What woeful maternal fancy produced such a monster? This was once the question asked when a deformed infant was born. From classical antiquity through to the Enlightenment, the monstrous child bore witness to the fearsome power of the mother's imagination. What such a notion meant and how it reappeared, transformed, in the Romantic period are the questions explored in this book, a study of theories linking imagination, art and monstrous progeny.
In 1726, an illiterate woman from Surrey named Mary Toft announced that she had given birth to 17 rabbits. This study recreates the story of this incident and shows how it illuminates 18th-century beliefs about the power of imagination and the problems of personal identity.
An extraordinary menagerie of fantastical and unreal beasts featuring hundreds of illustrations, from griffins to dog-men, mermaids, dragons, unicorns, and yetis. Fire-breathing dragons, beautiful mermaids, majestic unicorns, terrifying three-headed dogs—these fantastic creatures have long excited our imagination. Medieval authors placed them in the borders of manuscripts as markers of the boundaries of our understanding. Tales from around the world place these beasts in deserts, deep woods, remote islands, ocean depths, and alternate universes—just out of our reach. And in the sections on the apocalypse in the Bible, they proliferate as the end of time approaches, with horses with heads like lions, dragons, and serpents signaling the destruction of the world. Legends tell us that imaginary animals belong to a primordial time, before everything in the world had names, categories, and conceptual frameworks. In this book, Boria Sax digs into the stories of these fabulous beasts. He shows how, despite their liminal role, imaginary animals like griffins, dog-men, yetis, and more are socially constructed creatures, created through the same complex play of sensuality and imagination as real ones. Tracing the history of imaginary animals from Paleolithic art to their roles in stories such as Harry Potter and even the advent of robotic pets, he reveals that these extraordinary figures help us psychologically—as monsters, they give form to our amorphous fears, while as creatures of wonder, they embody our hopes. Their greatest service, Sax concludes, is to continually challenge our imaginations, directing us beyond the limitations of conventional beliefs and expectations. Featuring over 230 illustrations of a veritable menagerie of fantastical and unreal beasts, Imaginary Animals is a feast for the eyes and the imagination.
The notions of other peoples, cultures, and natural conditions have always been determined by the epistemology of imagination and fantasy, providing much freedom and creativity, and yet have also created much fear, anxiety, and horror. In this regard, the pre-modern world demonstrates striking parallels with our own insofar as the projections of alterity might be different by degrees, but they are fundamentally the same by content. Dreams, illusions, projections, concepts, hopes, utopias/dystopias, desires, and emotional attachments are as specific and impactful as the physical environment. This volume thus sheds important light on the various lenses used by people in the Middle Ages and the early modern age as to how they came to terms with their perceptions, images, and notions. Previous scholarship focused heavily on the history of mentality and history of emotions, whereas here the history of pre-modern imagination, and fantasy assumes center position. Imaginary things are taken seriously because medieval and early modern writers and artists clearly reveal their great significance in their works and their daily lives. This approach facilitates a new deep-structure analysis of pre-modern culture.
This book examines the transformation of the figure of the stranger in the literature of the modern age in terms of liminality. As a ‘spectral monster’ that has a paradoxical and liminal relationship to both the sacred and the secular, the figure of the modern stranger has played a role in both adapting and shaping a culturally determined understanding of the self and the other. With the advent of modernity, the stranger, the monster, and the spectre became interconnected. Haunting the edges of reason while also being absorbed into ‘normal’ society, all three, together with the cyborg, manifest the vulnerability of an age that is fearful of the return of the repressed. Yet these figures can also become re-appropriated as positive symbols, able to navigate between the dangerous and chaotic elements that threaten society while serving as precarious and ironic symbols of hope or sustainability. The book shows the explanatory potential of focusing on the resacralizing – in a paradoxical and liminal manner – of traditionally sacred concepts such as ‘messianic’ time and the ‘utopian,’ and the conflicts that emerged as a result of secularized modernity’s denial of its own hybridization. This approach to modern literature shows how the modern stranger, a figure that is both paradoxically immersed and removed from society, deals with the dangers of failing to be re-assimilated into mainstream society and is caught in a fixed or permanent state of liminality, a state that can ultimately lead to boredom, alienation, nihilism, and failure. These ‘monstrous’ aspects of liminality can also be rewarding in that traversing difficult and paradoxical avenues they confront both traditional and contemporary viewpoints, enabling new and fresh perspectives suspended between imagination and reality, past and future, nature and artificial. In many ways, the modern stranger as a figure of literature and the cultural imagination has become more complicated and challenging in the (post)modern contemporary age, both clashing with and encompassing people who go beyond simply the psychological or even spiritual inability to blend in and out of society. However, while the stranger may be altering once again the defining or essentializing the figure could result in the creation of other sets of binaries, and thereby dissolve the purpose and productiveness of both strangeness and liminality. The intention of “Monstrous Liminality” is to trace the liminal sphere located between the secular and sacred that has characterized modernity itself. This space has consequently altered the makeup of the stranger from something external, into a figure far more liminal, which is forced to traverse this uncanny space in an attempt to find new meanings for an age that is struggling to maintain any.
This edited collection explores the axis where monstrosity and borderlands meet to reflect the tensions, apprehensions, and excitement over the radical changes of the early modern era. The book investigates the monstrous as it acts in liminal spaces in the Renaissance and the era of Enlightenment. Zones of interaction include chronological change – from the early New World encounters through the seventeenth century – and cultural and scientific changes, in the margins between national boundaries, and also cultural and intellectual boundaries.
A Choice 2015 Outstanding Academic Title Throughout history, Muslim men have been depicted as monsters. The portrayal of humans as monsters helps a society delineate who belongs and who, or what, is excluded. Even when symbolic, as in post-9/11 zombie films, Muslim monsters still function to define Muslims as non-human entities. These are not depictions of Muslim men as malevolent human characters, but rather as creatures that occupy the imagination -- non-humans that exhibit their wickedness outwardly on the skin. They populate medieval tales, Renaissance paintings, Shakespearean dramas, Gothic horror novels, and Hollywood films. Through an exhaustive survey of medieval, early modern, and contemporary literature, art, and cinema, Muslims in the Western Imagination examines the dehumanizing ways in which Muslim men have been constructed and represented as monsters, and the impact such representations have on perceptions of Muslims today. The study is the first to present a genealogy of these creatures, from the demons and giants of the Middle Ages to the hunchbacks with filed teeth that are featured in the 2007 film 300, arguing that constructions of Muslim monsters constitute a recurring theme, first formulated in medieval Christian thought. Sophia Rose Arjana shows how Muslim monsters are often related to Jewish monsters, and more broadly to Christian anti-Semitism and anxieties surrounding African and other foreign bodies, which involves both religious bigotry and fears surrounding bodily difference. Arjana argues persuasively that these dehumanizing constructions are deeply embedded in Western consciousness, existing today as internalized beliefs and practices that contribute to the culture of violence--both rhetorical and physical--against Muslims.
Mining a series of previously uncharted conversations springing up in 16th- and 17th-century popular medicine and culture, this study explores early modern England's significant and sustained interest in the hysterical diseases of women. Kaara L. Peterson assembles a fascinating collection of medical materials to support her discussion of contemporary debates about varieties of uterine pathologies and the implications of these debates for our understanding of drama's representation of hysterica passio cases in particular, among other hysterical maladies. An important aspect of the author's approach is to restore, with all its nuances, the debates created by early modern medical writers over attempts to define the boundaries and resonances of hysterical ailments, which Peterson argues have been largely erased or elided by historicist criticism, including scholarship overly focused on melancholy. One of the main goals of the book is to stress the centrality of gendered concepts of disease for the period and to reveal a whole catalog of early modern literary strategies for representing women's illnesses. Among the medical works discussed are Edward Jorden's central text A Briefe Discourse of a Disease Called the Suffocation of the Mother (1603) and contemporary plays, including Shakespeare's Pericles, Othello, King Lear, and The Winter's Tale; Webster's The Duchess of Malfi; and Chapman's Bussy D'Ambois.
Throughout human history illness has been socially interpreted before its range of meanings could be understood and disseminated. Writers of diverse types have been as active in constructing these meanings as doctors, yet it is only recently that literary traditions have been recognized as a rich archive for these interpretations. These essays focus on the methodological hurdles encountered in retrieving these interpretations, called 'framing' by the authors. Framing and Imagining Disease in Cultural History aims to explain what has been said about these interpretations and to compare their value.
