The story in Appendix A of Thorongil, Aragorn’s alias while in the service of Denethor’s father, Ecthelion II, adds a great deal to the christological typology surrounding Aragorn’s character. I quote the passage at length:
In much that he [Ecthelion II] did he had the aid and advice of a great captain whom he loved above all. Thorongil men called him in Gondor, the Eagle of the Star, for he was swift and keen-eyed, and wore a silver star upon his cloak; but no one knew his true name nor in what land he was born. He came to Ecthelion from Rohan, where he had served the King Thengel, but he was not one of the Rohirrim. He was a great leader of men, by land or by sea, but he departed into the shadows whence he came, before the days of Ecthelion were ended.
Thorongil often counselled Ecthelion that the strength of the revels in Umbar was a great peril to Gondor, and a threat to the fiefs of the south that would prove deadly if Sauron moved to open war. At last he got leave of the Steward and gathered a small fleet, and he came to Umbar unlooked for by night, and there burned a great part of the ships of the Corsairs. He himself overthrew the Captain of the Haven in battle upon the quays, and then he withdrew his fleet with small loss. But when they came back to Pelargir, to men’s grief and wonder, he would not return to Minas Tirith, where great honour awaited him.
He sent a message of farewell to Ecthelion, saying: “other tasks now call me, lord, and much time and many perils must pass, ere I come again to Gondor, if that be my fate.” Though none could guess what those tasks might be, nor what summons he had received, it was known whither he went. For he took boat and crossed over Anduin, and there he said farewell to his companions and went on alone; and when he was last seen his face was towards the Mountains of Shadow.
There was dismay in the City at the departure of Thorongil, and to all men it seemed a great loss, unless it were to Denethor, the son of Ecthelion, a man now ripe for the Stewardship. to which after four years he succeeded on the death of his father.
Denethor II was a proud man, tall, valiant, and more kingly than any man that had appeared in Gondor for many lives of men; and he was wise also, and far-sighted, and learned in lore. Indeed he was as like to Thorongil as to one of nearest kin, and yet was ever placed second to the stranger in the hearts of men and the esteem of his father. At the time many thought that Thorongil had departed before his rival became his master; though indeed Thorongil had never himself vied with Denethor, nor held himself higher than the servant of his father. And in one matter only were their counsels to the Steward at variance: Thorongil often warned Ecthelion not to put trust in Saruman the White in Isengard, but to welcome rather Gandalf the Grey. But there was little love between Denethor and Gandalf; and after the days of Ecthelion there was less welcome for the Grey Pilgrim in Minas Tirith. Therefore later, when all was made clear, many believed that Denethor, who was subtle in mind and looked further and deeper than other men of his day, had discovered who this stranger Thorongil in truth was, and suspected that he and Mithrandir designed to supplant him.
My first comment is on the statement that of Thorongil “no one knew his true name nor in what land he was born.” A few Sciptural associations come to mind, the first being that the lack of known provenance or genealogy for Thorongil suggests a possible connection with the biblical Melchizedek, the king and priest who seems to come out of nowhere in Genesis 14 (“without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually”–Heb. 7:3), and whose name literally means “king of righteousness.” One of the unique qualities of the Numenorean kings was that they were both priests and kings, a coincidence of roles that Tolkien implies Aragorn resumed after assuming the throne of Gondor:
when the ‘Kings’ came to an end there was no equivalent to a ‘priesthood’: the two being identical in Númenórean ideas. So while God (Eru) was a datum of good* Númenórean philosophy, and a prime fact in their conception of history. He had at the time of the War of the Ring no worship and no hallowed place. And that kind of negative truth was characteristic of the West, and all the area under Numenorean influence… It later appears that there had been a ‘hallow’ on Mindolluin, only approachable by the King, where he had anciently offered thanks and praise on behalf of his people; but it had been forgotten. It was re-entered by Aragorn, and there he found a sapling of the White Tree, and replanted it in the Court of the Fountain. It is to be presumed that with the reemergence of the lineal priest kings (of whom Lúthien the Blessed Elf-maiden was a foremother) the worship of God would be renewed, and His Name (or title) be again more often heard. (Letters no. 156)
The uncertainty surrounding Thorongil’s identity and origin also calls to mind the same uncertainty that surrounds Jesus throughout the Gospels, an uncertainty, moreover, that Jesus himself identifies as the mark of one who is “born of the Spirit.” As Jesus explains to the uncomprehending Pharisee Nicodemus, “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit” (John 3:8). Normally this passage would more naturally apply to Gandalf, the self-described “servant of the Secret Fire” (i.e., the Holy Spirit), but then again, much of the above passage about Thorongil sounds more like Gandalf than the Aragorn we are used to, suggesting that Tolkien’s purpose is to establish these two characters as far more similar than we might otherwise have realized. As the above passage from Tolkien’s letter reveals, it is not just Gandalf, but also Aragorn who is a “servant of the Secret Fire.” Being “born of the Spirit,” he goes whither the Spirit blows him.
(To be continued….)