Creative Conversation in Hard Times, Great Expectations and Our Mutual Friend

PMLA ◽  
1959 ◽  
Vol 74 (4-Part1) ◽  
pp. 406-417
Author(s):  
Harold F. Folland

Among Dickens' full-length novels, Barnaby Rudge has been the awkward stepchild, impossible to ignore and difficult to love. Compared to Nicholas Nickleby and The Old Curiosity Shop, its predecessors, it is not remarkably rich in either comic invention or moving pathos. It does not glow with the high spirits of Pickwick or the warm, compassionate tolerance of David Copperfield: its best humor is edged with satire, and the pathos is often rather thin and forced. Nor, despite the crowds that swarm through its pages, does its world seem free or spacious: there is, for Dickens, an almost tight-lipped unwillingness to deviate from the intricate and rather grim progression of the story. This may be partly accounted for by the mode of publication: Dickens seldom felt at ease in the short weekly installments which did not leave space to “play around [the story] here and there, and mitigate the severity of . . . your sticking to it.” Some have thought that Dickens' imagination was constricted by subject matter he had systematically “researched” from written documents, even though some of the freest and most vigorous writing occurs in the passages based on history. Whatever the reason, Barnaby Rudge is a rather forbidding and at times even arid book, disturbing rather than reassuring despite the happy ending: in feeling as in technique, it is akin to such later “dark” and comparatively unpopular novels as Hard Times and Our Mutual Friend. But I think it is both richer and more firmly and meaningfully organized than many critics have allowed.


1994 ◽  
Vol 49 (1) ◽  
pp. 50-74 ◽  
Author(s):  
Howard W. Fulweiler

Our Mutual Friend, published just six years after Darwin's The Origin of Species, is structured on a Darwinian pattern. As its title hints, the novel is an account of the mutual-though hidden-relations of its characters, a fictional world of individuals seeking their own advantage, a "dismal swamp" of "crawling, creeping, fluttering, and buzzing creatures." The relationship between the two works is quite direct in light of the large number of reviews on science, evolution, and The Origin from 1859 through the early 1860s in Dicken's magazine, All the Year Round. Given the laissez-faire origin of the Origin, Dicken's use of it in a book directed against laissez-faire economics is ironic. Important Darwinian themes in the novel are predation, mutual relationships, chance, and, especially, inheritance, a central issue in both Victorian fiction and in The Origin of Species. The novel asks whether predatory self-seeking or generosity should be the desired inheritance for human beings. The victory of generosity is symbolized by a dying child's "willing" his inheritance of a toy Noah's Ark, "all the Creation," to another child. Our Mutual Friend is saturated with the motifs of Darwinian biology, therefore, to display their inadequacy. Although Dickens made use of the explanatory powers of natural selection and remained sympathetic to science, the novel transcends and opposes its Darwinian structure in order to project a teleological and designed evolution in the human world toward a moral community of responsible men and women.


Author(s):  
Ian Duncan

This chapter situates Our Mutual Friend at the intersection of nineteenth-century projects of culture: the antiquarian, pedagogical, and anthropological. Silas Wegg and the doll’s dressmaker, Jenny Wren, represent competing versions of the novel’s imaginative sources in popular culture, attached to successive historical stages. Wegg is a corrupt avatar of the Romantic ballad revival, with its commitments to antiquarian nationalism and a degenerationist cultural history. Jenny personifies a communal heritage of folktales, fairy tales, and nursery rhymes, absorbed organically in childhood, anticipating the anthropological claim on these materials, in the decades after Dickens’s death, as relics of a universal ‘savage mind’. Our Mutual Friend resists both programmes, the anthropological as well as the antiquarian, in counterpoint to its well-studied critique of the acquisition of culture through formal schooling.


Sign in / Sign up

Export Citation Format

Share Document