Eomer Prepares for a Good Death in Battle.

After the fall of the Lord of the Nazgûl and the death of Théoden the battle upon the Pelennor Fields flows one way and then another. It is Prince Imrahil of Dol Amroth who leads a charge from the city to come to the aid of the Rohirrim, led now by Éomer, but even with their forces combined upon the field and with their great skill in battle upon horseback the sheer number of their foes is ultimately too great and Éomer prepares to make a final stand. For this he has been long prepared since first hearing the songs of his people in the halls of Théoden. His spiritual formation has been made there and he knows that what is expected of him is to make a good death with his face turned towards his foes and with his men about him. He plants his banner upon a hillock and laughs as he cries out,

Out of doubt, out of dark to the day’s rising I came singing in the sun, sword unsheathing. To hope’s end I rode and to heart’s breaking: Now for wrath, now for ruin and a red nightfall.”

And the song-makers will take the deeds of the day, the hewing of Forlong the Fat with axes as he fights on alone and unhorsed, and the trampling to death of Duilin of Morthond and his brother beneath the terrible feet of the mûmakil, and they will make them beautiful. Tears will flow as the great songs are sung once more and pride rekindled in the hearts of the people. The Rohirrim will know that they are a great people and boys will know, as they grow to manhood, that the worst thing that they could possibly do is to bring shame upon the memory of their ancestors. And so we recall once again the satisfaction that Théoden feels, even as life ebbs from his body, that he can face his forefathers without shame, that what has happened upon this terrible day can be spoken of with pride alongside the great deeds of the past.

It is a bad thing to rob someone of their pride. It is something that might be done by a mighty person who does not fear the power of their enemies, who seeks to display their own greatness by means of humiliation, but resentment will always lead to deeds of revenge and memories forged by bitterness are long. I like to think that the victors at the Pelennor Fields gave as much attention to enabling their foes to retain their pride as they did to winning the battle. It is a wise lord who knows how to make peace even as they must, in time of need, know how to make war.

There are some who in describing the times in which we live have named them an age of anger. They show how resentment, born of felt humiliation, is felt by growing numbers in a world in which a small number seek to gather as much power and wealth for themselves as possible at the expense of the rest of humankind. The powerful may for the time being be able to contain the angry by means of the security apparatus but we see that even the highest walls cannot keep all anger at bay. Our leaders and we whom they lead need to consider how we can allow those who regard themselves as our enemies to withdraw from conflict with pride. If we do not do this then we and our children may have to pay a great price for our pride and their humiliation.

Théoden and The Lord of the Nazgûl

It is but thirteen days since Gandalf came to Edoras and restored a shrivelled old man to life and to vigour. Now his body lies broken upon the field of battle and life ebbs swiftly away. It is Merry who is near him at the end, who hears the words of a man at peace.

“Farewell, Master Holbytla!” he said. “My body is broken. I go to my fathers. And even in their mighty company I shall not now be ashamed. I felled the black serpent. A grim morn, and a black day, and a golden sunset!”

And we remember, that day after day, the wizened creature enslaved by the leechcraft of Grima Wormtongue had to look upon the image of his mighty forefather, Eorl the Young, as he rode to victory and glory long ago and so won the plains of Calenardhon for his people as a gift from the Steward of Gondor. Doubtless this torture was a part of Wormtongue’s purpose as the shame Théoden felt worked its way into his heart and so unmanned him. It was from this that Gandalf freed him so that he could lead his people into battle, casting down the chieftain of the Haradrim and his serpent banner and driving his forces from the field. And it was from this that Gandalf freed him so that he could lie broken before the wreck of the Lord of the Nazgûl and the foul monster that the Ringwraith had ridden through the air into the battle.

If Gandalf had failed to heal him or if he had chosen to leave him in his chair then doubtless Théoden would have held onto life a little longer. For many it is this clinging onto life that is regarded as the final work of old age and when the weakness and the pain of the last days of life is borne with courage as it was by Pope John Paul II who allowed the world to watch his final struggle and, as I remember it, by my own father who bore great pain with quiet dignity in his last days, then this is praiseworthy. But to hold onto life merely for the sake of extending our existence just a short while longer is hardly an achievement of any merit.

At the ending of The Tale of Aragorn and Arwen Aragorn speaks to Arwen as he draws near to the end of his great life. Arwen finds the choice of her husband to lay down his life a hard one but Aragorn replies, “Take counsel with yourself, beloved, and ask whether you would indeed have me wait until I wither and fall from my high seat unmanned and witless.”

Aragorn chooses the grace given to the Númenorians by the Valar of old to lay down their lives freely and so entrust themselves to the mystery of death unafraid. “In sorrow we must go,”  he says, “but not in despair. Behold! we are not bound for ever to the circles of the world, and beyond them is more than memory.”

Aragorn lays down his life in freedom in the glory of his kingship. Théoden lays down his life in freedom upon the field of battle in the glory of a promise kept and his people raised from shame to honour. It is this freedom that is the essence of both in the ending of their lives. At the end of his great book, Man’s Search for Meaning, Viktor Frankl, a survivor of Auschwitz, puts it like this, “Man is that being who invented the gas chambers of Auschwitz; however, he is also that being who entered those gas chambers upright, with the Lord’s Prayer or the Shema Yisrael on his lips.” Frankl recognised that our choice to find life as meaningful is the greatest one that we make and that we must make it daily. Théoden made the choice on that day in Edoras, made it again on the Pelennor Fields and so he ends his life in peace.