Jul 182011
 

Sir Walter Scott

Mark Twain

Check out this video extra. We read you chapter forty-six of Life on the Mississippi by Mark Twain. In this chapter, Twain takes on the “Romantics” — and, in particular, Sir Walter Scott. He does not find much to recommend in their “girly-girly” romance.
 

Twain published Life on the Mississippi in 1883. It is a travelogue, a memoir and a collection of short fiction woven together, celebrating the Mississippi River and the steamboats that snaked up and down it. Read along as you listen, if you’d like. The full text of chapter forty-six, with some notes, is laid out below.

Was Twain too harsh on Sir Walter?¬†After you’ve listened, leave a comment below.

 

 

Chapter Forty-Six

from Life on the Mississippi by Mark Twain

Mystic Crew of Comus
Actually Twain was referring to the Mistick Krewe of Comus, an organization that first paraded through New Orleans as part of the Mardi Gras celebration in 1856. Before this group of business men organized this parade, Mardi Gras had been an exclusively Roman Catholic celebration among New Orleans’ Creoles.

Enchantments and Enchanters

THE largest annual event in New Orleans is a something which we arrived too late to sample — the Mardi-Gras festivities. I saw the procession of the Mystic Crew of Comus there, twenty-four years ago — with knights and nobles and so on, clothed in silken and golden Paris-made gorgeousnesses, planned and bought for that single night’s use; and in their train all manner of giants, dwarfs, monstrosities, and other diverting grotesquerie — a startling and wonderful sort of show, as it filed solemnly and silently down the street in the light of its smoking and flickering torches; but it is said that in these latter days the spectacle is mightily augmented, as to cost, splendor, and variety. There is a chief personage — ‘Rex;’ and if I remember rightly, neither this king nor any of his great following of subordinates is known to any outsider. All these people are gentlemen of position and consequence; and it is a proud thing to belong to the organization; so the mystery in which they hide their personality is merely for romance’s sake, and not on account of the police.

…of the cowl and rosary
Certain types of Roman Catholic priests wear a cowl, the traditional hood of a monk, and use prayer beads called a ‘rosary.'
Mardi-Gras is of course a relic of the French and Spanish occupation; but I judge that the religious feature has been pretty well knocked out of it now. Sir Walter has got the advantage of the gentlemen of the cowl and rosary, and he will stay. His medieval business, supplemented by the monsters and the oddities, and the pleasant creatures from fairy-land, is finer to look at than the poor fantastic inventions and performances of the reveling rabble of the priest’s day, and serves quite as well, perhaps, to emphasize the day and admonish men that the grace-line between the worldly season and the holy one is reached.

Puck and Punch
Puck was a satirical magazine published in St. Louis; Punch was a political satire published in London.
This Mardi-Gras pageant was the exclusive possession of New Orleans until recently. But now it has spread to Memphis and St. Louis and Baltimore. It has probably reached its limit. It is a thing which could hardly exist in the practical North; would certainly last but a very brief time; as brief a time as it would last in London. For the soul of it is the romantic, not the funny and the grotesque. Take away the romantic mysteries, the kings and knights and big-sounding titles, and Mardi-Gras would die, down there in the South. The very feature that keeps it alive in the South — girly-girly romance — would kill it in the North or in London. Puck and Punch, and the press universal, would fall upon it and make merciless fun of it, and its first exhibition would be also its last.

Against the crimes of the French Revolution and of Bonaparte may be set two compensating benefactions: the Revolution broke the chains of the ANCIEN REGIME and of the Church, and made of a nation of abject slaves a nation of freemen; and Bonaparte instituted the setting of merit above birth, and also so completely stripped the divinity from royalty, that whereas crowned heads in Europe were gods before, they are only men, since, and can never be gods again, but only figureheads, and answerable for their acts like common clay. Such benefactions as these compensate the temporary harm which Bonaparte and the Revolution did, and leave the world in debt to them for these great and permanent services to liberty, humanity, and progress.

Then comes Sir Walter Scott with his enchantments, and by his single might checks this wave of progress, and even turns it back; sets the world in love with dreams and phantoms; with decayed and swinish forms of religion; with decayed and degraded systems of government; with the sillinesses and emptinesses, sham grandeurs, sham gauds, and sham chivalries of a brainless and worthless long-vanished society. He did measureless harm; more real and lasting harm, perhaps, than any other individual that ever wrote. Most of the world has now outlived good part of these harms, though by no means all of them; but in our South they flourish pretty forcefully still. Not so forcefully as half a generation ago, perhaps, but still forcefully. There, the genuine and wholesome civilization of the nineteenth century is curiously confused and commingled with the Walter Scott Middle-Age sham civilization; and so you have practical, common-sense, progressive ideas, and progressive works; mixed up with the duel, the inflated speech, and the jejune romanticism of an absurd past that is dead, and out of charity ought to be buried. But for the Sir Walter disease, the character of the Southerner — or Southron, according to Sir Walter’s starchier way of phrasing it — would be wholly modern, in place of modern and medieval mixed, and the South would be fully a generation further advanced than it is. It was Sir Walter that made every gentleman in the South a Major or a Colonel, or a General or a Judge, before the war; and it was he, also, that made these gentlemen value these bogus decorations. For it was he that created rank and caste down there, and also reverence for rank and caste, and pride and pleasure in them. Enough is laid on slavery, without fathering upon it these creations and contributions of Sir Walter.

Sir Walter had so large a hand in making Southern character, as it existed before the war, that he is in great measure responsible for the war. It seems a little harsh toward a dead man to say that we never should have had any war but for Sir Walter; and yet something of a plausible argument might, perhaps, be made in support of that wild proposition. The Southerner of the American Revolution owned slaves; so did the Southerner of the Civil War: but the former resembles the latter as an Englishman resembles a Frenchman. The change of character can be traced rather more easily to Sir Walter’s influence than to that of any other thing or person.

One may observe, by one or two signs, how deeply that influence penetrated, and how strongly it holds. If one take up a Northern or Southern literary periodical of forty or fifty years ago, he will find it filled with wordy, windy, flowery ‘eloquence,’ romanticism, sentimentality — all imitated from Sir Walter, and sufficiently badly done, too — innocent travesties of his style and methods, in fact. This sort of literature being the fashion in both sections of the country, there was opportunity for the fairest competition; and as a consequence, the South was able to show as many well-known literary names, proportioned to population, as the North could.

Mr. Cable and Uncle Remus
George Washington Cable was a Southern writer who challenged the racial prejudices of his beloved South. He toured with Mark Twain in a series of lectures, which Twain promoted his new novel, Adventures of Huckleberry Finn.

Joel Chandler Harris wrote children’s books that included tales told by Uncle Remus. These were legends and tales Harris heard as a child from slaves and former slaves.

But a change has come, and there is no opportunity now for a fair competition between North and South. For the North has thrown out that old inflated style, whereas the Southern writer still clings to it — clings to it and has a restricted market for his wares, as a consequence. There is as much literary talent in the South, now, as ever there was, of course; but its work can gain but slight currency under present conditions; the authors write for the past, not the present; they use obsolete forms, and a dead language. But when a Southerner of genius writes modern English, his book goes upon crutches no longer, but upon wings; and they carry it swiftly all about America and England, and through the great English reprint publishing houses of Germany — as witness the experience of Mr. Cable and Uncle Remus, two of the very few Southern authors who do not write in the Southern style. Instead of three or four widely-known literary names, the South ought to have a dozen or two — and will have them when Sir Walter’s time is out.

Picasso's Don Quixote

Don Quixote and Ivanhoe
Don Quixote is Miguel de Cervantes’ satirical attack on idealistic and farcical notions of chivalry. Ivanhoe is Scott’s tale of adventure set during the Middle Ages.
A curious exemplification of the power of a single book for good or harm is shown in the effects wrought by ‘Don Quixote’ and those wrought by ‘Ivanhoe.’ The first swept the world’s admiration for the medieval chivalry-silliness out of existence; and the other restored it. As far as our South is concerned, the good work done by Cervantes is pretty nearly a dead letter, so effectually has Scott’s pernicious work undermined it.
 

 

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