair, the youth replied that on beholding his image in a pool he had become vain of his own beauty, and had therefore taken the Nazaritic vow to avoid all temptations (4:7).
The Babylonian Gemara, whose introductory passage explains, by a reference to the Bible (Deuteronomy 24:1; comp. Rashi ad loc., and Sotah 2a), why the treatise Nazir belongs to the order Nashim, contains also many interesting sentences, a few of which may be quoted here: “The forty years (Samuel II 15:7) are reckoned from the time when the Israelites first asked for a king” (5a). “The Nazarite has sinned (Numbers 6:11) by denying himself wine; and if one who denies himself wine, which is not absolutely necessary, is deemed a sinner, one who denies himself other things which are needful for the sustenance of life is a much greater sinner” (19a). “An infringement of the Law with good intentions is better than its fulfilment without good intentions. Still one must study the Torah and observe its commandments, even though he is not in the proper mood, since he will gradually acquire thereby a sympathetic frame of mind” (23b).

It has been the intention of the author to first present the
historically believed information and then show how this new source
changes those beliefs but in this case it is impossible because who
else has written about Jon, our most common name? They say it
means “Given” and so it was given to an adventurous sea-king from
the Rhine 3640 years ago.

The sea-king Jon had fitted out a fleet of 127 ships when Kalta’s
followers destroyed the citadel at Walhallagara. He was to have
taken on paper there but instead took his men to avenge their anger
by attacking Kalta at her own citadel of Flyburgt. They set fire to
it but saved the maidens and the sacred lamp while Kalta, herself
escaping, openly declared war on the whole community.

The Earth Mother Rosamond had responded and defeated the rebels,
exiling them to Britain but that did not stop Kalta who eventually
rallied the exiles with the help of the Druids into virtually
another independent nation or the new Celtic Motherdom. In the
meantime, Rosamond sought justice for Jon and his seamen who had
taken the law into their own hands but they were not to hang around
and be exiled to the tin mines. They chose their own exile together
with women and children, most of the maidens from two citadels, two
sacred lamps and the priestess Minerva. This mighty fleet, like the
fleet of Teunis sailed south to the Mediterranean for another
historical drama.

Kalta must have been quite a force for in one year she became
mistress of all the Thyriers or Phoenician-Frisian settlers. Many
names of existing places have some connection to the Thyriers and to
Kalta or her new citadel Kaltasburgh. There is a mountainous region
north of Paris called Thierache and at a guess Kaltasburgh or
Kerenak may now be known as Dunkerque, a part of the lands of the
Britons or possible Carnac in Brittany. At this coastal site there
are 2934 menhirs or giant stones arranged in roes. They have been
carbon-dated to the same age as Stonehenge, or 4500 years old, long
before Kalta. Amber ornaments have been found there which connects
the site with that ancient trading commodity mentioned in the Book.
Later writings place Kerenak, an alternative name for the same
citadel, in Scotland but it does not survive there under a similar
name. We are however told that Kalta ruled as a queen, not a true
earth mother, an exploit that eventually led to the priests and
princes taking over those lands.

We Now Come to the History of Jon:

Jon, John, Jhon, Jan, are all the same name, though the
pronunciation varies, as the seamen like to shorten everything to be
able to make it easier to call. Jon – that is, “Given” – was a sea-
king, born at Alberga, who sailed from the Flymeer with a fleet of
127 ships fitted out for a long voyage, and laden with amber, tin,
copper, cloth, linen, felt, otter-skins, beaver and rabbit skins.

The historic Ragnar Lodbrok was an Earl at the court of the Danish
king Hårek who participated in the Viking plunderings of Paris in
845. The warriors belonging to the army of Charles the Bald, were
placed to guard the monastery in St. Denis, but fled when the Danish
Vikings executed their prisoners ferociously in front of their eyes.
After the “danegeld” which contained 7000 pounds of silver, Ragnar
went back to Denmark. By mysterious circumstances, many men in
Ragnar’s army died during the journey and Ragnar died soon after his
arrival in Denmark. In later traditions, Ragnar is the king of
Denmark and he meets with fabulous adventures all around the world.
Among others, he met the wonderful Kraka in Norway, who became
Ragnar’s wife and the mother of his four sons.

1 Widsith
2 In genealogies
3 Scyld Scefing
3.1 In Beowulf
3.2 A rite involving scyld and sceaf
4 Variations on Sceaf’s lineage
5 King Sheave
6 References
7 External links
[edit] Widsith
The Old English poem Widsith, line 32, in a listing of famous kings and their countries, has Sceafa Longbeardum, so naming Sceafa as ruler of the Lombards. In Origo Gentis Langobardorum the Lombards’ origins are traced to an “island” in the north named Scadan or Scandan (“Scandinavia”). But neither this account or any other mentions Sceafa among their later kings or gives the names of any kings that ruled them in the land of their origin where they were said to have been known as the Winnili.
[edit] In genealogies
Other than this, Sceaf is mentioned only in chronicles tracing the lineage of the English kings, although variants are found in similar genealogies for the rulers of the Danes, Norwegians and Icelanders in the sagas. Most such genealogies stop at the god Woden, but some trace the supposed ancestors of Woden up to a certain Geat. The account in the Historia Britonum calls Geat a son of a god. Asser in his Life of Alfred writes instead that the pagans worshipped Geat himself for a long time as a god.
Moderns speculate on whether this Geat is any eponym of the people known as Geats, or whether it may be the name of a god, or whether it is both. The apparent Old Norse cognate form Gautr is a very common byname for Odin. The Icelandic Herrauðssaga speaks of King Hring who ruled East Götaland and was son of Gauti son of Odin. Jordanes in his The origin and deeds of the Goths traces the line of the Amelungs up to Hulmul son of Gapt, purportedly the first Gothic hero of record. This Gapt is felt by many commentators to be an error for Gaut.
A few of these genealogies provide mortal ancestors to Geat, tracing his ancestry to Sceaf and then tell of Sceaf’s origin. Æthelweard in his Chronica writes of Sceaf:
This Scef came in a light boat to an island of the ocean which is called Scani, arms around about him, and he was a very young boy, unknown to the dwellers in the land. But he was accepted by them and cared for like one of their own kind, and afterwards they chose him as king, from whose family descended King Æthelwulf.
William of Malmesbury in his Gesta regum anglorum wrote:
.. Sceaf; who, as some affirm, was driven on a certain island in Germany, called Scandza, (of which Jornandes, the historian of the Goths, speaks), a little boy in a skiff, without any attendant, asleep, with a handful of corn at his head, whence he was called Sceaf; and, on account of his singular appearance, being well received by the men of that country, and carefully educated, in his riper age he reigned in a town which was called Slaswic, but at present Haithebi; which country, called old Anglia, whence the Angles came into Britain, is situated between the Saxons and the Goths.
However the genealogy in the Anglo-Saxon Chronicle year 855, versions B and C, explains instead that Scef was born in Noah’s ark, interpreting Sceaf as a non-Biblical son of Noah, and then continuing with the ancestry of Noah up to Adam as found in Genesis.
Sceaf is unknown outside of English sources except for one mention in Snorri Sturluson’s Prologue to the Prose Edda, which is informed by English sources.
[edit] Scyld Scefing
[edit] In Beowulf
Older than these is the Old English poem Beowulf which applies the story of the boy in the boat instead to the Danish who is the eponym of the legendary Danish royal lineage known as the Scyldings or Skjöldings. In the opening lines of Beowulf, Scyld is called Scyld Scefing, which might mean Scyld descendant of Scef, Scyld son of Scef, or Scyld of the Sheaf. The Beowulf poet does not explain. But after relating in general terms the glories of Scyld’s reign, the poet describes Scyld’s funeral, how his body was laid in a ship surrounded by treasures, the poet explains:

Odin, Hrothmund, and the Wulfings


(Images: Wanderer image that inspired Tolkien’s Gandalf. Iron Crown.
Odin. Odin’s son Fretis. Theudalinda’s crown.)

Odin has been titled `The Wanderer’ and has been associated with
Mercury and Hermes who were Psychopomps who guided the dead to the
afterlife. Ogmios was a psychopomp and invented the Ogham writing.
His eloquence captured men’s hearts via a gold chain at the tip of
his tongue, he too a Hermes-like Messenger. Odin was a Messenger who
hung in a tree for nine days being pierced in the side by his own
spear. From this near-death experience Odin would have a vision of
the Runes, a new language.

A Wanderer is also a Rover. The Rover/Roover family intermarried with
the Roesmont family whose coat of arms depicts a wolf. The
Roesmont/Rosamond name comes from Hrothmund who was a geat grandson
of Odin who begot the Wulfings, a lineage of East Anglican Kings who
can be traced to the Hanovers and Augustus Ernst who married Princess
Caroline of Monaco who brother holds the title Count of Rosemont.
This lineage comes through Hrothmund the source of the name Rosamond.
Odin is accompanied by two wolves and owns a ring, Draupir, that each
night begets eight new rings. J.R. Tolkien said his Wanderer,
Gandalf, was inspired by Odin. Tolkien’s ring legend also came from
the Lon bards whose Iron Crown looks like a giant ring. This crowns
allegedly was made from the nails of the cross and contains crosses
and flowers. Rosamond Took was Frodo’s aunt. The Wulfings also play a
role in the Beowulf tale and are a lineage of Danish Kings associated
with Sceaf who is also found in the legend of the Swan Knight.

After my near-death experience I began to say I was Balder and my job
was to guard the Rainbow Bridge from profane trespassers,
understanding the “Heaven could be forced. When I lived in Boston in
1970 I walked around in a black hat with a wide brim wearing a
Bobbies cape and high riding boots. I began to write automatic poems
when I was twelve.

In 1997 I published my newspaper Royal Rosamond Press. The title page
begins with a poem and is about the Foundlings of the World. Within
this essay I mention Wolf-Dietrich who was put by a pond as an infant
to drown, but is save by a wolf that raises him with her whelps. The
Wulfing kings descends from a babe who was ordered to be drowned
along with his eleven siblings, but was saved. The Welfs, or Guelphs
descend from the Lombards who came to rule Rome. The Lombards were of
the Arian church, and hated the Catholic church. I believe it was
Authari, grandson of Queen Rosamund, who deified Odin. Here is my
riddle poem, based upon ancient poetry that were known to drive men
mad in trying to solve them.

I am the Bridge over troubled waters
I am the Rose that was pierced on the Ford
I am the lamb that rose from Manoah’s Altar
I am Evan the Rose Nazarite King in the Labyrinth
I am the Hammer, the Thunder, and the Wind
I am Ambrosius freed from the Amber
I am the Vigilant Red Hawk on the Cliff
I am the Divine Child in the Winnowing Manger.

The first chapter is titled “A Family of Foundlings, a Brief History
of Royal Rosamond”

My grandfather, Royal Rosamond, was a poet who taught poetry. Is he
descended from Odin?

“Royal, or “Rosy” as his friends called him, owned a resolve that is
heroic for one whose roots have been torn away, he set adrift like a
young tree torn from the rive bank. How could he not compare himself
to Twain, Finn, and the Foundling, Moses?”

I am the Rose that Arose.

Jon Presco

Copyright 2007

WANDERER, ROVER*vagrant aj 1 : wandering about from place to place
usually with no means ofsupport 2 a : having a fleeting, wayward, or
inconstant quality b : havingno fixed course : RANDOM.

In an early version of J. R. R. Tolkien’s fantasy time-travel story
The Lost Road, Tolkien considered placing one of his main characters
in the person of Alboin.

One of the possible reasons for Tolkien’s interest in the Lombards
was the fact, that the tribe of the Lombards from the middle of the
5th century on began to merge with that of the Saxons at the lower
Elbe. Tolkien himself had Saxon ancestors, which was probably one of
the reasons for his attempt to create an Anglo-Saxon mythology for

What Tolkien seems to have intended with The Lost Road, is to
provide a link between the presence and his version of an Atlantis
tale, the Akallabêth, and to lead the reader there through several
steps all of which allude to actual history. And Tolkien at one
point intended even more steps – or stops – in his journey into the
past, than are mentioned in his letter, and which can be gathered
from Christopher’s comment:

This is followed by a rapid jotting down of ideas for the tales that
should intervene between Alboin and Audoin of the twentieth century
and Elendil and Herendil in Numenor, but these are tantalisingly
brief: ‘Lombard story?’;


“He awakes to find the ship being drawn by people walking in the

Rosamunda Bolger

From Tolkien Gateway

Rosamunda Bolger (née Took) was the mother of Fredegar “Fatty”
Bolger and Estella Brandybuck. She was married to Odovacar Bolger
and was known as Rosamunda Took prior to the marriage. They lived in
Budgeford in Bridgefields in the Eastfarthing of the Shire.
Rosamunda and Odovacar both attended the Bilbo’s Farewell Party in
3001 along with their children.

Fredegar “Fatty” Bolger

Norman Cates as Fatty Bolger from a Decipher Card designed by Weta
Friend of Frodo Baggins. Fredegar Bolger, called Fatty, was born in
2980 to Odovacar Bolger and Rosamunda Took Bolger. He had a sister
Estella who married Merry Brandybuck. Fatty’s great-great-
grandfather on his mother’s side was Gerontius, the Old Took, who
was also the great-great-grandfather of Merry and of Pippin Took.
Fatty’s family was from Budgeford in Bridgefields in the

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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1 Response to Janke and Sceaf

  1. Reblogged this on Rosamond Press and commented:

    Every human on earth is involved in their family mythology. The Belmong Historical Society has denied me access to, nd fair use of my family history that they came to own -in party – or so they claim. I used the name Janke in thi blog before their copyright. Ainulindale and Joaquin Miller | Rosamond Press

    Deeds! Not Debts | Rosamond Press

    Joaquin Miller as Gandalf the Grey | Rosamond Press

    Miller and the Rosemaries | Rosamond Press

    Fairy Fire | Rosamond Press

    Sceaf Ambrosius | Rosamond Press

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