Travel and Expectations

"I dreamt about going away.  To a far away place where no one knew me.  Where I was free to do anything I wanted and be anonymous.  That's what it was like growing up for me.  Always in a dream...But in the end there were always fields and fields of green grass and swans.  We didn't have swans where I grew up, but they were in fairy tales" (125).  

In Sia Figiel's They Who Do Not Grieve, Ela's expectations of America do not at all match her experiences.  While she dreamt of beauty and freedom, she ends up encountering twelve years the hard labor at a "burger joint" and later an "old folks' home" before she completes her education as a dentist (116).  Ela struggles to deal with the disparity between her expectations and the reality that she faces, but ultimately perseveres to achieve her goal. I have experienced a similar clash between personal expectations and reality in my service learning this semester.  As a future teacher who has taken a few education courses, I thought I would be more than prepared to help out in the classroom at Villa Maria.  I expected to walk in and really "wow" the students and teacher with my knowledge, both of language arts and teaching strategies and techniques.  Furthermore, I thought the students would really accept me, and be interested in a college student from Loyola.  Now, six weeks into the service learning experience, many of these expectations have come to true to some extent.  At first, though, I felt very disappointed.  I had failed to take into consideration when forming my goals and expectations that this was a situation in which I had never before been placed.  All of my field experiences for teaching were more like one on one or small group tutoring sessions.  Just like it was unrealistic of Ela to expect to move from Samoa and seamlessly fit into dental school, it was foolish of me to think that I could immediately enter a middle school special education classroom and be an effective educator.  Because the students are diagnosed as emotionally disturbed, they have severe problems with appropriate behavior.  As a result, their school days are very structured, and the routine rarely changes.  I had this working against me on my first few visits.  I was new, and did  little more than distract the students from what they were supposed to be working on.  I certainly did not see this being a problem, in fact I thought that since I was a new face they would be excited to accept my help.  As we talked about in previous classes, sometimes the most difficult thing to do is accept help from someone, and this was certainly the case in my class.  The students did not know or trust me, and in the same respect I did not know them and their abilities, and could not really provide effective help.

My early visits to Villa were an incredible learning experience for me.  I realized that I had to sit back and let go of my expectations, and only then would I learn something.  Once I decided to take more of a backseat, and learn the ropes, so to speak, I really began to get something out of my experience.  I watched how my mentor teacher interacted with each student in order to learn who needed help and what they needed the most help with.  I also began to form relationships with the students.  I sat and chatted with them during transition times, in between activities, or while walking them to and from the bathroom.  After these positive relationships were formed, they became much more accepting of my presence in their classroom.  Now, when I walk in, it is to a chorus of "Hi Miss Jacobs!" and "Miss Jacobs could you come help me?!"  I know the students well, and I really feel like all of us are getting a lot out of my being in the class.  It was only after I let go of my own expectations that I began to learn, and the experience really became worthwhile.

For Ela, the reality of her life in America is much more difficult than she expected.  She, too, finds that sometimes it takes a lot longer to accomplish our goals, because of the unforseen obstacles and circumstances in the way.  In an interesting twist on expectations and travel, Ela persists through all the hurdles that she faces because she does not want to let down others: "she'd rather die because everyone expects her to come back a dentist" (113).  Her family had their own expectations for her, and she uses this as fuel to keep going even when she wants to quit.  Is it okay or healthy to let others expectations keep us on track for achieving our goals?  I would venture to say yes, as long as our own goals are the same as those that our families or friends have for us.  In that case, the expectations can urge us on or encourage us where we might normally have given up.

Dawn Treader

When we read books, we want to be transported to a new place, one that is exciting and different from our own. It seems that Lewis’ intention in writing these books was to do just this; he wanted to create a world of magic and of mystery so that the reader is able to accompany the characters on their journey. Although this series was originally meant for children, adults can just as easily read them because they are enjoyable at any age. Lewis gives us a different perspective as he takes us through different magical islands and enchanted tales. This idea of different perspectives and points of view is important in travel also. When you travel, it is expected and even desired that you obtain a different point of view on your life and the lives of others. Travelling enables you to see through windows of different cultures and environments. This is precisely what the Pevensie children experience as they travel through the world of Narnia. Although Lucy and Edmund had been there before, Eustace had not. Furthermore, the adventures they embarked upon were new to all three, just as when we travel somewhere it is usually to a place that is new and foreign.
Although C.S. Lewis intended for his Narnia books to be read by children, there are certain themes within the novels that seem more appropriate for adults. Lewis said at one point that Aslan is not an allegorical representation of Christ, yet this is hard to believe as Aslan is killed in one book and eventually comes back to life, much like the death and resurrection of Christ. Clearly, Lewis focuses on religious themes, whether or not that was his original intention. Aslan, the “Highest of all High Kings” (169), is frequently referenced in this book. Not only this, but he reappears in times of need throughout the book, much like the presence of the Holy Spirit. When Lucy is tempted to read a spell from the Magician’s book, she sees the angry face of Aslan, “The Lion”, (165) and immediately knows that she was almost tempted into sin. This scene reflects the idea of good versus evil which is very prevalent within this book. Another example of Aslan’s guiding presence over the characters is when the crew stumbles upon the frightening Dark Island in chapter 12. The darkness they encounter is horrifying and is almost reminiscent of a type of hell: a place where your most terrifying dreams come alive. During this scene, Lucy makes out a symbol which at first resembles a cross, which is obviously a religious symbol. Here, Lucy hears the voice of Aslan telling her, “Courage, dear heart” (201). Instead of leading her away from sin as he did with the Magician’s book, here he is sustaining and encouraging her faith.
During the last chapter of the book, the children are nearing ‘the beginning of the end of the world’, which also happens to be near Aslan’s world. As they approach this place, they find water that is almost entirely made up of light, which can be seen as a symbol of the “Light” of God. Furthermore, the members of the ship become youthful, happy, and serene after drinking this water; it is almost as if they are approaching heaven itself, where “they could see more light than they ever had before” (250). Finally, the children meet a lamb who feeds them “the most delicious food they had ever tasted” (250). It is not an accident that Lewis uses an image of a lamb because in Christianity, Jesus is referred to as the ‘Lamb of God’. Not only this, but after revealing himself as Aslan, he tells them that there is a way into his world from all the worlds. Lewis uses the words “bridge builder” (269) to describe this magnificent creature that will send the children back to their own world. Their final conversation is noteworthy in terms of religious significance; Aslan tells the children that he exists in their world, but he is known by another name. God has many different names in our world, but each name represents the same thing. By sending Lucy and Edmund back to their own world, never again to return to Narnia, he allows them to reflect back on their journeys to Narnia and discover what they have learned. This is analogous to what people do when they travel; once you arrive back to your home, you can think about all that you have learned and all that you will take with you.

anthropomorphism in The Voyage of the Dawn Treader

From the beginning I was particularly attracted by Reepicheep because it is a very lovable character. I think that it is very interesting that C.S Lewis endowed an animal that most people detest with human qualities. This anthropomorphism contributes to the fantastic world that C.S Lewis has created but also raises a question which is what makes the essence of a human being ? Is it his qualities or his appearance ?

The first time that Reepicheep appears, he arouses Eutasche’s disgust. He judges it according to its appearance. As a matter of fact he shouts : ‘‘Oh !Ugh !What on earth’s that ? Take it away, the horrid thing.’’(p14)However, the narrator describes it as any character he has already described : it is a Mouse but not any mouse since it can be on its hind legs. It stands about two feet high and wears a few unusual items for a mouse such as a long crimson feather and a sword. He is also valiant and has this human faculty which is language. Thus there is a discrepancy between Reepicheep’s appearance and its personality. This theme appearance/reality is a leitmotiv in C.S Lewis’ novel. It is very relevant since the reader travels into a magical world where things appear and desappear, seem to be but are not. One instance is found in chapter13 entitled : ‘‘ The three sleepers’’. The characters arrive in a place where they find three of the Narnian lords but asleep. A ‘‘tall girl’’ appears and invites them to eat the copious meal that lays on the table. Edmund is doubtful because since the beginning of their adventures, they have realized that ‘‘things are not always what they seem’’ so that eating this food could be detrimental to them as it may have been for the lords.

Throughout the book, Reepicheep human-like qualities become more and more manifest. It is very ironical because it is the one that comforts Eustace when he has turned into a dragon. When Eustace was a human being he displayed contempt towards Reepicheep. However, when he became a dragon, he was shown mercy by an animal !Reepicheep did not retaliate when it could have but rather showed a spirit of forgiveness. In other words, we understand that being a human is among other things a matter of behavior, of showing qualities such as love, forgiveness, tenderness…because if it’s not the case, how do they differ from animals if not only in appearance ?

From the beginning to the end Reepicheep’s most important quality is courage so that we understand why the narrator introduced him as a valiant Mouse. For instance, he does not want to avoid the invisible enemies Lucy told him about. He is ready to face them while the rest of the group is scared (p146). Another example is foung page 192. The crew does not want to venture to enter the dark place but Reepicheep expresses his desire to do so. It is more affected by human values such as honor than its fellow human companions. It says : ‘‘…And here is as great an adventure…if we turn back, no little impeachment of all our honors.’’The sailors reply : ‘‘Honor be blowed !’’, even the King Caspian who is supposed to be the personification of courage says : ‘‘ Oh, bother you Reepicheep. I almost wish we’d left you at home.’’Furthermore, it is the one who is left at the very end of the world. Though it was a prophetic event, it does not step back and accepts this fact.


Thus, the use of an animal as a significant character by C.S. Lewis is relevant since it teaches valuable lessons such as what is to be a human . This literary device has been used by numerous authors such as Lafontaine in France in his fables or in Disney movies such as Ratatouille, which is the story of a rat whose dream is to become a great chef.

Narcissus vs. Eustace

Continuing the reading of “The Voyage of the Dawn Treader,” by C.S. Lewis it was hard to ignore the quote provided by the previous presenters, “But some day you will be old enough to start reading fairy tales again” which essentially encapsulates a certain timelessness of the piece. In a sense, by re-traveling through fairy tales as an adult a certain magic occurs for its readers, providing them the opportunity to see aspects of the book that would normally have been lost during the first trip. One such aspect is the presence of religion and mythology in the novel, more specifically within the transformation of Eustace Clarence Scrubb into a dragon. Furthermore, the presence of mythology within Eustace’s adventure allows for the analysis of what it means to be human.
The attitudes and detail involved with Eustace’s transformation into a dragon are exceedingly correlated with the mythological tale of Narcissus, with a slight twist. In short, the myth entails an arrogant, beautiful, youth name Narcissus who became thirsty and went to drink from a stream. Upon seeing his own reflection, he fell in love not knowing who he was looking at. Bending down to kiss the image, caused movement in the water, and the disappearance of his face which left him heartbroken. Therefore, even as his thirst increased he would not touch the water, and in return died of thirst and self love. The story holds that a flower grew after his death.
In conjunction with the theme of “thirst” in the myth, C.S. Lewis also repeatedly invokes the idea of thirst with Eustace. This is seen most predominately when Eustace is still a boy, and still overtly arrogant in his speech, attitude, and action. For instance, in chapter five C.S. Lewis does an exceptional job of displaying the intentionally selfish mindset of Eustace during the hurricane. His journal is filled with complaints of too much work, not enough food, and the unfortunate conditions of the ship. More importantly, his journal additionally repeats phrases about thirst such as; “Still terribly thirsty,” “girls don’t get as thirsty as boys,” and “Terribly thirsty all evening” (76/78).
Therefore, like Narcissus, Eustace is alone in his self indulgence. The surrounding characters become impatient if not hostile towards him and his big-headed ways. In essence, this lack of human relationships develops a void within, or an unquenchable thirst, just as Narcissus is afraid of contact with his reflection and eventually dies of thirst. Lewis is ultimately implying that relationships and pleasant interactions are the backbone of what makes us human. Without them we ultimately become shallow.
Moreover, Lewis takes the myth of Narcissus one step further, and envelops a more optimistic perspective of humanity. He does so by cultivating the warning projected by the original, to meet his ultimate agenda within the novel. Thus, in establishing Eustace as shallow through allusions of thirst, he actually transforms him into an enlarged image of a shallow, slithering, reptile-like creature; a dragon. This embellishment in size of the creature allows for the strengthening of the myths warning: “You will become something undesired when you only desire yourself.” Eustace then, becomes a monster due to his selfish ways.
Continuing the progression of the myth, Eustace like Narcissus looks into a pool of water to witness his reflection. Yet, Lewis’ twist arises through Eustace’s reaction to his reflection. Unlike Narcissus, he does not fall in love but becomes regretful and ashamed of his self-obsessive ways (for they are what lead him to the dragon’s cave initially). This is seen when Lewis writes, “He wanted to be friends. He wanted to get back among humans and talk and laugh and share things… an appalling loneliness came over him”(98). Considering the previous quotation, places additional emphasis on Lewis’ belief that humans need interactions, such as camaraderie, laughing, communicating and sharing, to in fact be human. The transformation into a dragon therefore plays a dual role. According to Wikipedia, the Greek translation of dragon means “that which sees” which implies Eustace, in becoming a dragon, is able to be awakened to the truth of his being.
Thus, the pool of water in Lewis’ version of the myth serves as a force reflecting the reaps of self-indulgence, as well as an inhibitor of change. Through Eustace’s slow but steady transformation from dragon back into a decent boy, Lewis is establishing the human ability to change for the better. Moreover, the contrast between the myth and the novel highlights the potential to evolve human decency. The initial similarities allows the reader to transcend into the belief that we all do not need to be like Narcissus, remain absorbed with only ourselves, and be forced to wait for death to become a beautiful pitied flower. As humans, we like Eustace have the option to move 360 degrees, give ourselves to others, have second chances and become our own respected flowers in life, not in death.

The Necessary View of a Traveler

Travel requires one to leave surroundings which he or she is accustomed to and experience new and sometimes frightening places and the consequent happenings which occur within those borders. The Voyage of the Dawn Treader, although incorporating magical entities and fantastical realms, maintains universal wisdom regarding travel and the proper ways to approach it. In Lewis’ The Voyage of the Dawn Treader, two characters in particular epitomize the ideal traveler in that they maintain an open mind and a level disposition throughout their expedition. Lucy remains steadfast when presented with the plea of returning visibility to the Duffers (or Monopods) and does not flinch when the danger is explained to her. Similarly, Reepicheep argues that one must travel into the darkness, in this particular example that Lewis employs, of “the Dark Island”, in order to understand and, better, to fully appreciate, what it is that the traveler is attempting to accomplish and learn from his participation.

First, Lucy is approached by the Duffers with an option to enter into the magician’s house and restore their visibility or “it will be our painful duty to cut all your throats” (Lewis 153). She agrees and says, “All right, then, I’ll do it… don’t try to stop me… And the other way there is a chance” (Lewis 155). She is resolute in her decision to enter the house because it benefits the group. She is a selfless figure, both upstanding and genuine. She is willing to venture into something of which she has never seen before because without it, nothing can be gained and everything, namely the lives of her people, will be sacrificed. She puts aside her fears because there is no other alternative route to take. For Lucy, travel is essential for continuance. Perhaps Lewis is saying that without testing new waters, one can no longer actively develop and, on the contrary, partakes in a gradual decay.

The second example of the idyllic traveler who possesses this required openness with regard to learning through experience is Reepicheep. He maintains a constant sense of overwhelming enthusiasm for exploration and the dangers that accompany that path. He is always more than willing to settle disputes with combat but, more than that, is eager to participate in the “now.” Although not necessarily representing rationale thought in the brightest light, Reepicheep does take advantage of each moment. This is not to say that he does not rationalize his actions. He offers a thoughtful proposal regarding Lucy’s participation with the magician when he says, “And the service they ask of her is in no way contrary to her Majesty’s honor, but a noble and heroical act. If the Queen’s heart moves her to risk the magician, I will not speak against it” (Lewis 155). Reepicheep’s open-mindedness reveals itself most clearly when approaching the Dark Island. He passionately argues when asked what use it would be to venture into the darkness that, “If by use you mean filling our bellies or our purses, I confess it will be no use at all.” He continues, “And here is as great an adventure as ever I heard of, and here, if we turn back, no little impeachment of all our honors” (Lewis 194). Granted, I realize that honor is the dominant theme for Reepicheep which can be viewed rightly as a type of hubris. However, I think the more important quality of a desire to partake in this adventure and gain this glorious honor centers more on its intangibility. He vehemently begins by saying that adventure is not for monetary wealth that fills a purse. It is about something more, something deeper, than that. I believe Lewis to be saying that if one does not attempt daunting plunges that test boundaries, in this particular scenario a plunge into darkness, that there is no point in traveling at all.

One travels with hopes of being presented with new people and different places. The traveler wishes to gain insight that had not been attained thus far by places he has already been. There is always wisdom to be gained from societies, cultures and landscapes. Therefore, a lack of travel is to stop observing which is to stop learning. This is to say that one has gathered a complete and not-at-all lacking intellect of not only the geography of the world but also the residing people. Lewis’ text hints that travel will always offer new experiences, new places and incidents that will either mold the participant for better or for worse but regardless, that offer something of value.

The Figure of Aslan

C.S. Lewis’s The Voyage of the Dawn Treader serves as an allegory of Christianity, most obviously in the figure of Aslan. All the other characters, Narnians and sons of Adam alike, live in awe of this god-like lion. He serves as both protector and advisor. Furthermore, the voyagers’ search for Aslan’s land is reminiscent of Christian believers’ quest to enter heaven.

The characters feel calmer knowing Aslan is observing their travels, even though they cannot understand how. When they need his protection or guidance, they invoke his name. Lucy especially feels a comfortable bond with the lion, although she too is reprimanded by Aslan for spying on her friends while reading the magician’s book (170). When the characters encounter Aslan, their explanations after the fact do not justify the magnitude of the experience. Some explain a sort of silent communication, perhaps within their hearts. Eustace says of his transformation: “Mind you, I don’t know if he said any words out loud or not” (114). This established intimacy between the characters and Aslan is hard to put into human terms. Eustace inquires: “‘But who is Aslan? Do you know him?’ ‘Well—he knows me,’ said Edmund” (117). When she is frightened, Lucy calls upon Aslan: “Lucy leant her head on the Edge of the fighting-top and whispered, ‘Aslan, Aslan, if ever you loved us at all, send us help now.’ The darkness did not grow any less, but she began to feel a little—a very, very little—better” (200). He comes to the Dawn Treader disguised in the form of an albatross: “And all at once everybody realized that there was nothing to be afraid of and never had been” (201). This protective aura provides consolation in the face of evil and disaster. The ultimate consolation exists in reaching Aslan’s land, an ethereal place of light, where Aslan himself can provide reassurance. If one follows his ways, this seems to be a reward. This heavenly place also represents Aslan’s universal and inclusive love, as he says: “There is a way into my country from all the worlds” (269).

Lewis’ theological tones evidently emphasize the leap of faith which is necessary to accept concepts beyond human comprehension, such as the figure of Aslan. Lewis could also be highlighting the character of the Christian God, who must be feared with awe, yet also loved and respected as a protector and guiding friend.

A Journey of Faith

As was said in class, it is fairly difficult to ignore the Christian messages in C.S. Lewis’ writing. On particular passage which stands out is when the daughter of Ramandu tells Edmund “you can’t know…you can only believe-or not” (p 217). This is the primary difficulty with faith. It involves a belief in something we cannot truly or fully know. The presence of religion in a person’s life has often been described as “the journey of faith.” It involves active seeking in order to come to a realization about one’s faith. In The Voyage of the Dawn Treader, C.S. Lewis literally sends his character’s on a “journey of faith” in which they are able to grow both as people as well as in faith.

The journey of faith, like an actual journey, is transformative. Any travel that we do will change our perspective or our mindset in some way. Lewis shows that the journey of faith is no different. All of the characters in The Voyage of the Dawn Treader are changed remarkably after the journey. The most notable is Eustace, who starts as a brat who “almost deserved it” and improves in such a way that “you’d never know him as the same boy” (p1, p 217). Everything from his transformation to a dragon and the shedding of his dragon skin, to his bravery facing the sea serpent and in volunteering to go to the end of the world, are all steps in Eustace’s journey. However, despite the hardships, he is a better person when his journey is over.

The fact that this journey that the Dawn Treader embarks on is in fact a journey of faith is most evident when they reach the end of the world. Once there, Lucy and Edmund are met by Aslan, the God-like figure of Narnia, who first appears to them as a lamb, the symbol of Christ. Aslan tells them that “this was the very reason they were brought to Narnia, that by knowing me here for a little while, you may know me better there” (p 270). This quote shows that Aslan, or God, intends for people to go on “a journey” in order to better understand. C.S. Lewis tries to give his readers the simple message of faith as a journey that must be embarked upon. It may be difficult at times, even to the point where we want to quit. However, if a person truly believes, then he or she will be willing to embark upon this journey in order to become closer to God.