George Eliot Silas Marner (1861)
...talking of Feminism, whilst I'm not saying that women haven't ever been airbrushed from history, or even that it hasn't been fairly common practice, but the dialogue wherein it is written that all women are amazing and all of their great works have been suppressed by the phallocrats, is bollocks. If you're unsure about this one, ask yourself which names are best remembered as giants of the nineteeth century novel. My admittedly Anglocentric answer would be Charlotte Brontë, Jane Austen, George Eliot, then maybe Dickens, then, I suppose, a load of other guys and assorted worthy but unreadables. Therefore great bolshy yarblockos to thee and thine.
Anyway, we read Silas Marner in school, except as I now realise it was a heavily abridged version excluding all of the bits which weren't directly concerned with Silas himself; which is pretty weird given that it's already a surprisingly slim and breezy volume by nineteenth century standards, and which probably explains why I don't remember anything much about it. A casual remark about George Eliot made by D.H. Lawrence brought me here, along with the revelation that not only was Mary Anne Evans (who wrote as George Eliot so as to evade detection by the penisoid phallocrat man-censors) from my general neck of the woods, but the village of Raveloe - in which Marner resides - seems to have been based on Bulkington, Warwickshire, which is where my dad lived for a while. I spent one of the shittiest Christmasses ever in Bulkington, and have got pissed in the pub upon which I presume the Rainbow in the novel may have been based.
Take that, Alan Moore*.
Silas Marner is a little more Victorian than I usually enjoy, being the pseudo-folkloric tale of a miser whose frozen heart is restored by an orphan with just deserts served to any bad 'uns who happen to be in the vicinity, but Eliot maintains an amazing balance for the duration, never quite allowing anything to slip over into sentiment for the sake of it, therefore allowing her message to unfurl, clear and undeniably righteous, without anyone ending up diabetic.
Eliot's Raveloe is actually Georgian and profoundly rural, seemingly so as to emphasise the onset of change - social and technological - by means of an environment traditionally resistant to the same, where few ever travel to neighbouring villages and everyone is firmly rooted into the soil. The novel was written during the decades which saw the rise of Darwinian thought, social reform, and an accordingly profound shift in the relationship between God and man; so that's what it's about.
...talking of Feminism, whilst I'm not saying that women haven't ever been airbrushed from history, or even that it hasn't been fairly common practice, but the dialogue wherein it is written that all women are amazing and all of their great works have been suppressed by the phallocrats, is bollocks. If you're unsure about this one, ask yourself which names are best remembered as giants of the nineteeth century novel. My admittedly Anglocentric answer would be Charlotte Brontë, Jane Austen, George Eliot, then maybe Dickens, then, I suppose, a load of other guys and assorted worthy but unreadables. Therefore great bolshy yarblockos to thee and thine.
Anyway, we read Silas Marner in school, except as I now realise it was a heavily abridged version excluding all of the bits which weren't directly concerned with Silas himself; which is pretty weird given that it's already a surprisingly slim and breezy volume by nineteenth century standards, and which probably explains why I don't remember anything much about it. A casual remark about George Eliot made by D.H. Lawrence brought me here, along with the revelation that not only was Mary Anne Evans (who wrote as George Eliot so as to evade detection by the penisoid phallocrat man-censors) from my general neck of the woods, but the village of Raveloe - in which Marner resides - seems to have been based on Bulkington, Warwickshire, which is where my dad lived for a while. I spent one of the shittiest Christmasses ever in Bulkington, and have got pissed in the pub upon which I presume the Rainbow in the novel may have been based.
Take that, Alan Moore*.
Silas Marner is a little more Victorian than I usually enjoy, being the pseudo-folkloric tale of a miser whose frozen heart is restored by an orphan with just deserts served to any bad 'uns who happen to be in the vicinity, but Eliot maintains an amazing balance for the duration, never quite allowing anything to slip over into sentiment for the sake of it, therefore allowing her message to unfurl, clear and undeniably righteous, without anyone ending up diabetic.
Eliot's Raveloe is actually Georgian and profoundly rural, seemingly so as to emphasise the onset of change - social and technological - by means of an environment traditionally resistant to the same, where few ever travel to neighbouring villages and everyone is firmly rooted into the soil. The novel was written during the decades which saw the rise of Darwinian thought, social reform, and an accordingly profound shift in the relationship between God and man; so that's what it's about.
In old days there were angels who came and took men by the hand and led them away from the city of destruction. We see no white-winged angels now. But yet men are led away from their threatening destruction; a hand is put into theirs, which leads them forth gently towards a calm and bright land, so that they look no more backward; and the hand may be a little child's.
Marner is done a great wrong, for which those responsible eventually pay so that it all works out very well for our boy by the end of the book, and all by the agency of what we may as well refer to as karma, but which amounts to cause and effect rather than the usual rewards dished out in recognition of piety. Eliot's initial religious faith was very much open to debate by the time she wrote Silas Marner, and this is reflected in the generally agnostic thrust of the narrative; that is, that she sees the use of religious instinct as morality, but feels no need to dwell on the mechanism - a potentially shocking message for at least some of her contemporaries, and one Eliot seemingly wishes to diffuse by emphasising morality as a constant.
The gods of the hearth exist for us still; and let all new faith be tolerant of that fetishism, lest it bruise its own roots.
Because nothing is permanent but change, as Heraclitus apparently wrote, and change would have been a daunting prospect in nineteenth century England at least for the great body of the population. Silas Marner therefore serves as a sort of reassurance, affirming that change, no matter how scary, can be for the better.
'Yes, my dear, yes,' said Mr. Lammeter; 'one feels that as one gets older. Things look dim to old folks: they'd need have some young eyes about 'em, to let 'em know the world's the same as it used to be.'
The beauty of Silas Marner is that it presents this argument with subtleties and shade, no recourse to shorthand or the sledghammer pathos of much Victoriana, and is written in a hand which grips firmly, despite the complexity of those long, long sentences. This is a truly great book.
*: This possibly confusing comment refers to Moore's bloody awful Jerusalem which seems to place its author at the cultural centre of everything ever based on a series of spurious - and not even entirely accurate - coincidences associating various significant historical events and people with Northampton.
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