Tag Archives: angels and eldils

THAT HIDEOUS STRENGTH: Chapter 15

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The angelic figures of the eldils in C. S. Lewis’s space trilogy are drawn from the allegorical interpretation of the planets (Mercury, Venus, Mars, Saturn, and Jupiter) as described in classical and Medieval literature. See, C. S. Lewis, The Discarded Image. The artwork above comes from the cover of a Study Guide for Lewis’s space trilogy by Vicki Tillman.

THE DESCENT OF THE GODS 

Overview Question

In this chapter, especially in Part 1, Merlin is finally equipped with the virtues of the heavenly powers that he will need in order to do battle with the fallen powers of Belbury. Our overview task, therefore, is to draw out (at least provisionally) some conclusions about how best to understand the nature and character of these powers, both in their true, created form and in their fallen, corrupted deformation.

We may begin with a quick review of insights that we have already gathered from earlier chapters. In Chapter 9, for example, we saw how Lewis was using the classical and Medieval identification of the planets and virtues to portray the angelic beings known as the eldil. Thus, Mercury, Venus, Mars, Saturn, and Jupiter represent five specific powers or virtues that are built into the natural order of God’s good and unfolding creation.[i] And then, in Chapter 12, we saw (in keeping with the biblical sources of the traditional worldview) how each of these good powers can be corrupted and turned to evil purpose by the fallen angels or eldil. Furthermore, in Chapter 13, we discovered the telling insight that while the dark eldil are quite willing to work by coercion and domination to achieve their goals in human society, the good eldil insist on working only through human beings who willingly choose to be obedient partners with God in caring for and restoring the good creation (the 7th law). In this way, as we suggested in our questions for Chapter 13, the role of Merlin in Lewis’s story actually becomes our role as free human beings under God’s power and guidance to fight back against the cultural dissolution of our own time. In other words, we need the same virtues and strengths for our battle that Merlin needs and receives in the story!  

All of this echoes, of course, with themes from Scripture about spiritual warfare (Ephesians 6); about our Lord’s battle with the fallen powers (1 Corinthians 15:20-28); about the “fruits of the Spirit versus the works of the flesh” (Galatians 5), and also with Jesus’s own description in the beatitudes about the traits that characterize those who are committed to the victory of God’s kingdom (Matthew 5). Indeed, if we keep these scriptural themes in mind, we will gain many insights into the nature and character of the battle between the powers as Lewis portrays them, and as they are relevant to our own battles today. This brings us to the Overview Question for this week:

What are the virtues and strengths that Lewis associates with each of the planets–that is, with the good eldil and the good order of creation? How do these relate or compare to Paul’s list of the fruits of the Holy Spirit in Galatians 5? Also, what are the vices and corruptions that arise when these powers are misused, misconstrued, or made into idols?

As you read through Lewis’s powerfully poetic descriptions of each eldil in Part 1, keep in mind the insights from earlier chapters, and the aforementioned Scriptural themes. Try to create a basic chart or “map” of the virtues, strengths, and spiritual fruits that are given to Merlin (and to the other people at St. Anne’s). How do each of these work, and what would they look like if they were corrupted? It may help to think about different characters, both at St. Anne’s and at Belbury, as you ponder the embodiment and practice of each of the virtues and vices. For example, in what way do the Dimbles or Dr. Ransom reflect the virtue of Venus, while Fairy Hardcastle and even Mark and Jane (at least at the beginning of the story) reflect the corruption and dissolution of this created power? Remember, these planetary virtues, rightly understood, align with the fruits of the Spirit and with the beatitudes of the Kingdom of God. As such they represent strengths that we also need for our “Merlin” work today.

This image of an English village by a river suggests the kind of place and culture (like the village of Cure Hardy in Chapter 4 of THS) that keeps pulling Mark Studdock’s memory and conscience away from his job aspirations at Belbury. This type of place (and its people) are surely the source in Mark’s mind and heart for what he calls “Normal.” And it is this connection with traditional society and the traditional worldview (its cultural, moral, and religious values) that finally strengthens Mark enough to resist the “objectivity” training of Prof. Frost.

DEEPER-DIVE QUESTIONS

1. One of the really curious and funny things about Chapter 15 (in Parts 2 and 3) is the way Wither and Frost are reduced by Merlin (who is now among them at Belbury and fully equipped with the heavenly powers) to a pair of bowing and scraping buffoons. These great leaders and spokespersons for the future of technocratic society and its ideological “science” are almost completely duped about the true identity both of the Tramp and of the real Merlin. What account can you give for this deficiency of intelligence on the part of Wither and Frost? What explains their epistemological blindness? As you ponder this question you might also consider a similar pattern in the following sources: [a.] the inability of the fallen powers, according to Paul, to understand what Jesus was about at the cross (1 Cor. 2:8). [b.] The short-sightedness of the White witch in the Narnia Tales to understand the “deep magic” of Aslan’s willing sacrifice at the stone table. And [c.] The inability of Sauron in Tolkein’s trilogy to foresee that anyone would try to destroy the ring of “power.”

2. As you read through Parts 2, 3, and 5, try to identify places or moments in the action where you can see the powers of the good eldil shining through the actions of Merlin. Where is the Mercurial power of language, wit, and intelligence at work? What about Mars and the capacity for courage in the face of danger? Or Venus and the virtue of charity and the spiritual fruits of agape and kindness? At the same time, watch for the shadow side of the dark eldil in the various attitudes (vices and passions) of envy, anger, or suspicion, that arise among the characters of Belbury. Can you think of any ways that Merlin’s actions might provide a model for how we engage the agents of destruction today?  

3. In Part 4, Mark’s battle with the dark eldil comes to a head in the “objectivity room” when Frost demands that Mark commit an act of sacrilege against the Christian religion by defacing one of its central symbols, a crucifix. Mark is still not a Christian believer; but his conversion toward what is Normal has also been a hard turn away from the wanton abolition of all traditional religious and moral values. In the course of his struggle to resist Frost’s demands, Mark comes to realize that the cross is not just a story; but something that really happened. Furthermore, he realizes that the cross is what, as he puts it, the” crooked” does to the normal and the “straight,” indeed, what Belbury will do to him. He realizes that the man on the cross was the embodiment of what is good, and true, and normal. In the end, even though he knows Frost may kill him, he refuses to enact the defamation; and suddenly Merlin breaks into the room to release Mark from the diabolical training. How does Mark’s battle with Frost over the meaning of the symbol of the cross illuminate what is most deeply at stake in the spiritual battle between the heavenly powers of the Creator (Maleldil) and the dark fallen powers of Belbury?   

[i] Lewis also has Dr. Dimble (in Chapter 13) call these powers “intelligences,” that is, types of creaturely intelligence that are built into creation itself, and are amenable to human beings made in their Creator’s image. Thus, for example, to understand language (Mercury) or love (Venus) or courage (Mars) or grief (Saturn) or joy (Jove) aright is to be faithful and true to the nature of our own creation. But to subvert these, or to misconstrue them for the cause of rebellion and self-centered power (by turning them into their shadows: linguistic trickery, lustful conquest, domineering violence, willful indifference, and mindless debauchery) is to plant the seeds of our own destruction.