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Fate and Chance in Mary Shelley’s Frankenstein

February 1, 2018

Criticism

academia, coincidence, criticism, fate, Gothic

Note: the following article on fate and chance in Mary Shelley’s Frankenstein is a modified excerpt (pp. 83-84) from my doctoral dissertation, “Time is Everything with Him”: The Concept of the Eternal Now in Nineteenth-Century Gothic, which can be downloaded (for free) from the repository of the Tampere University Press. For a list of my other academic publications, see here.

Fate and Chance as Dichotomies of Timing

In several Gothic works, fate and chance (and particularly their dynamic balance) are often the main force driving the plot forward. As Frankenstein exemplifies, characters often fall prey to their fate as a result of frustratingly well-timed occurrences.

As the character of Walton mentions in his letter to his sister, his plans would have failed if he had not inherited a fortune “just at [the] time” of a failed previous endeavor (Shelley 14).

At the beginning of his narration, Victor Frankenstein mentions how “a variety of circumstances” did not allow his father to marry early (Ibid 26). This is only the beginning, as Victor himself soon falls victim to the machinations of time. Just as he is about to leave Ingolstadt and return to his hometown, “an incident happened that protracted [his] stay” (Ibid 40). Later on, Victor sees his plans falling apart again. As he plans to return to Geneva, he is “delayed by several accidents” (Ibid 55).

These instances of tragic irony are what I define as dichotomies of timing. Essentially, the plot splits into two different directions: the thetical one that is the actual outcome leading to the events described in the story, and the antithetical one that is its opposite. Such a reading poses a question: Had Victor escaped these events, would the ensuing catastrophe have happened? Is fate avoidable?

fate and chance
Are choices based on fate or chance? Destiny or coincidence?
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Mary Shelley’s The Last Man: A Timeless Sentence

January 19, 2018

Criticism

academia, criticism, death, disease, Gothic, post-apocalyptic, science fiction

Note: the following article on Mary Shelley’s The Last Man is a modified excerpt (pp. 70-74) from my doctoral dissertation, “Time is Everything with Him”: The Concept of the Eternal Now in Nineteenth-Century Gothic, which can be downloaded (for free) from the repository of the Tampere University Press. For a list of my other academic publications, see here.

Mary Shelley’s The Last Man is an apocalyptic tale that, as the title suggests, deals with the possibility of someone being the last person left in the world after a plague has annihilated the human race. The trope of immortality is not only present, but also seen in a context of loss, destruction, and forlorn hope. Although Lionel Verney, the surviving character of The Last Man, is not an immortal in the strict sense of the word, he effectively possesses immortal status: he survives the death of everyone he knows, to the point that he apparently outlives every single person on the planet. In The Last Man, death is presented as preferable to staying alive.

The novel features a remarkably complex temporal scheme. Not only does it follow the typical narrative mechanisms of the Gothic canon – discovered manuscripts, multiple narrators, dubious objectivity – but also a time flow so chaotic that it verges on incoherence. The reader discovers that in the universe of The Last Man, time exists on more than one layer, as Albright argues:

Shelley frames her novel as an ancient prophecy by the Cumæan Sybil, written on Sibylline leaves (in various ancient and modern languages) found in a hidden cave in 1818 by an anonymous “author” … It is an ancient prophecy of a future apocalypse written retrospectively by its lone survivor, who looks back upon the final decades of the human race’s existence from the year 2100. By narrating the close of human history, the novel reconfigures and humanizes time. Since history is now complete, we can perceive it in its entirety. (2009, 133–134)

Mary Shelley's The Last Man
Shelley’s novel is among the first examples of post-apocalyptic fiction
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The Grotesque in Literature

January 17, 2018

Criticism

academia, criticism, Gothic, grotesque, literature

Note: the following article on the concept of the grotesque in literature is a modified excerpt (pp. 47-48) from my doctoral dissertation, “Time is Everything with Him”: The Concept of the Eternal Now in Nineteenth-Century Gothic, which can be downloaded (for free) from the repository of the Tampere University Press. For a list of my other academic publications, see here.

What Is the Grotesque in Literature?

The grotesque in literature can be broadly defined as “a written form of expression which described that which could not be controlled by reason, was unnatural, and arose in opposition to the classical imitation of ‘beautiful nature’ and the rationalism and optimism of the Enlightenment” (Perttula 2011, 22).

However, it is important to underline that the concept of the grotesque underwent an important shift during the Romantic period, which “highlighted above all the dark, fearsome, and demonic nature of the grotesque”, though its comical aspect was still present (Ibid). The merging of what appear to be incongruent elements – comedy and horror, natural and unnatural, and so on – is precisely where the affective power of the grotesque lies. As Kayser argues:

The distortion of all ingredients, the fusion of different realms, the coexistence of beautiful, bizarre, ghastly, and repulsive elements, the merger of the parts into a turbulent whole, the withdrawal into a phantasmagoric and nocturnal world … all these features have here entered into the concept of the grotesque. (1981, 79)

grotesque in literature
A gargoyle in Paris: the archetypal symbol of the grotesque

Kayser reaches this conclusion examining the works of Edgar Allan Poe, arguably an important figure in this post-romantic form of the grotesque, but in terms of evolution in the concept of the grotesque, Victor Hugo’s contribution should be emphasized.

Whereas before him the grotesque was generally seen as something not existing in nature, Hugo, in his 1827 “Manifesto of the Romantic Movement”, introduced the idea that the grotesque was a part of natural reality (Perttula 2011, 22). The presence of something seemingly unnatural underlines the ambiguous placement of the grotesque between reality and fantasy, an element which is in fact visible also in the Bakhtinian grotesque, when its scope is examined more closely.

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