The Voyage of the Dawn Treader (1952): The Spiritual Life

In a letter to a young Narnia fan, C. S. Lewis said that The Voyage of the Dawn Treader was about "the spiritual life (especially in Reepicheep)" ("To Anne" 1245). What does this mean? According to Dr. Michael Ward, author of Planet Narnia, not much: "To say that The 'Dawn Treader' is concerned with 'the spiritual life' does almost nothing to distinguish it from any of the other six books. This letter . . . is not a serious piece of literary self-disclosure. Anne is being given a broad and breezy welcome to the series, not a key to its internal workings" (13). I disagree. Dawn Treader is full of biblical imagery and themes that illustrate "the spiritual life" of most Christians.

Lewis once playfully warned about finding clever allegories in his work: "Some of the allegories thus imposed on my own books have been so ingenious and interesting that I often wish I had thought of them myself" (Reflections 99). I haven't read much criticism on Dawn Treader. But after reading the novel two or three times, I've come up with a theory: just like in "the spiritual life" of every Christian, each act of obedience or of overcoming temptation in Dawn Treader produces a greater revelation of Aslan. Simple, isn't it? Let's see if it works.

There's something else. In biblical numerology, seven is the number of "perfection" or "completion." There are seven "I am" statements of Christ and seven miracles in the gospel of John. At first glance, this seems to apply to Dawn Treader, for we read about seven islands. But the novel actually talks about eight places. And just what is that eighth place? Aslan's country. In the Bible, the number eight symbolizes "new beginnings" - regeneration. Jesus Christ rose from the dead on the first day of the week, which is really the eighth day [7 +1]. But regeneration is impossible without the Holy Spirit, another symbol of the number eight. The Holy Spirit was poured out on Pentecost, the fiftieth day after Passover [49 (7 x 7) +1]. We see both regeneration and the Holy Spirit in Dawn Treader.

First let's discuss how the voyage begins. In a coronation oath, King Caspian promises Aslan and all Narnia that he will find or avenge seven lords banished "to the unknown Eastern Seas" years before by King Miraz (Chronicles 20). In obedience to that promise, Caspian sets sail on the maiden voyage of the Dawn Treader (20). However, this promise requires "Aslan's approval" (20). So we see that the origin and purpose of the journey lie with Aslan. It is a journey Caspian must undertake, for he will endure temptation in order to prove his worthiness as king of Narnia. He will also learn the qualities needed for leadership: loyalty, humility, a willingness to learn from his subjects, and submission to Aslan as the "highest of all High Kings" (158). And through obedience and overcoming temptation, Caspian will experience revelations of Aslan.

Yet the voyage has another purpose - the quest of Reepicheep. From birth, he has wanted to sail to the end of the world to find Aslan's country (Chronicles 21). His obedience to a nursery rhyme and his own desires leads to the quest, again originated by Aslan (21). We see in this quest the Christian's spiritual longing for Christ and heaven, what it truly means to "seek and ye shall find" (Matthew 7:7, KJV). In order to enter Aslan's country, Reepicheep must endure tests: the depth of his longing, the nature of true chivalry (since fighting is not always the best way), and a willingness to work with others. Through obedience and overcoming temptation, he will enter Aslan's country (Chronicles 244).

The Lone Islands
The scenes that take place here are all about freedom from slavery - redemption - as the first step toward Aslan's country. They're almost a reenactment of Israel's leaving slavery in Egypt for the Promised Land - and our leaving the enticements of sin and the world for Christ and heaven. How? Like Christ, King Caspian humbly hides his true identity from the Calormene slavetraders (Chronicles 40, 44). Like Christ, he humbly identifies with his subjects and allows himself to be captured (41-42). Like Christ in His triumphal entry into Jerusalem, Caspian enters Narrowhaven to set the captives free (51-52). He even "declare[s] every slave in this market free" (61). Interestingly, the New Testament context of redemption is to buy back someone in a slave market, in order to deliver the person from bondage (Rightmire). So, like Christ, Caspian redeems his friends by paying money for them, in order to secure their freedom (Chronicles 62). And like Christ overthrowing the moneychangers in the temple (see Matthew 21:12-13, Mark 11:15-17, Luke 19:45-46, John 2:13-16), Caspian overthrows the corrupt Gumpas to show him who's really in control and what true leadership is (55-60). Aslan reveals himself in these islands through the actions of Caspian - a reenactment of Aslan's setting free the statued prisoners in the White Witch's castle in The Lion, the Witch, and the Wardrobe. As a result of Caspian's restoring right rule to the Lone islands, and of his friends obeying him and overcoming temptation to reveal his true identity, everyone sets out for Aslan's country - prepared for another revelation of Aslan.

Dragon Island

What Caspian does for everyone in the Lone Islands, Aslan does for Eustace on Dragon island. True freedom is individual. It must be appropriated for oneself. And it must be received to be enjoyed. This is what Eustace learns. During the first part of the voyage, he is selfish and mean. The greed in his heart eventually leads him to a dragon's cave and a treasure hoard (Chronicles 83-88). Tempted with the treasure, while sleeping Eustace becomes a dragon - a physical manifestation of his heart and character (91). It is also a type of degradation for him - from human to animal. Eustace begins to change as a result of this humiliating transformation. He does things for other people and spends time with them (101-04). These are his first acts of obedience, and they will eventually lead to a revelation of Aslan as his redeemer. However, Eustace cannot undo the dragon enchantment or change his true nature. Only Aslan can. When "the lion" appears one night and orders Eustace to follow him, the boy-turned-dragon obeys (107). He does everything Aslan tells him to do (107-09). Yet, in a further moment of humiliation, Eustace discovers that he cannot even take off his dragon skin (108). Only Aslan can. And Eustace lets him (109). As a result, he experiences regeneration through a metaphorical "water baptism" and a gift of new clothes (109-10). By doing so, Eustace learns to makes freedom in Aslan (Christ) a reality.

On the island, Reepicheep humbly comforts Eustace, a person he has endured and nobly fought for only for the sake of Edmund and Lucy (Chronicles 102-03). After Eustace is transformed into a boy again, Edmund humbly shows him the same compassion (105-11). Both know, Reepicheep from history and Edmund from personal experience, what it is to be humbled from pride and sin (103, 110).

Burnt Island
I haven't quite figured this one out. We know the island once had signs of life but has been recently deserted, with "blackened places" (Chronicles 114). So what do the "blackened places" represent: a form of warning - what happens when we disobey a revelation or succumb to temptation? That we must continue the journey we committed ourselves to - we can't stay or become comfortable with a temporary resting place? Or that the island itself cannot sustain life - so we must seek it elsewhere? There does not seem to be any form of temptation here, and therefore no revelation of Aslan. The only real significant event on this island is that the crew discovers a coracle, a tiny boat, which Reepicheep uses to sail east to Aslan's country at the end of the voyage (114-15). A few days later, in the ship's battle against a sea serpent, he wisely advises everyone to push instead of fight (117). On the journey to Aslan's country, Reepicheep is learning the nature of true chivalry.

Deathwater Island
What a contrast from the living water Eustace finds in Dragon Island! Like the Midas legend, a large pond of water seems to turn everything that touches it into gold (Chronicles 125-27). Having been cured of his greed, Eustace is not tempted by the promise of wealth in the golden water. This is not true of Caspian and Edmund. Succumbing to temptation, Caspian greedily claims the island for Narnia (128). The humility he showed on the Lone Islands has briefly disappeared. Then Edmund arrogantly refuses to submit to his sovereignty, as he and Caspian argue over who is really king (128). Edmund's obedience to Caspian, and therefore to Aslan, is being tested. And Lucy insults them both in their struggles against temptation (128). Unlike Reepicheep and Edmund on Dragon Island, she shows little compassion. But when Aslan appears, large and growling, they forget not only the temptations but also what they were arguing about (128). They all need to be reminded of who is really king of Narnia and what really matters on the journey. The company then obeys the revelation of Aslan by leaving the island (129). Their successful battle against temptation will allow them to see even greater revelations of Aslan - and experience stronger temptations - before the journey's end.

Dufflepud Island
The scenes that take place here are all about making visible what's invisible, obeying rules (laws written on the heart), and listening to the voices of Aslan and of one's conscience. Because she insulted Caspian and Edmund, underestimating the power of temptation, Lucy must endure temptation of her own. She must learn not to ridicule those tempted, for "the spirit indeed is willing, but the flesh is weak" (Matthew 26:41, KJV). When she hears the request of the Dufflepuds that she say a magic spell that will make them visible, Lucy immediately obeys - another example of her valor (Chronicles 142-43, 147). However, this act of obedience leads to temptation: Is Lucy willing to obey her conscience and the voice of Aslan when faced with spells testing her vanity and friendship?

Lucy's obedience to the Dufflepuds and resulting temptation also lead to three revelations of Aslan. The first thing tested is her vanity - her physical appearance in contrast to Susan, "the beauty of the family" (Chronicles 154). Lucy longs to say the spell that will make her "beautiful . . . beyond the lot of mortals" (153). She even fights the voice of her conscience that says it is wrong (154). So, just like on Deathwater Island, Aslan reveals to Lucy his anger - his fierceness and growl (154). As a result, Lucy obeys Aslan and avoids saying the spell (155). However, as compensation, she gives into temptation by saying a spell allowing her to eavesdrop on a friend, her first act of disobedience (155). Lucy's broken's heart after overhearing her friend paves the way for another revelation of Aslan. In a "spell 'for the refreshment of the spirit,'" Lucy reads "about a cup and a sword and a tree and a green hill" (156-57). It's like she's overhearing the events at the Stone Table in Wardrobe. Lucy must be reminded of who Aslan is and what he did for Narnia. She must be reminded of his sacrifice - for without it there is no redemption. Ironically, Lucy later tells Aslan that she cannot forget what she heard her friends say about her, yet she cannot remember what she calls "the forgotten story" of Aslan's sacrifice (157, 159). Yet this is the story that matters, and Aslan promises Lucy he will "tell it to [her] for years and years" (160).

Lucy finally says the spell that will "make hidden things visible" - what she thinks refers only to the Dufflepuds (Chronicles 157). But as a result of saying this spell, Lucy has also made visible both Aslan and her own heart (157). For this is what temptation does: it makes the secret desires and sins of the heart visible to oneself. Lucy's obedience to the Dufflepuds and Aslan results in a final revelation of him as "the highest of all High Kings" (158). When he is made visible with the others, Lucy learns that Aslan "obey[s] [his] own rules" - and so should she (159). Lucy also learns that true beauty comes only with obedience to and faith in Aslan.

Dark Island
After the story of Aslan's sacrifice that Lucy reads, we turn once again to regeneration. Like Caspian's friends in the Lone islands and Eustace on Dragon Island, here we see the rescue and new life of Lord Rhoop, who has been sucked into spiritual darkness with the promise that "this is the Island where dreams come true" (Chronicles 183). But they're not the dreams he expected; they're nightmares. It's the first evangelistic effort, the rescue of a wayward soul, with the appropriate Christian contrast between darkness and light. Like a poor sinner, Lord Rhoop even cries for mercy (182). The shipmates of the Dawn Treader must apply what they've learned about themselves and Aslan, in the midst of temptation, in order to rescue him. They must not give into the voices of fear. Because of her experiences on Dufflepud Island, when surrounded by darkness Lucy knows which voice to heed - Aslan. So she seeks his voice in prayer. The revelation of Aslan that Lucy witnesses resembles the Holy Spirit: the voice of courage and "a delicious smell" (187). As a result, she receives spiritual strength and encouragement, just as those on board ship receive light and experience "great joy" (186-89). Due to her humiliation on Dufflepud Island, here and later in the novel Lucy shows Lord Rhoop great compassion.

What's the symbol of regeneration in this episode? The cross, the greatest Christian symbol, seems to appear in a shadow on the Dawn Treader's beam - before becoming Aslan in the form of an albatross (Chronicles 187). In Planet Narnia, Dr. Ward asks why this symbol seems to appear earlier than it should in the novel and in "a minor position" (118). Yet I think it appears just where it should. Why? The cross brings people from darkness to light. It is both the central message of evangelism and its motivation. And through the "light" of the cross, Christ hears and answers our prayers. He gives us the light and encouragement we seek. However, while the cross is the greatest Christian symbol, the cross is not Christ. So we haven't reached the greatest revelation of Aslan.

Ramandu's Island
By rescuing Lord Rhoop and continuing to sail East, in obedience to Aslan, the shipmates and crew of the Dawn Treader are rewarded with a greater revelation of him than the cross - Aslan's table. It is full of fresh food and drink (Chronicles 192-93). More importantly, Aslan's table bears the sacred knife that killed him on the Stone Table in Wardrobe (199-201). We go from the symbol of the cross to a reenactment of it, in miniature. What does this mean? In the Last Supper, recounted in the Gospels, Christ told His disciples to eat the bread and drink the cup, symbols of His broken body and shed blood on the cross - just as the knife is the symbol of Aslan's sacrifice. Ever since, in the Lord's Supper (also called "communion" or "the Eucharist") Christians eat bread and drink wine (or grape juice). Why do we do this? First, we partake of Christ in this way in order to fellowship with Him (1 Corinthians 10:16), for Christ tells us that unless we eat His flesh and drink His blood we have no life (John 6:53). Secondly, we "show the Lord's death [un]til He come[s]" again to earth (1 Corinthians 11:26, KJV).

By eating and drinking from Aslan's table, Caspian and his friends do more than remember Aslan's sacrifice for Edmund and all Narnia (Chronicles 201-02). They also partake of that sacrifice, thereby communing with Aslan in his death and resurrection. The events at the Stone Table in Wardrobe, represented by Aslan's table on Ramandu's island, made possible the ransom of the captives in Narrowhaven, the baptism of Eustace on Dragon island, and the rescue of Lord Rhoop from Dark island. Aslan's table reminds Caspian and the others that there is no redemption or freedom without sacrifice. Yet they cannot stay on the island. The company must continue east to Aslan's country.

Aslan's country
I pointed out earlier in this review that the number eight signifies a new beginning - regeneration. What is the significance of this in the context of Aslan's country, the eighth destination in the novel? Just this: in order to find regeneration - made possible only through redemptive sacrifice - we must return to our origin. We must go back to the beginning. In a sense, we must return "home." Aslan's country, which signifies the Christian heaven, is the true home of Reepicheep - the fulfillment of all his desires. It is the true home of everyone else on board the Dawn Treader as well, and therefore of all Narnia, but they will not enter it until The Last Battle. Fittingly, Aslan's country also lies east, which symbolizes the morning - sunrise, the beginning of the day. Christ rose from the dead (Sonrise), on the eighth day, in the early morning hours. Likewise, in Wardrobe Aslan came back to life on the Stone table - in the morning. The sea of lilies that the Dawn Treader passes through, on its way to Aslan's country, signifies this (Chronicles 235-37). In the Bible, the lily is a symbol of redemption and victory in Christ (see "Biblical Imagery: Lily"). In Dawn Treader, the lily is a symbol of the Holy Spirit - the fruit of redemption.

Even before leaving Ramandu's Island, as a result of partaking of Aslan's table Caspian and his friends begin to witness that fruit. They hear birds, a common symbol of the Holy Spirit, sing in an unknown language (Chronicles 205-06, 218) - just as the disciples, on the day of Pentecost, heard the sound of a "rushing mighty wind" and then "began to speak in other tongues" (languages) "as the Spirit gave them [the] utterance" (Acts 2:2, 4, KJV). The birds that approach Ramandu's Island also bring fire, a symbol of spiritual cleansing (Chronicles 207). Once the ship leaves the island, the path to Aslan's country is full of Christian imagery that represents the Holy Spirit. Those on the Dawn Treader drink sweet water, which is compared to wine (229-30, 234). It produces the strength and vision of eagles, as well as joy (230, 234, 236, 245). The fragrant smell from the sea of lilies also produces physical strength (237). These are all symbols and qualities of the Spirit. And they are the final preparation for entering Aslan's country - the fulfillment of Reepicheep's desires and of our own. Like the Old Testament saints Enoch and Elijah, Reepicheep enters Aslan's country without seeing death (244).

The temptation of heading for Aslan's country with Reepicheep is too much for King Caspian, who in his desire to continue the quest decides to abdicate his throne (Chronicles 238). However, doing so means "break[ing] faith with all [his] subjects," as well as his betrothal to Ramandu's daughter (239-40). Caspian argues that those on board are his "subjects" not "schoolmasters" (239). Once again, the humility he showed on the Lone Islands has briefly disappeared. Yet Caspian must learn that true leadership requires humility and a willingness to listen to his subjects - who must sometimes act as "schoolmasters" when their leader loses sense (239). Caspian unwillingly obeys, but through that act he receives a final revelation of Aslan (240). The revelation resembles what Caspian and the others witnessed on Deathwater Island and what Lucy witnessed briefly on Dufflepud Island - a "terrible" and "stern" Aslan giving orders of his own (240). King Caspian must learn to obey the "highest of all High Kings" (158). He must humbly put the interests of his subjects and the Narnian throne first.

At the end of the novel, in obedience to Aslan's command that they continue sailing east, Edmund, Lucy, and Eustace witness the greatest revelation of him - a white lamb becoming a golden lion (Chronicles 241, 45-47). What is the significance of this revelation? The lion is a symbol of victory and strength. King Caspian and the others think these qualities are all that's needed for leadership. But they must first know what it is like to be the lamb - a symbol of sacrifice, humility, obedience, and submission. Aslan was the lamb for Edmund and all Narnia in Wardrobe. During their voyage on the Dawn Treader, King Caspian, Edmund, Lucy, Eustace, Reepicheep, and the others must experience these qualities. They must identify with Aslan in his death and resurrection. Only then will they experience the lion's victory and strength. These are the qualities of true leadership. For in his character, Aslan is both lion and lamb. This is what makes him - and Jesus Christ - "the highest of all High Kings" (158).

Sources cited

Blue Letter Bible: King James Version. 8 July 2010.

Lewis, C. S. The Chronicles of Narnia: The Voyage of the Dawn Treader. 1952. New York: HarperCollins, 1994.

'". Reflections on the Psalms. 1958. San Diego: Harvest/Harcourt, 1986.

'". "To Anne Jenkins." 5 Mar. 1961. The Collected Letters of C. S. Lewis, Volume 3: Narnia, Cambridge, and Joy, 1950-1963. Ed. Walter Hooper. San Francisco: HarperCollins, 2007. 1244-45.

Rightmire, R. David. "Redeem, redemption." Baker's Evangelical Dictionary of Biblical Theology. Ed. Walter Elwell. Grand Rapids: Baker, 1996. Bible Study Tools. 2010. 10 July 2010.

Ward, Michael. Planet Narnia: The Seven Heavens in the Imagination of C. S. Lewis. Oxford, UK: Oxford UP, 2008.