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The Masque of the Red Death

The “Red Death” had long devastated the country. No pestilence had ever been so fatal, or so hideous. Blood was its Avatar and its seal — the redness and the horror of blood. There were sharp pains, and sudden dizziness, and then profuse bleeding at the pores, with dissolution. The scarlet stains upon the body and especially upon the face of the victim, were the pest ban which shut him out from the aid and from the sympathy of his fellow-men. And the whole seizure, progress and termination of the disease, were the incidents of half an hour.

But the Prince Prospero was happy and dauntless and sagacious. When his dominions were half depopulated, he summoned to his presence a thousand hale and light-hearted friends from among the knights and dames of his court, and with these retired to the deep seclusion of one of his castellated abbeys.

Poe uses the images of the Abbey in a way that sort of stomps on the sacrality of the buildings intended use. Poe using the image of the towering religious place makes the nefarious activities happening inside that much more sinister in nature, and the picture of the religious building keeping all of it in is a large juxtaposition. The juxtaposition of a building that is supposed to be inhabited by deeply religious men and women whose morals surround sacrificing their life in support of all things good in Jesus Christ name, being inhabited instead by very selfish, rich people who think nothing of the plague that killed half of the population is a very jarring one at that. Edgar Allen Poe knew exactly what he was doing when he made this image clear. He traded out the good for the bad as inhabitants of this deeply religious building. The interior change is also a form of juxtaposition in the story. The interior changed from a place that is modest, not boastful, and full of images and various statues of worship for Jesus Christ into a place of worship for a wholly different reason. The new form of worship in this building surrounds worldly possessions and status. The people who walk the halls are no longer pious and selfless. They too have switched to selfish, merciless people who only think of the honor and glory they themselves possess. Later in the story, it describes the presence of gold adorning the walls of the rooms, with elaborate decorations lining the walls of the colorful rooms. The new rooms are lavishly decorated to a gaudy extent with gold and bright colors.

Could the Abbey also be a critique against Catholicism? As the Protestant faith was the majority Christian faith at the time, is this Poe’s way of saying that the people that were in the Abbey were like Catholics. The comparison is Poe’s way of critiquing the Catholic faith, by putting the people that believe that they are above everyone in the Abbey, could Poe be saying that that I show he sees the Catholics, and that the outcome of the story is what he feels should happen to Catholics?

This was an extensive and magnificent structure, the creation of the prince’s own eccentric yet august taste. A strong and lofty wall girdled it in. This wall had gates of iron. The courtiers, having entered, brought furnaces and massy hammers and welded the bolts. They resolved to leave means neither of ingress or egress to the sudden impulses of despair or of frenzy from within. The abbey was amply provisioned. With such precautions the courtiers might bid defiance to contagion. The external world could take care of itself. In the meantime it was folly to grieve, or to think. The prince had provided all the appliances of pleasure. There were buffoons, there were improvisatori, there were ballet-dancers, there were musicians, there was Beauty, there was wine. All these and security were within. Without was the “Red Death.”

It was toward the close of the fifth or sixth month of his seclusion, and while the pestilence raged most furiously abroad, that the Prince Prospero entertained his thousand friends at a masked ball of the most unusual magnificence.

The presence of seven apartments seems to be a connection to the Bible. Seven is a holy number in the Bible. In the beginning, God created the world in six days, and on the seventh, he rested. It is said that seven is a spiritual number, and that it represents divine completeness. Edgar Allen Poe creating seven rooms in his story feels like a biblical allusion to me. He is referencing the Bible slightly, again bringing in the idea of religion into his story.  Along with the representation of the seven rooms, he included a bright white one. White walls, windows, furnishings, etc. The imagery of an all- white room that is so close to the black room that sort of symbolized death in the story is not a coincidence either. My only question is why would he put a violet room in the middle? Is it so the light and the dark don’t have to mix in the story. The separation of the rooms and the colors is incredibly deliberate.

     It was a voluptuous scene, that masquerade. But first let me tell of the rooms in which it was held. There were seven — an imperial suite. In many palaces, however, such suites form a long and straight vista, while the folding doors slide back nearly to the walls on either hand, so that the view of the whole extent is scarcely impeded. Here the case was very different; as might have been expected from the duke’s love of the bizarre. The apartments were so irregularly disposed that the vision embraced but little more than one at a time. There was a sharp turn at every twenty or thirty yards, and at each turn a novel effect. To the right and left, in the middle of each wall, a tall and narrow Gothic window looked out upon a closed corridor which pursued the windings of the suite. These windows were of stained glass whose color varied in accordance with the prevailing hue of the decorations of the chamber into which it opened. That at the eastern extremity was hung, for example, in blue — and vividly blue were its windows. The second chamber was purple in its ornaments and tapestries, and here the panes were purple. The third was green throughout, and so were the casements. The fourth was furnished and lighted with orange — the fifth with white — the sixth with violet. The seventh apartment was closely shrouded in black velvet tapestries that hung all over the ceiling and down the walls, falling in heavy folds upon a carpet of the same material and hue. But in this chamber only, the color of the windows failed to correspond with the decorations. The panes here were scarlet — a deep blood color. Now in no one of the seven apartments was there any lamp or candelabrum, amid the profusion of golden ornaments that lay scattered to and fro or depended from the roof. There was no light of any kind emanating from lamp or candle within the suite of chambers. But in the corridors that followed the suite, there stood, opposite to each window, a heavy tripod, bearing a brazier of fire that projected its rays through the tinted glass and so glaringly illumined the room. And thus were produced a multitude of gaudy and fantastic appearances. But in the western or black chamber the effect of the fire-light that streamed upon the dark hangings through the blood-tinted panes, was ghastly in the extreme, and produced so wild a look upon the countenances of those who entered, that there were few of the company bold enough to set foot within its precincts at all.

 

The various rooms in color from The Masque of the Red Death found on The Books Of Daniel website. https://thebooksofdaniel.com/2016/02/09/rev iew-of-the-masque-of-the-red-death/ Picture included to help the reader visualize the rooms colors, and the appearance of death in the piece. 

     It was in this apartment, also, that there stood against the western wall, a gigantic clock of ebony. Its pendulum swung to and fro with a dull, heavy, monotonous clang; and when the minute-hand made the circuit of the face, and the hour was to be stricken, there came from the brazen lungs of the clock a sound which was clear and loud and deep and exceedingly musical, but of so peculiar a note and emphasis that, at each lapse of an hour, the musicians of the orchestra were constrained to pause, momentarily, in their performance, to harken to the sound; and thus the waltzers perforce ceased their evolutions; and there was a brief disconcert of the whole gay company; and, while the chimes of the clock yet rang, it was observed that the giddiest grew pale, and the more aged and sedate passed their hands over their brows as if in confused reverie or meditation. But when the echoes had fully ceased, a light laughter at once pervaded the assembly; the musicians looked at each other and smiled as if at their own nervousness and folly, and made whispering vows, each to the other, that the next chiming of the clock should produce in them no similar emotion; and then, after the lapse of sixty minutes, (which embrace three thousand and six hundred seconds of the time that flies,) there came yet another chiming of the clock, and then were the same disconcert and tremulousness and meditation as before.

     But, in spite of these things, it was a gay and magnificent revel. The tastes of the duke were peculiar. He had a fine eye for colors and effects. He disregarded the decora of mere fashion. His plans were bold and fiery, and his conceptions glowed with barbaric lustre. There are some who would have thought him mad. His followers felt that he was not. It was necessary to hear and see and touch him to be sure that he was not.

The number seven is a holy number, as stated before, it is also the number of deadly sins in the bible. The seven deadly sins are of pride, greed, lust, envy, gluttony, wrath, and sloth. The story clearly exemplifies many of the seven deadly sins. Pride is one of the more obvious examples. Being prideful, according to the bible, pride is the surplus love of oneself. An example from the text is the way the gratification of Prince Prospero’s ego throughout the story. The way he dresses, the food he eats, the party he thrown in the face of death and destruction around the world is prideful, and therefore, it is a perfect example of one of the seven deadly sins. Another one of the seven deadly sins present in the story is gluttony. It is put on display towards the beginning of the story when talking about the pleasures and the drinking of wine at the party. Gluttony is synonymous with overindulging in both food and drink. At the end of the story, the party goers are called “revelers.” Revelers are people who enjoy loudly and usually with alcohol. With description of the people, it is easy to see how they are indulging in gluttonous activities. Poe seems to make the people at his party sort of Hallmarks of anti- Christian ways, and it is very clearly seen in these scenes and descriptions of the party goers.

     He had directed, in great part, the moveable embellishments of the seven chambers, upon occasion of this great fête; and it was his own guiding taste which had given character to the masqueraders. Be sure they were grotesque. There were much glare and glitter and piquancy and phantasm — much of what has been since seen in “Hernani.” There were arabesque figures with unsuited limbs and appointments. There were delirious fancies such as the madman fashions. There was much of the beautiful, much of the wanton, much of the bizarre, something of the terrible, and not a little of that which might have excited disgust. To and fro in the seven chambers there stalked, in fact, a multitude of dreams. And these — the dreams — writhed in and about, taking hue from the rooms, and causing the wild music of the orchestra to seem as the echo of their steps. And, anon, there strikes the ebony clock which stands in the hall of the velvet. And then, for a moment, all is still, and all is silent save the voice of the clock. The dreams are stiff-frozen as they stand. But the echoes of the chime die away — they have endured but an instant — and a light, half-subdued laughter floats after them as they depart. And now again the music swells, and the dreams live, and writhe to and fro more merrily than ever, taking hue from the many tinted windows through which stream the rays from the tripods. But to the chamber which lies most westwardly of the seven, there are now none of the maskers who venture: for the night is waning away; and there flows a ruddier light through the blood-colored panes; and the blackness of the sable drapery appals; and to him whose foot falls upon the sable carpet, there comes from the near clock of ebony a muffled peal more solemnly emphatic than any which reaches their ears who indulge in the more remote gaieties of the other apartments.

     But these other apartments were densely crowded, and in them beat feverishly the heart of life. And the revel went whirlingly on, until at length there commenced the sounding of midnight upon the clock. And then the music ceased, as I have told; and the evolutions of the waltzers were quieted; and there was an uneasy cessation of all things as before. But now there were twelve strokes to be sounded by the bell of the clock; and thus it happened, perhaps, that more of thought crept, with more of time, into the meditations of the thoughtful among those who revelled. And thus, too, it happened, perhaps, that before the last echoes of the last chime had utterly sunk into silence, there were many individuals in the crowd who had found leisure to become aware of the presence of a masked figure which had arrested the attention of no single individual before. And the rumor of this new presence having spread itself whisperingly around, there arose at length from the whole company a buzz, or murmur, expressive of disapprobation and surprise — then, finally, of terror, of horror, and of disgust.

Herod is the King of Judea that tried to have Jesus killed in the Bible. The reference to Herod here comes as a shock to me, solely because it comes out of left field in this story. While there are biblical and religious undertones throughout the story, this is a very explicit comparison between “The Masque of the Red Death” and the Bible. In an article by Patrick Cheney, he compares the Red Death to the anti-Christ by saying, “the Red Death becomes an ‘anti-Christ,’ an image of the cosmic force conspiring man’s failure” (Cheney). Rather than Christ who conspires for man’s success, the Red Death hopes for man’s failure, and in the story, the Red Death does just that. Much like Herod who conspired to kill Jesus in the Bible, the Red Death is conspiring to kill all man, Jesus disciples. In this instance, the text is saying that Herod was trying to kill the savior of the world, or anyone who might possess greater power than him, and the Red Death doesn’t care about that at all. The Red Death will kill all, regardless of status, power, or class. The Red Death is not selective, it is destructive. No matter who you are, and it will kill you. Poe saying that the Red Death “Out-Heroded Herod” is saying that he succeeded more than Herod did in his mission to kill the savior of the world. Rather than killing the savior of the world, it killed those who worshiped him, and those who didn’t. Like said earlier in the paragraph, the image of the anti- Christ conspiring for man’s failure is incredibly similar to Herod trying to kill the savior of the world. Herod did not succeed, but the Red Death killed man, Jesus greatest hope. Killing Jesus children, both Christian and non- Christian eliminates the glory of God from being spread, which is what would have happened had Herod succeeded.

King Herod as referenced earlier in the comments. Included to help readers visualize. Found on Bible Gateway Blog- https://www.biblegateway.com/blog/2017/12/who-was-herod/

 In an assembly of phantasms such as I have painted, it may well be supposed that no ordinary appearance could have excited such sensation. In truth the masquerade license of the night was nearly unlimited; but the figure in question had out-Heroded Herod, and gone beyond the bounds of even the prince’s indefinite decorum. There are chords in the hearts of the most reckless which cannot be touched without emotion. Even with the utterly lost, to whom life and death are equally jests, there are matters of which no jest can be made. The whole company, indeed, seemed now deeply to feel that in the costume and bearing of the stranger neither wit nor propriety existed. The figure was tall and gaunt, and shrouded from head to foot in the habiliments of the grave. The mask which concealed the visage was made so nearly to resemble the countenance of a stiffened corpse that the closest scrutiny must have had difficulty in detecting the cheat. And yet all this might have been endured, if not approved, by the mad revellers around. But the mummer had gone so far as to assume the type of the Red Death. His vesture was dabbled in blood — and his broad brow, with all the features of the face, was besprinkled with the scarlet horror.

 

The masked figure is presented in the story as an image to be feared. The image is stiff, and corpse-like representing the death that comes with the Red Death’s presence. It is covered in blood and doesn’t have a fact. The Figure is the personification of Death, specifically the Red Death that has wiped out half of the population. Where did Poe get the idea for this? There is a source on EAPoe.org that comments on just that. There is a possibility that Poe read about the clock at Strasbourg Cathedral where death is personified and displayed at the hour, and Christ comes out and dispels Death. This could have been where he got the idea for the personification of death. This feeds into the idea that Death is the antichrist in this story. If Christ can dispel it, and it is the force that can defeat Death in this clock, that might also be translated into the story via Poe.

     When the eyes of Prince Prospero fell upon this spectral image (which with a slow and solemn movement, as if more fully to sustain its role, stalked to and fro among the waltzers) he was seen to be convulsed, in the first moment with a strong shudder either of terror or distaste; but, in the next, his brow reddened with rage.

     “Who dares?” he demanded hoarsely of the courtiers who stood near him — “who dares insult us with this blasphemous mockery? Seize him and unmask him — that we may know whom we have to hang at sunrise, from the battlements!”

     It was in the eastern or blue chamber in which stood the Prince Prospero as he uttered these words. They rang throughout the seven rooms loudly and clearly — for the prince was a bold and robust man, and the music had become hushed at the waving of his hand.

      It was in the blue room where stood the prince, with a group of pale courtiers by his side. At first, as he spoke, there was a slight rushing movement of this group in the direction of the intruder, who at the moment was also near at hand, and now, with deliberate and stately step, made closer approach to the speaker. But from a certain nameless awe with which the mad assumptions of the mummer had inspired the whole party, there were found none who put forth hand to seize him; so that, unimpeded, he passed within a yard of the prince’s person; and, while the vast assembly, as if with one impulse, shrank from the centres of the rooms to the walls, he made his way uninterruptedly, but with the same solemn and measured step which had distinguished him from the first, through the blue chamber to the purple — through the purple to the green — through the green to the orange — through this again to the white — and even thence to the violet, ere a decided movement had been made to arrest him. It was then, however, that the Prince Prospero, maddening with rage and the shame of his own momentary cowardice, rushed hurriedly through the six chambers, while none followed him on account of a deadly terror that had seized upon all. He bore aloft a drawn dagger, and had approached, in rapid impetuosity, to within three or four feet of the retreating figure, when the latter, having attained the extremity of the velvet apartment, turned suddenly and confronted his pursuer. There was a sharp cry — and the dagger dropped gleaming upon the sable carpet, upon which, instantly afterwards, fell prostrate in death the Prince Prospero. Then, summoning the wild courage of despair, a throng of the revellers at once threw themselves into the black apartment, and, seizing the mummer, whose tall figure stood erect and motionless within the shadow of the ebony clock, gasped in unutterable horror at finding the grave-cerements and corpse-like mask which they handled with so violent a rudeness, untenanted by any tangible form.

This is a direct reference to Jesus Christ in the Bible. In First Thessalonians, Paul says that Jesus will come like a thief in the night when he comes again. This is meaning that Jesus will come when you least expect it, so you must be ready. Ready does not mean be awake all of the time, it is saying that Christian need to be spiritually ready, and physically sound in body in mind, meaning not under the influence of alcohol in drugs. The comparison here is that Poe is saying that, like Jesus, Death will come when you least expect it, and people need to be ready for that too. The difference here is the consequences of the actions. If a person is ready for the “thief in the night” that is Jesus, they will be rewarded and get to live in Heaven for eternity with Jesus. If a person is ready for “thief in the night” that is death, they still get death, therefore, it is not a comparison that is viable. I see this as a direct cut against Christianity. This destructive disease that floats around killing everyone in its path is being compared to Jesus himself. Jesus does not punish the innocent when he comes, he was sent to save the world, and in this story, the savior of the world is being made a mockery by Poe when he compares this all powerful being to the literal face of death and destruction in the story. It’s Poe’s way to represent the Anti-Christ, as was stated earlier in the comments.

     And now was acknowledged the presence of the Red Death. He had come like a thief in the night. And one by one dropped the revellers in the blood-bedewed halls of their revel, and died each in the despairing posture of his fall. And the life of the ebony clock went out with that of the last of the gay. And the flames of the tripods expired. And Darkness and Decay and the Red Death held illimitable dominion over all.

EDGAR A. POE.

 

WORKS CITED

 

  • Cheney, Patrick. “Poe’s Use of The Tempest and the Bible in ‘The Masque of the Red Death.'” Gale Literature Resource Center, 2006, go.gale.com/ps/i.do?id=GALE%7CH1420069364&sid=googleScholar&v=2.1&it=r&linkaccess=abs&issn=08959439&p=LitR C&sw=w&userGroupName=anon%7E67f8d83e&aty=open-web-entry. Accessed 15 Nov. 2023.
  • Poe, Edgar Allan. “The Masque of the Red Death.” The Edgar Allan Poe Society of Baltimore, 9 July 1845, www.eapoe.org/works/tales/masqueb.htm. Accessed 16 Nov. 2023
  • The Masque of the Red Death, The Collected Works of Edgar Allan Poe — Vol. II: Tales and Sketches.” Edited by Mabbott. Edgar Allan Poe Society of Baltimore, 1978, www.eapoe.org/works/mabbott/tom2t051.htm #pn066902. Accessed 5 Dec. 2023.

License

Tales of Edgar Allan Poe: Critical and Creative Editions Copyright © by Abby Embree; Andrew Burgess; Ann Manley; Bri Brands; Dylan Melchior; Elizabeth Klink; Emi O’Brochta; Emma Grause; Georgia Aduddell; Grace Martin; Iysis Shaffers; Jess Quintero; Kade Cockrum; Karaline Schulte; Katherine Bonny; Kathleen Zeivel; Leah Wegmann; LeDavid Olmstead; Link Linquist; Logan Williams; Lorna Bauer; Maddie Patterson; Madeleine Heath; Matthew Brown; Nathan Peterson; Olivia Noll Reinert; Piper Wiley; Sarah Inouye; Sona Xiong; Spencer Cooper-Ohm; and Trick Lucero. All Rights Reserved.