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9781551110172“Is there something wrong in human nature? or something wrong in human laws? All that is best and noblest in us feels the influence of love – and the rules of society declare that an accident of position shall decide whether love is a virtue or a crime.” – Mr. Sarrazin

Wilkie Collins possesses every nuance of insights into human nature, relationships, and societal system of his day. Beginning with Man and Wife (1870), Wilkie Collins boldly emphasizes the missions which encompasses his sensation novels. For example, in Man and Wife (1870), he deals with a series of distinctive and disputable court cases of irregular marriages in Victorian Ireland and Scotland mingled with the issues of Athleticism prevailing in contemporary society. Through the Law and the Lady (1875), he looks into the loopholes of Scots law concerning the court verdict of “not proven” instead of “guilty” and “not guilty”. Tracing the influences of circumstances upon characters, Wilkie Collins dexterously contrives one sensational plot after another with such delicacy that each novel richly dissects how characters of his contemporaries apply their inherent vices/virtue to make themselves compatible with/struggle to get free of the traps of fields such as medicine and health which constantly shape the peerless Victorian Britain.

“It cannot be supposed that a woman who enjoyed even a comparative, chequered, and uncertain happiness at home, would change her social position as a respected wife; her daily and hourly communion with her children; for the chance of obtaining a legal order occasionally to visit her children in the custody of others! – It is monstrous to represent that as a temptation, which can at best be but a slight mitigation of misery.” (Caroline Norton – The Separation of Mother and Child by the Law of Custody of Infants Considered)

In the Evil Genius (1886), a novel dedicated to William Holman Hunt (1827-1910), Wilkie Collins uses the distinctive marriage acts in Scotland as a backdrop of the story. Going through the substantial legal reform of ecclesiastical to civil marriages in Victorian England in 1836, custody act in 1839 and divorce act in 1857, the petition of divorce alone was applied by the wife only when her husband committed adultery with combinations of “cruelty, bigamy, incest, or bestiality”. On the other hand in Scotland, adultery alone was sufficient enough to be granted a divorce on the feme covert‘s side, added to this, the wife also anatomically gained access and custody to her legitimate child. With this knowledge, we are introduced to a middle-class family in Scotland. Saddened with the marital fault committed by the husband- Herbert Liney – with the governess, Sydney Westfield; Catherine, wife of Liney, separates from Herbert and later makes a resolution to divorce him with the help of the lawyer, Mr. Sarrazin.”When I was left in the solitude of the night, my heart turned to Kitty; I felt that any sacrifice of myself might be endured for her sake. It’s the remembrance of my marriage, Mr. Sarrazin, that is the terrible trial to me…Those whom God has joined together, let no man put asunder. Is there nothing to terrify me in setting that solemn command at defiance?…My child is my one treasure left. What must I do next? What must I sign? What must I sacrifice? Tell me – and it shall be done. I submit! I submit!” 

“The stealthy influence of distrust fastens its hold on the mind by slow degrees. Little by little it reaches its fatal end, and disguises delusion successfully under the garb of truth.”

The novel portrays the secular reaction from society, the circumstances of the exposure and “social suicide” that the wife has to endure and commits are reflected by other characters including her neighbours, the mother (the evil genius Mrs. Presty), brother-in-law (Randal Liney) and the suitor and philanthropist, Captain Bennydeck. Though granted to untie the knot, Catherine is reprimanded and unfairly disadvantaged by the Lord President at the court of not fulfilling the conjugal duties to help her husband prevent against the temptation of the governess; Mrs. Presty contrives to allude to the others that Catherine is a widow by protecting her daughter’s reputation from a second marriage. Interestingly, Mrs Presty is like the view of Wilkie Collins’s reading our minds- that we consider ourselves the “evil genius” and stickler of righteousness in asserting opinions of people’s characters and behaviour around us. It is to be noted that isolation and hostility could be found in the divorced wife other than the sinful couple. On the other hand, Wilkie Collins delineates the poignant life and distrust shared by Sydney Westfield and Herbert Liney, that readers are admitted to the guilt and penitence of the sinful husband after the separation with his wife. It is to be believed that a series of misunderstanding and a flight of passion and a need for paternal love from Sydney contribute to this affair.

“…Clap-trap, you innocent creature, to catch foolish readers! When do these consistently good people appear in the life around us, the life that we all see? Never! Are the best mortals that ever lived above the reach of temptation to do ill, and are they always too good to yield to it? How does the Lord’s Prayer instruct humanity? It commands us all, without exception, to pray that we may not be led into temptation. You have been led into temptation. In other words, you are a human being. All that a human being could do you have done – you have repented and confessed. Don’t I know how you have suffered and how you have been tried! Why, what a mean Pharisee I should be if I presumed to despise you!” 

What makes the Evil Genius delectable is that this story is  a morality tale with a bit of reflection of the importance of a nuclear family at the time, and place an emphasis on mortal creatures. Although society is set with a standard of moral rightousness, it’s not merely a dichotomy of what is good and evil, but it is fulfilled with a message that individuals are able to be concerned as an entities that are able to forgive and be forgiven. The definitions that Bennydeck gives in his philanthropic institution of “the Home” could actually be applied to the domestic sphere.

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