Evangelical Gothic explores the bitter antagonism that prevailed between two defining institutions of nineteenth-century Britain: Evangelicalism and the popular novel. Christopher Herbert begins by retrieving from near oblivion a rich anti-Evangelical polemical literature in which the great religious revival, often lauded in later scholarship as a "moral revolution," is depicted as an evil conspiracy centered on the attempted dismantling of the humanitarian moral culture of the nation. Examining foundational Evangelical writings by John Wesley and William Wilberforce alongside novels by Charles Dickens, George Eliot, Bram Stoker, and others, Herbert contends that the realistic popular novel of the time was constitutionally alien to Evangelical ideology and even, to some extent, took its opposition to that ideology as its core function. This provocative argument illuminates the frequent linkage of Evangelicalism in nineteenth-century fiction with the characteristic imagery of the Gothic–with black magic, with themes of demonic visitation and vampirism, and with a distinctive mood of hysteria and panic.

In the 1880s, socio-economic and technological changes in the United States contributed to the rejection of Christian architectural traditions and the development of the radically new auditorium church. Jeanne Kilde links this shift in evangelical Protestant architecture to changes in worship style and religious mission.

Gothic Antiquity: History, Romance, and the Architectural Imagination, 1760-1840 provides the first sustained scholarly account of the relationship between Gothic architecture and Gothic literature (fiction; poetry; drama) in the late eighteenth and early nineteenth centuries. Although the relationship between literature and architecture is a topic that has long preoccupied scholars of the literary Gothic, there remains, to date, no monograph-length study of the intriguing and complex interactions between these two aesthetic forms. Equally, Gothic literature has received only the most cursory of treatments in art-historical accounts of the early Gothic Revival in architecture, interiors, and design. In addressing this gap in contemporary scholarship, Gothic Antiquity seeks to situate Gothic writing in relation to the Gothic-architectural theories, aesthetics, and practices with which it was contemporary, providing closely historicized readings of a wide selection of canonical and lesser-known texts and writers. Correspondingly, it shows how these architectural debates responded to, and were to a certain extent shaped by, what we have since come to identify as the literary Gothic mode. In both its 'survivalist' and 'revivalist' forms, the architecture of the Middle Ages in the long eighteenth century was always much more than a matter of style. Incarnating, for better or for worse, the memory of a vanished 'Gothic' age in the modern, enlightened present, Gothic architecture, be it ruined or complete, prompted imaginative reconstructions of the nation's past—a notable 'visionary' turn, as the antiquary John Pinkerton put it in 1788, in which Gothic writers, architects, and antiquaries enthusiastically participated. The volume establishes a series of dialogues between Gothic literature, architectural history, and the antiquarian interest in the material remains of the Gothic past, and argues that these discrete yet intimately related approaches to vernacular antiquity are most fruitfully read in relation to one another.

The origin of Egyptian architecture, like that of Egyptian history, is lost in the mists of antiquity. The remains of all, or almost all, other styles of architecture enable us to trace their rude beginnings, their development, their gradual progress up to a culminating point, and thence their slow but certain decline; but the earliest remains of the constructions of the Egyptians show their skill as builders at the height of its perfection, their architecture highly developed, and their sculpture at its very best, if not indeed at the commencement of its decadence; for some of the statuary of the age of the Pyramids was never surpassed in artistic effect by the work of a later era. It is impossible for us to conceive of such scientific skill as is evidenced in the construction of the great pyramids, or such artistic power as is displayed on the walls of tombs of the same date, or in the statues found in them, as other than the outcome of a vast accumulation of experience, the attainment of which must imply the lapse of very long periods of time since the nation which produced such works emerged from barbarism. It is natural, where so remote an antiquity is in question, that we should feel a great difficulty, if not an impossibility, in fixing exact dates, but the whole tendency of modern exploration and research is rather to push back than to advance the dates of Egyptian chronology, and it is by no means impossible that the dynasties of Manetho, after being derided as apocryphal for centuries, may in the end be accepted as substantially correct. Manetho was an Egyptian priest living in the third century B.C., who wrote a history of his country, which he compiled from the archives of the temples. His work itself is lost, but Josephus quotes extracts from it, and Eusebius and Julius Africanus reproduced his lists, in which the monarchs of Egypt are grouped into thirty-four dynasties. These, however, do not agree with one another, and in many cases it is difficult to reconcile them with the records displayed in the monuments themselves.

This book addresses the merits of this influential understanding of religious changes, qualitative in-depth study of evangelicalism among Dutch youngsters, one of the most popular renditions of Christianity in the Netherlands.

It has long been recognised that the Gothic genre sensationalised beliefs and practices associated with Catholicism. Often, the rhetorical tropes and narrative structures of the Gothic, with its lurid and supernatural plots, were used to argue that both Catholicism and sexual difference were fundamentally alien and threatening to British Protestant culture. Ultimately, however, the Gothic also provided an imaginative space in which unconventional writers from John Henry Newman to Oscar Wilde could articulate an alternative vision of British culture. Patrick O'Malley charts these developments from the origins of the Gothic novel in the mid-eighteenth century, through the mid-nineteenth-century sensation novel, toward the end of the Victorian Gothic in Bram Stoker's Dracula and Thomas Hardy's Jude the Obscure. O'Malley foregrounds the continuing importance of Victorian Gothic as a genre through which British authors defined their culture and what was outside it.

George Eliot and the Gothic Novel is the first monograph to systematically explore George Eliot’s relationship to Gothic genres. It considers the ways in which the author’s ethics link to sensational story-telling tropes. Reappraising the major works of fiction, this study compares passages of Eliot’s writing with sequences from eighteenth and nineteenth-century Gothic works. Royce Mahawatte examines Eliot’s deployment of, for example, the incarcerated heroine in Middlemarch, doppelgangers in Romola and vampiric queerness in Daniel Deronda. In doing so he lifts Eliot from the boundaries of social realism and places her within a broader and richer Victorian literary scene than has been previously considered.