Before Till We Have Faces

Pints with Jack has released a great episode called a primer for Till We Have Faces (TWHF), Lewis' most complex work of fiction and, according to Lewis, his greatest work. I wanted to add some notes that may help a Jewish reader approach this work (please note that R' Mark Gottlieb has already written an introduction to TWHF here, and I've already shared a lot of my thoughts on TWHF here). If you haven't read TWHF, please check out those other resources because what I write here is just some notes. 

TWHF is, as Lewis says, the myth of Psyche and Cupid retold. In many printings of TWHF a recounting of the myth is included at the end. But to weigh in on the debate, I definitely think you should read the myth first - Lewis assumed that any educated adult would be familiar with it.

OK, some things to know: 

1) Lewis was generally a fan of paganism and the willingness of pagans to sacrifice for their gods. The straight line he draws between paganism and Christianity contrasts sharply with the Jewish view of Judaism as being a complete break from paganism (or paganism being a corruption which must be fixed). 

2) TWHF works on two levels, the personal and the societal. On the personal level Queen Orual embodies the warnings of the Four Loves. She spurns each of the loves before eventually learning that the Gods love her and, perhaps, she could have loved them. 

On the societal level, TWHF is the story of the beginning of the evolution from paganism to Christianity and from barbarism to Western Civilization. The goal is to make the gods beautiful so that Glome will be able to accept Christianity. This can only be done thanks to Orual's transformation of Glome into a prosperous society. Lewis' concentration is much more on the first level than on the second. Orual attains grace only because she eventually learns the gods love her, not because of the prosperity and happiness she brought to her people. I think Judaism, with its concentration on works would celebrate Orual and the good she does for society despite her faults. The bible has a number of heroes who play this role. 

3) Correctly, Psyche is the only one that can bring beauty to the gods. For only one who loves God can enable others to love Him as well. To do this, Psyche must become a goddess herself, which she does. In Judaism it is people who bring about love of God, redemption, and forgiveness. Not so in Lewis' view.

I hope this helps! Happy reading... 

Prophecy Lost

If anyone is interested in some (non-Narnia) things that I'm interested, you're welcome to look at the article just posted at the Lehrhaus on the life and prophecy of Bilaam. 

It was fun writing it and I hope you enjoy!  

The Bow and the Horn

The verse states: “Moreover I (Jacob) have given to you (Joseph) one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow” (Genesis 48:22) ... What is the meaning of “with my sword”? This refers to prayer. What is the meaning of “with my bow”? This is referring to requests. (Babylonian Talmud, Bava Batra 123a)

Jacob assures Joseph that he will be given as an extra inheritance land that Jacob conquered with instruments of war. The Talmud, however, reinterprets these words from weapons to prayer. Presumably, Jacob used both. Similarly, when preparing for a confrontation with his brother Esau, Jacob prepares for war, by dividing his camp into two, and prays to God. The lesson is obvious. Humans must do whatever they can to prepare for and fight incoming danger. However, they must also realize that all is in God's hands and turn to Him in prayer. 

Two of the Pevensie children receive opposing gifts from Father Christmas - but they oppose in different contexts. Peter receives a sword and shield. The sword is an offensive weapon while the shield is a tool of defense. They are opposites in the context of war. Lucy receives a dagger and a healing cordial. The dagger is to cause harm while the cordial is to remove harm. Again, the gifts are opposite but now in the greater context of human welfare. 

Then there is Susan. She receives a bow (and arrows) and a horn. The bow is to actively fight, as is Peter's sword and Lucy's dagger. What is the purpose of the horn? Well, a priori a horn could be used to arouse the troops to war. But that's explicitly not the purpose of Susan's horn. Father Christmas says, that blowing the horn will bring assistance. But presumably it is not just some regular help one would receive from a typical call. No, it must be divine help. In other words, Susan's horn is an instrument of prayer. And, like the other two, her gifts are opposites, but now the context is how to contend with the physical world. Does one work, try, and persevere, or lay back and let God take care of it? 

Susan's horn also reminds us of the ram's horn (shofar) blown every Jewish New Year (Rosh HaShana). The function of the shofar is multifaceted. Rambam states that the shofar arouses people, not to war, but to repentance. But the shofar may also function as prayer - a prayer with no words, a prayer in which we ask God to fill in what we need, because we do not actually no. 

And perhaps that is the function of Susan's horn - a vehicle of prayer without words. Therefore, Father Christmas cannot know what type of help will be received. No one can know - not even the petitioner (the one who blows the horn) can know because that is exactly the point. God Himself will fill in the blanks and send the assistance He knows is appropriate. 

This may also explain why the horn should not be blown without forethought. Of course, prayer can and should be recited every day, not only in our darkest hour. But that doesn't mean the shofar should be blown every day. Both are powerful tools but retain their power over us due to their uniqueness. 

As we have seen, the context of Susan's gifts is more global, perhaps even more theologically fundamental then the other gifts. Presumably this was not arbitrarily done, for it is Susan who grapples most with the natural versus the spiritual. 

I think we need to look at Susan's fate one more time... 

What Does Susan's Horn Do?

And when you put this horn to your lips; and blow it, then, wherever you are, I think help of some kind will come to you.

While I'm thinking about an approach to the question with which we ended our previous post, here's something else to consider... 

The above enigmatic words are said by Father Christmas as he gives Susan her presents. Actually, Susan received two presents. The first is a bow and a quiver full of arrows. Father Christmas warns Susan that the bow and arrow are to be used in great need. The bow does not miss easily, but Susan is not meant to fight in battle. The horn, however, does not appear to have any sort of restrictions. Apparently Susan can use it whenever she wants.

Yet, when Dr. Cornelius gives the horn to Caspian he says, "but do not use it except at your greatest need." Why would he say that? Is he worried the horn will be used up or break? 

Another question, why is Father Christmas unclear as to what will happen if the horn is blown? He seems pretty confident about all of the other gifts, why is this one different? 

To address the first question, I wonder if, over time, the words of Father Christmas were merged or telescoped. The bow was only to be used in great need, but no one had the bow. So, it was assumed that Father Christmas' words about being used only in great need were said about the horn. Though actually that is not the case. 

I think says something about the symbolic role of these two gifts. Let's think about it for a bit and I'll jot down some thoughts soon. 

The Lamp-post and the Burning Bush (Part 2)

There's one more point I wanted to raise with respect to the lamp-post (for now). In fact, it's another parallel to Moses. At the Passover seder (the multistep ritual of the first night(s) of Passover), we say, "In every generation our enemies seek to destroy us. And the Holy One, Blessed be He, saves us from their hands." The truth of this statement is beyond doubt, and even over the past week we have seen God's hand through the brave men and women of the Israeli and United States military. Lewis references this towards the end of The Silver Chair (as discussed here). 

The last phrase of this statement, however, has been cleverly interpreted. "From their hands," does not just mean that God saves us from the enemy's evil plans, but that the salvation comes from the enemies themselves. Thus, it is not simply that God saved the Children of Israel from the Egyptians, but that God's emissary was Moses who was raised by the Pharoah himself. It is the hand of Pharoah that unleashed the salvation.

The Narnian lamp-post was planted, albeit unknowingly, by the White Witch. It stood for generations, a relic of an evil that had entered the world, a sign that evil may materialize but that the light of goodness would continue to shine. Generations passed, the evil did not materialize and the lesson of the lamp-post was forgotten. Then one day, the evil reared its head, but no one paid any attention to the lamp-post, until a young girl stopped and wondered. Why would you plant a lamp-post in the middle of the wood, in a place of darkness? 

The answer (though unknown to her at the time) came immediately, "a very strange person stepped out from among the trees into the light of the lamp-post." The light of the lamp-post wasn't useless, it enabled Lucy to recognize the faun Tumnus, to make a friend, eventually to save Narnia. That same lamp-post, planted in Narnia as a weapon used to kill Aslan, was eventually overcome at the hands of a young girl who used the lamp-post to find a friend. From the hands of the White Witch there arose salvation. 

Actually, writing this got me thinking about the following contrast. The stone knife was used to kill Aslan and was brought to the island of Ramandu to rest in honor. The lamp-post was used in an attempt to kill Aslan, but it stayed in Narnia. Why?

I guess we need another post on this... 

Photo by Sarah Sheedy on Unsplash

The Forgotten Lamp-post (Part 2)

So I've been thinking again about the children's apparent forgetfulness of the lamp-post after spending years as rulers of Narnia. Perhaps there are a couple of ways to understand this. The easier way is to say the children lost touch with their previous lives. For anyone who has moved, especially as a child, it's sometimes hard to remember how things were after many years in the new place. Considering the Pevensie's move consisted of changing universes, how much more so their previous lives would be little more than a blur. The lamp-post was part of that life. True it was stationed in Narnia, but it's essence, not mention electricity, was our worldly. Hence it was forgotten by the Pevensie children.

Perhaps another approach is to note the following. In our last post we compared the lamp-post to the burning bush seen by Moses on Mt. Sinai. Where is Mt. Sinai? Well, it doesn't seem that anyone really knows. That's a bit strange for such an important place - a place where God, and the Heavens themselves, came down and touch our world. That it happened we know. The cosmic significance of the occurrence is undeniable, but where it is? Irrelevant. The magnitude of what happened changed the entire world so the location of the epicenter doesn't matter. 

So too with the lamp-post. The lamp-post started a chain of events which would rewrite Narnia and its world. The echoes of Lucy entering Narnia continued for hundreds of years and refocused the perspective of all nations. What difference does it make exactly where Lucy was first seen? Hence, it was forgotten.  

The Lamp-post and the Burning Bush (Part 1)

The redemption of Narnia began with Lucy discovering the lamp-post.  

But this is not the only such story in our world too redemption began with seeing a strange, unnatural light. 

In both cases, the light attracted a great leader, who needed to be thrust into leadership, to be convinced they would be a redeemer. 

In Narnia it is Lucy, a seemingly normal young girl who wonders about the lamp-post and, though never told of its origin, seemingly by coincidence and loyalty becomes a beloved Queen. In our world, that figure is Moses, who perceives God in a burning bush and is commanded to go to Egypt to demand the freedom of the Children of Israel.

Let us reassess Moses' story. Moses has escaped from Egypt, and we find him peacefully settled in Midian. He spends his days shepherding his father-in-law's sheep. One day, he heads for the wilderness and finds himself at the Mountain of God, Horeb. Now, there is no Mountain of God mentioned in Genesis (though Isaac's binding did take place on a mountain) so the midrash tells us that the moniker is future oriented, namely that it is Mount Sinai upon which God will reveal Himself and present the Torah to the Children of Israel. But, of course, Moses doesn't know this. 

So, Moses finds himself on a random mountain and sees a burning bush. He turns to it to assess how it is that the bush is on fire but not being consumed. The text is careful to point out the active decision Moses made and that it was noticed by God (Exodus 3:3-4): 

Moses said, “I must turn aside to look at this marvelous sight; why doesn’t the bush burn up?” And God saw that he had turned aside to look, God called to him out of the bush: “Moses! Moses!” He answered, “Here I am.”  

Moses contemplates the bush, and God notices. Only then does God call out. 

Is there anyone with Moses who ignored the bush? From the story it doesn't seem so (though one midrash says there were others present, but they could not see the burning bush), but it doesn't particularly matter.

Notice how redemption starts. Not with a grand revelation, not with a holy declaration but with seemingly ordinary people willing to accept that light can come from an unnatural source. 

Edmond also sees the light, but he doesn't see the lamp-post. To him light comes from elsewhere - from Turkish delight and magical power. But to Lucy, light comes from a friendly faun and willingness to forgive, she can bring redemption.  

And for Moses light comes from a people who, though enslaved and embittered, under constant attack and abandoned by the world, are not willing to give up. For they know that God's redemption will come. 

Photo by Sarah Sheedy on Unsplash