Emily Dickinson's poetry functions where scientific attention to the physical world and abstract theorizing about the ineffable intersect. Critics who emphasize the poet's dedication to the scientific often take for granted how deeply the uncertainty that underlies all of Dickinson's poetry opposes scientific discussion of the day. Meteorology is an exceptional nineteenth-century science because it takes as its subject complex systems which are inexplicable in Newtonian terms. As such, meteorology can articulate the ways that Dickinson bridges the divide between the unknown and the known, particularly as she relates to the interplay of nature and culture, the role of careful observation in the face of uncertainty, and issues of home and dwelling. These are themes integral to and further elaborated by contemporary ecocritical discourse.

Edgar Allan Poe (1809-49) lived at the perfect time to write about several of the most dramatic technological developments ever recorded in history. Up until the nineteenth century, professional scientists were almost the exclusive agents for writing about science. However, during this period, non-professional writers also emerged as important conveyors of popular science news to the public. Though Poe was a lay writer, his popular writing conveyed several of the most important new discoveries of the Industrial Age. He also projected his views about how nineteenth-century technologies might impact civilizations of the future. Poe’s writing offers a key example of a widespread movement of thinkers who attempted to mediate the tensions and debates that were taking place in his lifetime between those who perceived and described the world from either the “Mechanical” or the “Romantic” approach. This study explores the ways that Poe wrote about science in poetry, non-fiction, and fiction. I argue that a review of his earlier science writing helps to unlock several of the enigmatic writings of his culminationg work, Eureka:A Prose Poem. The final chapter of this thesis concludes with an in-depth discussion of Eureka. In Eureka, Poe proposes that man’s literary works are imperfect. However, he contends that the Creator has written and executed a perfect “Plot of the Universe.” Poe attempts to unravel several of its deepest mysteries in a multi-genre work of poetry, history, science, and metaphysics. I argue that modern scholars of literature and science history can gain a clearer view of the ways that the nineteenth-century public received and understood information about science by exploring Poe’s science writing than has been provided in previous historical or literary scholarship.

H.P. Blavatsky’s (1831-1891) Theosophy has been defined as central to the history of modern Western spirituality and esotericism, yet to this date no major study has mapped and analysed the major themes of Blavatsky’s writings, how Blavatsky used the concept ‘Theosophy’ or to what extent she was engaged with the intellectual contexts of her time. Thus the purpose of this thesis is to fill this gap. The proposed theoretical framework is based on the centrality of language in the production of intellectual products, such as texts—but contrary to the dominant focus on strategies, rhetoric and power this thesis will focus on the construction of meaning coupled with a set of methodological tools based on contextual analysis, intellectual history and intertextuality. In addition to an overview of Blavatsky research this thesis will map and analyse Blavatsky’s use of the concept ‘Theosophy’ as well as Blavatsky’s primary discourses, identified as: (1) discourse for ancient knowledge, (2) discourse against Christian dogmatism, (3) discourse against the modern natural sciences and materialism, (4) discourse against modern spiritualism, (5) discourse for system and (7) discourse for universal brotherhood. In mapping and analysing Blavatsky’s discourses, it was found that her construction of meaning was significantly interconnected with broader intellectual contexts, such as ‘modern historical consciousness’, ‘critical enlightenment ideas’, studies in religion, studies in mythology, the modern sciences, spiritualism, systemic philosophy, reform movements and practical ethics. It, for example, becomes clear that Blavatsky’s search for an ancient ‘Wisdom Religion’ was actually a part of a common intellectual occupation during the eighteenth and nineteenth centuries and that her critique of the Christian dogmas was equally a common intellectual trend. To read Blavatsky’s discourses as the idiosyncratic strategies of an esotericist, isolated from their larger contexts or only engaged with them in order to legitimise minority views would therefore largely fail to account for the result of this thesis: that in historical actuality, they were a part of the larger cultural web of meaning.