With the HalÂloween seaÂson mere months away, the time has come to start thinkÂing about what frightÂenÂing reads to line up for ourÂselves this year. Some of us may reach for Mary ShelÂley’s FrankenÂstein; or, The ModÂern Prometheus, a stoÂry we all think we know. But a look into its conÂtext reveals that what’s now regardÂed as a timeÂless clasÂsic was, in its day, quite a topÂiÂcal novÂel. IntroÂducÂing the 1931 James Whale film adapÂtaÂtion, the regÂuÂlar horÂror-movie playÂer Edward Van Sloan describes FrankenÂstein as dealÂing with “the two great mysÂterÂies of creÂation: life and death” — which, when ShelÂley’s novÂel was pubÂlished more than a cenÂtuÂry earÂliÂer, were yet more mysÂteÂriÂous still.
“WorÂried by the potenÂtial inabilÂiÂty to disÂtinÂguish between the states of life and death, two docÂtors, William Hawes and Thomas Cogan, set up the RoyÂal Humane SociÂety in LonÂdon in 1774,” writes Sharon RusÂton at The PubÂlic Domain Review. At the time, it was actuÂalÂly called the SociÂety for the RecovÂery of PerÂsons ApparÂentÂly Drowned, a name that would’ve douÂbled neatÂly as a misÂsion stateÂment. Falling into the rivers and canals of LonÂdon was, it seems, a comÂmon occurÂrence in those days, and few memÂbers of the pubÂlic posÂsessed the swimÂming skills to save themÂselves. Thus the SociÂety’s memÂbers took it upon themÂselves to devise methÂods of revivÂing those “perÂsons apparÂentÂly drowned,” whether their plunges were acciÂdenÂtalÂly or delibÂerÂateÂly takÂen.
One such attemptÂed suiÂcide, writes RusÂton, “seems to have been Mary Shelley’s mothÂer, the femÂiÂnist, Mary WollÂstonecraft,” who latÂer comÂplained about how, after leapÂing into the Thames, she was “inhuÂmanÂly brought back to life and misÂery.” That inciÂdent could well have done its part to inspire FrankenÂstein, though notions of revivÂing the dead were very much in the air at the time, not least due to the attenÂtion being paid to the pracÂtice of “GalÂvanism,” which involved stimÂuÂlatÂing the musÂcles of dead aniÂmals and human bodÂies to moveÂment using the then-novÂel pheÂnomÂeÂnon of elecÂtricÂiÂty. In the EngÂland of that hisÂtorÂiÂcal moment, it wasÂn’t entireÂly far-fetched to believe that the dead realÂly could be brought back to life.
You can learn more about the sciÂenÂtifÂic develÂopÂments, social changes, and human anxÂiÂeties (includÂing about the posÂsiÂbilÂiÂty of being buried alive) that formed FrankenÂstein’s culÂturÂal backÂground from the Vox HisÂtoÂry Club video above. In a way, it seems inevitable that someÂone in the earÂly nineÂteenth cenÂtuÂry would write about a sciÂenÂtist avant la letÂtre who dares to creÂate life from death. It just hapÂpened to be the teenage ShelÂley, to whom the idea came while engaged in a comÂpeÂtiÂtion with Lord Byron, the writer-physiÂcian John PoliÂdori, and her soon-to-be husÂband PerÂcy Bysshe ShelÂley to see who could write the scariÂest stoÂry. Two cenÂturies latÂer, the stoÂry of FrankenÂstein may no longer scare us, but as told by ShelÂley, it still has a way of soundÂing strangeÂly plauÂsiÂble.
RelatÂed conÂtent:
Based in Seoul, ColÂin Marshall writes and broadÂcasts on cities, lanÂguage, and culÂture. His projects include the SubÂstack newsletÂter Books on Cities and the book The StateÂless City: a Walk through 21st-CenÂtuÂry Los AngeÂles. FolÂlow him on the social netÂwork forÂmerÂly known as TwitÂter at @colinmarshall.
FasÂciÂnatÂing read! It’s always intriguÂing to see how real sciÂenÂtifÂic exploration—sometimes borÂderÂing on the eerie—can inspire timeÂless litÂerÂaÂture like FrankenÂstein. Makes you think about where the line between curiosÂiÂty and cauÂtion realÂly lies.
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