Kingship, Priesthood, and Prophecy in The Lord of the Rings.

Transcription

1 Kingship, Priesthood, and Prophecy in The Lord of the Rings. Critical reaction to J.R.R. Tolkien s epic trilogy, The Lord of the Rings, has generally tended to extremes. At one pole are those for whom the work is an elaborately embroidered piece of juvenile story-telling, concerned primarily with sweeps of heroic action, and peopled with simply-drawn, upright goodies who battle with completely despicable baddies. 1 On the other hand, there are some commentators who affirm that the work represents a most significant contribution, unique in modern fiction. One writer has stated that Tolkien s achievement is no small one : his work must be considered relevant despite the fact that it is far removed from the main tradition of twentieth-century literature. Gigantic in effect, unique in conception, his trilogy must assume, it seems, a central position in the canon of serious supernatural literature. 2 Another claims that in these three books the reader may find, the fullness of a cosmic and moral order which he has before but dimly perceived, returning him to himself and his common experience enriched, revived, and amplified by the vision. 3 For those who are in substantial agreement with the latter assessments, the question arises as to why there is a failure on the part of a good many readers, to come to grips with the characters and issues of debate in Tolkien s mythical world of Middle-earth. The answer seems to lie mainly in the fact that, the force and complexity of its moral and theological scheme provides the fundamental power of The Lord of the Rings. 4 Further, this scheme, especially in its more properly theological aspects, is by no means readily apparent. If this is so, then it may be useful to outline what seems to be a large part of that scheme, and to indicate how it works itself out in the author s treatment of his three, central characters. It is mainly within the framework of certain theological (not merely ethical) criteria that Tolkien s characters gain their depth and are deserving of our serious and enduring attention. This attention is uncommon in modem English 1 Examples of this attitude are afforded by Edmund Wilson s review in The Nation (April 14 th, 1956), and by the Times Literary Supplement review (November 25 th, 1955). 2 P.N. Spacks, Ethical Pattern in the Lord of the Rings, Critique : Studies in Modern Fiction, Vol. 111 No.1, Spring-Fall, 1959, p W.R. Irwin, There and Back Again, The Sewanee Review, Vol. LXix, No.4, Oct.-Dec. 1961, p P.W. Spacks, op. cit. p.30. Author: Barry Gordon, written circa File created on 05/05/2009.

2 2 fiction, but examples may be found, of course, in the nove1s of Charles Williams and C.S. Lewis. Although, as befits the time and place of his action, Tolkien disguises his origins with a great deal of skill, much of his implicit theological schema is based on Christian Soteriology, i.e. the study of the purpose and manner of Christ s redemption of the world. An obvious theme in the trilogy is the salvation of the world called Middle-earth and I want to suggest that its salvation is achieved in terms of certain widely-accepted ideas concerning the redemptive activities of Christians. Frodo the hobbit, Gandalf the wizard, and Aragorn the ranger, together embody the three aspects under which Christ s redemptive mission is most often considered. Tolkien s world, like the world of the Christian, is saved through the devoted exercise of the sacred offices of Kingship, Priesthood, and Prophecy. Once viewed in this light, it becomes difficult to dismiss the epic s action as consisting of a mere series of juvenile heroics. Tolkien s centra1 characters too, take on, at 1east for the Christian reader, a profound and time1ess significance. They become well conceived studies of human response to the challenge of spiritual offices, and of personal growth in stature and dignity through conf1ict. * * * I. Before examining the manner in which Tolkien develops his theme of salvation through kingship, priesthood, and prophecy, it is necessary to recall certain leading features of the Christian dynamic of redemption in and through the person of Christ. It is widely held that, because of the Fall of man, when Christ s manhood was made manifest in time, he came as Redeemer to heal the break between the Father and creation. Because he loves both, he came, as Mediator, to reconcile the two and ensure the establishment of a new heaven and a new earth. Further, his activities as Saviour reflect the offices bestowed on him by the Father. Firstly, through his resurrection, descent into hell, ascension and return to the right hand of the Father, and in his miracles of healing and other modifications of nature, he is revealed as the King of all creation. Before the Jewish high priest and before Pilate, he acknowledged his Kingship, and foretold that it would be fully manifest on the Last Day. Secondly, ordained in his

3 3 Incarnation, and offering the Supreme sacrifice of himself on the Cross, he shows himself to be the great High Priest, effecting an atonement in his person as self-offered Victim. St. Paul states that Christ was called to this priestly office by his Father, called to be the great Priest according to the order of Melchizedek. Thirdly, in his public life, in teaching and debate, Christ shows himself in a literal sense as the Word coming from the Father. He did not come as a dumb god like the idols, but rather as one in the tradition of the great prophets. Christ teaches the way of salvation, reveals the hidden mysteries of the Godhead, and foretells the future possibility of triumph over death. Coming in this way, Christ is revealed as the Prophet. Hence, in these three ways, it is suggested, Christ acts to save the world : through the exercise of a loving mastery that brings about a renewal of just order and harmony; through a self-sacrifice that effects an atonement and unleashes a flood of grace; and through his teachings which embody the truths necessary for salvation. And this is the pattern of all Christian mediation, since, incorporated into Christ's life through Baptism, the life of a Christian is also a life of redemptive activity, a striving for the establishment of the reign of Love and the triumph of Charity. Through the exercise of the Christian offices of kingship, priesthood, and prophecy, each person, sharing in the person of Christ, may act as a co-saviour of the world. 5 This is the schema which appears to underlie much of the action and the development of character in The Lord of the Rings. Middle-earth is saved through the priestly self-sacrifice of the hobbit, Frodo; through the wisdom and guidance of Gandalf the wizard; and through the mastery of Aragorn, the heir of kings. There are beings and forces at work above and beyond these three, but these latter are key, personal channels through which the higher powers operate, given the free assent of the chosen agents. Further, as each of these agents progressively responds to the demands of the primary office to which he has been called, so he grows in power and grace, and begins to exercise the other two redemptive offices in greater depth. In Christian terms, each of the three central figures becomes increasingly Christ-like. Thus in this epic the author not only provides insights (in terms of the Christian vision) into the process whereby the world is saved in any day or age, but also explores some essential aspects of that development of human personality that is usually called, the growth in sanctity. 5 A recent, extensive treatment of these matters may be found in a work by the French theologian Yves Congar, Laypeople in the Church, (Chapman, London, 1959).

4 4 II. To Frodo Baggins, the rustic hobbit, is given the central task and the darkest road in the salvation of Middle-earth. His mission is the destruction of the evil Ring of Power. This Ring does not merely confer power. Rather, it is Power existing in itself and for itself. Within it is contained the greater part of the Enemy's evil potential to corrupt and enslave even the strongest among those who work for the establishment of the Good. In the course of this quest Frodo moves from the most care-free and comfortable of existences through a series of heroic toils and sacrifices to an eventual self-emptying in the dogged pursuit of a seemingly impossible end. Always, in this trial, Frodo remains the Lamb whose only real strength is his capacity to make an offering of himself. Thus, from the very beginning, Tolkien is at pains to stress that it is in an interior priesthood of sacrifice that Frodo' s hope lies. The unseen powers that have selected him, in the apparently most accidental of ways, for the chief task, have chosen Frodo neither for power nor wisdom (Vol. I, 70). Elrond, the great lore-master, declares that neither strength nor wisdom will prevail in the destruction of the Ring, and the hobbit accepts the burden, crying in anguish: I will take the Ring, though I do not know the way. (Vol. 1, 284). Throughout his long journey it is made quite clear that it is essentially a spirit of dedication, despite lack of knowledge, that holds Frodo to his appointed path: I am commanded to go to the Land of Mordor, and therefore I shall go. If there is only one way then I must take it. What comes after, must come. (Vol. II, 246). Towards the end of the quest, Frodo is left with only the capacity to will, as he becomes physical incapable of performing his task. Then, when the moment comes for the actual destruction of the Ring, the theme of self-negation in sacrifice reaches its highest point: the ability to will is taken from him. Overcome at last by the evil power of the Ring (which power is increased greatly within Mordor), he is incapable of choosing to destroy it, and the Ring speaks through him: I have come. But I do not choose now to do what I came to do. I will not do this deed. The Ring is mine! (Vol. III, 223). Frodo's sacrifice, though complete is, in itself, not enough. Here, Tolkien's treatment of the idea of priesthood takes on a new dimension. It is only when Frodo's self-abnegation is linked to those of a number of others that the quest is completed. Without the sacrifices of Sam, his

5 5 faithful servant, Frodo would have been physically incapable of reaching his goal, the Mountain of Fire. Further, without the self-denials of many others in refusing at various times, against the dictates of inclination and natural reason, to slay the murderous Gollum, the Ring would never have fallen into the volcanic depths and so be unmade. It is communal priesthood which, in the end, is decisive. Although it is Frodo's main role, he is not merely a priest-victim. As his quest progresses he also grows in stature as king and prophet. Even before he sets out on his journey, we gather that he is a person of some (rather vague) authority in his immediate environs, he is regarded by Gandalf and Bilbo as the best hobbit in the Shire, and he is given to a degree of scholarship (a rare thing among hobbits). However, these are mere shadowy anticipations of what, in fact, he is to become. The kingship he attains is strongly defined, yet it never concerns more than two persons - his servant, Sam, and his bitter enemy Gollum. Both of these, although for quite different reasons, freely enter under his dominion and acknowledge him as Master. This limited but intense authority does not become apparent until all three are alone together as a little community cut off from all but hostile forces in the wastelands near Mordor, the Enemy' s strong-hold. The transformation in Frodo s status is heavily underscored by Tolkien in that right to the very conclusion of the first volume, where Frodo and Sam are members of a larger party, Frodo remains Mr Baggins to his servant. Immediately they are alone, in fact in the very first words of the second section of volume two, Frodo is Master. Stripped of all other personal authority and personal friendship, Frodo becomes virtually responsible for the welfare of his dearest friend, and later for that of his most dangerous foe. It is in this context that Frodo is revealed to his subjects as,... a tall stern shadow, a mighty lord who hid his brightness in grey cloud,... (Vol. 11, 225). Such is his authority that, before Faramir of Gondor, Frodo is capable of formally taking under his protection his deadly adversary, taking upon himself the pent-up malice of the fallen Gollum. (Vol. 11, 300). Finally, as the quest continues, Frodo grows in wisdom and foresight, so that when all is over even Saruman, the evil wizard, must grudgingly allow: You have grown, Halfling. Yes, you have grown very much. You are wise, and cruel. (Vol. III, 299). Quite early in his progress he

6 6 begins to be subject to visions, and perceives the hidden ring of Galadriel the Elf-queen. Later he warns Gollum of the danger he is bringing upon himself (Vol. II, 248), and eventually predicts his destruction: "Begone, and trouble me no more! If you touch me ever again, you shall be cast yourself into the Fire of Doom." (Vol. III, 221). At the end of the story, in the period between the destruction of the Ring and the passing of the ring-bearers into the West, Frodo does not revert to the simple, country hobbit that we first knew. The offices of his quest remain with him in a permanent transformation of character. His kingship is now veiled and thus he takes no active, war-like role in the scouring of the Shire. In this situation he acts as counsellor and peacemaker. His priesthood is still very much in evidence however in frequent bouts of illness and depression. He is... wounded with knife, sting, and tooth, and a long burden." (Vol. III, 268). Healing and rest come only in his eventual departure into the West beyond the confines of Middle-earth. III. As Frodo moves to the exercise of kingship and prophecy through his acceptance of the priesthood that is thrust upon him, so with Aragorn, the heir of kings, the development to fulness of kingly authority involves him in long years of sacrifice, danger and the growth in wisdom. If there is dramatic contrast between Frodo the simple, country creature, and Frodo the acclaimed hero of the struggle with Sauron, such contrast is equally vivid between Strider the despised and foul-seeming Ranger, and Elessar the crowned king of Gondor, Lord of the Western lands. The king is first encountered in a country tavern where he sits grim and travel stained, shunned by those folk whom he and his knights secretly protect. Already, he is the greatest traveller and huntsman of this age of the world (Vol. I, 67), yet he begs the lowly hobbits to allow him to accompany them on their journey, and confesses: I hoped you would take me for my own sake. A hunted man sometimes wearies of distrust and longs for friendship. (Vol. I, 183). This theme of self-sacrifice is continued when we later learn that he has served, under a disguise, in the armies of Gondor and Rohan, rejecting the honours bestowed on him in those kingdoms. He has gone out into the wild for some thirty years in a thankless guard over the weak, and,

7 7 labouring to repair the fault of Isildur his forefather, he has walked in sight on the Black Gate of Mordor, and trod the deadly flowers of Morgul Vale. (Vol. I, 264, 266). Even in the house of his protector Elrond, where his kingship is known and honoured, he shuns his rightful place at the feast and continues to wear his begrimed clothes, sitting quietly alone in a corner at the Council of Elrond. Amidst all these trials no sacrifice is keener or more secret than his acceptance of the long deferment of his marriage to his betrothed, Arwen Undomiel who shall not be the bride of any Man less than the King of both Gondor and Arnor. (Vol. III, 342). Thus, before the action of the trilogy begins as within that action, the life of Aragorn the king has been one of dedicated but hidden priesthood, a priesthood intensified by the demands of his lineage and future status. As Aragorn's days of trial approach an end, the nature of his task becomes more overt and he begins to put forth all his kingly powers. Within the action itself, the first manifestation of his extraordinary authority comes by way of his powers of healing when, using a simple herb, he is able to relieve the wound that Frodo has received from a bewitched Mordor knife. Later, as the pace of events quickens, the authority of his will becomes increasingly apparent. He takes possession of the seeing-stone of Numenor and through its agency wrestles with the will of the Dark Lord himself. Again, he summons the dead to fight under his banner, and through strength of will holds the living to his command despite their terror at their ghostly comrades in arms. But even with his mighty deeds and victory in battle, it is not as a conquering warrior that he first returns to his people of Gondor. Rather, he comes secretly in the guise of a healer, turning from the battlefield to tend the wounded and dying; and it is this facet that Tolkien endeavours to continually stress in his treatment of the office of kingship - the king as renewer, authority as healing, and power as a tool designed to set free those subject to it. This is most clear seen in Aragorn, but it is also present in Frodo's dominion over Gollum. The latter's one hope of freedom from the evil that possesses him lies in obedience to the master he has set over himself (Vol. II, ). Great depths of wisdom and foresight are Aragorn's as the fruit of his sacrificial labours and his inheritance of kingship. Instructed in the house of Elrond, wisest of lore-masters, and schooled by wanderings in many lands, he knows the origin, the history, and the tongues of Middle-earth:

8 8 Thus he became at last the most hardy of living Men, skilled in their crafts and lore, and was yet more than they, for he was elven-wise, and there was a light in his eyes that when they were kindled few could endure. (Vol. III, 341). His foresight is a gift of birth. All those of his household possess unusual gifts of sight, hearing, and understanding (Vol. I, 161), and these prophetic gifts are constantly in evidence throughout the epic. He foresees Gandalf's fall in the mines of Moria, he predicts the doom of the Orcs at the height of their triumph in the battle of Helm's Deep, and we learn that even as a youth he dared prophesy to his great guardian Elrond. The bestowal of such powers on his king by the author is not just a piece of fanciful embroidery. It is essential if the meaning of kingship is to be fully explored, and the process of salvation through kingship is to be adequately represented. Such power and authority does Aragorn possess, that lacking the guidance of a far-seeing wisdom, he could be a force for immense harm. But Aragorn knows his own place and his authority is tempered. He acknowledges himself as less than Gandalf the wizard (Vol. II, 38); he bows his knee to Frodo as Ringbearer and chief in the downfall of the Enemy; and in the end, feeling the approach of old age and seeing his son ripe for kingship, he knows it is time to willingly embrace death (Vol. III, 343). IV. Gandalf the wizard is the major prophet figure of the trilogy. His role is essentially that of chief counsellor and guide of those who work for the overthrow of Sauron. Of mysterious origin, he is a member of an order of five wizards who appear in the shape of men during the third age of Middle-earth, coming out of the Far West as messengers sent to contest the power of Sauron (Vol. III, 365). Their positive aim is the establishment of "Knowledge, Rule, Order" (Vol. I, 272), but they are forbidden to use force or fear in so doing. Gandalf is first encountered in the children's book, The Hobbit, which precedes the major epic in the chronology of Middle-earth. Here, he is a grey old man who acts as guide and advisor to Bilbo and the Dwarfs in their search for treasure, and who unites the divided foes of Sauron in the Battle of the five Armies. Despite his age, he occasionally reveals amazing powers of magic, and strength of body. Among other things, with a single sword-thrust, he kills the Great Goblin

9 9 of the halls under the mountains (The Hobbit, 76). These themes of veiled strength, overt wisdom, and dedication to the service of others, are continued and developed in the later books, although during the course of the trilogy, Gandalf undergoes a dramatic transformation. Nothing that he has been before is denied, but at one point all his powers are greatly enhanced by a reconsecration through fire and deep water. This occurs during his contest with the Balrog of Morogoth. He is victorious, but his staff of authority is broken and he dies, straying out of thought and time until he is sent back to complete the overthrow of Sauron. (Vol. II, ). Transformed by death and resurrection he is now more dangerous than anything you will ever meet, unless you are brought alive before the seat of the Dark Lord. (Vol. II, 103). As Gimli the Dwarf perceives, Gandalf's head is now sacred, and no ordinary weapon can wound him as he had been wounded some years before in the Battle of the Five Armies. (The Hobbit, 298). His re-consecration does not seem to greatly affect Gandalf in his prophetic office. There appears to be some enhancement of his powers of perception as when he stands on the walls of Minas Tirith after the battle and beholds instantly, with the sight that was given to him all that had befallen (Vol. III, 132). However he is still very much the guide and counsellor of old. Where the great change does occur is in his exercise of priesthood and kingship. The latter is now less closely veiled, and with the former, there is added to his earlier interior priesthood of self-sacrifice some elements that are suggestive of the public, sacerdotal office conventionally associated with the priest in most societies. Before his return from death, Gandalf's priesthood is one of long, secret labours known only to a few. On his arrival in Middle-earth he is greeted by Cirdan, the Elven shipwright, who bestows upon him one of the three elf-rings, saying: Take this ring, Master, for your labours will be heavy; but it will support you in the weariness that you have taken upon yourself. (Vol. III, 366). This weariness is continually evident in his bent and troubled appearance and is induced not only by mental anguish and the physical danger in many of his journeys, but by smaller details such as his unpopularity in the very Shire for which he cares so deeply. Also, during this period, Gandalf's kingship is heavily disguised. Bilbo catches a glimpse of the wizard's authority when the old hobbit has doubts about releasing the Ring from his charge; and at the council of Elrond, Gandalf's mein is that of some wise king of ancient legend. Again, when with a

10 10 little band he is besieged by wolf packs, he rises up as a great menacing shape like the monument of some ancient king of stone set upon a hill. (Vol. I, 312). These earlier glimpses are mere tokens of the heights to which Gandalf rises as his contest with Sauron begins to reach its climax. Standing revealed before Aragorn and his two companions in the forest of Fangorn, His hair was white as snow in the sunshine: and gleaming white was his robe; the eyes under his deep brows were bright, piercing as the rays of the sun; power was in his hand. (Vol. II, 98). Later, in debate with Denethor the ruling steward of Gondor, Gandalf himself indicates the extent of his authority over the creatures of Middle-earth: But I will say this: the rule of no realm is mine neither of Gondor nor any other, great or small. But all worthy things that are in peril as the world now stands, those are my care. And for my part, I shall not wholly fail of my task, though Gondor should perish, if anything passes through this night that can still grow fair or bear fruit and flower again in days to come. For I also am a steward. Did you not know?" (Vol. III, 30-31). Repeatedly in this final phase, when a situation demands such action, Gandalf augments his role as counsellor with that of priest-king. Thus, he swiftly heals, in mind and body, Theoden, King of Rohan, in a manner which cannot be explained in terms of the effect of wise counsel or the promptings of personal affection of the King for Gandalf. He also revives with touch of the hand, Gimli the dwarf, who has been overcome by Gandalf's unveiled magnificence. Again, after unsuccessfully reasoning with the fallen Saruman, he masters the evil wizard with his voice, breaks Saruman's staff of office, and formally casts him from the order of wizards. Then on the battlefield, as the White Rider, revealed in his wrath, Gandalf s mere presence is capable of filling his friends with courage and his enemies with terror. Finally, in a ceremonial acceptance of his sacred offices, it is Gandalf who crowns Aragorn as the King kneels before him. V. This paper has examined what seems to be the most important respect in which Tolkien's epic draws on a Christian world-vision. True, there are other aspects of the work which also evidence a fundamentally Christian orientation. The ethical code of the opponents of Sauron is one

11 11 instance of this. We find, for example, that all three major characters exhibit great reserves of hope and faith in the eventual triumph of the Good. All are capable of exercising a charity which transcends mere affection and at times reverses even the demands of natural justice. This latter stress is most evident in the repeated refusals to slay Gollum. As Gandalf counsels Frodo, who has suggested that Gollum deserves death : Deserves it! I daresay he does. Many that live deserve death and some that die, life. Can you give it to them? Then do not be too eager to deal out death in judgement. For even the very wise cannot see all ends. I have not much hope that Gollum can be cured before he dies, but there is a chance of it. (Vol. I, 69). Again, Tolkien's cosmology and salvation history have certain clear affinities, or at least are quite compatible, with Christian traditions. There are the Valar who, rather like angels, are the Guardians of the World, and who are invoked in prayer at least once during the action of the work (Vol. II, 269). The Valar are subjects of the One ; it is the One who has given to men the gift of death within the confines of this world. There are also the important but shadowy figures of the Elder King, and Elbereth or Varda, Queen of the Stars. The Elder King, who dwells beyond the world is, it seems, greater than the Valar (Vol. III, 316), and endless reigns in Ilmarin on Mountain sheer (Vol. I, 248). The woman Elbereth is clearly associated with the Elder King, and her name is invoked both in song (though it is more than song) and in moments of great personal danger. Hence, when Frodo is attacked by the King of the Ringwraiths, the ghostly servants of Sauron, he unwittingly shouts, O Elbereth! Gilthoniel!, and Aragon later tells him that all blades perish that pierce that dreadful King. More deadly to him was the name of Elbereth. (Vol. I, 210). It would seem then, that Elbereth occupies a place rather like that given to the Virgin Mary in some Christian traditions. During the author s sketchy history of the earlier ages of Middle-earth there are two events which in Jewish and Christian traditions are explained in terms of the War of the Angels and the Eden story. Although nothing is evil in the beginning. Even Sauron was not so (Vol. I, 281), we learn that the first age was an age of battle between the evil Morogoth (Sauron s master) and a union of men and elves. Morogoth is eventually overthrown through the agency of Earendil the Mariner, who, passing into the Uttermost West (Valinor), receives assistance from the Elder

12 12 King and Elbereth. It is the Host of Valinor which eventually defeats Morogoth. 6 Evil is not thus wholly eliminated, and during the second age there is the disasterous Fall of the Numenoreans. These latter are men who because of their faithfulness and valour in the war against Morogoth, are given the right to live in Elenna, the mortal lands closest to Eressa, the Far West, from which Valinor is discernable. But these men become besotted with the fear of Death. They break, the Ban of the Valar, going up with war to wrest everlasting life from the Lords of the West. But when Ar-Pharason set foot upon the shores of Aman the Blessed, the Valar laid down their Guardianship and called upon the One, and the world was changed. Numenor was thrown down and swallowed in the Sea, and the Undying Lands were removed for ever form the circles of the World. Sauron, Satan-like, had played an important role in this Fall, as he lied to the King, declaring that everlasting life would be his who possessed the Undying Lands, and that the Ban was imposed only to prevent the Kings of Men from surpassing the Valar. (Vol. III, 317). In these many ways, Tolkien draws on, parallels, and reinterprets Christian tradition and Christian doctrine to create his people and his world. Non-Christian sources of great variety have also been skillfully blended, and these are deserving of a study in themselves. But it is the contention of this paper that his embracing vision is explicable in essentially Christian terms, since the dynamic of his action and character development is based on the application of ideas connected with an analysis of Christ s redemptive activity. All this is not to claim that the epic is a mere allegory. His world is autonomous, with an end that is contained within itself. In the final assessment, it is the freshness of vision flowing from this autonomy which creates the major impetus impelling the reader to an enhanced awareness of certain spiritual realities, and the human responses demanded by them. Barry Gordon 6 See Vol. III, Appendix A,1,(i); and Appendix B. There is also a reference elsewhere to the battle of the Valar when the world was young. (Vol. III, 112).