The Redemption of Eustace: The Voyage of the Dawn Treader film

I have managed to see The Voyage of the Dawn Treader while it is still in theaters in our locality. I'm glad I did. There were a lot of differences with the book, but the critical point is given by my title, namely that Eustace, a thoroughly nasty boy, repents and is redeemed, in a way consistent with fantastic literature -- he becomes a dragon, then is "un-dragoned." The book and film also agree in having Aslan, the Lion, a Christ-figure, tell Lucy and Edmund that they must learn to know him by another name in their (our) world. I read a couple of reviews of the movie in the mainstream media, and neither of them were put off by these features.

So what about the differences with the book? As in the previous movie, Prince Caspian, there is a lot more graphic violence, and the score is loud. Apparently that's what sells, or what the movie company thinks will sell. There was some violence in the book, but there were also long periods of relative calm, which, among other things, allowed for character development.

Both the movie and the book describe how Lucy, Edmund and Eustace, their obnoxious cousin, are pulled into Narnia through a painting that comes to life, as it were. They tell that Caspian, King of Narnia, is on a voyage in the Dawn Treader, a small sailing ship, to try to find out what happened to seven of Caspian's father's noble friends. They are also exploring the sea to the east of Narnia, which is unknown territory. During this voyage, all of the five main characters, save Reepicheep, the talking mouse, are tempted in various ways. Eustace is transformed into a dragon, and while in that state, tries to be helpful to his shipmates. He also comes to admire and appreciate Reepicheep, which is a great change for Eustace. They both tell that the ship reaches an island where there is a table set with wondrous food, and which island is inhabited by human-appearing stars. (The father star does not appear in the movie.) They further tell that the Dawn Treader eventually comes as close as it can to the edge of the flat Narnian earth, which is near the way to Aslan's country, and that Reepicheep enters that country, Caspian begins the voyage back to Narnia, reluctantly, and Lucy, Edmund and Eustace go back to England, with Lucy and Edmund being told, by Aslan, that they will not be able to return to Narnia.

There are some other similarities between the book and the film, such as an adventure with water that changes anything put in it into gold, but many differences. One such difference is that, in the movie, Caspian must deliver the seven swords of the seven nobles to Aslan's table to defeat the center of evil influence in the islands and sea in this area. The most important difference is that, in the book, there is no such center of evil influence. Each person is, as James put it, drawn away by their own lusts. (There was some of that in the movie, such as Lucy's temptation to say a spell that would make her beautiful above all others, but not as much.)

A number of years ago, I posted a series on temptations in the Narnia books. The post on Dawn Treader is here, and, I believe, covers the various ways in which characters were tempted reasonably well. (One such is in my comment at the end of the post.)

Three final positives about this film. First, Georgie Henley was, again, a splendid Lucy. She showed adoration, character, bravery, envy, and other emotions very well indeed. Second, some of the effects in the movie were very good. The ship was well done. So was the dragon, and Reepicheep, the two-foot tall talking mouse. Third, original illustrations from the book, by Pauline Baynes, were used in the graphics shown during the final credits.

Here's the movie's home page. This is a review by Steven Graydanus, a Christian author, in the National Catholic Register. This is the Christianity Today review. Here's a review by Rebecca Luella Miller, a Christian who runs an blog which is essential reading for people interested in fantasy from a Christian world-view. All three reviews are insightful, and find the movie to be both good and bad, and "less Christian" than it might have been. This is the Wikipedia article on the book. This is the Wikipedia article on the film. Here's my post on the first film of the Narnia series, and here's my post on the second.

Thanks for reading. Read Lewis. See the movie.

C. S. Lewis on Intelligent Design (in Narnia)

All this time the Lion's song, and his stately prowl, to and fro, backwards and forwards, was going on. . . . Polly was finding the song more and more interesting because she thought she was beginning to see the connection between the music and the things that were happening. When a line of dark firs sprang up on a ridge about a hundred yards away she felt that they were connected with a series of deep, prolonged notes which the Lion had sung a second before. And when he burst into a rapid series of lighter notes she was not surprised to see primroses suddenly appearing in every direction. Thus, with an unspeakable thrill, she felt quite certain that all the things were coming (as she said) "out of the Lion's head." When you listened to his song you heard the things he was making up; when you looked around you, you saw them.  - C. S. Lewis, The Magician's Nephew, New York: Macmillan, 1955, pp. 94-95.

Do the Narnia books tell us about the planets?

First Things has a review of a book by Michael Ward, entitled Planet Narnia: The Seven Heavens in the Imagination of C. S. Lewis. The theme of the book, published by Oxford University Press, no less, is that the seven Narnia books were consciously related to the seven heavenly bodies known to the ancients, by Lewis.

The author of the review says, understandably, that such a thesis sounds nutty. He goes on to say that, although Ward didn't convince him, his book did offer insights into the Narnia books that he hadn't had before, and that his idea isn't nearly as wrong as he thought it was when before he read Ward's book.

The review is long enough to explain what the book is about, with examples, but not too long for a reasonably easy read.

Thanks for reading. Thanks, First Things!

Kevin Wright on Prince Caspian, the movie.

Kevin Wright, of Wright off the Bat, has posted a review of the current movie version of Prince Caspian.

He notes the substantive changes from the book, and argues that some of them may actually enhance the movie's message. He also argues that C. S. Lewis, the author of the Narnia books, would have opposed some of the trappings and effects of movie-making, including those from this film, such as creating a franchise, pushing teenage stars, and merchandising.

I'm still thinking about Wright's view of the effect of the changes. He is probably correct. He is correct about the trappings and effects, I'm sure.

Thanks for reading.

Prince Caspian, the movie

I have seen Prince Caspian, the new Narnia movie. As others have said, it isn't the same as the book. What movie is?

For one thing, there is more fighting in the movie, including an attempt to take King Miraz's castle, which isn't in the book at all. For another, Susan is much more active in the fighting than C. S. Lewis would have wanted. And the score is loud, to go along with the fighting. But it's a good enough movie, and Aslan, and honor, and not taking personal vengeance, are elevated. Georgie Henley, as Lucy, is splendidly appealing, as she was in the previous Narnia movie.

Here's a quote from the book (not the movie):
"You come of the Lord Adam and the Lady Eve," said Aslan. "And that is both honour enough to erect the head of the poorest beggar, and shame enough to bow the shoulders of the greatest emperor in Earth. Be content." Prince Caspian: The Return to Narnia. New York: Collier Books, 1970. pp. 210-211. To Caspian, who wishes that he had come from a more honorable lineage.

Thanks for reading. See the movie.

Narnia movie: The Georgie Henley show

My wife and I went to see the new Narnia movie yesterday, and enjoyed it a lot. We agreed that Georgie Henley, who is currently 10 years old, was a great Lucy. And, since Lucy has the largest part in the movie, that was good for the movie. I'd say that she was Lucy.

If you are looking for a lot of stuff on the web about this young lady, you aren't going to find it. But that's OK. Even movie stars aren't defined by what you can locate with Google. Will she go on to become a great actress? Will this be her only role? (See Mary Badham, who basically had just one role, as a 10-year-old, in a great movie, but presumably has gone on to lead a decent and productive life as a non-star.) Who knows? I hope she isn't spoiled by any success that comes from this.

What about the movie? If you are looking for reviews, lots of them, see here, also here for one that didn't make the extensive Christianity Today list.

Did the film follow the book, The Lion, The Witch, And The Wardrobe? Not exactly. There were a number of tweaks. One was adding a little material at the beginning about World War II. (I had forgotten, but Arevanye reminded me, that C. S. Lewis, himself, had children from London stay with him during the bombing.) You can read about changes from the book in many of the movie reviews from the previous paragraph. Some changes, at least, are to be expected when you change from a relatively short book to a movie. No doubt there will be many arguments on the pros and cons of these changes. I won't contribute to such arguments here.

Did the film portray Isaiah 53:5? ("But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed." Handel used this KJV text as part of his great Messiah.) In my opinion, yes. That was the central Christian message in the book, and it remains so in the film.

Did the film have a sense of wonder, of joy, characteristics of the book, and of the writing of Lewis, generally? Yes. No doubt much of the credit goes to the producer, director, and their many assistants, but a lot of it goes to Georgie Henley.

Thanks for reading. Enjoy the film, if you haven't already.

Temptations in Narnia

In honor of the Narnia movie, opening in theaters today, I am posting references to a series of my earlier posts, exploring the idea of temptations experienced by various characters in the Narnia books. I have also explored the idea of temptation, in general, a little.

The post on The Lion, The Witch, and The Wardrobe is here.

The post on Prince Caspian is here.

The post on The Voyage of the Dawn Treader is here.

The post on The Horse and His Boy is here.

The post on The Magician's Nephew is here.

The post on The Silver Chair is here.

The post on The Last Battle is here.

Escape temptation, and enjoy the movie. Read the books, if necessary, again.

Temptations in Narnia: Dawn Treader

Edmund and Lucy, and their insufferable cousin, Eustace Scrubb, are called to Narnia, where they join King Caspian on a voyage (in progress) to the East, to try to find seven Narnian lords who had been loyal to him.

Eustace is tempted to be a general nuisance, proud of his own attitude. He succumbs, in the first part of the book.

Governor Gumpas has yielded to the temptation to be a petty tyrant, and to doubt that there is such a person as the real King of Narnia.

Eustace is tempted, and succumbs, to think of himself as special. One symptom is that he attempts to get water above the amount of his ration.

The rest of the crew are tempted to think "That's what he deserved," when Eustace becomes a dragon.

Eustace eventually, after being a dragon for several days, repents, and Aslan changes him back to human form. Edmund speaks comfortingly to him:

"That's all right," said Edmund. "Between ourselves, you haven't been as bad as I was on my first trip to Narnia. You were only an ass, but I was a traitor." C. S. Lewis, The Voyage of the Dawn Treader, New York: Collier Books, 1980. p. 91.

Coriakin, the magician who had been a star, did something that he shouldn't have, or failed to do something that he should have. He was punished by being put in charge of the Dufflepuds. He was tempted to impatience with them, and to not trying to educate them to maturity.

Lucy was tempted to say a spell that would have made her unnaturally beautiful. This may have been Envy. Lucy was also tempted, a short time later, to say a spell that would let her hear what others were saying about her. She yielded to this temptation, then wished that she hadn't:

"I will say the spell," said Lucy. "I don't care. I will." She said I don't care because she had a strong feeling that she mustn't.

But when she looked back at the opening words of the spell, there in the middle of the writing, where she felt quite sure there had been no picture before, she found the great face of a lion, of the Lion, Aslan himself, staring into hers. It was painted such a bright gold that it seemed to be coming towards her out of the page; and indeed she never was sure quite afterwards that it hadn't really moved a little. At any rate she knew the expression on his face quite well. He was growling and you could see most of his teeth. She became horribly afraid and turned over the page at once.

A little later she came to a spell which would let you know what your friends thought about you. Now Lucy had wanted very badly to try the other spell, the one that made you beautiful beyond the lot of mortals. So she felt that to make up for not having said it, she really would say this one. And all in a hurry, for fear her mind would change, she said the words (nothing will induce me to tell you what they were.) C. S. Lewis, The Voyage of the Dawn Treader, New York: Collier Books, 1980. pp. 130-131.

Three of the Narnian Lords were tempted to quarrel, and do so, on Ramandu's Island.

Caspian is tempted to leave the Dawn Treader, breaking his word, and neglecting his duty, in order to go on a quest that he knows is not for him. He takes steps to carry out this plan, but is dissuaded by the others, and, finally, by Aslan. He seems to be showing Pride.

You may be interested in the web site of the forthcoming Narnia movie. It has cover art for all seven Narnia books, by four different artists, the first chapter of each of the books, and a timeline of the books (which is partly speculation, of course, as Lewis didn't explicitly indicate dates).

This post is out of sequence. I thought I had posted it earlier, but obviously hadn't. Thank God for backed up files! Here is the first post in the series.

Temptations in Narnia: The Last Battle

This ends my series on temptations, or moral choices, in the Narnia books, which began with this post. I believe my desire is to go "further up and further in," or "Further in and higher up!" (Both expressions are used in the book.) I am so glad to have had an excuse to read these books yet again.

Peter Chattaway has written that the Narnia books are, in some senses, not only Christian, but Pagan. He is correct in this--Bacchus, fauns, tree spirits and other such beings appear--and quotes C. S. Lewis, himself, to the effect that paganism was pre-Christian--pagans could be converted. Now to some temptations:

Puzzle the Donkey is tempted to not question what he is doing, on the grounds that he isn't very smart. Therefore, he is marginally complicit in putting forth a false Aslan. Shift the Ape is mainly responsible, and yields to the temptation to disguise Puzzle as Aslan, probably because of greed, one of the seven deadly sins. (He wants more nuts, oranges, and bananas, and a more luxurious life.) Later, Puzzle comes to see that he, too is partly responsible: "I see now," said Puzzle, "that I really have been a very bad donkey. I ought never to have listened to Shift. I never thought things like this would begin to happen. - C. S. Lewis, The Last Battle, New York: Macmillan, 1956, p. 79.

G. K. Chesterton wrote a poem, "The Donkey," which I mention because of Puzzle, and which is related to Holy Week. Here's a much more recent posting on a King and a Donkey, by Ish.

When the Ape sets up a false Aslan, the animals are confused. One of the confusions is that the Ape, and the Calormenes that are complicit with him, claim that the awful Calormene deity, Tash, and Aslan, the good Lion, are the same. The animals are tempted to believe this. Ginger, the Cat, yields to the temptation to disbelieve in either deity, and at least some of the Calormenes also do not believe in their own god.

The dwarfs are tempted, like Ginger, to believe that there is no god, nor any Aslan. They succumb to this temptation, and, like Uncle Andrew, in The Magician's Nephew, succeed in making themselves stupider.

Jill, like many of us, and, I think, Lewis himself, is tempted to wish that things would just go on as they were. The Unicorn, Jewel, replies: "Nay, sister," answered Jewel, "all worlds draw to an end; except Aslan's own country." (p. 84)

Susan Pevensie has yielded to temptation, and is "no longer a friend of Narnia." (p. 126)

All the inhabitants of Narnia had to come up to a great door into Aslan's country, and look into his face. Some of them went on into Aslan's country. Some of them disappeared into his great shadow, did not go through the door, and were never seen again. This wasn't exactly a moral choice, but, it seems, the result of the moral choices made before this time.

Emeth, the Calormene, finds out that his choice to serve the god Tash with honor and fairness was actually a moral choice to serve Aslan. He tells his story:
". . . But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son, thou art welcome. But I said, Alas, Lord, I am no son of Thine but the servant of Tash. He answered, Child, all the service thou has done to Tash, I account as service done to me. Then . . . I overcame my fear and questioned the Glorious One and said, Lord, is it then true, as the Ape said, that thou and Tash are one? The Lion growled so that the earth shook . . . and said, it is false. Not because he and I are one, but because we are opposites, I take to me the services which thou hast done for him, for he and I are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. . . . But I said also . . ., [yet] I have been seeking Tash all my days. Beloved, said the Glorious One, unless thy desire had been for me wouldst not have sought so long and so truly. For all find what they truly seek." - C. S. Lewis, The Last Battle, New York: Macmillan, 1956, p.156-157.

Finally, to those who have chosen to follow Aslan, there is great reward. They begin to spend eternity in Aslan's country:

. . . but the things that began to happen after that were so great and beautiful that I cannot write them. And for us this is the end of all stories, and we can most truly say that they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story, which no one on earth has read: which goes on for ever: in which every chapter is better than the one before. pp. 173-4.

Temptations in Narnia: The Magician's Nephew

This book is about a time before the Pevensie children were born. Digory Kirke, who grows up to become the professor, in The Lion, the Witch, and the Wardrobe, has an Uncle who is a bad magician, a mother who is dying, and a new friend, Polly. Uncle Andrew has been dabbling at magic to transport people between worlds. He is too cowardly to test it himself, and tricks Digory and Polly into testing it for him.

Polly is tempted when Uncle Andrew calls her "a very attractive young lady." She is probably from 10 to 14 years old. This appeals to her pride, one of the seven deadly sins, or her vanity.

Uncle Andrew is tempted to use the children for his own purposes, regardless of any consequences to them. Is he really tempted, in that he has a choice in the matter? I'm not sure. He may be so far gone that he automatically makes bad choices.

Uncle Andrew is tempted by pride, one of the seven deadly sins, to consider himself above all rules:

"Oh, I see. You mean that little boys ought to keep their promises. Very true: most right and proper, I'm sure, and I'm very glad you have been taught to do it. But of course you must understand that rules of that sort, however excellent they may be for little boys--and servants--and women--and even people in general, can't possibly be expected to apply to profound students and great thinkers and sages. . . ."

"All it means," [Digory] said to himself, "is that he thinks he can do anything he likes to get anything he wants." - C. S. Lewis, The Magician's Nephew, New York: Macmillan, 1955, p. 16-17.

He is also tempted, by pride, to sacrifice guinea pigs, Digory, Polly, or anything else, to achieve his goals. When Digory and Polly meet the witch, she has the same kinds of thoughts.

Digory and Polly, in the Wood Between the Worlds, are tempted to explore a world other than their own, just because they can. They do so. They almost forgot to mark their way back. They are tempted to quarrel over almost forgetting this, and do so.

Digory is tempted, apparently out of an insatiable curiosity, to strike the bell in Charn that releases the spell that has kept the witch-queen, Jadis, in a state of suspended animation for a long time, perhaps millenia. This results, eventually, in Jadis coming to our world, London in the early part of the 20th century. It also results in Digory and Polly sending the witch to another world, Narnia, to get her out of London. This is good for our world, but a terrible evil for Narnia. Uncle Andrew, a cab-driver and his horse are inadvertently brought to this world, too.

The witch had been tempted to destroy every living thing on her planet, so that she could survive. She yielded to this temptation:

". . . Then I spoke the Deplorable Word. A moment later I was the only living thing beneath the sun."

"But the people?" gasped Digory.

"What people, boy?" asked the Queen.

"All the ordinary people," said Polly, "who'd never done you any harm. And the women, and the children, and the animals."

"Don't you understand?" said the Queen . . . "I was the Queen. They were all my people. What else were they there for but to do my will."

"It was rather hard luck on them, all the same," said he.

"I had forgotten that you are only a common boy. How should you know about reasons of State? You must learn, child, that what would be wrong for you or for any of the common people is not wrong in a great Queen such as I. . . ." - C. S. Lewis, The Magician's Nephew, New York: Macmillan, 1955, pp. 54-55.

Uncle Andrew is tempted not to believe that Aslan is a rational, moral being, able to speak. He yields to this temptation:

Now the trouble about trying to make yourself stupider than you really are is that you very often succeed. Uncle Andrew did. He soon did hear nothing but roaring in Aslan's song. Soon he couldn't have heard anything else even if he had wanted to. And when at last the Lion spoke and said, "Narnia awake," he didn't hear any words: he heard only a snarl. - C. S. Lewis, The Magician's Nephew, New York: Macmillan, 1955, pp. 112-113.

Digory is tempted to get an apple from the garden of the phoenix in a way that he shouldn't. He is also tempted by the promise of immortality which might come from eating such an apple. The witch does yield to this temptation. Digory doesn't. Because he doesn't, Narnia is protected from the witch for many years, his mother is healed of a fatal illness, and the Wardrobe, which is one of the gateways that connects the two worlds, is eventually built from a tree which grew from the core of the apple that cured Digory's mother.

Temptations in Narnia: Horse & His Boy

Shasta, Aravis, Bree and Whin all want to leave Calormene and escape to Narnia. (Bree and Whin are talking Narnian horses who have been captured and have worked in Calormene, without revealing their abilities.) Shasta was found in a boat by a fisherman, who has been hard on him. Aravis is escaping an arranged marriage with an old, ugly man. (Shasta and Aravis are perhaps 15 or so. Both are human.) The four set out for Narnia. They are separated, but eventually get back together, and finally make it to Narnia.

Aravis, Shasta and Bree (who has been a warhorse of a Calormene nobleman) are tempted to pride, and succumb to it. Each of them wants to look good. Bree is afraid that he will look bad in comparison to free Narnian horses. Shasta tries to strike up grand airs. Aravis looks down on Shasta.

Aravis and Shasta quarrel frequently.

Aravis has no concern for a slave girl, whom she drugs, so that she can escape. Aslan punishes her by scratching her in an amount equal to the suffering caused by a lashing of the slave girl.

Shasta steals some supplies, so that the four of them can travel through Tashbaan

Susan, Edmund and Tumnus plan to deceive the Calormenes, in order to escape Tashbaan.

Over and over, Bree is tempted to pride, one of the seven deadly sins.

Rabadash, the Calormene prince, may have lusted (one of the seven deadly sins) after Queen Susan of Narnia. He set out to war on Archenland, without a provocation, and planned to do the same to Narnia, itself. This was probably avarice, one of the seven deadly sins. He was also wrathful, another deadly sin, when he was defeated by the troops of Archenland and Narnia. Aslan struck at his pride, by turning him into a donkey. He was never tempted to leave Tashbaan again, after he was miraculously restored to his human form in front of a large crowd of people, believing Aslan, who told him that he would become a donkey permanently if he left it. Aslan warns him:

"Rabadash," said Aslan. "Take heed. Your doom is very near, but you may still avoid it. Forget your pride (what have you to be proud of?) and your anger (who has done you wrong?) and accept the mercy of these good kings." C. S. Lewis, The Horse and His Boy, New York: Collier, 1954. p. 208.

Temptations in Narnia: The Silver Chair

It had been a few years since I read the Narnia series, but, if I had had to pick a favorite, without re-reading, I would have named The Silver Chair. I had forgotten some of the reasons. Most of them are set out below. They involve a really great character, Puddleglum, the quintessential pessimist, and many moral choices/temptations.

In The Silver Chair, the Pevensie children do not appear. Eustace, their cousin, from The Voyage of the Dawn Treader, who was a "record stinker," and also became a dragon, but was cured of both of these, is involved. He involves Jill Pole, a schoolmate. The two of them are drawn into Narnia, as they are trying to get there to escape hazing from schoolmates. Aslan has called them to Narnia to find the lost prince, Rilian, King Caspian's son. (This is the same Caspian as in the previous two books, Prince Caspian: The Return to Narnia, and The Voyage of the Dawn Treader. He is much older in Silver Chair. Eustace is a little older than he was on his first trip to Narnia.) They come into the same planet (?) as Narnia, but enter it on a high mountain, overlooking Narnia proper, a long way from it. This appears to be one part of Aslan's country.

Jill is tempted to show off in front of Eustace, at a steep cliff, and does. As a result, Eustace falls down. Aslan saves him by blowing him to Narnia. This is an example of pride.

Jill is tempted to not drink, and not to trust the Lion, but does trust him.

Jill and Eustace are tempted to squabble over Jill's actions on the mountain, and do.

Caspian is tempted to kill Drinian, who did not stop Rilian from seeking the green lady. This would have been an example of wrath, one of the seven deadly sins. He does not do so, and forgives Drinian.

Rilian was ensnared by the green witch. Was this a temptation? If so, it was probably partly lust, one of the seven deadly sins.

Jill is tempted not to repeat the signs Aslan has told her to remember and repeat to herself. She succumbs:

. . . whatever the Lady had intended by telling them about Harfang, the actual effect on the children was a bad one. They could think about nothing but beds and baths and hot meals and how lovely it would be to get indoors. They never talked about Aslan, or even about the lost prince, now. And Jill gave up her habit of repeating the signs over to herself every night and morning. She said to herself, at first, that she was too tired, but she soon forgot all about it. And though you might have expected that the idea of having a good time at Harfang would have made them more cheerful, it really made them more sorry for themselves and more grumpy and snappy with each other and with Puddleglum. C. S. Lewis, The Silver Chair, New York: Macmillan, 1953, p. 77-78.

This isn't any of the deadly sins, unless it's sloth. My take on this is that apathy and neglect are as bad or worse than any of the deadly sins.

Jill and Eustace are tempted to pay attention to the charm and beauty of the green witch, and do so.

After missing two of the signs, and also beginning to eat talking stag without realizing it, Eustace, Jill and Puddleglum escape the giants of Harfang house, and get into a vast system of caves. They are tempted to doubt the authenticity of the sign that they followed in getting into the subterranean realm.

They saw the ruined city of giants out of a window in Harfang, and saw that UNDER ME was carved into the pavement. Jill had been told to look for a writing on the stones in the ruined city. They are captured, and, finally, brought to Prince Rilian. (He is enchanted, and doesn't realize who he is, except for an hour every night.) He mocks their interpretation of the meaning of this writing. Puddleglum responds:
"Don't you mind him," said Puddleglum. "There are no accidents. Our guide is Aslan; and he was there when the giant king caused the letters to be cut, and he knew already all things that would come of them; including this." C. S. Lewis, The Silver Chair, New York: Macmillan, 1953, p. 131.

They are tempted not to follow the fourth (and last) sign, when Rilian, sane, but tied in the silver chair that renews his enchantment every night, asks them, "by Aslan himself" (p. 141) to cut him loose. They decide to cut him loose.

They are tempted to believe the witch, who tries to persuade them that there is no world aboveground, no Aslan, and enchant them all, as well as enchanting Rilian again. All try to resist, but are almost ensnared. Finally, Puddleglum extinguishes the witch's fire, which was producing enchanting smoke, by stamping on it with his bare webbed foot, and frees them from the spell. This illustrates I Corinthians 10:13, where God promises a way of escape, if we want one.

Aslan forgives them for the temptations succumbed to:

They turned and saw the Lion himself, so bright and real and strong that everything else began to look pale and shadowy compared with him. And in less time than it takes to breathe Jill forgot about the dead King of Narnia and remembered only how she had made Eustace fall over the cliff, and how she had helped to muff nearly all the signs, and about all the snappings and quarrellings. And she wanted to say "I'm sorry" but she could not speak. Then the Lion drew them towards him with his eyes, and bent down and touched their pale faces with his tongue, and said:
"Think of that no more. I will not always be scolding. You have done the work for which I sent you into Narnia." C. S. Lewis, The Silver Chair, New York: Macmillan, 1953, p. 202.

And there will be an end to temptations:

"Sir," said Caspian. "I've always wanted to have just one glimpse of their world. Is that wrong?"
"You cannot want wrong things any more now, that you have died, my son," said Aslan. C. S. Lewis, The Silver Chair, New York: Macmillan, 1953, p. 205.

I have included another quote from this book in a post on a different subject.

This is the fourth in a series, which began with this post.

Temptations in Narnia: Prince Caspian

Prince Caspian: The Return to Narnia is the second book (in the order that C. S. Lewis wrote them) in the Narnia series. The four Pevensie children are called back to Narnia, centuries after the events in the first book (time in England and Narnia isn't synchronous) to rescue Prince Caspian, the true king, who is being attacked by his uncle, the usurper, Miraz. Here are some of the main instances of moral choice/temptation in this book:

Trumpkin, the dwarf, doubts the authenticity of the Pevensie children, who are the Kings and Queens of Narnia returned. He finally accepts them for real, but it takes a while. Here, then, is a temptation that isn't on the list of seven: doubt. Lewis believed that doubt was important. He wrestled with doubts when his wife died. John 3:16 emphasizes doubt's opposite, belief. The Old Testament emphasizes that the Israelites sinned because they doubted what God had done for them.

Aslan tells Lucy that the children, and Trumpkin, are to go a certain way. The others don't believe that she has heard directions from Aslan. Later, Aslan tells Lucy that it would have been better if she, by herself, had followed his directions.

Nikabrik, the dwarf, is tempted, and succumbs to it, to ally himself with a hag and a werewolf, and even to have these bring back the White Witch (which doesn't happen).

Reepicheep, the mouse, is tempted to put honour too high in his scale of values. Aslan chides him for this, but seems to decide to overlook it.

Glozelle and Sopespian are tempted to assassinate Miraz, and do so.

Aslan, Bacchus, Susan and Lucy travel through some towns. The inhabitants are asked to join them. Most are tempted not to, and don't.

Temptations in Narnia: Lion, Witch, & Wardrobe

It's been a while since I posted any "Musings on . . . fantastic literature." (Cybernarcissism-I'm quoting the About section of my blog page.)

My intention, God helping me, is to begin a series on temptations in the Narnia books, by C. S. Lewis. This is the first of that series. I expect to deal with Tolkien, and probably also with Patricia A. McKillip.

Here's an article on temptation from the International Standard Bible Encyclopedia.

A temptation, let us say, is an enticement to do wrong. However, let us say further that you aren't doing wrong if you have no choice in the matter. Temptation, nearly always, means that you are making a moral choice.

I am not attempting to summarize the seven books, at least not directly. They still appear on lists (here's one, and here's a page for teachers about Lewis' books) of good fiction for children, not specifically because of their moral lessons, but because of their stories. Moral choices are part of most good stories. Also, because of their characters. The children are appealing characters. Reepicheep, Puddleglum, and even Uncle Andrew are marvelous creations. A movie, or movies, is in production, based on one or more of the books. (Here's the movie site on the books, which is a good introduction to them.)

I think I know that the characters aren't real people, and that speculating on their moral lives is fantasizing about fantasy, but never mind.

The historic church used to emphasize seven deadly sins. According to the Wikipedia, they are as follows:
Pride
Envy
Wrath
Sloth
Avarice (covetousness, greed)
Gluttony
Lust

I shall attempt to associate some of the temptations with these sins. I don't think that all of the temptations in the Narnia books fit into any of these seven categories.

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The Lion, the Witch and the Wardrobe

Edmund is tempted to betray Aslan and his siblings. He yields, for a time, falling into the service of the White Witch. He is also tempted to pretend that Lucy has imagined their visit to Narnia, and yields to that, too, betraying her. Part of his temptation is to pride. Some of it is envy of Lucy.

After Edmund has repented of his (may I say it?) sin, Lucy is tempted to spend too much time with Edmund when he is wounded, when she should have been attending to the healing of others. Aslan rebukes her.

I'm not sure that the White Witch, her dwarf, or the wolf, Fenris Ulf, are really tempted. They seem to just do evil when the opportunity presents itself. One of the features of the Narnia books is that some species of sentient, rational beings seem to never do wrong (like the beavers) and some of them seem to never do right (like the wolves or the hags). I'm not sure that these are really tempted, or can be.

There are people out there who know these books (and/or temptation!) well. Please feel free to comment.