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91 pages 3 hours read

George MacDonald

The Princess and the Goblin

Fiction | Novel | Middle Grade | Published in 1872

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Themes

Faith in the Mystical

Faith in the mystical, unseen, or in a god figure is the novel’s foremost theme and central to protagonist Irene’s character development. The story begins when Irene is just eight years old and full of curiosity. She finds her way up a secret passage and discovers that she has a great-great-grandmother with magical abilities living in the tower above her. Irene witnesses Grandmother’s magic and the way she can manipulate the world around her, and she falls asleep in Grandmother’s bed, overwhelmed by love. When she wakes, she is in her own room, and she wonders if it was nothing more than illusion. Irene’s faith and courage are thus tested by her grandmother, who becomes a beacon of light, safety, and wisdom. These traits, along with her ability to use magic, frame Grandmother as a godlike figure, and it is implied that she and Irene are of the moon and stars. George MacDonald was a devout Christian and uses Irene’s journey to illustrate the nature of Christian faith.

Despite having firsthand knowledge of Grandmother, Irene experiences several moments of doubt, questioning first her grandmother’s existence and later her benevolence. When Lootie dismisses her account as a story, Irene wonders if she dreamed her meeting with her grandmother—a nod to the challenge of maintaining faith in the face of others’ disbelief. Irene again doubts the experience’s reality when tries to find Grandmother again and cannot. As Grandmother later explains, Irene’s pre-existing doubts contributed to her difficulty, implying that one must be in the right state of mind to see the divine at work in the world. This is why Lootie could see Grandmother and still deny her existence; she is not open to the possibility to begin with.

One of Irene’s most crucial moments of doubt occurs when she is in the goblin caverns following her grandmother’s thread. Irene has no idea where she is going or why, but she trusts her grandmother’s word and guidance. When the thread leads her to a large heap of heavy stones, Irene’s faith momentarily crumbles: “For one terrible moment she felt as if her grandmother had forsaken her” (122-23). Though Irene by this point accepts that her Grandmother (i.e., God) is real, her faith in her Grandmother’s (i.e., God’s) wisdom and goodness is less secure. However, when she realizes she can lift the stones and hears Curdie down below, her faith is restored and she becomes certain she was led there intentionally.

Soon after Irene learns about faith, she is tasked with teaching Curdie to believe. Irene saves Curdie from the goblins by following her grandmother’s thread, but when she explains this to Curdie, he refuses to believe her. He does not see it as possible, even though he knows of no other explanation for how Irene came to find him there. It takes Curdie several months, as well as speaking to his mother, to realize that he was wrong to mistrust Irene. The latter conversation allows MacDonald to elaborate on his understanding of faith. Curdie’s mother reminds him of Irene’s character as a princess and someone who does not lie, reasoning with him that perhaps Irene can see things he cannot. When no better explanation exists, she argues, it is unreasonable to remain skeptical of a claim simply because it doesn’t correspond to one’s pre-existing understanding of the world.

Nevertheless, MacDonald is sympathetic to those who find the claims Christianity makes difficult to believe. Grandmother reassures Irene that she must be patient with Curdie, reminding her, “People must believe what they can, and those who believe more must not be hard upon those who believe less. I doubt if you would have believed it all yourself if you hadn’t seen some of it” (138). Months later, after the goblin attack, Curdie is both led by the thread and witnesses the moon-lamp. Grandmother only reveals herself when she wishes to, and Curdie’s experiences indicate that she saw him as being finally ready to believe.

The symbols that surround Grandmother further clarify the novel’s ideas about faith. The thread is itself a symbol of faith, invisible but felt. Images associated with the Holy Spirit—fire, the pigeons that resemble doves in their whiteness—feature heavily in the novel because Christianity teaches that it is the Holy Spirit that enables faith. Finally, the bath that Grandmother submerges Irene in provides Irene with a window into a greater spiritual reality, via her grandmother’s song. When she emerges, not only is she completely restored, but she has in some way internalized the song without consciously understanding or remembering it; from that point on, the song acts as a guide, nudging her in the right direction in a manner similar (MacDonald suggests) to the way God guides humans.

The Dual Nature of Humanity

In The Princess and the Goblin, goblins are a humanlike race that retreated underground in response to some sort of oppression—heavy taxes and strict laws are among the theories suggested. Decades passed, and the goblins started to change form in response to their subterranean environment, shrinking in size, developing hardened skulls and soft feet, and becoming increasingly grotesque in appearance. It is their belief that the humans are solely responsible for all of their misfortune, and the novel’s plot centers around their plan to take revenge, steal the princess, and take back the land that once belonged to them. The irony is that the goblins remain much more similar to the humans than not: They have a royal family and government, much like the humans, and they have families, homes, livelihoods, and even pets. Their very disgust with humans’ physical appearance—specifically, their toes—mirrors the response their own appearance elicits from humans.

These parallels (as well as the goblins’ origin story) suggest that the goblins represent a dangerous, repressed, or “evil” side of humanity. In the novel’s Christian framework, they are “fallen.” Curdie’s song tauntingly asks, “Why should their shoes have soles, Sir, / When they’ve got no souls?” (116), and they even live underground, as far away (conceptually) from Grandmother’s tower as possible. However, the goblins are not the only characters who go underground; the miner’s—the most “ordinary” humans in the novel—do as well, reminding readers that the differences between the two species are slight.

This is in fact what the humans find so disturbing about the goblins’ pets: their humanoid features. These creatures were once surface-world animals such as cats and horses, but after being taken underground by the goblins, “their countenances had grown in grotesque resemblance to the human” (77). Likewise, the goblins’ animal-like features are an unpleasant reminder of the fact that humans themselves are animals. The narrator implies that this particular antipathy is an unfortunate result of human pride: “[N]o one understands animals who does not see that every one of them, even amongst the fishes, it may be with a dimness and vagueness infinitely remote, yet shadows the human” (77).

However, if the human characters are imperfect, the narrative clearly frames the goblins as antagonists. The most obvious indication of their villainy is the implied sexual threat they pose; Prince Harelip wants to abduct and marry Irene—ostensibly for political reasons, but his stepmother suspects he has an “unnatural” attraction to the human girl—and Curdie’s mother describes the goblins tearing her clothes during her own encounter with them. In their oppressed state, the goblins also bear some resemblance to the Victorian lower classes, whom the more affluent classes viewed as a source of societal unrest (either by nature or, somewhat more sympathetically, because they had been brutalized into lawlessness and violence).

That said, in keeping with MacDonald’s universalist beliefs, he allows for the possibility that the goblins can be “redeemed.” After the goblins attack the farmhouse and flood their own caverns, many of them drown, including the royal family. Some of the survivors move away, but others remain in the mountains, creating a new life out of the destruction: “[T]hey became friendly with the inhabitants of the mountain and even with the miners” (198), eventually growing more human in form. Whatever aspect of humanity the goblins represent—sinfulness, degradation, animal instinct, etc.—MacDonald holds out hope that humans can overcome it.

What It Means to Be a Princess

The Princess and the Goblin often references the idea of what it means to be a princess. MacDonald makes it clear that being a princess has little if anything to do with whether one has royal parents; instead, it is a way of living, being, thinking, and treating others. Irene is an exemplary princess because she is honest, kind, admits her mistakes, acts with courage, and keeps her promises. When Lootie scolds her for making up stories about Grandmother, Irene remains calm because “a real princess is never rude—even when she does well to be offended” (19). During the chapter entitled, “Irene Behaves Like a Princess” (155), Irene must confront Lootie and a swarm of servants who berate her for once again disappearing. Lootie yells at Irene, warning her not to make up any tales, and all the while, Irene keeps her composure.  Rather than reacting harshly to Lootie, crying, or yelling back, she simply requests that Lootie be replaced as her nurse. This terrifies Lootie and Irene forgives her—something else that princesses do.

That nobility has little to do with rank or class is clearest in Irene’s interactions with Curdie and the other minder children. Lootie is against these relationships, believing Irene to be above the miners. Irene rejects this notion, knowing very well “that the truest princess is just the one who loves all her brothers and sisters best, and who is most able to do them good by being humble towards them” (159). She even bloodies her hands lifting out stones to free Curdie. Irene has learned how to act like a princess from her father the king, who is also a humble and kind leader, and her grandmother, who shows her unconditional love, warmth, and protection. In their association with divinity (and divinity’s association with royalty), the royal family’s humility and benevolence also illustrate MacDonald’s ideas about God.

Because royalty doesn’t hinge on status, MacDonald points out that Curdie also exhibits prince-like traits. Not only is he fearless and loyal, but he also feels immense guilt upon realizing how he wronged Irene by not believing her:

Here I should like to remark, for the sake of princes and princesses in general, that it is a low and contemptible thing to refuse to confess a fault, or even an error. If a true princess has done wrong, she is always uneasy until she has had an opportunity of throwing the wrongness away from her by saying: “I did it; and I wish I had not; and I am sorry for having done it.” So you see there is some ground for supposing that Curdie was not a miner only, but a prince as well. Many such instances have been known in the world’s history (160).

MacDonald utilizes his idea of what a princess should be to impart moral lessons to his readers and listeners. Any child who reads the story can be a prince or princess, should they act with dignity, kindness, and honesty. The author often uses authorial intrusion to note his opinions on what it means to be a princess, speaking directly to the reader as if he hopes they will take his words to heart and follow them.

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