2017-03-11 01:27

我们已经看到了科学和医学是如何处理和描绘两个文本,它们都反映了科学的话语和模糊的维多利亚感性的实验潜力的变化面对。然而进一步的方面,是科学小说中的探索,是对宗教和神秘主义的关系。Geoffrey Rowell,在地狱里,维多利亚(1974)细节的程度,灵性和,特别是,地狱和诅咒的影响第十九世纪末意识: “天堂,地狱,死亡,和判断是基督教神学传统的四个事情,但可以肯定的说,20世纪的神学家,对于大多数的一部分,是不好意思说太多关于他们任何人。在这他们站在19世纪的神学家多数形成鲜明对比的是,他不仅写在基督教末世论长短,但作为基督教教义的核心部分。”(Rowell,1974:1) 我们可以看到,这体现得非常明显,在德古拉伯爵和Jekyll博士和Hyde先生的故事。在前者,例如,有众多的十字架,圣礼,圣水和其他神圣的物品,从字面上看,挑战科学提供成功的答案的问题普遍存在的邪恶的首位;对社会的更大的罪恶清晰的转喻。在史蒂文森的小说中,科学在书的结论中失败了。


We have seen how science and medicine is treated and portrayed in both texts; how they both reflect the changing face of scientific discourse and the ambiguity of the Victorian sensibility regarding the potential of experimentation. However there is further facet of science that is explored in the novels and that is its relation to religion and mysticism. Geoffrey Rowell, in Hell and Victorians (1974) details the extent that spirituality and, in particular, hell and damnation affected the late nineteenth century consciousness:
“Heaven, hell, death, and judgment are the traditional Four Last Things of Christian theology, but it would be true to say that twentieth-century theologians have, for the most part, been embarrassed at saying much about any of them. In this they stand in sharp contrast to the majority of nineteenth-century divines, who not only wrote at length on Christian eschatology, but regarded it as a central part of Christian teaching.” (Rowell, 1974: 1)
We can see this reflected very clearly in the narratives of both Dracula and Dr. Jekyll and Mr. Hyde. In the former, for instance, there are numerous references to crucifixes, sacraments, holy water and other sacred items that, literally, challenge the primacy of science to provide successful answers to the problems of pervasive evil; a clear metonym for the larger evils of society. In Stevenson’s novel, science fails the desperate physician in the book’s conclusion