Queen Esther

John Irving

68 pages 2-hour read

John Irving

Queen Esther

Fiction | Novel | Adult | Published in 2025

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Symbols & Motifs

Content Warning: This section includes discussion of religious discrimination, racism, sexual content, and death.

18th and 19th-Century Novels

From Henry Fielding’s The History of Tom Jones, a Foundling (1749) to Moby Dick (1851) by Herman Melville, the novel contains many allusions to the classic novels of the 18th and 19th centuries, forming a key motif that illustrates The Transformative Power of Literature. Thomas particularly loves the works of Charles Dickens, praising the fact that Dickens has no place in his books for self-pity, with his plots reminding characters that life can be turned around and reinvented. What attracts Thomas and Jimmy to these particular novels is their portrait of the formation of the self. In Tom Jones, a “foundling” or orphan finds himself through adventures, while in Jane Eyre, Jane’s experiences lead her to accept her unique, solitary nature and refusal to compromise.


Thomas also loves the bildungsroman, the “novel-of-formation,” because of its clear structure and decisive ends. It is a running joke in the novel that Thomas dislikes modernism, with its stream-of-consciousness style and open endings. The work of Dickens, on the other hand, is plotted intricately, and he “intends to move you emotionally, more than he cares about persuading you intellectually” (138) as Thomas tells Connie. Jimmy comes to hold similar views about the novel, all his works focusing on plot. Given the novel’s metafictional bent, the praise of the Victorian novel can be a nod at Irving’s own work, with many of his novels described as “Dickensian.” The emphasis on the classic novel also highlights what Queen Esther has in common with them—foundlings or orphans, a young protagonist trying to find themselves, and the discovery of the self.

Movies

The cinema of Francois Truffaut, Ingrid Bergman, and Fred Zinnemann is an important motif in the novel, signifying Jimmy’s growth from child to adult. Jimmy “grows up” on the movies, often watching the movies of American and foreign masters with Chantal. He also loves subtitled European cinema, which convinces him that European women are more sexually adventurous than their American counterparts. When Jimmy arrives in Vienna and learns that this is not necessarily true, he begins to challenge his own conception of the larger world.


Like books, movies also free the imagination, enabling viewers to hope for new possibilities. For Jimmy, the story of director Fred Zinnemann is particularly poignant in this light. Zinnemann, who was born in Austria, learnt after World War II that both his parents had been murdered in the Holocaust. Already a rising director in the United States, Zinnemann went on to become the most pre-eminent filmmaker of his generation, finding success despite personal horrors. For Jimmy, ever-aware of his Viennese-Jewish roots, Zinnemann’s story shows him that he, too, can reach great heights. Cinema acts as a bridge as well, with Irmgard and Jimmy spending time together on the German-dubbed American movies of Zinnemann. The depictions of movies in the novel are additionally useful in evoking its 1960s milieu, capturing the post-war tensions and energy of the time.

Esther’s Arm

Esther’s amputated right arm is a key symbol in the novel, even though it is introduced only towards the end. Jimmy learns that Esther lost the arm in 1978, after her vehicle came under fire during an information-gathering mission in Lebanon. Esther’s group had gone to Lebanon after Palestinian militants crossed Israel from the country and hijacked a bus, killing civilians. In the last chapter, the narrator refers to Esther repeatedly as the “one-armed one” (404). The moniker has the effect of deepening the mythology around Esther, since the motif of the king or hero with a missing body part recurs in various mythologies. In the novel’s context, the lost arm represents Esther’s sacrifice for Jimmy: She gives up on a relationship with him to protect him from conflict.


When Jimmy spots the site of Esther’s amputation, he feels a sharp pain in his own right arm, so intense that he drops his pen. While the pain signifies the genetic connection between him and Esther, she reminds him that others, such as the soldiers around her, feel the pain as well. Esther clarifies that Jimmy feels “the pain because you’re Jewish” (406). In this context, Esther’s missing arm is a symbol of the hardships and persecution of the Jewish people. Since that history lives in Jimmy, Esther’s pain belongs to him as well.

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