The Promethean Politics of Milton, Blake, and Shelley

Literature & Fiction

Lewis, Linda M.

History & Criticism

Univ of Missouri Pr

Elizabeth Barrett Browning believed that "Christ's religion is essentially poetry—poetry glorified." In Elizabeth Barrett Browning's Spiritual Progress, Linda M. Lewis studies Browning's religion as poetry, her poetry as religion. The book interprets Browning's literary life as an arduous spiritual quest—the successive stages being a rejection of Promethean pride for Christ-like humility, affirmation of the gospels of suffering and of work, internalization of the doctrine of Apocalypse, and ascent to divine love and truth.Lewis follows this religious crusade from the poet's childhood to her posthumous Last Poems--including such topics as her Bible reading, her introduction to the Greek church fathers and the English Protestant reformers, the theological debates in which she participated, her quarrel with the theology of Paradise Lost, and her scandalous involvement in mesmerism and Swedenborgianism. Using insights from contemporary feminist thought, Lewis argues that Browning's religious assumptions and insights range from the conventional to the iconoclastic and that women's spirituality is, for Browning as well as for other Victorian women writers, separate from orthodox patriarchy. Lewis demonstrates that Browning's political and social ideology--often labeled inconsistent and illogical—really makes sense in light of this spiritual quest, which leads her to confront her God "face to face."Elizabeth Barrett Browning's Spiritual Progress examines not only Browning's most admired works, such as Sonnets from the Portuguese and Aurora Leigh, but also her large body of political works and her important early poems—The Seraphim and A Drama of Exile. This intertextual book compares Browning's ideology to that of feminists such as Margaret Fuller, Harriet Martineau, and Florence Nightingale; influential conservatives such as Thomas Carlyle; and those most esteemed of Victorian poets, Alfred Lord Tennyson and Robert Browning.Concluding with an examination of religion as a central focus of Victorian women poets, Lewis clarifies the ways in which Browning differs from Christina Rossetti, Felicia Hemans, Dora Greenwell, Jean Ingelow, and Mary Howitt. Elizabeth Barrett Browning's Spiritual Progress maintains that Browning's peculiar face-to-face struggle with the patristic and poetic tradition—as well as with God—sets her work apart.  

Elizabeth Barrett Browning's Spiritual Progress: Face to Face With God (Volume 1)

University of Missouri

By examining literary portraits of the woman as artist, Linda M. Lewis traces the matrilineal inheritance of four Victorian novelists and poets: George Eliot, Elizabeth Barrett Browning, Geraldine Jewsbury, and Mrs. Humphry Ward. She argues that while the male Romantic artist saw himself as god and hero, the woman of genius lacked a guiding myth until Germaine de Staël and George Sand created one. The protagonists of Staël’s Corinne and Sand’s Consuelo combine attributes of the goddess Athena, the Virgin Mary, Virgil’s Sibyl, and Dante’s Beatrice. Lewis illustrates how the resulting Corinne/Consuelo effect is exhibited in scores of English artist-as-heroine narratives, particularly in the works of these four prominent writers who most consciously and elaborately allude to the French literary matriarchs. In her initial chapter, Lewis explains Corinne’s gift as “l’enthousiasme” and Consuelo’s as “la flamme sacrée.” Corinne uses her influence as a political Sibyl to enter the debates of the Napoleonic era; Consuelo employs her sacred fire as a divine Sophia to indict injustice throughout Europe. Subsequent chapters examine the public and private voices of the Sibyls and Sophias of Victorian fiction, as well as the degree to which their gift demands service to art, to God, and to humankind. The closing chapter studies the waning influence of Staël and Sand in the fin-de-siècle “New Woman” novel.The core of Lewis’s book is its treatment of the Victorian author and her feminine aesthetics. In each chapter Lewis uncovers the references to Corinne and Consuelo—subtle or overt, serious or facetious—and reveals the resulting tension when an artist invokes a foremother but avoids merging with the mother whom she emulates. The methodology of this bookincludes myth criticism, feminist commentary, and psychoanalytic theory, but its strength lies in Lewis’s close reading of the intertextuality of ten literary works.Exploring a connection between French and English literature and providing fresh insight, Germaine de Staël, George Sand, and the Victorian Woman Artist makes a major contribution to our understanding of nineteenth-century feminism.

Germaine De Staël, George Sand, and the Victorian Woman Artist (Volume 1)

British & Irish

Charles Dickens once commented that in each of his Christmas stories there is “an express text preached on . . . always taken from the lips of Christ.” This preaching, Linda M. Lewis contends, does not end with his Christmas stories but extends throughout the body of his work. In Dickens, His Parables, and His Reader, Lewis examines parable and allegory in nine of Dickens’s novels as an entry into understanding the complexities of the relationship between Dickens and his reader.Through the combination of rhetorical analysis of religious allegory and cohesive study of various New Testament parables upon which Dickens based the themes of his novels, Lewis provides new interpretations of the allegory in his novels while illuminating Dickens’s religious beliefs. Specifically, she alleges that Dickens saw himself as valued friend and moral teacher to lead his “dear reader” to religious truth.Dickens’s personal gospel was that behavior is far more important than strict allegiance to any set of beliefs, and it is upon this foundation that we see allegory activated in Dickens’s characters. Oliver Twist and The Old Curiosity Shop exemplify the Victorian “cult of childhood” and blend two allegorical texts: Jesus’s Good Samaritan parable and John Bunyan’s ThePilgrim’s Progress. In Dombey and Son,Dickens chooses Jesus’s parable of the Wise and Foolish Builders. In the autobiographical David Copperfield, Dickens engages his reader through an Old Testament myth and a New Testament parable: the expulsion from Eden and the Prodigal Son, respectively.Led by his belief in and desire to preach his social gospel and broad church Christianity, Dickens had no hesitation in manipulating biblical stories and sermons to suit his purposes. Bleak House is Dickens’s apocalyptic parable about the Day of Judgment, while Little Dorrit echoes the line “Forgive us our debts as we forgive our debtors” from the Lord’s Prayer, illustrating through his characters that only through grace can all debt be erased. The allegory of the martyred savior is considered in Hard Times and A Tale of Two Cities. Dickens’s final completed novel, Our Mutual Friend, blends the parable of the Good and Faithful Servant with several versions of the Heir Claimant parable.While some recent scholarship debunks the sincerity of Dickens’s religious belief, Lewis clearly demonstrates that Dickens’s novels challenge the reader to investigate and develop an understanding of New Testament doctrine. Dickens saw his relationship with his reader as a crucial part of his storytelling, and through his use and manipulation of allegory and parables, he hoped to influence the faith and morality of that reader.

Dickens, His Parables, and His Reader

Univ. Of Missouri

Linda M. Lewis is Margaret H. Mountcastle Distinguished Professor of Humanities at Bethany College in Lindsborg, Kansas. She is the author of The Promethean Politics of Milton, Blake, and Shelly and Elizabeth Barrett Browning's Spiritual Progress: Face to Face with God (University of Missouri Press).

Germaine De Staël, George Sand, and the Victorian Woman Artist

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