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Symbolism in the chronicles of narnia
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Aslan: The Savior Archetypal Character
Chronicles of Narnia directed by Andrew Adamson is a wonderful story about a group of kids from the Second World War in England. They had to escape London where they go to a house with a closet that brought them to a magical world.They are tasked with defeating the “Queen of Narnia” and bring back balance back to Narnia. One particular person, Aslan, follows the Savior Archetypal path similar to Jesus’ life . These archetypes can be seen through situations, character development, and symbolism in the film.
Firstly, Aslan can be connected to the archetypal path through situations that relate to Jesus’ life. For example, when Aslan appeared at about an hour and twenty minutes into the movie. This symbolizes the birth of Jesus Christ . This was told in the Bible at Matthew 1:16 when it says, “and to Jacob was born Joseph the husband of Mary, by whom was born Jesus, who is called Christ.” . Secondly, when Edmund betrayed Aslan by joining the “Queen of Narnia’s” army, this was similar to when Judas betrayed Jesus for silver. This is shown in the Bible at Luke 22 : 2-6 when it says, “ Now the Festival of Unleavened Bread, called the Passover, was approaching, 2 and the chief priests and the
Allinson 2 teachers of the law were looking for some way to get rid of Jesus, for they were afraid of the people. 3 Then Satan entered Judas, called Iscariot, one of the Twelve. 4 And Judas went to the chief priests and the officers of the temple guard and discussed with them how he might betray Jesus. 5 They were delighted and agreed to give him money. 6 He consented, and watched for an opportunity to hand Jesus over to them when no crowd was present. Lastly, when Aslan is sacrifice...
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... fitting the character personalities of being dark and drewery. Finally, the final battle where good triumphs over evil and the reign that good has. This is a parallel to the Heaven vs Hell situation that we have in the bible, and the eventual last battle that is prophesied to come true where the good forces of Heaven will triumph over evil and have that one thousand year reign.
To conclude, we can see throughout the film Chronicles of Narnia: The Lion, The Witch, and The Wardrobe, we can see the Saviour Archetype of Aslan and how this relates back to the biblical and prophetic life of Jesus Christ. This can be seen through the situations in the film, to the character development from several key characters, and finally to the symbolism of several key artifacts that the film can relate back to Christ’s life. Is there any other films that hold the Saviour Archetype.
One reason Finny is an archetypal Jesus is because Finny preaches his ideas to his peers. For example, Finny invents a game called blitzball after being disappointed by other sports. “Blitzball was the surprise of the summer. Everybody played it…” (39). The rules of blitzball were completely improvised by Finny. He was able to create a game with no losers and everyone is a winner. There is really no end to it and Finny is able to teach the people playing the game that, “You always win at sports.” (35). Additionally, Finny plans the Winter Carnival. He plans the first Devon Winter Carnival and his peers listen to him and help him set it up. He inspires a new event and since it was Finny’s idea, everyone follows his instructions and helps him. Finny is the only person who would be a...
The most obvious Biblical references of this film are that of the five main characters; Neo, Morpheus, Trinity, Cypher and Agent Smith. These characters are intended to represent the roles of Jesus Christ, John the Baptist, Mary Magdalene, Judas Iscariot and Pontius Pilate respectively. All of these biblical characters had major roles in the biblical story of Jesus’ sacrifice for humanity. The Wachowski brothers have done excel...
and I will not spy” (13).... ... middle of paper ... ... In the end, the people chose Barabbas, which meant Jesus, including two other criminals, was sent to be crucified.
...n idea about the human psyche and the nature of evil. Throughout the novels, we have acts that were dubbed as evil. Some of these were: the acts of the rabbi’s son, the killing of Simon, and even the joy Eliezer felt at the death of his father. All of these points and the many that weren’t mentioned all shared a singular idea. It was that the ulterior motive of these acts revolved around people reacting on instinct and desire. From these, we gain the final message of the novel that was proven time and time again. This message was that evil isn’t an act that just isn’t moral. Evil is the primal, instinctual, an animalistic rage that lives in the darker part of our heart, a part of the heart that is brought to light upon the moment the chains of civilization are broken..... A moment where we fall prey to our instincts and our conscience disappears into the darkness.
An epic is a long narrative poem on a serious subject. It usually is about
Mr. Kenneth Muir, in his introduction to the play - which does not, by the way, interpret it simply from this point of view - aptly describes the cumulative effect of the imagery: "The contrast between light and darkness [suggested by the imagery] is part of a general antithesis between good and evil, devils and angels, evil and grace, hell and heaven . . . (67-68)
There is a picture of a ship on the wall and as Eustace calls Narnia, fake water begins coming into the room out of the picture. The next thing they know is they are in the ocean and the ship is on their side. The ship is a group of Narnians sailing east looking for the seven lost lords of Narnia. Caspain, the king of Narnia, leads the search group along with Ripecheep, the leader of the talking mice. In Narnia, animals talk and walk around like humans: Edmund, Lucy, and Eustace.
First of all, Aslan and the White Witch are the representation of the good and evil throughout their respective physical and physiological descriptions. Beginning with Aslan, his physical description is reassuring and represent the good for children. He is the King of Narnia and he is a lion, the King of the Beast. He has great power and he is fierce. But, those qualities make him a safe friend for good people, because he is the protector of nice people and he fights evil. His goodness and his power can be show when the Beavers are first explaining who Aslan is to the four children: “[…] ‘Course he isn’t safe. But he’s good. He is the King, I tell you.” (Lewis, 80) In this quote, it is understood that Aslan is good, but he isn’t harmless. He will be harmless to the ones that are pure of heart but harmful to evil people. He is loyal and strong. He is always there to guide the four children into the light of good. He can also be represented as a father figure because he is there to protect them and to help them. For his ph...
“Not only was resurrected from death, but gives life back to the witch’s statues; he represents the good and is quite clearly a figure of Christ” (Source B). Aslan, a mighty lion was a symbol for Jesus Christ, there were many ways that C.S. Lewis uses Aslan to symbolize Jesus, including: Aslan’s death for others, his resurrection, how he brings others back to life as stated above. “The most important character in Narnia is Aslan. Aslan founded and rules the kingdom” (Source G). Just like Jesus Christ founded and rules over the world, Aslan rules over Narnia. Throughout the book Aslan’s name has a certain glow to it that is unlike other names.
Aslan is the King of Narnia. Lewis tries to resist any recognition that Aslan is Jesus Christ. When readi...
Wicked, dishonorable, corrupt, villainous, malicious, and vicious all have one thing in common: they define evil. A person or a group of people that display these qualities are often to be defined as evil beings or creatures. Two people that have many of these characteristics developed within them are Iago from Shakespeare’s Othello and Lucifer from the Bible. Both Iago and Lucifer are developed with many “evil” qualities woven intricately into their character development. The representation of each “evil” characteristic gives them something they have in common allowing the description and portrayal of both Iago and Lucifer in literature show the audience they share common “evil” characteristics and that they lead to chaos and downfall.
...deas for what the story could represent. After studying the "Evil eye" in this story, I have no doubt that the eye is that of God.
The Chronicles of Narnia are veritably the most popular writings of C.S. Lewis. They are known as children’s fantasy literature, and have found favor in older students and adults alike, even many Christian theologians enjoy these stories from Lewis; for there are many spiritual truths that one can gleam from them, if familiar with the Bible. However, having said this, it is noteworthy to say that Lewis did not scribe these Chronicles for allegorical didactics of the Christian faith, but wrote them in such a well-knit fashion that young readers might understand Christian doctrine through captivating fantasy and thus gain an appreciation for it. With this in mind, and in the interest of this assignment, the purpose of this paper is an attempt to analyze one of the many doctrines of the Christian faith from The Lion, The Witch, And, The Wardrobe (LWW), namely, temptation and how Lewis illustrates it through an individual character, Edmund.
The image of Jesus nailed to a wooden cross by the palms of his hands and with a crown of thorns wrapped around his head is one that has transcended all time barriers. It has inclusive been replicated into figure form that is utilized in various ways but whose primary function is to serve as a constant reminder of the physical suffering endured by Jesus. In The Dream of the Rood however, the perception of Jesus Christ as not only the son of God and savior of mankind but also as a human with the capacity to feel pain, is subverted when through the perspective of a personified cross he is conveyed as a warrior in the midst of combat. The portrayal of Jesus in this way immediately evokes the image of an ideal stereotypical hero who is strong, courageous, and unrelenting in appearance. Nevertheless, it can be said that this type of hero is more inclined towards fantasy than it is based on reality because these idealized heroic figures have only ever truly existed in a fictional universe. The depiction of Jesus as a warrior thus, undermines forms of heroism that stem from explicit suffering that is not concealed but rather expressed by the individual.
“ʻ Wrong will be right when Aslan comes in sight. At the sound of his roar, sorrows will be no more, when he bores his teeth, winter will be no more and when he shakes his mane, we shall have winter again”’ (Lewis 85). This shows the readers, even though Aslan is good he can still be very mean when needed to protect his people and realm. Lewis is showing how good Aslan is as a hero and how good he is in representing good in good vs. evil. “Aslan is a brave lion, Son of Emperor Beyond the Sea, who leads the forces of good in a gory and successful battle, and whose sacrifice redresses the treachery of one of the children” (Pell). This shows the readers actually how good Aslan is as a ruler. Also, shows that his people will actually die for him in the war. Aslan is the good in good vs. evil.