LotR -- Book 4 - Chapter 05 - The Window on the West

[Estelyn Telcontar]

This is the chapter for Faramir fans! He is definitely the most important character in it; we learn much about him, but also much (Gondorian history, etc.) from him.

It is interesting how the feeling of danger and safety in Ithilien goes back and forth in this chapter. At first, it seems that Frodo is in danger, on trial by Faramir. Then, when his suspicion is allayed, a feeling of security returns, only to be dispelled by the knowledge that travelling is dangerous following the raid. At the close of the chapter there is a haven, brief though their stay there is.

Faramir is another of Tolkien’s good characters who is yet dangerous. He is shrewd in his assessment of the situation and has knowledge that enables him to combine facts and jump to the right conclusions quickly. He is loyal to his city, his people, and his family, showing his love for Boromir though he is aware of his failings. In that, and in his judgement of Frodo and Sam’s character, he shows his ability to make good evaluations of persons.

He shows his truthfulness in several statements:

I would not snare even an orc with a falsehood.

We are truth-speakers, we men of Gondor.

And he lives up to his words. By the end of the chapter, he has convinced even Sam of his trustworthiness.


Tolkien’s skill in story-telling is shown in the connection between the threads of the tale – Frodo and Sam find out about Boromir’s death, though they were no longer there to know of it. And interestingly, looking ahead, Faramir’s experience with the two hobbits will come into the other thread later on, in Minas Tirith, comforting Gandalf and Pippin somewhat.

There is also a connecting element in Faramir’s telling of past experiences he had with Boromir and Gandalf. We find out more about them, their personalities, and the history of Gondor in his conversation with the hobbits (a skilful way to weave ‘facts’ into the narrative). We also hear more about Rohan’s history and its connection with Gondor, including some general history of the race of Men.

I find it rather amusing that Sauron is called “He whom we do not name” or the “Nameless One” by Faramir – shades of Harry Potter!

The description of the waterfall in the setting sun is gorgeous, isn’t it?!

It is interesting to compare the conversations of Frodo and Sam, respectively – the difference between them is shown vividly, and we get to know both a bit better from what they say.

There are too many wonderful lines in this chapter – I can’t even begin quoting them, at least if I did, there would be nothing left for anyone else to quote! I do want to mention Sam’s description of Galadriel though – he may apologize for its lack of poetic quality, but I think there is a good deal of poetry to it. Wouldn’t I love to have someone describe me that way!


This introduction has only scratched the surface of this fantastic chapter. I look forward to a great discussion with many of you!

[Mithalwen]

I am sure that I will shove my oar in frequently on this chapter as I am, as some of you are only too aware, a devoted fan of Faramir. Alas this will not be a detailed post as the books are not with me, but there are two points that I want to raise.

Firstly, though I have often posted on various threads and in various contexts, here about how Faramir seems to be a true Numenorean but it was only when looking at this chapter specifically that I realised that the title "The Window on the West" could be a description of Faramir as well as the translation of Henneth Annun. There is more I could say on this - but I would prefer to be able to refer to the text - in the meanwhile anyone so inclined is more than welcome to pick up this ball and run with it

The second point may belong elsewhere, but I have just reread the biography,I came across the extract from Tolkien's diary on Faramir's arrival, ‘I am sure I did not invent him, I did not even want him, though I like him, but there he came walking through the woods of Ithilien’. So who did?

[Lalwendë]

Originally Posted by Estelyn

I find it rather amusing that Sauron is called “He whom we do not name” or the “Nameless One” by Faramir – shades of Harry Potter!

I've seen the reluctance to 'name' an evil character or being in several books, and it is also a feature in our own world. There is the saying "speak of the devil", which must come from a belief that to name a being could result in an invocation of that being; hence the alternate names for the devil, such as Old Nick or Old Harry.

What is interesting is that it is Faramir who refuses to name Sauron. Perhaps it is because he and his men are in such constant peril from Sauron's minions and allies. People in the military are often superstitious and pay great heed to omens and portents, which is possibly a way of clinging to hope in the face of real danger, although it can also have a negative effect when the omens are bad. Later on, we see Frodo and Sam on the edge of "the Nameless Land" when about to pass into Mordor, showing that the sense of foreboding has rubbed off on them.

[Bêthberry]

Like Mithalwen, I will make just a short stop here for a first post. I think Estelyn picked up a good point about naming:

I find it rather amusing that Sauron is called “He whom we do not name” or the “Nameless One” by Faramir

A point which Lalwendë has rightly explained in terms of traditional injunctions not to name an evil thing.

Such veiled allusions abound in this chapter and acrue particularly to the Faramir character. It is part, I think, of Tolkien's way of suggesting the spiritual nature of his tale without using dogmatic, direct statement.

For instance, consider the style of the grace which Faramir enacts and then explains at the dinner:

Before they ate, Faramir and all his men turned and faced west in a moment of silence. Faramir signeled to Frodo and Sam that they should do likewise.

"So we always do," he said, as they sat down: "we look towards Númenor that was, and beyond to Elvenhome that is, and to that which is behong Elvenhome and will ever be. "

Compare this with the Catholic prayer called, I believe, the "Glory Be":

Glory be to the Father,
and to the Son,
and to the Holy Spirit.
As it was in the beginning,
is now,
and ever shall be,
world without end.

Was this part of the "consciously so in the revising" of which Tolkien spoke?

[Mithalwen]

Also worth bearing in mind that it is not only evil things that are not named - think of God being referred to as Lord rather than Yahweh in translations of the bible after the practice of Hebrews not to say God's name out of reverence.

[davem]

And so to Faramir....

Well, I suppose you either love him or hate him. Or rather you’re convinced by him or you’re not. Obviously the movie makers weren’t, so they decided this ‘goody-goody’ had to be made more ‘realistic’. I’ve never found him not to be ‘realistic’. He is wise, compassionate & concerned to do the right thing, even if he loses all in the process. As Anne C Petty has pointed out Tolkien’s Faramir is the perfect Steward for Aragorn, & clearly that was Tolkien’s intent. The incoming age of Men will need men like Aragorn & Faramir if it is to have any chance of both retaining the best of the past & of building a future which the inhabitants of Middle-earth (& we the readers) can have hope in.

Yet many readers seem to have a problem with Faramir - how can anyone simply walk away from the Ring, feeling no temptation?

Alas for Boromir! It was too sore a trial!" he said. "How you have increased my sorrow, you two strange wanderers from a far country, bearing the peril of Men! But you are less judges of Men than I of Halflings. We are truth-speakers, we men of Gondor. We boast seldom, and then perform, or die in the attempt.Not if I found it on the highway would I take it I said. Even if I were such a man as to desire this thing, and even though I knew not clearly what this thing was when I spoke, still I should take those words as a vow, and be held by them.

But that’s the point - he doesn’t simply walk away from it:

.

"But I am not such a man. Or I am wise enough to know that there are some perils from which a man must flee. Sit at peace! And be comforted, Samwise. If you seem to have stumbled, think that it was fated to be so. Your heart is shrewd as well as faithful, and saw clearer than your eyes. For strange though it may seem, it was safe to declare this to me. It may even help the master that you love. It shall turn to his good, if it is in my power. So be comforted. But do not even name this thing again aloud. Once is enough."

Faramir knows the power of the Ring. He also well knows what it offers. And that’s the point - he knows what it offers, but he doesn’t want that.

"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 Numenor; 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.

He knows, perhaps, that he could be tempted by it, in the right (or wrong) circumstances, so he turns away from it, rejects it before it can take a hold of him, & he finds the strength to to do this in his idealism. Its the very thing that some readers find makes Faramir unbelievable that enables him to turn from what the Ring offers. Without such high ideals he too would have fallen to its lure.

Two slightly contradictory statements are made by Faramir in this chapter. The first:

"For so we reckon Men in our lore, calling them the High, or Men of the West, which were Numenoreans; and the Middle Peoples, Men of the Twilight, such as are the Rohirrim and their kin that dwell still far in the North; and the Wild, the Men of Darkness.
'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 knowledge than only the craft of weapons and slaying, we esteem a warrior, nonetheless, above men of other crafts. Such is the need of our days.

So, Faramir’s idealism is rooted in the past. He looks back to what was, to the heights from which Men have fallen, & he wishes for the old days to come again. Nostalgia? Of course, but again, it is this nostalgic idealisation of the past which gives him the strength to reject the Ring & what it (seems to) offer.

Yet in this passage we see also, perhaps, a slightly less admirable side to Faramir - a side which perhaps Eowyn will play some part in redeeming him of - his classification of Men into three ‘classes’ (with his own people in the ‘top’ class). He judges other men as being ‘high’, ‘middle’ & ‘lower’ - the Class system we know so well in all its glory!. Yet Faramir, through his love of Eowyn, will marry one of a ‘lower’ class & so learn the error of his ways. Don’t tell me there’s no character development in Faramir!

But there is also something else going on in this classification of Men into three kinds - it is the same classification that we find in the Elves of the First Age - the ‘High’ Elves who went to Valinor, the ‘Middle’ Elves, the Elves of the Twighlight, the Sindar, who began the journey but left off part way, & the Avari, the Unwilling, Elves of the Darkness, who refused the Light. Faramir is projecting the history (& the choices) of the Elder Children upon the Younger. Again an idealisation of the past to the detriment of the present. Even the ‘Blessing’ he proclaims before meat looks backwards:

"So we always do," he said, as they sat down: 'we look towards Numenor that was, and beyond to Elvenhome that is, and to that which is beyond Elvenhome and will ever be. "

But as I said, there is another statement of his which seems to contradict what he is saying here:

'Yet there are among us still some who have dealings with the Elves when they may, and ever and anon one will go in secret to Lorien, seldom to return. Not I. For I deem it perilous now for mortal man wilfully to seek out the Elder People. Yet I envy you that have spoken with the White Lady."

He idealises the past, to the extent that he has prejudices based upon his interpretation & understanding of it, yet he ‘deems it perilous’ to seek out the living embodiment of that past. Mortal men must leave the past behind & move forward. Perhaps he knows in his heart that too much contact with the past is fatal - those who have willfully sought it out have been lost in it, never to return. He is at the point of ‘waking up’ & moving forward, leaving behind his old prejudices. Frodo & the Ring will be one catalyst, Eowyn another. He has the makings of a truly great Steward, a man of the future, not of the past.