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William Holman Hunt was a founding member of the Pre Raphaelite Brotherhood, being the only member to stick to the beliefs throughout the years. He was the artist of this specific painting of The Lady of Shallot which was inspired by Alfred Lord Tennyson's poem from 1842 The lady of Shallot, which itself was influence by the Italian novella Donna di Scallotta. Hunt was the son of a warehouse manager and born in London, United Kingdom on April 2 1827.  He worked as an office clerk until he was accepted to the Royal Academy in 1844. William married twice, with his first marriage ending after the mother of his child died after giving birth. When he began to gain recognition, Hunt turned elusively to the portrayal of religious themes when he was praised by Ruskin's praise for the Light of the World and the Awakening Conscience (1853). The lady of Shallot although inspired by the poem he depicted his own aesthetic on the consequences of turning away from and yielding to the temptations of the world rather than being removed from its material realities. Although he was a great artist that focused on painting vivid colors, many people viewed him as arrogant and unlikable. Hunt died on September 10th 1910 and was buried in St Paul's Cathedral in London.

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The Pre-Raphaelites -
Alfred Lord Tennyson' poem "The Lady of Shalott" inspired many artists of the time to attempt to capture the Lady's likeness in their image - William Holman Hunt, Dante Gabriel Rosetti, John William Waterhouse among others. The images popularity was likened to that of the image of the Madonna and Child.

Critics -
"In fact the early critics of the Pre-Raphaelites complained of many of the same excesses of personality that had offended the early critics of Tennyson" (Forward, See Intertextual References Pt. 1, 1833, 1842).

Alfred Lord Tennyson -
From the first conception in of the drawing in 1850 (Circumstances Under Which the Piece was Made Pt. 1) Tennyson refused to have the Lady be in such as small space, and with her shawl wrapped on her as a womb (Hertel). When the final woodblock engraving was finished in 1857 (Intertextual References Pt.1), unlike his original work, Tennyson would also go to complain about how there was no mention of the Lady's hair thrown up in the air within his poem, or being trapped by her threads.
"The new-born love for something, for some one in the wide world from which she has  been so long secluded, takes her out of the region of shadows into that of reality",(Tennyson, Stein).

General audience -
"The Lady of Shalott" was seen as one of the premier illustration in the Edward Moxon 1857 edition of Tennyson's Poems. While other pieces were known for the technical skill, the Lady of Shalott was vibrant, allegorical with both much detail and visual movement, despite being a woodblock engraving (Stein).

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William Holman Hunt -
"The parable, as interpreted in this painting, illustrates the failure of a human Soul towards its accepted responsibility. The Lady typifying the Soul is bound to represent faithfully the workings of the high purpose of King Arthur's rule. She is to weave her record, not as one who mixing in the world, is tempted by egoistic weakness, but as being "sitting alone"; in her isolation she is charged to see life with a mind supreme and elevated in judgment", (Hunt, Stein).

Interpretations -
There are many interpretations on Hunts, "The Lady of Shallot" that stem from the symbolism provided through context, religion and other artistic references. "The Lady of Shallot" was perceived as a cautionary tell of how women should not embrace their sexuality or be free, in contrast others took "The Lady of Shallot" as a symbolic portrait meant to reference woman being able to break free from societal confinements. Adding to this, "The Lady of Shalott" can also be seen as a self-reflective piece on the painter, and his belief that self-isolation, not interacting with the world, would allow true creativity to flourish.

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Edward Moxon Edition, 1857, Woodblock engraving. 

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1833 -
The Lady of Shalott, poem first edition by Alfred Lord Tennyson is published. Considered a more fanciful piece without allegorical moorings, it was based on the Arthurian legend of Elayne of Astolat, who died due to her unrequited love of Lancelot. Tennyson claimed that he based the poem "on an Italian work, Donna di Scalotta, which was from a collection called Centro Novelle Antiche (i.e. One Hundred Ancient Novellae)", (Forward).

1842 -
Critics claimed Tennyson's The Lady of Shalott lacked any true allegory and was more the fanciful writings clearly of young men who were not more serious minded. Tennyson was devastated, and both changed up his poem, and removed a stanza that changed the narrative-like poem into a purely allegorical one. Republished 1842.

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1850 -
Edward Moxon edition of Tennyson's poems new printing is begun. ""In their discussion of subjects for the planned Moxon edition, (fellow Pre-Raphaelite) Rossetti expressed a preference for working on the Lady, but Hunt had staked an earlier claim by virtue of his preliminary study of the subject (Udall). (Circumstances Under Which the Piece Was Made Pt. 1, image)

1857 -
Edward Moxon edition of Tennyson's poems published. (Fig. above) Final Moxon wood block printing for the poem The Lady of Shalott considered one of the premier images within the book, even with many other famous painters contributions.

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Final Edition Lady of Shalott, possibly completed 1902.

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Images and Meanings

The Wheel -
"Four gray walls, and four gray towers,
Overlook a space of flowers,
And the silent isle imbowers
The Lady of Shalott", (Part 1, Tennyson).

The wheel of fate which binds the lady to her fate is a round loom full of her weavings as she looks into the mirror to see the world outside. It can be seen as staying to your domestic duties, or focusing on creativity over the outside world.

Textiles and Mirror -
"Or when the moon was overhead,
Came two young lovers lately wed;
“I am half-sick of shadows,” said
The Lady of Shalott", (Part 2, Tennyson).

While a mirror was used by weavers to look at the backside of tapestries, here it reflects the image of Lancelot that the Lady chooses to face towards. In the final form of the picture, the Lady faces towards the openly active figure and away from the pious one, deciding in doing so action and expression over silent contemplation.

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Final Edition, Lady of Shalott, possibly completed 1902.

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Images and Meanings

"She left the web, she left the loom;
She made three paces thro’ the room,
She saw the water-lily[16] bloom,
She saw the helmet and the plume,
She look’d down to Camelot.
Out flew the web and floated wide;
The mirror crack’d from side to side;
“The curse is come upon me,” cried
The Lady of Shalott", (Part III, Tennyson).

Breaking of the threads, wild hair -
One of the Pre-Raphaelites favorite tropes was the Monstrous Woman, such as Medusa with wild flailing hair. Although the poem does not mention either breaking threads or flying hair, Hunt used the fraying edges and tearing at the threads about her, as well as the flying out hair to show a monstrous woman who should be docile is trying is creating destruction of what she once cherished by acting out. This was a similar philosophy to Hunt where he believed only isolation made creation, and interaction with the world destroyed that (Udall).

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The First Sketch of "The Lady Shalott" 1850 (black chalk, pen and oil on canvas)

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Circumstances Under Which the Piece Was Made Pt. 1

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Circumstances Under Which the Piece Was Made Pt. 1

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Pre-Raphaelites:
The Lady of Shalott was created under the terms and circumstances of William Holman Hunt;Who was a co founder of the "Pre-Raphaelites": a brotherhood and collection of artist dedicated towards taking unconventional approaches in conveying their beliefs through ar(Inspired by Victorian writings and art). The beliefs and subject points of various art created by members of the "Pre-Raphaelites" consisted of "religion, sexuality, gender, politics, etc."

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Women's rights/ political environment Pt. 2

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Women's rights/ political environment Pt. 2

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Hunt touches on the bases of women's rights and freedom through his art, and the particular portrayal of "The Lady of Shalott". Following this further it should be considered that in order to reflect the current political attitude towards women's rights during the early 19th century, Hunt paints Lady Shallot seemingly "breaking free" and not the aftermath (being her cursed fate. In doing so Hunt reflects the current attitudes towards women and how many are often confined due to gender. Despite the intellect and potential to acquire knowledge and success. Huts portrayal of "The Lady of Shalott" served more than just a painting it was a product and reflection of the way women were treated and the need for freedom despite gender politics in that century.

Factors surrounding the creation of "The Lady of Shallot"

Women were not allowed to pursue an education

Females we're only allowed to take care of the house, marry and have children

Land ownership among women was forbidden

Other literary and art published that reflected the current political attitude towards women during the 19th century

The Importance of Being Earnest

The Picture of Dorian Gray

Ecce ancilla domini! (The Annunciation) by Dante Gabriel Rossetti (1849–1850)

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Other outside influences/ Circumstances Pt.3

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Other outside influences/ Circumstances Pt.3

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There are several different references to parts of Hunts life through this particular version of "The Lady of Shallot" many particular objects and symbols point to religion, a "representation of fate", and other art works such as...

Religion:
The Virgin Mary(left of painting) and Hercules(right of painting) (representation of fate and how that contrast religion, being that Hunt was Christian)
(See Analysis: Religion for more information)
Art:
The looking glass behind "The Lady Shallot" is a reference to Pre Raphaelite Van Eyck's "The Arnolfini Portrait"
Literary:
"The Lady of Shallot" painting was inspired by Sir Alfred, Lord Tennyson's "The Lady of Shallot"

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In the painting The Lady of Shalott, there are various social issues addressed and shown in the painting. These include:

Women Imprisonment/ Freedom

Camelot/ Sir Lancelot

Religion/ Religious Confusion

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There are many things that are constant throughout history, one being women's right and/or sexism. During the Victorian Era this was no different, a women's main "job" in life was to get married, have kids, and become a house wife. If women did work during this time the typical job given to them was usually a job where they were sewing clothes or weaving quilts or blankets.
In the part provided above, Hunt does a splendid job of showing the audience of this social issue, which is a women imprisoned and trying to break free. You can see that while she is weaving her quilt, she ends up getting tangled in the the thread, which gives the idea of being "trapped" and "imprisoned". The audience can also see her trying to pull apart the thread, as if she is trying to break free from the social norms that were a "trend" then and throughout our history.

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The poem The Lady of Shalott is essentially based on Donna di Scalotta which was created during the Arthurian era. During the Arthurian era King Arthur and his knights were at their prime. During the era which the piece was created, anything that involved King Arthur and his knights was a social and political issue. In the mirror behind the mysterious lady, we see a knight on a horse best known as Sir Lancelot, who is possibly riding down the river to go to Camelot ( a castle and/or court associated with King Arthur). Although the purpose of Sir Lancelot in this painting doesn't serve a purpose beside being the cause of the mysterious women to turn away and look outside, the use of Sir Lancelot helps give light to the issues he and King Arthur faced as a whole.

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Religion had always been a topic of discussion. Prior to the Victorian Era there was no doubt God was real but, as the Victorian Era came there were many advances in knowledge, philosophy, and even some new technology. This started causing doubt that God was real and everything that existed was created from life and outer space rather than God himself. The new knowledge and technology caused a shift in social life within the communities, you were either for God or you weren't. Hunt shows this almost perfectly. In the picture provided above, in the background we have the Virgin Mary and a child (who could possibly be Jesus), on top of that we have people holding/ cradling planets. These two paintings give the sense of the collision that was being faced within the communities, which was religion meeting knowledge and information, which inevitably led to religion confusion among the communities.