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12.08.2010

Thoughts on the Third Narnia Film

by Devin Brown
“It is perhaps not possible in a long tale to please everybody at all points, nor to displease everybody at the same points; for I find from the letters that I have received that the passages or chapters that are to some a blemish are all by others specially approved.”

These words—written by J. R. R. Tolkien in the Foreword to the Second Edition of The Lord of the Rings—remind us that when it comes to individual preferences, there is no pleasing (or displeasing) everyone. What one person really likes, another will insist was a flaw. As evidence of this fact, we might look at the fourth essay in the recent critical anthology Through the Wardrobe, where the author finds fault with the names Lewis gave to Reepicheep and Peepicheek, names which the rest of the world finds irresistible.

Certainly most Lewis fans have a list of things they would have done differently if they had been brought on as a consultant for the first two Narnia films, and I am no exception. And I am firm believer that a film adaptation cannot be (or at least should not be) just anything the filmmakers want it to be. But is it possible to get beyond mere statements of preference—where one person finds a blemish and another expresses approval, statements which have a way of being uttered as if they were absolute truth? (“Opening with the bombing of London was a total mistake.” “The bombing scene was a brilliant way to begin the film.”)

One way to do this might be to distinguish between thematic changes—Do the films say what the books say?—and cinematic changes, changes made in order to adapt a book to a different medium.

The greatest of these cinematic changes in the film adaptation of The Voyage of the Dawn Treader has to do with the quest to find the seven lords who were exiled by the evil King Miraz, a mission which Lewis completes in chapter thirteen when the final three lords are found asleep at Aslan’s Table where they had threatened violence to each other there. Lewis has Caspian haltingly suggest, “I think our quest is at an end.” This scene works well on the page but is not exactly the makings of a great cinematic climax. It has certainly never been on anyone’s Top 100 Most Dramatic Moments in Narnia.

In Lewis’s original, only four of the lost lords return home in the end: the three quarrelers and Lord Rhoop who is broken and half-mad from his ordeal at Dark Island. Lord Bern, the only one of the seven who might have made much of a contribution back in Narnia, decides to stay in the Lone Islands because he has married a girl there. These details, told in summary on the final page, fit in well with other loose ends Lewis ties up, but again are not exactly the makings of a great cinematic finale.

In addition, Lewis gave The Voyage of the Dawn Treader an episodic structure composed of a series of independent adventures. Each episode—from the run-in with the slavers to the near escape on Deathwater Island to the encounter with the Dufflepuds—is largely self-contained, like beads on a string. While this makes for terrific reading because we can finish an entire adventure each night before going to bed, it lacks the three-act structure which today’s two-hour films are based on. Since audiences will watch the film all in one sitting rather than seeing a bit each night, the filmmakers have made it somewhat less of a series of separate adventures and given it more of an overall rise and fall. This was done by adding a quest for the seven swords these lost lords were given.

But does the film say what the book says? The best way to answer this is to turn to the book’s central characters: Lucy, Edmund, Caspian, Reepicheep, and Eustace. Their film counterparts convey every bit of spiritual truth that Lewis’s original did—messages about courage, sacrifice, temptation, steadfastness, envy, pride, real beauty, real friendship, duty, and our eternal destiny. About these vitally important topics, the film tells us just what the book tells us.

Visually the film is breathtaking and does justice to Lewis’s great imagination—which is saying a lot. The wonderful ship alone is reason enough to see the movie. Audiences will love the film versions of Lucy, Reepicheep, and Eustace (as boy and as dragon) as much as they do Lewis’s originals—and this is really saying a lot. An entire essay could be devoted to the extraordinary way that these three beloved characters—the real highlights of the third Narnia book—have been brought to life and developed in the film.

What about some of my personal preferences? Do I think Eustace’s undragoning should have seemed a little more painful? Yes. In the book Eustace tells Edmund, “The very first tear he made was so deep that I thought it had gone right into my heart. And when he began pulling the skin off, it hurt worse than anything I’ve ever felt.” People who have undergone a fundamental transformation in their life, and Lewis was one of them, know that the process of dying to old ways can be agonizing. Having said this, it should be noted that if Eustace’s transformation back into a boy had been shown on screen in the same way it was told about in the book, the film would have been too intense for young audiences and a PG rating. That’s how these things work.

Do I think the quest to lay the seven swords on Aslan’s Table—the cinematic change added to give more unity to the episodic stops the crew makes—should have seemed a little less arbitrary? Again, yes. But this may be something that is not as important to young audiences.

In both these instances the film could have more powerfully said what the book said. But these are differences in degree not in kind. Is the film as good as the book? In my mind, only The Wizard of Oz can undisputedly make this claim. One thing undisputable about the film adaptation of The Voyage of the Dawn Treader is that it will lead many young people to read the book who never would have otherwise—kids who would never have set a foot in a library or Sunday school class. And in today’s culture, anyone would agree that this is a great achievement.

Three final thoughts to keep in mind during discussions about the third film which are bound to take place (or about anything when personal preferences mean that people are going to disagree).

First, even Lewis and Tolkien disagreed on a number of aspects of each other’s writing. In a letter to Tolkien after having read the finished manuscript of The Lord of the Rings—which he overwhelmingly approved of—Lewis went on to note: “There are many passages I could wish you had written otherwise or omitted altogether.” For his part Tolkien objected to the presence of Father Christmas in Narnia. Readers everywhere rejoice that Lewis did not follow his advice. It would have been a poorer world without Mr. Tumnus’s line that in Narnia it is “always winter but never Christmas.”

Secondly, here is a post which an ardent Tolkien fan made after the film adaptation of The Fellowship of the Ring came out, a fan who did not make my distinction between a thematic change and a cinematic change: “The film must be judged SOLELY by a standard of absolute fidelity to the book, any deviation whatsoever constituting conclusive proof the very creation of the film was indefensible. No, I don't expect to get through to you. But I'm RIGHT.” This is probably not how you want to sound.

Finally, here is the short poem which Tolkien wrote about individual taste and the widely varying responses his work evoked, depending on whether it matched or did not match the personal preferences of his critics:
The Lord of the Rings
Is one of those things:
If you like you do:
If you don’t, then you boo!

I liked the new film adaptation of The Voyage of the Dawn Treader very much. It is exceedingly moving at times and also at times very funny. It has kept all that was essential to Lewis’s original while still opening up the story to be adapted to a different medium. I am convinced that Lewis fans—young and old, new and longtime—are going to like it very much as well. As one of the countless readers who have been comforted, inspired, and challenged by Lewis over the years, I would like to offer my congratulations and my thanks.

I heartily encourage you to see the film and afterwards to add your own thoughts in a comment here. This forum is a great place for the kind of lively “hammer and tongs” discussion that Lewis and his friends loved.

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— Devin Brown is a Lilly Scholar and a Professor of English at Asbury University where he teaches a course on C. S. Lewis. He is the author of Inside Narnia (2005), Inside Prince Caspian (2008), and Inside the Voyage of the Dawn Treader (2010).


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A Review of The C.S. Lewis Bible

by Salwa Khoddam
The C.S. Lewis Bible is a unique, rich work by dedicated editors and scholars well-versed in Lewis’s works.  It is first and foremost the New Revised Standard version of the Bible.  However, the fact that it is interspersed with carefully selected readings from Lewis’s works, 600 to be exact, makes it a valuable source on Lewis for three reasons.

First, this work explains and attempts to link Lewis’s “great gems of wisdom” which fill his works with their biblical sources, sending the delighted reader back to re-read and enjoy the biblical text.  Some of the most common images in Lewis’s works are revealed to have their sources in the biblical text.  The ubiquitous image of light in his works is linked to Ps. 36:  “For with you is the fountain of life; in your light we see light” (593).  These lines echo Lewis’s memorable passage:  “We cannot see light, though by light we can see things” in Four Loves.  One passage from an essay in God in the Dock explains Lewis’s understanding of the word “rich” in Mark 10:23 ( “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God”) (1123) as an essential state for training or correcting humans in this world.  The river of the water of life is linked to Lewis’s image of “God’s creative rapture implanted in matter” from The Weight of Glory.  At every step Lewis’s lines illuminate the Biblical verses and shine a light on his own beliefs in a creative way.

Second, The C.S. Lewis Bible shows, sometimes indirectly, that Lewis was inspired, nay enamored, not just with the words of the Bible, but also by the Maker of all texts, the Creator, a feeling that Lewis readers encounter in his works again and again.  The scholars/editors intersperse the psalms with Lewis’s reflections on the beauty of the world created by God and the need to appreciate this beauty for the sake of God and send it back to Him. This method of  interweaving reveals one of Lewis’s beliefs that the goal of the soul is to praise and unite with God.  The editors include Lewis’s reflection on Ps. 42 in Letters to Macolm to illustrate his belief that “The soul that has once been waked, or stung, or uplifted by the desire of God, will inevitably (I think) awake to the fear of losing Him” (599). 

Third, and most importantly, by using this unusual device of interweaving Biblical passages with readings mostly from Lewis’s apologetic works and his letters (not so much from his fiction), the editors and scholars have achieved a more significant purpose, i.e. to show both the syncretistic and typological cast of Lewis’s mind, interpreting past events in Old Testament history as prefiguring later events in the new dispensation. The device of juxtaposition assists in this purpose, revealing how a Christian in a modern Anglo-Saxon culture can apprehend the Hebraic ancient culture of the Old Testament through his understanding of the New Testament and vice versa.  Several texts are involved in this method of linkages:  The Old Testament, the New Testament, and the interpretations of Lewis and the scholars/editors of each of these texts. Universal issues are pointed out in this complex manner and explained:  fear, doubt, wickedness, trust in God, prayer, beauty, collaboration of God with his creatures and the created world of Nature (reminding readers of Aslan here), and the like.  For example, the intense fears of David in Ps. 27 are presented side by side with a passage from Lewis’s Present Concerns on the modern fear of the atomic bomb and ways to transcend this fear (584).  The editors/scholars indirectly suggest that Lewis interprets the fear in the ancient text as prefiguring a modern fear, which parallels Lewis’s typological thinking. Through the method of syncreticism, they tie these two events together in order establish the connection between the Bible, Lewis, and the readers.  This is a good example of the major purpose of this work:  to bring the Biblical text to modern readers via Lewis’s works.

Not being a Biblical scholar myself, I cannot comment on the controversy regarding the use of the NRSV.  I do believe, however, that Lewis’s main purpose is to attempt to focus on the common doctrines in all denominations, i.e. “mere” Christianity.  He states that in comparing all versions of the Bible (at least by reformed authors), he found that there are “a very small percentage of variants” made for stylistic or even doctrinal reasons (The Literary Impact of the Authorized Version 11).  Although he found the Authorized Version to have a literary impact on subsequent writers, to him the Bible is a sacred book primarily.  And thus, as he writes in the Afterword to The C.S. Lewis Bible, excerpted from Reflection on the Psalms, we must “receive that word from it not by using it as an encyclopedia or an encyclical but by steeping ourselves in its tone or temper and so learning its overall message”(italics mine).  Accuracy of intent, appropriateness of tone, added with usability to a modern audience, all make this work acceptable for the study of Lewis.

Though some books of this Bible seem to drag on without any inclusions of readings from Lewis, as in Genesis, making this work seem like any other Bible, the editors have succeeded, on the whole, in making this Biblical text engaging and enriching for Lewis readers because it gives them a window into Lewis’s Christian beliefs and his ways of thinking and reading the Biblical text.  Furthermore, this work has an index and a concordance for the hurried reader.  The parallel passages are laid side by side helping the reader make the link between Lewis’s works and the Biblical text.  It also has a beautiful cover and helpful notes.

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Salwa Khoddam is Professor Emerita of English at Oklahoma City University.


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