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The term daemonic—often substantivized in German as the daemonic (das Dämonische) since its use by Johann Wolfgang von Goethe in the early 19th century—is a literary topos associated with divine inspiration and the idea of genius, with the nexus between character and fate and, in more orthodox Christian manifestations, with moral transgression and evil. Although strictly modern literary uses of the term have become prominent only since Goethe, its origins lie in the classical idea of the δαíμων, transliterated into English as daimon or daemon, as an intermediary between the earthly and the divine. This notion can be found in pre-Socratic thinkers such as Empedocles and Heraclitus, in Plato, and in various Stoic and Neo-Platonic sources. One influential aspect of Plato’s presentation of the daemonic is found in Socrates’s daimonion: a divine sign, voice, or hint that dissuades Socrates from taking certain actions at crucial moments in his life. Another is the notion that every soul contains an element of divinity—known as its daimon—that leads it toward heavenly truth. Already in Roman thought, this idea of an external voice or sign begins to be associated with an internal genius that belongs to the individual. In Christian thinking of the European romantic period, the daemonic in general and the Socratic daimonion in particular are associated with notions such as non-rational divine inspiration (for example, in Johann Georg Hamann and Johann Gottfried Herder) and with divine providence (for example, in Joseph Priestley). At the same time, the daemonic is also often interpreted as evil or Satanic—that is: as demonic—by European authors writing in a Christian context. In Russia in particular, during a period spanning from the mid-19th century until the early 20th century, there is a rich vein of novels, including works by Gogol and Dostoevsky, that deal with this more strictly Christian sense of the demonic, especially the notion that the author/narrator may be a heretical figure who supplants the primacy of God’s creation. But the main focus of this article is the more richly ambivalent notion of the daemonic, which explicitly combines both the Greco-Roman and Judeo-Christian heritages of the term. This topos is most prominently mobilized by two literary exponents during the 19th century: Goethe, especially in his autobiography Dichtung und Wahrheit (Poetry and Truth), and Samuel Taylor Coleridge, in his Notebooks and in the Lectures on the History of Philosophy. Both Goethe’s and Coleridge’s treatments of the term, alongside its classical and Judeo-Christian heritages, exerted an influence upon literary theory of the 20th century, leading important theorists such as Georg Lukács, Walter Benjamin, Hans Blumenberg, Angus Fletcher, and Harold Bloom to associate the daemonic with questions concerning the novel, myth, irony, allegory, and literary influence.

“Romance” is a term that has been variously applied to long-form verse narratives, episodic prose narratives, drama, stories from late Greek antiquity, and a popular subgenre of contemporary mass market fiction. In the 18th and 19th centuries it vied with “novel” as the standard term for the genre (before the latter won out to become part of our common vocabulary). Romance has also become a standard division of Shakespeare’s works, a dramatic genre that, beginning in the 19th century, stood alongside comedy, tragedy, and history as one of the cornerstones of the canon. Indeed, readers and scholars use “romance” so promiscuously as to suggest the near impossibility of drawing its definition with any clarity or meaning. Is the word merely an empty signifier for an incoherent concept? A vague label that is “generic” in the most unhelpful sense? Perhaps, contrarily, “romance” has power as a label because of its variability and range. On a practical level, understanding the pliant ways that readers, publishers, and writers have used this term provides insight to one of the richest (and perhaps oldest) veins of storytelling. Romance also gives us a view of how those same traditions ultimately derive from more ancient and esoteric forms. As it relates to a theory of genre, too, romance has been indispensable. Two of the most important treatments of genre theory, by Northrop Frye and Fredric Jameson, center on romance as a literary and historical practice. To study romance is therefore to study the shapes and traditions of genre itself; to theorize romance is to provide a history and conceptual framework for how genres have worked and continue to work within storytelling practices.