I was a little apprehensive about teaching C.S. Lewis’ Till We Have Faces in my literature class this year—I am usually nervous about any new texts—but this is proving to be one of my favorite selections of the year.
I read the book for the first in 7th or 8th grade, and in retrospect I probably should waited a little longer. I remember being thoroughly baffled by it. It was one of those books I wanted to like and understand, but was just too confusing. One of my original problems was the confusion over names of characters. For a speed reader, having multiple names for one character—and unusual names at that— can add another layer of difficulty. I think I was also expecting it to be a neat and easy read, like Chronicles of Narnia. If it is allowed to suggest, I would posit that the Narnia stories are Lewis’ “tame” lion, whereas Till We Have Faces is a much more fearful and wild, yet good, story.
For those who have not read Till We Have Faces, I have a few recommendations to enhance the experience. Being a reinterpretation of the myth of Cupid and Psyche, familiarize yourself with the original plot prior to reading Lewis’ retelling. This will help you appreciate how Lewis builds on the myth and brings his own perspective to it. Also, there is always a danger when reading Christian authors to expect an easy allegory. This story doesn’t fall into the neat categories of Chronicles of Narnia. It is primarily a complex and well-developed story, and so Lewis doesn’t try to force the characters into clear parallels with Christianity. If you’re looking for a pagan myth turned into Pilgrim’s Progress, you will be disappointed by Lewis’ approach to the story.
While Lewis’ approach doesn’t allow for a neat Christian allegory, one of the main reasons I love the story is for just that reason. It forces me out of my comfort zone and challenges me to more honest self-reflection. It reminds me that although we want an easy and pat story, that isn’t what life is about. Life as a Christian is challenging and difficult and can be painful at times, especially as we are convicted of our own deep shortfallings and failures. In a similar way to Flannery O’Connor who seeks to shock her reader out of a complacent spirituality, C.S. Lewis uses this story as a mirror for us to see our own depravity, pride, and self-deception.
I am also intrigued by the similar technique utilized by C.S. Lewis and John Milton. One of the most compelling, although controversial, elements of Paradise Lost, is Milton’s characterization of Satan. He develops Satan and his arguments so well that the reader is often drawn towards Satan. As Satan tempts Eve or rails against the injustice of God, it is all too easy to nod our heads and admit he has a good point. Likewise, Lewis’ reinterpretation of the Cupid and Psyche myth provides a powerful plot and characterization. It is very easy to relate to and empathize with the protagonist. Each time I read the book, I am struck by how well Lewis develops Orual’s character. In my opinion, this is one of the best characterizations in literature. And so by the end of the book, you can relate to Orual’s process of self-realization because it is happening to you as well. In this way, we not only observe the development and growth of character, but we participate in it. And despite having read the book three times now, I am still pulled into the story. I know how it will end, but I still cannot distance myself in judgement and rebuke Orual, because if I am honest with myself, I know there is too much of Orual in myself.
I will try not to give away any major spoilers, but I will say that I admire how Lewis ends the book. Part I (Chapter 1-21) comprises the largest section of the book, and one would expect Part II (Chapter 1-4) to be a neat epilogue that ties everything up. In some ways it does resolve the conflicts, but in other ways it leaves you with more questions than answers. The disorientation and confusion we feel as readers reflects Orual’s own troubling and perplexing journey of self-realization. And I think Lewis is trying to make the point that when we as humans encounter that which is greater than ourselves—our Creator and God—there are many things we will not understand. It is not our place to understand all things but to accept our subordination to the Creator of all things.
“I know now, Lord, why you utter no answer. You are yourself the answer.”
