This essay revisits the topic of narrative structure in Anne Bront & euml;'s The Tenant of Wildfell Hall (1848) by exploring similarities between Helen's diary and John Bunyan's The Life and Death of Mr Badman (1680). As Bront & euml;'s novel shifts from the Gilbert frame narrative to Helen's Gothic diary, she introduces her topics of reform through an interpolation of Bunyan's seventeenth-century fiction. Bront & euml;'s careful interaction with Bunyan's text makes The Tenant of Wildfell Hall not simply a commentary on Victorian society but also a transformative engagement with literature from the past.
In Charlotte Bronte & euro;'s Jane Eyre (1847), Rochester's dog, Pilot, introduces Jane and Rochester, essentially setting into motion the main plot of the novel. To use Ivan Kreilkamp's term, Pilot eventually becomes something of an anthroprosthetic seeing eye dog for his owner when he is partially blinded following the fire at Thornfield Hall. Anthroprosthesis refers to an anthropomorphic being that fits the role of a living 'prosthesis' for an injured or otherwise disabled human character. This article argues that Jane, upon returning to find Rochester at Ferndean Manor, willingly replaces Pilot in his capcity as Rochester's 'guide dog', becoming an anthroprosthetic human guide dog parallel.
Silence in Charlotte Bronte & euro;'s Jane Eyre (1847) is often unfavourably contrasted with the power of speech and 'telling the story'. However, the novel's silences are much more complex than simple signs of oppression or roadblocks to self-expression. Silences in Jane Eyre reveal Jane's spiritual growth and a narrative of transformation in her relationship with God and Rochester. Jane initially reads God as silent in response to her prayers, which reading shapes her understanding of divine providence and plan for her life. She sees a similar sort of silence reflected in her earthly relationships, and these experiences of silence shape how she uses silence towards those around her. However, when the 'mysterious summons' breaks God's silence, Jane comes to believe that there is a providential purpose behind the silence of God, allowing her to redeem and repurpose silence in her relationships.
Trees are not a remarkable feature of the Bront & euml; moors-trees are indeed rare-yet their very dearth is rife with significance in terms of both gender and ecology. This article proposes that the trans-corporeal interplay between trees and Catherine Earnshaw and her daughter, Cathy, in Emily Bront & euml;'s Wuthering Heights (1847) foregrounds ideas of transformation, connection and preservation. The episode of the fir tree in Lockwood's dream introduces the reader to Catherine's past and therein the past of the moorland: ancient forests that once blanketed the landscape participating in its formation. Drawing upon an intersection between matrilineality and the ecological history of the landscape centred on the arboreal, this article demonstrates how Bront & euml; interweaves the identity of the moorland with the identities of mother and daughter. While Catherine's arboreal embodiment allows Cathy to retrieve the spirit of the mother and of the place, trees enroot the self of Catherine, Cathy and the land, interconnecting and enriching them.
