The words "canonical" and "uncanonical" appear both in Internet discussions and in scholarly essays on Tolkien and his legendarium. However, there is no objective reason for such labelling. Especially in the case of the texts belonging to the Silmarillion, it is the result of either subjective choice or opportunistic assumption that The Silmarillion is canonical. The essay shows that the book published in 1977 should not be treated as canonical, and questions any chance - and need - of constructing the canonical version of the Silmarillion. The author is convinced, however, that The Silmarillion should be corrected and appended, and that there is need for collections of texts drawn from the legendarium, arranged by subject. One thing should be kept in mind, though - these would be choices, not canons.

Drawing on her own childhood memories, the Author tries to answer some questions touching on the problem of child versus Tolkien's books, e.g. if the fact that The Lord of the Rings is not addressed to children means that they should not be acquainted with it or what is the best form of the first contact with Tolkien's books.

A continuation of the chronology showing the events since the awakening of the Trees up to the beginning of the First Age of the Sun.

The issue of the Polish spelling of "Elves", "Dwarves", and "Hobbits" is quite important as there is much chaos in the Polish translations; the form chosen implies the place of the given race in Tolkien's universe and shows the difference between Tolkien's inventions and creatures known from fairy-tales.

The influence of The Kalevala, the national Finnish epic, on Tolkien's writings is unquestionable. It is found in Quenya borrowings from Finnish grammar and vocabulary, and in Tolkien's indebtedness to Finnish literary plots. In some cases it is very clear, e.g. Túrin's story is unmistakably based on that of Kullervo and the Silmarils are modelled on Sampo - both the artifact and the symbol; in other cases similarities are less visible, like in the song contest between Sauron and Felagund, where one can find traces of the duel between Väinämöinen and Joukahainen. The Author discusses also The Kalevala itself.

Does Tolkien's Work Belong to the Fantasy Genre? - Anna Adamczyk 'Nifrodel'

The Author starts an interesting discussion on the legitimacy of classifying The Lord of the Rings as a fantasy novel, by presenting various classifications of the books and pointing out the methodological chaos found in handbooks on the theory of literature.

It is the largest Polish monograph of Tolkien's mythology and its aim is to show Tolkien's world against a large background of Finnish and Indo-European myths (including Persian and Indian ones). The Author's knowledge is impressive, but marred by numerous errors, stemming from basing his analyses on translations instead of original texts. Szyjewski discusses a wide spectrum of issues, from fate and tragedy to the mythic role of time and space, referring all the time to the theory of myth formulated by Mircea Eliade. The main fault of the book is its treatment of Tolkien's work as one of the "natural" mythological traditions, and of Tolkien himself as a specialist in religious studies and not a writer and philologist.

The closing part of a story of a young Fingon, who, sent to live with his uncle, finds Feanor's court a strange place and forms a close friendship with Maedhros.

The issue also contains the second part of a unique Polish-Quenya phrase book, prepared by a Quenya specialist, Dominika Kurek 'Elanor',

A comic series based on the film The Lord of the Rings titled "Scenes from the life of Lolves" by Izabela Kamińska 'Elenai'

and a selection of beautiful poetry by Avari, Nifrodel and Anita Weber 'Valhalla' . There is poem about Losgar and about Tirion tower: by Katarzyna Wojdak 'Avari' and The Laiquendi Song by Anna Adamczyk 'Nifrodel', and also one poem about the Missing - by 'Valhalla' There are also riddles and noteworthy events in 2005.