Guest review by Graeme Fife: UNCLE SILAS by Sheridan Le Fanu

"How tricks and illusions undercut a sense of reality, the deliberate attempt to disturb the balance of a rational mind ..."

Graeme Fife has written many plays, stories, features and talks for radio, stage plays and articles for newspapers and magazines, and is now a regular contributor to BBC Radio 4's From Our Own Correspondent. He's the author of a string of books - children's stories, biography and works of history. Great Cycling Climbs, which brings together his books on the French Alps, is published by Thames and Hudson. He says, 'I urge everyone to buy from their independent bookshop, if they're lucky enough - as I am - to have one nearby. If not, by any means possible to counter the sprawl of the online consumer graball.'

Le Fanu’s best-known novel, Uncle Silas, concludes with what may stand as a central fixation in his work, framed by the protagonist and narrator of the novel, Maud:

‘This world is a parable – the habitation of symbols – the phantoms of spiritual things immortal shown in material shape.’

The statement might read as a lofty philosophical animadversion on Nature’s mysteries and the unexplained phenomena of the universe whereas, in this context, it delves into the darker corners and impulses of the human psyche, the machinations of the unprincipled, the bid to influence, manipulate and subdue the innocent. Deceit, deception, undermining trust become instruments of domination. But…slow down, you horses of the night, we must tread more circumspectly.

Ann Radcliff, author of a number of Gothic novels, ushered in a new genre of fiction which extended interest in the mind’s darker impulses. Sophocles’s introduction of the third character in tragedy, Webster’s obsession with ‘the skull beneath the skin’, Hamlet’s ‘more things in heaven and earth than are dreamt of in your philosophy’ laid the groundwork. Romantic poets deepened the theme of spiritual torment and angst, the irresistible lure of ‘the dark tower’, and the Victorian novelists ran riot with all the possibilities that these new areas of insight opened up, from Hogg’s Justified Sinner to the shivery crime novels of Wilkie Collins. Le Fanu is part of that coterie of writers whose work is forged in the inquiry into how tricks and illusions undercut a sense of reality, the deliberate attempt to disturb the balance of a rational mind, a sinister interference with a fragile psyche as a prelude to betrayal, fraud, incarceration, violence.

The effect of these scary workings is to instil terror, causing such a radical shift in the foundation of what a character believes to be so that they cease to have any firm grip on what is actually so. Radcliff draws a distinction between terror – perhaps what the character in the novel experiences – and horror, the effect of that on the reader:

‘Terror and Horror are so far opposite, that the first expands the soul and awakens the faculties to a high degree of life; the other contracts, freezes and nearly annihilates them.’ (On the Supernatural)…terror, ‘dread, fright,’ and horror, the bristling of nape hairs.

Le Fanu is a master at inciting both.

Maud, protected by a reclusive, gloomy father, is a motherless heiress. She tells the story of how she comes to live in the remote Derbyshire home of her uncle, Silas, once a notorious rake, now converted to pious Christianity. And which does she see? Who he was or who he has become? The household is also home to a dissolute male cousin, a simpleton of a female cousin, a dodgy servant with a peg leg, a virago of a French governess. The sombre mansion, Bartram-Haugh, in vast parkland - mists at dawn and dusk, eerie noises and flitting movements, essentials of Le Fanu’s atmospherics – contributes to the vivid painting of scene, a very cinematic trope, much favoured in fiction of the time. There was fog, they used fog. And fog as symbol, because the conspiracy to deprive Maud of her wealth hinges on befogging her so that she is at sea, uncertain of where solid grounding is.

Her father dies. Now she is alone and unprotected, tied by a promise to remain a guest of Silas for three and a half years, until she achieves her maturity. If she dies in that time, the money goes to Silas. Her father appears to her in a dream (hallucination?):

‘This night my dear father’s face troubled me – sometimes white and sharp as ivory, sometimes strangely transparent like glass, sometimes all hanging in cadaverous folds, always with the same unnatural expression of diabolical fury. From this dreadful vision I could only escape by sitting up and staring at the light.’

She does, eventually, fall asleep, but in a dream hears her father’s voice, distinctly ‘outside the bed-curtain: “Maud, we shall be late at Bartram-Haugh.”’

Outside the bed-curtain…she’s confined in a four-poster, vulnerable, a prey to what prowls beyond it, and now what is she to believe of what she sees and hears? There is even passing reference to Bluebeard at one point.

Forewarned by whisper, enigmatic comment and her own intuition, she manages to evade the attempt to overpower her – with drugged claret – and watches, from a hiding place, the murder of a victim intended to be her.

It ends…but you must see how, and then move on, perhaps, to Wylders Hand.

Uncle Silas is published by Penguin Classics; Wylders Hand is published by Clean Bright Classics.

Guest review by Nick Manns: THE DARKER THE NIGHT, THE BRIGHTER THE STARS by Paul Broks

"An exhilarating book ... open-minded, big-hearted and generous."

Nick Manns taught English in comprehensive schools in south London and the Midlands for 20 years. He is the author of four novels for young adults, including Control Shift and Dead Negative, and is a founder (and director) of Dyslexia Lifeline, a company based at De Montfort University, Leicester. 

There’s a moment in the second episode of Informer (BBC iPlayer) where the central character, Gabe, is reading to his seven year old daughter, Laurie. The book is The Wizard of Oz. Laurie interrupts the narrative and says: ‘Is the Wizard real?’ Gabe answers: ‘No, the old man made him up’. To which Laurie replies: ‘But everyone believed him, so doesn’t that make him real anyway?’

What is interesting about this is not Laurie’s discussion of power in a fairy story, but the fact that the Wizard, Dorothy, the Tin Man and the Cowardly Lion had a reality for her and she had an emotional investment in them. Words on a page had created a world that could be interrogated; but in what sense is this world ‘real’?

This is one of the themes that Paul Broks explores in his exceptional book. Written in part as a response to the death of his wife, it’s a bookseller’s nightmare: at once a grief memoir, a work of science, a philosophical study and a piece of fantasy. There are ghosts and walk-on parts for characters from Greek myths and the Old Testament and Koran. We meet a patient who believes he’s dead and a man whose left hand has a vicious life of its own. And at one point our author finds himself walking through the back of a wardrobe to end up ‘standing underneath a lamppost, in the middle of a wood on a snowy night.’

Broks spent his professional career as a clinical neuropsychologist, and part of his job was to make connections between the physical stuff between our ears and observable behaviour and perception. The case histories are very much in the Oliver Sacks vein, but Broks’s focus is on what these case histories can tell us about our notion of reality; our sense of self; our experience of consciousness.

In the introduction, Broks makes the observation: ‘There is no clear dividing line in the brain between inner imaginings and perceptions of the real, solid ‘world out there’. Reality and fantasy are built into the same neural circuits.’ So, the Wizard of Oz; the smell of coffee; a lunar eclipse – it’s all one to the cerebral cortex.

He references Plato’s story of prisoners chained in a cave (since childhood), facing a wall, and who can only see the shadows of people and objects passing before them on the rocky surface. They have to form their impression of the world based on what they observe: it’s their reality. A parable that presents to us the problem of knowledge: how can we get at the ‘truth’ through the ‘distorting mirror of the human mind’? Isn’t the skull a kind of cave encasing the brain?

Although this discussion is exciting and is threaded through the book, by the end of the text, and despite the teasing presence of an Old Testament figure (packing Special Brew and a soupçon of quantum theory), I’m not sure that we’ve got further than the philosopher Lennon: ‘Nothing is real: nothing to get hung about’. But the trip has been compelling.

And as for the existence of the self, Broks makes the point that in terms of cell death and replication, none of us are (biologically) the same people we were ten years ago. Like an ancient galley in which all the timbers have been replaced over time, our old self is long gone. What is the relationship between the five year old photographed on a beach and the 62 year old packing the picture for a school reunion?

Broks explores this and suggests there’s an autobiographical self (our store of memories) and a core self that responds to the transient moment. The two systems are organised hierarchically: the autobiographical self entirely dependent on the core self. So, a condition like Alzheimer’s disease impairs the autobiographical self and condemns the individual to live in the perpetual present.

And what about consciousness - our awareness of the colours in a rainbow and the smell of a bonfire; the tap of a branch against the window and the excitement when meeting an old friend – what is it? Although it’s possible to identify those regions of the brain that are involved in consciousness, defining it is something else. Broks makes a valiant attempt, suggesting that consciousness isn’t one thing but a kind of integration of sensory and cognitive processes that give the impression of a unified experience. In this sense it’s like a siphonophore – those jellyfish-like creatures (such as the Portuguese man o’ war) - that consist of independent organisms that function as a larger animal.

This is an exhilarating book. In the hands of a lesser writer, the mixture of fact (Martin who thinks he’s dead) and fiction (‘Hello, Mr Tumnus’) would grate. But Paul Broks has a light touch and is able to guide us through a complex world, drawing together thinking from the distant past with the findings of modern science. It’s open-minded, big hearted and courageous.

The Darker the Night, the Brighter the Stars is published by Allen Lane.