5 June.—The case of Renfield grows more interesting the more I get to understand the man. He has certain qualities very largely developed; selfishness, secrecy, and purpose. I wish I could get at what is the object of the latter. He seems to have some settled scheme of his own, but what it is I do not yet know. His redeeming quality is a love of animals, though, indeed, he has such curious turns in it that I sometimes imagine he is only abnormally cruel. His pets are of odd sorts. Just now his hobby is catching flies. He has at present such a quantity that I have had myself to expostulate. To my astonishment, he did not break out into a fury, as I expected, but took the matter in simple seriousness. He thought for a moment, and then said: "May I have three days? I shall clear them away." Of course, I said that would do. I must watch him.
[ Special Note from the publisher: The story in Dracula has a break of a couple of weeks here. Don’t expect email for a while, my friends. ]
31 May.—This morning when I woke I thought I would provide myself with some paper and envelopes from my bag and keep them in my pocket, so that I might write in case I should get an opportunity, but again a surprise, again a shock!
Every scrap of paper was gone, and with it all my notes, my memoranda, relating to railways and travel, my letter of credit, in fact all that might be useful to me were I once outside the castle. I sat and pondered awhile, and then some thought occurred to me, and I made search of my portmanteau and in the wardrobe where I had placed my clothes.
The suit in which I had travelled was gone, and also my overcoat and rug; I could find no trace of them anywhere. This looked like some new scheme of villainy...
28 May.—There is a chance of escape, or at any rate of being able to send word home. A band of Szgany have come to the castle, and are encamped in the courtyard. These Szgany are gipsies; I have notes of them in my book. They are peculiar to this part of the world, though allied to the ordinary gipsies all the world over. There are thousands of them in Hungary and Transylvania, who are almost outside all law. They attach themselves as a rule to some great noble or boyar, and call themselves by his name. They are fearless and without religion, save superstition, and they talk only their own varieties of the Romany tongue.
I shall write some letters home, and shall try to get them to have them posted. I have already spoken them through my window to begin acquaintanceship. They took their hats off and made obeisance and many signs, which, however, I could not understand any more than I could their spoken language....
I have written the letters. Mina's is in shorthand, and I simply ask Mr. Hawkins to communicate with her. To her I have explained my situation, but without the horrors which I may only surmise. It would shock and frighten her to death were I to expose my heart to her. Should the letters not carry, then the Count shall not yet know my secret or the extent of my knowledge....
I have given the letters; I threw them through the bars of my window with a gold piece, and made what signs I could to have them posted. The man who took them pressed them to his heart and bowed, and then put them in his cap. I could do no more. I stole back to the study, and began to read. As the Count did not come in, I have written here....
The Count has come. He sat down beside me, and said in his smoothest voice as he opened two letters:—
"The Szgany has given me these, of which, though I know not whence they come, I shall, of course, take care. See!"—he must have looked at it—"one is from you, and to my friend Peter Hawkins; the other"—here he caught sight of the strange symbols as he opened the envelope, and the dark look came into his face, and his eyes blazed wickedly—"the other is a vile thing, an outrage upon friendship and hospitality! It is not signed. Well! so it cannot matter to us." And he calmly held letter and envelope in the flame of the lamp till they were consumed. Then he went on:—
"The letter to Hawkins—that I shall, of course, send on, since it is yours. Your letters are sacred to me. Your pardon, my friend, that unknowingly I did break the seal. Will you not cover it again?" He held out the letter to me, and with a courteous bow handed me a clean envelope. I could only redirect it and hand it to him in silence. When he went out of the room I could hear the key turn softly. A minute later I went over and tried it, and the door was locked.
When, an hour or two after, the Count came quietly into the room, his coming awakened me, for I had gone to sleep on the sofa. He was very courteous and very cheery in his manner, and seeing that I had been sleeping, he said:—
"So, my friend, you are tired? Get to bed. There is the surest rest. I may not have the pleasure to talk to-night, since there are many labours to me; but you will sleep, I pray." I passed to my room and went to bed, and, strange to say, slept without dreaming. Despair has its own calms.
Su Fang Ng makes (I think) a pretty compelling case that that Hobbes ‘rejects the story of Lucretia’s rape as the foundational myth of Rome in favour of the wolf suckling Remus and Romulus, which represents a more monarchical aetiological myth of state formation.’ According to the story, Lucretia, a Roman noblewoman, is raped by a king’s son named Tarquin (a name I had come across before as the kind of thing a stereotypically posh British person might name their child, which it turns out is extremely fucked up thing to do) and kills herself. This suicide prompts a rebellion amongst the Roman aristocracy, following which Rome ceases to be a kingdom and becomes instead a republic. It makes sense that Hobbes, obsessed with making sure that there’s ultimately one person with the power to decide, and much more worried about the threat of political dissolution than he is about abuse of sovereign power, would be less interested in this kind of origin story than he is in the one where two brothers, more or less identical, fight to the death to decide which one gets to be the decided. But reading Ng made me wonder whether a similar argument could be made about Augustine.
According to The City of God, the story of Romulus and Remus encapsulates the truth of the earthly city: a society in which everyone loves themselves above everything else, and which conflict emerges out of pride, selfishness, and the desire for mastery. Augustine contrasts the story of the warring Roman twins with the biblical story of Cain and Abel, which for Augustine exemplifies not the war of all against all which characterises the earthly city but the conflict between the heavenly city — Abel, a pilgrim — and the earthly city — Cain, who exemplifies ‘the devilish envy that the wicked entertain towards the good for no other reason than that they are good, whereas they themselves are evil.'(15.6).
Lucretia does appear in The City of God, not as an avatar of republican revolution but as a thought experiment on the ethics of sexual violence and of self-murder (Augustine rejects the suggestion that women should be held morally responsible for their violation by others, but also, because he can’t just be kind for once in his life, does insist that to kill oneself in the wake of violation is to add ‘to the crime of others a crime of [one’s] own’ (1.19)); and then briefly in a later discussion of how the Roman kings met their ends which seems to me (on an admittedly superficial reading) intended to demonstrate that the fortunes of Roman leaders should not be straightforwardly understood as indicative of divine judgment: in service, that is, of Augustine’s broader insistence that the declining fortunes of the Western Empire can not be laid at the feet of Christianity’s rising influence.
Hello! Editor Matt here; this is Dracula Weekly, Week 3. Thank you again for supporting this project! We’ll do a recap of the reading last week, a roundup of some responses, and more.
I mailed out merch to everybody that filled in the secret form, but if you haven’t yet given me an address, that link is still below at the end of this email. Or if you’re …
25 May. —Ebb tide in appetite to-day. Cannot eat, cannot rest, so diary instead. Since my rebuff of yesterday I have a sort of empty feeling; nothing in the world seems of sufficient importance to be worth the doing.... As I knew that the only cure for this sort of thing was work, I went down amongst the patients. I picked out one who has afforded me a study of much interest. He is so quaint that I am determined to understand him as well as I can. To-day I seemed to get nearer than ever before to the heart of his mystery.
I questioned him more fully than I had ever done, with a view to making myself master of the facts of his hallucination. In my manner of doing it there was, I now see, something of cruelty. I seemed to wish to keep him to the point of his madness—a thing which I avoid with the patients as I would the mouth of hell.
(Mem., under what circumstances would I not avoid the pit of hell?) Omnia Romæ venalia sunt. Hell has its price! verb. sap. If there be anything behind this instinct it will be valuable to trace it afterwards accurately, so I had better commence to do so, therefore—
R. M. Renfield, ætat 59.—Sanguine temperament; great physical strength; morbidly excitable; periods of gloom, ending in some fixed idea which I cannot make out. I presume that the sanguine temperament itself and the disturbing influence end in a mentally-accomplished finish; a possibly dangerous man, probably dangerous if unselfish. In selfish men caution is as secure an armour for their foes as for themselves. What I think of on this point is, when self is the fixed point the centripetal force is balanced with the centrifugal; when duty, a cause, etc., is the fixed point, the latter force is paramount, and only accident or a series of accidents can balance it.
Letter, Quincey P. Morris to Hon. Arthur Holmwood.
25 May.
My dear Art,—
We've told yarns by the camp-fire in the prairies; and dressed one another's wounds after trying a landing at the Marquesas; and drunk healths on the shore of Titicaca. There are more yarns to be told, and other wounds to be healed, and another health to be drunk. Won't you let this be at my camp-fire to-morrow night? I have no hesitation in asking you, as I know a certain lady is engaged to a certain dinner-party, and that you are free. There will only be one other, our old pal at the Korea, Jack Seward. He's coming, too, and we both want to mingle our weeps over the wine-cup, and to drink a health with all our hearts to the happiest man in all the wide world, who has won the noblest heart that God has made and the best worth winning. We promise you a hearty welcome, and a loving greeting, and a health as true as your own right hand. We shall both swear to leave you at home if you drink too deep to a certain pair of eyes. Come!
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