The Strange Case of Dr. Jekyll and Mr. Hyde, novella by Scottish writer Robert Louis Stevenson, published in 1886. The names of Dr. Jekyll and Mr. Hyde, the two alter egos of the main character, have become shorthand for the exhibition of wildly contradictory behaviour, especially between private and public selves.

Summary

The tale—told largely from the perspective of Mr. Gabriel John Utterson, a London lawyer and friend of Dr. Henry Jekyll—begins quietly, with an urbane conversation between Utterson and his friend Mr. Richard Enfield. The latter tells how, returning home in the early hours of the morning, he witnessed a “horrible” incident: a small girl, running across the street, was trampled by a man named Mr. Edward Hyde, who left her screaming on the ground. After being caught, Hyde, who has a face that inspires loathing, agreed to pay the child’s family, and he retrieved from a dilapidated building a check from the account of a respected man. Enfield assumes that Hyde is blackmailing that man, whom Utterson knows to be his client Jekyll.

Utterson has in his files a will in which Jekyll bequeaths everything to Hyde. Troubled, the lawyer visits Dr. Hastie Lanyon, a longtime friend of both Jekyll and Utterson. Lanyon says that he has seen little of Jekyll for more than 10 years, since Jekyll had gotten involved with “unscientific balderdash,” and that he does not know Hyde. Utterson waylays Hyde at the old building and introduces himself and then goes around to Jekyll’s house (the neglected building is a laboratory belonging to the house), only to learn from the butler, Poole, that Jekyll is not at home and that his servants have orders to obey Hyde.

Almost a year later a maid witnesses Hyde beating to death a prominent gentleman who is also a client of Utterson’s. Utterson leads the police to Hyde’s home. Though he is absent, evidence of his guilt is clear. Utterson goes to see if Jekyll is harbouring Hyde, and Jekyll gives Utterson a letter from Hyde, in which Hyde declares that he will be able to escape. However, Utterson’s clerk notices that Jekyll and Hyde appear to have the same handwriting. Jekyll seems healthier and happier over the next few months but later starts refusing visitors. Utterson visits a dying Lanyon, who gives Utterson a document to be opened only after Jekyll’s death or disappearance. Weeks later, Poole requests that Utterson come to Jekyll’s home, as he is fearful that Hyde has murdered Jekyll. When Poole and Utterson break into the laboratory office, they find Hyde’s body on the floor and three documents for Utterson from Jekyll.

Lanyon’s and Jekyll’s documents reveal that Jekyll had secretly developed a potion to allow him to separate the good and evil aspects of his personality. He was thereby able at will to change into his increasingly dominant evil counterpart, Mr. Hyde. While the respectable doctor initially had no difficulty in returning from his rabid personality, he soon found himself slipping into Mr. Hyde without recourse to his drug. He temporarily stopped using his potion, but, when he tried it again, Mr. Hyde committed murder. After that, it took a vast amount of potion to keep him from spontaneously becoming Mr. Hyde. Unable to make any more of the drug because of an unknown but apparently crucial impurity in the original supply, Jekyll soon ran out of the drug. Indeed, he took the last of it to write a confession before becoming Hyde permanently.

Legacy and adaptations

The notion of the “double” was widely popular in the 19th century, especially in German literary discussions of the doppelgänger. Fyodor Dostoyevsky’s The Double (1846) dealt with this very subject, and Mary Wollstonecraft Shelley’s classic Frankenstein tale (1818) can be read in this light. The theme was explored explicitly by Oscar Wilde in The Picture of Dorian Gray (1891) and by H.G. Wells in both The Island of Doctor Moreau (1896) and The Invisible Man (1897). In The Strange Case of Dr. Jekyll and Mr. Hyde, Stevenson suggested that the human propensities for good and evil are not necessarily present in equal measure. Hyde is quite a bit smaller than Jekyll, perhaps indicating that evil is only a small portion of Jekyll’s total personality but one that may express itself in forceful, violent ways. The story has long been interpreted as a representation of the Victorians’ bifurcated self. Jekyll is in every way a gentleman, but just beneath the surface lie baser desires that remain unspoken; he is the very personification of the dichotomy between outward gentility and inward lust. Stevenson’s tale took on new resonance two years after publication with the grisly murders perpetrated by Jack the Ripper in 1888, when the psychological phenomenon that Stevenson explored was invoked to explain a new and specifically urban form of sexual savagery.

An adaptation of the tale for the stage was first performed in 1887, with Richard Mansfield as Jekyll and Hyde, and several popular films highlighted the novella’s horrific aspects, from a 1920 version starring John Barrymore to a 1971 B-movie, Doctor Jekyll and Sister Hyde, featuring a female alter ego. Dr. Jekyll and Mr. Hyde (1931), starring Fredric March, and a later adaptation starring Spencer Tracy (1941) were also notable. Stevenson’s story continued to inspire adaptations into the 21st century. It also spurred debate over whether its main character exhibits dissociative identity disorder, a form of psychosis, or some other psychopathology.

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two natures of Christ, in Christianity, the doctrine stating that Jesus, through the Incarnation, became fully human and fully divine and that these natures cannot be separated. The idea that “Jesus Christ is true God and true man” is also referred to as the hypostatic union and is a central tenet of Orthodox Christianity. Indeed, the Christian doctrine of salvation depends on the belief that Christ had to become fully human to share his full divinity with humanity.

Christ is often referred to as “the Word” (see logos) in Scripture, a term that refers to divine order, illumination, and the source of life and creation. The Gospel According to John states that Jesus is the Word incarnate who reveals God to humanity; the other Gospels and New Testament writings also address this idea. However, the full and technical doctrine of the two natures of Christ was arrived at over time, often with much controversy and debate.

In the first centuries following Christ’s death, the church was forced to develop a succinct theology regarding the two natures of Christ in order to address and quell a number of divergent belief systems it deemed heresies. Gnostic Docetists, for example, believed that Christ was not truly human and did not truly suffer; Docetism was attacked by numerous opponents of gnosticism, particularly Bishop Ignatius of Antioch in the 2nd century. Another early 2nd century heresy was Monarchianism, which stated that God the Father was the sole deity and that Jesus, while considered the Redeemer, was merely a mortal endowed with divine wisdom. In 341 the Council of Antioch declared that Jesus was the Son of God by nature rather than by adoption, refuting Monarchianism.

Christ as Ruler, with the Apostles and Evangelists (represented by the beasts). The female figures are believed to be either Santa Pudenziana and Santa Praxedes or symbols of the Jewish and Gentile churches. Mosaic in the apse of Santa Pudenziana, Rome,A
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Another significant challenge came from Bishop Arius of Alexandria, who emphasized the oneness of God. He stated that the essence (ousia) of God the Son was different from that of God the Father and that Christ could not be the same as the God of creation. He also posited that the Son came from the Father and had a beginning. In 325 the First Council of Nicaea sought to refute Arius, declaring that Christ was “begotten, not made, of the same substance as the Father.” The council used the Greek word homoousios, “of one substance,” rather than homoiousios “of similar substance.”

As a reaction against Arianism, Bishop Apollinarus the Younger stressed that Christ was divine nature housed in a human body without a human soul. In 381 the First Council of Constantinople rejected Apollinarianism as being insufficient to describe Christ as God incarnate and adopted the Nicene Creed.

The rise of Nestorianism necessitated further doctrinal uniformity, especially in relation to the personhood (hypostasis) of Christ. In 428 Bishop Nestorius of Constantinople objected to the use of the word Theotokos, “God-bearer,” to refer to the Virgin Mary. Nestorius’s refusal to style Mary as mother of God seemed to deny the unity of the God-man. In 431 the Second Council of Ephesus affirmed “that the Word, uniting to himself in his person the flesh animated by a rational soul, became man.” Nestorianism was also condemned at the Council of Chalcedon in 451.

The Council of Chalcedon also addressed the ideas of Eutyches and the monophysites, who held that Christ’s nature was altogether divine and not human. The council refuted this belief in a single nature, affirming that Christ was “perfect in Godhead and also perfect in manhood; truly God and truly man…consubstantial with the Father…and consubstantial with us.”

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Debates about the two natures of Christ continued after the Council of Chalcedon. In 482 the Byzantine patriarch Acacius attempted to reconcile differences with the monophysite sect, which insisted that Christ had only a single, divine nature. Acacius drew on the ideas of Christ’s divinity from the councils of Nicaea and Chalcedon but failed to acknowledge Christ’s humanity. While accepted by the Eastern church, Acacius’s teachings were declared unacceptable by the Roman Pope Felix III in 484, who excommunicated Acacius; the resultant Acacian Schism was not resolved until 519.

In 553 the Second Council of Constantinople further defined Christ as a unique, single person, a hypostasis, and one member of the Trinity. The 14 anathemas issued by the council further rejected Nestorianism by insisting yet again upon the hypostatic unity of the person of Christ in his two natures, divine and human.

Jennifer Murtoff