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Call for reviewers: BARS Review

The BARS Review is the review journal of the British Association for Romantic Studies, providing timely and comprehensive coverage of new monographs, essay collections, editions and other works dealing with the literature, history… Read more »

Romanticism Now: The Lesbian Sublime in Portrait of a Lady on Fire (2019) and Ammonite (2020)

This week we have a new blog contribution from Eli S, discussing two films that feature the “lesbian sublime.” Eli S is a PhD candidate in Comparative Literature in Germany.

THE LESBIAN SUBLIME in PORTRAIT OF A LADAY ON FIRE (2019) and AMMONITE (2020)

by Eli S.

Introduction

A man is standing at the edge of a ragged cliff, staring at a mountainous scenery heavily covered by fog, seeking refuge in the remote edge of nature to nurture his imagination and promote his individuality. Wanderer above the Sea of Fog (Casper David Friedrich, 1817) is a signature image of the Romantic period to represent the masculine side of nature, calling it the sublime. Only, the masculine sublime found its meaning in a dichotomous relationship with the feminine beautiful.

Edmund Burke compared the sublime to the beautiful, calling the first an indicator of “pain and terror” (1844, 82) and the latter “smooth” (1844, 151) and “milder” (1844, 147). For Burke, the sublime “is associated with an experience of masculine empowerment; its contrasting term, the beautiful, is associated with an experience of feminine nurturance, love, and sensuous relaxation” (Mellor 1993, 85). Emanuel Kant also distinguished the sublime from the beautiful through its formless “limitlessness” (Kant 2007,75). In this equation, Romantic women authors domesticated the sublime in their gothic novels, relying upon the masculine terror and annihilation attached to it (Mellor 1993, 91). Mellor refers to the gothic novels of Ann Radcliffe in which “the deepest terror aroused by the masculine sublime originates in the exercise of patriarchal authority within home” and not in nature (Mellor 1993, 93). Gothic female authors subverted the masculine sublime by moving women from the domestic home and placing them in the wild to explore subversive desires. Gothic’s fertile ground for subversion and suppressed emotions makes it a convenient genre to express non-normative sexualities. “Gothic narrative often includes in its cast of characters representatives of the monstrous and the abject, and it is woman – and particularly the woman who identifies as lesbian or forms primary relationships with members of her own sex – who tends to be assigned these roles” (Palmer 1999, 14). Accordingly, Ann Radcliffe’s gothic fiction, with female characters at the center of it, has been read as a lesbian narrative. “Radcliffe and her female peers introduce a number of motifs which, though not specifically lesbian, lend themselves to lesbian adaptation” (Palmer 1999, 10).

Setting the films in the sublime sceneries ­­­­––castle, caves, coasts–– to unfold the lesbian love stories, Portrait of a Lady on Fire (Celine Sciamma, 2019) and Ammonite (Francis Lee, 2020) openly claim the sublime as lesbian when the women harness its power and limitlessness and project their subversive sexuality to it. The lesbian sublime hand-picks the features of the sublime, only to unfold the lesbian desire within the sublime spaces in the films. Within the lesbian sublime, gender, sexual, and social class hierarchies collapse as women navigate the interior and exterior spaces freely without interruptions imposed by unwanted male pressure. Nature welcomes as much as it overwhelms, and the ruins and remains appear as undefined spaces for women to express their desires and rewrite their sexual politics.

Figure 1Wanderer above the see of fog (1817) courtesy of Hamburg Kunsthalle

Castle and Cave in the Lesbian Sublime: Portrait of a Lady on Fire

Portrait is set in a gothic castle on a French island. The castle in Portrait appears as both a conventional gothic space and an unorthodox structure. With its mysteries, secrets, subversive structure, and desires, in the castle of Portrait, we see the distortion of the patriarchal authority,the collapse of social order, and the transgression of sexual assumptions. As a gothic space, the castle appears “‘mysterious, [… and] hides some family secrets the revelation of which usually helps the heroine to disclose her own identity” (Raškauskienė 2009, 53-54). Replacing the hetero-patriarchal image of the castle with a female-centric society, the castle also provides a utopic social class order with Heloise, the noblewoman, Marianne, the intellectual artist, and Sophie, the working-class maid. Placing the women in artist and model positions, Portrait’s heroines, Marianne and Heloise, engage in a lesbian romance as they recognize their subversive desire.

Portrait extends this subversion also to caves and cliffs along the coast where mystery, terror, and death of the sublime haunt the women and yet expose their lesbian desire. The sublime in Portrait reflects Heloise’s rage against the imposed marriage on her, her sister’s suicide to escape the marriage, Marianne’s secret mission on the island as the commissioned artist, and eventually, the subversive desire that grows gradually between them. By unfolding these emotions within the sublime, the film opts for an unfamiliar set of devices to unfold lesbian love and subjectivity in conventionally male-dominated spaces.

The overwhelming setting of Portrait empowers rebellious intentions and promises the flourishing of a subversive desire and the growth of physical intimacy between Marianne and Heloise. The women hold hands as they help each other climb the rocks and eventually kiss at a cave in a mountainous area for the first time. Kathy A. Fedorko recognizes caves and cabins as “female-identified” places to safeguard the female character from male intrusion (2017, 18). The masculinization of the space and the imposed hetero-patriarchy draw the female figures in gothic fiction to seek alternative spaces away from male control or violence, and the abandoned caves and cabins provide a safe refuge for women to express their suppressed desires and rewrite their sexual politics.

Figure 2 Frame grab of Portrait: Marianne and Heloise walking along the cliffs

Figure 3 Frame grab of Portrait: Marianne and Heloise kissing at the cave

Coast and Cabin in the Lesbian Sublime: Ammonite

Ammonite similarly unfolds the lesbian love story within the sublime scenery of the coast, rocks, and cliffs. Ammonite is set in 19th-century England and narrates the story of Mary Anning (Kate Winslet), the famous fossil hunter who hosts Charlotte (Saoirse Ronan), an aristocratic young woman suffering from melancholia. As Charlotte accompanies Mary to the coast, the women gradually develop a romantic relationship as they hunt for fossils together.

Ammonite presents the home similar to the Radcliffean gothic novel where “greatest evil women must fear comes from within the sanctified family, […] The home may be a man’s castle but women are no more secure there than the savage wilds of nature” (Mellor 1993, 94). Although Charlotte’s mansion is not a conventional gothic space, as a hetero-patriarchal home, it is deprived of safety and sanity for its female resident. Her short residence in Mary’s house, promises the growth of intimacy and lays the groundwork for Charlotte and Mary to recognize a common ground and subvert its conventions through their subversive desire. The film transcends the gender and sexual assumptions of the sublime and establishes a lesbian sublime where women’s emotional, physical, and intellectual needs are nurtured.

Figure 4 Frame grab of Ammonite: Mary and Charlotte hunt rocks at the coast.

Figure 5Frame grab of Ammonite: Charlotte’s cabin to heal melancholia.

References

Burke, Edmund (1844), A Philosophical Enquiry Into the Origin of Our Ideas of the Sublime and Beautiful: With an Introductory Discourse Concerning Taste, New York: Harper & brothers.

Fedorko, Kathy A ( 2017), Gender and the Gothic in the Fiction of Edith Wharton, Alabama: University of Alabama Press.

Kant, Immanuel (2007), Critique of Judgement, Oxford; New York: OUP Oxford.

Mellor, Anne K (1993), Romanticism & Gender, New York: Routledge.

Morris, David B (1985) Gothic Sublimity, New Literary History 16 (2): 299–319. https://doi.org/10.2307/468749.

Palmer Paulina (1999) Lesbian Gothic: Transgressive Fictions, 1. publ. London: Cassell.

Raškauskienė Audronė (2009), Gothic Fiction: The Beginnings. Kaunas: VMU Press.

Filmography

Ammonite. (2020). Directed by Francis Lee. England: See-Saw Films

Persona. (1966). Directed by Ingmar Bergman. S-F Production Company.

Portrait of a Lady on Fire. (2019). Directed by Celine Sciamma. France: Lilies Films

Reminder: CFP Closing soon for Wordsworth Summer Conference

Call for Papers 

We invite proposals for twenty-minute papers on all aspects of William and Dorothy Wordsworth, their contemporaries and the Romantic period. We also welcome proposals on all topics related to Romantic period culture and literature and  likewise welcome panel suggestions of 2-3 papers).

Papers that identify a bicentenary Wordsworth theme linking the 1820s to the 2020s will be welcomed and, as the 1820s was a productive decade,  possible topics might include the Duddon Sonnets and Topographical Description (1820), Vaudracour and Julia, A Description of the Scenery of the Lakes (1822), Memorials of a Tour on the Continent (1820),  Ecclesiastical Sketches (1822), Poetical Works (1827), and the Galignani Poetical Works (1828). Further themes for papers might include Dorothy Wordsworth’s writings in the 1820s,  the Wordsworth family in the 1820s, the natural world, industry, steam power, and Wordsworthian travels in the 1820s.

Please note that participants presenting papers must attend as full participants for either all of Part 1 or all of Part 2, or the whole ten-day conference.

Papers should not be longer than 2750 words.

All proposals for papers, bursary applications  (and references, if applicable) should be emailed by 25 April 2025 to

proposal.wsc@gmail.com

Regular participants:

200-word proposals for papers of no more than 2750 words, together with a brief autobiographical paragraph, unformatted, should occupy no more than 1 side  of A4 in MS Word format. Please remember to include your name, institution and e-mail address on the abstract. Please do not send proposals as a PDF file as they will be copied into a composite MS Word document.

Bursary applicants:

Your application should be in the form of a Word attachment (not PDF) containing a paper proposal of 300 words, together with a short unformatted cv in the same file, the entire application being not more than two sides of A4 (the file will be copied and pasted into a composite file, so please avoid elaborate formatting). Applicants should also arrange for a short letter of academic recommendation to be sent independently to the same email address (see above) verifying the applicant’s academic status and country of residence. Candidates need not specify which bursary they are applying for. They will automatically be considered for any bursary for which they are eligible. **Please be sure to identify your e-mail as ‘BURSARY APPLICATION’**.

Please note that we may award a bursary without having space to include the proposed paper on the conference programme: such papers may, however, be ‘taken as read’, that is, made available in print form at the conference, if the proposer so chooses.  

Remember: paper proposals, bursary applications and references should be submitted by 25 April 2025 to proposal.wsc@gmail.com

Registration Open – Online Conference: ROMANTICISM AND ITS AFTERLIVES

22 – 25 May, 2pm-6pm CET

Free registration on Eventbrite

This conference builds on the recognition that, for a movement that resists easy definitions, Romanticism and its aesthetics have enjoyed a remarkably long life. Indeed, speaking of afterlives may raise the question whether Romanticism has in fact passed away. As Matthew Sangster has recently pointed out, the period retrospectively and hazily called Romanticism is not “over, done with, and transcended.” Cross-temporality seems to be inscribed in the history of the word, when translator and reviewer William Taylor, possibly the first to add “ism” to romantic, wrote in the Annual Review (1803) of the “romanticisms of speculative philosophy”, thus ushering into English a new concept marked from its birth by plurality and imaginative verve. The novelty was not lost on Lady Sidney Morgan who, in her 1821 study on Italy and contemporaneous aesthetics, embedded it in an animated European debate, by assuring readers that “The vehemence with which the question of Romanticism has been debated, will have a favourable influence upon the Italians” (Italy 2: 140). Writing of romanticisms in 1803 is echoed by twentieth-century scholars’ advancing of plural Romanticisms. As a modifier, “ism” endows Romanticism with a movement from the past, through the present and into the future via echoes, influences, revisions, and innovations in contemporary (counter-)cultures. In P. B. Shelley’s words, this conference wishes to explore “the many-voiced echoes” of Romanticisms and the multitudinous reanimations that highlight their continued relevance in contemporary (counter-)cultures.

Keynote speakers:
Elizabeth Bohls (University of Oregon):
“Witnessing Distant Suffering: Joe Sacco’s Footnotes in Gaza and Romantic Afterlife”

Eric Eisner (George Mason University):
“Romanticism in Contemporary American Literature”

Free registration on Eventbrite. A detailed schedule of the conference can be found here. For further questions please contact: enit.steiner@unil.ch. We look forward to meeting you virtually.

Organisers: Enit K Steiner, Rachel Falconer, Philip Lindholm, Patrick Vincent.

BARS PGR & ECR Conference 2025 – REGISTRATION NOW OPEN

Dear All, 

We are delighted to let you know that registration for the 2025 BARS PGR & ECR Conference, Romantic (Un)Consciousness’, is now open

All registration details can be found on our conference website, under the ‘Registration’ section, where a provisional programme is also available. 

With all best wishes, 

Cleo, Kate, and Zooey. 
BARS ECR and PGR Representatives

Call for Papers: BARS Digital Symposia – Global Romanticism

Organizer: Yu-Hung Tien (University of Edinburgh, UK)

In 2023, BARS ran a Digital Event titled “The Pandemic and Romantic Pedagogy in Asia.” Featuring speakers based in Taiwan, Hong Kong, Japan, and Australia, this event explored how Romanticism, and British Romanticism more specifically, was taught and received in certain parts of the world during the pandemic. But how can we approach Romanticism and its legacy more globally? Exploring how British Romanticism is transmitted and received interculturally, as the 2023 event discussed, is one way, but there are many others. To better understand Romanticism’s transcultural potency, it is essential for us to elucidate further how the idea of Romanticism and Romantic writing is produced/shaped (inter)culturally through different lenses. In this spirit, this digital symposium “Global Romanticism,” which will be held on 23rd July, welcomes participants from all over the world to broaden our understanding of Romantic writing as a product of intercultural comingling. In light of the urgency of decolonization, this event expects to bring to our attention Romantic writers and concepts that remain underrepresented in the predominant Western context. It also encourages students from different parts of the world to share how they approach Romanticism in their cultural context. Overall, this symposium aims to diversify our understanding of what Global Romanticism can be.

We invite proposals for ten-minute presentations on the symposium theme. If you are interested, please submit a 150-word abstract by 16th May, through this form: https://forms.gle/J1n29edT1ZT16tBF6

Suggested topics include, but are not limited to:

  • How to (re)define/(re)conceptualize Global Romanticism?
  • The role of Romantic study in decolonization
  • Transcultural components/elements enmeshed in Romantic writing
  • Romanticism’s transnational/transcultural legacies
  • Intercultural allusions/echoes/engagement in Romantic writing
  • The transcultural formulation of Romanticism
  • Representative yet underrepresented Romantic concepts/writers in any culture
  • Romantic Pedagogy in any part of the world
  • Comparative approach to Romantic Pedagogy (Lecturers who have taught, or students who have studied, in different countries are particularly all welcome)
  • The perception of Romanticism in different disciplines (A transdisciplinary approach to this topic is especially welcome)

*****

BARS Stephen Copley Research Award Report: Jake Elliott on William Blake Visualising London

In December 2024 I received the fantastic news that I had been awarded a Stephen Copley award by BARS, allowing me to travel to the Fitzwilliam Museum in Cambridge to explore their extensive Blake collection. As my thesis was due to be submitted at the end of March the following year, this information came at an opportune moment: offering the promise of a break from writing which would also be extremely beneficial to my research. I certainly couldn’t think of a better way to reinvigorate my PhD project as it approached its ending than immersing myself in some of Blake’s manuscripts, preparatory sketches, and completed illuminated works. It would certainly be more useful than the endless coffees, and the increasingly long sessions staring out of the window, that had punctuated my writing sessions at the time.

By mid-February 2025 I found myself walking to the Fitzwilliam in the morning sunshine, still cold but hinting towards the end of what seemed like a particularly long winter. After navigating the museum’s exhibition spaces, making a mental note to return to them at the end of the working day, I arrived at the research room. Waiting there was Blake’s An Island in the Moon manuscript, completed sometime between 1784 and 1785, which would occupy me for the first day’s research.

Island in the Moon manuscript, page 1 (Public Domain)

Some of the poems which would make their way into Songs of Innocence (1789) began in this work, including ‘Holy Thursday’ and ‘The Little Boy lost’. Blake’s earlier manuscript, however, stands in stark contrast to the pastoral quality of the Songs. An Island satirises the company the young Blake encountered at gatherings held by Reverend and Mrs Mathew in the early 1780s and is characterised by a polyphony of voices and by various references to London’s intellectual, political, and cultural life. In my thesis, I contend that the Songs are more consciously constructed than often stated, that Blake’s immersion in various visual modes as a commercial engraver in the 1780s and the pre-existence of the London-centric An Island allows us to view the Songs in a metropolitan as well as pastoral context. By looking through the manuscript of An Island in the Moon, I was hoping to find textual or visual which would provide an illuminating counterpoint to the highly finished nature of the Songs.

Copy AA of “Holy Thursday”, printed in 1826. This copy is currently held by the Fitzwilliam Museum in Cambridge (Public Domain)

Strikingly, in the section where Blake articulates ‘Holy Thursday’ for the first time (via his character “Obtuse Angle”), Blake erased a significant section of the text by utilising a swirling line which, when viewed in the context of the poem’s description of thousands of charity school children descending upon St Paul’s Cathedral, evokes the idea of a crowd. Where in Songs of Innocence, Blake’s visualises the children as distinct beings, supported by the vine-like sinews of the poem’s text, the manuscript creates the sense of an indistinguishable mass. This visual transformation – the extraction of distinct individuals from a faceless crowd between the two versions of the poem – reflects in various senses my argument that Blake’s Songs stage “picturesque” snapshots of urban society which downplay their economic or social underpinning. This detail in the manuscript counterposes the visual aspects of ‘Holy Thursday’ in the Songs, undermining the self-contained quality of this later work and opening it to other textual and contextual influences.

Reading through this manuscript also reinforced how immersed Blake was in the cultural and social energies of London in the period. Unflattering references to Sir Joshua Reynolds, passing mentions of the pleasure gardens at Vauxhall and Ranelagh, and depictions of contemporary scientific demonstrations at the Royal Society all combined to reinforce that Blake’s manuscript emerged from the pen of someone fully engaged in the life of the capital. After spending hours working through the flowing lines of An Island in the Moon, I left the Fitzwilliam with a fuller sense of Blake as a figure situated in a particular time and place, whose illuminated works tell only a partial story of his engagements with his contemporary London.

After a good night’s rest (and a questionable croissant) I returned to the Fitzwilliam the next day, ready to explore Blake’s preparatory sketches for his Book of Job engravings (1823-26). These works were sketched from two sets of earlier watercolours based on the same theme, one for Thomas Butts completed in 1805 and 1806 and one for John Linnell in 1821. Blake’s later engravings differ from the original watercolours in various ways, not least in the intricate borders traced around the images themselves. In viewing these preparatory sketches, I was hoping to gain a better understanding of how the later engravings (which I discuss in Chapter 4 of my thesis) came to find their final form. Seeing these works, roughly sketched in pencil by the elderly Blake, was fascinating in itself, but of particular interest was Blake’s sketch for ‘Job and his Daughters’.

Job and his Daughters printed image (Public Domain)

In Blake’s initial watercolour for Butts, Job sits surrounded by his daughters in an outdoor setting. In his later watercolour for Linnell, however, Job sits in a shadowy room, where we can faintly discern some artworks on the furthest wall behind him and his daughters. Blake’s final engraving, however, reveal these artworks fully, showing them to be distinctly Blakean in their composition and encouraging us to draw parallels between Job’s struggles and Blake’s life-long attempts to realise his visions artistically. The preparatory sketch of this final engraving, which I saw up close at the Fitzwilliam, represents the moment in this sequence when Blake seems to pay close attention to this back wall for the first time. This sketch, despite its apparent hastiness, represents an integral moment in Blake’s self-mythologising, it is an important iteration in a series of images tracing the power of the creative act.

After finishing pouring through these sketches, and spending lunch looking through the Fitzwilliam’s wonderful public displays, I returned to the research room to focus on Jerusalem (1804-c.1820), Blake’s longest illuminated poem. I have a particular interest in its frontispiece, which in Copy E depicts the central figure (often identified as Blake’s prophetic figure Los) as a London Watchman. The Fitzwilliam holds two alternative printings of this plate, which allowed me to explore differences between Los as Watchman in Copy E (which I discuss in Chapter 2 of my thesis) and these other renderings of the image. Strikingly, one of these frontispieces (an early printing which has an impression from Europe on the verso) retains various words which are missing from later printings. One quote, stating that Los enters the “Door of Death for Albions sake Inspired”, directly addresses the pictorial aspects of the frontispiece, a discovery which was allowed me to utilise Blake’s own words when describing the significance of this print in my thesis. After some time tracing the differences between these frontispieces, I turned to Copy H of the full poem. Although I was familiar with many of the images in this work, seeing a bound copy of it (printed in 1832 after Blake’s death) was a singular experience. Page after page of intricate textual and visual detail, often interweaving one within the other, washed over me as the day declined outside and my research trip came towards its end.

Overall, this research trip was incredibly useful in allowing me to consult rare archival works which added another dimension to my doctoral research, and which will prove immeasurably useful as I attempt to publish my findings. I would like to thank the BARS committee for making this journey possible, and to all at the Fitzwilliam Museum who were so helpful during my stay in Cambridge.

Jake Elliott is an ECR who has just submitted his PhD thesis at the University of Roehampton. His work explores how William Blake’s depictions of London reflect and resist other contemporary visualisations of the city. He has recently returned from a three-month, UKRI funded fellowship at the Huntington Library in California, and his article “Blake’s ‘Watchman’: Los and the London Police” was published in the European Romantic Review in August 2024.

Five Questions: Gerard McKeever on Regional Romanticism

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Gerard McKeever is Lecturer in Modern Scottish Literature at the University of Edinburgh. His research is particularly concerned with discourses of improvement; space, place and regionalism; and book history and material culture. His first monograph, Dialectics of Improvement: Scottish Romanticism, 1786-1831, won the 2021 BARS First Book Prize. His second book, Regional Romanticism: Literature and Southwest Scotland, c.1770–1830, which we discuss below, was recently published by Palgrave Macmillan.

1) How did you come to realise you wanted to write a book about regional writing in the Romantic period?

The book emerges out of the ‘four nations’ complication of Britain that has been so fruitful for Romantic studies in the last few decades. That work has done a fabulous job of ‘devolving’ our literary history beyond a narrowly Anglocentric model, and in Scotland has shown how essential figures like James Macpherson, Robert Burns and Walter Scott must be to any useful notion of Romanticism as a literary phenomenon.

With that said, there’s a potential limiting factor implicit in the ‘four nations’ turn. In Scotland, at least, the very act of making the case for a distinctive national experience may (and sometimes does) work to suppress or flatten a more detailed sense of regional difference within Scotland.

I think that literary studies as a whole remains bound to national frameworks in a way that isn’t so true of, for example, history. We still tend to move between hyper-local individual studies of authors, on the one hand, and national canons on the other.

At the same time as we pay further attention to the colonial and the transnational, then, I’m suggesting that we also need to dig down into the regional in Scotland. Those aren’t mutually exclusive – as I try to show in my book, attending to the regional unlocks a new sense of transnational cultural exchanges, many of which were founded in regional networks of patronage and were reckoning with regional identities.

2) What does focusing on a region let us see that focusing on categories such as the local, the national or the global might cause us to overlook?

To some extent it’s just about fleshing out the sometimes quite circumscribed geography we engage with as literary scholars. Regional perspectives in literary studies tend to be limited to a select few hallowed areas (such as the Lake District) associated with canonical literary authors/works. My book pays attention to a relatively under-appreciated region and tries (as much as seemed feasible in a single book) to sketch out the heterogeneous literary field this presents.

At the same time, I do think that the scalar phenomenon of regions present some distinctive qualities here. Many of the most dynamic things happening in the literary field in Scotland in this period concerned themselves with regional distinctiveness – from Burnsian poetics to the Blackwoodian regional tale to Scott’s Waverley Novels. In quite a bit of the material I look at, the regional inhabits a strange position because it (rather than the nation) is conceived as the actual medium of collective experience. So, on the one hand, it’s presented as the container of a phenomenological sense of place, but on the other it’s a wildly imaginary construct full of irrational ideas about home and belonging.

Precisely where the regional shades into the local is up for debate, and I draw on both analytical categories at different moments in the book. But for me the slightly larger frame of the regional is more helpful than the local in trying to think about fully formed systems of cultural production that dissect the nation. The turn of the nineteenth century is the period that many accounts of nationalism identify with the rise of its modern form – famously, for Benedict Anderson, this was an effect of the proliferation of vernacular print. I don’t disagree, but what I’m saying in this book is that these same processes were also actively producing regional cultures, and those regional cultures weren’t always (or ever) merely uncomplicated subsidiary components of national cultures.

3) How did you pick Dumfriesshire and Galloway as your case study?

I was asked recently whether a version of this project would be possible anywhere in Scotland, and I think it probably would be, although you’d end up with very different books. For that reason, I’m a bit guarded about the terminology of a ‘case study’ here, because it suggests a relatively arbitrary example of something more general. For me, regional culture has replicable, general aspects, but it also manifests quite idiosyncratically in different places.

To outsiders – notably English tourists – Dumfriesshire and Galloway provocatively seemed to fall through the cracks of the available frames of reference. It was different enough to them to seem exotic and alien, but it failed to deliver certain stereotypes of Scottishness that were based on the ‘romantic’ Highlands or the major cities of Edinburgh and Glasgow. There’s a sense in which the region generated (and still has today) a peculiarly regional consciousness precisely because of this perceived neither/nor condition, a kind of coherence through exclusion. That sentiment was shared by some insiders, and my book also works to recover their perspectives by tracking the evolution of print culture within the region itself. The process by which print spread outside of Britain’s major cities certainly had generic aspects, but southwest Scotland’s experience was distinctive in, for example, the very early growth of a regional periodical press there.

In general, what I’ve tried to do in the book is offer a rigorous new way of thinking about Romantic-era literary culture. But this is also what Laurence Sterne would call a hobby-horsical sort of a book in that it’s focused on a part of Scotland I know and love. I’m not shy about that even if it’s mostly submerged in the book – so much (all?) academic work is infused with scholars’ lives and interests.

4) Which are your favourites among the regional texts you examine closely in the book?

That’s easy. My favourite without a doubt is John Mactaggart’s Scottish Gallovidian Encyclopedia (1824), which I discuss at length in my chapter on ‘Subversive Antiquarianism’. It’s an extraordinarily weird book – think Tristram Shandy meets Robert Burns, except in an encyclopaedia (of Galloway). I’m really interested in sui generis literary works in general, and the Gallovidian Encyclopedia also has a puerile sense of humour that I enjoy.

I’m also very fond of the Remains of Nithsdale and Galloway Song collection edited by R. H. Cromek, notionally a collection of traditional material but (as we know) substantively authored by Allan Cunningham. One of the claims I make in the book is that we need to rethink how we talk about that book – I don’t think that the conventional narrative of Cunningham having foisted his forgeries on an unsuspecting Cromek holds water. The process seems to have been more complicated and collaborative. Perhaps more importantly, though, lots of the poetry in the collection is really good.

There’s more widely known things in the book too, notably novels by Walter Scott and poetry by Burns. But one of the interesting things about taking Dumfriesshire and Galloway as my case study is that those two, arguably the major figures in this period of Scottish literature, both emerge in slightly oblique ways. Burns was based in Dumfriesshire from 1788 but never returned to the distinctly regional poetics he had developed earlier in Ayrshire, and Dumfriesshire took on a difficult reputation posthumously as the place where he came to an untimely death. Scott’s core regional imaginary was also slightly adjacent to Dumfriesshire and Galloway, in the central Borders region around Melrose and Selkirk, although he set Guy Mannering (the period’s single bestselling novel and one of my leitmotifs in the book) as well as Redgauntlet in the southwestern area that I’m focused on.

5) What new projects are you currently working on?

There are loads of threads from this project that I might pick up again someday – I had to leave out so much material to avoid it becomes an unmanageable sprawl. I didn’t really say anything about Thomas Carlyle, for example. He’s back in Dumfriesshire at the tail end of my period writing one of the masterpieces of nineteenth-century literature, Sartor Resartus. Aside from considerations of sprawl, a work like that (it’s about a fictional German philosopher) slipped outside the principal rubric of Regional Romanticism, which is looking at literary figurations of the southwest within an emerging world-system. But it does raise an interesting question about how we define a regional or national literature – whether it’s about content, authors’ birthplaces, residences, publishing houses, and so forth.

Anyway, at the moment, I’m continuing to work on Scottish regionalism in different ways – I’ve been collaborating with a colleague at Edinburgh, Professor Hayden Lorimer, on a collaborative network called ‘Scotland’s Regional Condition’ that is proving really exciting. I’m also editing the autobiographies of John Galt for Edinburgh University Press, and keeping busy co-running EDITION, which is Edinburgh’s book history and textual editing group.

Romantic Poets in the Wild #10: Clay Franklin Johnson

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Clay Franklin Johnson is the author of A Ride Through Faerie & Other Poems (Gothic Keats Press, 2021). His collection’s eponymous poem was presented at “Ill met by moonlight”: Gothic encounters with enchantment and the Faerie realms in literature and culture, a conference organized by the Open Graves, Open Minds Project (OGOM) with the University of Hertfordshire. In December 2024, Clay’s poem “The Faery Wood” won the Highly Commended Award, one of two prizes given for the Brian Nisbet Poetry Award in Huntly, Scotland. His writing has been nominated for the Pushcart Prize, Rhysling Award, Elgin Award, received Honorable Mention in The Best Horror of the Year, and has appeared in publications such as Nightingale & Sparrow, The Fairy Tale Magazine, Abyss & Apex, and Gramarye, among others. Clay has writing forthcoming in Fairies: A Companion from Peter Lang, Oxford in 2025.

Clay’s contribution includes five poems (with background) and I will include links to some longer poems below the verse. We at BARS hope you enjoy these Keatsian explorations of memory, location, loss, and much else beside. And a brief reminder that we are still open for further poetical/artistic contributions to our series, which I hope will continue throughout the year!


“Keats Stone” — Brief background behind the poem:

“Keats Stone” was written on the bicentenary of Keats’s death. Besides the refrain (and epigraphs) of violets and daisies throughout, the most important inspiration behind the piece was Fanny Brawne’s sewing stone of polished white carnelian (the “love-charm”) that she gave to Keats before he left for Italy, as well as her letters that he just could not bear to read — letters which were “too worldly”, as Joseph Severn wrote. In honor of Keats, I have also included allusions (some direct quotes, written in italics) to “Ode to a Nightingale”, Endymion, Lamia, “La Belle Dame sans Merci”, “This living hand” fragment, and a line from both Keats’s first known letter to Fanny and one of his last that he ever wrote (addressed to his friend Charles Brown, but very much about Fanny).

Keats Stone

I shall soon be laid in the quiet grave—thank God for the quiet grave—O! I can feel the cold earth upon me—the daisies growing over me—O for this quiet—it will be my first.

Violets were his favourite flowers, and he joyed to hear how they overspread the graves. He assured me that he seemed already to feel the flowers growing over him.

The letters I put into the coffin with my own hand.

Buried like a burning bright star beneath
Elfin seas of deepest blue violets,
Breathing deep to drink an Orphean sleep
Of whispering enchantments nepenthean,
Sibilant and serpentine, listening
For liminality in quiet breathing,
Coiling, creeping between each and every
Melting shade of Lamian glamoury,

Pouring spell-craft into a melody
Captured deep within a white carnelian—
A love-charm from Endymion’s brilliant queen,
Love-touched with bewitcheries and love-dreams
Like love-deaths from nightingale ecstasies,
Sight-reading skies of opal and pearl
Singing to the stars of another world

Buried like a burning bright star beneath
Untamed grasses of wild white daisies,
Winding entwined through elfin seas
Of deepest blue violets, breathing deep
To drink its Lethean sleep, emerging
From the glamoury of perilous shadow
As dreamy ghost-paths glistening like snow,
Slithering lucid and luminous
Through faerie-song of silver voices,
Melodies from noctilucent clouds
As if the moon melted into the echo
Of its own interlunar music,
And the skies dripped liquid moonlight
Like tears frozen and spellbound
By astral visions of liminal shine

Buried like a burning bright star beneath
Elfin seas of deepest blue violets,
Beneath ghostly paths of wild white daisies
Glistening like a meadow of snow
Lies in the earth a pale carnelian stone,
Oval-shaped, a fragment of cloud-lightning
Cradled within a hand of bone,
Dry of blood but never once cold,
Changed by death and decay
But untouched by the quiet grave,
For deep within that living piece
Of feverish liminality streams
Red life born from death of a single star-beam:
Burning eternal as a buried love-charm
Singing one song of two broken hearts

Beneath violets and daisies
Restless atop a poet’s grave,
Rests in the earth the mortal remains
Of an immortal name, for when inwrapt
In the hour of crepuscular embrace
Fate cut his thread of liminality,
Silver-spun by incorporeal light
When the Queen-Moon wept ecstasies
Upon Endymion’s eternal sleep,
He welcomed the air of quiet death
By smiling on his own despair, grasping
In his still living hand his brightest star,
Brighter than bright, fairer than fair,
Whispering with Orphean charm
Soft words of his dying last breaths

Touch has a memory: eternity.
Shall I awake and find all this a dream?
But when he fell into a sleep
Of unapparent immortality,
Slipping beneath the elfin seas
Instead of into her arms, it was her
Sewing-stone of polished white carnelian
That captured the echoing shards
Of two self-consuming stars,
Tracing each shape of cold mortality
Between two ever-beating hearts,
Voicing their voiceless memories
Upon visions of spring that never came:
For if Life let two hearts divide
Then may Death let love reunite

Was it a vision, or a waking dream?
For not even breathing deep to drink
Of his Lethean sleep could unsee
And forget what can never be unseen,
Thus, placed lastly within his winding-sheet,
Unopened and unread, were feverish
Love-letters that he could not bear to read—
Do I wake or sleep? No, there is no music,
There is no extinguished spirit beneath,
For he has journeyed far beyond the reach
Of his Orphean liminality,
Where her loving last words are too worldly
For a heart that once loved with otherworldly scars:
His whose name was writ in water
And captured by the stars.

“Lines Written by Moonlight at Whitby Abbey” — Brief background behind the poem:

“Lines Written by Moonlight at Whitby Abbey” was, like the title suggests, mostly written in situ during a full moon at Whitby Abbey, or “in the wild”, to go with one interpretation of your theme. It leans more toward the Gothic, tinctured heavily with a Draculaean sort of influence (not surprisingly), but it somewhat “lightens up” near the end, so to speak. The main influence that I want to highlight here was my beloved dogs, both of whom I lost within a year of one another. As an animal lover who has never got on well with people, their deaths had a profound influence on my life and writing at the time, and for years after.

Without going into too much detail (it’s still difficult to write about), one year after I lost my chocolate lab, Blue, I was living abroad and on a particularly fine day in Nottinghamshire I found myself at Newstead Abbey. This was no accident, for besides my interest in Byron, my foremost desire was to visit Boatswain’s Monument, to honor both my Blue as well as Byron’s own beloved dog. So, first thing in the morning, I walked directly to the monument and paid homage to the memory of my dear Blue, then, after wandering the grounds for some time, returned to pay my respects to Boatswain. However, as I wandered the gardens that afternoon, I received news from back home that my dear basset hound, Anna, had died. Thus, unexpectedly and in a sort of tragic coincidence, I made one final visit to the monument.

Lines Written by Moonlight at Whitby Abbey

“Full of the dark resolve he took his sullen way.”
—Thomas Warton

Within the shadows and madness of Night,
Where each whisper floats upon moon-silver
And soft voices breathe upon me like ice,
I wait impatient for Her haunted eyes,
For Her look of poetry without words
That speaks to me Keatsian without verse,
Without living warmth, touched by the cold hand
Of Death, sick with suicide-whisperings
Lingering on each disembodied breath,
Listening deeply I hear no sweeter mystery

I thus breathe in each poisonous thought,
Each sugary strand of silent silver,
Ice-mists of cold enchantment, frosted moon-glow,
Wreathed upon my throat like an amulet
Of whispering witch-crystal, awakening
My eyes to the night-creatures of moonlight:
The skeletal-fingered bat, slithering
Things of opal serpent-scale, eyes of white,
And the silent shadows of the night-wolf,
Dripping living rubies for the blood is the life

And yet, as I trace each silent shadow,
Each deathless whisper of cold persuasion,
Floating on each silver-slithering beam
Shimmering with dreams of waking illusion,
I am consumed by Her frozen witch-flames,
Consumed by moonlight, each creature of Night,
And as I absorb Her deathly light, I too
Feel myself absorbed,—changed—metamorphosed
By Her all-intoxicating madness,
Beloved to all that is shadowful and strange

My eyes at once embrace this change, alive
Yet unalive, living yet death-dreaming,
Moon-changed until ice-stones become my eyes,
Yorkshire-frosted like ghost quartz, crystalized,
Capturing the death-sparkle of black moonstone—
Raven feather black, corpse-black, a black ice
Consuming my flesh like witches’ frostbite:
The creeping Night inspiring death to all life,
Until only a beam of cold moonlight
Tracing the traceries of Gothic stone remains alive

And yet it does not live, it does not breathe,
It has no eyes and thus it does not see—
But something exists, something watches me,
A pale ghost-light, a shadow lingering,
Capturing the cold night-glow of moonlight,
The frosts of midnight, dark ephemeral
Fleeting as Night’s transience immortal:
Yes, It is the night eternal, the darkness,
It is the spirit of night-existence
Watching without eyes Its children of the night

As It watches, I feel Its cold gaze,
I feel Its seduction and I again change:
My eyes, still silvered, materialize,
Appear before me like eyes of corpse-light,
A self-reflection of the demon-self,
The face behind the glass, pale and grave-cold,
Captured as magic-lantern necromancy,
Sapphire-flames of the plague-dead, the death-fires,
Dancing as phantasmagoria ghost scenes
Blending two phantasies of one reality

These ghastly eyes, moon-spun with gossamer
Thread of glowing decay, are my very own,
And yet, not my own, too pale, much too cold
As if plucked by the skeletal fingers
Of Death, ripped and torn out like vile jellies
Of living sapphire, living emerald,
Taken from the light and given to Night—
She, Her, It, the Darkness, the true Night Spirit,
Possessing my once warm and living eyes
Within a single beam of haunted moonlight

Then, from a passing shadow of night-mist,
Glistening wet like vitreous black opal,
Fleeting by upon a floating ghost-cloud
Carrying each color of pestilence,
There came a change: within the imprisoned
Beam of moonlight, and around those ghastly,
Still-watching eyes, there appeared a strange face,
Yet familiar as it took shape in the mists,
As if gazing into polished moon-glass
And finding the gaze of my own self-eclipse

The incessant, never-ending windchill
Of the North Sea’s ever-deepening cold,
Gathering its breath for eternities,
Where even Death exists with frost in its bones,
Was nothing to the ice I felt when that face
Materialized, for I knew it was mine,
Like those ghastly eyes, ever watching me—
And yet, still anguishing with self-regret,
I felt a cold peace pierce my still-living heart
And I closed my eyes to this beautiful night-world

I open my eyes and find the night changed:
No longer do I see those ghastly eyes
Watching me in that haunted beam of moonlight,
Nor that face,—that face—a self-reflection
Of all the calms and comforts of the grave—
No, I see myself now captured within
A moon-shadow, colder than its beams of light,
Between two Gothic arches of intricate
Stone-craft, and beneath the many-petalled rose,
Lying still in the silent darkness, my eyes closed

I have now self-possessed that hideous thing
Imprisoned in that most singular beam,
But, as I examine each familiar
Feature, I realize a beautiful truth:
My flesh is not grave-cold, nor touched by decay,
But instead glows otherworldly glacé,
Ethereal silver, a cold eternity
Touched by Night’s incurable moon-cancer,
Eating away each living impurity
Until Death has left its pale immortality

As I look with new eyes, in macabre
Curiosity, I realize a new change:
The night-creatures exist in a new light,
Living in harmony as any life—
The bat, no longer skeletal-fingered,
Caresses the midnight-air with leathered
Softness, and the opal-scale slithering
Of the serpent now glistens amethystine,
Crescents noctilucent, emerald-rich,
And vivid eyes of azurean argent

The night-wolf, most beloved of all, dissolves
Into ghosts of my beloved dogs lost:
I see my chocolate Blue watching me
With his sublime eyes of otherworldly fire,
Joyous, amber-like, wild as volcanian light—
I remember these eyes, always and ever,
For once they closed, and closed forever,
Holding him in my arms as he died,
They would come to haunt my each and every night,
But now they live again, with all joy of living light

And my droopy-eared hound, Anna, freckled
With patches of cream and soft brown, cow-like,
Whom I lost while I wandered heart-broken
At Boatswain’s tomb in honor of my Blue,
Missing my last chance at one last good-bye,
Now greets me again with her same languid
Yet ever-loveable curiosity—
And thus Night reveals another secret:
The silent shadows, ever watching me,
Have been my faithful friends, ever waiting for me

Within the shadows of Night, I exist
Only as a haunted beam of moonlight,
For the shadows are no longer silent,
And each whisper sings within me a sleep-
Persuading melody—but I cannot sleep,
I cannot die, nevermore to close my eyes
Upon all that is shadowful and strange,
For to Her there is no death, there is no change,
And no more each night do I listen deeply,
For I now hear Her, and I hear no sweeter mystery.

“The Queen of the Night” — Brief background behind the poem:

“The Queen of the Night”, besides being a poem about the night-blooming cereus and nocturnal pollinators (the long-nosed bat and sphinx moth, in particular), was very much inspired by Mary Wollstonecraft’s brilliant Letters Written During a Short Residence in Sweden, Norway, and Denmark (1796), hence the epigraph, and also by all the wonderful creatures buzzing about the area where I was living at the time that summer. Each day brought the constant hum of the annual cicada (most around the area had green eyes), while by night my yard was aglow with the “flickering ghost-lights of fireflies”—sometimes at twilight I both heard and saw a particular kind of owl. Strangely enough, Mary Shelley wrote of a similar experience in her notes to Percy’s poetical works, which somewhat influenced the second stanza of my poem:

“By day, multitudes of ephemera darted to and fro on the surface; at night, the fireflies came out among the shrubs on the banks; the cicale at noon-day kept up their hum; the aziola cooed in the quiet evening. It was a pleasant summer, bright in all but Shelley’s health and inconstant spirits…”

The Queen of the Night
 
“Is not this the witching time of night? The waters murmur, and fall with more than mortal music, and spirits of  peace walk abroad to calm the agitated breast. Eternity is in these moments. Worldly cares melt into the airy stuff  that dreams are made of.” 
—Mary Wollstonecraft

How enrapturing is the night
Whose darkness breeds eternity,
Whose voice of immortality
Speaks to me within dreams divine,
Othering me with ecstasies
Of incorporeal light

A noctilucent glamoury
Lures me to its vespertine life:
Flickering ghost-lights of fireflies,
Bioluminescent blue ghosts
Alive and luciferous;
The green-eyed cicadae, rising
From a grave-like sleep to sing
In swarms of unburied crypsis;
And the cooing aziola,
The watcher owl, watching
For what waits in the fading light

Seduced by night-music, nocturnes
Of unseen bewitchments, hypnotized
By wandering will-o’-wisp light
And its illusions of movement,
I trace its aerial secrets
Into the thickening darkness,
And as I creep deeper, deeper
Into the sylvan night, I find
A lifeless flower withered white

But as I watch the moon goddess
Rise sublime, I gaze with wondrous
Melting eyes as the lifeless flower
Stirs with life, night-sick and alive
It blooms beneath the moon’s
Luminous gaze of lustral light

Yet, under the spell of lunacy’s madness,
Not even the moon can appease
Such leafy malevolence—
A lunar-synthesis of Orphic
Metamorphosis She exists
In other light liminality

Diaphanously She dances
With Nature’s witchery, scenting
The haunted air as Her petals bloom
With moon-cancer, a fragrance like
Vanilla orchid touched by
Phantasmal light, an aphrodisiac
For nocturnal pollinators
That sleep by day and wake all night:

The long-nosed bat flittering
In fits of nectar ecstasies,
Skeletal-fingered wings glistening
In echoes of light, unfurling
Its demon-like tongue, numb, dripping
With opium on the moon-vine,
A Dionysian smile thick with pollen
Catching the moonlight like fairy dust

And the worm-tongued sphinx moth,
White-lined, untouched by the death-mark,
Unclothed by the white-witch ghost
Whose sole frailty is deathlessness,
Yet possessed by fay-wingèd night magic
Of the owlet enchantress black witch,
Swing-hovering the opening petals
In fear of what waits with death’s kiss:

In illuminated darkness She blooms,
Unveiling a pale, tendrilled creature—
On a single night Her white spider renewed,
Lustrous and twisted in delicious solitude

How enrapturing is the night
Whose darkness breeds eternity,
Whose voice of immortality
Speaks to me in dreams divine,
Othering me with ecstasies
Of incorporeal light,
And as I gaze deeper, deeper,
Ascending into visions sublime,
I melt away into the darkness
And become one with the night.

“My Mélusine Illusion” — Brief background behind the poem:

I am including a fragment (five short stanzas) from my long poem “My Mélusine Illusion”, which is rather Shelleyan in nature and Coleridgean in spirit (see epigraphs to understand that allusion). The piece
itself is a bit mad, to be fair, but beyond the stanzas of somewhat hallucinatory madness, as well as the
literary elements of folklore and legend, it is essentially a metaphysical retelling of the faery Mélusine’s story written in a more positive light. However, the 4th and 5th stanzas below were directly inspired by
lines 47-67 of Keats’s Lamia. The Mélusine of my poem is still a sort of Keatsian femme fatale of
glamourie and spell-craft, but written from a more feminist perspective.

A fragment from “My Mélusine Illusion”

Ascending deeper, deeper
Into her abysmal deeps,
Between the liminality
Of an Orphean dream
I see, with other seeing eyes,
Her visionary unseen —
Stranged by sea-change
My eyes open to the sublime,
Divined, imparadised
In visions of luciferous light

And there I found Her,
(Or was it She who found me?)
My darling faery Mélusine,
Once worshipped as the Faerie Queen
Or some immortal deity,
Unlimited, everlasting,
An undefined divinity,
She was born to find
Her own eternity
In metamorphosis divine

The daughter of faery Présine
And the king of Albany,
She was never meant to haunt
The haunted woods of Coulombiers,
Or be a whisperer of dark
Like Mephistophelian lies,
She is no unknown tower ghost,
Alone, forgotten, lost,
Known only by its haunting cries

No, She is no coiling Lamia
Who warms a mortal soul
With silver serpent-scale,
Glistening amethystine
With noctilucent crescents
Of venomous green, viperine,
An emerald-rich arsenic
Cancerous-sick to the kiss,
Ruinous as Castleton bleu
Fracturing in mercurial blooms
The gilt-golden ormolu,
Breathing illusion and lies
Upon those beguiled
By snake-charméd eyes

No, She is no snake sorceress,
She is no devil of the forest,
No seductress water-nymph
Inspiring fits of nympholepsy,
No poisonous sea-witch bubbling
Potions of Circean ecstasy,
No illusory fata morgana,
No phantom, no shadow,
No fairy-tale monster,
And She is no demon-lover
Who, with wicked arts, charms
The artless by enchanted fountains,
Reflecting a Narcissean charm
In glamouried waters bleu-jaune,
Illusioned upon magic lands
Of faery castle Lusignan

“Ghosts of 1816” — Brief background behind the poem:

I was hesitant to include this poem for it was written years ago and I no longer write in this more formalized, rhyming structure; however, the piece was indeed inspired by that “haunted summer” of 1816, and it certainly goes with one interpretation of your theme “in the wild” since a part of it was written at Villa Diodati (on the publicly accessible grassy knoll next to it, that is) during my Frankenstein-inspired travels of 2016.

Ghosts of 1816 

“My imagination, unbidden, possessed and guided me...I saw the hideous phantasm...and I wished to exchange  this ghastly image of my fancy for the realities around...the dark parquet...the moonlight struggling through, and  the sense I had that the glassy lake and white high Alps were beyond. I could not so easily get rid of my hideous  phantom; still it haunted me.” —Mary Shelley, Introduction to Frankenstein (1831 edition)

Deathlike beneath the cold ray of the moon
Bathing in its sinful silver-white shine;
Enshadowed in the distance as my gloom-
Teased eyes glean over one last sanguine line,
Reading by moonlight in wickedness divine.
Teeming now with thoughts that God may impugn,
I pour the perfumed peridot,
And set imagination loose
In the opalescent louche,
Raising the unhallowed arts in poetic woe.

The sky told a story that haunted me
As the galvanized air lit up with light;
It was a tempest meant so fittingly
To raise Death’s shadowy forms of delight.
And yet who could say that this dreary night
Did not console the ghost-gleamed literati?
The livid hues and shades of death
Inspired the spark of creation,
Infusing life with re-animation
To thick my lab-maddened blood with its stifled breath.

My dark imagination murmurs in
Subtle numbness, a drowsy sense among
Sour smells writhed in softened yellow-grey skin
As moaning escaped its mold-flowered tongue—
To the galvanometer I now clung,
Watching its death-plucked eyes and wrinkled grin.
The drops of the ice-cold drip
Releases the ethereal spirits,
Creating dew-frosted ringlets
From a pontarlier I now lovingly sip.

As I drink I think of Ariel sails,
Sleepless gossamers toward my blonde-haired harlot;
Her cerulean blue eyes bring back tales
Of her sinister-sweet lips, dark scarlet,
Made for the tear-soaked attic of my Gothic Charlotte.
The poetry of swirling herbal trails
Presage my dark seduction:
The green anise that did benumb
My tongue as a bitter drop of laudanum
Brought forth my faery-borne glitter-eyed abduction.

Suddenly, in a conscious memory,
Solemn, serene, in mysteriousness
I gazed upon the ice of Chamonix;
Cheating despair in moonless wilderness,
Musing and anxious in the calm darkness
Upon the peak in awful majesty.
Discovering undiscovered solitudes
On this wind-swept edge—one more step, never,
Yet I wished to fall, and fall forever
Through swift vapors in Nature’s breathless altitudes.

Dark vibrant colors begin to take me,
Jade and emerald gems, light golden hues,
Fragrant oils released, death-white and ghostly,
With blood reds, Veronese greens and lush blues—
An aesthetic paleness in herbal dews
Stirs the madness in chilling melody.
The licorice sweetness I crave
Of delirium and nightmares,
Beckoning for other-worldly cares
From the enviable qualities of the grave.

This elixir of life brings back my ghosts
To roam freely in imagination;
Visions of the spectre-barked dead that toasts
To solemn delights of putrefaction
As breasts with eyes watch with satisfaction.
Bitter wormwood, its herbaceous taste boasts
Of what its poison does to a sweet face,
Twisting in Nature’s poetic madness,
Brooding over Her loveliness
That the sallow effects of Death will one day grace.

Links to longer poems / Conclusion

“The Fires of Ecstasy at Samhuinn”
The piece was inspired by Edinburgh’s Samhuinn Fire Festival that took place atop Calton Hill on 31 October 2018, which, of course, also happened to have been Keats’s birthday (his writing was in mind during the composition). Besides certain imagery taken “in the wild” during the ceremony, the poem has a more mythological influence. I am also attaching the illustration to the email, which represents the metamorphosis of the goddess Brìghde (associated with spring) into the blue-skinned Cailleach (from Old Irish Caillech, “veiled one”), also known in Scotland as Beira, Queen of Winter — this metamorphosis is essentially the very essence of the poem.

“The Hecatean Ides; or, The Dark Spirit of Shelleyan Solitude”
This piece is a bit complicated and perhaps overly esoteric, so I won’t go into obscure detail — I’ve
already written you quite an eyesore of background notes as it is (my apologies for that). I will only add
that it was heavily influenced by Shelley (Laon and Cythna, Alastor and Prometheus Unbound, most
especially), as well as the mythology of Diana of Nemi, and, oddly enough, my wanderings at Castle
Howard in Yorkshire.

Thanks for joining us once again for another Romantic Poets in the Wild. It’s poetry month now (cruelest month, Wordsworth’s birthday, et cetera) so we hope you’re out there reading, writing, and thinking about poems. Join us next time for the photography of Will Sherwood! (and maybe a surprise or two along the way)

CFP: BARS Digital Sympsium: Expanding Queer Romanticisms

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Friday 25th July 2025

In 2004, a special issue of Romanticism on the Net brought together existing work on queering Romanticism and proposed a list of suggestions for how such scholarship might expand.1 Despite this, work on queer Romanticism continues to be difficult to find, although a great amount of work is being done which might broadly be called queer due to a focus on liminality, non-normative genders and transgressive sexualities. This symposium on Queer Romanticism aims to bring some of this scholarship together and create a dialogue around what constitutes Queer Romanticism today. It presents an important opportunity for connecting scholars in what is currently quite a disparate field. Indeed, queer approaches to Romanticism can be found within existing scholarship on the Gothic, gender, empire and orientalism, and class, to name but a few.

Whilst participants are very welcome to offer their own definitions of queerness – especially as it relates to Romanticism – we suggest as a starting point Eve Kosofsky Sedgwick’s definition of queerness as “the open mesh of possibilities, gaps, overlaps, dissonances and resonances, lapses and excesses of meaning when the constituent elements of anyone’s gender, of anyone’s sexuality aren’t made (or can’t be made) to signify monolithically”.2 Such a definition encompasses both historical and biographical work on queerness, as well as more textual or theoretical approaches. It also allows for research on Romantic genders and sexualities which may not consider queerness as a primary focus, but which nevertheless challenge heteronormative essentialisms in important and interesting ways.

1 Michael O’Rourke and David Collings, ‘Introduction: Queer Romanticisms: Past, Present, and Future’, Romanticism on the Net, 36–37, 2004, doi:10.7202/011132ar.

Eve Kosofsky Sedgwick, Tendencies (Duke University Press, 1993) p.8. 

Suggested Topics for Papers:

  • Queer (re)readings of Romantic poems or novels
  • Discussions of sexualities and the ways in which these are transgressed and reshaped in fictional and/or historical contexts
  • Crossdressing, drag and gender non-conformity
  • Masculinity and homosocial environments
  • Disability and gender/sexuality
  • Women and sexual transgression
  • Queer Gothic
  • Disembodiment and de-gendering
  • Orientalism and queerness
  • Queer Romanticism as a field
  • Queering poetic form
  • Queerness and the sublime

We invite proposals for short papers of around 10 minutes on any topic related to Queer Romanticisms. Please submit an abstract of up to 200 words and a bio of up to 100 words by 30th April 2025 using this form: https://forms.gle/wApBQ7729ZDukyGX7  

If you have any questions or wish to propose a panel (3-4 papers) please don’t hesitate to contact Rebekah Musk: r.musk@lancaster.ac.uk.