The Lord of the Kingdom

In a comment on an earlier post, Paul said,

“Hmm. Both Denethor and Saruman, the two clear examples of OEJ’s you give, were corrupted by Sauron following their use of palantíri. Is this significant, I wonder?”

I initially responded with the following: (more…)

The second-born son of Denethor II, the Steward of Gondor during the War of the Rings, Faramir was also the younger brother of Boromir, one of the members of the Fellowship of the Ring. Following the death of Boromir, Faramir became next in line to be Steward upon the death of his father. “He succeeded his father during the Siege of Miras Tirith (March, 3019),” notes Tyler, “and he ordered the affairs of the City until the crowning of King Elessar in May, when he was given the princedom of Ithilien.”

Duriez adds,

A Dúnadan, Faramir was Captain of the Rangers of Ithilien when he encountered the Ring-bearers Frodo and Sam on their quest to destroy the One Ring. Though a brave warrior, Faramir had a gentle and courteous disposition, like Aragorn the ideal Christian hero . . . While recovering from his wounds in the War of the Ring, he fell in love with Éowyn, the battle-maiden of Rohan, later marrying her.”

Dickerson, in Following Gandalf, understands Faramir to be one of the wise of Middle-earth and thus someone to be emulated and admired. One of the first attributes Faramir demonstrates is a sense of spirituality as reflected in his (and his men’s) pauses before meals to face West:

Faramir is interesting for several reasons. For one, he is one of the few characters - along with Elrond and Gandalf - who make any allusion to a Divine Authority . . . Even if one has not read The Silmarillion, and thus does not recognize ‘that which is beyond Elvenhome and will ever be’ as Eru Ilúvatar, the Creator, it is still hard not to understand this action as a sort of prayer. Whatever the reader thinks of prayer, in Tolkien’s world it is a mark of humility and wisdom to acknowledge one’s dependence on something beyond oneself - as Gandalf and Elrond often do - and such an acknowledgement is at the heart of prayer.”

In these words, Dickerson provides two excellent reasons why all men - but especially believers - ought always to pray: it is a mark of humility to acknowledge One who is greater, and it is a mark of wisdom to recognize one’s dependence on God. It is the giving of thanks for the necessities of life and not necessarily a request for more of what one already has enough.

Dickerson also finds significance in Faramir’s choice of people to follow and imitate. This fact does not go unnoticed by his father, Denethor:

Your bearing is lowly in my presence, yet it is long now since you turned from your own way at my counsel. See, you have spoken skilfully as ever; but I, have I not seen your eye fixed on Mithrandir [Gandalf], seeking whether you said well or too much? He has long had your heart in his keeping . . . Boromir was faithful to me and no wizard’s pupil.” - ROTK, pp. 794-795.

For reasons to be explained shortly, Faramir looked to Gandalf and not his own father for wisdom and proper conduct. This is due, Dickerson says, to Faramir’s insight into both his father and brother.

Whereas Faramir has a very good understanding of his father and brother - of their strengths as well as their weaknesses - and he can appreciate them for who they are, there is little indication that Denethor has much understanding of his younger son.”

Not only does Faramir understand other people, he understands the times and the horror of war. As one who values all life, he says to Frodo, “I do not slay man or beast needlessly, and not gladly even when it is needed” (TT, p. 650). Tolkien later puts the following words of wisdom concerning war - even a just war - on the lips of Faramir:

War must be, while we defend our lives against a destroyer who would devour all; 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: the city of the Men of Númenor; and I would have her loved for her memory, her ancientry, her beauty, and her present wisdom. Not feared, save as men may fear the dignity of a man, old and wise.” - TT, p. 656.

Faramir is sadly aware of how far his country has fallen from the days when it was considered a dwelling place of High People (in contrast to Middle People - such as the men of Rohan - or Wild People, the men of darkness). Faramir’s observations about his country is followed by Dickerson’s comment,

‘Yet now, if the Rohirrim are grown in some ways more like to us, enhanced in arts and gentleness, we too have become more like to them, and can scarce claim any longer the title High. We are become Middle Men, of the Twilight, but with memory of other things. For as the Rohirrim do, we now love war and valour as things good in themselves, both a sport and an end; and though we still hold that a warrior should have more skills and knowlege than only the craft of weapons and slaying, we esteem a warrior, nonetheless, above men of other crafts.’” - TT, p. 663

“Faramir sees the love of war, the practice of war as a sport, and the esteeming of the warrior not as signs of the current glory of Gondor, but rather as signs of its fall.”

Faramir, perhaps, is an example of true stewardship and true humility. He is a man who understands his place and his duty and does not aspire for more. He is a steward of the king and, as a Dúnadan, a shepherd of people. He will go to war if he must, but only an evil that threatens all that is fair, beautiful, good, and right moves him to such action.

Faramir is a man of faith, of humility, of service, and of loyalty. He exemplifies Christ in this regard and is one of the truly wise and great characters that dwell in Middle-earth.