35 pages 1 hour read

The Invisible Man

Fiction | Novella | Adult | Published in 1897

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Symbols & Motifs

The Antihero

The antihero is a literary device often used in contrast to the noble hero. While the traditional hero exemplifies humanity’s virtue, the antihero can present moral ambiguity. Griffin is the main character of the novel, but because he is willfully entangled with darkness, antiheroism better describes his character arc. He may nevertheless retain a sliver of the reader’s sympathy; He is an afflicted everyman who stumbles upon a great discovery, only to succumb to his base appetites. Griffin’s plight may provoke the reader to examine their own relationship to morality as they become invested in his journey, rooting for or against Griffin as he strays further from humanity.

Griffin’s antiheroism is radically informed by its historical context; While it is late Victorian literature, The Invisible Man invokes Romanticism’s celebration of individual genius and the Byronic hero. The Byronic hero (so named for the work of the Romantic poet, Lord Byron) is characteristically tempestuous; alienated; cynical; rebellious against the tyranny of God or society. Romantic ideals appear elsewhere in the novel: Kemp’s appeal to “the common conventions of humanity” echoes Jean Jacques Rousseau’s 1762 work Du contrat social (The Social Contract) which argues that the individual’s nature is fulfilled, and their freedom realized, only through surrender to the common will of society.

The Color White

Wells associates Griffin with the color white. Throughout the novel, white carries deathly connotations, conjuring imagery of corpses, skeletons, and ghosts. The experience of beholding Griffin is described as “the sensation of a moment: the white-bound head, the monstrous goggle eyes, and this huge yawn below it” (12). Repeated references to deathly white foreshadow Griffin’s demise from the outset.

Griffin’s serum contains strychnine, a white, poisonous powder. He explains the process of invisibility with “white powdered glass” (83). His first experiment is on a piece of white wool, followed by a white cat. His first crime in Iping falls on Whit Monday, traditionally celebrated with white clothing and decorations. Indeed, the novel’s very opening scene is defined by whiteness: “a biting wind and a driving snow, the last snowfall of the year” (1).

The novel’s most profound expression of whiteness is also the fundamental catalyst for the plot: Griffin’s albinism. Griffin’s response to his albinism is telling; Rather than using his scientific prowess to find a cure (a restoration of pigmentation), he researches invisibility. A cure, which would have allowed him to physically resemble his fellow men, might have redeemed his place within community. Invisibility, in contrast, alienates him. Griffin’s choice of the latter suggests that from the beginning, he lacked a strong tie to humanity and hoped to free himself from the restrictive moral code of society. His death, then, serves as the inevitable consequence of straying so far from the “common conventions of humanity” (106).

Books

Throughout the novel, there are repeated references to “three volumes bound in brown leather” (135), and Griffin is obsessed with these books because they hold the secrets of invisibility. These books symbolize both the great power and danger in scientific knowledge. The novel ends with Marvel poring over the books, dreaming of gaining the secret power for himself. He claims he wouldn’t act as Griffin did—yet he keeps the books hidden, preserving his own self-interest rather than sharing the books. In truth, he is likely as selfish and dangerous as Griffin.

The books, like the ring in Plato’s fable, contain the “subtle secret of invisibility and a dozen other strange secrets” (135). Science is thus likened to magic, and the books also symbolize the awe and fear present in the late 1800s as the West rapidly advanced. Scientific discoveries, mechanical invention, and the aftermath of the Industrial Revolution all roused a cultural anxiety: What would this progress do to society—and to morality?

Finally, books are woven into the theme of faith and rationality. Griffin’s fanatic reverence for the esoteric tomes borders on religiosity, and he describes them almost as akin to scripture: “In the books—the books that tramp has hidden—there are marvels, miracles!” (82). The villagers have their own book of miracles—the Bible—and yet Griffin would undoubtedly resent the comparison.

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