Showing posts with label The Road. Show all posts
Showing posts with label The Road. Show all posts

Wednesday, June 19, 2013

Echoes of Eden in Cormac McCarthy's The Road

In my previous two posts, I discussed what author and professor Jerram Barrs means by echoes of Eden and how he describes the apostle John's use of an echo of Eden in the twelfth chapter of Revelation. Today we will consider an example of an echo of Eden in the Pulitzer Prize-winning book The Road by Cormac McCarthy.

First here is a synopsis of the book fromWikipedia:
An unnamed father and his young son journey across a grim post-apocalyptic landscape, some years after a major unexplained cataclysm has destroyed civilization and most life on Earth. The land is filled with ash and devoid of living animals and vegetation. Many of the remaining human survivors have resorted to cannibalism, scavenging the detritus of city and country alike for flesh. The boy's mother, pregnant with him at the time of the disaster, gave up hope and committed suicide some time before the story began, despite the father's pleas. 
Realizing that they cannot survive the oncoming winter where they are, the father takes the boy south, along empty roads towards the sea, carrying their meager possessions in their knapsacks and in a supermarket cart. The man coughs blood from time to time and eventually realizes he is dying, yet still struggles to protect his son from the constant threats of attack, exposure, and starvation. 
In the face of these obstacles, the man repeatedly reassures the boy that they are "the good guys" who are "carrying the fire." On their journey, the duo scrounge for food, evade roving bands, and contend with horrors such as a newborn infant roasted on a spit, and captives being gradually harvested as food. 
Although the man and the boy eventually reach the sea, their situation does not improve. They head back inland, but the man succumbs to an illness. Before he dies, the father tells the boy that he can continue to speak with him in his imagination after he is gone. The boy holds wake over the corpse for days, with no idea of what to do next. 
On the third day, the grieving boy encounters a man who says he has been tracking the pair. The man, who has a woman and two children of his own, a boy and a girl, convinces the boy that he is one of the "good guys" and takes him under his protection.

Now, let me remind you of an echo of Eden as described in Echoes of Eden. Jerram Barrs writes,
One of the striking elements of much pagan religion is the following story, here presented in summary. There is the hope of the birth of a divine son, a hero, or warrior. There is a declaration of enmity against this divine son and the threat of his destruction at birth. There is heavenly protection provided for the newborn infant. Then the heavenly child defeats his enemy (80).
Even in the synopsis of The Road above, we can see vestiges of the divine child echo that is present in Revelation 12 as well as the Greek myth of Apollos' birth. Let's consider the main ideas of this echo of Eden.

  1. The hopeful birth of a divine child. The father in The Road clearly perceives his son as a special gift from God. He indicates this declaring "He knew only that the child was his warrant. He said: If he is not the word of God God never spoke." The father recognizes the boy as a type of divine child whose birth would bring hope.
  2. The threat of destruction at his birth. His enemy was despair, and it was embodied in his mother. Of his birth she says, "My heart was ripped out of me the night he was born so dont ask for sorrow now." Presumably, when he was born his mother did not want him. She certainly did not want his life to continue as a young boy; she speaks of killing herself and her child swearing, "I'd take him with me if it werent for you. You know I would. It's the right thing to do." It seems that the very day he was born she screamed for his death; the father ignored her: "A few nights later she gave birth in their bed by the light of a drycell lamp ... Her cries meant nothing to him ... He held aloft the scrawny red body so raw and naked and cut the cord with kitchen shears and wrapped his son in a towel."
  3. A heavenly protector. The father also believes he is ordained by God to be the boy's heavenly protector: "My job is to take care of you. I was appointed to do that by God. I will kill anyone who touches you." He would not succumb to despair and he would not let his charge, his son, despair either: "This is what the good guys do. They keep trying. They dont give up."
  4. The defeat of his enemy. Finally, the boy, a divine child of sorts, defeats his enemy, despair, and continues his journey on the road. Interestingly when his father dies, he remains with his dead corpse in mourning, but does not sink into despair. Three days later he returns to the road and finds a new family. The boy is with the dead for three days, rises, and returns to life on the road; divine child indeed! "He stayed three days and then he walked out to the road and he looked down the road and he looked back the way they had come. Someone was coming ... Are you one of the good guys? The man pulled back the hood from his face. His hair was long and matted. He looked at the sky. As if there were anything there to be seen. He looked at the boy. Yeah, he said. I'm one of the good guys."

We see in The Road clear evidence of an echo of Eden. In this post-apocalyptic story we see a hint, a shadow. of the true story of the divine child who overcomes a threat at his birth and eventually defeats his enemy. The great truths of our faith are seen even in secular literature. I find this uplifting and edifying. This adds immense value to a book that I already found enjoyably entertaining. I'm thankful for Jerram Barrs' wonderful book Echoes of Eden for opening my eyes to this.




Tuesday, June 18, 2013

The woman, the dragon, and the child

In yesterday's post I attempted to explain what Jerram Barrs means by "echoes of Eden" as he describes them in his book of the same name. Today I'll attempt to share how he explains the apostle John's use of echoes of Eden in the apocalyptic book Revelation. Tomorrow, I'll follow that up by showing a similar echo of Eden in Cormac McCarthy's Pulitzer Prize-winning novel The Road.

Barrs contends  there is a significant echo of Eden used by John. The apostle, claims Barrs, makes "dramatic use of a legend" (79) in the "highly pictorial and symbolic account of the birth of Jesus and his victory over the Serpent" (79). The vision which Barrs repeats in detail is from Revelation 12:
And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was pregnant and was crying out in birth pains and the agony of giving birth. And another sign appeared in heaven: behold, a great red dragon, with seven heads and ten horns, and on his heads seven diadems. His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it. She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne, and the woman fled into the wilderness, where she has a place prepared by God, in which she is to be nourished for 1,260 days. (Revelation 12:1-6 ESV)
Barr indicates that there are "several aspects of this story that would have been familiar to John's readers from the pagan mythology widely known in their part of the world" (80). Barrs introduces a myth from Greece that was strikingly similar. Zeus and Leto conceive a son and before the child is born the great dragon, Python, threatens to destroy the child when it is born. The sea god, Poseidon, offers the fleeing Leto refuge and Apollo is safely born. Apollo then pursues the dragon Python and slays him. Barrs insists that this "Greco-Roman version of this common myth is the one with which all the people of the churches of Asia Minor would have been familiar" (80). Interestingly, Barrs also notes that the reigning emperor, Domitian, claimed to be the incarnation of Apollos. Barrs is convinced that John's readers would know of this myth and  furthermore, that John intended to use it.

We are left wondering why John, and for that matter God, would use the framework of a pagan myth in Revelation. Barrs answers, "In his recounting of the war in heaven and the hostility of the great dragon to Christ, John is showing that Christ is indeed the fulfillment of any vestige of truth found in the myths of the pagans" (81). He continues, "There is a double element in what John is doing here...On the one hand, he is declaring that Christ is the fulfillment of all the best hopes and longings of paganism...John is also giving them a very serious challenge: Don't turn back again to the myths and stories and idols of paganism. They are not the truth and they have no power to save" (81).

This echo is described earlier by Barrs in very general terms. It is this echo that I will demonstrate, in tomorrow's post, that can be seen in the The Road by Cormac McCarthy. This is how Barrs describes it:
One of the striking elements of much pagan religion is the following story, here presented in summary. There is the hope of the birth of a divine son, a hero, or warrior. There is a declaration of enmity against this divine son and the threat of his destruction at birth. There is heavenly protection provided for the newborn infant. Then the heavenly child defeats his enemy (80).
It is readily apparent how the aforementioned myth of Zeus, Leto, Python, Poseidon, and Apollo matches the pattern Barrs has described. It remains to be seen if The Road contains a similar narrative echo of Eden.