Faramir, noble knight of Gondor

 

     Faramir is the brother of Boromir and younger son of Denethor, steward of Gondor.  “There he came walking into the woods of Ithilien”, says Tolkien, describing the genesis of this character.[1]  He matters because, like Aragorn[2], he is a living icon of the past greatness of the descendants of Numenor/the Men of Westernesse.[3]  Faramir epitomizes the pure-hearted man who finds himself obliged to provide leadership in a situation fraught with violence, fear and despair and who strives to maintain his integrity while fulfilling his duty to defend Gondor from an annihilation akin to that of Numenor.[4]

     Faramir exhibits qualities that resemble the seven gifts of the Holy Spirit[5], albeit in a “nonreligious” theological context.[6]  Faramir’s «charismatic» character is on full display when he intercepts Frodo, Sam and Gollum in Ithilien as they make their way towards the pass of Cirith Ungol.

1.      Wisdom[7]  As he prepares to leave Ithilien[8], Frodo tells Faramir that his friendship has turned evil to great good (TT, p. 909).  As they part ways, Faramir embraces[9] and bestows a blessing on the hobbits, and when he turns to go, it was “as if a dream had passed” (TT, p. 910).[10]  “He can govern man and beast” is a frequent refrain in the “Faramir cycle”.[11]

2.      Understanding[12]  As he interrogates Gollum, Faramir shows great discernment as he perceives that “there are locked doors and closed windows in Gollum’s mind and dark rooms behind them” (TT, p. 902).  Faramir sees that malice eats Gollum like a canker, that the evil within him is growing and “reads” in Gollum that he had “done murder”.[13]

3.      Counsel[14]  Later, in Minas Tirith, Denethor accuses Faramir of being a too willing pupil of Gandalf[15] who, because he is a servant of the Valar,[16] can be understood as the representative of “the divine will”.  While they are in Ithilien, Sam tells Faramir that he has “an air…of wizards”[17], to which Faramir responds that Sam may “discern from afar…the air of Numenor” (TT, p. 892).

4.      Fortitude[18]  In Ithilien, Faramir claims not to “slay man or beast…gladly even when it is needed” (TT, p. 869).  Frodo discerns that Faramir is less self-regarding and both sterner and wiser than Boromir (TT, p. 870).  Faramir says that he should have been the one to represent Gondor at the Council of Elrond, but that Boromir had insisted on going.[19]  Before knowing what Isildur’s Bane is, Faramir declares that he “would not take this thing, if it lay by the highway.  Not were Minas Tirith falling in ruin and I alone could save her…I do not wish for such triumphs” (TT, p. 877).  Faramir is a man of peace who admits that “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 warrior for his glory.  I love only that which they defend: the city of the Men of Numenor…” (TT, p. 878).[20]  Faramir considers the present warrior culture of Gondor to be evidence of its decline as a people; he considers his people to resemble the Rohirrim more than the High Men of the West, and to have become Middle Men of the Twilight.[21]  Faramir bemoans the fact that warriors are the most esteemed members of Gondorian society and that war is considered to be a good in itself (TT, p. 887).  Faramir further shows his purity of heart when Sam blurts out that Isildur’s Bane is the One Ring of power, and that Frodo has it.  In response to this revelation, Faramir simply laughs[22] and insists that he does “not wish to see it, or touch it, or know more of it than I know…lest…I fall lower in the test than Frodo…” (TT, pp. 890-91).

5.      Knowledge[23] + 6. Fear of God[24] = Piety[25]  After the engagement against the Southrons in Ithilien, Faramir sits down and questions Frodo.  When Frodo asks Faramir if he is trying to snare him with a falsehood, Faramir replies that he “would not snare even an orc with a falsehood”.[26]  When Sam reprimands Faramir for the direction of his line of questioning, the Captain of Gondor insists that he is attempting “to judge justly in a hard matter” (TT, p. 869).[27]

7.      Piety[28]  Faramir demonstrates his gentleness[29] when he insists that Frodo and Sam’s blindfolds not be fastened too tightly, and that their hands be left unbound.[30]  Indeed, the guards hold the prisoners’ hands as they lead them to the Window on the West (TT, p. 880).  Faramir is shown to be pious as he and his men gaze reverently westward before partaking of their meal (TT, p. 884).[31]

     Faramir’s love converts Eowyn from a warrior into a healer: «I will be a shield-maiden no longer…nor take joy only in the songs of slaying.  I will be a healer, and love all things that grow and are not barren», she replies to Faramir’s declaration of his love for her.[32]  While he initially pitied Eowyn’s grief, Faramir quickly fell in love with her and greatly admired her beauty.[33]  Faramir’s love sets Eowyn free from her pursuit of a «noble death» in battle,[34] and leads her to embrace life and the possibility of a fruitful future.  Upon entering Minas Tirith in triumph, Aragorn confirms Faramir as the Steward of Gondor, and promises that Faramir’s heirs shall hold that office as long as his line endures.[35] 

     Faramir is both a man of wisdom/knowledge and a valiant leader of men.[36]  This is in contrast to the way he is portrayed in the Peter Jackson films, where Faramir appears as an insecure, weak son who is driven by a need to prove himself to his critical father, Denethor, the 26^th steward of Gondor.  While, in the books, Denethor is indeed portrayed as favouring Boromir, Faramir is shown to be possessed of a strong sense of self.  While Faramir is saddened by his father’s favouritism and resentful grief following Boromir’s death, he is shown to be motivated not by a need for affirmation, but rather by love of his people.  “There has been wide agreement among Tolkienians that the lusterless portrayal of Faramir…is one of the [Jackson] films’ greatest defects”.[37]

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[1] Cf. Rutledge, Fleming, The Battle for Middle-earth, Grand Rapids: Eerdmans, 2004, p. 214, quoting a letter of Tolkien’s.  In another letter, Tolkien said of Faramir that “he speaks for me”: Ibid. p. 219.

[2] «The love of an enlisted man for his commander is a measure of true leadership…By this standard, Faramir ranks as high as Aragorn»: Rutledge, Fleming, The Battle for Middle-earth, op. cit., p. 271.

[3] Cf. Tolkien, J.R.R. The Return of the King, London: HarperCollins, 2007 [1955, 1966, 1991, 2004], p. 993; idem., The Two Towers, London: HarperCollins, 2007 [1954, 1966, 1991, 2004], p. 887.

[4] Cf. Faramir’s recurring dream of the Great Wave which submerged Numenor : cf. Rutledge, Fleming, The Battle for Middle-earth, op. cit., p. 346; cf. pp. 344-45.  Apparently, Tolkien’s obsessive dreaming about Atlantis stopped once he had written Akallabeth; cf. The Return of the King, p. 1261.

[5] The standard interpretation of the gifts in the Roman Catholic tradition has been the one worked out in the thirteenth century by St. Thomas Aquinas in his Summa Theologiae: https://www.catholic.com/magazine/print-edition/the-seven-gifts-of-the-holy-spirit (accessed November 5, 2023); cf. Is. 11.1-5, where the «gifts» are listed in three «pairs» and perhaps reflect Hebrew poetic parallelism in its description of the multi-faceted nature of a character shaped by the «Spirit of the Lord» as opposed to 7 distinct character traits: cf. Tucker, Gene M. “The Book of Isaiah 1—39” in The New Interpreter’s Bible: Vol. VI, Nashville: Abingdon Press, 2001, pp. 139-41, which states that this text expresses the promise of a Messiah – i.e. an ideal king from the line of David – who will establish peace on earth.  This passage describes the character of the ruler in terms of the ancient charismatic ideal of leadership.  These traits are the credentials of the ideal ruler.  The biblical context of the description of the gifts is definitely à propos when it comes to Faramir, who is shown by Tolkien to be an ideal leader; cf. The Battle for Middle-earth, pp. 212-13, 220.

[6] Cf. Rutledge, Fleming, The Battle for Middle-earth, op. cit., pp. 6-12, 21-22.  There are echoes of the Esau/Jacob story in the tale of Denethor and his wife Finduilas & their sons Boromir and Faramir; cf. Gn. 25-35 & https://youtu.be/KMVCFUxkOkw?si=UFToJOikjnLiiTiN (accessed Nov. 5, 2023); cf. Tolkien, J.R.R. The Return of the King, op. cit., pp. 1383-85.  There are also echoes of John the Baptist, as Faramir is described as one whose «duty was to prepare for one who should replace him», i.e. Aragorn: The Return of the King, p. 1262.

[7] I.e., both the knowledge of and judgment about “divine things” and the ability to judge and direct human affairs according to divine truth (I/I.1.6; I/II.69.3; II/II.8.6; II/II.45.1–5).

[8] The “Garden of Gondor”: The Battle for Middle-earth, p. 210; cf. The Return of the King, pp. 1256, 1259, where Faramir walks alone in the garden of the Houses of Healing in Minas Tirith (where he first meets Eowyn…).  When Faramir proposes to Eowyn, he invites her to dwell with him «in fair Ithilien and there make a garden.»: RoK, p. 1264.

[9] Cp. The Return of the King, p. 1261.

[10] Cf. Ibid. p. 1140.

[11] E.g. Ibid. p. 1072.

[12] I.e., penetrating insight into the very heart of things, especially those higher truths that are necessary for our eternal salvation—in effect, the ability to “see” God (I/I.12.5; I/II.69.2; II/II.8.1–3).

[13] The Two Towers, pp. 904, 906; cf. Ibid. p. 901; The Battle for Middle-earth, p. 223 & RoK, p. 1256.

[14] I.e., that which allows a man to be directed by God in matters necessary for his salvation (II/II.52.1).

[15] The Return of the King, pp. 1062-63.

[16] Cf. Tolkien, J.R.R. The Fellowship of the Ring, p. 430.

[17] Cf. The Two Towers, p. 862.

[18] I.e., denotes a firmness of mind in doing good and in avoiding evil, particularly when it is difficult or dangerous to do so, and the confidence to overcome all obstacles, even deadly ones, by virtue of the assurance of everlasting life (I/II.61.3; II/II.123.2; II/II.139.1).

[19] Cf. RoK, pp. 987-88.

[20] By his love of peace, Faramir shows himself to be a true descendant of the Dunedain: cf. Tolkien, J.R.R. The Silmarillion, London: HarperCollins, 1999 [1977, 1979], p. 313; indeed, Numenor became most bellicose when under the influence of Sauron: Ibid., pp. 324-28; cf. The Battle for Middle-earth, pp. 220-21.  Unlike his younger brother, Boromir never married but «delighted chiefly in arms»: cf. RoK, p. 1385.

[21] Cf. The Silmarillion, pp. 318-19.

[22] Cf. Tolkien, J.R.R. The Fellowship of the Ring, London: HarperCollins, 2007 [1954, 1966, 1991, 2004], pp. 475-76.

[23] I.e., the ability to judge correctly about matters of faith and right action, so as to never wander from the straight path of justice (II/II.9.3).

[24] I.e., “filial” or chaste fear whereby we revere God and avoid separating ourselves from him—as opposed to “servile” fear, whereby we fear punishment (I/II.67.4; II/II.19.9).

[25] Cf. Tucker, Gene M. “The Book of Isaiah 1—39” in The New Interpreter’s Bible: Vol. VI, Nashville: Abingdon Press, 2001, p. 141, which states that the last of the three «pairs of gifts» listed (Is. 11.2), knowledge and the fear of the Lord, refer to the ideal king’s piety.

[26] The Two Towers, p. 868.

[27] Cf. The Battle for Middle-earth, pp. 212-13.

[28] I.e., revering God with filial affection, paying worship and duty to God, paying due duty to all men on account of their relationship to God (I/II.68.4; II/II.121.1).

[29] Cf. RoK, pp. 1063, 1385; cf. The Battle for Middle-earth, p. 213.

[30] As opposed to the Jackson movie, which has Faramir coldly order the hobbits’ hands to be bound immediately upon having discovered them!

[31] Cf. The Silmarillion, p. 315.

[32] RoK, p. 1264.

[33] Ibid. pp. 1263-64.

[34] Ibid. pp. 1256-57.

[35] Ibid. pp. 1266-67.

[36] Cf. RoK, pp. 993, 1003, 1060.

[37] The Battle for Middle-earth, p. 222n.37; cf. https://youtu.be/J3yk1AJ2tz8?si=dmJdKQkvGmkxt8a2 for a nuanced comparison of Tolkien’s depiction vs. Jackson’s adaptation of Faramir (accessed Nov. 6, 2023).