Empire and the World
Troy J. Bassett, “‘More than a Bookseller’: Iredale’s Library as the Center of Provincial Literary Life”
Andrew Iredale welcomed Her Royal Highness Princess Victoria and her cousins to his library in Toquay, Devon on 1 September 1898 where the group bought books and photographs. Founded by Iredale in 1872, Iredale’s Library became the “centre of literary life” in the seaside resort community well into the twentieth century. This article considers the circulating library’s role in the community: in addition to selling and lending books, the library served as a place for public and private meetings, third-party business transactions, and interpersonal networking. As the history of Iredale’s Library illustrates, provincial circulating libraries played a vital role in communities well beyond their money-making operations.
Alexander Burnes’s Travels into Bokhara (1834) is a foundational text of the British fascination with Central Asia, both in a geopolitical sense—the “Great Game” of the rivalry between Britain and Russia in Asia—and in a literary one. It is the most prominent of many travelogues of Afghanistan and Central Asia that relate experiences from the late 1820s to late 1830s, preceding the First Anglo-Afghan War (1839-42). Burnes’s Travels sold well and were immediately translated into French. For a time “Bokhara Burnes” was a literary celebrity. Yet the sensation of his Travels led him to another, less successful appointment in Kabul and finally to his third and final appointment there, as British envoy during the war. Not only was Burnes Britain’s leading Afghan expert; he also became the Afghans’ leading target. His murder sparked the course of the British rout. With a turn to his Persian secretary Mohan Lal Kashmiri’s account of the same travels in his Travels in the Panjab, this paper examines Burnes, his career, and his Travels in order to understand the events and his text’s role in them.
Joanne Wilkes, “The Implications of the Cricket Match in Anthony Trollope’s The Fixed Period (1882)”
Anthony Trollope’s late novel The Fixed Period (1882), set a century in the future in a fictional South Pacific island, has often puzzled readers. It deals with a policy of compulsory euthanasia in the politically independent island of Britannula, a policy that is overturned when the island is taken over by Britain. My article aims to explain an odd interlude in the novel: a cricket match in Britannula between a local and an English team. Drawing on the history of cricket matches between England and its antipodean colonies around the time of the novel’s composition, I argue that the cricketing interlude serves to highlight the text’s take on the Britannulans. This community, living a hundred years in the future, claims to be autonomous, but it possesses a mindset still governed by a sense of Britain as the “mother country.” Hence Trollope emphasizes how difficult it is for settler societies to shake off such attitudes and ties.
Versions of Henry Mayhew’s massive social survey London Labour and the London Poor appeared in several publishing formats, including newspaper column, weekly serial, live stage show, and bound volume. This article traces the republication and remediation of London Labour alongside Mayhew’s repackaging of his interviews with London “street-folk” from 1849 onwards. I offer a succinct, accessible account of the complex publishing history of the text, from print newspaper column to digital edition.
Kimberly J. Stern, “The Publication of John Pentland Mahaffy’s The Decay of Modern Preaching (1882)”
This contribution to BRANCH documents the historical and biographical conditions surrounding the publication of John Pentland Mahaffy’s controversial volume The Decay of Modern Preaching (1882). Although often deemed to be a secular or even heretical thinker, Mahaffy emerges here as a thoughtful scholar of religion standing at the crossroads of faith and reason. In the years preceding the publication of The Decay of Modern Preaching, Mahaffy witnessed a number of changes at Trinity College Dublin that threatened the principles he deemed essential both to good preaching and to intellectual culture more broadly. Mahaffy’s views on intellectual work and religion were mutually sustaining, a fact that helps to enrich our understanding of this important text, its troubled reception in the nineteenth century, and the evolving narrative of nineteenth-century faith.
Elizabeth Barrett Browning’s 1857 verse-novel Aurora Leigh entered the cultural and social-political life of the Netherlands in the 1870s and 1880s through the work of three Dutch people: a literary critic, a social reformer, and a novelist. Conrad Busken Huet, the country’s leading literary and cultural critic, first brought the poem to Dutch attention in 1873 by showcasing it as a model of great art with high social and moral purpose, from which Dutch contemporary poetry could learn. Hélène Mercier, one of the leading social reformers of the country, then translated the poem into Dutch in 1883 to inspire the country’s social reform efforts. Its prophetic voice, Mercier declared, spoke as directly to the social conditions of the Netherlands in the 1880s as it had to those of England in the 1850s. Arguing that it was not necessary to retain Aurora Leigh’s poetic form for this voice to have effect, she translated the poem as prose. But Dutch novelist Martina van Walcheren did not agree. She produced a poetic translation in 1885 that her publisher supported at least in part because he opposed the emerging art-for-art’s sake movement. All these literary, social reformist, and aesthetic developments or debates were also fueled or complicated by national and international book economies and copyright questions.
The Ceylon National Review (1906-1911) was the official organ of the Ceylon Social Reform Society, an organization founded by the art historian Ananda Coomaraswamy in an effort to combat colonial influence and reinvigorate Ceylonese cultural production. Coomaraswamy also served as an editor at the Ceylon National Review. This essay focuses on the manner in which Coomaraswamy, in the essays he contributed to and solicited for the journal, fostered transethnic Ceylonese nationalism and anticolonial resistance as well as transnational engagement with British countercultural movements and radical thought. Paying particular attention to Coomaraswamy’s interest in socialist aestheticism, Theosophy, and British discourses concerning vegetarianism, I foreground the highly cosmopolitan inflection of Coomaraswamy’s brand of Ceylonese nationalism as expressed in the pages of the Ceylon National Review. In the essays he wrote and selected for publication in the periodical, Coomaraswamy integrated the discourses of anticolonialism and socialist aestheticism and allowed British and Ceylonese vegetarians and Theosophists to speak in relation to one another, engendering a rich and surprising form of Ceylonese nationalism inflected by late-Victorian radicalism.
Martin Danahay “‘Valiant Lunatics’: Heroism and Insanity in British and Russian Reactions to the Charge of the Light Brigade”
The charge of the Light Brigade has always elicited ambivalent responses from eyewitnesses. Even though he was writing at a remove of time and distance from the action, Alfred, Lord Tennyson’s poem echoes the conflicted reactions of both British and Russian witnesses who characterized the charge both as heroic and an act of insanity. Tennyson’s polyvocal term “wild” in particular holds in suspense both admiration and the suggestion that it was an insane act, which resonates with accounts by Russians on the receiving end of the charge. Russian cavalry officers were convinced that their British counterparts were brave but deranged “valiant lunatics” after witnessing the charge. Both the British and Russians had difficulty in coming to terms with this incident, as they did with the Crimean War as a whole, because it was neither wholly a victory nor defeat for either side. As a result, even monuments to the Crimean War such as that in Waterloo Place or those in Sevastopol attest to loss as much as victory, and like the charge of the Light Brigade itself represent heroic failure.
The series of annual international exhibitions held during the early 1870s at South Kensington, London, were not particularly successful, or popular, but they were influential in the history of exhibitions. The alleged failures and the cancellation of the final annual exhibition halfway through the intended decade-long series of events provoked considerable discussion about the purpose, scale and expectations for exhibitions, which were no longer novel or limited to a particular city or nation-state. There were some successes, notably for the Australian colonies and British India, and for very specific trades and exhibitors, but the public discussion and those limited successes have generally failed to capture the attention of scholars. These events are rarely mentioned in books and articles about exhibitions and, when discussed, are considered to be failures without merit. This BRANCH contribution recognizes that other exhibitions were more popular and more successful, but also recognizes that the South Kensington shows were significant in addressing criticisms of exhibitions in general and in the generational history of both the shows and their organizers. The 1870s proved to be a pivotal period in the history of such exhibitions and the consideration of what merited public culture. The mantle was passed from Sir Henry Cole to his successors and the ambition of holding annual international exhibitions was replaced by more thematic shows in Britain and bold international shows in the Australian colonies. Amidst the general impressions of failure, there were also successes at the shows and those highlighted how inter-national exhibitions could prove useful in a changing world.
Kathleen Frederickson, “British Writers on Population, Infrastructure, and the Great Indian Famine of 1876-8”
This article examines British writing about the 1876-8 famine in southern and western India. In British newspapers and journals, the turn to thinking about famine in terms of the total population obscured the extreme variations in food access that worsened with rising economic inequality. When the British press in the late-1870s turned to human causes of famine, they either argued that India’s population overburdened India’s land, or suggested that more rail construction would prevent enough deaths sufficiently to mitigate British responsibility for famine conditions. The turn to population-based arguments helped either to perpetuate the belief that famine was a quasi-natural part of India or to parse the sudden increase in the frequency and severity famines in India under British rule.