Charlotte Brontë’s Jane Eyre has been the subject of much discussion and I won’t pretend that I’m going to add anything novel or groundbreaking to those conversations; all I can do is say what strikes me as interesting or enlightening, in the hope that you too may find it so — even if you disagree (in which case feel equally free to say so!).
In this rather long post I mainly want to talk about aspects of the novel’s central relationship, that between Jane and Rochester. I shall rely on points made by a study or two to structure my remarks but other observations will be largely mine. Are you ready? Then I shall begin!
Presentments are strange things! and so are sympathies; and so are signs: and the three combined make one mystery to which humanity has not yet found the key. — Jane Eyre, II/6
The climax to Jane Eyre, as most readers know, comes with the narrator hearing Rochester’s voice calling “Jane! Jane! Jane!” though he is many miles distant, and he in turn hears her answering, “I am coming: wait for me.” And Charlotte Brontë has, if we are aware of it, given us plenty of hints that “strange things” are part and parcel of the novel, as this example from the second volume shows.
Presentments, sympathies, signs — what are we to make of these? Luckily Jane characterises them thus:
Presentiments are when impressions are anticipated in the form of a dream.
Sympathies can exist “between far-distant, long-absent, wholly estranged relatives.”
Signs, “for aught we know,” she writes, “may be but the sympathies of Nature with man.”
She has dreams about one child or another, which she recognises as symbolic; the sympathetic bond she has with Rochester — expressed as a cord joining their bodies — finds its fullest expression in their telepathic communication; and the chestnut tree riven by lightning (though surviving) is Nature’s sign of their imminent but temporary separation. Magic and the supernatural thoroughly suffuses the pages of this classic.
As a novel Jane Eyre is full of balances and correspondences, as I’ve alluded to in an earlier post, another such one being orphan Jane’s religious education by Helen Burns in Lowood Asylum — as occurs early on — being matched by Jane’s cousin St John’s evangelical zeal towards the end. Indeed, as we may expect from a perpetual curate’s daughter, the pages are increasingly peppered with biblical phrases and references.
But running parallel with plentiful Christian images we have a contrasting concentration on the supernatural, almost pagan, world or plane, and especially on Faërie and fairytales, notably in the central Thornfield section. As always with these discussion posts there will be spoilers galore, so desist from further perusal if you’d rather not have revelations!
[…] At eighteen the true narrative of life is yet to be commenced. Before that time we sit listening to a tale, a marvellous fiction; delightful sometimes, and sad sometimes; almost always unreal. Before that time, our world is heroic; its inhabitants half-divine or semi-demon; its scenes are dream scenes; darker woods and stranger hills; brighter skies, more dangerous waters […]
At that time—at eighteen, drawing near the confines of illusive, void dreams, Elf-land lies behind us, the shores of Reality rise in front.
— Chapter VII
I’ve mentioned before now about humour in Charlotte Brontë’s Shirley (here) and I want to expand a bit on that in this post, but I also wish to draw attention to a curious feature in this novel that I’m not aware of being discussed elsewhere (though I’m happy to be corrected on that): fairies.
The adult novels of the Brontë sisters are not, as far as I know, associated with either humour or faërie, so you may understand why these two features stuck out like the proverbial thumbs in what is otherwise a romantic but realist historical novel, set before Charlotte was even born.
I hope to persuade you that, despite some appearances to the contrary, Shirley (1849) has much about it of the fairytale, and contains more laughs than expected even though Charlotte recounts all with a straight face: the passage of 170 years hasn’t hidden all its impish secrets.
“It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.”
— from the Parable of the Prodigal Son
I’ve written before and at length about that sense of bereavement when a treasured book is lent out, who knows when to who knows whom, and is then seemingly forever lost to view.
I felt this about Graham Anderson’s Fairytale in the Ancient World(Routledge 2000), a study which I was certain I’d lent to one friend or other but couldn’t for the life of me remember who; and all enquiries led down dim cul-de-sacs.
Great was the joy when on a recent visit to friends (no names, no pack drill) the long lost volume was discovered sitting snugly between studies on art, architecture and psychology. I can tell you that I did indeed make merry and was glad!
Harlech Castle: Four Square to All the Winds That Blow (1898) by Henry Clarence White (National Museum of Wales)
W J Gruffydd: Folklore and Myth in The Mabinogion
University of Wales Press 1958
This slim booklet (with a little under 30 pages of text) reproduces a lecture given at the National Museum of Wales in 1950. However, despite a slightly misleading title discussion ranges a little more widely than it implies: it doesn’t deal exclusively with the several native Welsh tales in the collection commonly called the Mabinogion, nor is it limited to folklore and myth — fairytale is also involved (sometimes argued as a subgenre of folklore, other times as distinct), and literature too of course, the texts having come to us in written form with evidence of substantial editing.
In fact, a large part of the lecture is taken up with discussion of the nature of fairies in Welsh traditions; but I’m leaping ahead, as poet and academic William John Gruffydd begins with an attempt at defining what ‘folklore’ actually is.
Jen Campbell: The Beginning of the World in the Middle of the Night
Two Roads 2018 (2017)
A dozen short stories do not a novel make — this last was what the author’s agent was originally expecting, but at least she didn’t shout when informed otherwise. Yet for all that these are diverse pieces – some, one suspects, semi-autobiographical, others sweet, yet more being fractured fairytales or freeform musings – they share themes and points of view which, in a weird way, could connect them into one long rambling narrative.
In fact the epigraph quotes Frankenstein’s Creature declaring, in the hopes of his creator furnishing him with a mate, that “It is true, we shall be monsters, cut off from all the world; but on that account we shall be more attached to one another.” This suggests that there are indeed connections between these tales, however curious and eccentric they may appear if we are expecting conventional narratives; but it also hints at a personal apologia. A self-declared queer writer with physical deformities, Jen Campbell brings a distinct perspective into her writing while managing to render her stories universal, a task that she somehow manages effortlessly. Or so it appears.
I shall avoid listing and discussing all twelve tales as being an arid exercise; instead I want to draw out from a select few the aspects that appealed to me most in the expectation that you may find my remarks useful.
Long Ago and Far Away: eight traditional fairy tales Foreword by Marina Warner; translated by Nigel Bryant, David Carter and Ann Lawson Lucas
Hesperus Press 2012
We’re so used to canonic versions of fairy tales that it’s easy to forget (if we ever knew) that fairy tales come in all shapes and sizes, and have always done so. Those canonic versions are different for each one of us — they may have first appeared in translation from the Brothers Grimm; we may have been introduced to the bowdlerised retellings published by Andrew Lang between 1889 and 1913; or Disney’s animated films may have been our first encounter with them — but whatever the source these usually serve as our personal ur-texts.
So it is nearly always disconcerting to come across variations of our ur-texts, versions which may be so unfamiliar as to make us doubt they belong to the same family. Marina Warner introduces nine selections for this slim volume, giving us such standard fare as ‘Sleeping Beauty’, ‘Cinderella’, ‘Snow White’ and ‘Little Red Riding Hood’ — but in early literary forms that may puzzle and confuse.