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Prince Caspian: The Chronicles of Narnia IV
*"Join the Magical Adventure!*
In this second installment of C.S. Lewis's beloved Chronicles of Narnia series, the Pevensie siblings return to the enchanted land of Narnia, where they join forces with Prince Caspian to reclaim his rightful throne from the evil King Miraz. With action-packed battles, mythical creatures, and timeless themes of courage and redemption, "Prince Caspian" is a classic fantasy novel that will captivate readers of all ages.
*Ideal for fans of fantasy, adventure, and classic literature!*
In this second installment of C.S. Lewis's beloved Chronicles of Narnia series, the Pevensie siblings return to the enchanted land of Narnia, where they join forces with Prince Caspian to reclaim his rightful throne from the evil King Miraz. With action-packed battles, mythical creatures, and timeless themes of courage and redemption, "Prince Caspian" is a classic fantasy novel that will captivate readers of all ages.
*Ideal for fans of fantasy, adventure, and classic literature!*
151 pages, Kindle Edition
Published October 3, 2025
About the author
C.S. Lewis
1,146 books49.3k followersLibrarian Note: There is more than one author in the Goodreads database with this name.
Clive Staples Lewis was one of the intellectual giants of the twentieth century and arguably one of the most influential writers of his day. He was a Fellow and Tutor in English Literature at Oxford University until 1954. He was unanimously elected to the Chair of Medieval and Renaissance Literature at Cambridge University, a position he held until his retirement. He wrote more than thirty books, allowing him to reach a vast audience, and his works continue to attract thousands of new readers every year. His most distinguished and popular accomplishments include Mere Christianity, Out of the Silent Planet, The Great Divorce, The Screwtape Letters, and the universally acknowledged classics The Chronicles of Narnia. To date, the Narnia books have sold over 100 million copies and been transformed into three major motion pictures.
Lewis was married to poet Joy Davidman.
W.H. Lewis was his elder brother]
Clive Staples Lewis was one of the intellectual giants of the twentieth century and arguably one of the most influential writers of his day. He was a Fellow and Tutor in English Literature at Oxford University until 1954. He was unanimously elected to the Chair of Medieval and Renaissance Literature at Cambridge University, a position he held until his retirement. He wrote more than thirty books, allowing him to reach a vast audience, and his works continue to attract thousands of new readers every year. His most distinguished and popular accomplishments include Mere Christianity, Out of the Silent Planet, The Great Divorce, The Screwtape Letters, and the universally acknowledged classics The Chronicles of Narnia. To date, the Narnia books have sold over 100 million copies and been transformed into three major motion pictures.
Lewis was married to poet Joy Davidman.
W.H. Lewis was his elder brother]
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Displaying 1 - 2 of 2 reviews
March 22, 2026
Once did I wander in the tales of gold. When the world was young, Jack Lewis believed more than he could admit, to think trees and animals talk, that invisible figments of our better selves lost.
That this Platonism broke through into the mundane was the crux of upset he had with J. R. R. Tolkien over Charles Williams' The Place of the Lion. Tolkien felt Lewis had left the more pristine Aristotle for the Platonic. Jack Lewis tells it as if to children, but did not openly admit telling it from Agrippa. The half dwarf informant in Prince Caspian is named Cornelius, after Cornelius Agrippa supposed, who found refuge with John Reiff, as acknowledged in 1523 at Friburg, where "the physician had a cordial patron in a citizen, John Reiff" (The Life of Henry Cornelius Agrippa 109).
The level of heresy this implies depends on whether one takes the first or the last of Agrippa's thought. His latter thought approaches the pietist Johann Arndt, for "as early as 1525 and again as late as 1533 (two years before his death) Agrippa clearly and unequivocally rejected magic in its totality, from its sources in imagined antiquity to contemporary practice."
It takes a long time living with renaissance platonists to take them seriously, which is done partly by seeing how their thoughts leak into all sorts of ideas and places, and also partly from finally being able to read and comprehend the thing itself without needing them to rationalize. It you have not yet learned to read and comprehend as such it can come. The country of Aslan the Lion, was "of the Waking Trees and visible Naiads, of Fauns and Satyrs, of Dwarfs and Giants, of the gods and the Centaurs, of Talking Beasts" (Prince Caspian 47). The charm of Lewis' Narnia is that once the premise is taken life goes on in a terrestrial manner much as it always did with character, adventure and perfunctory intrusion. Lewis the scholar but not the prophet has not changed all the world by overturning everything once believed (as did the Telmarines).
Is it that the invisible is ineffable if known, but what can be said to the known world by the unknown, to the flesh by the spirit? Indeed what need be said in a world that simply must be done, not thought, as in the Revelation among the churches, but not among "the race who cut down trees wherever they could and were at war with all wild things" (Caspian, 60), to bring together disparate things. At least until Caspian is hit on the head and thrown into their midst of the badger and the dwarves, he is as the modern thrown into the midst of wars of angels against the saints and their coming King.
In this analogy to other worlds visible and invisible, Caspian's engagement with the animals, badgers, etc. is like T. H. White's Once and Future King; the two are related in more than a species of bestiary. Evidently little trail for this exists, but it could exist for Goofy in the Sword in the Stone. The Book of Merlyn seems chapter and verse. The beasts became Caspian's friends in this commerce. To otherwise invoke such worlds either conversed with John Dee and Madimi, who admittedly Lewis said was fatuous or with St. John, Ezekiel and Isaiah talks with angels, counterpoint the invisible as they were overwhelmed.
This anima of nature is like a dance (Davies' Orchestra) , or a huge animal breathing in a ceremony tingling with the life of the "prophetic soul of the wide world." People sometimes think they see the face of this anima mundi dancing in the sun (C. S. Lewis, English Literature of the Sixteenth Century, citing Chapman, 4). Neoplatonists invented a whole crowd "of beings...theologically neutral," he says (9), who inhabited "the region between earth and moon crowded with airy creatures who are capable of fertile unions [fertile being nephilitic] with our own species" (Lewis of Drayton, 10). The neutral beings Lewis called 'an even older Narnia" of "strange characters and snaky patterns" (Caspian, 85). The scholar and the fantastic leave the room together. The first essence of the Elizabethan of this explosion of fantasy, paradox and color for the next century became an imaginative "efflorescence of forbidden or phantasmal arts" (6) where "Bercilak resumes his severed head" [Sir Gawain and the Green Knight] (8).
Platonic Politics
We witness this Platonic theology in politics. The Florentine Platonists, Ficino, Pico, were wholly pious. Ficino, a priest, burned his commentary on Lucretius (11) just because it depopulated invisible beings from the universe. Theologues had a dream of power to bring the invisible realm to bear upon the political. Knowledge for the sake of power preoccupied Bacon, Paracelsus, Dee, Machiavelli and all Europe. On this bull she rode the waves to America. Soul power megalomania justified anything because it was "being in proportion superior to the world." Thus they ordered the extinction. Read this either as extinction of the invisible world or of the visible. Why can't the two coexist? Why must they annihilate each other? It is a theological question. You would not believe that the whole purpose of science were to manifest this Platonic spiritual world to the physical, filtered always through its megal . This purpose of science would call itself the whole purpose of existence. You would not believe that even if in Opiomes, or in HistoPossum, or in the Severed Head there are three terms, the visible, the invisible, the megalomania, but there is also a fourth, the true man who opposes supernatural coitus, cosmic intercourse.
It took a mere 300 years to undo and then redo all that classical science and myth described in the Platonic universe. First to the undo, Lewis says "new powers became rich like Midas but all that he touched had gone dead and cold. This process, slowly working, ensured during the next century the loss of the old mythical imagination." (16th Century, 4). The result of this denuding of forces, planets and nature of their tutelary beings was that pure mathematical science of empiricism allowed nothing but itself. It made Bertrand Russell demand Wittgenstein not see the rhinoceros in the room. So how does it occur that after disestablishing myth, science would invent even greater myths, that man was god, could recreate life forms long extinct, and that artificial intelligence would rule human life, hybrid forms replace the natural and that life for the elite would be endlessly prolonged so that ancient existences of spiritual beings would be invoked by corporations and government.
That this Platonism broke through into the mundane was the crux of upset he had with J. R. R. Tolkien over Charles Williams' The Place of the Lion. Tolkien felt Lewis had left the more pristine Aristotle for the Platonic. Jack Lewis tells it as if to children, but did not openly admit telling it from Agrippa. The half dwarf informant in Prince Caspian is named Cornelius, after Cornelius Agrippa supposed, who found refuge with John Reiff, as acknowledged in 1523 at Friburg, where "the physician had a cordial patron in a citizen, John Reiff" (The Life of Henry Cornelius Agrippa 109).
The level of heresy this implies depends on whether one takes the first or the last of Agrippa's thought. His latter thought approaches the pietist Johann Arndt, for "as early as 1525 and again as late as 1533 (two years before his death) Agrippa clearly and unequivocally rejected magic in its totality, from its sources in imagined antiquity to contemporary practice."
It takes a long time living with renaissance platonists to take them seriously, which is done partly by seeing how their thoughts leak into all sorts of ideas and places, and also partly from finally being able to read and comprehend the thing itself without needing them to rationalize. It you have not yet learned to read and comprehend as such it can come. The country of Aslan the Lion, was "of the Waking Trees and visible Naiads, of Fauns and Satyrs, of Dwarfs and Giants, of the gods and the Centaurs, of Talking Beasts" (Prince Caspian 47). The charm of Lewis' Narnia is that once the premise is taken life goes on in a terrestrial manner much as it always did with character, adventure and perfunctory intrusion. Lewis the scholar but not the prophet has not changed all the world by overturning everything once believed (as did the Telmarines).
Is it that the invisible is ineffable if known, but what can be said to the known world by the unknown, to the flesh by the spirit? Indeed what need be said in a world that simply must be done, not thought, as in the Revelation among the churches, but not among "the race who cut down trees wherever they could and were at war with all wild things" (Caspian, 60), to bring together disparate things. At least until Caspian is hit on the head and thrown into their midst of the badger and the dwarves, he is as the modern thrown into the midst of wars of angels against the saints and their coming King.
In this analogy to other worlds visible and invisible, Caspian's engagement with the animals, badgers, etc. is like T. H. White's Once and Future King; the two are related in more than a species of bestiary. Evidently little trail for this exists, but it could exist for Goofy in the Sword in the Stone. The Book of Merlyn seems chapter and verse. The beasts became Caspian's friends in this commerce. To otherwise invoke such worlds either conversed with John Dee and Madimi, who admittedly Lewis said was fatuous or with St. John, Ezekiel and Isaiah talks with angels, counterpoint the invisible as they were overwhelmed.
This anima of nature is like a dance (Davies' Orchestra) , or a huge animal breathing in a ceremony tingling with the life of the "prophetic soul of the wide world." People sometimes think they see the face of this anima mundi dancing in the sun (C. S. Lewis, English Literature of the Sixteenth Century, citing Chapman, 4). Neoplatonists invented a whole crowd "of beings...theologically neutral," he says (9), who inhabited "the region between earth and moon crowded with airy creatures who are capable of fertile unions [fertile being nephilitic] with our own species" (Lewis of Drayton, 10). The neutral beings Lewis called 'an even older Narnia" of "strange characters and snaky patterns" (Caspian, 85). The scholar and the fantastic leave the room together. The first essence of the Elizabethan of this explosion of fantasy, paradox and color for the next century became an imaginative "efflorescence of forbidden or phantasmal arts" (6) where "Bercilak resumes his severed head" [Sir Gawain and the Green Knight] (8).
Platonic Politics
We witness this Platonic theology in politics. The Florentine Platonists, Ficino, Pico, were wholly pious. Ficino, a priest, burned his commentary on Lucretius (11) just because it depopulated invisible beings from the universe. Theologues had a dream of power to bring the invisible realm to bear upon the political. Knowledge for the sake of power preoccupied Bacon, Paracelsus, Dee, Machiavelli and all Europe. On this bull she rode the waves to America. Soul power megalomania justified anything because it was "being in proportion superior to the world." Thus they ordered the extinction. Read this either as extinction of the invisible world or of the visible. Why can't the two coexist? Why must they annihilate each other? It is a theological question. You would not believe that the whole purpose of science were to manifest this Platonic spiritual world to the physical, filtered always through its megal . This purpose of science would call itself the whole purpose of existence. You would not believe that even if in Opiomes, or in HistoPossum, or in the Severed Head there are three terms, the visible, the invisible, the megalomania, but there is also a fourth, the true man who opposes supernatural coitus, cosmic intercourse.
It took a mere 300 years to undo and then redo all that classical science and myth described in the Platonic universe. First to the undo, Lewis says "new powers became rich like Midas but all that he touched had gone dead and cold. This process, slowly working, ensured during the next century the loss of the old mythical imagination." (16th Century, 4). The result of this denuding of forces, planets and nature of their tutelary beings was that pure mathematical science of empiricism allowed nothing but itself. It made Bertrand Russell demand Wittgenstein not see the rhinoceros in the room. So how does it occur that after disestablishing myth, science would invent even greater myths, that man was god, could recreate life forms long extinct, and that artificial intelligence would rule human life, hybrid forms replace the natural and that life for the elite would be endlessly prolonged so that ancient existences of spiritual beings would be invoked by corporations and government.
December 26, 2025
Honest review
Writing it's very odd and I found weird a d aggressive the parts where it says "I won't tell you because this is on my other book" like that breaks out the magic for me.
I wish they kept Edmunds personality in the movie cause a lot of his dialogues where pass through peter in the movie. And omg Susan is insufferable I'm kinda glad she's not coming back to narnia
Writing it's very odd and I found weird a d aggressive the parts where it says "I won't tell you because this is on my other book" like that breaks out the magic for me.
I wish they kept Edmunds personality in the movie cause a lot of his dialogues where pass through peter in the movie. And omg Susan is insufferable I'm kinda glad she's not coming back to narnia
Displaying 1 - 2 of 2 reviews