Una nueva invitada internacional acaba de confirmar su presencia en la décima edición y aniversario de Cinefan Festival. Por primera vez en la historia del evento asistirá un intérprete de la conocida saga “Regreso al futuro”. La actriz Claudia Wells, que interpretó a la novia de Marty Mcfly, Jennifer Parker, en el primer largometraje de la trilogía, representará en Úbeda a un clásico del cine fantástico y de ciencia ficción. Era un empeño de la organización que la saga tuviera presencia en el evento, desde hace varios años. Ojalá sea la primera de muchos de los que se esperan que pasen por su alfombra roja en las próximas ediciones.
Actriz norteamericana nacida en Kuala Lumpur (Malasia) y criada en San Francisco, California (EEUU), comenzó su carrera artística siendo adolescente, participando en diversas series de televisión como Herbie, The Love Bug (1982), Fama (1984) o Simon & Simon (1985). A pesar de que su carrera interpretativa parecía estar encaminada hacia el éxito, decidió apartarse de los platós cuando a su madre le fue diagnosticado un cáncer; esa trágica experiencia le impulsó a tomar un papel activo en organizaciones benéficas. En 2008 retoma la interpretación con Still Waters Burn, a la que siguen El mentalista (2011), Starship: Rising (2014), EP/Executive Protection (2015) o Vitals (2017), entre otros muchos títulos. A pesar de todo su bagaje artístico, para los fans siempre será recordada como la genuina Jennifer Parker, en la primera entrega de la trilogía de “Regreso al Futuro” (1985).
Claudia Wells se une a los actores ya anunciados del apartado internacional: John Simpkin, Peter Ross-Murray y Sarah Douglas. Los veremos en los encuentros y charlas del festival y en las sesiones de firmas entre el 22 y el 24 de julio. Aún quedan más comunicaciones de invitados internacionales y nacionales. ¡Esperar y ver!
The Time Machine is an 1895 dystopian post-apocalypticscience fictionnovella by H. G. Wells about a Victorian scientist known as the Time Traveller who travels approximately 802,701 years into the future. The work is generally credited with the popularization of the concept of time travel by using a vehicle or device to travel purposely and selectively forward or backward through time. The term "time machine", coined by Wells, is now almost universally used to refer to such a vehicle or device.[1]
Utilizing a frame story set in then-present Victorian England, Wells' text focuses on a recount of the otherwise anonymous Time Traveller's journey into the far future. A work of future history and speculative evolution, The Time Machine is interpreted in modern times as a commentary on the increasing inequality and class divisions of Wells' era, which he projects as giving rise to two separate human species: the fair, childlike Eloi, and the savage, simian Morlocks, distant descendants of the contemporary upper and lower classes respectively.[2][3] It is believed that Wells' depiction of the Eloi as a race living in plenitude and abandon was inspired by the utopic romance novel News from Nowhere (1890), though Wells' universe in the novel is notably more savage and brutal.[4]
In his 1931 preface to the book, Wells wrote that The Time Machine seemed "a very undergraduate performance to its now mature writer, as he looks over it once more", though he states that "the writer feels no remorse for this youthful effort". However, critics have praised the novella's handling of its thematic concerns, with Marina Warner writing that the book was the most significant contribution to understanding fragments of desire[clarify] before Sigmund Freud's The Interpretation of Dreams, with the novel "[conveying] how close he felt to the melancholy seeker after a door that he once opened on to a luminous vision and could never find again".[5]
The Time Machine has been adapted into two feature films of the same name, as well as two television versions and many comic book adaptations. It has also indirectly inspired many more works of fiction in many media productions.
Wells had considered the notion of time travel before, in a short story titled "The Chronic Argonauts" (1888). This work, published in his college newspaper, was the foundation for The Time Machine.
He frequently stated that he had thought of using some of this material in a series of articles in the Pall Mall Gazette, but in response to a request by W. E. Henley, the editor of National Observer, he rewrote "The Chronic Argonauts" into a series of seven loosely connected and fictionalized essays which were anonymously published in the newspaper from 17 March to 23 June 1894.[6][7] The series was never completed as Henley stepped down from his role as editor in National Observer. With his encouragement, Wells continued to work on the story, and at the end of the year when Henley was given the position as editor of Heinemann's periodical The New Review, he arranged for the story to be published there in serialized form in the January to May 1895 editions instead, which Wells was paid £100 (equal to about £15,000 today) for.[8][9][10]Henry Holt and Company published the first book edition (possibly prepared from a different manuscript)[11] on 7 May 1895; Heinemann published an English edition on 29 May.[8] These two editions are different textually and are commonly referred to as the "Holt text" and "Heinemann text", respectively. Nearly all modern reprints reproduce the Heinemann text.[12]
The story reflects Wells's own socialist political views, his view on life and abundance, and the contemporary angst about industrial relations. It is also influenced by Ray Lankester's theories about social degeneration[13] and shares many elements with Edward Bulwer-Lytton's novel Vril, the Power of the Coming Race (1871).[14] It is also thought that Wells' Eloi race shares many features with the works of other English socialists, most notably William Morris and his work News from Nowhere (1890), in which money is depicted as irrelevant and work is merely undertaken as a form of pleasure.[4] Other science fiction works of the period, including Edward Bellamy's novel Looking Backward: 2000–1887 (1888) and the later film Metropolis (1927), dealt with similar themes.[citation needed] In his later reassessment of the book, published as the 1931 preface to The Time Machine, Wells wrote that the text has "lasted as long as the diamond-framed safety bicycle, which came in at about the date of its first publication", and is "assured it will outlive him", attesting to the power of the book.[5]
Based on Wells's personal experiences and childhood, the working class literally spent a lot of their time underground. His own family would spend most of their time in a dark basement kitchen when not being occupied in their father's shop.[15] Later, his own mother would work as a housekeeper in a house with tunnels below,[16] where the staff and servants lived in underground quarters.[17] A medical journal published in 1905 would focus on these living quarters for servants in poorly ventilated dark basements.[18] In his early teens, Wells became a draper's apprentice, having to work in a basement for hours on end.
This work is an early example of the Dying Earth subgenre. The portion of the novella that sees the Time Traveller in a distant future where the sun is huge and red also places The Time Machine within the realm of eschatology; that is, the study of the end times, the end of the world, and the ultimate destiny of humankind.[19]
A Victorian Englishman, identified only as the Time Traveller, tells his weekly dinner guests that he has experimental verification of a machine that can travel through time. He shows them what he says is a small model, and they watch it disappear. He says he has a big machine nearly finished in his laboratory, in which a person could travel through time. At dinner the following week, a weary, bedraggled Traveller recounts to his guests what he experienced on his journey to the future.
In the new narrative, the Time Traveller goes into the future, observing things moving in quick motion around him. He sees his house disappear and turn into a lush garden. The Traveller stops in A.D. 802,701, and meets the Eloi, a society of small, childlike humanoids. They live in small communities within large and futuristic yet deteriorating buildings, and adhere to a fruit-based diet. His efforts to communicate with them are hampered by their lack of curiosity or discipline. They appear happy and carefree but fear the dark, particularly moonless nights. They give no response to nocturnal disappearances, possibly because they are so afraid of them. After exploring the area around the Eloi's residences, the Traveller reaches the top of a hill overlooking what was once London and finds the ruins of what once was a metropolis. He concludes that the entire planet became a garden, with little trace of human society or engineering from the hundreds of thousands of years prior, and that communism[21] has at last been achieved. He also theorizes that intelligence springs from necessity; with no real challenges facing the Eloi, they have lost the spirit, intelligence, and physical fitness of humanity at its peak.
Returning to the site where he arrived, the Traveller finds his machine missing; he is confident that it at least has not traveled through time, as he had removed its levers. Later, he encounters the Morlocks, ape-like troglodytes who live in darkness underground and surface only at night. Deducing that they must have taken his time machine, he explores one of many "wells" that lead to the Morlocks' dwellings and discovers them operating the machinery and industry that makes the above-ground paradise of the Eloi possible. He realizes that the Morlocks control and feed upon the Eloi. The Traveller speculates that the human race has diverged into two species: the favored aristocracy has become the Eloi, and their mechanical servants have become the Morlocks.
Meanwhile, he rescues Eloi Weena from drowning, as none of the other Eloi take any notice of her plight. The Traveller takes Weena with him on an expedition to "The Palace of Green Porcelain", a distant structure which turns out to be a derelict museum. Here, the Traveller finds a fresh matches and fashions a crude weapon against Morlocks, whom he must fight to recover his machine. He plans to take Weena back to his own time to save her from the horrors of the future world. Because the tiring journey back to Weena's home is too much for them, they stop in the forest for the night. They are eventually attacked by Morlocks, and Weena faints. The Traveller escapes when a small fire he left behind them to repel the Morlocks turns into a forest fire; Weena and the Morlocks are lost in the blaze.
The Morlocks open the Sphinx and use the machine as bait to capture the distraught Traveller, not understanding that he can use it to escape. He reattaches the levers before travelling further ahead to roughly 30 million years from his own time. There, he sees some of the last living things on a dying Earth: crab-like creatures wandering blood-red beaches chasing enormous butterflies, in a world covered in lichenoid vegetation. He continues to make jumps forward through time, seeing Earth's rotation cease and the sun grow larger, redder, and dimmer, and the world falling silent and freezing as the last living things die out.
Overwhelmed, he returns to his own time, arriving at the laboratory just three hours after he originally left. He arrives late to his own dinner party, whereupon, after eating, the Traveller relates his adventures to his disbelieving visitors, producing as evidence two unusual white flowers Weena put in his pocket.
The original narrator relates that he returned to the Traveller's house the next day, finding him preparing for another journey and promising to return in a short time. After waiting for three years, however, the narrator says that the Traveller has not returned.
A section from the thirteenth chapter of the serial published in New Review (May 1895, partway down p. 577 to p. 580, line 29)[22] does not appear in either of the 1895 editions of the book.[23][24][25] It was drafted at the suggestion of Wells's editor, William Ernest Henley, who wanted Wells to "oblige your editor" by lengthening the text with, among other things, an illustration of "the ultimate degeneracy" of humanity. "There was a slight struggle," Wells later recalled, "between the writer and W. E. Henley who wanted, he said, to put a little 'writing' into the tale. But the writer was in reaction from that sort of thing, the Henley interpolations were cut out again, and he had his own way with his text."[26] This portion of the story was published elsewhere as "The Final Men" (1940)[27] and "The Grey Man".[28] The deleted text was also published by Forrest J Ackerman in an issue of the American edition of Perry Rhodan.[citation needed]
The deleted text recounts an incident immediately after the Traveller's escape from the Morlocks. He finds himself in the distant future in a frost-covered moorland with simple grasses and black bushes, populated with furry, hopping herbivores resembling kangaroos. He stuns or kills one with a rock, and upon closer examination realises they are probably the descendants of humans / Eloi / Morlocks. A gigantic, centipede-like arthropod approaches and the Traveller flees into the next day, finding that the creature has apparently eaten the tiny humanoid. The Dover Press[29] and Easton Press editions of the novella restore this deleted segment.[citation needed]
Significant scholarly commentary on The Time Machine began from the early 1960s, initially contained in various broad studies of Wells's early novels (such as Bernard Bergonzi's The Early H.G. Wells: A Study of the Scientific Romances) and studies of utopias/dystopias in science fiction (such as Mark R. Hillegas's The Future as Nightmare: H.G. Wells and the Anti-Utopians). Much critical and textual work was done in the 1970s, including the tracing of the very complex publication history of the text, its drafts, and unpublished fragments.[citation needed]
A further resurgence in scholarship came around the time of the novella's centenary in 1995, and a major outcome of this was the 1995 conference and substantial anthology of academic papers, which was collected in print as H.G. Wells's Perennial Time Machine.[30] This publication then allowed the development of a guide-book for academic study at Master's and Ph.D. level: H.G. Wells's The Time Machine: A Reference Guide.[31]
The scholarly journal The Wellsian has published around twenty articles on The Time Machine, and a U.S. academic journal The Undying Fire, devoted to H.G. Wells studies, has published three articles since its inception in 2002.[citation needed][32]
Wells's source for the name Morlock is less clear. It may refer to the Canaanite god Moloch associated with child sacrifice. The name Morlock may also be a play on mollocks – what miners might call themselves – or a Scots word for rubbish,[33] or a reference to the Morlacchi community in Dalmatia.[34]
The Time Machine can be read as a symbolic novel. The time machine itself can be viewed as a symbol, and there are several symbols in the narrative, including the Sphinx, flowers, and fire.
The statue of the Sphinx is the place where the Morlocks hide the time machine and references the Sphinx in the story of Oedipus who gives a riddle that he must first solve before he can pass.[35] The Sphinx appeared on the cover of the first London edition as requested by Wells and would have been familiar to his readers.[33]
The white flowers can symbolize Weena's devotion and innocence and contrast with the machinery of the time machine.[35] They are the only proof that the Time Traveller's story is true.
Fire symbolizes civilization: the Time Traveller uses it to ward off the Morlocks, but it escapes his control and turns into a forest fire.[35]
The CBS radio anthology Escape adapted The Time Machine twice, in 1948 starring Jeff Corey, and again in 1950 starring Lawrence Dobkin as the traveller. A script adapted by Irving Ravetch was used in both episodes. The Time Traveller was named Dudley and was accompanied by his skeptical friend Fowler as they travelled to the year 100,080.
In 1994, an audio drama was released on cassette and CD by Alien Voices, starring Leonard Nimoy as the Time Traveller (named John in this adaptation) and John de Lancie as David Filby. John de Lancie's children, Owen de Lancie and Keegan de Lancie, played the parts of the Eloi. The drama is approximately two hours long and is more faithful to the story than several of the film adaptations. Some changes are made to reflect modern language and knowledge of science.
Robert Glenister starred as the Time Traveller, with William Gaunt as H. G. Wells in a new 100-minute radio dramatisation by Philip Osment, directed by Jeremy Mortimer as part of a BBC Radio Science Fiction season. This was the first adaptation of the novella for British radio. It was first broadcast on 22 February 2009 on BBC Radio 3[37] and later published as a 2-CD BBC audio book.
The adaptation retained the nameless status of the Time Traveller and set it as a true story told to the young Wells by the time traveller, which Wells then re-tells as an older man to the US journalist, Martha, whilst firewatching on the roof of Broadcasting House during the Blitz. It also retained the deleted ending from the novella as a recorded message sent back to Wells from the future by the traveller using a prototype of his machine, with the traveller escaping the anthropoid creatures to 30 million AD at the end of the universe before disappearing or dying there.
On 5 September 2017, Big Finish Productions released an adaptation of The Time Machine. This adaptation was written by Marc Platt and starred Ben Miles as the Time Traveller.
Platt explained in an interview that adapting The Time Machine to audio was not much different from writing Doctor Who, and that he could see where some of the roots of early Doctor Who came from.[38]
The first visual adaptation of the book was a live teleplay broadcast from Alexandra Palace on 25 January 1949 by the BBC, which starred Russell Napier as the Time Traveller and Mary Donn as Weena. No recording of this live broadcast was made; the only record of the production is the script and a few black and white still photographs. A reading of the script, however, suggests that this teleplay remained fairly faithful to the book.[39]
In 1960, the novella was made into a US science fiction film, also known promotionally as H.G. Wells's The Time Machine. The film starred Rod Taylor, Alan Young, and Yvette Mimieux. The film was produced and directed by George Pal, who also filmed a 1953 version of Wells's The War of the Worlds. The film won an Academy Award for time-lapse photographic effects showing the world changing rapidly.
In 1993, Rod Taylor hosted Time Machine: The Journey Back reuniting him with Alan Young and Whit Bissell, featuring the only sequel to Mr. Pal's classic film, written by the original screenwriter, David Duncan. In the special were Academy Award-winners special effect artists Wah Chang and Gene Warren.
Sunn Classic Pictures produced a television film version of The Time Machine as a part of their "Classics Illustrated" series in 1978. It was a modernization of the Wells's story, making the Time Traveller a 1970s scientist working for a fictional US defence contractor, "the Mega Corporation". Dr. Neil Perry (John Beck), the Time Traveller, is described as one of Mega's most reliable contributors by his senior co-worker Branly (Whit Bissell, an alumnus of the 1960 adaptation). Perry's skill is demonstrated by his rapid reprogramming of an off-course missile, averting a disaster that could destroy Los Angeles. His reputation secures a grant of $20 million for his time machine project. Although nearing completion, the corporation wants Perry to put the project on hold so that he can head a military weapon development project. Perry accelerates work on the time machine, permitting him to test it before being forced to work on the new project.
The 1960 film was remade in 2002, starring Guy Pearce as the Time Traveller, a mechanical engineering professor named Alexander Hartdegen, Mark Addy as his colleague David Philby, Sienna Guillory as Alex's ill-fated fiancée Emma, Phyllida Law as Mrs. Watchit, and Jeremy Irons as the Uber-Morlock. Playing a quick cameo as a shopkeeper was Alan Young, who featured in the 1960 film. (H.G. Wells himself can also be said to have a "cameo" appearance, in the form of a photograph on the wall of Alex's home, near the front door.)
The film was directed by Wells's great-grandson Simon Wells, with an even more revised plot that incorporated the ideas of paradoxes and changing the past. The place is changed from Richmond, Surrey, to downtown New York City, where the Time Traveller moves forward in time to find answers to his questions on 'Practical Application of Time Travel;' first in 2030 New York, to witness an orbital lunar catastrophe in 2037, before moving on to 802,701 for the main plot. He later briefly finds himself in 635,427,810 with toxic clouds and a world laid waste (presumably by the Morlocks) with devastation and Morlock artifacts stretching out to the horizon.
It was met with mixed reviews and earned $56 million before VHS/DVD sales. The Time Machine used a design that was very reminiscent of the one in the Pal film but was much larger and employed polished turned brass construction, along with rotating glass reminiscent of the Fresnel lenses common to lighthouses. (In Wells's original book, the Time Traveller mentioned his 'scientific papers on optics'.) Hartdegen becomes involved with a female Eloi named Mara, played by Samantha Mumba, who essentially takes the place of Weena, from the earlier versions of the story. In this film, the Eloi have, as a tradition, preserved a "stone language" that is identical to English. The Morlocks are much more barbaric and agile, and the Time Traveller has a direct impact on the plot.
In Time After Time, H.G. Wells invents a time machine and shows it to some friends in a manner similar to the first part of the novella. He does not know that one of his friends is Jack The Ripper. The Ripper, fleeing police, escapes to the future (1979), but without a key which prevents the machine from remaining in the future. When it does return home, Wells follows him in order to protect the future (which he imagines to be a utopia) from the Ripper. In turn, the film inspired a 2017 TV series of the same name.
Classics Illustrated was the first to adapt The Time Machine into a comic book format, issuing an American edition in July 1956.
The Classics Illustrated version was published in French by Classiques Illustres in Dec 1957, and Classics Illustrated Strato Publications (Australian) in 1957, and Kuvitettuja Klassikkoja (a Finnish edition) in November 1957. There were also Classics Illustrated Greek editions in 1976, Swedish in 1987, German in 1992 and 2001, and a Canadian reprint of the English edition in 2008.
In 1976, Marvel Comics published a new version of The Time Machine, as #2 in their Marvel Classics Comics series, with art by Alex Niño. (This adaptation was originally published in 1973 by Pendulum Press as part of their Pendulum Now Age Classics series; it was colorized and reprinted by Marvel in 1976.)
In 1977, Polish painter Waldemar Andrzejewski adapted the novel as a 22-page comic book, written in Polish by Antoni Wolski.
From April 1990, Eternity Comics published a three-issue miniseries adaptation of The Time Machine, written by Bill Spangler and illustrated by John Ross — this was collected as a trade paperback graphic novel in 1991.
In 2018, US imprint Insight Comics published an adaptation of the novel, as part of their "H. G. Wells" series of comic books.
In 2024 the time traveler will appear in IDW's Godzilla's Monsterpiece Theatere alongside Sharlock Homes, Dracula and Gatsby.[40] where they all team up to battle Godzilla.
Wells's novella has become one of the cornerstones of science-fiction literature. As a result, it has spawned many offspring. Works expanding on[citation needed] Wells's story include:
La Belle Valence by Théo Varlet and André Blandin (1923) in which a squadron of World War I soldiers find the Time Machine and are transported back to the Spanish town of Valencia in the 14th century. Translated by Brian Stableford as Timeslip Troopers (2012). [citation needed]
Die Rückkehr der Zeitmaschine (1946) by Egon Friedell was the first direct sequel. It dwells heavily on the technical details of the machine and the time-paradoxes it might cause when the time machine was used to visit the past. After visiting a futuristic 1995 where London is in the sky and the weather is created by companies, as well as the year 2123 where he meets two Egyptians who study history using intuition instead of actual science, the time traveller, who is given the name James MacMorton, travels to the past and ends up weeks before the time machine was built, causing it to disappear. He is forced to use the miniature version of his time machine, which already existed at that time, to send telegraphic messages through time to a friend (the author), instructing him to send him things that will allow him to build a new machine. After returning to the present, he tells his friend what happened. The 24,000-word German original was translated into English by Eddy C. Bertin in the 1940s and eventually published in paperback as The Return of the Time Machine (1972, DAW).
The Hertford Manuscript by Richard Cowper, first published in 1976. It features a "manuscript", which reports the Time Traveller's activities after the end of the original story. According to this manuscript, the Time Traveller disappeared, because his Time Machine had been damaged by the Morlocks without him knowing it. He only found out when it stopped operating during his next attempted time travel. He found himself on 27 August 1665, in London during the outbreak of the Great Plague of London. The rest of the novel is devoted to his efforts to repair the Time Machine and leave this time period before getting infected with the disease. He also has an encounter with Robert Hooke. He eventually dies of the disease on 20 September 1665. The story gives a list of subsequent owners of the manuscript until 1976. It also gives the name of the Time Traveller as Robert James Pensley, born to James and Martha Pensley in 1850 and disappearing without trace on 18 June 1894.
The Space Machine by Christopher Priest, first published in 1976. Because of the movement of planets, stars, and galaxies, for a time machine to stay in one spot on Earth as it travels through time, it must also follow the Earth's trajectory through space. In Priest's book, a travelling salesman damages a Time Machine similar to the original, and arrives on Mars, just before the start of the invasion described in The War of the Worlds. H.G. Wells appears as a minor character.
Morlock Night by K. W. Jeter, first published in 1979. A steampunk fantasy novel in which the Morlocks, having studied the Traveller's machine, duplicate it and invade Victorian London. This culminates in Westminster Abbey being used as a butcher shop of human beings by the Morlocks in the 20th century, and a total disruption and collapse of the time stream. There the hero and Merlin must find – and destroy – the Time Machine, to restore the time stream and history.
Time Machine II by George Pal and Joe Morhaim, published in 1981. The Time Traveller, named George, and the pregnant Weena try to return to his time, but instead land in the London Blitz, dying during a bombing raid. Their newborn son is rescued by an American ambulance driver and grows up in the United States under the name Christopher Jones. Sought out by the lookalike son of James Filby, Jones goes to England to collect his inheritance, leading ultimately to George's journals, and the Time Machine's original plans. He builds his own machine with 1970s upgrades and seeks his parents in the future. Pal also worked on a detailed synopsis for a second sequel, which was partly filmed for a 1980s U.S. TV special on the making of Pal's film version of The Time Machine, using the original actors. This second sequel, the plot of which does not seem to fit with Pal's first, opens with the Time Traveller enjoying a happy life with Weena, in a future world in which the Morlocks have died out. He and his son return to save Filby in World War I. This act changes the future, causing the nuclear war not to happen. He and his son are thus cut off from Weena in the distant future. The Time Traveller thus has to solve a dilemma – allow his friend to die, and cause the later death of millions, or give up Weena forever.
The Man Who Loved Morlocks (1981) and The Truth about Weena (1998) are two different sequels, the former a novel and the latter a short story, by David J. Lake. Each of them concerns the Time Traveller's return to the future. In the former, he discovers that he cannot enter any period in time he has already visited, forcing him to travel into the further future, where he finds love with a woman whose race evolved from Morlock stock. In the latter, he is accompanied by Wells and succeeds in rescuing Weena and bringing her back to the 1890s, where her political ideas cause a peaceful revolution.
The Time Ships, by Stephen Baxter, was first published in 1995. This sequel was officially authorised by the Wells estate to mark the centenary of the original's publication. In its wide-ranging narrative, the Traveller's desire to return and rescue Weena is thwarted by the fact that he has changed history (by telling his tale to his friends, one of whom published the account). With a Morlock (in the new history, the Morlocks are intelligent and cultured), he travels through the multiverse as increasingly complicated timelines unravel around him, eventually meeting mankind's far future descendants, whose ambition is to travel back to the birth of the universe, and modify the way the multiverse will unfold. This sequel includes many nods to the prehistory of Wells's story in the names of characters and chapters.
In "The Richmond Enigma" by John DeChancie, Sherlock Holmes investigates the disappearance of the Time Traveller, a contemporary and, in this story, a distant relative. The intervention of Holmes and Watson succeeds in calling back the missing Time Traveller, who has resolved to prevent the time machine's existence, out of concern for the danger it could make possible. The story appeared in Sherlock Holmes in Orbit (1995)[41]
The Steam Man of the Prairie and the Dark Rider Get Down: A Dime Novel by Joe R. Lansdale, first published in The Long Ones (1999). In this story, the Time Traveller accidentally damages the space-time continuum and is transformed into the vampire-like Dark Rider.
The 2003 short story "On the Surface" by Robert J. Sawyer begins with this quote from the Wells original: "I have suspected since that the Morlocks had even partially taken it [the time machine] to pieces while trying in their dim way to grasp its purpose." In the Sawyer story, the Morlocks develop a fleet of time machines and use them to conquer the same far future Wells depicted at the end of the original, by which time, because the sun has grown red and dim and thus no longer blinds them, they can reclaim the surface of the world.
David Haden's novelette The Time Machine: A Sequel (2010) is a direct sequel, picking up where the original finished. The Time Traveller goes back to rescue Weena but finds the Eloi less simple than he first imagined, and time travel far more complicated.
Simon Baxter's novel The British Empire: Psychic Battalions Against the Morlocks (2010) imagines a steampunk/cyberpunk future in which the British Empire has remained the dominant world force until the Morlocks arrive from the future.
Hal Colebatch's Time-Machine Troopers (2011) (Acashic Publishers) is twice the length of the original. In it, the Time Traveller returns to the future world about 18 years after the time he escaped from the Morlocks, taking with him Robert Baden-Powell, the real-world founder of the Boy Scout movement. They set out to teach the Eloi self-reliance and self-defence against the Morlocks, but the Morlocks capture them. H.G. Wells and Winston Churchill are also featured as characters.
Paul Schullery's The Time Traveller's Tale: Chronicle of a Morlock Captivity (2012) continues the story in the voice and manner of the original Wells book. After many years' absence, the Time Traveller returns and describes his further adventures. His attempts to mobilize the Eloi in their own defense against the Morlocks failed when he was captured by the Morlocks. Much of the book is occupied with his deeply unsettling discoveries about the Morlock / Eloi symbiosis, his gradual assimilation into Morlock society, and his ultimately successful attempt to discover the true cause of humanity's catastrophic transformation into two such tragic races.
The Great Illustrated Classics in 1992 published an adaptation of Wells's novella that adds an extra destination to the Time Traveller's adventure: Stopping in 2200 AD on his way back home, he becomes caught up in a civil war between factions of a technocratic society that was established to avert ecological catastrophe.
Beyond the Time Machine by Burt Libe (2002). The first of two Time Machine sequels written by US writer Burt Libe, it continues the story of the Time Traveller: where he finally settles down, including his rescue of Weena and his subsequent family with her. Highlighted are exploits of his daughters Narra and her younger sister Belinda; coping with their 33rd-Century existence; considering their unusual past and far-Future heritage. Doing some time travelling of their own, the daughters revisit 802,701 AD, discovering that the so-called dual-specie Eloi and Morlock inhabitants actually are far more complex and complicated than their father's initial appraisal.
Tangles in Time by Burt Libe (2005). The second of two Time Machine sequels written by American writer Burt Libe, it continues the story of younger daughter Belinda, now grown at age 22. Her father (the original Time Traveller) has just died from old age, and she and Weena (her mother) now must decide what to do with the rest of their lives. Weena makes a very unusual decision, leaving Belinda to search for her own place in time. Also, with further time travel, she locates her two long-lost brothers, previously thought to be dead; she also meets and rescues a young man from the far future, finding herself involved in a very confusing relationship.
Epilogue: Time Machine Chronicles is a 2010 sequel by Jaime V. Batista
Although the Time Traveller's real name is never given in the original novella, other sources have named him:
The 1960 film named him H. George Wells, although he was only called George in dialogue.
In the 1978 telefilm version of the story, the Time Traveller (this time a modern-day American) is named Dr. Neil Perry.
H.G. Wells' great-grandson, Simon Wells, directed a 2002 remake where the Time Traveller's name is Alexander Hartdegen.
In The Time Ships, Stephen Baxter's sequel to The Time Machine, the Time Traveller encounters his younger self via time travel. His younger self reacts with embarrassment to his older self's knowledge of his real names: "I held up my hand; I had an inspiration. "No. I will use—if you will permit—Moses." He took a deep pull on his brandy, and gazed at me with genuine anger in his grey eyes. "How do you know about that?" Moses—my hated first name, for which I had been endlessly tormented at school—and which I had kept a secret since leaving home!"[42] This is a reference to H.G. Wells's story "The Chronic Argonauts", the story which grew into The Time Machine, in which the inventor of the Time Machine is named Dr. Moses Nebogipfel; the surname of Wells's first inventor graces another character in Baxter's book (see above).
The Rook comic book series gives the Time Traveller's name as Adam Dane.
In the Doctor Who comic strip story "The Eternal Present", the character of Theophilus Tolliver is implied to be the Time Traveller of Wells's novella. Also featured in Doctor Who is Wells, himself, appearing in the television serial Timelash. The events of this story are portrayed as having inspired Wells to write The Time Machine.
In Episode 11, Season 1, of US television series Legends of Tomorrow the team travels back in time to the Old West in hopes to hide from the Time Masters. During their stay there the character Martin Stein saves a boy's life with modern medicine. After a fighting scene that reveals their whole team to be from the future, Martin Stein learns that the name of the boy he saved is Herbert George Wells. "You're H.G. Wells?" he asks him, the boy replies "H.G.Wells, I like that name", implying that they inspired the stories that he wrote and also the name he goes by.[43]
The Hertford Manuscript by Richard Cowper names the Time Traveller as Dr. Robert James Pensley, born to James and Martha Pensley in 1850 and disappearing without trace on 18 June 1894, and who was part of the same social and political circle as Wells – in particular, the Fabian Society.
Sherlock Holmes & The Coils of Time by Ralph E. Vaughan gives the Time Traveller's name as Moesen Maddoc.
The I.C.E. role-playing game supplement Time Riders suggests that the Time Traveller's name is Ashleigh Holmes. It suggests that the Time Traveller is actually a woman who disguised herself as a man during the male chauvinistic Victorian era. She is said to be the sister of Sherlock Holmes.
It has also been suggested that the Time Traveller was based on Thomas Edison.
En un principio Wells estudió biología y sus ideas sobre cuestiones éticas se desenvolvieron en un contexto específica y fundamentalmente darwiniano.6 También fue siempre un abierto socialista que a menudo (aunque no siempre, como al comienzo de la Primera Guerra Mundial) simpatizó con posturas pacifistas. Sus obras posteriores fueron cada vez más políticas y didácticas, dejando de lado la ciencia ficción, mientras que a veces indicaba en documentos oficiales que su profesión era el periodismo.7 Novelas como Kipps o La historia de Mr. Polly, que describen la vida de la clase media-baja, llevaron a sugerir que era un digno sucesor de Charles Dickens,8 aunque Wells retrató numerosos estratos sociales e incluso intentó, en Tono-Bungay (1909), un diagnóstico del conjunto de la sociedad inglesa. Enfermo de diabetes, Wells cofundó en 1934 La Asociación Diabética (hoy conocido como Diabetes UK), de finalidad caritativa. Por sus escritos relacionados con la ciencia, en 1970 se decidió en su honor llamar H. G. Wells a un astroblemalunar ubicado en la cara oculta de la Luna.9
Nació en la Casa Atlas, High Street número 47, en Bromley, Kent, el 21 de septiembre de 1866,1 como el tercer hijo varón de Joseph Wells y su esposa Sarah Neal. La familia pertenecía a la empobrecida clase media-baja de la época. Tenían una tienda nada próspera comprada gracias a una herencia, en la que vendían productos deportivos y loza fina.10
En 1874 el joven Herbert George Wells vivió un hecho que tendría notables repercusiones en su futuro: sufrió un accidente que lo dejó en cama con una pierna quebrada. Para matar el tiempo, empezó a leer libros de la biblioteca local que le traía su padre. Se aficionó a la lectura y comenzó a desear escribir. Ese mismo año entró en una academia comercial llamada Thomas Morley's Commercial Academy, en la que continuó hasta 1880.1
En 1877 su padre sufrió un accidente que le impidió ganarse la vida como lo había hecho hasta entonces. Ello condujo a que Herbert y sus hermanos comenzaran a emplearse en diversos oficios. Fue así como, entre 1881 y 1883, llegó a ser aprendiz de una tienda de textiles llamada Southsea Drapery Emporium: Hyde's, experiencia que se ve reflejada en sus novelas The Wheels of Chance (1896) y Kipps: The Story of a Simple Soul (1905) cuyo protagonista es aprendiz textil.1 En 1883 se enroló en la escuela de gramática Midhurst de Sussex Occidental como alumno y tutor, donde continuó su avidez por la lectura.10
En 1884 obtuvo una beca para estudiar Biología en el Royal College of Science de Londres, donde tuvo como profesor a Thomas Henry Huxley. Estudió allí hasta 1887. Wells mismo, recordando esa época, habla de haber sufrido hambre constantemente.11 En este período también ingresa a un club de debate de la escuela llamado Debating Society, donde expresa su interés por transformar la sociedad. Formó parte de los fundadores de The Science School Journal, una revista en la que dio a conocer sus postulados en literatura y en temas sociales. Fue en ella que vio la luz por primera vez su novela La máquina del tiempo, pero con el título original: The Chronic Argonauts (Los Argonautas Crónicos).
H. G. Wells mientras estudiaba en Londres (circa 1890).
Al suspender el examen de geología en 1887, perdió la beca. Por eso no fue sino hasta 1890 que recibió el título de grado en zoología del Programa Externo de la Universidad de Londres. Sin la beca, es decir, sin ingresos, se fue a vivir a casa de una pariente llamada Mary, prima de su padre, donde se interesó por la hija de ésta, Isabel. Entre 1889 y 1890 fue profesor de la Henley House School.1213 Fue uno de los fundadores de la Royal College of Science Association, siendo su primer presidente en 1909.11
Su relación con Rebecca West, que duró diez años, dio por fruto un hijo, Anthony West, nacido en 1914. Al contraer tuberculosis, abandonó todo para dedicarse a escribir; llegó a completar más de cien obras. Se le considera uno de los precursores de la ciencia ficción y sus primeras obras tuvieron ya por tema la fantasía científica, descripciones proféticas de los triunfos de la tecnología y comentarios sobre los horrores de las guerras del siglo xx: La máquina del tiempo (The Time Machine, 1895), su primera novela, de éxito inmediato, en la que se entrelazaban la ciencia, la aventura y la política; El hombre invisible (The Invisible Man, 1897); La guerra de los mundos (The War of the Worlds, 1898) y Los primeros hombres en la luna (The First Men in the Moon, 1901). Muchas de ellas dieron origen a varias películas.
A la vez se interesó por la realidad sociológica del momento, especialmente por la de las clases medias, defendiendo los derechos de los marginados y luchando contra la hipocresía imperante, que dibujó con cariño, compasión y sentido del humor en novelas como Love and Mr. Lewisham (1900), Kipps, the Story of a Simple Soul (1905) y Mr. Polly (1910), novela de extenso retrato de los personajes en la que, como en Kipps, describe con fina ironía el fracaso de las aspiraciones sociales de sus protagonistas.
La gran mayoría de sus restantes libros pueden clasificarse como novelas sociales. Entre ellas se encuentran Ana Verónica (Ann Veronica 1909), en la que defiende los derechos de las mujeres, Tono Bungay (1909), un ataque al capitalismo irresponsable, y Mr. Britling va hasta el fondo (1916), que describe la reacción del inglés medio ante la guerra. Después de la Primera Guerra Mundial (1914-1918), redactó la historia de la humanidad en tres partes, Outline of History (1920), en la que colaboró Julian Huxley.
1. Biblical Shechem is also known as Sychar in the New Testament, and as Tel Balata and Nablus, today.
2. Shechem is located about 30 miles (48 km.) north of Jerusalem and about 30 miles (48 km.) northeast of Tel Aviv.
3. It was in the Samaria region of Israel in the territory of Ephraim during Bible times.
4. It was on a main north-south travel route that linked the northern and southern parts of Israel.
5. It was also on a main east-west route that linked the coastal plain of Israel with the Jordan Valley.
6. Shechem lies between the two famous mountains of Gerizim and Ebal.
Historical Background
1. Shechem had a significant role in the Bible and is mentioned 58 times.
2. God first appeared to Abraham in Shechem and gave him the promise that he would inherit the land.
3. Abraham and Jacob lived here.
4. Jacob lived here and built a well.
5. Joseph’s bones are buried here.
6. The blessings and curses given on Mount Gerizim and Mount Ebal took place here.
7. Joshua rallied all Israel and made a covenant with them in Shechem.
8. Abimelech, son of Gideon, reigned wickedly over Shechem for three years. It was he who burned down the fortress temple here called, "El-Berith," and killed 1,000 people who had taken refuge in it. Later, he was killed by a woman who threw a millstone down on his head.
9. The nation of Israel became divided in Shechem.
10. Shechem became the capital of the northern tribes of Israel under King Jeroboam’s rule.
11. The Samaritans worshiped on top of Mount Gerizim and there are substantial ruins there today.
12. Jesus met with a Samaritan woman (John 4) at Jacob’s Well in Shechem. Today, this well is located in a Greek Orthodox church called, "The Church of Jacob's Well."
13. The Samaritans were a small group of unfaithful Israelites who remained in the land of Israel and intermarried with foreign unbelievers after the deportation of Israel by the Assyrians in 722 BC. They established their own religion at Mount Gerizim and built their own temple. They were despised and rejected by the Jews and considered unclean. The Samaritans, likewise, despised the Jews and had few dealings with them. The Samaritans only believe in the Torah (first 5 books of the Old Testament).
Places of Interest
1. Tel Balata
Visitor Center
Northwest Gate
City Wall
Fortress Temple
Joshua’s Stone (Erected after Joshua made a covenant with the Israelites)
Sacred Courtyard
Houses
Eastern Gate
2. Mount Gerizim
2nd-century buildings
Fortified enclosure
Citadel
Courtyards
2nd-century mansion
12 Stone Altar
Byzantine Church
Byzantine Gate
2nd-century Gate
Byzantine Monastery
Eastern Gate
3. Mount Ebal
Joshua’s Rectangular Altar
Circular Altar below Rectangular Altar (possibly that of Abraham or Jacob)
4. Jacob’s Well (120 feet, 40 m. deep)
5. Joseph’s Tomb
6. Modern Shechem (Nablus)
7. Sychar
Jacob's Well and the Samaritan Woman In the Bible
Shechem, called Sychar, is the place Jesus met a woman at Jacob’s well and conversed with her. John 4:1–26: Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus himself did not baptize, but only his disciples), 3 he left Judea and departed again for Galilee. 4 And he had to pass through Samaria. 5 So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. 6 Jacob's well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour. 7 A woman from Samaria came to draw water. Jesus said to her, “Give me a drink.” 8 (For his disciples had gone away into the city to buy food.) 9 The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) 10 Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” 11 The woman said to him, “Sir, you have nothing to draw water with, and the well is deep [120 feet, 40 m.]. Where do you get that living water? 12 Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” 13 Jesus said to her, “Everyone who drinks of this water will be thirsty again, 14 but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” 16 Jesus said to her, “Go, call your husband, and come here.” 17 The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; 18 for you have had five husbands, and the one you now have is not your husband. What you have said is true.” 19 The woman said to him, “Sir, I perceive that you are a prophet. 20 Our fathers worshiped on this mountain [Gerizim], but you say that in Jerusalem is the place where people ought to worship.” 21 Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” 26 Jesus said to her, “I who speak to you am he.”
John 4:39–42: Many Samaritans from that town believed in him because of the woman's testimony, “He told me all that I ever did.” 40 So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. 41 And many more believed because of his word. 42 They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”
Other Mentions of Shechem In the Bible
1. Shechem is the place where God first appeared to Abraham after he entered the Promised Land. Genesis 12:4–7: So Abram went, as the Lord had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. 5 And Abram took Sarai his wife, and Lot his brother's son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, 6 Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. 7 Then the Lord appeared to Abram and said, “To your offspring I will give this land.” So he built there an altarto the Lord, who had appeared to him.
2. It was at Shechem where Jacob settled after reuniting with his estranged brother, Esau, upon his return from Paddan-aram. Genesis 33:18–20: And Jacob came safely to the city of Shechem, which is in the land of Canaan, on his way from Paddan-aram, and he camped before the city. 19 And from the sons of Hamor, Shechem's father, he bought for a hundred pieces of money the piece of land on which he had pitched his tent. 20 There he erected an altar and called it El-Elohe-Israel (God; the God of Israel).
3. The defilement of Dinah, Jacob’s daughter, took place at Shechem. Genesis 34:1–4: Now Dinah, the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land. 2 And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her. 3 And his soul was drawn to Dinah, the daughter of Jacob. He loved the young woman and spoke tenderly to her. 4 So Shechem spoke to his father Hamor, saying, “Get me this girl for my wife.”
Genesis 34:25–27: On the third day, when they were sore [from being circumcised], two of the sons of Jacob, Simeon and Levi, Dinah's brothers, took their swords and came against the city while it felt secure and killed all the males. 26 They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem's house and went away. 27 The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister.
4. It was in Shechem that Jacob buried his foreign gods and committed himself fully to the true and living God of his forefathers. Genesis 35:4: So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem.
5. To the rich pastureland near Shechem, Joseph came to seek his brethren and was sold into slavery and taken to Egypt. Genesis 37:12–14: Now his brothers went to pasture their father's flock near Shechem. 13 And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” And he said to him, “Here I am.” 14 So he said to him, “Go now, see if it is well with your brothers and with the flock, and bring me word.” So he sent him from the Valley of Hebron, and he came to Shechem.
6. The bones of Joseph were buried in Shechem Joshua 24:32: Now they buried the bones of Joseph, which the sons of Israel brought up from Egypt, at Shechem, in the piece of ground which Jacob had bought from the sons of Hamor the father of Shechem for one hundred pieces of money; and they became the inheritance of Joseph’s sons.
7. On the mountains of Gerizim and Ebal, Moses commanded the Israelites to pronounce blessings and curses for their obedience or disobedience to Him. Deuteronomy 27:11–13: That day Moses charged the people, saying, 12 “When you have crossed over the Jordan, these shall stand on Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13 And these shall stand on Mount Ebal for the curse: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.”
The blessings and curses pronounced on Gerizim and Ebal would become the foundational reference point to which God would refer in punishing Israel and Judah by sending them wars, famines, and pestilences. Eventually, their disobedience would lead to their deportations. Because they had broken the covenant on Gerizim and Ebal repeatedly, they deserved the discipline God gave them.
8. As commanded by Moses, Joshua erected an altar on Mount Ebal with uncut stones. Deuteronomy 27:1–8: Now Moses and the elders of Israel commanded the people, saying, “Keep the whole commandment that I command you today. 2 And on the day you cross over the Jordan to the land that the Lord your God is giving you, you shall set up large stones and plaster them with plaster. 3 And you shall write on them all the words of this law, when you cross over to enter the land that the Lord your God is giving you, a land flowing with milk and honey, as the Lord, the God of your fathers, has promised you. 4 And when you have crossed over the Jordan, you shall set up these stones, concerning which I command you today, on Mount Ebal, and you shall plaster them with plaster. 5 And there you shall build an altar to the Lord your God, an altar of stones. You shall wield no iron tool on them; 6 you shall build an altar to the Lord your God of uncut stones. And you shall offer burnt offerings on it to the Lord your God, 7 and you shall sacrifice peace offerings and shall eat there, and you shall rejoice before the Lord your God. 8 And you shall write on the stones all the words of this law very plainly.”
9. When his end was approaching, Joshua gathered the tribes of Israel at Shechem and gave them his final words of counsel and exhortation. Afterward, he erected a large stone as a monument to mark the covenant with the people and God. This stone can be seen today at Tel Balata. Joshua 24:1: Joshua gathered all the tribes of Israel to Shechem and summoned the elders, the heads, the judges, and the officers of Israel. And they presented themselves before God.
Joshua 24:14–16: Now, therefore, fear the Lord and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the Lord. 15 And if it is evil in your eyes to serve the Lord, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the Lord.
Joshua 24:25–27: So Joshua made a covenant with the people that day, and put in place statutes and rules for them at Shechem. 26 And Joshua wrote these words in the Book of the Law of God. And he took a large stone and set it up there under the terebinth that was by the sanctuary of the Lord. 27 And Joshua said to all the people, “Behold, this stoneshall be a witness against us, for it has heard all the words of the Lord that he spoke to us. Therefore, it shall be a witness against you, lest you deal falsely with your God.”
10. Abimelech, son of Gideon, reigned wickedly over Shechem for three years. It was he who burned down the fortress temple here called, "El-Berith," and killed 1,000 people who had taken refuge in it. Later, he was killed by a woman who threw a millstone down on his head.
Judges 9:46, 49: When all the leaders of the tower of Shechem heard about it, they entered the inner chamber of the temple of El-berith. 49 So all the people also cut down, each one, his branch and followed Abimelech, and put them on top of the inner chamber and set the inner chamber on fire over those inside, so that all the people of the tower of Shechem also died, about a thousand men and women.
Judges 9:52-54:So Abimelech came to the tower and fought against it, and approached the entrance of the tower to burn it down with fire. 53 But a woman threw an upper millstone on Abimelech’s head, crushing his skull. 54 Then he called quickly to the young man, his armor bearer, and said to him, “Draw your sword and kill me, so that it will not be said of me, ‘A woman killed him.’”
11. It was at Shechem the nation of Israel became divided, and Jeroboam reigned over the northern section (Israel) and Rehoboam over the southern section (Judah). 1 Kings 12:1–2: Rehoboam went to Shechem, for all Israel had come to Shechem to make him king. 2 And as soon as Jeroboam the son of Nebat heard of it (for he was still in Egypt, where he had fled from King Solomon), then Jeroboam returned from Egypt.
1 Kings 12:16–17: And when all Israel saw that the king (Rehoboam) did not listen to them, the people answered the king, “What portion do we have in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Look now to your own house, David.” So Israel went to their tents. 17 But Rehoboam reigned over the people of Israel who lived in the cities of Judah.
12. King Jeroboam fortified Shechem and ordered that two golden calves be erected in Bethel and Dan. 1 Kings 12:25–29: Then Jeroboam built Shechem in the hill country of Ephraim and lived there. And he went out from there and built Penuel. 26 And Jeroboam said in his heart, “Now the kingdom will turn back to the house of David. 27 If this people go up to offer sacrifices in the temple of the Lord at Jerusalem, then the heart of this people will turn again to their lord, to Rehoboam king of Judah, and they will kill me and return to Rehoboam king of Judah.” 28 So the king took counsel and made two calves of gold. And he said to the people, “You have gone up to Jerusalem long enough. Behold your gods, O Israel, who brought you up out of the land of Egypt.” 29 And he set one in Bethel, and the other he put in Dan.
13. Later, Shechem became the central city of the Samaritans, who built their own temple on Mt. Gerizim.
Faith Lesson from Shechem
1. Of all the events that happened at Shechem, Jesus summed up God’s desire for us when He told the woman at the well, “The hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth” (John 2:23–24).
2. Do we worship God in spirit?
3. Do we walk in the Spirit and stay in close fellowship with God (Gal. 5:16–26)?
4. Do we worship God in truth?
5. Do we know God’s Word well and the truth it contains (2 Tim. 2:15)?
6. We will only know God to the degree we know His Word. How well do you know God?
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