Symbolism in The Voyage of the Dawn Treader

Symbolism in The Voyage of the Dawn Treader.

Author: Tony

Outline.

Specific purpose: To analyze the use of symbolism in the novel, The Voyage of the Dawn Treader.

Thesis statement: The use of symbolism has enabled the author to educe emotional states and/or ideas through the use of symbolic images. Hence, this symbolism enables a person to relate the mystical universe of Narnia to the contemporary world.

Body:

(a)    Background:  This provides an understanding of the factors that influenced the writing of this novel.

(b)   Analysis of Chapter Six: There is a synopsis of the chapter which assists in understanding the concept of self-evaluation and repentance.

(c)    Analysis of Chapter Sixteen: There is a synopsis of the chapter which assists in understanding the concept of devotion and perseverence.

(d)   Christian symbolism: This analyzes the use of Christian symbolism to convey the meaning of moral lessons.

(e)    Irish-Celtic symbolism: This analyzes how the author used Irish-Celtic mythologies to come up with the plot outline.

Conclusion: Signal closing. Restate thesis. 

Symbolism in The Voyage of the Dawn Treader.

Background.

Wilson, Dominique. "Christianity in Narnia." Sydney Studies in Religion, 142 (2008): 173-88.

            Print.

This article analyses the theme of Christianity and Christian symbolism in the works of Clive Staples Lewis. A particular emphasis has been placed on the children fantasy novel The Voyage of the Dawn Treader, written by Clive Staples Lewis in 1950, and thereafter published in 1952, thus making it the third novel in the series The Chronicles of Narnia. Domique states that in this novel, the mythical universe is suffused with magic which allows the normal and the paranormal to exist harmoniously. Dominique concludes that the profession of Clive Staples Lewis as a Christian theologian enabled him to employ different religious and cultural symbolisms in order to elicit the element of fantasy in the reader.

Hence, it can be inferred that the religious symbolism used in the novel is meant to elicit and enable the mind of the reader to wander in the realm of fantasy, and also to connect to the ideas being conveyed through use of symbolic images. Moreover, symbolism allows the reader to correlate and connect the happenings in the universe of Narnia to the happenings in the contemporary world.

Marchant, Jennifer. “Adventures into Otherness: Child Metamorphs in Late Twentieth-Century

 Literature.” Children's Literature Association Quarterly 32.4 (2007): 397-399.

Marchant has reviewed the evolution of the writings of Clive Staples Lewis, and she noted that there were two constant features in each plot. These features were degrees of similarity between the characters and prominent Christian figures and saints, and heroes of ancient Irish-Celtic mythologies. She stated that adventures into a supernal world are aimed at ensuring that a child maintains a fascination with the characters as they go through their life journey. Thus, the child will be interested in transforming his/her behavior in order to conform to the virtuous behavior of the characters in the novel. Hence, it can be concluded that the novel, The Voyage of the Dawn Treader, is aimed at convincing children to live a virtuous, well-behaved lives.

Thesis statement.

Thesis statement: The use of symbolism has enabled the author to educe emotional states and/or ideas through the use of symbolic images. Hence, this symbolism enables a person to relate the mystical universe of Narnia to the contemporary world.

Analysis of Chapter Six.

Lewis, Clive. “Chapter Six: The adventures of Eustace”, The Voyage of the Dawn Treader. New York: HapperCollins, 1994. Print.

A brief synopsis of the Adventures of Eustace is provided hereafter.  In the second landfall on an island, the archers had provided roast wild goat meat to the crew and Eustace. Caspian provided wine. During mealtime, Edmund notices that Eustace is missing. Therefore, Eustace evades participation in the repair work being done on the ship after it was damaged by a storm. An unexpected downpour forces Eustace to seek shelter in a cave that belonged to a dead dragon. In this cave, there were treasures which also belonged to the dragon. These treasures enticed him, and he thereafter collected some of this treasure. Thereafter, he donned a golden bracelet which transforms him into a dragon during his sleep. This transformation enlightens him of his transgressions and he rectifies them. Caspian and other crew members form a search party which looks for Eustace before they identified that he had been transfigured into a dragon. Caspian identified the bracelet as belonging to Lord Octesian, one of the remaining six lost lords.

In this chapter, it can be inferred that Eustace was transfigured into a dragon because of his inner desires. This transfiguration can be considered as a form materialization of the desires of Eustace. The dragon represented avaricity and immoral desires as exemplified by the fact that the dragon had accumulated a lot of treasures in the cave. The golden bracelet had a spell which transformed the person who wore it into a dragon in order to enable that person to repent. When Eustace was transfigured into a dragon, he was able to see his past mistakes clearly and understood that he needed to erase those mistakes and blemishes through repentance, in order for his to accomplish his mission in the cave. Eustace self-evaluation and deep self-contemplation enabled him to perform a sincere repentance that enabled him to be reborn. The concept of being reborn after repentance is derived from the Christian precept of repentance in order to be a born-again Christian.

Analysis of Chapter Sixteen.

Lewis, Clive. “Chapter Sixteen: The Very End of the World”, The Voyage of the Dawn Treader. New York: HapperCollins, 1994. Print.

Reepicheep, Lucy, Eustace and Edmund navigate through the sea of lilies and stop when they arrive at the imposing wall of water. Reepicheep succeeded in paddling his coracle up the water wall, and he ultimately reached the Aslan’s Country. Reepicheep never comes back to Narnia. Thereafter, the three children find a strange lamb. This lamb transfigures itself into Aslan, who informs the children that they are to address him using “another name”. He also informs them that they are prohibited from ever coming back to Narnia. Then, the children are sent home by Aslan. Eustace transformation is quite evident to everyone around him, and his mother attributes this transformation to the negative influence of Lucy and Edmund.

In this chapter, it is evident that devotion and persevrence enables a person to achieve his aspiration. Reepicheep aspired to go to Aslan’s country, and he devoted all his energy towards accomplishing this goal. Moreover he never wavered or regretted about his choice, and he was able to brave all the strange encounters, sufferings, disillusionment and still maintain his focus on accomplishing his goals. In the end, Reepicheep goes into Aslan’s country. This shows that perseverance and devotion are two important virtues that enable a person to achieve his/her goal. This concept is derived from the Christian precept that a believer must have utmost devotion to God, in order for him/her to persevere the temptations, and in the end, he/she will be rewarded in heaven.

Christian symbolism.

Hooper, Walter. “Narnia: The Author, The Critics, and The Tale.” Children’s Literature 3

            (1974): 12-22. Print.

Hooper states that symbolism is the use of figures and/or representations to conjure up mental pictures which have a quality of representative meaning, or they represent abstract concepts through concrete representations. Hooper states that the author is well conversant with Christian symbolism, and hence biblical allusion has been used extensively in the novel. However, Hooper does not delve into these biblical allusions, but instead focuses on the controversy surrounding use of magic in the novel, The Voyage of the Dawn Treader.

Johnston, Robert. “Image and Content: The tensions in C.S.Lewis’ Chronicles of Narnia.”

            Journal of the Evangelical Theological Society 9.1 (1997): 253-264. Print.

Johnston states that the concept of Christian baptism is manifested in the The Voyage of the Dawn Treader, when Eustace is immersed in water by Aslan. Johnston infers that aslant represents John the Baptist, but Eustace is not Jesus but just one of the ordinary men who were baptized by John of Baptist after they meet.

Prior to immersion, Aslan informs Eustace that he has to cast off his external shell of meanness and impurity. Aslan assists Eustace to discard this shell, though the procedure was agonizing. This imagery is used to affirm the Christian precept that a person must have an inner drive to repent, since the repentance process will be pleasant; this contrast to being forced to repent because this repentance process would cause anguish. Thereafter, the description of this immersion closely mirrors the baptism by John the Baptist, as Aslan took hold of Eustace arms and then submerged his entire body in the water and then lifted him up, and thereafter informed him that he is welcome into the league of virtuous beings. This conjures the image of baptism as a necessary rite for Eustace to progress in his elevation.

McCormark, Elissa. “Inclusivism in the Fiction of C. S. Lewis: The Case of Emeth.” Logos: A

            Journal of Catholic Thought and Culture 11.4 (2008): 57-73. Print.       

According to McComark, Christian symbolism is epitomized in The Voyage of the Dawn Treader in two main ways: allusions to Jesus and/or God, and the metaphorical adaptations of sacraments. These ways are discussed below.

(i)                 Metaphorical adaptations of sacraments.

McComark states that a religious Christian considers the following as sacraments: baptism, pilgrimage to Jerusalem (and other Christian sites of significance) and rebirth (or second birth). Baptism is a religious rite of purification in which a Christian is immersed in water to symbolize purification. McComark relates it to the episode in The Voyage of the Dawn Treader, whereby Eustace is immersed in water by Aslan after they meet.

Eustace experience in the dead dragon’s cave was an episode of self-confrontation and self-reassessment. This is similar to the Christian concept of temptation and repentance.  Thus, Eustace entered the cave as a transgressor (or sinner), was tempted to steal and after his transformation, he contemplated his transgressions and thereafter repented. His transformation is an imagery used to describe the rectification of a human soul from its animalistic tendencies (as represented by the dragon which kills) to its humanly attributes (as represented by the transformation from a dragon to a human being). The concept of being born-again is represented by the transformation of Eustace from a dragon into a human being. This occurs after he has rectified (or repented of) his mistakes.

The voyage of the Dawn Treader to Aslan’s country is a ‘metaphorical’ pilgrimage. Aslan was considered as a righteous being, and hence his country was considered as a sacred site. Hence, the voyage was a spiritual journey aimed at ensuring that Eustace and other characters rectify their souls with each encounter and happenstance before they reach the holy land, Aslan’s country. This mirrors a Christian’s journey to heaven, whereby he/she is expected to overcome obstacles and temptations. Reepicheep is the most devoted pilgrim, and he is the only one who reaches Aslan’s country. This exemplifies the Christian concept that perseverance and utmost devotion will enable a Christian to go to heaven. The character of Reepicheep resembles that of Elijah the Prophet. Reepicheep is depicted as having consecrated both his body and soul, and that is why he was able to reach Aslan’s country. Elijah the Prophet fully rectified both his body and soul, and he was thus able to elevate both of them to a state of pure holiness, and that is why he did not die, but was taken by a chariot straight to heaven.

(b) Allusions to Jesus.

Aslan is depicted as a religious teacher whose main aim is to teach and ensure that other lowly beings achieve a state of righteousness. This resembles Jesus, a religious teacher whose main goal in life was to teach and to ensure that his disciples achieved and maintain a state of purity and holiness. Aslan also informs Lucy and Edmund that he transcends the barriers between their universes, and he thus exists in both worlds, and therefore he knows what is happening in their world. This is similar to Jesus’ attribute of omnipresence, that is, he exists in both earth and heaven at the same time.

Aslan informs Edmund and Lucy that he had charted a grand plan for their lives, and that the adventure was part of the plan. The aim of this grand plan was to ensure that they received spiritual education which would enable them to develop and live their lives as good and virtuous Christians. This resembles the Christian concept that Jesus Christ has planned their lives for the ultimate good; which is to grow in the spirit, and achieve a reward in Heaven. Aslan statement that Eustace, Lucy and Edmund are to address him using “another name” means that he is known in their world by another name, and that this “another name” is Jesus Christ.  This shows that Aslan is omnipresent in both worlds, just like Jesus.

Aslan is transfigured into several symbolic animals that are related to the Christian concept of the trinity. Aslan is transfigured into a lamb, an allusion to Jesus description as “the lamb of God”. Thereafter, he feeds fish to Eustace and his cousins, a clear allusion to the fact that Jesus together with his disciples ate fish together. In the Dark Island, Aslan manoeuvres the Dawn Treader away from danger, using an albatross which resembled the cross. The albatross that saves sailors from danger is depicted as a white dove, an allusion to the representation of the Holy Spirit as a white dove.

Irish-Celtic symbolism.

Holbrook, David. "The problem of CS Lewis." Children's literature in education 4.1 (1973): 3-

            25. Print.

Holbrook states that most of the concepts of The Voyage of the Dawn Treader are derived from Irish mythology. He explores this concept in this paper. He states that Irish mythology places a lot of emphasis on voyages across the ocean and sunrise. The sunrise symbolizes rebirth, while the voyage symbolizes reinvigoration and pursuance of aspirations. In the novel, King Caspian X and other characters voyage in the eastern seas (Irish mythology associates eastern seas with strange creatures and supernatural occurrences) defying great storms, and mystical creatures, while visiting mythological islands before reaching the supernal Aslan’s country. This is similar to ancient great heroes of Irish mythology, who voyage across eastern seas where they braved violent sea storms and mystical creatures, while they visited extraordinary islands and ultimately arrived in the Otherworld.

Caspian closely resembles Mael Duin. Mael Duin voyaged to carry out retaliation against his father’s murderers, and he allowed his 3 foster brothers to board the ship, in order to save them from drowning. This resembles Caspian’s voyage to locate his father’s friends who had been banished by Mariz, and along the way he assisted Eustace and his cousins to board his ship. Moreover, Duin averts a rebellion among the crews just like Caspian averted a rebellion among the crew by revoking his plans to go to Aslan’s country.

Conclusion.

The novel, The Voyage of the Dawn Treader, contains a lot of symbolism derived from Christian religion and Irish-Celtic mythologies. It contains allusion to Jesus and his deeds. It also contains allusion to Elijah and the Holy Spirit. Moreover, some of the rites in the novel resemble certain sacramental rites such as baptism, rebirth and pilgrimage. The story also acclaims certain Christian concepts such as repentance, devotion, education and perseverance. Most of the storyline is extracted from Irish-Celtic mythologies such as those about eastern voyages, sunrise and Mael Duin. The use of symbolism has enabled the author to educe emotional states and/or ideas through the use of symbolic images. Hence, this symbolism enables a person to relate the mystical universe of Narnia to the contemporary world.

Works cited.

Johnston, Robert. “Image and Content: The tensions in C.S.Lewis’ Chronicles of Narnia.”

            Journal of the Evangelical Theological Society 9.1 (1997): 253-264. Print.

Lewis, Clive. “Chapter Six: The adventures of Eustace”, The Voyage of the Dawn Treader. New York: HapperCollins, 1994. Print.

Lewis, Clive. “Chapter Sixteen: The Very End of the World”, The Voyage of the Dawn Treader. New York: HapperCollins, 1994. Print.

Holbrook, David. "The problem of CS Lewis." Children's literature in education 4.1 (1973): 3-

            25. Print.

Hooper, Walter. “Narnia: The Author, The Critics, and The Tale.” Children’s Literature 3

            (1974): 12-22. Print.

Marchant, Jennifer. “Adventures into Otherness: Child Metamorphs in Late Twentieth-Century Literature.” Children's Literature Association Quarterly 32.4 (2007): 397-399.

McCormark, Elissa. “Inclusivism in the Fiction of C. S. Lewis: The Case of Emeth.” Logos: A

            Journal of Catholic Thought and Culture 11.4 (2008): 57-73. Print.

Wilson, Dominique. "Christianity in Narnia." Sydney Studies in Religion, 142 (2008): 173-88.

            Print.