Category Archives: Literary Criticism

Lady Caroline Lamb’s “Glenarvon” and the Byronic Vampire

The following article is an excerpt from my book The Gothic Wanderer: From Transgression to Redemption:

Lady Caroline Lamb’s Glenarvon (1816) is the first novel to make notable use of the vampire figure. The novel contains no actual vampire characters but suggests that its title character has vampiric characteristics. Glenarvon is usually passingly referred to as a source for Polidori’s The Vampyre, considered to be the first vampire tale in English prose fiction, but its own rich use of the vampire metaphor and the novel’s overall position within the Gothic wanderer tradition make Glenarvon a work that deserves more attention than it has hitherto received. While the work is poorly written and the plot is confusing, Lamb provides a remarkable treatment of the Gothic by blending the supernatural with the realistic. The novel never explicitly creates supernatural events until the final dramatic chapter, but it continually suggests how the supernatural is born of the psychological terror an individual experiences as the result of transgression and guilt. The novel focuses upon two distinctive Gothic wanderers: Glenarvon, who is based on Lord Byron, and the female heroine, Calantha, based upon Caroline Lamb. Glenarvon and Calantha’s romantic relationship is consequently Lamb’s rewriting of her tumultuous affair with Lord Byron. Lamb wrote the novel to avenge herself against Lord Byron for abandoning her. She depicts Glenarvon as a type of vampire damned beyond hope while Calantha is redeemed and forgiven her transgressions. Calantha’s redemption is surprising in a pre-Victorian novel, making the novel a notable exception in the early Gothic wanderer tradition; Calantha’s redemption results from Lamb’s identification with the heroine and a desire to vindicate herself from any wrong. Consequently, Lamb creates a remarkable double standard for the Gothic wanderer by allowing the female wanderer to be redeemed while the male wanderer must face damnation. The use of the vampire metaphor for Glenarvon furthers the legitimacy of his damnation while preparing the way for the vampire’s popularity throughout nineteenth century Gothic fiction.

Lady Caroline Lamb, author of Glenarvon

Lady Caroline Lamb, author of Glenarvon

From his first appearance in the novel, Glenarvon is considered a dangerous man and is described in terms suggestive of supernatural Gothic wanderers, particularly that of Satan, the Wandering Jew, and the vampire. Calantha first sees Glenarvon in the moonlight, making her feel she is in the presence of a “fallen angel” (121). She is told of Glenarvon’s melancholy and depressed state and that “it would surprise you how he howls and barks, whenever the moon shines bright” (122). The howling at the moon is suggestive of a werewolf to modern readers, but more specifically it relates Glenarvon to the vampire who is traditionally restrengthened by moonlight, only implied here in Glenarvon but expanded upon in later vampire tales. Calantha also learns that Glenarvon’s ancestor, John de Ruthven “drank hot blood from the skull of his enemy” (123), suggestive that Glenarvon’s vampiric characteristics are inherited. Lamb bases this anecdote on the actual occurrence of Lord Byron drinking wine from a skull in Newstead Abbey (Wilson, “Notes” 371). Glenarvon’s vampirism is also implied in rumors of his death, and in the novel’s description of how he keeps nocturnal hours.

“Glenarvon wandered forth every evening by the pale moon, and no one knew whither he went….And when the rain fell heavy and chill, he would bare his forehead to the storm; and faint and weary wander forth, and often he smiled on others and appeared calm, whilst the burning fever of his blood continued to rage within.” (178)

Like the vampire, Glenarvon is a nocturnal wanderer, and like Milton’s Satan, who feels Hell within, Glenarvon feels the “burning fever of his blood…rage within” (178). Glenarvon’s preference for the fiercest of nature’s elements is self-destructive and recalls the Wandering Jew who seeks death but is unable to achieve it. Furthermore, like the Jew, Glenarvon appears to realize that he is cursed so neither man nor Nature can harm him.

“That which was disgusting or terrific to man’s nature, had no power over Glenarvon. He had looked upon the dying and the dead; had seen the tear of agony without emotion; had heard the shriek of despair, and felt the hot blood as it flowed from the heart of a murdered enemy, nor turned from the sickening sight—Even storms of nature could not move Glenarvon. In the dark night, when the tempest raged around and the stormy ocean beat against the high impending cliffs, he would venture forth, would listen to the roaring thunder without fear, and watch the forked lightning as it flashed along the sky.” (141-2)

While Glenarvon is not actually supernatural, such descriptions suggest that he, and by extension, Lord Byron, are unnatural in their actions.

An edition of Glenarvon with a portrait of Lord Byron on the cover

An edition of Glenarvon with a portrait of Lord Byron on the cover

The most supernatural aspect of Glenarvon’s nature is his metaphorical vampiric ability to drain life from his female victims. While he does not literally drink his victims’ blood, he nevertheless drains energy from them, as Byron drained the women he loved and then abandoned them. As Glenarvon and Calantha’s relationship progresses, he becomes stronger and more dominant, while she becomes physically and emotionally weak and subservient. Frances Wilson remarks that Glenarvon seems to be draining “the living daylights out of her in order to maintain his own nocturnal existence” (Introduction xx). Glenarvon is not completely monstrous, however, for he warns Calantha of the dangers of loving him, saying “My love is death” (229). He states he is concerned about her fate, while he is “indifferent” (229) regarding his own. Calantha remains constant in her love for Glenarvon, although his warning makes her fear the future. Her friend, Gondimar, warns her to “look to his [Glenarvon’s] hand, there is blood on it!” (203), suggesting that, like the Wandering Jew, Glenarvon is marked with a curse. Following this warning, Calantha dreams of a monk, who like an Inquisitor, questions and warns her about Glenarvon. The monk tells her she must ask to see Glenarvon’s right hand because “there is a stain of blood on it” but “he [Glenarvon] will not give it you; there is a mark upon it: he dare not give it you” (204). When Calantha relates this dream to Glenarvon, he gives her a “demoniac smile” (204), and holds forth an unblemished hand. Nevertheless, Calantha feels frightened for, “His eyes glared upon her with fierce malignity; his livid cheeks became pale; and over his forehead, an air of deep distress struggled with the violence of passion, till all again was calm, cold, and solemn as before” (204). Glenarvon’s metaphorically marked hand and the fierce glare of his eyes are both trademarks of the Wandering Jew, while his paleness again suggests his vampiric nature. Calantha is stunned by his emotional behavior, but she is also irresistibly fascinated by him. In another of Calantha’s dreams, Glenarvon appears “pale, deadly, and cold: his hand was ice, and as he placed it upon hers, she shrunk from the grasp of death, and awoke oppressed with terror” (172). Nevertheless, she allows him to manipulate her, feeling sympathy for him when he tells her there is a “horrid secret, which weighed upon his mind” (175). Calantha’s concern for Glenarvon makes her think the guilt from this secret has driven him mad.

“He would start at times, and gaze on vacancy; then turn to Calantha, and ask her what she had heard and seen. His gestures, his menaces were terrific. He would talk to the air; then laugh with convulsive horror; and gazing wildly around, enquire of her, if there were not blood upon the earth, and if the ghosts of departed men had not been seen by some.” (175-6)

Despite Glenarvon’s strange behavior, Calantha continues to love and befriend him even when she feels her love places her on the border of sin. Like Melmoth the Wanderer, Glenarvon seeks a mate to lighten his curse, yet he regrets the afflictions she will receive by sharing his fate. He warns Calantha that he is the Hell she should shun because her association with him will forbid her entering Heaven, but she replies that the hopes and promises of religion and virtue are nothing to her without him (202).

Although Calantha is married, Glenarvon then convinces her to swear an oath of love to him, an oath that will bind their souls together as Christians are bound by their marriage vows. At first, Calantha’s inner soul revolts, but then she agrees, feeling one hour with Glenarvon is worth all calamities. She tells Glenarvon she will take the oath because his “words are like the joys of Heaven: Thy presence is the light of life” (218). Calantha has spoken blasphemy, making Glenarvon the light of life, thus comparing him to Lucifer before the fall, and setting him up as a type of Antichrist. She has committed a transgression against God by taking a sacrilegious oath that violates her marriage vow. She has also transgressed against the family by committing adultery. Now she has committed further sin by declaring Glenarvon is “the light of life” as if he were God, thus making her an idolater. Although she feels the impiety of her words, Calantha tells Glenarvon that their souls are now linked and he is her only master (220-1).

The impious marriage ceremony occurs during the moon’s half crescent, suggestive of Satan’s horns. The moon is also commonly depicted in vampire fiction as providing a source of life for vampires. During the ceremony, the moon casts fearful shadows (219-20), providing an ill omen for the couple’s future. Glenarvon gives Calantha a ring, saying that if there is a God, He will be the witness to the marriage vows. Calantha’s forehead begins to burn, suggestive of the guilt she feels, as if by the marriage ceremony she has a cursed mark on her forehead like that of the Wandering Jew. This burning suggests her connection now to Glenarvon, because on “his pale forehead…the light of the moonbeam fell” (220), suggesting he is himself cursed.

Once Calantha is damned with Glenarvon, the Narrator explains the moral of the tale, foreshadowing the novel’s denouement.

“When man, reposing upon himself, disdains the humility of acknowledging his offences and his weakness before his Creator, on the sudden that angry God sees fit to punish him in his wrath, and he who has appeared invulnerable till that hour, falls prostrate at once before the blow: perhaps then, for the first time, he relents; and, whilst he sinks himself, feels for the sinner whom, in the pride and presumption of his happier day, he had mocked at and despised. There are trials, which human frailty cannot resist—there are passions implanted in the heart’s core, which reason cannot subdue; and God himself compassionates, when a fellow-creature refuses to extend to us his mercy or forgiveness.” (253)

The moral is that no one is beyond salvation if he or she asks for forgiveness, for God is merciful even when humanity is not. This philosophy, however, Lamb only applies to Calantha while Glenarvon is condemned to damnation because Lamb chooses to depict him as unwilling to repent.

Soon after the sacrilegious marriage ceremony, Glenarvon abandons Calantha, leaving her heartbroken. Similarly, Lamb felt destitute when Byron deserted her, so she depicts Byron metaphorically as a vampire who leaves women feeling lifeless and longing for death after he deserts them (Wilson, Introduction xx). Calantha now repents for her transgressions committed with Glenarvon. She becomes ill and dies, but first she gains her husband’s forgiveness, and she feels that God has forgiven her for her sins.

After Calantha’s death, Glenarvon has a vision of her as an angel surrounded by celestial light. She tells him to live and be his nation’s pride, but when he asks whether she is happy or she still loves him, she becomes pale and ghastly and fades from sight (362-3). Glenarvon’s dream occurs on the eve of a battle for Irish freedom, equating it with typical dreams of ill omen that legendary heroes experience before their defeat and death in battle.

Glenarvon distinguishes himself in the following battle, but becomes ill immediately after. He now has a horrendous vision, which provides the climactic and powerful supernatural ending of the novel.

“‘Visions of death and horror persecute me,’ cried Glenarvon. ‘What now do I behold—a ship astern!….Is it that famed Dutch merchantman, condemned through all eternity to sail before the wind, which seamen view with terror, whose existence until this hour I discredited?’” (364-5)

The legendary Flying Dutchman

The legendary Flying Dutchman

Glenarvon has seen the legendary Flying Dutchman, a ship composed of murderous sailors, who are forced for all eternity to sail the seas, much as the Wandering Jew is continually forced to wander the earth until Judgment Day. The scene is also suggestive of the Ancient Mariner who travels aimlessly about the sea as punishment for his transgression of killing the albatross. Glenarvon sees spectral images on the vessel, including a friar who drowns a woman who loves him. Following this deed,

“the monk drew slowly from his bosom the black covering that enshrouded his form. Horrible to behold!—that bosom was gored with deadly wounds, and the black spouting streams of blood, fresh from the heart, uncoloured by the air, gushed into the wave. ‘Cursed be the murderer in his last hour!—Hell waits its victim.’….Well was it understood by Glenarvon.” (365)

Glenarvon orders his men to follow the phantom ship and they travel from coast to coast after it until Glenarvon, now mad, jumps into the sea. He feels himself sinking into darkness, even when his companions rescue him. Oblivious to those around him, Glenarvon hears a voice condemn him, “you did not bow the knee for mercy whilst time was given you: now mercy shall not be shown” (366) and Glenarvon is condemned to the lowest pits. The novel concludes with the statement, “God is just; and the spirit of evil infatuates before he destroys” (366). This stunning conclusion declares there is no redemption for the Gothic wanderer who shows no mercy to his victims and who does not repent until the last hour. Unlike Calantha, Glenarvon completely fails to gain the reader’s sympathy. His failure to repent makes him more typical of the Byronic hero who celebrates his rebellion and transgression than was Byron’s own depiction of a vampire in The Giaour.

Glenarvon’s condemnation is dramatic and stunning even beside the many other Gothic novels of the period. Lamb felt the novel tended to be too intense, so she made several major revisions in the second edition. Despite her obvious disgust with Lord Byron, Lamb toned down the characterization of Glenarvon as satanic (Clubbe 210), and she made Calantha and Glenarvon’s relationship intimate, but not suggestively sexual as in the first edition (Clubbe 211). Most strikingly, the second edition is more respectful of religion, all references to “God” being either omitted or replaced by “Father” (Clubbe 212). Lamb also surprisingly predates other Gothic novelists in her use of Catholicism, when its adherents were still politically oppressed and the Gothic continually depicted the Catholic Church as corrupt. In the second edition, Calantha converts to Catholicism before her death, which Lamb felt was explainable by the novel’s being set in Catholic Ireland (Wilson, Introduction xxiv). Lamb also adds a paragraph full of pious morality to describe how God forgives Calantha upon her death (Clubbe 212).

Glenarvon’s importance in the Gothic tradition and its influence upon the vampire figure cannot be overestimated. While Glenarvon is not a vampire, his vampiric characteristics would influence John Polidori, whose famous story would make the vampire a popular figure in English fiction. Glenarvon was also the first novel to redeem a transgressive Gothic wanderer figure, two decades before the Victorian period when such redemptions became common. Notably, the redeemed wanderer is a female, thus linking Calantha to the feminine Gothic tradition that seeks to vindicate Eve, and by extension all women, from being transgressors. Lamb’s use of Catholicism in the second edition as a means to redemption may have influenced Dracula’s use of Catholic religious objects to destroy Dracula, thus vindicating Catholicism from its derogatory image in earlier Gothic novels. Lamb’s depiction of a Gothic wanderer as redeemable would allow the vampire to become the most popular Gothic wanderer figure used by novelists to explore the psychological transformation of a person who passes from transgression to redemption as best demonstrated in the later works, Varney the Vampyre and Dracula.

Glenarvon was largely condemned by the critics, but notably, two Gothic novelists appreciated it. The painter, Northcote, recommended the novel to William Godwin as being a work of great talent. Because Godwin later became good friends with Lamb, he must have agreed (Wilson, “Lamb” 377). Edward Bulwer-Lytton remarked that when he was a schoolboy, Glenarvon:

“made a deeper impression than any romance I remember, and, had its literary execution equalled the intense imagination which conceived it, I believe it would have ranked among the few fictions which produce a permanent effect upon youth in every period of the world” (Wilson, “Caroline” 377).

The novel made such an intense impression upon Bulwer-Lytton because he admired Byron and in youth wished to model his life after him. Later when Bulwer-Lytton met Lamb in 1824, the novel contributed to his infatuation with her, and he hoped he could replace Lord Byron in her affections, although she was clearly not interested in such a relationship (Campbell 5-6). Lord Byron’s reaction is perhaps the most interesting though predictable. In a verse he wrote, he stated, “I read Glenarvon, too, by Caro Lamb— / God damn!” (Maurois 353). He further remarked that if Lamb had written the truth, the book would have been far better, and “As for the likeness, the picture can’t be good—I did not sit long enough” (Maurois 353).

Brocket Hall, said to be haunted today by Lady Caroline Lamb

Brocket Hall, said to be haunted today by Lady Caroline Lamb

While Glenarvon was the first novel to redeem the Gothic wanderer, the redemption of Lord Byron and Lady Caroline Lamb is more questionable. The novel ironically foreshadows in Glenarvon’s death while fighting for Irish independence, Byron’s own death in 1824, during which time he was assisting in the Greek cause for independence, and died in Greece from an illness. Lamb’s own dramatic and often immoral life appears to have prevented her soul from achieving rest. Today, Lamb’s former home of Brocket Hall is said to be haunted by her ghost, which walks the halls and can be heard playing the piano (Bextor). Perhaps Lamb’s decision to damn Glenarvon/Byron resulted in her own soul’s damnation and eternal wandering.

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Did Jules Verne influence “Dracula”?

Despite all the research I did on Dracula while writing my book The Gothic Wanderer, I never came across mention of Jules Verne’s 1893 novel Carpathian Castle, originally published in French as Le Château des Carpathes.

Consequently, when I recently came across mention of this novel and the assertion that it may have been a source for Stoker’s novel, I was eager to read it and see whether the theory was plausible, especially since I found no further statements to back up the assertion that The Carpathian Castle may have been a source.

An early cover of Jules Verne's Carpathian Castle.

An early cover of Jules Verne’s Carpathian Castle.

My final assessment is that Stoker probably never read the book or was familiar with it before writing Dracula. I admit I haven’t been able to locate when the book was translated into English, or whether Stoker could read French, but regardless, there are no passages in the novel that remotely appear to be similar to anything in Dracula. The only possibility is that Stoker could have decided to set his own novel in the Carpathian mountains after reading this book, but there is no other similarity. Yes, the book makes some references to supernatural creatures whom the locals fear, including vampires, fairies, and family ghosts, but there are no supernatural characters in the entire book; nor does the castle in any way resemble the castle in Dracula, and there is a total lack of pacing or narrative similarity between the two works. There are no multiple narrators as in Dracula—a technique that Stoker most likely took from Wilkie Collins’ The Woman in White actually, a book Stoker greatly admired—and in short, The Carpathian Castle is downright boring.

The premise of The Carpathian Castle is fine enough, but I’ve found that Verne is often hit or miss in his books, at least for today’s reader. The only two of his books I actually enjoyed reading were A Journey to the Center of the Earth and Michael Strogoff. Other books I have found to be extremely slow-moving, including Twenty Thousand Leagues Under the Sea, The Mysterious Island, and Robur the Conqueror, but The Carpathian Castle has to be the slowest since almost nothing happens throughout the entire book. The climax is also disappointing, although of course, it would have been more thrilling to Verne’s contemporaries, but we have seen the kind of thing Verne pulls off here so many times today that it seems old hat, although with all respect, Verne was a pioneer of his genre.

The plot of The Carpathian Castle, what little plot there is, is as follows:

The castle near the village of Werst is believed to be abandoned until a Jewish peddler sells a telescope to a local farmer, who then is able to view smoke rising from the castle. This discovery results in two people trying to reach the castle, only to have calamity befall them, which is easily explained but makes them think it is supernatural. Then Count Franz de Télek passes through the town and hears the stories, including that the castle belongs to Baron Rodolphe de Gortz, who disappeared years ago and is believed dead. However, the count has seen the baron since his disappearance, and together, they were rivals for the affections of the beautiful Italian prima donna La Stilla. Ultimately, La Stilla died and the baron blamed the count for her death. The count decides to investigate, only to discover he can hear La Stilla singing in the castle, and then he sees her image. The end is predictable when it’s discovered her voice is a recording and he is viewing a holographic image.

Since the novel takes place in the late nineteenth century, these new inventions would have been surprising to Verne’s readers, but after we have seen plenty of illusions, notably the wizard’s various appearances in The Wonderful Wizard of Oz (and I doubt L. Frank Baum read The Carpathian Castle either), such discoveries are no longer surprising to modern readers.

Verne’s story follows the Gothic subgenre of rational explanations for supernatural events that goes back to Ann Radcliffe’s novels a century earlier. However, he does seem to draw on some supernatural elements of Gothic novels, notably the Wandering Jew theme. It is notable that it is a Jewish peddler (a Wandering Jew figure) who sells the telescope through which the castle is discovered to be inhabited. This Jew is also describes as selling time and the weather (barometers and thermometers, and the footnote states “temps” in French is an untranslatable pun to mean “time and weather”). While these items are physical objects, they are in line with the Wandering Jew’s alleged ability to control the elements—Dracula himself, a literary descendant of the Wandering Jew, also has power over the elements in his ability to create a storm or mists when he arrives in England. That said, this character disappears from the book after the first incident so Stoker does not take the metaphor further.

The local innkeeper is also Jewish, but we are told he is not usurious like most Jews who are buying up Transylvania so that someday perhaps it will end up being the Promised Land for them (of course, Verne is writing decades before the state of Israel was established). There really is no point in this character being Jewish at all.

There’s really nothing else of interest in The Carpathian Castle. My copy (Ace Books, 1963) is 190 pages and it takes forever in it for the characters just to get to the castle. The story could have been half as long with what little plot there is.

If Stoker read The Carpathian Castle, perhaps the only influence it had was that he figured he could write a better novel; he wouldn’t be the first author to read a poor novel and be inspired to write a better one as a result, but unless some evidence appears, I think it’s safe to say that Dracula owes no debt to Verne’s novel.

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The Wandering Jew: A Staple of the Gothic Wanderer Tradition

The following article is taken from the introduction of my chapter on The Wandering Jew in my book The Gothic Wanderer: From Transgression to Redemption:

The Wandering Jew by Gustave Dore

The Wandering Jew by Gustave Dore

The Wandering Jew was originally a symbol of the Jewish people who were themselves wanderers and outcasts among the world’s settled nations. In 70 A.D., the Jews rebelled against Rome, only to have their rebellion defeated. The Romans punished the Jews by dispersing them from their homeland and selling thousands of them into slavery. This dispersion resulted in the Jewish people migrating all over the known world and becoming residents in every European country. Because Christians blamed the Jews for the crucifixion of Christ, wherever the Jewish people settled, they were mistreated and often forbidden to reside in certain countries. Consequently, even when they settled somewhere, prejudice against them would frequently result in their migration elsewhere after a short time; the Jewish people were continually forced to wander about Europe seeking a place where they could live unmolested. During the Middle Ages, one of the harshest penalties frequently imposed upon the Jewish people was a prohibition against their owning property, which added to their wandering status and inability to remain in one place for extended periods. Because they needed a source of income that they could not achieve by living off the land, many Jews took advantage of Christianity’s prohibition to its followers of being usurers. The Jewish people filled the needed position of moneylenders, and they frequently became wealthy as a result. Consequently, the Jewish people had two primary stereotypes attached to them: they were wanderers, and they were greedy people who were constantly grasping for money.

Europeans who were jealous of the Jews’ wealth spread fabulous derogatory tales about them: Jews possessed hidden and heavily guarded treasures; Jews possessed the evil eye by which they could curse and destroy people; Jews had horns or tales, and they emitted foul odors of brimstone and sulphur which suggested their alliance with Satan because they were responsible for Christ’s crucifixion. Jews were even accused of draining blood from Christians to use for sorcery practices (Zatlin 135n). Particularly in times of social upheaval or economic crisis, such stories were circulated to encourage anti-Semitism and to validate removal of Jews by forced emigration or even extermination.

From all this anti-Semitism arose the medieval legend of the Wandering Jew. In most versions of the legend, the Wandering Jew was a shoemaker named Ahasuerus who refused to allow Christ to rest on His way to the cross. Christ punished Ahasuerus by forcing him to wander the earth without death or any form of rest until Christ’s return on the final Judgment Day. Usually, this cursed condition is interpreted to mean that Christ will eventually redeem Ahasuerus who will have atoned for his sins by his prolonged wandering (Hurwitz 222, Tennyson 201). As he wanders the globe, the Wandering Jew remarkably appears without explanation at the sites of great historical events such as the sack of Rome, the crusades, and decisive Napoleonic battles; these appearances at great events suggest that the Jew may have supernatural powers that allow him to appear wherever he chooses (Tennyson 212). The Jew’s constant wandering is enhanced by his fear that Christians will learn his true identity, so he must continually move from place to place so he is not identified and thus mistreated.

Because Christ is usually depicted as loving and forgiving, it is odd that a story would have circulated of his uttering such a terrible curse against the Wandering Jew for such a minor unkindness. Isaac-Edersheim offers the explanation that the Wandering Jew should not be understood as merely an individual sinner, but as a force in opposition to Christ, a type of superhuman figure who must be defeated (190, 198). While numerous psychological and historical explanations have been offered for the Wandering Jew legend, the Gothic novelists chose to represent him as a transgressor, and therefore, a force in opposition to Christ. The Wandering Jew is appealing to readers because everyone has a bit of wanderlust in him or her, and the Jew represented the common human fear of becoming an outcast (Isaac-Edersheim 197).

The Gothic uses wandering as a metaphor for guilt and despair, and the Wandering Jew became the perfect vehicle for depicting such emotions. The Wandering Jew feels great guilt over his transgression, a guilt that becomes nearly unbearable because of his extended life. The Wandering Jew frequently yearns to escape from his punishment by committing suicide, yet he is unable to accomplish such a deed because he cannot die until Christ’s return: if the Jew tries to drown himself, the water pulls away refusing him entrance; if he tries to jump into a volcano, he is spit out alive, and in battle, no man is able to harm him, so his prolonged life becomes only prolonged misery. Isaac-Edersheim remarks that the Jew’s prolonged life symbolizes the human repressed desire not to die (196), but ultimately, this desire is rejected when life-extension is fully considered. Marie Roberts observes that the legend becomes a lesson upon man’s moral responsibility to reconcile himself to death, for not only is death inevitable, but the reverse would be far worse (Gothic 208).

The Wandering Jew was only a minor figure in British literature before his adaptation by Gothic novelists. The first recorded reference in England of the Wandering Jew was in 1228 in the chronicle of the monastery of St. Alban’s, entitled Flowers of History by Roger of Wendover (Roberts, Gothic 74). Among the other medieval depictions of him, the most notable appears in Geoffrey Chaucer’s “Pardoner’s Tale” where an old man must wander the earth until he can find someone willing to exchange youth for his old age. The Wandering Jew’s popularity in literature increased during the seventeenth century. He is given the name of Ahasuerus in an anonymous German pamphlet of 1602 entitled Kurtze Beschreibung und Erzehlung von einem juden mit Namen Ahasverus (Roberts, Gothic 75); Ahasuerus would become the favored name for the Jew, although Matthew Paris also wrote a story in the seventeenth century, naming the Jew Cartaphilus (Tennyson 202). During the seventeenth century, the Wandering Jew also becomes credited with healing powers attributed to the Rosicrucians, as stated in Peck’s History of Stamford and Aubrey’s Miscellanies (Roberts, Gothic 74). Later, the legend of the Wandering Jew and the Rosicrucians would become blended together in Gothic literature. Other notable treatments of the Wandering Jew prior to the Gothic novel occur in late eighteenth century German literature. Goethe wrote a fragmented tale either simultaneously with or directly after his famous The Sorrows of Young Werther (1774), but it was not published until 1836 (George Anderson 168-73). Christian Schubart also wrote a fragment published in 1783 called Der Ewige Jude (Roberts, Gothic 78). Finally, Reichard’s Der Ewige Jude (1785) ambitiously chronicled the Jew’s entire wanderings throughout history (Roberts, Gothic 75). None of these early treatments, however, popularized the Jew or were of significant influence to the Gothic tradition. Matthew Lewis’ The Monk (1796) is primarily responsible for the Wandering Jew becoming an important Gothic figure.

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The Gothic Wanderer by Tyler R. Tichelaar

The Gothic Wanderer by Tyler R. Tichelaar

Tyler R. Tichelaar, Ph.D. is the author of numerous books including The Gothic Wanderer. For more information, visit him at http://www.GothicWanderer.com

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Book Offers Revolutionary Look at Anthony Trollope and Why We Read Him

Trollope on the Net

Ellen Moody

The Hambledon Press (1999)

ISBN: 1852851902

 

Ellen Moody’s Trollope on the Net is a true pioneer work on the ways the Internet has changed how we read and talk about books, using Anthony Trollope as her subject. While anyone who loves Trollope’s novels will enjoy this book for its extensive commentary on his novels, Moody’s focus is also on how book discussions are held and how they inform our reading. Moody discusses the establishment of the Trollope and His Contemporaries list-serv discussion group in the late 1990s and how the group came to read together and discuss Trollope’s novels. She describes in detail the demographics of the readers involved in the list, the housekeeping of how participants voted and decided on which books to read, and the discussions of the books, along with what disagreements ensued, when participation was slow or active and why, and what was to be gained in terms of better understanding Trollope through reading as an online group.

TrollopeontheNetMoody is a longtime professor of English, and while she could have written a very academic book about Trollope, and there is plenty of thoughtful discussion here, she gives equal weight and interpretation not only to the professors and graduate students who participated, but to a wide variety of people, many of whom simply love Trollope and wanted to read his novels together. Setting aside academic theories that often interest no one outside of academia, Moody explores why people read and what has made Trollope, often ignored in academia, a favorite author among so many readers who have discovered him by chance or word-of-mouth and become devoted to his novels.

Individual chapters focus on various works by Trollope that were read over a two-year period, including Trollope’s Irish novels, Can You Forgive Her?, Lady Anna, The Claverings, and He Knew He Was Right, and Trollope’s autobiography. Two especially thoughtful and powerful chapters are included, one on the Victorian illustrations created for Trollope’s novels and how they informed a reading of the text, and the other on why Trollope’s shorter novels deserve reassessment so they can be seen as equally of value as his longer ones.

I will admit up-front that I am a bit prejudiced in this book’s favor because I joined the Trollope list-serv in late 1998 just after the period of group reads that Moody discusses in the book. At the end of Trollope on the Net, Moody mentions that the group plans next to read the Barchester novels, which is when I joined in. These group reads were my first real introduction to Trollope. Since then I have read over a dozen Trollope novels with the group, as well as works by Sir Walter Scott, Margaret Oliphant, George Moore, George Eliot, Elizabeth Gaskell, John Galsworthy, Ann Radcliffe, Victor Hugo, and Charles Dickens. For me, participating in the list has led to friendships and an enhanced understanding of Trollope and nineteenth century literature. It has been exciting to me to read Moody’s book and learn more about our group’s infancy.

What I most admire about Trollope on the Net is the even-handedness and courage Moody provides in her discussion. For numerous reasons—all of them insufficient—Trollope has been ignored or looked down upon as a writer. I find this amazing since as a novelist myself, I have come to consider him one of my favorite authors and one of my greatest influences.

As Moody reveals, giving examples from literary critics reaching back to just after Trollope’s death, most of the lack of appreciation and loss of favor for Trollope seems to stem from how he describes his writing process in An Autobiography. Rather than let people think there was some mystique to how an author creates, Trollope, as Moody states, “refused to participate in any cult of the artist.” Trollope reveals in An Autobiography how he would force himself to write in the morning before he allowed himself out of bed and how he set length requirements for himself each day. This mechanical and perhaps not glamorous view of writing badly hurt his reputation, but quite undeservingly, since as a novelist myself, I know what hard work it is to create a book and the dedication required; if you wait for inspiration to strike, you will hardly ever write a word.

Despite his hard work, Trollope clearly was a man whose imaginative world was the most important aspect of his life, a man who dedicated himself to his work and consequently was able to produce a greater number of novels than any of his contemporaries who are held perhaps in higher esteem, but who also perhaps did not have any greater degree of talent, and many of them, notably George Eliot, acknowledged their debts to Trollope in their own creations. While An Autobiography may have hurt Trollope’s reputation, it is in some ways his greatest work because it is one of the first documentations of how a writer creates fiction. As Moody states, “His imaginative life was the one that counted most strongly for Trollope, the one which produced the books for which we value him. He left us a book in which he tried to explain how this part of his life grew and what it felt like. It was a generous gift.” Generous indeed. It is a light shining in the darkness for anyone, myself included, who has aspired to writing fiction.

Moody provides plenty of discussion of the prejudices and misunderstandings of Trollope’s work, giving the reasons and arguments, followed by rational and thoughtful rebuking of these viewpoints. Her enthusiasm for Trollope is never out of place and while she is honest about Trollope’s weaknesses, she also makes convincing arguments for why he deserves the popularity he retains among readers. Overall, Moody has written a fascinating book about not only why Trollope deserves to be read, but why people read and how the Internet has changed how we read. Beyond being a highlight in Trollope studies, Trollope on the Net is a book that should be read by anyone documenting how the Internet has changed how people communicate with one another.

For more information about Ellen Moody, Trollope on the Net, and the list-serv “Trollope and His Contemporaries,” visit http://www.jimandellen.org/ellen/ and http://www.jimandellen.org/trollope/trollope.list.html

To order a copy of Trollope on the Net, email Moody at (ellen.moody@gmail.com) or visit her webpage for the book at http://www.jimandellen.org/totn.html

— Tyler R. Tichelaar, Ph.D. and author of The Gothic Wanderer: From Transgression to Redemption, Gothic Literature from 1794—present

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