XPost: rec.arts.books.tolkien, alt.fan.tolkien, alt.books.cs-lewis
XPost: rec.arts.books, rec.arts.books.childrens
From: hayesmstw@hotmail.com
On Thu, 15 Dec 2005 21:25:31 +0000 (UTC), nospam@nospam.com (Paul Ciszek)
wrote:
>
>In article ,
>Steve Hayes wrote:
>>On Wed, 14 Dec 2005 20:04:08 GMT, "Christopher Kreuzer"
>> wrote:
>>
>>>I _think_ that is different from the Manichean heresy that Stan was
>>>talking about, but I don't know for certain. As for Stan's idea that
>>>Tash was a creation of Aslan, I always got the impression that Aslan in
>>>some sense was as much a part of Narnia as any other creature. Aslan,
>>>Tash, the White Witch, are all part of the magic of Narnia. This
>>>discussion really makes me want to re-read the Magician's Nephew now,
>>>but still have two more books to read before that one...
>>
>>In "The magicians nephew" Aslan *creates* the magic of Narnia, but I'm not
>>sure that he creates Tash.
>>
>>It's not Manichaean though. There are different forms of evil in Narnia --
the
>>white witch, the green snake, Shape and Tash. Some arise within Narnia, som
>>are imported from outside, but they are not equal and opposite to Aslan (or
>>the Emperor-beyond-the-sea).
>
>The White Witch specifically entered Narnia from outside at the time of
>its creation. Her homeworld, Charn, whas pretty clearly a "fallen world"
>like Earth, with corrupt and evil rulers such as would not be suprising
>to anyone familiar with Earth's history. Thus, the presence of that
>evil requires no more explanation that the presence of evil on Earth.
>Humans were brought into Narnia from Earth, and presumably brought the
>usual complement of both good and evil with them.
Now that prompts a question, which I might need to re-read the whole series to
answer. At the beginning the faun asks if Lucy is a daughter of Eve, but
presumably all humans in Narnia were sons of Adam and daughters of Eve (as
opposed to the talking animals). It suggests that either there were no humans
in Narnia at the time, or at least that the faun was unfamiliar with them.
> It is quite clear
>from tLtWatW that other creatures can "go bad" pretty much as humans
>do; the presence of Jadis and humans would have been ample influence
>to corrupt various talking animals and mythological creatures. Now,
>what of Narnia's "special evils"? tVotDT shows that immortal human-
>like beings with inate magical powers have free will and can do bad
>things, for which atonement is possible, etc. This would go a long
>way to explain most witches, warlocks, wizards, etc. Especially if
>magical beings can intermarry with humans to produce "slightly more
>than human" offspring, as is strongly implied in a couple of the books.
Demons in Greece.
Source: Stewart 1992:220-221.
Demons may cause disease and illness, but are even more
likely to lead people astray and cause them to sin. "The world
as seen through the exorcisms is one in which forces of good
are basic and prior to anything else. The forces of evil
constitute an overlaying opposition that may sometimes sway
people to its side... This moral cosmology rationalizes the
human position. In an ideal world everyone would live in
harmony. The world is not, however, ideal; it is fallen and
the condition of humanity is one of imperfection. Diabolic
influence in the form of illness or wicked action often exerts
itself and may not be avoided. Prayer and the observance of
Orthodox rituals are one way of warding off such influence".
Good and evil.
Source: Stewart 1991:146.
"The Orthodox moral world emerges as an arena in which good
struggles against evil, the kingdom of heaven against the
kingdom of earth. In life, humans are enjoined to embrace
Christ, who assists their attainment of Christian virtues:
modesty, humility, patience and love. At the same time, lack
of discernment and incontinence impede the realization of
these virtues and thereby conduce to sin; sin in turn places
one closer to the Devil... Since the resurrection of Christ
the results of this struggle have not been in doubt. So long
as people affirm their faith in Christ, especially at moments
of demonic assault, there is no need to fear the influence of
the Devil. He exists only as an oxymoron, a powerless force."
Human settlements and the ecumene.
Source: Stewart 1991:167.
"The conflict between God and the demons is not resolved the
moment one embraces Christianity, lives in a Christian
community and consecrates one's house. It is a continuous
struggle" (Stewart 1991:166). There is a conception of the
human settlement as ringed or encircled by a protective force.
Circles in Greece are formed by right-handed,
counter-clockwise motion (moving to one's right as one faces
into the circle. Ikons are carried in procession
counter-clockwise. The circle divides space into two. The
interior is the sanctified ecumene, the area beyond is
conceded to the disease and misfortune-bearing demons.
Charles Stewart, in his book _Demons and the devil_ points out some of the
differences between folk religion and Orthodox theology, and also the
connection between them. In some ways Lewis seems to do the same.
The Orthodox view of the Devil.
Source: Stewart 1991:148.
"The main doctrinal point is simple: NO DUALISM. Satan is
not to be regarded as a power equal to God. He is God's
creation and operates subject to divine will." Other points:
(1) Satan has no independent power. He may tempt, but his
success is strictly dependent on lapses in human will; (2)
Satan is immaterial; this no excessive concern with his form
or geographical associations; (3) as he has no real power,
there is no reason to appeal to him. All rites, sorcery, black
magic, astrology and the like that appeal to demons or the
devil are fruitless; (4) Satan's field of operations is
narrow, and the harm he can provoke is limited; (5) Satan is
strictly and intrinsically evil. The Church does not accept
the existence of intermediate or ambiguous fairy-like
creatures such as neraides, gorgones and kallikantzaroi; (6)
Satan is singular. He is the leader of demons who are fallen
angels of the same order as himself. There is no real concern
for the names of demons.
Narnia, however, *is* populated with ambiguous fairy-like creatures.
>Tash, though, is a special case. Though the religion goes as far back
>as aHaHB, there is no indication that Tash manifested as a being until
>it began to appear as a translucent spectre in tLB. It would almost
>seem that Tash was being created by the Calormene's worship of it.
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* Origin: you cannot sedate... all the things you hate (1:229/2)
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