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Dracula

The Meaning of Dracula’s Castle

October 20, 2019

academia, criticism, Dracula, Gothic, reality, Victorian, vision

Note: the following article on the meaning of Dracula’s castle is a modified excerpt from my article “Philosophical Idealism and Vision in Bram Stoker’s Dracula: Photographs, Sight, and Remote Viewing as Tools of Reality Rendering”. Word and Image: Theoretical and Methodological Approaches. Tampere, Finland: Tampere University Press, 2014.

Feel free to also take a look at my other academic publications.

The importance and meaning of Dracula’s castle in the novel becomes evident for a variety of reasons. In general temporal terms, the castle of Dracula serves as a generic reminder and connects with the Gothic tradition.

Examining the text itself, the novel essentially begins and ends with the castle. In fact, the novel ends in the castle twice: the first time in Mina’s last journal entry, describing the seeming destruction of Count Dracula in his home ground (D, 401) and the second in Jonathan Harker’s note, revealing their pilgrimage of sorts to the very same place seven years later (D, 402).

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Immortality in Dracula: Dialectics of Ambiguity

May 25, 2019

Criticism

academia, criticism, Dracula, Gothic, immortality

Note: the following article on immortality in Dracula is a modified excerpt (pp. 64-67) 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.

(Note: Also take a look at the article on immortality in Charles Dickens’s A Christmas Carol)

Immortality in Dracula acquires ominous tints. The curse is not only construed as the inability to find peace, but also as the pressing need to attack others for nutrition. The suggestion of a possible reversal of the ageing process appears for the first time in Dracula’s castle, when Jonathan Harker sees the Count in his box “but looking as if his youth had been half renewed” (D 59).

When Jonathan relives the experience on English soil later on, the Count has “grown young” (D 184) – an oxymoron of sorts, as it includes two meanings with conflicting arrows of time.

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Religion in Dracula: Christian, Pagan, and Jewish Narratives

September 19, 2018

Criticism

academia, criticism, Dracula, Gothic, literature, religion

Note: the following article on religion in Dracula is a modified excerpt (pp. 115-117) 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 the relevant page on the main site.

You can also find an article about religion in Charles Dickens’s A Christmas Carol and Mary Shelley’s Frankenstein

Religion in Dracula is a matter of oppositions. Bram Stoker’s Dracula presents the narrative as a whole and the Count in particular as an opposition to Christianity. Jacques Coulardeau argues that “Dracula [is] the heir of an older tradition than Christianity, that is to say paganism … Older religions are centered on a cult to nature: the night and the day, as well as the earth, the sun, and the moon” (2007, 130).

At the same time, Norma Rowen adds that the inverted Christian imagery in Dracula essentially renders the Count an antichrist, with Renfield’s phrase “the blood is the life” a parody of the Eucharist (1997, 241).

Furthermore, by calling Mina his “bountiful wine-press” (D 306), Dracula introduces a metaphor often argued to carry religious connotations. The reason is due to the fact that wine is part of the Eucharist (Kreitzer 1999, 125), but also because of the allusion to Genesis, with Mina’s vampiric baptism becoming a parody of the creation of Eve (Loughlin 2004, 204).

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