In Bram Stoker’s novel, the theme of religion is presented through objects and characters. There are two main holy symbols used in Dracula to reflect the presence of religion which are the crucifix and the Host or the “Catholic communion wafer” (Stoker 324). In their articles, Bowels and Starrs show that Van Helsing represents Catholicism while Dr. Seward and Harker represent Protestantism who later start to believe in Catholicism. Starrs also claims that Renfield, although not directly stated in the novel, is a Catholic (3). He proves this by referring to Deuteronomy 12:23 (Stoker 322) where it says that blood is life just like Renfield says when Dr. Seward sees him “licking” the blood from that have dropped from his injured wrist on the floor
…show more content…
However, being a Catholic or a Protestant does not show that the characters are believers; it simply shows that the theme of religion is introduced in the novel. In Bowels’ article, she states that the sear on Mina’s forehead is a mark of baptism because the reading for the Judgment Day from The Book of Common Prayer says that the angels mark the foreheads of God’s servants to mark them out (252). Additionally, Herbert states that Quincey Morris at the end of the novel dies with a wound on his side representing Jesus Christ (100-101). Starrs agree with him as he says that Morris sacrifices himself to erase the sins of people just like Jesus Christ (4). The presence of Christianity in the novel is also seen through the minor characters that the readers see in one simple situation throughout the novel. For example, the old woman who offers Harker a crucifix before he heads to the Count’s castle (6), or the woman who crosses herself when she sees the sear on Mina’s forehead (300) suggest that the people of East have been believers of God as well as …show more content…
Bowels in her article draws the attention to the symbolism of both names Arthur Holmwood and Van Helsing. The name Arthur Holmwood is used as a symbol which can be explained in two ways. Firstly, it is seen as the holm-oak which is evergreen and represents salvation and Godlike. Secondly, the first part of name (Hol) is holly and refers to strength and the second part (wood) refers to Jesus Christ’s wooden cross. Accordingly, Holmwood is a symbol of God (249). This is associated with Lacan’s concept of the image of the I. Lacan mentions in his article that one thinks he is complete because the image of the I he sees in the mirror creates the wholeness for him (503). The wholeness here implies perfection which is the idea found in Holmwood’s name. Moreover, the second name of Van Helsing is rearranged from the letters of the word “English” (Bowels 248). The English refers to the dominant and powerful group in West. The English therefore seeks to rule the country taking the norms of society into consideration. Thus, the English represented by Van Helsing is the ego. In reference to Lacan, the Ideal-I (Freud’s ego) does not fully adapt the person’s experience in the real world (503). Meaning, the ego’s development is fictional (506). This is seen in the novel as Van Helsing, the ego, does not fully develop to take society norms into consideration. For example, Van Helsing gives
However, being a Catholic or a Protestant does not show that the characters are believers; it simply shows that the theme of religion is introduced in the novel. In Bowels’ article, she states that the sear on Mina’s forehead is a mark of baptism because the reading for the Judgment Day from The Book of Common Prayer says that the angels mark the foreheads of God’s servants to mark them out (252). Additionally, Herbert states that Quincey Morris at the end of the novel dies with a wound on his side representing Jesus Christ (100-101). Starrs agree with him as he says that Morris sacrifices himself to erase the sins of people just like Jesus Christ (4). The presence of Christianity in the novel is also seen through the minor characters that the readers see in one simple situation throughout the novel. For example, the old woman who offers Harker a crucifix before he heads to the Count’s castle (6), or the woman who crosses herself when she sees the sear on Mina’s forehead (300) suggest that the people of East have been believers of God as well as …show more content…
Bowels in her article draws the attention to the symbolism of both names Arthur Holmwood and Van Helsing. The name Arthur Holmwood is used as a symbol which can be explained in two ways. Firstly, it is seen as the holm-oak which is evergreen and represents salvation and Godlike. Secondly, the first part of name (Hol) is holly and refers to strength and the second part (wood) refers to Jesus Christ’s wooden cross. Accordingly, Holmwood is a symbol of God (249). This is associated with Lacan’s concept of the image of the I. Lacan mentions in his article that one thinks he is complete because the image of the I he sees in the mirror creates the wholeness for him (503). The wholeness here implies perfection which is the idea found in Holmwood’s name. Moreover, the second name of Van Helsing is rearranged from the letters of the word “English” (Bowels 248). The English refers to the dominant and powerful group in West. The English therefore seeks to rule the country taking the norms of society into consideration. Thus, the English represented by Van Helsing is the ego. In reference to Lacan, the Ideal-I (Freud’s ego) does not fully adapt the person’s experience in the real world (503). Meaning, the ego’s development is fictional (506). This is seen in the novel as Van Helsing, the ego, does not fully develop to take society norms into consideration. For example, Van Helsing gives