The Saturday Review of Politics, Literature, Science and Art, Volume 70 (Google Books)

Audrey makes an instant appeal to the £reader. The story is one of the slightest that was ever spun into three volumes; yet, for all its slightness, it cannot be said to be tedious. The Deceased Wife’s Sister who presides over the destinies of Audrey is too actively present in the story to permit our sympathy for her victim to slumber. She it is who has in the Indian Civil Service shooting tigers or enjoying hair- I breadth escapes in the days of the Mutiny. At Haileybury, some ten years before the Mutiny, John Bolt was a gay and careless student, fonder of gun and dogs than of mathematics and Oriental languages. His reformation is effected by a young lady and a small terrier. On one of his sporting excursions lie saves the terrier from certain destruction from the jaws of his bullterriers, and becomes engaged to the grateful and beautiful Gertrude Clavering, ” who took young Bolt by storm at once,” and was herself taken by his gallant demeanour. Henceforth he took to his books, with a wet handkerchief about his head, drank much strong tea and coffee, ” passed by the skin of his teeth,” went to India, and there slew wild beasts in the jungle. There also he met the man who was to rob him of his Gertrude, a certain Captain Douglas, who is described as “an Adonis” of the irresistible kind. On a visit to India Douglas meets and fascinates the fair Gertrude. It was a case of Cajsar’s Thrasonical brag over again. He came, he saw, he conquered. Quite useless was the awful warning of a certain maiden aunt, who told Gertrude the lamentable story of her experience of the faithless father of the Douglas. If, as this excellent lady said, the father of Captain Douglas was a false, mercenary man, the son was certainly as bold and bad as he. But the aunt had not reckoned with the resourceful Adonis. Under an assumed name he cunningly took passage in the very steamer that was to convey the distracted Gertrude, with her chaperon, to the lovesick Bolt. Once on board, all was plainest sailing to the hardy Douglas. He managed to drug the unwary chaperon, out of sheer exuberance of villanv, it would seem; then he made love to Gertrude, and took her to Colombo, where they were married. Nothing was left to the despairing Bolt but to take up hard work and slay more wild beasts, until some ten years later, after performing prodigies of valour in the year of Mutiny, he met the dying and penitent Gertrude, who left her only daughter in his charge. Douglas, the wicked and wily Adonis, had been shot by his own Sepoys, and his wife had fled to die in the wretched hut where Bolt found her. And here the story begins anew, exactly where it should end. Undeterred by the past, and with no maiden aunt at hand with wholesome counsel, in the fulness of time Bolt marries the second Gertrude. History repeats itself. Gertrude’s reckless, yet innocent, flirtation with a gay and handsome lord leads at length to a scene like that between Lord Steyne and Rawdon Crawley. The scene leads to a separation; the separation ends in reconciliation, and John Bolt dies an edifying, though by no means premature, death.

doomed the unhappy Audrey from infancy to rebellious nineteen

to be mewed in a lonely Cumberland house, with no society but a crusty, indolent, old guardian widower, full of imaginary ailments, and a scolding old servant, who bullies the poor girl with benevolent intent the long day through. Kept rustically at home, Audrey yearns for freedom. At the opening of the story she is a pretty, wayward, ignorant Broughtonian miss, who scales walls to escape the vigilant housekeeper, strolls away over the fells, and overtakes the young village doctor, who is mightily smitten of her beauty. Had he been a man of action, he could have won the fair creature; but he delayed matters, in his leisurely, country way, till his chance was taken from him by the arrival of Audrey’s second guardian, a shrewd, good-lookin lawyer, with the saintly name of Lawrence. It is a little odd, by the way, that this much-tyrannized young lady should have two guardians appointed to her while both her parents were yet alive. That she was too much governed was all through the Deceased Wife’s Sister. In the moonlight she and Lawrence discuss ways and means, and, so affected is she by his kindness, he is terribly afraid she is about to cry. “He had never seen a girl cry,” this experienced young lawyer, and his spirit was shaken at the prospect. But she does not cry, and is only determined to run away to London. And, when the old termagant of a servant begins to chatter about the impropriety of visiting the young country doctor, she takes train to London, is met by Lawrence, and consigned by him to the care of “the nicest woman of his acquaintance,” who lives at Campden Hill, where so many nice ” live. At Miss Harrington’s she enjoys her new life—“such lots of people, as the books say”—and from that £ angel she hears the story of her father and the Deceased Wife’s Sister, her mother. They married in Australia, and in course of time he became heir to a rich uncle in England, who urged him to separate from his wife that he should inherit the property. “And my father agreed: ” exclaimed Audrey, with a flash of scorn leaping into her eyes. “Yes, it came to that at last,” said Miss Harrington. “My father! He broke my mother’s heart, then,” the indignant girl remarked, which is, of course, what would have happened if the novelist were not under the spell of the Deceased Wife’s Sister, whereas the lady found consolation in marrying another man, who took her out to India. How she managed this, being a married woman already in Australia, we are not told, though we are not surprised to find, when the affectionate Audrey discovers her, that she is a contemptible creature, still ready to sacrifice her daughter, and fearful of being found in her company. Fortunately for the spirited Audrey, who at once spurns the assistance of guardians and all concerned in the unworthy compact, the arrival of a wealthy Australian admirer of her mother restores her to enviable independence. In her new position as the heiress of this person there is one drawback that threatens her happiness, and skilfully is the suspense of it prolonged by the author. The scrupulous Lawrence, now that she is nobody’s ward and somebody’s heiress, neglects her so far that he very nearly plays into the hand of the pertinacious country doctor, for whom she cares nothing. In the end it all comes right, though it is by a mere chance. Indeed, a luckier lawyer than this Lawrence we have never met in fiction. John Bolt is one of those stories that are still beginning, never ending. After one volume and a half have been devoted to the adventures of the hero, we start afresh with “Here our story again commences. It is a fine summer morning, &c.” At this point John Bolt should be a battered septuagenarian, such is the impression the history of his exploits leaves with us; but, in fact, he is ten times more vigorous than when he was employed

The Church eclectic; a monthly magazine of church … c.1 v.26 1898/99.

Hathitrust.org:

The Rejuvenation of Miss Semaphore.
By Hal Godfrey. Boston: L. C.
Page 8: C0.
The book is well described on the
title page as “a farcical novel,” and
it is the very absurdity of the concep-
tion that carries one on to the end.
An old maid in a London b0nrding~
house answers an advertisement pur-
porting to have for sale a bottle of
Water from the Fountain of Youth.
She takes‘the precaution to have an
experiment tried with the magical
liquid first upon her aged lap-dog
which at once becomes a young and
frisky animal. Then she plans to
take the rejuvenating beverage her~
self in small doses, so that time may
not roll backward too rapidly and
noticeably, but in her eagerness, the
bottle containing the water is broken
and her only hope is to drink it as it
flows out. Consequently she takes
an overdose, and in a few minutes
has become an infant of a~fcw days
old. The carrying on the story in
this vein to the time when the effects
of the draught have disappeared and
the would-be youthful old maid has
returned to her real time of life again
makes the story not unworthy of
being used to while away an idle
hour.

Wolfish witches

It’s not necessarily unique to Germany as similar beliefs about witches turning into wolves are also found elsewhere like England and Italy to some extent. What’s remarkable however’s that it seems to be a common enough theme in German thought to even have an Anglophone book published about it. It’s called Lycanthropy in German Literature.

There’s even a chapter specifically dedicated to this. Like I said, it’s not that the belief about witches turning into wolves’s necessarily uniquely German as it’s found elsewhere in Britain and Italy but given Italy’s more directly subjected to German influence longer (though sometimes indirectly and intermittently so), it’s predictable that this belief’s likelier to show up more often there.

It also helps that the author in question also translates stuff so that gives him an advantage in knowing where it’s coming from.

The gap between H&M and Zara

I read a book called Fashion Victim, as published in 2003, where it describes the rise of fast fashion. In here, it’s referred to as ‘McFashion’ as in McDonalds the fast food chain where as with the food equivalent, such clothing’s prepared quickly and cheaply as possible. It even mentions The Gap as one of the earliest examples of fast fashion. (Abercrombie and Fitch and Urban Outfitters being the truly middle class US clothing brands.)

I’d pretty much put H&M, Zara, Biba and The Gap as the earliest examples of fast fashion proper as there were clothing fads as dictated by the higher ups before. There were mass-manufactured clothing before in the sense of all those clothing shops in the same neighbourhood where people would make, mend and sell clothes to people…by hand.

Sewing machines are a recent invention though keep in mind there are still people who make clothing by hand for others so. I’d pretty much go on saying that a growing middle class dictates the need for fast fashion. Not to mention others can’t be bothered to sew and mend their own clothes (even if that’s needed to reduce the amount of clothing trash).

One could make an analogy where if fast fashion’s fast food, then there are those make their own meals themselves or for others by hand. Fast food and fashion haven’t stopped people from making their own items but I think learning to cook and sew helps a long way.

Once a upon a time

I think it’s been remarked elsewhere in other studies that historically at some point or another lapdogs were despised for being nothing more than old maids’ pets and playthings. (I remember the word for minx also meant a lapdog.) Even this very blog contains excerpts on this phenomenon. But there are extensive studies on that phenomenon in Germany. Both in English (The Surplus Woman) and German (Hagestolz und Alte Jungfer).

Whilst the Anglophone book contains only a chapter on old maids and their lapdogs, the German book seems to have several more. Maybe that’s based on my experience excerpting it (as Google Books only offers previews and sometimes briefly so) and having it translated on Google (that’s where I know about those stray dog incidents in Europe). Heck that’s even true for both German language and Anglophone documents about pugs being old maids’ dogs.

That even a close bond with such dogs is even laughed at, especially if the dog’s rather useless save for alleviating loneliness. Karen Lupo pointed out something in her study ‘A Dog is For Hunting’ where the community she studied, the Aka Pygmies, seem to have rather ambivalent attitudes to dogs. Though dogs were used for hunting, they’re not always reliable. They’re deliberately excluded from homes and may sometimes get attacked for pestering others.

If dogs were trained to hunt, they’d even be drugged or socialised to other dogs to do so. In another, albeit Ugandan and Ivorian accounts, dogs may even be starved to do the same. Also her informants and interviewees were wary of the idea of treating dogs as family members. (Or maybe they do treat them like family* that’s by giving them chores to do and forcing them to be independent so soon and quick.)

That and dogs being linked with witchcraft. These alone reveal why Europeans also had the same or similar attitudes in the past. I remember somewhere that women who’ve got close relations with their dogs and cats get targeted for witchcraft. Some like this Ghanaian man deliberately use their pets to commit witchcraft like cursing Cristiano Ronaldo.

There’s even an account somewhere about the role of dogs and boas in witchcraft (at least somewhere in the DRC where in another account, children are accused of witchcraft if they turn into dogs, owls and mice). Not to mention there were early modern documents about lapdogs named Minny just as there’s an account of a witch and dog familiar Minny.

Keep in mind that even then, like today some people either had positive opinions of or were tolerant of cats and dogs. Conversely speaking in Europe, there are still people who can’t stand them as to dispose them with shooting or poisoning.

*Some Western families encourage their children to be independent so and have them forced out soon enough, hence why the idea of an adult who still lives with their parents weirds them out.

Bewitched by Homosexuality

Like I said, homosexuality’s sometimes abhorred on the basis of fearing witchcraft. Whether if homosexuality’s unnatural or not’s up to anybody’s guess. Perhaps the better word for it’s unsettling. The idea that homosexuality’s demonic’s not lost on not only Christians and Muslims but also Valangi, Azande and the Ancient Iranians.

There’s a book called Witches, Whore and Sorcerers which’s about witchcraft beliefs in Ancient Iran. Homosexuality’s abhorred and avoided as it’s genetically counterproductive (intersex people are a whole other matter as it can’t always be helped for some). In fact, homosexuals are even considered demonic themselves.

Keep in mind that homophobia’s still more or less around in other places and communities, so the feeling of homosexuality being uncanny still exists albeit unconsciously so.

Hans Bellmer’s dolls

There’s a good book called Desire and Avoidance which examines artists’ misogyny to relation to whatever trauma or pain they had. In the case of Hans Bellmer, him depicting mutilated dolls might have more to do with him being abused by his family. There are studies linking parental spanking with increased child aggression with a study on a boy named Jack being its deconstruction in a way.

Not to mention many bullies become so from being bullied themselves. If that’s the case, perhaps Bellmer depicting mutilated or deformed dolls might be his way of taking out his anger at somebody as well as him learning bad things from his parents even when they never intended to. Him depicting them as tortured might be his anger in action (I did have an obsession with violence when pissed).

I suppose applying psychological theories to artists, especially in light of their shortcomings makes them seem all too human. They’re not entirely admirable nor are they entirely despicable. They make mistakes. Sometimes they do learn from it. Some continue to grow more impulsive as they never bother learning. Not too many art commentators bring it up because it makes them way too human.

Entre chien et renard en Japon

There’s a book called The Catalpa Bow where it mentions something about dog, snake and fox witchcraft except that whilst the latter’s universal throughout Japan and East Asia in general whilst the former two are while only restricted to some Japanese regions, are more common elsewhere. (Then again dogs are more commonly found so there’s that.)

As for dog and fox witchcraft being found together in the same district, it’s unsurprising that dogs would sometimes be mistaken for foxes as they’re that related, even genetically. There are even dogs sized like foxes. There’s also a foxlike dog breed in Greece. While not as genetically that closely related as dogs are to wolves, it’s still an important connection.

Especially if you can’t tell them apart at night.

The Catalpa Bow (A Review)

It’s an interesting book on Japanese folklore, especially in certain districts that took place during the 1950s where families could be accused of witchcraft if they’re well-off and own animals especially snakes, dogs and foxes. Especially if they use those animals to bewitch others like possession and the thought of their bites being worse than their sounds.

If I’m not mistaken, snakes/dragons and dogs are also popular emblems of witchcraft and devilry especially in Europe though it varies to any degree depending on the country. Unsurprisingly, both animals are distrusted to whatever degree and circumstance in the Bible. Foxes, on the other hand, are more closely tied to witchcraft in China and Japan than anywhere else.

The book suggests that such beliefs maybe remnants of an earlier belief and some Japanese do worship a fox god named Inari but I also suspect that while similar things occurred in China but given Japan got colonised by China a lot would be enough to shape Japanese fox beliefs.

The fox’s polarising reputation in Japan’s perfectly analogous to how some communities (like Aka Pygmies, Biblical people, Ancient Greeks and the like) view dogs as. Befittingly, both are canids.

In clothes called Fat

A comic book by Moyocco Anno, wife of the director Hideaki Anno which can be read on Mangafox. The story is about a fat woman’s desire to be loved though she’s so insecure that she ends up changing into somebody that she’s not, putting off people who really liked her for who she really is.

 

She’s shown to be needy and feeling rejected for being different. But she does end up in relationships with men who really like her and when she gets a makeover she accidentally loses them. Even her boyfriend ended up with someone else during those events.

 

It’s one of the more interesting romance stories in that it’s based on the differences between the need to be accepted and people who accept you for who you really are. The protagonist’s actions is shown to have unintended consequences.

 

Not to mention the messiness of love in which someone doesn’t tolerate the type of girl he should be with and vice versa. It’s not without its own problems but it’s a shame there aren’t enough stories like these that shed light on those relationships.