Faramir and the Shards of Boromir's Horn

Quite a while back I came to the conclusion that Faramir doesn't actually see Boromir's funeral boat, as he is convinced he does, but a vision of it, as Frodo insists. It is of course impossible to prove either way; and that is probably as it should be. The mythic aspect of Faramir's vision is far more significant than whether it is factually true. I daresay even Faramir would have thought so, regardless of what he believed. His openness to the idea that the boat could have survived the Falls of Rauros because it came from Lothlórien is sufficient evidence of this notion.

Yet the other day I noticed a detail in The Chronology of The Lord of the Rings, edited by William Cloud Hicklin, and just published as a supplement to volume XIX of Tolkien Studies. In the entry under 28 February 3019, Tolkien wrote 'First shard of horn of Boromir found' (56), and under 30 February* 'Second shard of the horn of Boromir found' (58). Hicklin comments in a single footnote to both entries (57): 'The entries regarding Boromir's horn are in pencil'. Since the Chronology is otherwise written in ink of different colors, the pencil insertions would seem to be later additions. 

Now we already know from TT 4.v.667 that the two shards were found on two different days in two different places, and we know from The Tale of Years in Appendix B (1092) that Faramir saw the boat on 29* February. Thus the first shard was found on 28 February; Faramir saw the boat on 29 February; and the second shard was found 30 February. At some point before 7 March, when Faramir speaks of the shards to Frodo, word of their discovery reaches both Faramir and Denethor. 

What I find curious in all this is that only The Tale of Years gives us a date for Faramir's sight of the boat, and only the Chronology gives us dates for the shards. The Chronology says nothing of the boat after 'Boromir's funeral boat sent down over Rauros' in the entry for 26 February (54). It could be that each text is telling us something different here. 

The silence of the Chronology on Faramir's sighting of the boat may not prove that what he saw was a vision, but it is consistent with that interpretation. As Faramir himself tells Frodo: 'Tidings of death have many wings. Night oft brings news to near kindred, ’tis said' (TT 4.v.665).

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* In the Shire Reckoning all months had 30 days, February included.

Fear, Desire, and 'The Ring is mine.'

 

The Ring plays on fear as much as desire. To be sure Boromir and Denethor desire to save Gondor, but both share a desperate fear that they cannot succeed. Even Faramir says of his people ‘What hope have we? …. It is long since we have had any hope’ (TT 4.v.677); and even Faramir sees the temptation the power of the Ring would hold, for his brother in particular (TT. 4.v.681). For it seems a gift that will allow Gondor to survive. Frodo sets out to destroy the Ring because he fears the Shire will not survive otherwise. For all three the desire to save their homeland and their fear that they cannot will merge without their knowing it into a desire for the one weapon that seems capable of defeating Sauron. The idea of victory in battle may not come to Frodo’s mind as readily as it does to Boromir’s (and Sam’s, don’t forget.), but 'the Ring is mine' is no less of a challenge because of that. The ‘Captain-General of Gondor’ and ‘the Mister Baggins of Bag End’ are far less different than bearing and size suggest.

The Shortsightedness of Denethor

Compare the following passages, the first Denethor's words, the second Faramir's. 

'I will go now to my pyre. To my pyre! No tomb for Denethor and Faramir. No tomb! No long slow sleep of death embalmed. We will burn like heathen kings before ever a ship sailed hither from the West. The West has failed.' 

            RK 5.iv.825

'... we look towards Númenor that was, and beyond to Elvenhome that is, and to that which is beyond Elvenhome and will ever be.' 

            TT  4.v.676 

Denethor's vision does not see past Númenor that was. That is what he means by 'The West.' There is no more. Little wonder then that he and Faramir have such vastly different desires for what they would see present day Gondor be:

'For myself,' said Faramir, 'I would see the White Tree in flower again in the courts of the kings, and the Silver Crown return, and Minas Tirith in peace: Minas Anor again as of old, full of light, high and fair, beautiful as a queen among other queens: not a mistress of many slaves, nay, not even a kind mistress of willing slaves. 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 4.v.671-72

'I would have things as they were in all the days of my life answered Denethor, 'and in the days my longfathers before me: to the Lord of this City in peace, and leave my chair to a son after me who would be his own master and no wizard's pupil. But if doom denies this to me, then I will have naught: neither life diminished, nor love halved, nor honour abated.'

            RK 5.vii.853

One might almost say that there's a feeling Faramir gets when he looks to The West, but Denethor does not.

It is worth noting in this connection that Faramir had also spoken slightingly of 'tombs more splendid than the houses of the living' (4.v.677), and his calling Minas Tirith by its old name, Minas Anor, echoes Aragorn's words on seeing the Argonath (3.ix.393). Faramir's truer vision is in keeping with his experience of the dream about 'the Sword that was broken' and his encounter with the boat bearing his brother, the exact nature of which -- dream, reality, vision -- is never quite clear.

First Steps into Ithilien (TT 4.iv.648-52)

Another excerpt from To Rule the Fate of Many: Truth, Lies, Pity, and the Ring of Power, a much longer work I am writing at present.

If much of what we have seen in the first three chapters of Book Four traces a descent for Frodo, the next three chapters will show his path turn upward again. For the pity he showed Gollum is Frodo at his best, and confirms the good opinion Gandalf and Bilbo have of him. Soon, though, and in the name of his quest he uses the Ring to dominate a Gollum whom he would not kill and could not set loose. With use, the burden of the Ring increases until in doubt and despair he terrorizes Gollum with the threat of what he, as master of the Precious, would compel him to do ‘in the last need’. This is Frodo at his worst. His vaunting of his power over Gollum here is little different than Boromir’s boast as he tried to seize the Ring: ‘For I am too strong for you, halfling’. That neither Boromir nor Frodo can make good on his threat reveals once more the deception that lies at the heart of any experience of the Ring.

The green memory of the Shire, stirred by Sam’s recitation of Oliphaunt in the choking wasteland before the Black Gate, marks a turning point. It allows Frodo to reclaim some of his humanity, and with it some small hope. For his wish that the ‘third time may turn the best’ desires more than the transactional trust that has subsisted between him and Gollum thus far, an outcome possible only if they also ‘find Sméagol’ and Gollum reclaims his humanity.

Parallel to Frodo’s ascent in these chapters is his departure from ‘the desolation that lay before Mordor’ and entry into ‘Ithilien, the garden of Gondor now desolate’ which ‘kept still a dishevelled dryad loveliness’ (TT 4.iv.650). No one who has read The Lord of the Rings with the least attention needs to be reminded of this shift, so aptly described in the two phrases just quoted: from a ‘desolation’, where ‘nothing lived, not even the leprous growths that feed on rottenness’ (TT 4.ii.631) to a ‘garden … now desolate’, that is to say, a garden where no one lived.[1] Tolkien’s remarkable selection of the word ‘dryad’ here evokes the immanent loveliness of the land by conjuring the reader’s understanding of the minor deities who lived in the woodlands of Greek Mythology. When we recall that the Old English for ‘dryad’ was ‘ælfen’[2] and that the narrative has been hinting at fairy tales for some time, we can see that the relief and recovery Frodo first experienced upon hearing Sam recite the ‘old fireside rhyme’, Oliphaunt, will continue in Ithilien.[3] But there are no Elves in Ithilien. To Frodo and Sam its woodlands smell of ‘the uplands of the Northfarthing far away’, that is, they smell of home, unlike the woods through which Bilbo passed on his approach to Rivendell eighty year earlier (H 90-91). For the first time in quite a while the hearts of the hobbits are lightened.

Sam and Frodo also feel themselves ‘reprieved’ by being there (TT 4.iv.648-49). Again we encounter a remarkable choice of words. Tolkien uses ‘reprieve’ only here, at the beginning of a section which ends with another, more formal, reprieve, as Faramir and Frodo revisit the question of Gollum’s deserts; and in fact Faramir spares Frodo and Sam the full weight of the law of the land (TT 4.vi.689-93). For even to walk in Ithilien is a capital crime for those not in the service of Gondor. Given Frodo’s words to Gildor about walking ‘in our own Shire’  (FR 1.iii.83), it is likely a measure of the horrors from which they have just emerged that two hobbits of the benignly anarchic Shire do not see this situation as the world-turned-upside-down.

Yet it is just such a world, in which Sam prepares a bit of home-cooking for Frodo as he sleeps just uphill from ‘a pile of charred and broken bones and skulls’, a ‘place of dreadful feast and slaughter’ (TT 4.iv.651). Here, too, Sam and Gollum banter like old comrades about coneys and taters despite their dislike of each other. Both look upon the sleeping Frodo, Sam seeing the same light welling from within him more clearly than he had seen it – we now learn – back in Rivendell (TT 4.iv.652) and which then gave Gandalf the hope that Frodo would become ‘like a glass filled with a clear light for eyes to see that can’ (FR 2.i.223). What Gollum sees as he looks at Frodo over Sam’s shoulder we never learn – much as we never learn what Bilbo saw in Frodo’s face in Rivendell which led him to say ‘I understand now…. I am sorry’ (FR 2.i.232) – but if he sees the same light Sam does, he has also ‘shut his eyes and crawled away without a sound’ (TT 4.iv.652). Strikingly juxtaposed with Sam’s expression of love and the light of Frodo, it is a poignant reminder both of the isolation imposed by the Ring and the longing for ‘the sun on daisies’ that may lie long hidden even in the darkest heart.

---

[1] See OED ‘desolate’, adj. and noun, 5 and 6a,which ‘are often combined in actual use’.

[2] For discussion of ‘ælfen’, its use to translate Latin ‘dryas’, and its close kin ‘ælf’, see Alaric Hall, Elves in Anglo-Saxon England (2007). Page numbers to follow once I get home to my bookcase. 

[3] Besides Gollum’s ‘once upon a time’ (TT 4.iii.638), he speaks of ‘wonderful tales’ which ‘we used to tell in the evening, sitting by the banks of the Great River, in the willow-lands, when the River was younger too’ (TT 4.iii.641). These Sam answers with memories of tales the hobbits in the Shire knew, in particular the Oliphaunt (TT 4.iii.646-47). This leads Frodo to imagine a fairy-tale ending: Gandalf, whom he thinks dead, breaks down the Black Gate at the head of a thousand oliphaunts, which he believes mythical (TT 4.iii.647).

Stephen C. Winter -- Three Posts on The Houses of Healing

I just love how in these three posts Stephen C. Winter notes the difference of the fragrance of the athelas for each of the characters and builds upon it.  Well done.

The King and the Healing of Faramir

The King and the Healing of Éowyn

The King and the Healing of Merry

No Laughing Matter: the Ring and the Quality of the Dúnedain

'We know the Ring is no laughing-matter; but we are going to do our best to help you against the Enemy,' says Merry to Frodo at Crickhollow  (FR 1.v.104), revealing for the first time the stout heart and shrewd mind he shows throughout the tale. There are, however, a couple of moments involving the Ring and humor that are themselves quite telling about the characters involved.

In The Prancing Pony, Strider several times indulges in humor at his own expense as he tries to convince the hobbits that he is not only a friend, but also the genuine Strider.  He banters with Frodo about his 'rascally look', 'with a curl of his lip and a queer gleam in his eye' (FR 1.x.164). He takes up Pippin's glib comments about 'lying for days in ... ditches' making them all look like Strider and responds that they would die in those ditches years before they looked like him, 'unless you are made of sterner stuff than you look to be' (FR 1.x.170-71).  Later he jokes with Frodo about how he looks: '"I see," laughed Strider. "I look foul and feel fair. Is that it?"' (FR 1.x.171). (Note also how Tolkien uses the easily spotted allusions to Shakespeare in these last two statements to draw our attention.)

But even before this last jest Strider's grim and self-effacing humor has already culminated in his pretending to threaten them to kill them and take the Ring, all in the effort to make a point to them about who he is, and is not:

Pippin subsided; but Sam was not daunted, and he still eyed Strider dubiously. 'How do we know you are the Strider that Gandalf speaks about?' he demanded. 'You never mentioned Gandalf, till this letter came out. You might be a play-acting spy, for all I can see, trying to get us to go with you. You might have done in the real Strider and took his clothes. What have you to say to that?' 

'That you are a stout fellow,' answered Strider; 'but I am afraid my only answer to you, Sam Gamgee, is this. If I had killed the real Strider, I could kill you. And I should have killed you already without so much talk. If I was after the Ring, I could have it – NOW!' 

He stood up, and seemed suddenly to grow taller. In his eyes gleamed a light, keen and commanding. Throwing back his cloak, he laid his hand on the hilt of a sword that had hung concealed by his side. They did not dare to move.  Sam sat wide-mouthed staring at him dumbly. 

'But I am the real Strider, fortunately,' he said, looking down at them with his face softened by a sudden smile. 'I am Aragorn son of Arathorn; and if by life or death I can save you, I will.' 

(FR 1.x.171)

Turning from one Captain of the Rangers to another, we find a similar moment with Sam and Faramir in Ithilien.  In his righteous eagerness to defend Frodo from what he feels are the unjust insinuations of Faramir, Sam gives away the secrets his master has tried so hard to conceal, that it is the One Ring which Frodo is carrying, and that Boromir tried to take it from him.

'Now look here, sir!' He turned, facing up to Faramir with all the courage that he could muster. 'Don't you go taking advantage of my master because his servant's no better than a fool. You've spoken very handsome all along, put me off my guard, talking of Elves and all. But handsome is as handsome does we say. Now's a chance to show your quality.' 

'So it seems,' said Faramir, slowly and very softly, with a strange smile. 'So that is the answer to all the riddles! The One Ring that was thought to have perished from the world. And Boromir tried to take it by force? And you escaped? And ran all the way – to me! And here in the wild I have you: two halflings, and a host of men at my call, and the Ring of Rings. A pretty stroke of fortune! A chance for Faramir, Captain of Gondor, to show his quality! Ha!' He stood up, very tall and stern, his grey eyes glinting.

Frodo and Sam sprang from their stools and set themselves side by side with their backs to the wall, fumbling for their sword-hilts. There was a silence. All the men in the cave stopped talking and looked towards them in wonder. But Faramir sat down again in his chair and began to laugh quietly, and then suddenly became grave again. 

'Alas for Boromir! It was too sore a trial!' he said. 

(TT 4.v.680-81)

Aside from the simple physical parallelism of Sam Undaunted standing up to a Man literally twice his size, we have him challenging Faramir to prove his quality, just as he had challenged Strider to prove his (though not in so many words). But the parallel works both ways, Faramir responds with humor and a feigned threat, just as Aragorn had done. He stands tall. There is a light in his eyes, and his stern manner frightens them. His 'Ha!' nicely punctuates his statement, just as Strider's 'NOW!' does his.  And as Aragorn had suddenly smiled at them to reveal his jest, Faramir does the same with laughter. But their humor offers no simple release. There's too much pain and irony in it for that.  Aragorn is the heir of Isildur, who did not destroy the Ring, and he lays his hand on the hilt of the broken sword with which Isildur cut it from Sauron's. Faramir realizes he had guessed the meaning of his and Boromir's dream aright after all -- 'So that is the answer to all the riddles' (emphasis mine) -- and that he was now presented with the same 'trial' as his brother had been, and with a far greater advantage of strength over Frodo than Boromir had boasted of. In the words 'Alas for Boromir!' his own situation confronts him.

Yet both Faramir and Aragorn turn from their sad humor to matters more serious.  Aragorn pledges his life to Frodo and the hobbits. Faramir briefly mourns his brother's 'too sore a trial,' and then tells the hobbits that he would not pick up the Ring if he found it in the road, converting a boast he had made in ignorance into a vow he would die to keep.  Since both Aragorn and Faramir have the hobbits at their mercy, and the Ring within their grasp, we should not be surprised to recall here another Captain of the Dúnedain, Boromir.  For during the scene in Ithilien with Faramir, only the reader is aware, poignantly so, that Boromir did not fall entirely, but after Frodo's escape recognized what he had done, repented of it, and in dying to protect Merry and Pippin redeemed himself.  'Few have gained such a victory,' Aragorn tells him before he dies (TT 3.i.414).

Yet back at the Council of Elrond, when Boromir first saw the Ring and he was pondering the 'riddle' of the dream he shared with his brother, his 'eyes glinted as he gazed at the golden thing’ (FR 2.ii.247). Unlike Faramir and Aragorn, however, he finds nothing to laugh at in the situation or in himself. Boromir came to Imladris to seek 'the meaning of a riddle' (FR 2.ii.247), but the answers he receives offer him nothing but doubt and perplexity. It is only in his 'too sore a trial' that he will find the crucible of his quality.

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Works Consulted

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Abraham, Wilfred, and John at the Pyre of Denethor (RK 5.vii.850-57)

The Parable of the Young Man and the Old

So Abram rose, and clave the wood, and went,
And took the fire with him, and a knife.
And as they sojourned both of them together,
Isaac the first-born spake and said, My Father,
Behold the preparations, fire and iron,
But where the lamb for this burnt-offering?
Then Abram bound the youth with belts and straps,
and builded parapets and trenches there,
And stretchèd forth the knife to slay his son.
When lo! an angel called him out of heaven,
Saying, Lay not thy hand upon the lad,
Neither do anything to him. Behold,
A ram, caught in a thicket by its horns;
Offer the Ram of Pride instead of him. 

But the old man would not so, but slew his son,
And half the seed of Europe, one by one.

In discussing Faramir during his recent course at Signum University, 'Tolkien's Wars and Middle-earth', John Garth astutely noted the parallels between Faramir's relationship with his father in The Pyre of Denethor (RK 5.vii).850-57 and Isaac's relationship with Abraham in Wilfred Owen's The Parable of the Young Man and the Old, which retells the story of Genesis 22:1-18.¹  Just as Owen has in this poem mythologized the distrust which the young soldiers on the Western Front often felt for their older superiors who sacrificed them needlessly, as they saw it, so, too, Tolkien: Denethor first sends his son on a hopeless mission from which he returns near death, and then he attempts to burn him alive on the funeral pyre on which he means to kill himself. Thus, as is often the case, we may see Tolkien incorporating and transforming his experience of World War One in his literary works.

This is an area of study too long neglected, but which has lately begun to receive proper attention, thanks to works like Garth's Tolkien and the Great War: the Threshold of Middle-earth, and this year's Baptism of Fire: the Birth of the Modern British Fantastic in World War I, edited by Janet Brennan Croft. And it is a mark of just how much study needs to be done that writers such as Owen and Tolkien, whom most readers and critics would consider worlds apart, can have so similar a response to the war. Indeed it is tempting to ask if Tolkien was acquainted with Owen's poem, but this may be impossible to answer, and the story of Abraham and Isaac was -- and is -- one of the best known in the Bible. All we can say with certainty is that both men would have known the story in Genesis.

Yet Tolkien's vision is as multifarious as C. S. Lewis said it was.  If we set aside the links between Tolkien, World War One, and the story (I nearly said 'the parable') of Denethor and Faramir, there's still more to see.  For Tolkien recasts elements of the tale of Abraham and Isaac to tell a story of his own in The Pyre of Denethor, one about fathers and sons and pride and despair, just as Genesis tells of humility and faith. While several sets of fathers and sons appear in The Lord of the Rings -- Glóin and Gimli; Elrond, Elladan and Elrohir; Beregond and Bergil; Sam and the Gaffer -- only in this case do both father and son play prominent and critical roles in the story. Nor can we ignore Boromir in this connection, since even dead he is part of the dynamic of sacrifice acted out by Denethor and Faramir.

First let us have a look at Genesis 22:1-18 (KJV):

22 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.  

2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.  

3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.  

4 Then on the third day Abraham lifted up his eyes, and saw the place afar off. 

5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.  

6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. 

7 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?  

8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.  

9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.  

10 And Abraham stretched forth his hand, and took the knife to slay his son. 

11 And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.  

12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.  

13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.  

14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the Lord it shall be seen.  

15 And the angel of the Lord called unto Abraham out of heaven the second time,  

16 And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son:  

17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;  

18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

Abraham acts out of faith. When the Lord tells him to sacrifice his son, he does not question or balk. He accepts that the Lord is the Lord, and that obedience is his due. In fact we see faith in operation throughout the story, as Abraham's men and his son obey him without question.  Nor does the story tell us that Isaac resisted being bound.  He submits to his father's authority just as Abraham did to God's. The one hint we get that Abraham is not some entirely emotionless monster is his response to Isaac, that 'God will provide himself a lamb for a burnt offering.' This statement is true of course (both presently and with prophetic irony), but it is also a prevarication. Abraham will not tell Isaac that he is to be the lamb.

Now it might seem that nothing in The Pyre of Denethor or the story leading up to it matches God's command to sacrifice Isaac, but that is not quite so. For after Denethor has dispatched Faramir on a fruitless errand against all advice (RK 5.iv.816) --  an act he characterizes as 'spending even my sons', which is the mark of 'all great lords' (RK 5.iv.818) --  Faramir is lucky to return alive:

The Prince Imrahil brought Faramir to the White Tower, and he said: 'Your son has returned, lord, after great deeds, and he told all that he had seen.' But Denethor rose and looked on the face of his son and was silent. Then he bade them make a bed in the chamber and lay Faramir upon it and depart. But he himself went up alone into the secret room under the summit of the Tower; and many who looked up thither at that time saw a pale light that gleamed and flickered from the narrow windows for a while, and then flashed and went out. And when Denethor descended again he went to Faramir and sat beside him without speaking, but the face of the Lord was grey, more deathlike than his son's. 

(RK 5.iv.821; cf. vii.856-57)

As we later learn, Denethor has just looked into the palantír of Minas Tirith, not for the first time, and been deceived by Sauron into abandoning all hope of victory or survival (RK 5.vii.856).  Add to this the bitter conflict within him over the way he has 'spent' his sons (RK 5.1.754-56; iv.812-13, 816-17, 824), and his mind is overthrown. Once all that he values seems lost -- city, sons, stewardship -- it does not matter that Faramir is not yet dead.

Messengers came again to the chamber in the White Tower, and Pippin let them enter, for they were urgent. Denethor turned his head slowly from Faramir's face, and looked at them silently. 

'The first circle of the City is burning, lord,' they said. 'What are your commands? You are still the Lord and Steward. Not all will follow Mithrandir. Men are flying from the walls and leaving them unmanned.' 

'Why? Why do the fools fly?' said Denethor. 'Better to burn sooner than late, for burn we must. Go back to your bonfire! And I? I will go now to my pyre. To my pyre! No tomb for Denethor and Faramir. No tomb! No long slow sleep of death embalmed. We will burn like heathen kings before ever a ship sailed hither from the West. The West has failed. Go back and burn!' 

The messengers without bow or answer turned and fled.  

(RK 5.iv.825)

Gandalf, when informed of Denethor's actions, immediately comments: 'Even in the heart of our stronghold the Enemy has the power to strike us: for his will it is that is at work' (RK 5.vii.850), a sentiment he repeats or hints at no fewer than five more times in this short chapter (RK 5.vii,851, 853, 854-55, 856 [twice]). So it would seem that Sauron plays the same role here as God does in Genesis 22. Let me be clear about this.  I am not saying that Sauron told Denethor in so many words to burn himself and Faramir to death.  I don't think that's what Gandalf is saying either.

Rather, Sauron uses Denethor's pride and despair to destroy him by deceiving him about what he is seeing.  As with the temptation of the Ring, the creation of Sauron's malice and subtlety, the details will work themselves out in accordance with the stature of the person tempted: Gandalf and pity, Boromir and victory, Galadriel and rule, Sam and a garden, Gollum and murder. So, unlike God in Genesis 22, Sauron does not issue a specific command, but like him he sets events in motion.

Tolkien, moreover, was well aware that 'to tempt' is, fundamentally, 'to test,' even if it has acquired the predominant meaning 'to attempt to lure into evil.' And it is precisely as a test that he construes the act of looking into a palantír. Once Gandalf learns that Sauron has one of the seeing stones, he speaks of an encounter with him through the stones in just that way:

'Maybe, I have been saved by [Pippin] from a grave blunder. I had considered whether or not to probe this Stone myself to find its uses. Had I done so, I should have been revealed to [Sauron] myself. I am not ready for such a trial, if indeed I shall ever be so. But even if I found the power to withdraw myself, it would be disastrous for him to see me....' 

(TT 3.xi.595, emphasis mine)

and

'Easy it is now to guess how quickly the roving eye of Saruman was trapped and held; and how ever since he has been persuaded from afar, and daunted when persuasion would not serve. The biter bit, the hawk under the eagle's foot, the spider in a steel web! How long, I wonder, has he been constrained to come often to his glass for inspection and instruction, and the Orthanc-stone so bent towards Barad-dur that, if any save a will of adamant now looks into it, it will bear his mind and sight swiftly thither? And how it draws one to itself! Have I not felt it? Even now my heart desires to test my will upon it, to see if I could not wrench it from him and turn it where I would...' 

(TT 3.xi.598, emphasis mine)

In fact the use of a palantir is always portrayed as a struggle against Sauron. Pippin struggles to break free and fails (TT 3.ix.592). Saruman is 'trapped and held,' 'persuaded', 'daunted,' and 'constrained,' all of which suggest his attempts to resist. Gandalf fears to hazard such a trial. Only Aragorn, has both the right to the stone and the 'will of adamant' that allows him to prevail -- 'barely' but completely -- in such a struggle (RK 5.ii.780).  Denethor, perhaps because he lacks the right to use the stone, which makes it folly for him to try, seems to himself to have won the contest of wills with Sauron, but the Dark Lord is deceiving him by influencing what he sees (RK 5.vii.856). Like Saruman, Denethor's wisdom fails. His pride and despair work against each other to counter his strength and undermine his reason.  Thus he fails the test, just as Abraham, through faith and humility, passed it. And in failing the test Denethor causes unnecessary death -- his own not least -- and strife among his own, in contrast to the unity and obedience that prevails among those who follow Abraham.

Both Abraham and Denethor, moreover, receive visits from messengers.  Denethor in fact receives two such visits, first by his own men who seek to recall him to his duty: 'What are your commands? You are still the Lord and Steward' (RK 5.iv.825).  His mad response so terrifies them that 'without bow or answer they turned and fled.' Their failure to bow signifies the breakdown of the bonds between them, in much the same way as Beregond's subsequent choice to forsake his post and draw his sword to protect the helpless Faramir (RK 5.iv. 826-27; vii.850-52, 854-55).

The second messenger is of course Gandalf -- all of the Istari 'were messengers sent to contest the power of Sauron' (RK B 1084) -- and like the 'angel of the Lord' in Genesis he comes explicitly to stop the 'burnt offering' about to be kindled.² And every word of Gandalf's conversation with Denethor underlines the fact that, unlike Abraham, Denethor had no 'authority' to do as he was doing. Rather he was acting out of pride and despair, like 'the heathen kings, under the domination of the Dark Power' (RK 5.vii.851-54). Gandalf's 'authority is not given to you' (by whom?) and his reference to 'heathen' kings are rare suggestions of supernatural authority in The Lord of the Rings, which the transition to a discussion of the earthly power of the Steward and the return of the King emphasizes by contrast.

Nor is Tolkien any stranger to making use of this passage in Genesis, but adapting it to his own needs. In the mid to late 1950s he wrote the chapter of The Silmarillion entitled Of Aulë and the Dwarves.³  There, in a passage whose language is quite biblical, Aulë is surprised by Ilúvatar after he has created the race of Dwarves.

Now Ilúvatar knew what was done, and in the very hour that Aulë's work was complete, and he was pleased, and began to instruct the Dwarves in the speech that he had devised for them, Ilúvatar spoke to him; and Aulë heard his voice and was silent. And the voice of Ilúvatar said to him: 'Why hast thou done this? Why dost thou attempt a thing which thou knowest is beyond thy power and thy authority? For thou hast from me as a gift thy own being only, and no more; and therefore the creatures of thy hand and mind can live only by that being, moving when thou thinkest to move them, and if thy thought be elsewhere, standing idle. Is that thy desire?' 

Then Aulë answered: 'I did not desire such lordship. I desired things other than I am, to love and to teach them, so that they too might perceive the beauty of Eä, which thou hast caused to be. For it seemed to me that there is great room in Arda for many things that might rejoice in it, yet it is for the most part empty still, and dumb. And in my impatience I have fallen into folly. Yet the making of things is in my heart from my own making by thee; and the child of little understanding that makes a play of the deeds of his father may do so without thought of mockery, but because he is the son of his father. But what shall I do now, so that thou be not angry with me for ever? As a child to his father, I offer to thee these things, the work of the hands which thou hast made. Do with them what thou wilt. But should I not rather destroy the work of my presumption?'  

Then Aulë took up a great hammer to smite the Dwarves; and he wept. But Ilúvatar had compassion upon Aulë and his desire, because of his humility; and the Dwarves shrank from the hammer and were afraid, and they bowed down their heads and begged for mercy. And the voice of Ilúvatar said to Aulë: 'Thy offer I accepted even as it was made. Dost thou not see that these things have now a life of their own, and speak with their own voices? Else they would not have flinched from thy blow, nor from any command of thy will.' Then Aulë cast down his hammer and was glad, and he gave thanks to Ilúvatar, saying: 'May Eru bless my work and amend it!'

(Silmarillion, 43-44)

In humility and obedience, 'as a child to his father,' Aulë offers up what he has created without authority, and even asks if it would not be better to destroy 'the work of my presumption.'  For his submission he is rewarded, just as Abraham was. Denethor transgresses as well, by daring to use the palantír without the right to do so, by scorning the return of the lawful King, and finally by preferring suicide and murder to courage and duty. Unlike Abraham and Aulë he will not submit to authority. His pride and despair prevent it and destroy him.  Thus in The Pyre of Denethor Tolkien transforms the elements of the story of Abraham and Isaac to shape a powerful mythic portrayal of the terrible consequences of Denethor's flaws and errors of judgement. 

If, as Garth persuasively argues, Tolkien's portrayal of the relationship between Faramir and Denethor also draws form and power from the relationship between the young soldiers in the trenches and their generals who 'spent their sons' with such profligacy, then Tolkien's use of Genesis here, likening Denethor to an Abraham who refused the messenger's command to spare his son, seems even more powerful and damning. And, if anything, it is that detail, which both Tolkien and Owen share -- the refusal to heed the messenger -- that makes me believe Tolkien likely did know Owen's poem. 

_________________________

¹ As John Garth has also pointed out in class and in correspondence, the parallel between The Pyre of Denethor and The Parable of the Young Man and the Old has also been noted before here and here.

² 'Angel' comes from the Greek ἄγγελος, a translation of the Hebrew מלאך, 'malakh,' both of which mean 'messenger.' Quite frequently in the letters Tolkien refers to the Ainur in general as 'angelic.' See, for example, Letters, 153, p. 193-94. See also letter 181, p. 237 on Gandalf: 'His function as a "wizard" is an angelos or messenger from the Valar or Rulers: to assist the rational creatures of Middle-earth to resist Sauron, a power too great for them unaided.'

³ See The War of the Jewels: The Later Silmarillion, Part Two. The History of Middle-Earth (New York 1994) IX 212-13.