An Analysis of Allegory found in C. S. Lewis’ The Lion, the Witch and the Wardrobe

AN ANALYSIS OF ALLEGORY IN C. S. LEWIS’ THE LION, THE WITCH AND THE WARDROBE

A THESIS By:

YOSI RENATA PANJAITAN REG. NO. 060705054

UNIVERSITY OF SUMATERA UTARA FACULTY OF LETTERS

ENGLISH DEPARTMENT MEDAN

ACKNOWLEDGEMENTS

First and foremost, I would like to thank God, Jesus Christ, The Almighty for His blessings on me, for each day He guides me and gives me the power to accomplish this thesis. Without Him, I am absolutely nothing.

I would like to express my gratitude to all those who gave me the possibility to complete this thesis. I would like to thank the Dean of Faculty of Letters, Prof. Syaifuddin, M.A., Ph.D., the Head of English Department, Dra. Swesana Mardia Lubis, M.Hum., the Secretary of English Department, Drs. Parlindungan Purba M.Hum., for their helps during the days of my study in

Faculty of Letters.

I am deeply indebted to my supervisor Dra. Swesana Mardia Lubis,

M.Hum., and to my co-supervisor and also as my Academic Advisor Drs. Parlindungan Purba, M.Hum., who has helped, stimulated, and gave

suggestions and encouragement to me in all the time of writing of this thesis. Especially, I would like to give my special thanks to my beloved parents, Hembang Panjaitan and Dra. Juniar Simatupang who have been giving me support and motivation in finishing my thesis. Thank you for your prayers and unconditional love. Both of you are my spirit and motivation. I will give you all the best that I can do. To my younger sisters Lidia Pratiwi Panjaitan and Putri Indah Sari Panjaitan for their attention and prayers (just keep fighting in making our parents proud of us). To my lil’ brother who always bothering me and angry to me Andreas Ferdinan Panjaitan (don’t play dotA all the time). To my Panjaitan (Op. Roy fams) and Simatupang(Op. Sumindar fams) big families.

Special thanks to Samuel Herbert Simanjuntak, ST for the motivation and the time for listening to all of my problems, thanks for being a good listener, a boyfriend, an older brother that I’ve never had and a best friend in the same time, many thanks for always being there every time I need helps.

Thanks to Kak Asna, Kak Irene, Kak Dindasen, Kak Shera, Kak Mona from Batch 2005 for suggestions and support that have been given to me.

Thanks to all my friends in 2006 from Reg. number 001-064. Special thanks to my closest friend in this batch, Farina Rizki Aziz a.k.a gendul, Nellisa, Efa, Ki2fah, Rindi, Elpan, Hendra, Dix, Rances, Joni, Ughie a.k.a Manogu and MIRACLES. Thanks for good time we have shared.

Thanks to adek2 2007 especially “geng d’7 rusuh”; Evy, Eva, Liana, Debora, Mayalia, Dewi’cinawi’, Vita, Elisa, Essy and her gang, Tina and her gang also, thanks for being good juniors and friends. Thanks to GEDABAK EKSIS ‘08 (sorry if the spelling is not right, huhuhu), Lisa and Sari ‘08 for the gossips, Yova, Dies, Mora, Petra, Omie, Aprina, Melisa, Robby, Ijal, Yudha ’09, and to all of my beloved juniors in batch 2009.

Thanks to Bang Syamsul Khair Syam for helping me in administration matters and giving every useful information to me. I also state my thankful for all who help me in finishing my thesis that I can’t mention one by one. May God bless you all.

Medan, January 2010

Yosi Renata Panjaitan Reg. No. 060705054

ABSTRAK

Skripsi ini berjudul An Analysis of Allegory found in C. S. Lewis’ The

Lion, the Witch and the Wardrobe. Di dalam skripsi ini secara keseluruhan,

penulis ingin membuktikan apakah benar novel yang berjudul The Lion, the Witch

and the Wardrobe yang merupakan karya C. S. Lewis merupakan alegori ditinjau

dari kepercayaan Kristen.

Adapun metode yang dipakai penulis dalam penulisan skripsi ini adalah metode analisis deskriptif. Kesimpulan dari skripsi ini adalah novel berjudul The

Lion, the Witch and the Wardrobe adalah merupakan alegori yang berhubungan

dengan kepercayaan Kristen. Alegori ini dibuktikan dengan menganalisis setiap karakter dalam novel The Lion, the Witch and the Wardrobe baik manusia, hewan maupun benda mati yang dianggap penulis merupakan representasi karakter yang terdapat dalam kepercayaan umat Kristen.

TABLE OF CONTENTS

ACKNOWLEDGEMENT i

ABSTRACT iii

TABLE OF CONTENTS iv

CHAPTER I INTRODUCTION 1

1.1 Background of Analysis 1

1.2 Statement of Problem 4

1.3 Objective of Analysis 5

1.4 Scope of Analysis 5

1.5 Significance of Analysis 5

1.6 Theoretical Approach 6

1.7 Review of Related Literature 9

CHAPTER II METHOD OF STUDY 11

2.1 Data Collecting 11

2.2 Data Selecting 11

2.3 Data Analyzing 12

CHAPTER IV ANALYSIS OF ALLEGORY IN C.S. LEWIS’ THE LION,

THE WITCH AND THE WARDROBE 17

4.1 The Animal Characters in The Lion, the Witch and the Wardrobe 17

4.1.1 Aslan The Lion 17

4.1.2 Mr. and Mrs, Beaver 26

4.1.3 Foxes 29

4.1.4 Wolves 30

4.1.5 Mr. Tumnus, the faun 32

4.2 The Human Characters in The Lion, the Witch and the Wardrobe 34

4.2.1 Peter Pevensie 34

4.2.2 Susan Pevensie 38

4.2.3 Edmund Pevensie 40

4.2.4 Lucy Pevensie 45

4.2.5 Jadis the Witch 47

4.2.6 Father of Christmas 50

4.3 The Unliving Characters in The Lion, the Witch and the Wardrobe 51

4.3.1 The Stone Table 51

4.3.2 Aslan’s Breath 53

4.3.3 Hill of Stone Table (Aslan’s How) 54

4.3.4 Shield 55

4.3.6 Lucy’s Healing Potion 56

4.3.7 Susan’s Horn 57

4.3.8 Narnia 58

4.3.9 Turkish Delights 59

CHAPTER V CONCLUSION AND SUGGESTION 61

5.1 Conclusion 61

5.2 Suggestion 61

BIBLIOGRAPHY ix APPENDICES SUMMARY, BIOGRAPHY AND WORKS

Appendix A Summary of The Lion, the Witch, and the Wardrobe Appendix B Biography of C. S. Lewis

ABSTRAK

Skripsi ini berjudul An Analysis of Allegory found in C. S. Lewis’ The

Lion, the Witch and the Wardrobe. Di dalam skripsi ini secara keseluruhan,

penulis ingin membuktikan apakah benar novel yang berjudul The Lion, the Witch

and the Wardrobe yang merupakan karya C. S. Lewis merupakan alegori ditinjau

dari kepercayaan Kristen.

Adapun metode yang dipakai penulis dalam penulisan skripsi ini adalah metode analisis deskriptif. Kesimpulan dari skripsi ini adalah novel berjudul The

Lion, the Witch and the Wardrobe adalah merupakan alegori yang berhubungan

dengan kepercayaan Kristen. Alegori ini dibuktikan dengan menganalisis setiap karakter dalam novel The Lion, the Witch and the Wardrobe baik manusia, hewan maupun benda mati yang dianggap penulis merupakan representasi karakter yang terdapat dalam kepercayaan umat Kristen.

CHAPTER I INTRODUCTION

1.1 Background of Analysis

Literature has been widely known by many people and experts. The word ‘literature’ is derived from the word ‘littera’ in Latin which means letter. It refers to the written or printed words. However, now, the term ‘literature’ is more focused and restricted to merely imaginative works, which comes up from the imaginative mind of the story writers. Klarer (2004:1) says that in most cases, literature is referred to as the entirety of written expression, with the restriction that not every written document can be categorized as literature in the more exact sense of the word. The definitions, therefore, usually include additional adjectives such as aesthetic or artistic to distinguish literary works from texts such as newspapers, scientific textbooks, magazines, legal documents, brochures, and so on. Literature then, can be said as a creative writing by an author with aesthetic values which makes literature regarded as an art. Literature as a writing form differentiates its form from other art products, and its aesthetic or artistic values make it different from other writings.

Wellek and Warren (1963:22) also state that the term literature seems best if we limit it to the art of literature, that is, to imaginative literature. Literature is also produced by imagination of the author. Literature is not just a document of facts, it is not just the collection of real events though it may happen in the real life. Literature can create its own world as a product of the unlimited imagination.

Poetry is created in various forms and the classification is based either on technique of writing or content. The word ‘prose’ is derived from th which literally translates to ‘straightforward’. Prose is the ordinary form of written language. Prose is adopted for the discussion of facts and topical reading, as it is often articulated in (1995:2) classify prose into two, fiction prose and nonfiction prose. Fiction, originally meant anything made up or shaped, is prose stories based on the author’s creation and imagination. It includes myths, parables, novels, romances, and short stories. On the other hand, nonfiction is literary works which describe or interpret facts, present judgments, and opinions. It consists of news reports, essays, magazines, newspapers, encyclopedias, broadcast media, films, letters, historical and biographical works and many other forms of communication.

A novel (from the "new", "news", or "short story of something new") today is a lon a fictitious prose narrative of considerable length and complexity, portraying characters and usually presenting a sequential organization of action and scenes (Quoted from http://en.wikipedia.org/wiki/Novel). Richard Taylor in

Understanding the Elements of Literature (1981:46) explains that a novel is

normally a prose work of quite some length and complexity which attempts to reflect and express something of the equality or value of human experience or conduct.

The Chronicles of Narnia is novel. It is a series of seve

and is the author's best-known work, having sold over 120 million copies in 41 languages. Written by Lewis between 1949 and 1954 and illustrated by in part, for radio, television,

The Lion, the Witch and the Wardrobe is a

book of Although it was written and published first, it is second in the series' internal chronological order, after novel in its TIME 100 Best English-language Novels from 1923 to 2005.

The Chronicles of Narnia are undoubtedly the most popular works of

writer C.S. Lewis. And although they are recognized as children’s fantasy novels, they are also popular with students and adults, including many Christian theologians. In the Narnia Chronicles, Lewis typifies the Biblical character of Jesus Christ as the character of Aslan the lion, retelling certain events in the life of Jesus to children in a this new context in a way that is easy for them to understand; most importantly, however, children can both relate to and enjoy the fantasy of Narnia. This thesis will analyze The Lion, the Witch and the Wardrobe to demonstrate that the Narnia Chronicles are allegories, corporate with Biblical themes in a way that young readers can appreciate.

Allegory according to J. A. Cuddon in Dictionary of Literary Terms and

primary or surface meaning; and secondary meaning or under-the-surface meaning. It is a story, therefore, that can be read, understood, and interpreted at two levels (and in some cases at three or four levels).

If The Lion, the Witch and the Wardrobe is being parallelized with Christian beliefs, there are so many similarities. The Lion in the novel allegorizes Jesus Christ, that is crucified to save all human beings from their sins. In particular, Aslan's sacrifice and subsequent resurrection parallel with Christ's creatures or human that have been turned into stone by the White Witch by breathing on them. Aslan then replaces Edmund’s place as the Witch victim. There is a rule in Narnia, for those followers who trait the master must be crucified or killed. In Edmund’s case, he traits the Witch, for the first time he is the only child who believes in Witch. The White Witch is parallel with the devil. She can freeze the Narnia creatures into frozen sculptures if they do not obey her rules and commands. Based on this, I will analyze the characters in this novel that I think are referred to characters in Christian belief that are written in Holy Bible and find out the allegory of each character.

1.2 Statement of Problem

Some scholars and writers believe that all Narnia stories is a Christian allegory and so do I. In this thesis, I want to prove that Narnia story which entitled

The Lion, the Witch, and the Wardrobe is a Christian allegory. The problem of

analysis are:

2) The allegory of human characters, 3) The allegory of unliving characters.

1.3 Objective of the Analysis

In making analysis, there are certain objectives that are important to achieve. The objective of writing this thesis is to analyze and to prove whether The

Lion, the Witch, and the Wardrobe is a Christian allegory. By doing this analysis, I

can prove that there are allegory of animal characters, the allegory of human characters, and also unliving characters in The Lion, the Witch, and the Wardrobe.

1.4 Scope of Analysis

Every analysis needs limitation in order to make the analysis does not go far from the topic of discussion and make the analysis focus to what being discussed. In this thesis, my analysis is going to be focused on the characters both human and animals, and the unliving things that are mention in the novel that I think allegorize something.

1.5 Significance of the Analysis

The analysis of this thesis is expected to give significance to the students of literature generally and to me particularly. The expected significances are:

1. This thesis will give information and add the readers’ knowledge or understanding about allegory,

2. This thesis can be a reference for those who want to analyze allegory in other literary works,

3. This thesis can add the realm of literature.

1.6 Theoretical Approach

M. H. Abrams in his book The Mirror and the Lamp in 1953 (Quoted from

literature into four kinds. They are mimetic theory, pragmatic theory, expressive theory, and objective theory. Mimetic theory focus on the relation between the literary text and the extra-textual “universe” which provides the source and stimulus for what the literary text actually represents. Although calling these theory “mimetic” which means imitative is in part a sign of Abrams' relatively low regard for them, the key point here is that one kind of critical theory of literature focuses, in making sense of what literature means and what is significant about it, upon the relation between the literary text and the extra-textual contexts which the literary text reflects, refracts, refers to, responds to, represents, and/or transforms, in one way or another.

Pragmatic theory focus on the relation between the literary text and the reader of the literary text. This kind of critical theory makes sense of what literature means and what is significant about it by focusing attention upon what kinds of impacts it exerts and what kinds of effects it has upon its readers. Abrams calls these kinds of theory “pragmatic” because he is drawing upon a history of classical rhetorical theory and criticism which studied literature, together with other kinds of speech and writing, in terms of how it could be deliberately constructed to achieve particular effects with particular audiences. Much ancient

and classical literary theory understood literature as deliberately written to do something to and for its audience.

Expressive theory focus on the relation between the literary text and the writer of the literary text. This kind of critical theory of literature, which only became prominent with the Romantic movement in the early 19th century, makes sense of the meaning and significance of literature by focusing upon what the literary text expresses about the thoughts and feelings of its writer or, in cases where it is not clear what the writer thinks and feels, about those of “the speaker” or “the narrator” “in the text”.

Objective theory focus on the relation between the literary text and its distinctively “literary” language, forms, and devices. This kinds of critical theory of literature, which became especially prominent in association with American New Criticism in the 1940s and 1950s, makes sense of the meaning and significance of literature by focusing upon the literary text in deliberate abstraction from its relations to its writer, its readers, and surrounding social-historical and political-ideological contexts; the aim here is to understand the literary work. So-called “objective theory” are often called “art for art's sake” theory: they urge that art be understood and appreciated “for art's sake” alone, and, therefore, that literature, as one distinctive form of art, be appreciated “for literature's sake” alone. Accordingly, the critic is advised only to interpret and evaluate literature in relation to literary standards and criteria; she should not contaminate the process by bringing in extraneous matters that have nothing to do with “literature as literature.”

I base my analysis on mimetic theory. Mimetic theory focuses on the relation between the literary text and the extra-textual “universe” which provides the source and stimulus for what the literary text actually represent. Lewis’ The

Lion, the Witch, and the Wardrobe is a novel which reflects, refers to, and

represent the Christian belief in Holy Bible.

According to Wellek and Warren in their book Theory of Literature, there are two approaches to analyze the literary works; they are intrinsic approach and extrinsic approach. Intrinsic approach is a kind of approach which analyzes literary works based on the text and the structural points of literary works. It discusses the characters, plot, setting, style, theme, and other elements that are contained in literary works. While, extrinsic approach is a kind of approach which analyzes the literary work and its connection with other knowledge and external factors such as biography, history, society, religion, psychology, and so on and so forth.

I use both approaches in doing this thesis. I use intrinsic approach in analyzing the characteristics of the characters both human, and animal, and the unliving characters. I also use the extrinsic approach by connecting the story with other knowledge, in this case the Christian religion in order to find out the figures in the Holy Bible. I also connect my analysis with the biography of C.S. Lewis in order to get a deeper understanding about his intention in writing the story and what the story tries to convey exactly. It is important to understand the author’s life and world in order to understand his intention and to make sense of his work. In this case, the work is informed by author’s beliefs, prejudices, time, and history,

and to fully understand the work, it is important to understand the author and his age.

For the first time I read The Lion, the Witch and the Wardrobe, what comes in my mind is that the novel is just a children’s novel. It doesn’t contain any other meaning but fairy tales. But I find some interesting actions, and characters in the novel that I think are same with the actions and characters in Holy Bible though are not fully same. Then I browse the internet to find out what kind of thing that is contained in The Lion, the Witch and the Wardrobe’s story. After browsing, I find many scholars said that the novel is an allegory, then I realize that the novel is an allegory. I learn about Lewis’ belief and find out that he has ever lost his faith in Christianity and became atheist because of his mother and his wife’s death. He wrote many books that are full with questions God’s appearance in life. But somehow, his friends including J. R. R Tolkien advise him, and then he turned into the real Christian.

1.7 Review to Related Literature

There are several books which are related to the topic of my thesis that I use as reference to support my analysis. They are:

1. Into The Wardrobe C. S. Lewis and the Narnia Chronicles, by David C. Downing (2005)

This book explains C. S. Lewis’ life and his Narnia stories. Downing tries to convey what Lewis exactly wants to explain about Christianity and the ideas of Lewis through his Narnia story.

2. A Guide Through Narnia, by Martha C. Sammons (1979)

This book tells about the Narnia stories, the period of time in Narnia, and also the interpretation of this book author’s about The Chronicles of

Narnia.

3. Narnia and the Fields of Arbol : The Environmental vision of C.S. Lewis, by Matthew Dickerson, and David O’Hara (2009)

This book contains ecological crisis, environmental critique, and Christian imagination. This book asks what the late writer C. S. Lewis had to say, both directly and indirectly, about nature and ecology —about the world in which we live, and about our (human) relationships with that world and with our fellow inhabitants.

4. The Narnian : The Life and Imagination of C. S. Lewis, by Alan Jacobs (2005)

This book depicts Lewis’ life and imagination that made him wrote Narnia stories.

5. The Magical Worlds of Narnia : A Treasury of Myths, Legends, and Fascinating Facts Behind The Chronicles by David Colbert (2005)

This book talks about the myths, legends and fascinating facts about The

Chronicles of Narnia. Colbert states that Lewis’ ideas come from myths

CHAPTER II METHOD OF STUDY

This thesis was being done by using library research. I use some books and many other sources as references that I think related to the subject matter that is being analyzed. Those books are the analyses of Narnia’s world that are written by many scholars and I also browse some opinions about The Chronicles of Narnia stories from the internet to add my understanding. But the important thing is I must consult the Holy Bible in doing the analysis even though I didn’t put any quot ation from it.

In doing the analysis, I use some steps as follows:

2.1 Data Collecting

For the first step, I read the novel on and on to get full understanding about what is being told about and to find out the allegory that is contained in the novel. I don’t read the English version only, but also the translation version. The primary source of the data is the text itself. I underlined and collected the important things from the novel such as the information about the characteristics of each character, the way the characters interact with others, and the ideas that the characters posses in facing an event in the novel.

2.2 Data Selecting

The second step is selecting the data. All the information that I had collected were being selected and only the very significant data or related data were used in the process of making the analysis of this thesis.

2.3 Data Analyzing

The last step is analyzing the data. I use the descriptive method. Descriptive method is a method of analysis by describing and analyzing the data and then giving interpretation and explanation. All the selected data were being analyzed to prove what are being written in the objective of this thesis and finally I can draw the conclusion for this thesis.

CHAPTER III

A BRIEF DESCRIPTION OF ALLEGORY

Allegory (from Greek: αλλος, allos, "other", and αγορευειν, agoreuein, "to

speak in public") is a figurative mode of representation conveying a meaning other than the literal (Quoted from http://en.wikipedia.org/wiki/Allegory). Fictions with several possible interpretations are not allegories in the true sense. Not every fiction with general application is an allegory.

Allegory according to J. A. Cuddon in Dictionary of Literary Terms and Literary Theory (1922:20), is a story in verse or prose with double meaning: a primary or surface meaning; and secondary meaning or under-the-surface meaning. It is a story, therefore, that can be read, understood, and interpreted at two levels (and in some cases at three or four levels).

Allegory communicates its message by means of symbolic figures, actions or symbolic representation. Allegory is generally treated as a figure of but an allegory does not have to be expressed i the eye, and is often found in realisti

The the word. Though it is similar to other rhetorical comparisons, an allegory is sustained longer and more fully in its details than short allegory with one definite moral.

Most people think that allegory and parable are same. Both are talked about ‘the other meaning’ inside ‘the written meaning’. But there is a differentiation between allegory and parable.

The difference between allegory and parable is often not easy to recognize. Both forms of writing employ metaphor in order to get abstract ideas across through storytelling. Most often, however, parables tend to be much shorter than allegorical tales. A parable is more often a short tale on a particular subject, meant to teach the reader about a moralistic or religious concept through example.

Parable most often has one central point and has one particular truth the author wants to impart. Every major detail of the story illustrates the theme, but it can have some irrelevant information in it. Often the story itself has nothing to do with the lesson it’s trying to get across, but usually the point of the parable is made clear in the end through example or application.

A parable can be described as a short allegory with one theme or lesson to be taught. An allegory can have more than one central point or theme and can teach a number of lessons within the story. The details within the story can wander off to teach another lesson of represent another idea or concept, but not necessarily. The events do not all necessarily have to do with the themes brought up. The meaning within the allegory is often woven into the story itself and becomes part of the tale and the examples that illustrate the points or themes can be found within the story. Parables clearly divide themselves between the story part and the lesson to be taught. Allegory blends the two into the storyline. Allegory tends to be characterized by being much longer than parable, with its themes fully fleshed out.

In essence, parables simply compare one event or action or theme to another while allegory uses characters or events to illustrate the topic or theme. It transfers the essence of one concept or idea into another. Parable merely says to the reader, ‘This is just like this’, while allegory puts forth a person or event and says, ‘This is this’.

Symbol and allegory are different. A symbol is a representation. It is something that stands for or suggests something else. Consider the cherubim and the flaming sword and the details of the description of heaven. The rainbow is a token of God's covenant with Noah even as circumcision represented God's covenant with Abraham. The cross is a symbol of Christ's atonement and baptism is symbolic of our death and resurrection with Christ. There are many others. Simply we can say that allegory is a complete narrative that conveys abstract ideas to get a point across, while symbol is a representation of an idea or concept that can have a different meaning throughout a literary work.

ranging from what he termed the "naive allegory" of more private allegories of modern characters in a "naive" allegory are not fully three-dimensional, for each aspect of their individual personalities and the events that befall them embodies some moral quality or other abstraction; the allegory has been selected first, and the details merely flesh it out.

Medieval thinking accepted allegory as having a reality underlying any rhetorical or fictional uses. The allegory was as true as facts of surface appearances. Thus, the bull

metaphors are adduced as actual facts which take the place of a logical demonstration, yet employing the vocabulary of logic: "Therefore of this one and only Church there is one body and one head—not two heads as if it were a monster... If, then, the Greeks or others say that they were not committed to the care of Peter and his successors, they necessarily confess that they are not of the sheep of Christ".

CHAPTER IV

THE ANALYSIS OF ALLEGORY IN C. S LEWIS’S THE LION, THE WITCH AND THE WARDROBE

4.1 The Animal Characters in The Lion, the Witch and the Wardrobe 4.1.1 Aslan The Lion

Aslan, the “Great

the eponymous lion of Narnia is developed throughout the remaining books. He is also the only character to appear in all seven books of the series. Lewis often capitalizes the word lion, since he is essentially God. Aslan has many names: King, Lord, Son of the Great Emperor-Beyond the-Sea, King of Beasts, the great Lion. The Bible tells us that— among other things—Jesus is the King of kings and Lord of lords (Revelation 19:16), the Son of God, the Son of Man (Luke 22:69-70), and the Lion of Judah (Revelation 5:5).

He is a talking lion, King of the Beasts, son of the a wise, compassionate, magical authority (both temporal and spiritual); mysterious and beloved guide to the human children who visit; guardian and savior of Narnia. The author, C. S. Lewis, described Aslan as an alternate version of world.

and

this series. He is the real King in Narnia and its united countries. After the creation, he goes back to his Father’s Kingdom. His father is the Emperor-beyond-the-Sea, Lord of Cair Paravel, Emperor of the Lone Islands, High King over all high Kings, and Creator and Lord of Narnia.

Since he left Narnia, Jadis the white witch spells Narnia into winter but never Christmas. Then throughout the Wardrobe, Aslan calls Lucy for the first time to enter Narnia. Lucy tells her siblings about Narnia, but none of them believe in her story. But Lucy still believe that Narnia is real. She comes to Narnia twice before her siblings come with her.

Aslan is coming to Narnia after the arrival of the Pevensie children to Narnia. The spell became broken. The snow is melting and Father of Christmas is distributing his presents. Aslan saves Edmund after his treasons. Aslan replace Edmund’s place when Jadis the witch ask Edmund’s life. Jadis has right to kill his former follower in this case Edmund according to the Deep Magic from the Dawn of Time -Deep Magic is the beginning rule that is created in Narnia by the Creator-. She meets Aslan when Aslan and his followers are camping near to the Stone Table. When she comes to meet Aslan, Mr. Beaver is angry to the Jadis’ follower who accompany her but Aslan asks him to be peaceful:

“What is your message, Son of Earth?” asked Aslan. “The Queen of Narnia and Empress of the Lone Islands desires a safe conduct to come and speak with you,” said the dwarf, “on a matter which is as much to your advantage as to hers.”

“Queen of Narnia, indeed!” said Mr Beaver. “Of all the cheek—”

“Peace, Beaver,” said Aslan. “All names will soon be restored to their proper owners. In the meantime we

will not dispute about them. Tell your mistress, Son of Earth, that I grant her safe conduct on condition that she leaves her wand behind her at that great oak.” (Lewis, 1970: 72)

Jadis asks Aslan to give Edmund to her because the day before, Aslan’s followers has freed Edmund from her prison but Aslan refuses Jadis’ request, Jadis forces Aslan by using the Deep Magic, then Aslan agrees to deal with her. Aslan comes to the Stone Table, the place where he promised to meet the witch and let the witch does everything to him as the consequence for replacing Edmund. He is binded to the Stone Table, and shaved:

“The fool!” she cried. “The fool has come. Bind him fast.”

“…But it never came. Four Hags, grinning and

leering, yet also (at first) hanging back and half afraid of what they had to do, had approached him. “Bind him, I say!” repeated the White Witch.”

“Stop!” said the Witch. “Let him first be shaved.” (p. 79)

Aslan is surrounded by the whole crowd of creatures kicking him, hitting him, spitting on him, jeering at him.

“Why, he's only a great cat after all!” cried one. “Is that what we were afraid of?” said another.

And they surged round Aslan, jeering at him, saying things like “Puss,

Puss! Poor Pussy,” and “How many mice have you caught today, Cat?” and

“Would you like a saucer of milk, Pussums?” (p. 80) The witch orders her followers to muzzle him:

“Muzzle him!” said the Witch. And even now, as they worked about his face putting on the muzzle, one bite from his jaws would have cost two or three of them their hands. But he never moved. And this seemed to enrage all that rabble. Everyone was at him now. Those who had been afraid to come near him even after he

was bound began to find their courage, and for a few minutes the two girls could not even see him—so thickly was he surrounded by the whole crowd of creatures kicking him,hitting him, spitting on him, jeering at him. (p. 80)

A King has been being mocked. Aslan accepts all of their actions patiently. He doesn’t give any action against their wickedness. When once Aslan had been tied (and tied so that he was really a mass of cords) on the flat stone, a hush fell on the crowd. Four Hags, holding four torches, stood at the corners of the Table. The Witch bared her arms as she had bared them the previous night when it had been Edmund instead of Aslan. Then she began to whet her knife. It looked to the children, when the gleam of the torchlight fell on it, as if the knife were made of stone, not of steel, and it was of a strange and evil shape.

Susan and Lucy Pevensie who accompany Aslan in walking to the hill where the Stone Table is, are only crying to see them mocking the dear Aslan.

“Oh, children, children, why are you following me?” “We couldn't sleep,” said Lucy—and then felt sure that she need say no more and that Aslan knew all they had been thinking.

“Please, may we come with you—wherever you're going?” asked Susan.

“Well—” said Aslan, and seemed to be thinking. Then he said, “I should be glad of company tonight. Yes, you may come, if you will promise to stop when I tell you, and after that leave me to go on alone.”

“Oh, thank you, thank you. And we will,” said the two girls. (p. 78)

They tell Aslan that they want to accompany him and they have promised to stop in place where Aslan asked them to stop. In paying this promise, the two children can’t do anything to help Aslan. They just hide in the bushes, see what

happen to Aslan and wait until all of the enemies are gone. After all of the enemies have gone, these two young ladies come and see Aslan lying dead on the Stone Table, it was night time and moon was getting low and thin clouds were passing across. Lucy can’t see Aslan with horrible muzzle so she told Susan to take it off and after trying hard, they succeed to take it off:

“I can't bear to look at that horrible muzzle. I wonder could we take if off?”

So they tried. And after a lot of working at it (for their fingers were cold and it was now the darkest part of the night) they succeeded. And when they saw his face without it they burst out crying again and kissed it and fondled it and wiped away the blood and the foam as well as they could. And it was all more lonely and hopeless and horrid than I know how to describe. (p. 82)

After taking off the muzzle, they try to untie him as well but the enemies have tied him very tight:

“I wonder could we untie him as well?” said Susan presently. But the enemies, out of pure spitefulness, had drawn the cords so tight that the girls could make nothing of the knots. (p. 82)

After trying several times, hours and hours seemed to go by and they hardly noticed that they are getting colder and colder. They feel miserable and hopeless, but somehow there is a help, for the first time they think that the helper is enemy:

… But at last Lucy noticed two other things. One was that the sky on the east side of the hill was a little less dark than it had been an hour ago. The other was some tiny movement going on in the grass at her feet. At first she took no interest in this. What did it matter? Nothing mattered now! But at last she saw that whatever-it-was had begun to move up the upright stones of the Stone Table. And now whatever-they-were were moving about on Aslan's body. She peered closer. They were little grey things. (p. 82)

“Ugh!” said Susan from the other side of the Table. “How beastly! There are horrid little mice crawling over him. Go away, you little beasts.” And she raised her hand to frighten them away.

“Wait!” said Lucy, who had been looking at them more closely still. “Can you see what they're doing?” Both girls bent down and stared.

“I do believe—” said Susan. “But how queer! They're nibbling away at the cords!”

“That's what I thought,” said Lucy. “I think they're friendly mice. Poor little things—they don't realize he's dead. They think it'll do some good untying him.”

It was quite definitely lighter by now. Each of the girls noticed for the first time the white face of the other. They could see the mice nibbling away; dozens and dozens, even hundreds, of little field mice. And at last, one by one, the ropes were all gnawed through. (p. 83)

Because of the cold weather, the two young Pevensie ladies decide to have a little walk in forest near to the Aslan’s corpse. They try to keep warm and at last they stand for a moment and see Cair Paravel, suddenly they hear a great cracking, deafening noise:

It was quite definitely early morning now, not late night.

“I'm so cold,” said Lucy.

“So am I,” said Susan. “Let's walk about a bit.” They walked to the eastern edge of the hill and looked down. The one big star had almost disappeared. The country all looked dark grey, but beyond, at the very end of the world, the sea showed pale. The sky began to turn red. They walked to ands fro more times than they could count between the dead Aslan and the eastern ridge, trying to keep warm; and oh, how tired their legs felt. Then at last, as they stood for a moment looking out towards they sea and Cair Paravel (which they could now just make out) the red turned to gold along the line where the sea and the sky met and very slowly up came the edge of the sun. At that moment they heard from behind them a loud noise—a great cracking,

deafening noise as if a giant had broken a giant's plate. (p. 83-84)

they feel afraid, the sun has made everything look so different –all colors and shadows were changed that for a moment- the Stone Table was broken into pieces by a great crack that ran down it from end to end and there was no Aslan;

“Oh, oh, oh!” cried the two girls, rushing back to the Table.

“Oh, it's too bad,” sobbed Lucy; “they might have left the body alone.”

“Who's done it?” cried Susan. “What does it mean? Is it magic?”

“Yes!” said a great voice behind their backs. “It is more magic.” They looked round. There, shining in the sunrise, larger than they had seen him before, shaking his mane (for it had apparently grown again) stood Aslan himself.

“Oh, Aslan!” cried both the children, staring up at him, almost as much frightened as they were glad. “Aren't you dead then, dear Aslan?” said Lucy. “Not now,” said Aslan.

“You're not—not a—?” asked Susan in a shaky voice. She couldn't bring herself to say the word ghost. Aslan stooped his golden head and licked her forehead. The warmth of his breath and a rich sort of smell that seemed to hang about his hair came all over her.

“Do I look it?” he said.

“Oh, you're real, you're real! Oh, Aslan!” cried Lucy, and both girls flung themselves upon him and covered him with kisses. (p. 84-85)

They suddenly feel so happy after seeing Aslan alive. Aslan tells them about the Deep Magic From Before The Dawn Of Time that said when a willing victim who had committed no treachery was killed in a traitor’s stead, the Table would crack and Death itself would start working backwards. This deeper magic isn’t known by the white witch.

Aslan is a representation of Jesus Christ in a way that is easier for children to understand. From The Lion, the Witch and the Wardrobe story, we can

see that the actions toward Aslan or actions that are done by Aslan are same with the actions done by Jesus in Holy Bible. In Holy Bible, Jesus is told is being crucified by the Jews who don’t like him from the very beginning. Jesus is crucified in order to free all of human beings from their sins. When Judas, one of the twelve disciples and the Jewish chief priests come to the Gethsemane, one of his disciples struck the servant of the high priest by sword and cut off his ear. But Jesus then touch his ear and heal him:

And one of them struck the servant of the high priest and cut off his ear.

But Jesus answered and said, “Permit even this.” And He touched his ear and heal him.

(Luke 22: 50-51)

This event is the same with event in Narnia, when Mr. Beaver the faithful follower is angry with the Jadis’ messenger, but then Aslan asks him to be peaceful. When preparing Himself to be crucified by the hatred people, Jesus began to be troubled and He ask His disciples Peter, James, and John with Him:

And He took Peter, James, and John with Him, and He began to be troubled and deeply distressed.

Then He said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch.” (Mark: 33-34)

This is very same with Aslan when he walks to Stone Table to meet the witch, he asks the children to hold his mane:

“No,” said Aslan. “I am sad and lonely. Lay your hands on my mane so that I can feel you are there and let us walk like that.” (p. 78)

When Jesus arrived in the place called Praetorium, the Jews soldiers were mocking Him. They put a crown of thorns on His head. Just same like Aslan who is being jeering, mocking and muzzled by Jadis’ followers:

And they clothed Him with purple; and they twisted a crown of thorns, put it on His head.

And began to salute Him, “ Hail, King of the Jews!” Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshipped Him.

And when they had mocked Him, they took the purple off Him, put His own clothes on Him, and led Him out to crucify Him. (Mark 15: 17-20)

When Jesus was crucified, some people look at Him from afar. They are Mary Magdalene, Mary the mother of James the less and of Joses, and Salome and there were some women who came up with Him to Jerusalem:

There were also women looking on from afar, among whom were Mary Magdalene, mother of James the less and Joses, and Salome.

Who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem. (Mark 15: 40-41)

On the third day after Jesus’ death, very early in the morning the women who came to the tomb bringing the spices that they had prepared were afraid because the stone of the tomb has been rolled, and Jesus’ body was not there lying in where He has been being laid:

Now on the first day of the week, very early in the morning, they and certain other women with them, came to the tomb bringing the spices which they had prepared.

But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus. (Luke 24: 1-3)

Just same as Aslan, early in the morning, the Stone Table is cracked into pieces and Aslan’s body is not there. This event make Susan and Lucy become afraid, and the most weird thing is when Aslan appears like lived-man so as Jesus in Holy Bible, the disciples were afraid when Jesus met them for the first time. They thought that they have seen ghost:

Now as they said these things, Jesus Himself stood in the midst of them, and said to them, “Peace to you.” But they were terrified and frightened, and supposed they had seen a spirit. (Luke 24: 36-37)

Table 4.1.1 Similarity of Characteristics between Aslan in The Lion, the Witch and the Wardrobe and Jesus in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Aslan

• Son of the Emperor of the Sea • Has so many disciples

• Betrayed by his creation

• Is being mocked, jeered, and so on

• Crucified in Edmund’s place • Rose from death

Jesus

• Son of God

• Has so many disciples

• Betrayed by one of His disciples • Is being mocked, jeered, and so

on

• Crucified to save all humans • Rose from death

4.1.2 Mr. and Mrs. Beaver

Mr. and Mrs. Beaver are the first Narnian that the Pevensie children meet in the forest. They are the faithful followers’ of Aslan. They keep the children out from the Jadis’ Secret Police. They give the children foods and they tell the children about Aslan. Mr. and Mrs. Beaver are represented the faithful disciples of Christ. The disciples of Christ always try to tell a good news about Jesus and his coming to save all human beings from their sins just same as Aslan who will come to save Narnia from Jadis. Mrs. Beaver is the best example for everyone

who believe in God. When the children ask them to hurry because the Secret Police are chasing them, Mrs. Beaver is still calm down and prepares everything that they will need in their escaping. Even she asks her husband and the children to help her in preparing their needs because she believes that the Secret Police or Jadis is still far away and they will not arrest them. They still have time to do some preparations:

“What are you doing, Mrs. Beaver?” exclaimed Susan.

“Packing a load for each of us, dearie,” said Mrs. Beaver very coolly.

“You didn't think we'd set out on a journey with nothing to eat, did you?”

“But we haven't time!” said Susan, buttoning the collar of her coat.

“She may be here any minute.”

“That's what I say,” chimed in Mr. Beaver.

“Get along with you all,” said his wife. “Think it over, Mr. Beaver. She can't be here for quarter of an hour at least.”

“But don't we want as big a start as we can possibly get,” said Peter, “if we're to reach the Stone Table before her?”

“You've got to remember that, Mrs. Beaver,” said Susan. “As soon as she has looked in here and finds we're gone she'll be off at top speed.”

“That she will,” said Mrs. Beaver. “But we can't get there before her whatever we do, for she'll be on a sledge and we'll be walking.”

“Then—have we no hope?” said Susan.

“Now don't you get fussing, there's a dear,” said Mrs. Beaver, “but just get half a dozen clean handkerchiefs out of the drawer. 'Course we've got a hope. We can't get there before her but we can keep under cover and go by ways she won't expect and perhaps we'll get through.”

“That's true enough, Mrs. Beaver,” said her husband. “But it's time we were out of this.”

“And don't you start fussing either, Mr. Beaver,” said his wife. “There. That's better. There's five loads and the smallest for the smallest of us: that's you, my dear,” she added, looking at Lucy. (p. 52-53)

In the hectic time and it seems that there is no hope for them, only Mrs. Beaver who stands still in believing that there is always be a hope for them. She believes that Aslan will send helps for them without known by them. Mrs. Beaver’s belief is the representation of the faith of Jesus’ disciples and whoever that believe in Jesus. Jesus’ disciples have mission in leading human beings into God’s kingdom by showing them the way to get there. They teach the others about lessons, advices and examples that has been given to them by Jesus. Mr. and Mrs. Beaver also do the same when they are leading the children to the place where Aslan gather all of Narnians who are still believe in him. Mr. and Mrs. Beaver keep the children from danger. They lead the children through the safest way so that they can meet Aslan.

Table 4.1.2 Similarity of characteristics between Mr. and Mrs. Beaver in The Lion, the Witch and the Wardrobe and Jesus’ faithful disciples in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Mr. and Mrs. Beaver

• Save the Pevensie children from Secret Police

• Have a strong faith in God

• Lead Pevensie children to meet Aslan in Stone Table

Jesus’ Faithful disciples

• Save humans from falling into sins by telling God’s message to live in chastity

• Have strong faith in Jesus

• Lead humans so that they can meet Jesus in heaven by telling them

God’s sayings

4.1.3 Foxes

Foxes allegorize people who might generally be considered, or do not appear to be Christian or believe in God, and yet if they had to, they mayn’t give their life for Him. When Father Christmas comes and gives them foods and drinks, they make a celebration to celebrate the coming of Aslan. But they still don’t have strong faith in Aslan. Humans are self-centered so that sometimes they don’t believe in God’s existence. God is absurd. Absurd can mean odd but real. He is real but most people keep asking on His presence, because God can’t be accepted scientifically. Some Narnian believe in Jadis because she has god-like-power that is very similar to Aslan the real God for Narnia so many Narnians believe that she is god.

When Jadis passes and sees them partying, the fox says that they are praying for the Witch:

“Please, your Majesty,” said the Fox, “we were given them. And if I might make so bold as to drink your Majesty's very good health—” (p. 60)

The word ‘Majesty’ in the quotation above, can mean same as God. If the majesty here means someone who brings goodness or happiness, then the power of the majesty must bring freedom for those who get the things from the majesty. But if the majesty means someone who brings evil-like power, the majesty only intent to give misery to the follower, he gives something to the follower and that thing will make the follower become bounded and can’t be free from him. Just

like Jadis who bound her followers by turning them into stone when they are seemed to have a little faith in Aslan.

"What?" roared the Witch, springing from the sledge and taking a few strides nearer to the terrified animals. "He has not been here! He cannot have been here! How dare you—but no. Say you have been lying and you shall even now be forgiven."

At that moment one of the young squirrels lost its head completely.

"He has—he has—he has!" it squeaked, beating its little spoon on the table. Edmund saw the Witch bite her lips so that a drop of blood appeared on her white cheek. Then she raised her wand. "Oh, don't, don't, please don't," shouted Edmund, but even while he was shouting she had waved her wand and instantly where the merry party had been there were only statues of creatures (one with its stone fork fixed forever halfway to its stone mouth) seated round a stone table on which there were stone plates and a stone plum pudding. (p. 60-61)

Table 4.1.3 Similarity of characteristics between Foxes in The Lion, the Witch and the Wardrobe and People who debate on believe Jesus status or Son of God and man in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief • Believe in fake God easily

• Don’t believe Aslan’s status as Son of God and also the creator of Narnia and its creature

• Many Christian can believe in fake prophets easily

• Most Christians debate on Jesus’ status as Son of God and man

4.1.4 Wolves

Wolves are same with Satan’s helpers. Wolves do Jadis’ order to spread terrors and arrests Narnian who rebel the Witch. In The Lion, the Witch and the

Wardrobe, wolves are the Secret Police and Maugrim the chief of Secret Police

then is killed by Peter when the wolf wants to kill Susan. For the first time they arrest Mr. Tumnus because he invites Lucy Pevensie to come to his house but he doesn’t tell the witch about Lucy’s present in Narnia. They left a piece of paper in Mr. Tumnus’ house :

The former occupant of these premises, the Faun Tumnus, is under arrest and awaiting his trial on a charge of High Treason against her Imperial Majesty Jadis, Queen of Narnia, Chatelaine of Cair Paravel, Empress of the Lone Islands, etc., also of comforting her said Majesty's enemies, harbouring spies and fraternizing with Humans.

signed MAUGRIM, Captain of the Secret Police, LONG LIVE THE QUEEN (p. 30)

Wolves always obey Jadis’ order. They will do everything to pleased Jadis: “Take with you the swiftest of your wolves and go at once to the house of the Beavers,” said the Witch, “and kill whatever you find there. If they are already gone, then make all speed to the Stone Table, but do not be seen. Wait for me there in hiding. I meanwhile must go many miles to the West before I find a place where I can drive across the river. You may overtake these humans before they reach the Stone Table. You will know what to do if you find them!”

“I hear and obey, O Queen,” growled the Wolf, and immediately he shot away into the snow and darkness, as quickly as a horse can gallop. (p. 59)

For Wolves, Jadis is the real Narnia’s Queen. They believe that if they work for her, then their lives become prosperous and happy.

Table 4.1.4 Similarity of Characteristics between Wolves in The Lion, the Witch and the Wardrobe and Lucifer’s followers in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Wolves

• Obey all the Witch’s rules, commands and orders

• Spread terrors to all Narnians

Lucifer’s followers

• Obey Lucifer’s rules and commands

• Spread temptation to all human beings

4.1.5 Mr. Tumnus the Faun

Mr. Tumnus is the first Narnian whom Lucy met in the forest near to the lamp-post. He is a faun. Faun is a creature half man and half goat. From the waist upwards he was like a man, but his legs were shaped like a goat's (the hair on them was glossy black) and instead of feet he had goat's hoofs. He also had a tail.

Mr. Tumnus invites Lucy to come to his house. He promises to give Lucy toast, sardines and cake:

“Thank you very much, Mr Tumnus,” said Lucy. “But I was wondering whether I ought to be getting back.”

“It's only just round the corner,” said the Faun, “and there'll be a roaring fire—and toast—and sardines— and cake.” (p. 6)

for the first time, Mr. Tumnus wants to kidnap Lucy. He doesn’t tell Lucy that he is working to the witch. The witch pay him to be a spy. He must tell the witch if

he has saw human entering Narnia. Because there is written when four thrones in Cair Paravel is filled by four humans, the witch will lose her power. It makes the witch become frightened with everything that talks about human beings:

“Like what I've done,” said the Faun. “Taken service under the White Witch. That's what I am. I'm in the pay of the White Witch.”

“The White Witch? Who is she?”

“Why, it is she that has got all Narnia under her thumb. It's she that makes it always winter. Always winter and never Christmas; think of that!”

“How awful!” said Lucy. “But what does she pay you for?”

“That's the worst of it,” said Mr Tumnus with a deep groan. “I'm a kidnapper for her, that's what I am. Look at me, Daughter of Eve. Would you believe that I'm the sort of Faun to meet a poor innocent child in the wood, one that had never done me any harm, and pretend to be friendly with it, and invite it home to my cave, all for the sake of lulling it asleep and then handing it over to the White Witch?” (p. 8-9)

But then Tumnus realizes that he must release Lucy, because he likes Lucy’s kindness. He doesn’t want to see Lucy is going to be killed by the witch. He accompany Lucy to back to the forest where he met her for the first time:

“Of course I will,” said the Faun. “Of course I've got to. I see that now.

I hadn't known what Humans were like before I met you. Of course I can't give you up to the Witch; not now that I know you. But we must be off at once. I'll see you back to the lamp-post. I suppose you can find your own way from there back to Spare Oom and War Drobe?” (p. 9)

Tumnus is same with Apostle Paul, who first worked against Christianity by killing the Christians people. He is also same to doubting Thomas of the gospels. He doesn’t believe in Aslan, but somehow when he wants to kidnap

Lucy, he sees Aslan’s shadow and then he realizes that he is wrong so he decides to let Lucy back to her world in spare-room through a wardrobe.

Table 4.1.5 Similarity of Characteristics between Mr. Tumnus in The Lion, the Witch and the Wardrobe and Judas and Apostle Paul in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Mr. Tumnus

• Selling information to Jadis about Son of Adam and Daughter of Eve

Mr. Tumnus

• Works for Jadis and intent to kidnap Lucy but then he change his mind after seeing Aslan’s shadow on fire

Judas

• Selling Jesus to Jewish Chief Priests for some money

Apostle Paul

• Works against Christianity; killing Christians but then he turned into Christian by seeing God’s power

4.2 The Human Characters in The Lion, the Witch and the Wardrobe 4.2.1 Peter Pevensie

Peter is the eldest of the four Pevensie children and shares his adventures in Narnia with his sisters country will ever have. As the oldest of the four siblings, he tries his best to

protect his other siblings and to act like a responsible young adult. In the book it is implied that he is more mature than his other siblings because, after their father was called out to fight in the war, it was left to Peter by his mother to support his three siblings though the ordeal of their father going away. He is the countryside, they stay at the old mansion of

When Lucy first stumbles on the wardrobe, Peter doesn't believe her, thinking it is just her imagination until he and the other Pevensies enter the wardrobe themselves:

“A jolly good hoax, Lu,” he said as he came out again; “you have really taken us in, I must admit. We half believed you.” (p. 12)

He later apologizes to Lucy for not believing her and is quite angry with Edmund for earlier denying Narnia's existence (Lucy had seen Edmund in Narnia before, but he had lied that they were just “pretending”):

Peter turned at once to Lucy.

“I apologize for not believing you,” he said, “I'm sorry. Will you shake hands?”

“Of course,” said Lucy, and did. (p. 28) Peter whistled.

“So you really were here,” he said, “that time Lu said she'd met you in here—and you made out she was telling lies.”

There was a dead silence. “Well, of all the poisonous little beasts—” said Peter, and shrugged his shoulders and said no more. (p. 29)

This is caused by Edmund's revelation of his deceit when, upon entering Narnia, he says; “I say ... oughtn't we to be bearing a bit more to the left, that is, if we are aiming for the lamp-post?”(1970: 29). Peter had already been angry with Edmund before he knew that Edmund was telling lies; while not believing that

Lucy had been in Narnia, he does not believe that Edmund was doing Lucy any good by jeering at Lucy and encouraging her about her claim to have found a country in the wardrobe. Lucy had told Peter and Susan that Edmund had been in Narnia the second time she was in the wardrobe, but he had denied it. Edmund later strays to the White Witch (having met her when he first came into Narnia and been seduced by her promises of power) and Peter later confesses to Aslan that his anger towards Edmund (for trying to make out that Lucy was a liar) probably helped him to go wrong. Peter and his siblings had been under protection o Edmund was a traitor from the moment he set eyes on him, but did not mention anything to the others about it until it was too late. Edmund is then rescued on the orders of Aslan.

Peter receives his sword, Rhindon, and shield from Father Christmas during the journey to find Aslan and is later knighted “Sir Peter Wolf's-Bane” by Aslan after he kills who was trying to kill Susan and Lucy. This is Peter's first battle:

“Hand it to me and kneel, Son of Adam,” said Aslan. And when Peter had done so he struck him with the flat of the blade and said, “Rise up, Sir Peter Wolf's-Bane. And, whatever happens, never forget to wipe your sword.” (p. 69)

In the American editions of the books on which the was based, Lewis changed the chief wolf's name to

He is the head General of Aslan's army. After the defeat of the White Witch

Beruna Ford, he is crowned to the Clear Northern Sky by Aslan as His Majesty King Peter, High King of Narnia, Emperor of the Lone Islands, Lord of King Peter the Magnificent”. The ancient prophecy of two Sons of Adam and two Daughters of Eve coming to sit on the four thrones of Narnia at Cair Paravel has come to fruition. This marks the end of the hundred years of winter and the reign of the White Witch, and is the beginning of Narnia's Golden Age.

The apostle Peter is the first of Jesus’ disciples. He was the first who has been called by Jesus:

And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:

Simon, whom He also named Peter. (Luke 6: 13-14a)

For the first time, Peter denies the story about Aslan. Even he considers it as a joke but Peter then finds his belief in Aslan and becomes his faithful follower. It is slightly different with Apostle Peter who believed in Jesus for the first time but then when Jesus is taken to the court and said to be crucified, he denied that he knows Jesus, even worst, he denied that he was one of the twelve disciples. Although the chronology is not same but still they have some similiraties. There are similarities between Peter Pevensie an original twelve disciples. Like St. Peter, who was given that name from Christ, Peter Pevensie is given the name Sir Peter Wolfsbane by Aslan. As the traditional first among-equals with the other leaders of the church. Similarly, Peter Pevensie is given the title of

tradition, was given the “keys to the the door, locking it with a golden key, sealing the destroyed Narnia after the judgment in

Table 4.2.1 Similarity of Characteristics between Peter Pevensie in The Lion, the Witch and the Wardrobe and Apostle Peter in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Peter Pevensie

• Has received a given name by Aslan; Sir Peter Wolf’s-bane

• The leader or the first-among-equal

• Believe in Aslan’a existence after seeing him

Apostle Peter

• Apostle Peter is the name given to Simon the fisherman by Jesus • The highest leader of all disciples

or leader of the church

• Deny Jesus’ existence after following Him as His disciple (when Jesus had been going to be crucified)

4.2.2 Susan Pevensie

Susan is the elder sister and the second eldest in three of the seven books — as a child in a

Susan of the horn. She was the only Pevensie that survived the train wreck (because she was not on the train or at the station) on Earth which sent the others to Narnia after the Last Battle.

In arrows by brings aid. Susan shows her excellence at battle. Together with her sister on the Stone Table. After the battle, she is crowned to the Radiant Southern Sun as Queen of Narnia by Aslan, and shares the monarchy with her brothers Gentle. The period of their reign is considered the Golden Age of Narnia.

Throughout the book, Susan is the voice of caution and common sense. Even at the end, after a number of years in Narnia, she counsels against pursuing the sense the pursuit might bring.

Susan allegorizes Mary Magdalene in Bible. Mary Magdalene who was always there as the faithful disciple of Christ when he was crucified, buried and she came to Jesus’ tomb early in the morning with other women and bring spices. Just like Mary, for the first time Susan doesn’t believe in Aslan but when she has saw Aslan, then she believes. When Mary saw Jesus was teaching His disciples about His Father’s Kingdom, she saw Jesus and she wanted to know more about Christ’s Kingdo m and how to get there. She turned her life from the bad one into the good one. She tried to live and follow Jesus and His other disciples. She may

not be a holy woman before but after knowing and deciding to change her life, she become the holy one.

Table 4.2.2 Similarity of Characteristics between Susan Pevensie in The Lion, the Witch and the Wardrobe and Mary Magdalene in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Susan Pevensie

• Doesn’t believe in Aslan’s existence either with Narnia’s story • Following Aslan when he is going

to Stone Table to meet the Witch

• Accompanying Aslan secretly with her younger sister when he is going to be crucified

Mary Magdalene

• Doesn’t believe in Jesus Christ either with Christianity

• Following Jesus when He is going to be judged in Pontius Pilate’s house

• Accompanying Jesus secretly when He is being prisoner the night before He was crucified and after He was crucified.

4.2.3 Edmund Pevensie

Edmund Pevensie is the third child in Pevensie’s family. He is become egoist since his father who always spoil him went on World War II. He feels like there is none love him like his father does. Edmund is cruelly dismissive to when she first finds the entrance to

second of the Pevensie children to go to While he is there, he meets th of Narnia) and eats some enchant the person who eats it. He asks Turkish Delight more and more and he never feels satisfied. The Witch says if he can bring his siblings to her palace, Edmund will become king in her kingdom and there will always be Turkish Delight as his food everyday.

“Son of Adam, I should so much like to see your brother and your two sisters. Will you bring them to see me?”

“I'll try,” said Edmund, still looking at the empty box.

“Because, if you did come again—bringing them with you of course—I'd be able to give you some more Turkish Delight. I can't do it now, the magic will only work once. In my own house it would be another matter.” (p. 18)

As a result, he promises the Witch that he will bring his siblings to her house, not knowing that she intends to kill them all to prevent the fulfillment of a Narnian conversation and Edmund realized that the Witch was none other than the “Queen of Narnia”, but the magic of the Turkish Delight was so strong that he was determined to go back to her for more.

Upon returning, he denies having been in Narnia, not wishing to admit that Lucy's story had been true, but later accidentally lets slip in a remark to Peter that shows that he had in fact been in Narnia. All four of the Pevensie children later go through the wardrobe and are taken under protection of while the others are having an in-depth conversation about the arrival of Edmund sneaks away to the White Witch'

when she berates him for coming alone, and even more so when on their journey to the by is their benefactor and has entered the land, a clear sign of her waning power, she turns them to the others. The sledge eventually stops as the snow melts (another sign of the Witch's crumbling power), so they have to continue their journey on foot. They eventually stop in a wooded valley, where the Witch prepares to put him to She ties Edmund to a tree and draws her knife, but a rescue party sent by arrives, frees him and brings him to his siblings and the rest of Aslan's army. Edmund becomes fully reformed after a long conversation with Aslan. The next day, the Witch reiterates her claim to Edmund's life. She and Aslan work out an agreement that Aslan will die in Edmund's place (though the other Narnians do not know this), but unknown to her, the magical nature of this contract allows Aslan to be brought back to life. Susan and Lucy witnessed Aslan's sacrifice and resurrection.

While Aslan and Edmund's sisters race to free the cursed prisoners in the Witch's castle, Edmund consolidates his reformation by aligning himself with Peter's army i Witch's most dangerous advantage, her attempt. This sees the Witch's army vastly outnumbered very quickly, and she is

soon killed by Aslan, while the remnants of the enemy either give themselves up or take to flight.

However, he is saved from death by the timely arrival of reinforcements led by Aslan, and by Lucy, who gives Edmund a dose of a can quickly heal any injury. Eventually Edmund Pevensie, completely reformed, is crowned to the Great Western Wood by Aslan as King Edmund the Just, co-ruler of Narnia with Queen Lucy, Queen Susan and High King Peter, and is knighted as Duke of Lantern Waste, Count of the Western March, and Knight of the Noble Order of the Table. 15 years later, he and his siblings return to England, where they all magically appear as children again - Edmund as a 10-year-old, whereas he had been a 25-year-old in Narnia.

Edmund allegorizes Judas who betrayed Jesus. Judas asked some money form the Jewish chief priests as payment for selling Jesus. Edmund also did the same like Judas. He betrays his siblings only for getting Turkish Delights from the Witch. He tells important news about Aslan’s movement to Narnia to the Witch in order to get the delights. In the other hand, Edmund also allegorizes man in this case is man who never feels satisfied, only tries fulfill his needs without thinking about the others. We can say that Edmund represents man who is addicted by bad things. It can be seen from the part where Edmund asks the Turkish Delight more and more from the Witch:

“Please, please,” said Edmund suddenly, “please couldn't I have just one piece of Turkish Delight to eat on the way home?” (p. 19)

After seeing the Witch’s cruelty especially in turning the party of Narnians who celebrate the coming of Spring for the first time after a hundred years winter

into stone, Edmund actually feels very sad and he repents his actions in betraying Aslan and his siblings only for enchanted Turkish Delights, just same as Judas who sold Jesus to Jewish priests only for some money. After he saw Jesus’ suffers, he repented his actions. He wanted to turn the time back to the time where he is very pleased to be with Jesus. But then time goes by, Judas who is full with regret decided to suicide. While Edmund decides to work for Aslan and believe in Aslan as God and the real ruler of Narnia.

Table 4.2.3 Similarity of Characteristics between Edmund Pevensie in The Lion, the Witch and the Wardrobe and Judas and man in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Edmund Pevensie

• Betrays Aslan by telling Aslan’s secret to the Witch

• Betrays his siblings by becoming the White Witch’s follower

• Regret his betrayals after seeing the Witch’s cruelty

Edmund Pevensie

• Enchanted by Turkish Delights that is given by the Witch

Judas

• Selling information about Jesus to Jewish chief priests

• Betrays other disciples by selling the information

• Regret his betrayal after seeing Jesus’ suffering

Man

• Become addicted (never feels satisfied) by consuming Turkish Delights

• Become addicted (never feels satisfied) by consuming alcohol, cigarette, or drugs

4.2.4 Lucy Pevensie

Lucy is the youngest in Pevensie’s siblings. She is the first who enters Narnia accidentally. She visits Narnia twice before they come together to Narnia. Lucy has strong belief in Narnia and Aslan. She can mark a person or an animal is good or bad by seeing him or it. She is the first who realizes that the robin is asking them to follow him. She is the one who can see Aslan earlier than the others even though they are in the same place and in the same situation, but only Lucy can feel Aslan’s present for the first time. After she force the other to believe her story, then her siblings believe that there is a place named Narnia and there is Aslan who is the real ruler in Narnia. Lucy leads her siblings when they come together to Narnia for the first time. Actually, she doesn’t know the way but her gentle feeling let her decides which is the best way or the good Narnian or the bad one. Lucy has a great willing to know or to find out about everything:

“Nothing there!” said Peter, and they all trooped out again—all except Lucy. She stayed behind because she thought it would be worth while trying the door of the wardrobe, even though she felt almost sure that it would be locked. To her surprise it opened quite easily, and two mothballs dropped out. (p. 3)

she is the first of the Pevensies to enter Narnia through a magical wardrobe in

under the rule of Jadis the Narnia. There she meets traveling with her siblings and beavers, given a vial with magica arrive at Aslan's camp, and later that night, she and Susan comfort Aslan as he walks to his death. Both girls also witness his sacrifice. While their brothers are going to war, Lucy and her sister see the creatures in the White Witch's castle, which the White Witch had turned to stone. They meet with their brothers at the end of the battle. At crowned to the Glistening Easter Sea as Her Majesty Queen Lucy by Aslan to the the end of the White Witch's Lucy the Valiant. She and her siblings make a Golden Age in Narnia. Late in the Golden Age while hunting the white stag through Lantern Waste, she notices the lantern where she met Mr. Tumnus. She stops her siblings and they look and wonder what it is. Lucy, in a dreamy voice, says Spare Oom, Mr. Tumnus' phrase for the land from which they came, and the children run through the wardrobe into England, where no time had passed and they are children again.

Lucy and Susan are the only persons who accompany Aslan in his crucifixion and resurrection. Lucy is similar to children who believe in God and children who are God’s Kingdom heirs. As Jesus said that the oldest must let the children come to Him because they are the heirs of God’s kingdom. Children have pure heart. If they believe in someone, they will believe in him strongly. Children

also have a great curiosity, they want to know everything around them, that’s what Lucy has shown us. Lucy is given a magica may be the magical cordial can work with someone who has pure heart, no hatred, and no irresponsibility. Lucy decides to stay in Narnia while she know that she and her siblings are going to be arrested by the Witch but she decides to stay and saves Mr. Tumnus who has ever saved her before. Although she is still young, she has a great responsibility in paying her debt, in this case not money but life.

Table 4.2.4 Similarity of Characteristics between Lucy Pevensie in The Lion, the Witch and the Wardrobe and Children in Christian Belief

The Lion, the Witch and the Wardrobe Christian Belief Lucy Pevensie

• Believe in Aslan and Narnia’s existence

• Has a strong faith in Aslan

Children with pure heart

• Believe in God and Heaven’s existence

• Has a strong faith in Jesus

4.2.5 Jadis the Witch

The Witch is evil to the core, without even a hint of goodness within her, which we can attribute to her not being human:

“She'd like us to believe it,” said Mr Beaver, “and it's on that that she bases her claim to be Queen. But she's no Daughter of Eve. She comes of your father Adam's”—(here Mr Beaver bowed) “your father Adam's first wife, her they called Lilith. And she was one of the Jinn. That's what she

xvi as his studies expanded to include such topics. Lewis quoted Lucretius (De rerum

natura, 5.198–9) as having one of the strongest arguments for atheism: Nequaquam nobis divinitus esse paratam

Naturam rerum; tanta stat praedita culpa

"Had God designed the world, it would not be A world so frail and faulty as we see."

Lewis's interest in the works of George MacDonald was part of what turned him from atheism. This can be seen particularly well through this passage in Lewis's

The Great Divorce, chapter nine, when the semi-autobiographical main character

meets MacDonald in Heaven:

…I tried, trembling, to tell this man all that his writings had done for me. I tried to tell how a certain frosty afternoon at Leatherhead Station when I had first bought a copy of Phantastes (being then about sixteen years old) had been to me what the first sight of Beatrice had been to Dante: Here begins the new life. I started to confess how long that Life had delayed in the region of imagination merely: how slowly and reluctantly I had come to admit that his Christendom had more than an accidental connexion with it, how hard I had tried not to see the true name of the quality which first met me in his books is Holiness.

Influenced by arguments with his Oxford colleague and friend J. R. R. Tolkien, and by the book The Everlasting Man by G. K. Chesterton, he slowly rediscovered Christianity. He fought greatly up to the moment of his conversion noting that he was brought into Christianity like a prodigal, "kicking, struggling, resentful, and darting his eyes in every direction for a chance to escape." He described his last struggle in Surprised by Joy:

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England.

After his conversion to theism in 1929, Lewis converted to Christianity in 1931. Following a long discussion and late-night walk with his close friends Tolkien and Hugo Dyson, he records making a specific commitment to Christian belief while on his way to the zoo with his brother. He became a member of the Church of England — somewhat to the disappointment of Tolkien, who had hoped he would convert to Roman Catholicism.

xvii A committed Anglican, Lewis upheld a largely orthodox Anglican theology, though in his apologetic writings, he made an effort to avoid espousing any one denomination. In his later writings, some believe he proposed ideas such as purification of venial sins after death in purgatory (The Great Divorce) and mortal sin (The Screwtape Letters), which are generally considered to be Roman Catholic teachings. Regardless, Lewis considered himself an entirely orthodox Anglican to the end of his life, reflecting that he had initially attended church only to receive communion and had been repelled by the hymns and the poor quality of the sermons. He later came to consider himself honoured by worshipping with men of faith who came in shabby clothes and work boots and who sang all the verses to all the hymns.

Joy Gresham

In Lewis's later life, he corresponded with and later met Joy Davidman Gresham, an American writer of Jewish background and also a convert from atheism to Christianity. She was separated from her alcoholic and abusive husband, the novelist William L. Gresham, and came to England with her two sons, David and Douglas. Lewis at first regarded her as an agreeable intellectual companion and personal friend, and it was at least overtly on this level that he agreed to enter into a civil marriage contract with her so that she could continue to live in the UK. Lewis's brother Warnie wrote: "For Jack the attraction was at first undoubtedly intellectual. Joy was the only woman whom he had met… who had a brain which matched his own in suppleness, in width of interest, and in analytical grasp, and above all in humour and a sense of fun" (Haven 2006). However, after complaining of a painful hip, she was diagnosed with terminal bone cancer, and the relationship developed to the point that they sought a Christian marriage. Since she was divorced, this was not straightforward in the Church of England at the time, but a friend, the Rev. Peter Bide, performed the ceremony at her hospital bed in March 1957.

Gresham's cancer soon went into a brief remission, and the couple lived as a family (together with Warren Lewis) until her eventual relapse and death in 1960. The year she died, the couple took a brief holiday in Greece and the Aegean in 1960; Lewis was fond of walking but not of travel, and this marked his only crossing of the English Channel after 1918. Lewis’s book A Grief Observed describes his experience of bereavement in such a raw and personal fashion that Lewis originally released it under the pseudonym N.W. Clerk to keep readers from associating the book with him. However, so many friends recommended the book to Lewis as a method for dealing with his own grief that he made his authorship public.

xviii Lewis continued to raise Gresham's two sons after her death. While Douglas Gresham is, like Lewis and his mother, a Christian, David Gresham turned to the faith into which his mother had been born and became Orthodox Jewish in his beliefs. His mother's writings had featured the Jews, particularly one “shohet” (ritual slaughterer), in an unsympathetic manner. David informed Lewis that he was going to become a ritual slaughterer in order to present this type of Jewish religious functionary to the world in a more favourable light. In a 2005 interview, Douglas Gresham acknowledged he and his brother were not close, but he did say they are in email contact. Douglas remains involved in the affairs of the Lewis estate.

Illness and death

In early June 1961, Lewis began experiencing medical problems and was diagnosed with inflammation of the kidneys which resulted in blood poisoning. His illness caused him to miss the autumn term at Cambridge, though his health gradually began improving in 1962 and he returned that April. Lewis's health continued to improve, and according to his friend George Sayer, Lewis was fully himself by the spring of 1963. However, on 15 July 1963 he fell ill and was admitted to hospital. The next day at 5:00 pm, Lewis suffered a heart attack and lapsed into a coma, unexpectedly awaking the following day at 2:00 pm. After he was discharged from the hospital, Lewis returned to the Kilns though he was too ill to return to work. As a result, he resigned from his post at Cambridge in August. Lewis's condition continued to decline and in mid-November, he was diagnosed with end stage renal failure. On 22 November 1963 Lewis collapsed in his bedroom at 5:30 pm and died a few minutes later, exactly one week before his 65th birthday. He is buried in the churchyard of Holy Trinity Church, Headington, Oxford (Friends of Holy Trinity Church).

xix APPENDIX C

LIST OF C. S. LEWIS’ WORKS 1. Poetry

 Spirits in Bondage (1919)

 Dymer (1926)

 Narrative Poems (1969)

 The Collected Poems of C. S. Lewis (1994) 2. Fiction

 The Pilgrim's Regress (1933)  The Screwtape Letters (1942)

 The Great Divorce (1945)

 Till We Have Faces (1956)

 Screwtape Proposes a Toast (1959)

 Letters to Malcolm: Chiefly on Prayer (1964)

 Boxen (1985)

 Space Trilogy

• Out of the Silent Planet (1938)

• Perelandra (1943)

• That Hideous Strength (1946)

• The Dark Tower (manuscript) (1977)

 The Chronicles of Narnia

• The Lion, the Witch and the Wardrobe (1950)

• Prince Caspian (1951)

• The Voyage of the Dawn Treader (1952)

• The Silver Chair (1953)

• The Horse and His Boy (1954) • The Magician's Nephew (1955)

xx 3. Non-fiction

 The Allegory of Love (1936)

 Rehabilitations and other essays (1939)  The Personal Heresy (1939)

 The Problem of Pain (1940)  A Preface to Paradise Lost (1942)  The Abolition of Man (1943)  Beyond Personality (1944)  Miracles (1947)

 Arthurian Torso (1948)  Mere Christianity (1952)

 English Literature in the Sixteenth Century Excluding Drama (1954)  Major British Writers, Vol I (1954)

 De Descriptione Temporum. An Inaugural Lecture (1955)  Surprised by Joy (1955)

 Reflections on the Psalms (1958)  The Four Loves (1960)

 Studies in Words (1960)

 An Experiment in Criticism (1961)  A Grief Observed (1961)

 They Asked for a Paper: Papers and Addresses (1962)  Selections from Layamon's Brut (1963)

 The Discarded Image (1964)

 Studies in Medieval and Renaissance Literature (1966)  Of Other Worlds (1966)

 Spenser's Images of Life (1967)  Letters to an American Lady (1967)  Christian Reflections (1967)

 Selected Literary Essays (1969)

 God in the Dock (2 volumes) (1970-1971)  The Business Of Heaven (1984)

xxi  Present Concerns (1986)

 All My Road Before Me: The Diary of C. S. Lewis 1922–27 (1993)  Essay Collection: Literature, Philosophy and Short Stories (2000)  Essay Collection: Faith, Christianity and the Church (2000)  Collected Letters (Volume I: Family Letters 1905–1931 (2000)  Volume II: Books, Broadcasts and War 1931–1949 (2004)  Volume III: Narnia, Cambridge and Joy 1950–1963 (2007)