Thursday, 29 December 2016

The Birth of the Brontë Legend: Reading Gaskell reading Charlotte

Elizabeth Gaskell’s The Life of Charlotte Brontë, published in 1857, two years after its subject’s death, is the kind of text that today seems more often to be quoted than read.

At any rate this is certainly true amongst the undergraduate population. As an English Literature student I had some idea of those aspects of Charlotte’s life that Gaskell emphasised (Charlotte’s closeness to her siblings, her sense of duty, and her mental strength compared with her physical weakness) and those aspects that the biographer chose to downplay (Charlotte’s relationships with Belgian schoolteacher M. Heger and her publisher George Smith, for instance, or the identification of Jane Eyre’s Lowood with the Clergy Daughters’ School, where Maria and Elizabeth Brontë died).

But reading The Life now, after years steeped in Brontë-lore (e.g. other biographies all of which took Gaskell as their starting point, exhibitions such as the Morgan’s wonderful bicentenary celebration), is a fascinating experience. Gaskell set out to memorialise her friend and fellow novelist, but what she set in motion was a cult-like fascination with, not just Charlotte’s novels, but the personality behind them, the family that lead to them, and the very land that now bears the name of ‘Brontë country’.

The Brontë Parsonage today
Here are a few aspects of the biography that stood out most to me as having had a profound effect on the afterlife of the Brontë ‘myth’:

1. ‘Explaining’ the Brontës through reference to their environment and isolation
Gaskell begins the biography with a detailed description of Keighley, Haworth and the surrounding countryside, emphasising the neighbourhood’s bleakness and relative isolation.

A representative paragraph:
All round the horizon there is this same line of sinuous wave-like hills; the scoops into which they fall only revealing other hills beyond, of similar colour and shape, crowned with wild, bleak moors—grand, from the ideas of solitude and loneliness which they suggest, or oppressive from the feeling which they give of being pent-up by some monotonous and illimitable barrier, according to the mood of mind in which the spectator may be.

Throughout The Life, she emphasises the uniqueness of the Brontë children’s upbringing in such an environment, painting the moors as the perfect backdrop for literary inspiration – something many later interpreters of the family’s lives have followed her in. She also establishes a connection between Emily in particular and the moorland, another commonplace in the Brontë fable. Here, she quotes from one of Charlotte’s letters:

My sister Emily loved the moors.  Flowers brighter than the rose bloomed in the blackest of the heath for her; —out of a sullen hollow in a livid hillside, her mind could make an Eden.  She found in the bleak solitude many and dear delights; and not the least and best loved was—liberty.

Cut off from civilisation, set apart from their peers and raised in the wild, the siblings are described as strangely old before their time:

The hieroglyphics of childhood were an unknown language to them, Gaskell writes.


2. The romanticisation of the Brontës’ early deaths
Linked to this is the romanticisation of the siblings’ deaths, so close together and so tragically young. Gaskell ends the first chapter of the biography by quoting the inscription on the Haworth church tablet in full (the tablet that existed then but was later replaced) and we are never allowed to forget the imminent threat of illness, the fragility of the family as a whole:

Now Emily was far away in Haworth—where she or any other loved one, might die, before Charlotte, with her utmost speed, could reach them, as experience, in her aunt’s case, had taught her. 

This depiction of the Brontës as close to death, even from infancy, and crushingly aware of their own mortality is relatively commonplace, but we’d do well, I think, to consider the normality of fatal illnesses in society at this time. The Brontës might have been especially unlucky, but they were not unique in the number of tragedies they underwent. In Gaskell’s rendering Charlotte’s approach to death is most striking in its pragmatism and religious conviction.


3. The emergence of Branwell as a shadowy and intriguing figure
Finally, Gaskell’s excessive praise of Branwell, despite his ‘faults’ and ‘vices’, set the tone for decades of speculation about the Brontë brother.

He was very clever, no doubt; perhaps to begin with, the greatest genius in this rare family. The sisters hardly recognised their own, or each others’ powers, but they knew his.  

The boy who should have been a genius, an artist, or the greatest novelist of all has been a strange addition to the story of three female writers of extraordinary talent. Gaskell was trying to prove Charlotte’s femininity, to praise her sisterly pride in her brother. Instead, she spawned various conspiracy theories.


What would you like to see the Secret Victorianist read next? Let me know – here, on Facebook, on Google+, or by tweeting @SVictorianist.

Sunday, 18 December 2016

10 thoughts I had watching The Nutcracker as an adult

With Christmas just around the corner, the Secret Victorianist went to Lincoln Center this week for the New York City Ballet’s production of The Nutcracker.

Tchaikovsky’s 1892 work was the first full-length ballet I saw as a child and watching the excited children arriving for this performance, decked out in dance clothes and party dresses, brought back many fond memories.

But what goes through your head when you’re watching The Nutcracker as a much more cynical adult, and without a child in tow? Read on to find out…

Image from the NYC Ballet's production
1. I wish it was acceptable for me to dress like Clara. Could I get away with a large pink hair bow? I could definitely get away with a large pink hair bow. Maybe I should embrace Lolita fashion.

2. I’m glad I didn’t have to decorate that Christmas tree — it’s huge.

3. The adults don’t seem to be having much fun at this party. Where’s the punch?

4. These toys are very gendered. Somebody complain to Target.

5. And now the tree is even bigger? Ain’t nobody got time for that.

Image from the NYC Ballet's production

6. Call the exterminator! Are they mice? Are they rats? Either way, somebody kill them quick.

7. Clara is outside in a nightgown? While snowflakes are dancing around her? Give that child a coat!

Image from the NYC Ballet's production
8. Clara, you’re too young to find a prince. Wait a few years. Keep playing with your dolls before you play the field.

9. A strong female leader? Who gets to wear a tiara and tutu? I’m very pro-Sugar Plum Fairy. This story is more feminist than I thought.

Image from the NYC Ballet's production
10. So much Christmas. Casual racism. Overwhelming nostalgia. All the feels.

Do you know of any other NYC productions you think the Secret Victorianist would enjoy? Let me know – here, on Facebook, on Google+ or by tweeting @SVictorianist.

Sunday, 11 December 2016

Salome, Wilde and Strauss

Wilde complained to me one day that someone in a well-known novel had stolen an idea of his. I pleaded in defence of the culprit that Wilde himself was a fearless literary thief. "My dear fellow," he said, with his usual drawling emphasis, "when I see a monstrous tulip with four wonderful petals in someone else's garden, I am impelled to grow a monstrous tulip with five wonderful petals, but that is no reason why someone should grow a tulip with only three petals." THAT WAS OSCAR WILDE.

Robert Ross

Patricia Racette in the Met's 2016 production
Last week, the Secret Victorianist visited the Metropolitan Opera in New York to see Patricia Racette as the eponymous character in Strauss’s 1905 Salome.

The opera, which is performed in German, is based on Oscar Wilde’s 1891 play of the same name — a play written in French, banned by the censors and famously illustrated by Aubrey Beardsley in the first English version (1894).

Beardsley's illustrations
Originally deemed shocking for its overt sexuality and liberal depiction of Biblical characters, it was from accusations of plagiarism that Robert Ross defended the play in his Note on the text in 1912. For Ross, Wilde’s freedoms with his sources, such as conflating the Biblical Herods, are necessary for artistic innovation and literary thievery is acceptable as long as improves the sources it plunders. I couldn’t help but wonder then what Wilde might have made of Strauss’s opera and the Met’s current production.

For an opera, Salome is incredibly true to the play it is based on — from the lyrics that the performers sing, to the reactions it invokes. Beheadings still fascinate and appall, erotic dances titillate. Even today the opera still has the ability to shock — not just through the fleeting full frontal nudity, but also in the sense of danger that pervades, in the story, yes, but also in the staging and the music.

Beardsley's illustrations
What has changed perhaps is our response to Jochanaan. When once audiences and readers baulked at the combination of eroticism with their own religion, today, sitting watching in Manhattan, it’s hard not to find John the Baptist’s prophecies as alien and unsettling as the play’s more pagan symbolism.  It’s easy to imagine that for early audiences Jochanann and Salome were two great oppositional forces, carrying almost equal sway, but today’s Salome is undoubtedly dominated by its titular character.

At only one act, this is one of the shorter operas I’ve seen, but one that draws you in to a discordant and unsettling world. I only wished the Met’s production could have staged the moon that dominates Wilde’s imagining of Herod’s court, Beardsley’s illustrations and the singers’ words:

Look at the moon! How strange the moon seems! She is like a woman rising from a tomb.  She is like a dead woman. You would fancy she was looking for dead things.

Do you know of any NYC productions you think the Secret Victorianist should watch? Let me know — here, on Facebook, on Google+ or by tweeting @SVictorianist.

Tuesday, 29 November 2016

Quiz: 19th-century...Shakespeare?


Do you have what it takes to marry your love of Victorian literature with your knowledge of English literature's most-famed writer?

Wednesday, 23 November 2016

A Nineteenth-Century Thanksgiving

"Only one more day and then it will be the time to eat."

‘An Old-Fashioned Thanksgiving’ (1881) is a short story by Louisa May Alcott telling the tale of a family Thanksgiving in New Hampshire in the 1820s. With ‘Gran’ma’ falling ill 20 miles away, preparing the holiday meal falls to Tilly and the rest of the seven-strong brood of farmer’s sons and daughters.

The girls’ efforts in the kitchen vary in success (the stuffing and plum pudding are a little beyond them) and a possible bear attack briefly interrupts proceedings, but all is done, as you’d imagine, with the appropriate familial spirit and gratitude.


Here are some details we learn about nineteenth-century Thanksgiving traditions:

The turkey isn’t the only one for whom Thanksgiving’s no fun
A pig has also been slaughtered for the occasion, but the girls can’t bring themselves to cook it: "I couldn't do it. I loved that little pig, and cried when he was killed. I should feel as if I was roasting the baby," answered Tilly, glancing toward the buttery where piggy hung, looking so pink and pretty it certainly did seem cruel to eat him.’

Oranges are a fine Thanksgiving treat
The Bassett family has grown or reared most of their Thanksgiving food, but oranges ‘if they warn't too high’ are an especially acquired delicacy for the occasion.

The table is decorated with even more food
We are told: ‘nuts and apples at the corners gave an air, and the place of honor was left in the middle for the oranges yet to come.’

After the feasting come traditional games
The family play at ‘blind-man's bluff’, ‘hunt the slipper’ and ‘come, Philander’ once they’ve had their fill.

Festivities should end with kissing all around
‘Apples and cider, chat and singing, finished the evening, and after a grand kissing all round, the guests drove away in the clear moonlight which came out to cheer their long drive.

Happy Thanksgiving from the Secret Victorianist! Do you know of any other nineteenth-century texts that touch on the holiday? Let me know – here, on Facebook, on Google+ or by tweeting @SVictorianist.

Sunday, 6 November 2016

(Super)natural horror in Wilkie Collins

Halloween is only just behind us and, since last week when I recommended his A Terribly Strange Bed (1852), I’ve been diving deeper into some unsettling and atmospheric short stories penned by Wilkie Collins.

The Ghost Story, R. Graves (1874)
This week I’ll be talking about two 1855 stories — Mad Monkton and The Ostler, the latter of which was the first piece of Collins I ever read as part of the English Literature GCSE syllabus.

These two stories share several similarities. Both revolve around the idea of warnings, alerting men to the circumstances of their own deaths but ultimately unable to save them. Each story is narrated by a male character who stands apart from the central action and is, especially in Mad Monkton, sceptical about the possibility of ghostly apparitions. And in both cases, while the most obvious explanation for the plot is supernatural, there are other possible interpretations.

In Mad Monkton there may be no ghost at all. Alfred could simply be suffering from a madness that runs in his family:

It was equally clear that [Alfred Monkton’s] delusions had been produced, in the first instance, by the lonely life he had led, acting on a naturally excitable temperament, which was rendered further liable to moral disease by an hereditary taint of insanity.

And Isaac, the eponymous ostler in the second tale is discredited as a witness to the possibly demonic forces that seem to pursue him through Collins’s focus on his lack of natural intelligence:

Naturally slow in capacity, he had the bluntness of sensibility and phlegmatic patience of disposition which frequently distinguish men with sluggishly-working mental powers.

Our desire to attribute these stories to ghostly interference then could be because this is the less terrifying option. For Collins, the fact that there could be something innate inside us, something passed on by our bloodlines, something we are unable to change, is more horrific than the idea that we could be a victim of circumstance or supernatural forces.

Monkton’s end is all the more tragic if his quest to find his uncle’s body was ill-informed and unnecessary all along. It is possible that Isaac could have had a happy marriage had he and his mother not drawn parallels between his bride and a single nightmare. And maybe Rebecca Murdoch the real life drunken wife is more terrifying than a murderous ‘dream woman’.

Collins’s most terrifying proposition to us is that the scariest stories are part of our nature — not dictated by something external to it.

Illustration by F.S. Coburn (19th-century)
What would you like to see the Secret Victorianist read next? Let me know — here, on Facebook, on Google+ or by tweeting @SVictorianist.

Sunday, 30 October 2016

Have a Very Victorian Halloween!

In honour of this Halloween season, the Secret Victorianist brings you five top tips for having a spooktacularly Victorian October 31st!

Martita Hunt as Miss Havisham in the 1846 Great Expectations
1. Read a Victorian ghost story
You might associate Victorian ghosts with Christmas and Charles Dickens’s ever popular A Christmas Carol (1842), but they are plenty more spine tingling reads to dip into before December. Check out some Sheridan Le Fanu (review here) or quake at Robert Louis Stevenson’s The Body Snatcher (1884).

2. Dive into a scary story with no ghosts at all
Some of the scariest nineteenth-century reads aren’t supernatural at all. I’d recommend Wilkie Collins’s A Terribly Strange Bed (1852), which I read for the first time recently. Unsavoury characters, an ingenious murder device and an intriguing frame narrative set this one apart.

3. Even better – read one of these stories aloud
Dim the lights, huddle round the campfire, and rekindle the Victorian tradition of reading aloud to family and friends. Bonus points for your best Tennyson-inspired voice!

4. Slip into a Victorian inspired costume
There are so many Halloween costume ideas out there for the budding Victorianist. Some of my favourites: find a tattered white dress and act the eternal bride Miss Havisham, grab a friend to go as Jekyll and Hyde, or perch a toy raven on your shoulder and you’re an instant Edgar Allen Poe.

5. Binge watch Steampunk’d
Don’t fancy painting the town red on a Monday night? Have a low key Halloween by binge watching the show that pitches makers of Victoriana against each other – Steampunk’d. I just discovered it on Netflix and am gutted GSN ruled out a second season.

The judges on Steampunk'd
Did you have any Victorian-inspired fun this Halloween weekend? Let me know what you got up to – here, on Facebook, on Google+ or by tweeting @SVictorianist.

Saturday, 22 October 2016

Review: Charlotte Bronte: An Independent Will, Morgan Library and Museum, New York

“I am no bird; and no net ensnares me: I am a free human being with an independent will.”

The year 2016 marks 200 hundred years since the birth of Charlotte Bronte, the most celebrated of the three Bronte sister novelists, whose 1847 Jane Eyre continues to hold an important place in the English literary canon.

The Morgan Library and Museum’s incredible exhibition to mark the bicentenary is a treasure trove for Bronte fans, bringing together manuscripts, juvenilia and the only portraits of Charlotte produced in her lifetime.

Branwell's portrait of his sister, with painted over self-portrait (1834)
A volume of the Jane Eyre manuscript is exhibited in the US for the first time, but the real joy of the exhibition is in discovering the Brontes’ youthful writings (definitely use one of the museum’s magnifying glasses!), the tiny books in which Charlotte, Branwell, Emily and Anne recorded the annals of their imaginary kingdoms, Angria and Gondol. In her childhood work, you can trace the influences Bronte drew upon. There’s the text of a play – The Poetaster – inspired by Ben Jonson, a sketch of John Milton’s Lycidas, and Gothic narrative poetry, such as her ‘Miss Hume’s Dream’ (1830).

Charlotte's sketch of Milton's Lycidas (1835)
Charlotte and Branwell also produced detailed miniature editions of their own periodical, the Young Men’s Magazine, inspired by their reading of Blackwood’s Edinburgh Magazine, which you can study here. The tagline? ‘Published by no one, possessed by all.’

Charlotte’s talents as an artist are clear and I particularly enjoyed the sketches she made from Thomas Bewick’s History of British Birds, vol. 2 (1804), also on display, which many may recognise from the opening chapters of Jane Eyre.

An example of Charlotte Bronte's juvenilia
The layout of the exhibition allows you to grow up with Charlotte. The record of her birth is followed by her early work, letters from her schooldays, correspondence related to her literary successes, memorial cards for the deaths of her siblings, devastatingly close together, her marriage certificate and then, scarcely nine months later, materials related to her own death.

Charlotte's marriage certificate (1854)
It all feels very personal and it’s hard not to find it emotionally affecting. One of Charlotte’s dresses is on display, forcing you to confront her diminutive size, while the painted over figure of Branwell looms in the background of the only portrait of the three sisters, a missing piece in the story of the siblings at Haworth.

A memorial card for Charlotte's death (1855)
The exhibition is on display until January 2 2017. Go now while you can. New York may need to wait another 200 years before playing host to the Brontes again.


Do you know of any NYC exhibitions you think the Secret Victorianist would like to visit? Let me know – here, on Facebook, on Google+ or by tweeting @SVictorianist.