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Religious Parallels Lord of the Flies

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Religious Parallels Lord of the Flies

William Golding’s Lord of the Flies is an allegorical novel from many point of views. It draws social parallels to a post-war world, political parallels to different techniques of federal government, and even psychoanalytical parallels to the psychological designs of Freud. One of the most prominent allegories contained in the story is its parallel to the Bible. William Golding develops these parallels in many different ways, through both settings, and the actions of characters. Surprisingly, every religious allegory in Lord of the Flies is insufficient; they are similar to occasions in the Bible, however none of them are totally associated.

Golding’s produces a special position on Christianity by his problematic allegories to the Garden of Eden and Jesus’ mentors and death; he reveals that he favors some Christian worths and some of the Bible’s messages, however is opposed to others. The first connection between Lord of the Flies and the Bible lies at the very start of both books: the setting of the island resembles the Garden of Eden. Golding explains the island: “Beyond the platform there was more magic. Some act of God […] had banked sand inside the lagoon so that there was a long, deep pool in the beach with a high ledge of pink granite at the additional end” (10 ).

He also keeps in mind that the “coast was fledged with palm trees. These stood or leaned or reclined against the light […] (9 ). This is eerily similar to the Garden of Eden, which “the Lord God planted […] and he positioned there the man whom he had actually formed. Out of the ground the Lord God made numerous trees grow that were delightful to look at and great for food, with the tree of life in the middle of the garden […] (The New American Bible, Gen. 2:8 -9). If “the man” in the Bible is taken to be Ralph and the other young boys, then another contrast can be drawn.

When Ralph strips down and swims in the lagoon, it reminds one of Adam naked in the garden. The water could be viewed as a connection to baptism, which is the recognition of a new birth or production. This is one of the couple of connections in the novel which is totally parallel with that of Bible, suggesting that Golding most likely supported the development theory. Yet another connection the Garden of Eden appears in the “beastie” that the young boys hesitate of; it is frequently linked to the snake in the garden that lures Eve and causes original sin.

These connections, however, are far from ideal. The island is certainly close to utopian, however there is the “long scar” (7) from the airplane crash. Golding probably declined the concept that anything, even if created by God, might be ideal. Also, the snake in the bible is constantly thought of as an external force, such as the devil, whereas Simon will eventually discover that the monster is not an external but an internal worry. This might be analyzed to indicate the Golding did not think that original sin came from an outdoors force; rather, it is an intrinsic part of humanity.

Golding’s characterization of Simon develops a strong link in between his actions on the island and the life of Jesus in the gospels. The very first significant example of this is when Simon is walking through the woods and is followed by the littluns: [The littluns] talked, wept out unintelligibly […] Then, amid the roar of bees in the afternoon sunlight, Simon found for them the fruit they might not reach, managed the choicest from up in the foliage, passed them pull back to the unlimited, outstretched hands. When he had pleased them he paused and looked round.” (56 )

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