An Interpretation of Jane Austen's Mansfield Park: (Chapters 19-31)

By Jean S Kelly

Mansfield Park is in essence a tapestry of allusions to various works of literature and events in history to which Jane

Austen left abundant "clues." This book is about finding and interpreting those "clues." Works of literature alluded

to include, among others, Spenser's The Faerie Queene, Dante's Inferno and Milton's Paradise Lost. Events in

history alluded to include the slavery issue of Jane Austen's day, the American Revolution, the Battle of Actium, the

Battle of Trafalgar and the then-looming War of 1812.

• Language: English
• Publisher: Christian Faith Publishing, Inc.
• Release date: Jul 26, 2021
• ISBN: 9781098051556

Book preview

Chapter 19

Cast of Characters

Sir Thomas Bertram: God / Odysseus / Magnanimous Man / William Wilberforce / King Lear

Lady Bertram: good Lady / Penelope / Patience

Fanny Price: The Son / the beloved

Tom Bertram: mars, god of war / Siward / Passion / Parliament

Edmund Bertram: Redcrosse Knight / Adam / reason

Maria Bertram: Olivia Primrose / United States /Image of the Beast / Daughter of Jerusalem

Julia Bertram: Sophia Primrose / Remnant of Israel / Daughter of Jerusalem

Mrs. Norris: greed /Athena / Slave Master

Mr. Norris: Robert Norris (Slave Captain)

Dr. Grant: Archimago

Henry Crawford: lust / law / death / Hephaestus, a.k.a. mulciber

Mary Crawford: Eve / sin / Spirit from hell / Beast out the Sea / Napoleon

Mr. Rushworth: cow / peace

Mr. Yates: Satan / Richard III / Eurymachos / Macbeth / Conceited Man

Summary

Chapter 19 concerns the return of Sir Thomas to Mansfield Park, a return, which represents (1) Sir Thomas’s/God’s return to the Garden of Eden where he finds Edmund/Adam having committed Original Sin, (2) Sir Thomas’s/Odysseus’s return to Ithaca, and (3) Sir Thomas’s/God’s return to Earth at End Times to establish his Peaceful Kingdom. Thus, Sir Thomas’s return consists of three parts in keeping with the relationship of the three to the one in Mansfield Park.

With respect to Original Sin, Sir Thomas’s return results in a paradise lost for Edmund, a sentence that is upsetting to Fanny who must now pay the price of Edmund’s sin. With respect to Sir Thomas’s return at End Times, Mr. Rushworth, the cow of the Peaceful Kingdom, is quite pleased. And with respect to Sir Thomas as Odysseus returning home, Lady Bertram/Penelope is quite happy, the suitors are caught, and Mrs. Norris is attempting without success, to play her role of Athena.

Even as the theatre in Mansfield Park was a theatre of war, so we find allusion in chapter 19 to several wars: a re-creation of the War in Heaven which Mr. Yates/Satan had hoped to win, the War of 1812, the Battle of Armageddon, the Battle in the Hall of Homer’s The Odyssey and the Battle against Macbeth and his army of Shakespeare’s Macbeth.

With respect to the three first acts mentioned in the previous chapter 18 and again here in chapter 19, the allusion is to (1) the War in Heaven which was the First War, (2) Original Sin which was the First Sin, and (3) the necessity of Fanny’s/the Son’s death, which is his First Advent. These then are the three first acts of Mansfield Park, and again we have allusion to the relationship of the three to the one.

Chapter 19, Paragraph 1

(19/1) Interpretation: Milton’s Paradise Lost: The word party alludes to Satan’s party of Milton’s Paradise Lost—that party to which the fallen angels wanted to seduce man of the New World (Milton PL 2.362–70).

(19/1) Interpretation: Bible: Genesis 3:8, Psalm 47:2 / Milton’s Paradise Lost: It was a terrible pause; and terrible to every ear were the corroborating sounds of opening doors and passing footsteps… Allusion here is to God walking in the Garden of Eden of Genesis 3:8 where the corroborating sound is the voice of God: And they heard the voice of the Lord God walking in the garden… The word terrible alludes to God who is terrible (Psalm 47:2), and the scenario here is of God returning to the Garden after Adam committed Original Sin (Milton PL 9.999).

(19/1) Reference: (Ps. 47:2): For the Lord most high is terrible; he is a great King over all the earth.

(19/1) Reference: (Milton PL 10.116–17) I heard thee in the Garden, and of thy voice afraid, being naked, hid my self.

(19/1) Interpretation: Genesis 3:8 / Milton’s Paradise Lost: The word absolute of the words absolute horror suggest God who is absolute. The words, Sir Thomas in the house! suggest again that God has returned to the Garden. All felt the instantaneous conviction of their [Adam’s and Eve’s] wrong-doing—their Original Sin.

(19/1) Interpretation: Bible: Genesis 3:9–10 / Milton’s Paradise Lost: Not a hope of imposition or mistake was harboured any where, suggests, via the word "harboured, that Adam and Eve were attempting to hide as in Genesis 3:9–10: And the Lord God called unto Adam, and said unto him, Where are thou? And he said, I heard thy voice in the Garden, and I was afraid, because I was naked; and I hid myself."

(19/1) Reference: (Milton PL 10.116–17) I heard thee in the Garden, and of thy voice affraid, being naked, hid my self.

(19/1) Reference: (harbour def. 5) To conceal; hide

(19/1) Interpretation: Milton’s Paradise Lost / Bible: Genesis 3:12–13: Might the words looking at each other suggest that, like Adam who blamed Eve, and Eve who blamed the Serpent, they are all looking to blame each other (Gen. 3:12–13) (Milton PL 9.137–62).

(19/1) Reference: (Gen. 3:12–13) And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

(19/1) Interpretation: Milton’s Paradise Lost: The words, a stroke the most unwelcome, most ill-timed allude to Eve of Paradise Lost being told after having tasted of the forbidden fruit that she must leave the Garden: O, unexpected stroke, worse then of Death! Must I must leave thee Paradise… (Milton PL 11.268–9).

(19/1) Interpretation: Milton’s Paradise Lost: Mr. Yates might consider it only as a vexatious interruption for the evening… Mr. Yates/Satan fully intends to continue with his re-enactment of the third day of the War in Heaven—even inviting Sir Thomas/God to attend the last act—which he hopes this time to win even as the Son of God won the third day of the War in Heaven of Milton’s Paradise Lost (6.699).

(19/1) Interpretation: Bible—Isaiah 11:5–8: And Mr. Rushworth might imagine it a blessing… suggest that Mr. Rushworth considers Sir Thomas’s return a blessing because Mr. Rushworth represents the cow of the Davidic Kingdom or Peaceful Kingdom of the Kingdom Age (Isa. 11:5–8). Obviously then, Sir Thomas’s return represents, not just a return to the Garden of Eden, but also God’s return at End Times when he will establish Peace on earth.

(19/1) Comment: Bible—End Times: The Kingdom Age concerns End Times because it is the last of the dispensations which are: Innocence, Conscience, Human Government, Promise, Law, Grace and finally the Kingdom Age when God sets up his kingdom of Peace on earth (Scofield Reference Bible, Gen. 3:23, Note 2.)

(19/1) interpretation: Homer’s The Odyssey: Might the words, Sir Thomas in the house! also allude to Sir Thomas’s character of Odysseus returning home to Ithaca from the battle of Troy to find suitors in his house. The words, All felt the instantaneous conviction allude then also to the suitors who have misbehaved in Odysseus’s house during his absence (Homer Od. bks. 21–2).

(19/1) interpretation: Bible—End Times / Bible—Genesis 3:8 / Milton’s Paradise Lost / Homer’s The Odyssey: In conclusion, we have allusion here to, 1) God returning to the Garden where Adam has committed Original Sin, 2) God returning at End Times to establish his kingdom that there might be Peace on Earth (Isa. 9:6-7, 11) and 3) Odysseus of Homer’s The Odyssey returning to Ithaca.

Chapter 19, Paragraph 2

(19/2) interpretation: Bible—End Times: Julia need not be afraid of appearing before Sir Thomas/God because she represents the Remnant of Israel (Isa. 1:9), the sealed of Revelation 7:4–8, who will experience transmigration to heaven at End Times.

(19/2) interpretation: History—War of 1812 / Bible—James 4:1 / Bible—End Times: Maria, who represents the United States and thus the image of the Beast out of the Sea, is however, still captivated by Henry/lust the cause of war (Jas. 4:1)L From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members?).

(19/2) interpretation: Personification—Jealousy: The words, and looking as red as she had been white before, would suggest that Julia has suspended her anger toward Maria and has become jealous presumably when she saw Maria with Henry. However, because Julia represents the Remnant of Israel, might her jealousy also suggest her zealousy or zeal for God (jealous from L. L. zelosus, full of zeal, from L. Zelus).

(19/2) comment: Because Henry represents the law, he should be interested in Julia/Remnant of Israel. However, Henry also represents lust that which causes wars and as such is interested in Maria/United States. Thus, Maria/United States is about to become involved in war—Maria’s war being the War of 1812 which, with respect to Mansfield Park, will be an image of the Battle of Armageddon of End Times, even as Maria is an image of the beast out of the Sea (Rev. 13). The real beast out of the Sea is represented in Mansfield Park by Mary Crawford, she being that beast against which the Battle of Armageddon will be fought.

(19/2) comment: Might the words red and white also be a slight allusion to the Wars of the Roses, which ended when Henry VII (red rose) defeated Richard III (white rose), even as Mr. Yates/Satan—who in Mansfield Park also represents Richard III—is not going to be successful in winning his re-enactment of the third day of the War in Heaven.

(19/2) comment: Personification—Anger and Jealousy / Goldsmith’s The Vicar of Wakefield: With respect to Mansfield Park, Julia and Maria seem to both represent Anger and Jealousy—when one represents Anger the other might represent Jealousy, and might this suggest their characters of the daughters of Goldsmith’s The Vicar of Wakefield—namely Olivia and Sophia—who often exchanged characteristics: But these qualities were never carried to excess in either, and I have often seen them exchange characters for a whole day together (Goldsmith Vicar 39, ch. 1).

Chapter 19, Paragraph 3

(19/3) interpretation: Bible—End Times: The words her going suggest Julia/Remnant—the sealed of God (Rev. 7:4–8)—being translated to heaven. The words moment and roused the rest suggest that Julia’s translation will rouse those at rest which in turn suggests the raising of the dead, i.e., those at rest or who sleep of 1 Corinthians 15:51–53: Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.

(19/3) reference: See also 1 Thessalonians 4:15–16: For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.

(19/3) interpretation: Bible—Genesis 3:15 / Milton’s Paradise Lost: And at the same moment, the two brothers stepped forward, feeling the necessity of doing something. A very few words between them were sufficient. The case admitted no difference of opinion. They must go to the drawing room directly. Might the two brothers suggest Tom/passion/England’s Parliament as the god of War trying to explain away the theatre of war, and Edmund/Adam/reason, overcome with passion, and/or by the Femal charm of Mary/Eve, trying to explain away Original Sin (Milton PL 9.1011–15). However, might the word opinion of the words no difference of opinion, suggest a legal opinion and further suggest that God’s opinion in each case was the same—the loss of Paradise—whether it be Adam and Eve banished from the Garden or the loss of the American Colonies by England via war. The words drawing room suggest the room where the sacrifice is killed and the blood drawn, while the word directly would suggest direct access to God via the veil having been rent in twain at the time of Jesus’s death—Jesus being the sacrifice. Perhaps allusion to Jesus is to suggest the promise of the Redeemer of Genesis 3:15 after Original Sin by Adam and Eve.

(19/3) reference: Genesis 3:15: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

(19/3) interpretation: Maria joined them with the same intent, just then the stoutest of the three; for the very circumstance which had driven Julia away, was to her the sweetest support. Henry Crawford’s retaining her hand at such a moment, a moment of such peculiar proof and importance, was worth ages of doubt and anxiety. She hailed it as an earnest of the most serious determination, and was equal even to encounter her father.

(19/3) 1) Bible—End Times / History—War of 1812: The word stoutest alludes to the beast who in Daniel is referred to as stout: even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows (Dan. 7:20). The word stoutest with reference to Maria alludes to her character of the image of the Beast out of the Sea (Rev. 13), a.k.a. the United States. Maria now represents the United States/Image of the Beast out of the Sea because her former character of the American Colonies/Paradise has been lost to England. Interestingly, Daniel 7 goes on to say in verses 21–23: I beheld, and the same horn made war with the saints, and prevailed against them; Until the Ancient of days came and judgment was given to the saints of the most High and the time came that the saints possessed the kingdom. With respect to Mansfield Park, the saints are represented by the people of England. It would seem that Maria/United States/image of the beast out of the Sea is about to make war with the saints as in the War of 1812 which is an image of the Battle of Armageddon (Dan. 7:20).

(19/3) comment: Maria/United States seems to represent the Roman Kingdom. We recall from chapter 5 of Mansfield Park the parallel between the birth of the United States via the American Revolution, and the birth of the Roman Kingdom via the Battle of Actium. And we recall from chapter 2 the words Metals, Semi-Metals which allude to Nebuchadnezzar’s dream concerning the Roman Empire (Daniel 2:40–43).

(19/3) 2) Bible—End Times: The very circumstance which had driven Julia away suggests the Battle of Armageddon just prior to which Julia/the Remnant will presumably have been translated (Rev. 7:4–8). The such a moment, a moment of such peculiar proof and importance alludes—via the word moment—to Julia/Remnant being translated as in 1 Corinthians 15:51–2, her translation being peculiar proof of her having kept God’s Covenant as in Exodus 19:5: Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. Thus, Julia was equal to encounter her father/God.

(19/3) reference: (1 Cor. 15:51–2): Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

(19/3) reference: (Rev. 7:4) And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

(19/3) 3) Bible—End Times: Even while this is going on, Maria is clinging to Henry/lust, the cause of war (Jas. 4:1) and thus thinking of War—presumably the War of 1812 which is an image of the battle of Armageddon which would, as previously noted, take place presumably after the translation of Julia/Remnant (Rev. 7:4–8) or at any rate after Julia/Remnant is sealed with the seal of God. And, although it may be Maria’s intent to ask forgiveness, she will not be forgiven. As the Image of the Beast out of the Sea, she will—with respect to Mansfield Park—be cast into the lake of fire burning with brimstone (Rev. 19:20)—or, at the very least, be condemned to live with Mrs. Norris in another country remote from England—that country being, of course, the United States.

(19/3) interpretation: Bible—End Times: They walked off, utterly heedless of Mr. Rushworth’s repeated question of, ‘Shall I go too?—Had not I better go too?—Will not it be right for me to go too?’ but they were no sooner through the door than Henry Crawford undertook to answer the anxious inquiry, and encouraging him by all means to pay his respects to Sir Thomas without delay, sent him after the others with delighted haste. Because we have allusion here to End Times and the Battle of Armageddon, and because Mr. Rushworth represents the peace on earth that follows the Battle of Armageddon, it seems imperative that he go too—without delay and with delighted haste. The imagery here is of Mr. Rushworth, a cow of the peaceful Davidic Kingdom, trotting along behind the others—the word utterly presumably alluding to Mr. Rushworth’s character of a cow.

Chapter 19, Paragraph 4/a

(19/4/a) interpretation: Milton’s Paradise Lost: Fanny was left with only the Crawfords and Mr. Yates. Mr. Yates represents Satan of Paradise Lost. Might the Crawfords, in this scenario, represent sin and death of Paradise Lost who represent Satan’s substitutes on earth (Milton PL 10.403).

(19/4/a) interpretation: Milton’s Paradise Lost: She had been quite overlooked by her cousins; and as her own opinion of her claims on Sir Thomas’s affection was much too humble to give her any idea of classing herself with his children, she was glad to remain behind and gain a little breathing time. The word glad suggests Fanny’s character of the Son of Paradise Lost, as a sacrifice Glad to be offer’d. Might the words too humble suggest meekness and thus allude to the meek aspect of the Son as he offered to be a sacrifice to pay man’s debt of sin. And might the word breathing allude to words concerning the Son who breath’d immortal love to mortal man (Milton 3.266–71).

(19/4/a) reference: (Milton PL 3.266–71) His words here ended, but his meek aspect silent yet spake, and breath’d immortal love to mortal men, above which only shon filial obedience: as a sacrifice Glad to be offer’d, he attends the will of his great Father.

(19/4/a) interpretation: Bible—John 3:16: Fanny cannot class herself with Sir Thomas’s/God’s children because Sir Thomas’s children are the Daughters of Jerusalem [Julia and Maria] and Adam [Edmund and Tom], while Fanny is God’s only begotten Son (John 3:16).

(19/4/a) interpretation: Aristotle’s Ethics / Milton’s Paradise Lost: Her agitation and alarm, exceeded all that was endured by the rest, by the right of a disposition which not even innocence could keep from suffering. Might the word disposition suggest virtue as in Aristotle’s Ethics: so if the virtues are neither feelings nor faculties, it remains that they are dispositions (Aristotle Ethics 99; bk. 2, pt. 5). Fanny is fearful for Edmund/Adam/sinner having to face Sir Thomas/God. And, although Fanny is virtuous and innocent of any sin, she must suffer for Edmund’s /Adam’s sin via her death which will redeem Edmund/Adam (Milton PL 3.266–71, 10.68–79).

(19/4/a) reference: (Milton PL 10.71–79) I go to judge on Earth these thy transgressors, but thou knowst, whoever judg’d, the worst on mee must light, when time shall be, for so I undertook before thee; and not repenting, this obtain of right, that I may mitigate thir doom on me deriv’d, yet I shall temper so Justice with Mercie, as may illustrate most them fully satisfied, and thee appease.

Chapter 19, Paragraph 4/b

(19/4/b) interpretation: Milton’s Paradise Lost: She was nearly fainting: all her former habitual dread of her uncle was returning, and with it compassion for him and for almost every one of the party on the development before him—with solicitude on Edmund’s account indescribable. Fanny’s former habitual dread of her uncle would seem to suggest a dread of God—the word dread suggesting deep awe or reverence. Might the development before Sir Thomas suggest Original Sin in the Garden and the children’s theatre of war. The word party alludes to Satan’s party of Paradise Lost which urged Edmund—against his better judgment, against his reason—to act in the play and thereby taste of forbidden fruit.

(19/4/b) comment: Aristotle’s Ethics: Might the word habitual allude to Aristotle’s views on habits: "the moral virtues, then, are engendered in us neither by nor contrary to nature; we are constituted by nature to receive them, but their full development in us is due to habit… So, it is a matter of no little importance what sort of habits we form from the earliest age—it makes a vast difference, or rather all the difference in the world" (Aristotle Ethics 91; bk. 2, pt. 1).

(19/4/b) interpretation: Bible—End Times / Milton’s Paradise Lost: The other three, Henry, Mary and Mr. Yates, are no longer under any restraint because with respect to End Times the Holy Spirit will have been removed or taken out of the way as in 2 Thessalonians 2:7: For the mystery of iniquity doth already work: only he who now letteth [hindereth] will let [hinder], until he be taken out of the way (restraint SYN: hinder). However, with that said, the word restraint also reminds one of Eve’s lack of restraint in the Garden of Eden where she, deceived by Satan, took the forbidden fruit and greedily…ingorg’d without restraint… (Milton PL 9.791). Maria is engaged to Mr. Rushworth/peace, and Henry/lust—the cause of war—is then forbidden fruit.

(19/4/b) reference: (Milton PL 9.780–92) "So saying, her rash hand in evil hour forth reaching to the Fruit, she pluck’d, she eat: Earth felt the wound, and Nature from her seat sighing through all her Works gave signs of woe, that all was lost. Back to the Thicket slunk the guiltie Serpent, and well might, for Eve intent now wholly on her taste, naught else regarded, such delight till then, as seemd, in Fruit she never tasted, whether true or fansied so, through expectation high of knowledge, nor was God-head from her thought. Greedily she ingorg’d without restraint, and knew not eating Death…"

(19/4/b) interpretation: Milton’s Paradise Lost: Because the subject here is the Garden of Eden, might the seat which Fanny found be akin to Eve’s mossie seats of Paradise Lost (Milton PL 5.392), or nature’s seat as in the above quote.

(19/4/b) interpretation: Bible—End Times / Bible—Matthew 24:42,44: The words giving vent to their feelings of vexation, lamenting over such an unlooked-for premature arrival as a most untoward event, suggest, not only God’s unexpected return to the Garden, but with respect to End Times suggest that they were not looking for Sir Thomas’s/God’s return as they should have been, the allusion being to Matthew 24:42, 44: Watch therefore: for ye know not what hour your Lord doth come… Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. (See John 10:30 I and my Father are one.)

(19/4/b) interpretation: Homer—The Odyssey: Allusion via the words: and without mercy wishing poor Sir Thomas had been twice as long on his passage… is to Sir Thomas as Odysseus of Homer’s The Odyssey and his dangerous voyage back home to Ithaca—the other three then representing suitors in Odysseus’s house. Might the word twice allude to Odysseus’s words: and no one cares for a twice-told tale (Homer 147; bk.12).

(19/4/b) comment: History—Slavery Issue: The words poor, passage and Antigua of the words, poor Sir Thomas had been twice as long on his passage, or were still in Antigua, might also suggest the poor slaves of Antigua, and the Middle Passage of the Slave Trade.

Chapter 19, Paragraph 5/a

(19/5/a) interpretation: Bible—End Times: The subject on which the Crawfords were more warm seems to be Sir Thomas’s/God’s unexpected return—perhaps because they understand that this is the end of Mr. Yates/Satan’s scheme of a re-enactment of the War in Heaven—Mr. Yates, however, seeing it only as a temporary interruption.

Chapter 19, Paragraph 5/b

(19/5/b) interpretation: Milton’s Paradise Lost / Bible—Solomon’s Groves: Perhaps the Crawfords—Satan’s substitutes on earth—having gone home to the Parsonage, seem like an image of Mr. Yates/Satan of Paradise Lost, having slunk back to the thicket after Eve tasted of forbidden fruit (Milton PL 9.784–5)—perhaps in the case of the Crawfords,’ back to Dr. Grant’s/Solomon’s biblical groves. Henry’s and Mary’s laugh seems to also suggest an imagery of Satan’s legion laughing when Satan told them that he had seduced man to his party with an apple (Milton PL 10.485–93).

(19/5/b) reference: (Milton Paradise Lost 10.485–93): Him by fraud I have seduc’d from his Creator, and the more to increase your wonder, with an Apple; he thereat offended, worth your laughter, hath giv’n up both his beloved Man and all his World, to Sin and Death a prey, and so to us, without our hazard, labour, or allarm, to range in, and to dwell, and over Man to rule as over all he should have rul’d.

(19/5/b) interpretation: Homer’s The Odyssey: With that said, Sir Thomas’s return also alludes to the return of Odysseus to his home at Ithaca, and the possibility of the rehearsal being renewed after tea alludes to the Battle in the Hall of The Odyssey.

Chapter 19, Paragraph 5/c

(19/5/c) interpretation: Milton’s Paradise Lost: Mr. Yates, who having never been with those who thought much of parental claims, or family confidence, nor could he perceive that any thing of the kind was necessary, represents Satan who is a son of God but who rebelled and started a war in heaven against God.

(19/5/c) interpretation: Homer’s The Odyssey: However, because Sir Thomas’s return to Mansfield Park also represents Odysseus’s return to Ithaca, might the words old gentleman allude to Sir Thomas’s character of Odysseus who on his return was dressed by Athena/Mrs. Norris to look like a beggar and an old man: Athena came near, and with a tap of her staff made Odysseus an old man again, clad in mucky rags; for she did not wish the swineherd to know him (Homer Od. 190; bk 16). Odysseus entered his own home, like a miserable beggar, an old man leaning upon a staff, and clothed in rags (Homer Od. 197; bk 17).

(19/5/c) interpretation: Homer’s The Odyssey: Perhaps Mr. Yates, who preferred remaining where he was, represents at this point Eurymachos of Homer’s The Odyssey: Then pale fear seized upon them. Eurymachos alone dared to answer (Homer Od. 243; bk. 22).

(19/5/c) interpretation: Homer’s The Odyssey: and besides, he did not think it would be fair by the others to have every body run away. Perhaps the allusion here is to the suitors attempting to get away from Odysseus via the words, see if we can’t push him away from the door, and get out and make a hue and cry in the town! (Homer Od. 244; bk. 22).

Chapter 19, Paragraph 6

(19/6) interpretation: Bible—Redeemer / Milton’s Paradise Lost: The words, dreadful duty of appearing before her uncle, suggest an imagery of Fanny/the Son standing before God the Father, of whom she had a dread or awe, presumably to offer herself as a sacrifice in man’s stead. Fanny being commissioned with the brother’s and sister’s apology suggests perhaps that Fanny has been commissioned to apologize or exonerate the Sin/Mary and Lust/Henry of Edmund/Adam and Mary/Eve, excusing their behaviour via her own death, a sacrifice Glad to be offer’d (Milton PL 3.269–70).

(19/6) reference: (apology SYN: 2) vindication, defense (vindicate = SYN: 1) exonerate

Chapter 19, Paragraph 7/a

(19/7/a) interpretation: Bible—Redeemer—Transfiguration: Allusion here is to the Transfiguration, the collected family being Peter, John, James, Moses and Elias [Elijah] (Matt. 17:1–7), and the lights allude to Christ’s face which did shine as the sun, and his raiment was white as the light." As Fanny entered the room with all the lights, her face would shine as the sun and her dress would appear white.

(19/7/a) interpretation: Milton’s Paradise Lost: The drawing-room alludes to that room where the sacrifice is killed and drawn—allusive of Fanny’s character of Jesus/the Son of Paradise Lost who would too soon be a sacrifice Glad to be offer’d (Milton PL 3.269–70).

Chapter 19, Paragraph 7/b

(19/7/b) interpretation: Bible—Redeemer—Transfiguration: Might the words, As she entered, her own name caught her ear suggest the words of the Transfiguration of Jesus: This is my beloved Son… (Matt. 17:5).

Chapter 19, Paragraph 7/c

(19/7/c) interpretation: Bible—Redeemer—Transfiguration: Sir Thomas is commenting on Fanny’s health which suggests her figure; however, the allusion is to the Transfiguration. Fanny’s appearance is her Transfiguration: And his face did shine as the sun, and his raiment was white as the light (Matt. 17:2).

(19/7/c) comment: (Song of Solomon 1:10–16; 4:5) Might the words, his voice was quick from the agitation of joy, and all that had been awful in his dignity seemed lost in tenderness, suggest Sir Thomas as the bridegroom of Song of Solomon: Thy cheeks are comely with rows of jewels, thy neck with chains of gold… Behold, thou art fair, my beloved, yea, pleasant: also our bed is green… Thy two breasts are like two young roes that are twins, which feed among the lilies. Fanny blushes at remarks on her figure. Of course, the word beloved is also, as noted above, suggestive of the Transfiguration of Christ This is my beloved Son in whom I am well pleased (Matt. 17:2).

Chapter 19, Paragraph 7/d

(19/7/d) interpretation: Shakespeare’s King Lear: He inquired next after her family, especially William; and his kindness altogether was such as made her reproach herself for loving him so little, and thinking his return a misfortune. The words loving him so little allude to Fanny’s character of Cordelia of Shakespeare’s King Lear who gave only half her love to her father, reserving the other half for her husband—the word mis-fortune suggesting a missed fortune for Cordelia who was thus cut out of any inheritance from her father King Lear (Lr. 1.1.87–139).

(19/7/d) comment: Interestingly, William is on one level Fanny’s husband—the husband for which Fanny/Cordelia saved one-half of her love.

(19/7/d) comment: Might the words, A fine blush having succeeded the previous paleness of her face, he was justified in his belief of her equal improvement in health and beauty, suggest Fanny’s character of Amelia of Fielding’s Amelia who underwent a transfiguration after a previous illness and whose face was now a blaze of beauty (Fielding Amelia 229; bk. 6, ch. 1).

(19/7/d) reference: (Fielding Amelia 229; bk. 6, ch.1): Exercise had painted her face with vermilion; and the highest good-humour had so sweetened every feature, and a vast flow of spirits had so lightened up her bright eyes, that she was all a blaze of beauty.

(19/7/d) reference: Fielding Amelia 231; bk. 6, ch. 1): The vexations through which she had lately passed had somewhat deadned her beauty…

(19/7/d) interpretation: Shakespeare’s King Lear / Homer’s The Odyssey: and when, on having courage to lift her eyes to his face, she saw that he was grown thinner and had the burnt, fagged, worn look of fatigue and a hot climate, every tender feeling was increased, and she was miserable in considering how much unsuspected vexation was probably ready to burst on him. Fanny is seeing Sir Thomas as Odysseus having finally arrived home to Ithaca (Homer Od. 152; bk. 13). The unsuspected vexation…ready to burst on him suggests the suitors in his house followed by the Battle in the Hall (Homer Od. bk 22).

(19/7/d) comment: But might there be allusion here also to Fanny’s character of Cordelia seeing her father king Lear/Sir Thomas as an old man (Shakespeare’s King Lear 3.2.19–24 / 2.4.272–4).

(19/7/d) reference: (Homer Od. 152; bk. 13): He lay on his native soil, and knew it not, since he had been long absent. For Pallas Athena herself, that divine daughter of Zeus, had covered the place with mist, that she might tell him everything first and disguise him.

Chapter 19, Paragraph 8/a

(19/8/a) interpretation: Homer’s The Odyssey: The words life of the party and the delight of his sensations in being again in his own house, in the centre of his family, after such a separation, made him communicative and chatty in a very unusual degree; allude to Odysseus who has arrived home, the words communicative and chatty in a very unusual degree alluding to the lengthy story he relates in Homer’s The Odyssey. Might the words, round the fire be allusive of the fire in the hall of The Odyssey by which they warmed the bow (237; bk. 21) for the contest with the great bow (234–42; bk. 21).

(19/8/a) interpretation: Homer’s The Odyssey: The words, in the centre of his family, after such a separation, suggest Odysseus’s separation from his family for 20 years. And might there also be allusion here, with respect to The Odyssey, to a prophesy made to Odysseus: I am to live myself with my people happy around me, until I sink under the comfortable burden of years, and death will just come to me gently from the sea (Homer Od. 258; bk. 23).

(19/8/a) interpretation: Homer’s The Odyssey: And he was ready to give every information as to his voyage, and answer every question of his two sons almost before it was put… allude to Odysseus relating all the details of each adventure of The Odyssey."

Chapter 19, Paragraph 8/b

(19/8/b) interpretation: Homer’s The Odyssey: The word Antigua alludes to Troy and the battle of Troy (MP ch.3) from which Sir Thomas/Odysseus has returned after many dangerous adventures during his journey home to Ithaca/Mansfield Park.

(19/8/b) comment: History—Slavery Issue: The word Antigua" might also allude to the slavery issue of Mansfield Park, the word packet suggesting a slave ship packed with slaves as noted in Wilberforce’s speech to Parliament of May 12, 1789: when the surgeons tell you the slaves are stowed so close that there is not room to tread among them… (Coupland 122).

(19/8/b) interpretation: Homer’s The Odyssey: and all the little particulars of his proceedings and events, his arrivals and departures, were most promptly delivered, as he sat by Lady Bertram and looked with heartfelt satisfaction on the faces around him—interrupting himself more than once, however, to remark on his good fortune in finding them all at home—coming unexpectedly as he did—all collected together exactly as he could have wished, but dared not depend on. Lady Bertram represents Odysseus’s wife Penelope, while all the little particulars of his proceedings and events, his arrivals and departures allude to the details of Odysseus’s journey home. And might the words faces around him allude again to the prophecy: I am to live myself with my people happy around me… (Homer Od. 258; bk.23).

(19/8/b) interpretation: Bible—Genesis 3:8 / Homer’s The Odyssey / Bible—Matthew 24:42,44: The words coming unexpectedly as he did suggest all three of Sir Thomas’s returns: 1) God to the Garden of Eden, 2) God to earth at End Times (Matt. 24:42,44), and 3) Odysseus to Ithaca.

(19/8/b) reference: Matthew 24:42,44: Watch therefore: for ye know not what hour your Lord doth come… Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

Chapter 19, Paragraph 8/c

(19/8/c) interpretation: Bible—End Times: Mr. Rushworth represents the cow of the Davidic Kingdom or Kingdom Age of End Times and is thus very welcome into Sir Thomas’s/God’s family circle. Might the word objects suggest the animals of the kingdom as opposed to people (Isa. 11:6–8): The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den.

Chapter 19, Paragraph 9/a

(19/9/a) interpretation: Homer’s The Odyssey: Sir Thomas’s wife is an allusion to Penelope, wife of Odysseus. The words last twenty years allude to Odysseus having been gone from Ithaca for twenty years (Homer Od. 217; bk. 19).

(19/9/a) interpretation: Homer’s The Odyssey: The words, and whose feelings were so warmed by his sudden arrival, likely suggest Penelope and Odysseus back together again as man and wife: So glad was Penelopeia to see her husband at last; she held her white arms close round his neck, and could not let him go. Dawn would have risen upon their tears of joy, but Athena had a thought for them. She held the night in its course and made it long (Homer Od. 257–8; bk 23).

(19/9/a) interpretation: Homer’s The Odyssey: By not one of the circle was he listened to with such unbroken unalloyed enjoyment as by his wife. Allusion is to Penelope of The Odyssey wanting Odysseus to relate his entire odyssey again for her: "He began with the Ciconian battles, and went onto the Lotus-eaters’ country… (Homer Od. 258–9; bk 23).

(19/9/a) comment: Bible—End Times—Kingdom Age: Might the words circle and unbroken unalloyed allude to the Davidic Kingdom of End Times (Isa.11)—a circle unbroken and pure, even as Mansfield Park suggests the completed cycle or closed circle of paradise, paradise lost, paradise regained.

(19/9/a) interpretation: Homer’s The Odyssey: Because Lady Bertram represents sloth/patience, she is not easily fluttered; however, her character of Penelope had been almost fluttered for a few minutes, but did put away her work and move Pug from her side, and give all her attention and all the rest of her sofa to her husband. Lady Bertram’s work is the shroud Penelope was making for her father-in-law Laertes which she worked on in the daylight, and unravelled…at night by torchlight (Homer Od. 263; bk 24).

(19/9/a) interpretation: Cowper’s The Sofa: Even as the sofa on which Lady Bertram sits alludes to Cowper’s The Sofa, so Pug is only a picture on a needlepoint pillow as in Cowper The Sofa. Thus, it was only a pillow that Lady Bertram moved in order to make room for Sir Thomas (Cowper The Sofa 130; lines 28–38).

(19/9/a) interpretation: Homer’s The Odyssey: "She had no anxieties for any body to cloud her pleasure; her own time had been irreproachably spent during his absence; she had done a great deal of carpet work and made many yards of fringe. The allusion is to Penelope’s needlework referred to here as carpet work which was unraveled each night, as suggested by the word fringe," such that she need not choose a suitor (Homer Od. 263; bk. 24).

(19/9/a) comment: Bible—End Times: Might the word cloud allude to the Second Advent or End Times at which point Christ will return from the clouds, and thus be an allusion here to Sir Thomas’s/God’s return at End Times (Matt. 24:30). Thus, it is the return of the Lord that Lady Bertram need not fear because her time has been irreproachably spent.

(19/9/a) reference: (Matt. 24:30): And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

Chapter 19, Paragraph 9/b

(19/9/b) interpretation: Crabbe’s The Confidant: For Lady Bertram to have answered as freely for the good conduct and useful pursuits of all the young people allude to Lady Bertram’s character of the good Lady of Crabbe’s The Confidant who told but the truth, and all the truth she knew (Crabbe 303; line 94):

(19/9/b) reference: (Crabbe The Confidant 303; lines 93–100) Now this good Lady, like a witness true, Told but the truth, and all the truth she knew; And ’tis our duty and our pain to show Truth this good Lady had not means to know.

(19/9/b) interpretation: Homer’s The Odyssey: The words hear him talk, to have her ear amused and her whole comprehension filled by his narratives suggest that Sir Thomas/Odysseus did lots of talking! And the words, she began particularly to feel how dreadfully she must have missed him, and how impossible it would have been for her to bear a lengthened absence, seem to suggest that she/Lady Bertram herself could not have borne with an absence longer than two years on the part of Sir Thomas, and doesn’t understand how she/Lady Bertram/Penelope endured twenty years of Odysseus’s absence.

Chapter 19, Paragraph 10/a

(19/10/a) interpretation: Homer’s The Odyssey: With respect to Homer’s The Odyssey, Mrs. Norris represents Athena and as such her happiness at Sir Thomas’s/Odysseus’s return would not compare to Lady Bertram’s who represents Odysseus’s wife Penelope.

(19/10/a) interpretation: History—Slavery Issue: The words, for her judgment had been so blinded, are likely meant to suggest prejudice as noted in Wilberforce’s speech to Parliament: interest can draw a film over the eyes so thick that blindness itself could do no more (Coupland 121). Remember, Mrs. Norris represents the slave master, and as greed represents the wife of the historical Robert Norris of Wilberforce’s speech—Wilberforce being represented in Mansfield Park by Sir Thomas Bertram. It was about Robert Norris/slave-captain—represented in Mansfield Park by Mr. Norris married to Mrs. Norris/greed—that the above comment from Wilberforce’s speech was made (Coupland 117).

(19/10/a) interpretation: Homer’s The Odyssey: The present state of his house suggests the suitors in Odysseus’s house, and of course Mrs. Norris’s character of Athena would not have been responsible for that.

(19/10/a) interpretation: Bible—End Times: The words, except by the instinctive caution with which she had whisked away Mr. Rushworth’s pink satin cloak as her brother-in-law entered, she could hardly be said to shew any sign of alarm; suggest perhaps that Mrs. Norris and the others didn’t want Sir Thomas to know that they had been encouraging Mr. Rushworth/peace to take part in their theatre of war.

Chapter 19, Paragraph 10/b

(19/10/b) interpretation: Homer’s The Odyssey: The words, Instead of being sent for out of the room, and seeing him first, and having to spread the happy news through the house, allude to Mrs. Norris’s character of Athena who was the first to see Odysseus on his safe return to Ithaca, and who threw a mist over Odysseus (152; bk. 13), after which she disguised him as an old beggar (156; bk 13). However, because Sir Thomas of Mansfield Park sought no confidant but the butler—the butler being perhaps an allusion to the swineherd" of Homer’s The Odyssey (158; bk. 14): and had been following him [the butler] almost instantaneously into the drawing-room, Mrs. Norris/Athena felt herself defrauded of an office on which she had always depended, such as disguising Odysseus, etc. which has left her with trying to be in a bustle without having any thing to bustle about.

(19/10/b) reference: (Homer Od. 152; bk. 13): Odysseus awoke. He lay on his native soil, and knew it not, since he had been long absent. For Pallas Athena herself, that divine daughter of Zeus, had covered the place with mist, that she might tell him everything first and disguise him. She wished that his wife and friends might not know him until he had punished the wooers of his wife for their outrageous violence.

(19/10/b) interpretation: Homer’s The Odyssey: Might the words, Sir Thomas, with a very reasonable dependance perhaps on the nerves of his wife and children, saw no reason to be so secretive about his return as had his character of Odysseus of The Odyssey (Homer Od. 152; bk. 13).

(19/10/b) interpretation: Bible—End Times / Homer’s The Odyssey: The words, and labouring to be important where nothing was wanted but tranquillity and silence suggest that nothing was wanted but peace as in the Davidic Kingdom or Kingdom Age at End Times (Isa. 11). And/or perhaps allusion is to the prophecy that Odysseus should live myself with my people happy around me, until I sink under the comfortable burden of years… However, Mrs. Norris labouring to be important suggests her character of Athena who fussed over Odysseus on his return creating a mist over the land, shriveling the flesh of Odysseus, and giving him rags to wear in order to disguise him (Homer Od. 152–6; bk. 13).

Chapter 19, Paragraph 10/c

(19/10/c) interpretation: Homer’s The Odyssey: Mrs. Norris would have gone to the house-keeper with troublesome directions, and insulted the footmen with injunctions of dispatch, even as her character of Athena of Homer’s The Odyssey made a great fuss over Sir Thomas’s/Odysseus’s return to Ithaca.

(19/10/c) interpretation: Homer’s The Odyssey: The soup that Mrs. Norris offers Sir Thomas suggests the mist [or fog] that her character of Athena threw over the place where Odysseus had been deposited asleep on shore at the harbour of Phorcys—as suggested by the word basin, a basin being a sort of harbor (Homer Od. 152; bk. 13). Might the French privateer suggest the private ship that brought Odysseus back to Ithaca. With respect to Mansfield Park, Odysseus’s homeland of Ithaca is England.

(19/10/c) reference: (soup def. 2) informal: a thick fog.

(19/10/c) reference: (basin def. 5) "a partially enclosed, sheltered area along a shore, often partly manmade or dredged to a greater depth, where boats may be moored: a boat basin; a yacht basin."

(19/10/c) reference: (harbor def. 1) a portion of a body of water along the shore deep enough for anchoring a ship, and so situated with respect to coastal features, whether natural or artificial, as to provide protection from winds, waves, and currents.

(19/10/c) reference: (privateer def. 1) An armed ship that is privately owned and manned, commissioned by a government to fight or harass enemy shipping.

Chapter 19, Paragraph 11

(19/11) interpretation: Homer’s The Odyssey: Allusion is again to Mrs. Norris/Athena making a fuss over Odysseus on his arrival home at Ithaca.

(19/11) interpretation: Homer’s The Odyssey / Aristotle’s Ethics: Sir Thomas could not be provoked by Mrs. Norris’s/Athena’s offer of soup or fog, which is to say that Sir Thomas could not be bothered with a fog or a disguise which Mrs. Norris/Athena would like to provide. He is content with tea. Might there be allusion here, in addition to Sir Thomas’s character of Odysseus, to Sir Thomas’s character of Magnanimous Man of Aristotle’s Ethics (156; bk. 4, pt. 4):

(19/11) reference: (Aristotle Ethics 156; bk. 4, pt. 3) "The accepted view of the magnanimous man is that his gait is measured, his voice deep, and his speech unhurried. For since he takes few things seriously, he is not excitable, and since he regards nothing as great, he is not highly strung; and those are the qualities that make for shrillness of voice and hastiness of movement."

Chapter 19, Paragraph 12

(19/12) interpretation: Homer’s The Odyssey: Sir Thomas represents Odysseus and thus his narrative proceeded. That is to say, Odysseus continues his long story.

(19/12) interpretation: Bible—Redeemer: Because Mrs. Norris seems unable to cause trouble in any other way, she will—via Lady Bertram—hurry Baddely who will bring tea. Thus, she seems to have carried this point. Perhaps Mrs. Norris’s point is to make a great matter of a little fire as in James 3:5. However, the point with respect to Mrs. Norris and Sir Thomas usually suggests a fencing match; and it would seem that Mrs. Norris has won the match!

Chapter 19, Paragraph 13

(19/13) interpretation: Homer’s The Odyssey: The words at length there was a pause. His immediate communications were exhausted suggest that Sir Thomas/Odysseus finally finished the lengthy story of his adventures.

(19/13) interpretation: Bible—End Times / Homer’s The Odyssey: It is perhaps as Odysseus that Sir Thomas looks joyfully at his beloved circle, a reference to the prophecy that Odysseus would live with his people happy round him until death comes (Homer The Odyssey 253; bk. 23). And perhaps it is also as God returning at End Times that Sir Thomas looks joyfully at his beloved circle which would then suggest the peaceful Davidic Kingdom to be set up on earth at End Times.

(19/13) interpretation: Bible—Davidic Kingdom—Peace: The pause was not long suggests that the peace was not long, for Lady Bertram has just brought up the subject of the play, the theatre of war that the young people of have been acting!

Chapter 19, Paragraph 14

(19/14) interpretation: Aristotle’s Ethics: Sir Thomas/God seems to respond as Aristotle’s Magnanimous Man which is perhaps how one would expect God to respond (Aristotle’s Ethics 156; bk. 4, pt. 3). (See quote above under paragraph 19/11.)

Chapter 19, Paragraph 15

(19/15) interpretation: Crabbe’s The Confidant: Lady Bertram is completely unaware that what the young people had been doing was wrong. Again, might the allusion be to Lady Bertram as the good Lady of Crabbe’s The Confidant: Now this good Lady, like a witness true, Told but the truth, and all the truth she knew; And ’tis our duty and our pain to show Truth this good Lady had not means to know (Crabbe 303; lines 93–100).

Chapter 19, Paragraph 16

(19/16) interpretation: Milton’s Paradise Lost / Bible—Redeemer: The words, "The all will be soon told" suggest that everything the young people have been doing will be told such as the re-enactment of the War in Heaven (First war), Adam and Eve in the Garden (First Sin) necessitating Fanny’s/Jesus’s trial and crucifixion (First Advent).

(19/16) interpretation: Shakespeare’s Macbeth: and with affected unconcern; ‘but it is not worthwhile to bore my father with it now. You will hear enough of it to-morrow’ and a mere trifle allude to Shakespeare’s Macbeth, to the words To-morrow…signifying nothing (5.5.19–28). Tom is trying to present their acting as signifying nothing.

(19/16) interpretation: Milton’s Paradise Lost / Bible—Redeemer / Bible—End Times: We have just been trying, by way of doing something, and amusing my mother, just within the last week, to get a few scenes, a mere trifle. Might the few scenes suggest the first acts noted above, First War, First Sin, First Advent. However, the words: last week also suggest the last of Daniel’s 70 weeks and thus suggest End Times.

(19/16) interpretation: Milton’s Paradise Lost: With respect to Original Sin in the Garden of Eden, might the incessant rains allude to Nature having wept at the compleating of the mortal Sin Original (Milton PL 9.1000–4).

(19/16) reference: (Milton PL 9.1000–4) Earth trembl’d from her entrails, as again in pangs, and Nature gave a second groan, skie lowr’d, and muttering Thunder, some sad drops wept at compleating of the mortal Sin Original.

(19/16) interpretation: Shakespeare’s Macbeth / Milton’s Paradise Lost / Bible—Genesis 2:8: The words, I went over Mansfield Wood, and Edmund took the copses beyond Easton, suggest that Tom, god of war, went over to Birnam Wood of Shakespeare’s Macbeth (5.8.30 / 5.5.45–6), and Edmund went to the copses beyond Easton which is to suggest that Edmund went to the Garden of Eden: And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed (Gen. 2:8). Tom is explaining to Sir Thomas that they have been acting and is referring to: 1) the war of Shakespeare’s Macbeth, and 2) Original Sin by Adam and Eve in the Garden of Milton’s Paradise Lost.

(19/16) interpretation: Shakespeare’s Macbeth / Milton’s Paradise Lost: With respect to Shakespeare’s Macbeth and Birnam Wood—Birnam wood being that which follows the Macbeth’s ‘To-morrow’ speech alluded to above (Shakespeare Macbeth 5.5.44–52)—, might the allusion be to the war at Birnam Wood, with Tom representing the English soldier Siward (Mac. 4.3.187–91): gracious England hath lent us good Siward and ten thousand men; an older and a better soldier none that Christendom gives out. And thus might we have an image of the War in Heaven—good against evil—Siward and his English soldiers against the devilish Macbeth (4.3.118) that fiend of Scotland (4.3.233) which, with respect to Mansfield Park would suggest Mr. Yates who also represents Satan.

(19/16) interpretation: Shakespeare’s Macbeth: The words, I do not think you will find your woods by any means worse stocked than they were, might suggest that Tom wasn’t in Birnam wood to kill pheasants, but to make the wood appear to be moving as prophesied by the three witches of Shakespeare’s Macbeth (4.1.92–6, 5.5.44–6) and to make war with Macbeth. However, because there were 10,000 soldiers (Mac. 5.3.13) and each cut down a bough (Mac. 5.4.4–7) to disguise himself, might Sir Thomas’s wood/Birnam wood be a wee bit thinner than previously.

(19/16) interpretation: Shakespeare’s Macbeth / Milton’s Paradise Lost: Might the words: I have hardly taken out a gun since the 3d. Tolerable sport the first three days, but there has been no attempting any thing since… suggest the sport of the War in Heaven of Milton’s Paradise Lost which lasted three days" (Milton PL 6.620852). And there has been no attempting another war in Heaven since.

(19/16) interpretation: Shakespeare’s Macbeth: Might the words, We brought home six brace between us, and might each have killed six times as many. A brace is a pair. Thus six brace equals 12 which would suggest the number 3 (12=1+2=3). The words six times as many suggest six times six brace or six times 12 which would equal 72 which suggests the number 9 or 3 three’s (72=7+2=9 or 3 3’s). Allusion here is to the thrices and nines of the three witches of Macbeth (1.3.35–6 / 4.1.1–2) who prophesied the moving of Birnam wood (4.1.92–4):

(19/16) reference: Shakespeare’s Macbeth:

Thrice to thine, and thrice to mine, and thrice again, to make up nine (1.3.35–6).

Thrice the brinded cat hath mew’d. Thrice and once the Hedge-pig whined (4.1.1–2).

(19/16) reference: (Shakespeare’s Macbeth 4.1.92–4) Macbeth shall never vanquisht be, until Great Birnam wood to high Dunsinane hill shall come against him.

Chapter 19, Paragraph 17

(19/17) interpretation: Milton’s Paradise Lost: For the present the danger was over, and Fanny’s sick feelings subsided; but when tea was soon afterward brought in, and Sir Thomas, getting up, said that he found he could not be any longer in the house without just looking into his own dear room, every agitation was returning. Because Sir Thomas represents God, perhaps his own dear room is at this point the