Continuing in the Lenten Lord of the Rings journey, some thoughts from The Two Towers, chapter “The King of the Golden Hall.” As I was reading the parts concerning Grima Wormtongue, I was reminded of another evil counsellor, who was likewise depicted as a serpent (in a literal form): in The Silver Chair, the serpent that killed Prince Rilian’s mother, and later ensnares the Prince himself, in bondage to the “Queen of Underland,” to finally reappear in its true form of a serpent.
Though Grima does not literally change into a snake, the reference comes out in several places in the dialogue:
“See, Theoden, here is a snake! With safety you cannot take it with you, nor can you leave it behind. To slay it would be just. But it was not always as it now is. Once it was a man, and did you service. …
‘Nay, Éomer, you do not fully understand the mind of Master Wormtongue,’ said Gandalf, turning his piercing glance upon him. ‘He is bold and cunning. Even now he plays a game with peril and wins a throw. Hours of my precious time he has wasted already. Down, snake!’ he said suddenly in a terrible voice. ‘Down on your belly!
The situations are somewhat different, but show some clear similarities. King Theoden has been shut in his dark castle, the Golden Hall which is dark by contrast with the daylight outside, and shut up with fears — that he is an old man, that he should take extreme caution and not do anything that might endanger his health in his dying days, that he should stay in that dark place. Rilian is still a prince, heir to the throne, and yet quite literally in a dark place, under the ground; and he too, similar to Theoden, only goes outside (to the world above) seldom, when the Queen of Underland allows it and takes him with her.
Of course, the depiction of the evil character is more developed in Tolkien’s Lord of the Rings. Grima Wormtongue is servant to a greater demonic power, that of Saruman (who in turn has been in the service of the greater Dark Lord Sauron), whereas the Queen of Underland is understood to be representative of the devil or Satan himself, without any hierarchy of evil. (C.S. Lewis, though, certainly understood and elsewhere taught such a concept of demonic hierarchy, as for instance in his classic work Screwtape Letters. The simpler form is presented in the Narnia series, intended for children readers.)
The evil characters in both places seek domination over other wills, and do so in accordance with the measure of their demonic abilities. While the Queen of Underland hoped to conquer and rule over all of Narnia, apparently Grima hoped for his reward from Saruman — the treasure, and Eowyn, as Gandalf described it: you were to pick your share of the treasure, and take the woman you desire.
Yet in both cases their victim was under a spell: not knowing their true, real self; in darkness, bondage, delusion and fear, trapped by the poison of a “toxic person” as described by the psychologists of our day. Both Rilian and Theoden needed help from someone outside, as they were powerless to change their situation. Rilian had his Silver Chair, that must be destroyed for the spell to be broken; he had tried once to break free, but the evil queen had been there and prevented his escape. Theoden had friends who saw his situation and loved him, yet could do nothing for Theoden, whose will was in Wormtongue’s care. “A man may love you and yet not love Wormtongue or his counsels,” said Gandalf. For both of them, a healing was needed, and help must come from outside — messengers sent to them from God.
So in Aslan’s purpose, messengers from our world (rather like departed saints, or angels, from the Narnian perspective —
people not living among them in Narnia) were sent — Eustace and Jill — to free the prisoner. In Iluvatar’s will, Gandalf had been “sent back” — as Gandalf described it in the previous chapter to Aragorn, Legolas and Gimli: sent back from death, after the fall into the pit with the Balrog in Moria, to continue the work for Gandalf to do. And that work included coming to Theoden’s hall, and breaking the spell that had been put on King Theoden.
The healing is completed, the spell broken, and the characters can take action and move forward with their lives. In the words of Prince Rilian, upon destroying the silver chair:
“Lie there, vile engine of sorcery,” he said, “lest your mistress should ever use you for another victim.” Then he turned and surveyed his rescuers; and the something wrong, whatever it was, had vanished from his face. …. “Had I forgotten it [Narnia] when I was under the spell?” asked the Knight. “Well, that and all other bedevilments are now over.”
The wise counsel that Gandalf brings to Theoden, is so applicable for us all. When Theoden asks about the counsel that Gandalf had mentioned, first comes encouragement: “You have yourself already taken it,” answered Gandalf. The counsel: “To put your trust in Eomer, rather than in a man of crooked mind. To cast away fear and regret. To do the deed at hand.” And herein lies an answer to difficulties for all of us. Listen to the right people, cease listening to the voice of the enemy (and negative thoughts contrary to goodness, beauty, and truth), to put the past behind, and move forward. As the apostle Paul said (Phil. 3:13-14): Forgetting what is behind and reaching forward to what is ahead, I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus.
Theoden is roused to go to the battle. He still has strength in his body, his people have strength, and there is still hope. Prince Rilian joins the travellers to escape from the Underworld, to meet his dying father and then to take on his responsibilities as the next King of Narnia.
Our Blessed Hope: Thoughts on Imaginative Christian Writing 
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