I mentioned in May, that I had been reading this. It’s taken me till now to finish it.
In another sense it’s taken me a lot longer: I first started reading it in 2004. Back then I was doing an Open University literature course. In one module an extract from Daniel Deronda was one of the options for us to write about. I think I must have chosen it, because my tutor sung its praises, saying it was a great one to read over Christmas, ‘curled up next to the fire.’
So I bought it and started it at the time. I can be fairly sure of this, as the bookmarks I found in it, when I picked it up back in May, were a pair of old-school paper train tickets from 2004. Two markers, of course, because this is a classics edition with comprehensive endnotes.
The main bookmark was around page 200, so I got a decent way into it. Except this is a book of over 800 pages, so actually not that far. I don’t know why I stopped. Probably just got distracted by other books and petered out. I started from the beginning again this time, and found I remembered almost nothing of what I read nearly 20 years ago.
But enough meta story about my history with the book. What of the book itself?
It’s really two main interwoven stories. The title character appears briefly, wordlessly, in the first scene, and then is not seen again for the whole of the first book (it was originally published serially, and is internally divided into eight books). First we get the start of the story of Gwendolen Harleth, a young woman of fair but limited means, who might expect to marry well. Until her family falls into poverty.
Her story at times feels like it’s going to be a conventional, Austenesque romance. It is not, of course: it’s much more complex than that.
The other story is about how Daniel Deronda rescues a young Jewish woman from self-inflicted drowning, and finds her a home, and what follows from that. This section is largely about the way Jews were treated at the time (the 1870s), and the idea that they might seek a homeland. The start of Zionism, in effect. Deronda is sympathetic to the plight of the Jews generally, as he is to Mirah, the woman he rescued. But then, he’s synmpathetic to just about everyone.
The darkest part of this story shows us how terrifyingly restricted, locked down, controlled, a married woman could be in those times. the husband in question is not physically violent, he simply controls all aspects of their lives, and hence her life. She has no hope of escape. It’s powerfully understated, and all the more chilling for that.
Some sentences are overly long by modern standards, and some of the language is complex or old-fashioned enough to be confusing, but it usually becomes clear with careful reading. And it doesn’t detract from the power of the storytelling.
What a fine conceit. Take the two great science fiction works by one of the genre's defining masters, mash them up together, and use the result to tell the 'inside' story of both of them.
It’s title is an obvious allusion to The Time Machine, but this is actually much more rooted in The War of the Worlds. And why shouldn’t those two novels take place in the same fictive universe? And why shouldn’t they be linked? After all, Mr Wells wrote both the stories down, so he must have experienced some of the events of both, right?
Priest sustains the tone and style of a late-nineteenth/early-twentieth century novel admirably well, and there’s not much to fault in this novel.
Except, perhaps, for the ending. The actual climax and conclusion of the story is well expected if you know The War of the Worlds. It’s just the last page or two; the rationale for the behaviour of one of the characters (a Mr Wells, in fact) in particular is, to my mind, inexplicable. Not that it matters, that late in the story, I suppose, but it does bother me.
I wish I had known about this novel a few years back, when I read both The Time Machine and Stephen Baxter’s The Time Ships. It would have sat very well in company with them.