front cover of Art of Darkness
Art of Darkness
A Poetics of Gothic
Anne Williams
University of Chicago Press, 1995
Art of Darkness is an ambitious attempt to describe the principles governing Gothic literature. Ranging across five centuries of fiction, drama, and verse—including tales as diverse as Horace Walpole's The Castle of Otranto, Shelley's Frankenstein, Coleridge's The Rime of the Ancient Mariner, and Freud's The Mysteries of Enlightenment—Anne Williams proposes three new premises: that Gothic is "poetic," not novelistic, in nature; that there are two parallel Gothic traditions, Male and Female; and that the Gothic and the Romantic represent a single literary tradition.

Building on the psychoanalytic and feminist theory of Julia Kristeva, Williams argues that Gothic conventions such as the haunted castle and the family curse signify the fall of the patriarchal family; Gothic is therefore "poetic" in Kristeva's sense because it reveals those "others" most often identified with the female. Williams identifies distinct Male and Female Gothic traditions: In the Male plot, the protagonist faces a cruel, violent, and supernatural world, without hope of salvation. The Female plot, by contrast, asserts the power of the mind to comprehend a world which, though mysterious, is ultimately sensible. By showing how Coleridge and Keats used both Male and Female Gothic, Williams challenges accepted notions about gender and authorship among the Romantics. Lucidly and gracefully written, Art of Darkness alters our understanding of the Gothic tradition, of Romanticism, and of the relations between gender and genre in literary history.
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front cover of Satire, Veneration, and St. Joseph in Art, c. 1300-1550
Satire, Veneration, and St. Joseph in Art, c. 1300-1550
Anne L. Williams
Amsterdam University Press, 2019
*Satire, Veneration, and St. Joseph in Art, c. 1300.1550* is the first book to reclaim satire as a central component of Catholic altarpieces, devotional art, and veneration, moving beyond humor™'s relegation to the medieval margins or to the profane arts alone. The book challenges humor™'s perception as a mere teaching tool for the laity and the antithesis of ™'high™' veneration and theology, a divide perpetuated by Counter-Reformation thought and the inheritance of Mikhail Bakhtin (*Rabelais and His World*, 1965). It reveals how humor, laughter, and material culture played a critical role in establishing St. Joseph as an exemplar in western Europe as early as the thirteenth century. Its goal is to open a new line of interpretation in medieval and early modern cultural studies by revealing the functions of humor in sacred scenes, the role of laughter as veneration, and the importance of play for pre-Reformation religious experiences.
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