The Sorrows of Young Werther

Johann Wolfgang von Goethe was only 24 years of age when he wrote and published the autobiographical and highly emotive work, The Sorrows of Young Werther [1774]. He wrote the work in just 6 weeks and its instant success made him an international celebrity.

The novel recounts the love of sentimental young Werther who dresses in a characteristic  blue coat with a yellow vest. He loves nature and is enchanted by the peasants of a rural township in Germany where he falls in love with Charlotte [Lotte]. She is a beautiful young woman who must look after her younger siblings after her parents death.

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Werther’s love is thwarted however, for Lotte is betrothed to a much older man Albert. The Sorrows of Young Werther are recounted in a series of letters to his friend Wilhelm and the melancholy depths the young man reaches, affected Goethe’s readership profoundly.

So significant was the novel that it stimulated a flood of Werther merchandise including a perfume called “Eau-de-Werther”, a craze for yellow waist-coats, and at least one copy-cat suicide.

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Characteristic of the Sturm und Drang movement of the late 1700s, it gained popularity for being a direct reaction against the rationalism of the Enlightenment. Roughly translated as “Storm and Stress” the movement was characterised by emotional turbulence, individuality and sentimentality.

Goethe had experienced terrible pain in love with a young woman Charlotte Buff two years earlier, who was engaged to a friend Albert Kestner. The writing of this novel was therapeutic because he admitted years later that he,

shot his hero to save himself..

…a reference to his own near-suicidal obsession over Charlotte. Moreover, an acquaintance of Goethe’s named Jerusalem who was similarly infatuated with a married woman, shot himself.

Goethe combined Jerusalum’s sufferings to his own experiences, and wrote the novel, Werther.

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Goethe treated the writing of the short novel as a cathartic exercise, hoping to exorcise some of his intense feeling.

Rather than releasing him, however Goethe’s novel was to have an significant impact disproportionate to its size. It not only helped to create Romanticism, but also articulated adolescent turmoil in a manner which has continued in popular format, to this day.

There would be no Catcher in the Rye and no Rebel Without a Cause without Werther.

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Napoleon Bonaparte considered it one of the great works of European literature and carried Werther with him on his campaigning to Egypt. The work influenced the later Romantic period particularly Mary Shelley’s Frankenstein. Frankenstein’s monster finds the book in a leather portmanteau, along with two greats — Plutarch and Milton. Shelley equated Werther’s case to the monster, of one rejected by those he loved.

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Goethe described the powerful impact the success of the book had on him, writing that even if Werther had been a brother of his whom he had killed, he could not have been more haunted by his vengeful ghost.

Yet he also acknowledged the great personal and emotional impact that The Sorrows of Young Werther exerted on forlorn young lovers who discovered it. As he commented to his secretary in 1821,

It must be bad, if not everybody was to have a time in his life, when he felt as though Werther had been written exclusively for him.

What was he hoped, closure for him, opened a wound in Europe’s collective consciousness and effectively haunted him the rest of his days.

 

 

 

The Consistency of Change

Percy Bysshe Shelley first published poetry in 1810 as an 18 year old undergraduate at Oxford University and he wrote consistently until 1822 when he tragically drowned,  a month short of his 30th birthday.

He is widely considered to be one of the finest of the Romantic poets.

His poem Mutability, was published in 1816 in the collection Alastor, or The Spirit of Solitude: And Other Poems. It is a poem dedicated to the only constant in life – change.

We are as clouds that veil the midnight moon;
How restlessly they speed, and gleam, and quiver,
Streaking the darkness radiantly!–yet soon
Night closes round, and they are lost forever:

Shelley was a key member of a close circle of visionary writers, thinkers, philosophers and artists of his day, including Lord Byron, John Keats, Leigh Hunt, Thomas Love Peacock, William Godwin and Godwin’s daughter and Shelley’s own second wife Mary  Wollstonecraft Shelley. Shelley was influenced by other Romantic writers such as William Wordsworth, William Blake and Samuel Taylor Coleridge.

NPG 142; George Gordon Byron, 6th Baron Byron replica by Thomas Phillips

Shelley, an aristocrat by birth, was an iconoclast. He was famously bullied at Eton for refusing to take part in fagging and later expelled after only a year at Oxford for publications which contained anti-monarchical, anti-war and anti-religious sentiment.His thoughts on vegetarianism, social justice, the rights of the working class, feminism, and non-violent resistance influenced many who came after him.

Or like forgotten lyres, whose dissonant strings
Give various response to each varying blast,
To whose frail frame no second motion brings
One mood or modulation like the last.

Several months after being expelled from Oxford for atheism, at the tender age of 19, Shelley eloped with 16 year old Harriet Westbrook. After a failed relationship which ended with Harriet’s suicide, Shelley married Mary Wollstonecraft, the brilliant daughter of Shelley’s idol, political philosopher, William Godwin.

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More traveling yielded Shelley and Mary fruitful friendships with Lord Byron, Leigh Hunt and John Keats. This fueled not only Shelley’s creativity but seemed to catalyse the creativity of others. He himself left an impressive body of lyric and epic poetry while his wagers with Byron and Mary Wollstonecraft were effective in producing their great works, Don Juan and Frankenstein respectively.

We rest.–A dream has power to poison sleep;
We rise.–One wandering thought pollutes the day;
We feel, conceive or reason, laugh or weep;
Embrace fond woe, or cast our cares away:

During his life, most publishers and journals declined to publish his work for fear of being arrested for either blasphemy or sedition. As a result Shelley enjoyed little but infamy during his own lifetime.  Nevertheless, his works had profound influence subsequent political and literary thinkers such as Karl Marx, Leo Tolstoy and Mahatmah Gandhi.

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Percy and Mary lost all their young children except one to infant illness. A number of Shelley’s close friends died prematurely including Keats of whom he wrote the poem, Adonais. He himself perished tragically young. 

It is the same!–For, be it joy or sorrow,
The path of its departure still is free:
Man’s yesterday may ne’er be like his morrow;
Nought may endure but Mutability.

Mutability mediates on the permanence in impermanence.

The transitory and ephemeral nature of human life and the works of humanity are common in Shelley’s poetry. In life, we lack true freedom. In sleep, the mind cannot control the unconscious and in waking, the path of departure of sorrow or joy is not under our control.

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Shelley’s conclusion is to embrace the truth that the only constant in life, is change.

In “A Defense of Poetry,”  Percy Bysshe Shelley wrote that:

Poets are the unacknowledged legislators of the world.

He felt that poetry and poetic language reveals the truth. His legacy and his truth have lived on long after his premature death.

Do Androids Dream of Electric Sheep?

It surprises me occasionally to hear the comment, “I don’t read much fiction. Real life is more interesting.” or “Fiction is entertaining but I prefer spending my time on something informative.”  It’s clear that temperament types prefer different genres, but the way we frame art and narrative is definitely culturally constrained. Is art simply entertainment and distraction?

Frued and Jung based the science of their psychoanalysis on mythical archetypes. To this day an Oedipal complex or narcissistic personality are terms and types drawn directly from ancient narratives.  Narrative and art are deeply informative about culture, identity and being and carry important conversations about justice, courage and truth. A much maligned genre is fantasy and science fiction. Written off as kiddy or nerdy or pop culture, fantasy and science fiction are the modern version of myths, legends and faery which were the highest form of narrative in millenia past.

Science fiction films, comics, graphic novels and the like are a treasure trove of philosophical, theological and psychological thought. One celebrated and iconic film is a favourity of mine – Blade Runner.

Set in a futuristic Los Angeles, “Blade Runner”, the 1980s film by Ridley Scott, explores the world of artificial intelligence. The film is based on a Phillip K. Dick novel, “Do Androids Dream of Electric Sheep” and features a cop, Rick Deckard and his asignment to hunt down artificially created humans called replicants.

Replicants, are highly sophisticated creations of the Tyrell corporation, originally built to be indistinguishable from humans but have become banned on earth due to faults. Replicants have escaped from astro-colonies where they function as servants and soldiers, and have returned to earth to extend their life span. Replicants are genetically engineered, have implanted memories. However, Replicants have been commiting crimes, indicating a mutation in their programming and Rick Deckard [Harrison Ford] has been hired to hunt them down.

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The story, not unlinke Mary Shelley’s Frankenstein, explores the internal reality of a creature, their consciousness of being and in turn reflects on what it is to be a human being. Decker falls in love with Rachael, a replicant in denial of her identity, convinced her memories and family photos prove her to be human. One by one, Deckard chases and exterminates the remaining replicants, sparing Rachael due to his intimate connection to her.

The plot denoument comes when replicant Roy, breaks into the Tyrell corporation to face his creator, demanding more life. Tyrell dismisses the request upon which Roy embraces his maker and then kills him. Deckard’s final show down with Roy on the roof tops of the city shortly follows. Roy is mortally wounded and when Deckard slips and hangs from the roof top, Roy saves his life and then shares his last minuetes of life with Deckard,  recounting his memories of existence and awareness of his own death.

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The story artfully explores the elements of human existence. We are because we love, we are because we remember, we are because we desire life, we are because we desire justice, we are because we show mercy. Deckard is haunted throughout the narrative by dreams of a unicorn and famously, the film closes with a henchman of the Tyrell corporation leaving an orgiami unicorn in Deckards office. As the closing credits roll, the audience and Deckard are left asking, “is he a replicant?” and all of ask “are we a replicant?”

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What if our memories are implanted? what is our frame of reference for existence? what gives us a common bond – our love for life? our shared experiences?

Not unlike the “Wizzard of Oz”, Blade Runner features an encounter with the Maker and the Maker comes up inadequate. Representative of the mega-corporatation ruling the world with an iron fist, the Maker is not capable of extending life and so has created something he cannot care for. Thus Roy commits patricide. Maybe Blade Runner captures the 20th and 21st century disappointment with our philosophical thinking – with religion, with God, with capitalism, with scientific rationalism.

I know another story, when humanity encounters God in flesh, their overwhelming desire was to kill the God out of rage for the existence dealt them. However, in killing God, life is reborn.

But that’s another story.