1601: Conversation as it was by the Social Fireside in the Time of the Tudors

“Well, Tucker [foreman of the printing shop] and I soaked some handmade linen paper in weak coffee, put it as a wet bundle into a warm room to mildew, dried it to a dampness approved by Tucker and he printed the ‘copy’ on a hand press. I had special punches cut for such Elizabethan abbreviations as the a, e, o and u, when followed by m or n – and for the (commonly and stupidly pronounced ye).

“The only editing I did was as to the spelling and a few old English words introduced. The spelling, if I remember correctly, is mine, but the text is exactly as written by Mark. I wrote asking his view of making the spelling of the period and he was enthusiastic – telling me to do whatever I thought best and he was greatly pleased with the result.”

Thus was printed in a de luxe edition of fifty copies the most curious masterpiece of American humor, at one of America’s most dignified institutions, the United States Military Academy at West Point.

“1601 was so be-praised by the archaeological scholars of a quarter of a century ago,” wrote Clemens in his letter to Charles Orr, “that I was rather inordinately vain of it. At that time it had been privately printed in several countries, among them Japan. A sumptuous edition on large paper, rough-edged, was made by Lieut. C. E. S. Wood at West Point – an edition of 50 copies – and distributed among popes and kings and such people. In England copies of that issue were worth twenty guineas when I was there six years ago, and none to be had.”

FROM THE DEPTHS

Mark Twain’s irreverence should not be misinterpreted: it was an irreverence which bubbled up from a deep, passionate insight into the well-springs of human nature. In 1601, as in ‘The Man That Corrupted Hadleyburg,’ and in ‘The Mysterious Stranger,’ he tore the masks off human beings and left them cringing before the public view. With the deftness of a master surgeon Clemens dealt with human emotions and delighted in exposing human nature in the raw.

The spirit and the language of the Fireside Conversation were rooted deep in Mark Twain’s nature and in his life, as C. E. S. Wood, who printed 1601 at West Point, has pertinently observed,

“If I made a guess as to the intellectual ferment out of which 1601 rose I would say that Mark’s intellectual structure and subconscious graining was from Anglo-Saxons as primitive as the common man of the Tudor period. He came from the banks of the Mississippi – from the flatboatmen, pilots, roustabouts, farmers and village folk of a rude, primitive people – as Lincoln did.

“He was finished in the mining camps of the West among stage drivers, gamblers and the men of ‘49. The simple roughness of a frontier people was in his blood and brain.

“Words vulgar and offensive to other ears were a common language to him. Anyone who ever knew Mark heard him use them freely, forcibly, picturesquely in his unrestrained conversation. Such language is forcible as all primitive words are. Refinement seems to make for weakness – or let us say a cutting edge – but the old vulgar monosyllabic words bit like the blow of a pioneer’s ax – and Mark was like that. Then I think 1601 came out of Mark’s instinctive humor, satire and hatred of puritanism. But there is more than this; with all its humor there is a sense of real delight in what may be called obscenity for its own sake. Whitman and the Bible are no more obscene than Nature herself – no more obscene than a manure pile, out of which come roses and cherries. Every word used in 1601 was used by our own rude pioneers as a part of their vocabulary – and no word was ever invented by man with obscene intent, but only as language to express his meaning. No act of nature is obscene in itself – but when such words and acts are dragged in for an ulterior purpose they become offensive, as everything out of place is offensive. I think he delighted, too, in shocking – giving resounding slaps on what Chaucer would quite simply call ‘the bare erse.’”

Quite aside from this Chaucerian “erse” slapping, Clemens had also a semi-serious purpose, that of reproducing a past time as he saw it in Shakespeare, Dekker, Jonson, and other writers of the Elizabethan era. Fireside Conversation was an exercise in scholarship illumined by a keen sense of character. It was made especially effective by the artistic arrangement of widely-gathered material into a compressed picture of a phase of the manners and even the minds of the men and women “in the spacious times of great Elizabeth.”

Mark Twain made of 1601 a very smart and fascinating performance, carried over almost to grotesqueness just to show it was not done for mere delight in the frank naturalism of the functions with which it deals. That Mark Twain had made considerable study of this frankness is apparent from chapter four of ‘A Yankee At King Arthur’s Court,’ where he refers to the conversation at the famous Round Table thus:

“Many of the terms used in the most matter-of-fact way by this great assemblage of the first ladies and gentlemen of the land would have made a Comanche blush. Indelicacy is too mild a term to convey the idea. However, I had read Tom Jones and Roderick Random and other books of that kind and knew that the highest and first ladies and gentlemen in England had remained little or no cleaner in their talk, and in the morals and conduct which such talk implies, clear up to one hundred years ago; in fact clear into our own nineteenth century – in which century, broadly speaking, the earliest samples of the real lady and the real gentleman discoverable in English history, – or in European history, for that matter – may be said to have made their appearance. Suppose Sir Walter [Scott] instead of putting the conversation into the mouths of his characters, had allowed the characters to speak for themselves? We should have had talk from Rebecca and Ivanhoe and the soft lady Rowena which would embarrass a tramp in our day. However, to the unconsciously indelicate all things are delicate.”

Mark Twain’s interest in history and in the depiction of historical periods and characters is revealed through his fondness for historical reading in preference to fiction, and through his other historical writings. Even in the hilarious, youthful days in San Francisco, Paine reports that “Clemens, however, was never quite ready for sleep. Then, as ever, he would prop himself up in bed, light his pipe, and lose himself in English or French history until his sleep conquered.” Paine tells us, too, that Lecky’s ‘European Morals’ was an old favorite.

The notes to ‘The Prince and the Pauper’ show again how carefully Clemens examined his historical background, and his interest in these materials. Some of the more important sources are noted: Hume’s ‘History of England’, Timbs’ ‘Curiosities of London’, J. Hammond Trumbull’s ‘Blue Laws, True and False’. Apparently Mark Twain relished it, for as Bernard DeVoto points out, “The book is always Mark Twain. Its parodies of Tudor speech lapse sometimes into a callow satisfaction in that idiom – Mark hugely enjoys his nathlesses and beshrews and marrys.” The writing of 1601 foreshadows his fondness for this treatment.

“Do you suppose the liberties and the Brawn of These States have to do only with delicate lady-words? with gloved gentleman words”

    Walt Whitman, ‘An American Primer’.

Although 1601 was not matched by any similar sketch in his published works, it was representative of Mark Twain the man. He was no emaciated literary tea-tosser. Bronzed and weatherbeaten son of the West, Mark was a man’s man, and that significant fact is emphasized by the several phases of Mark’s rich life as steamboat pilot, printer, miner, and frontier journalist.

On the Virginia City Enterprise Mark learned from editor R. M. Daggett that “when it was necessary to call a man names, there were no expletives too long or too expressive to be hurled in rapid succession to emphasize the utter want of character of the man assailed… There were typesetters there who could hurl anathemas at bad copy which would have frightened a Bengal tiger. The news editor could damn a mutilated dispatch in twenty-four languages.”

In San Francisco in the sizzling sixties we catch a glimpse of Mark Twain and his buddy, Steve Gillis, pausing in doorways to sing “The Doleful Ballad of the Neglected Lover,” an old piece of uncollected erotica. One morning, when a dog began to howl, Steve awoke “to find his room-mate standing in the door that opened out into a back garden, holding a big revolver, his hand shaking with cold and excitement,” relates Paine in his Biography.

“‘Come here, Steve,’ he said. ‘I’m so chilled through I can’t get a bead on him.’

“‘Sam,’ said Steve, ‘don’t shoot him. Just swear at him. You can easily kill him at any range with your profanity.’

“Steve Gillis declares that Mark Twain let go such a scorching, singeing blast that the brute’s owner sold him the next day for a Mexican hairless dog.”

Nor did Mark’s “geysers of profanity” cease spouting after these gay and youthful days in San Francisco. With Clemens it may truly be said that profanity was an art – a pyrotechnic art that entertained nations.

“It was my duty to keep buttons on his shirts,” recalled Katy Leary, life-long housekeeper and friend in the Clemens menage, “and he’d swear something terrible if I didn’t. If he found a shirt in his drawer without a button on, he’d take every single shirt out of that drawer and throw them right out of the window, rain or shine – out of the bathroom window they’d go. I used to look out every morning to see the snowflakes – anything white. Out they’d fly… Oh! he’d swear at anything when he was on a rampage. He’d swear at his razor if it didn’t cut right, and Mrs. Clemens used to send me around to the bathroom door sometimes to knock and ask him what was the matter. Well, I’d go and knock; I’d say, ‘Mrs. Clemens wants to know what’s the matter.’ And then he’d say to me (kind of low) in a whisper like, ‘Did she hear me Katy?’ ‘Yes,’ I’d say, ‘every word.’ Oh, well, he was ashamed then, he was afraid of getting scolded for swearing like that, because Mrs. Clemens hated swearing.” But his swearing never seemed really bad to Katy Leary, “It was sort of funny, and a part of him, somehow,” she said. “Sort of amusing it was – and gay – not like real swearing, ‘cause he swore like an angel.”

In his later years at Stormfield Mark loved to play his favorite billiards. “It was sometimes a wonderful and fearsome thing to watch Mr. Clemens play billiards,” relates Elizabeth Wallace. “He loved the game, and he loved to win, but he occasionally made a very bad stroke, and then the varied, picturesque, and unorthodox vocabulary, acquired in his more youthful years, was the only thing that gave him comfort. Gently, slowly, with no profane inflexions of voice, but irresistibly as though they had the headwaters of the Mississippi for their source, came this stream of unholy adjectives and choice expletives.”

Mark’s vocabulary ran the whole gamut of life itself. In Paris, in his appearance in 1879 before the Stomach Club, a jolly lot of gay wags, Mark’s address, reports Paine, “obtained a wide celebrity among the clubs of the world, though no line of it, not even its title, has ever found its way into published literature.” It is rumored to have been called “Some Remarks on the Science of Onanism.”

In Berlin, Mark asked Henry W. Fisher to accompany him on an exploration of the Berlin Royal Library, where the librarian, having learned that Clemens had been the Kaiser’s guest at dinner, opened the secret treasure chests for the famous visitor. One of these guarded treasures was a volume of grossly indecent verses by Voltaire, addressed to Frederick the Great. “Too much is enough,” Mark is reported to have said, when Fisher translated some of the verses, “I would blush to remember any of these stanzas except to tell Krafft-Ebing about them when I get to Vienna.” When Fisher had finished copying a verse for him Mark put it into his pocket, saying, “Livy [Mark’s wife, Olivia] is so busy mispronouncing German these days she can’t even attempt to get at this.”

In his letters, too, Howells observed, “He had the Southwestern, the Lincolnian, the Elizabethan breadth of parlance, which I suppose one ought not to call coarse without calling one’s self prudish; and I was often hiding away in discreet holes and corners the letters in which he had loosed his bold fancy to stoop on rank suggestion; I could not bear to burn them, and I could not, after the first reading, quite bear to look at them. I shall best give my feeling on this point by saying that in it he was Shakespearean.”

“With a nigger squat on her safety-valve”

    John Hay, Pike County Ballads.
“Is there any other explanation,” asks Van Wyck Brooks, “‘of his Elizabethan breadth of parlance?’ Mr. Howells confesses that he sometimes blushed over Mark Twain’s letters, that there were some which, to the very day when he wrote his eulogy on his dead friend, he could not bear to reread. Perhaps if he had not so insisted, in former years, while going over Mark Twain’s proofs, upon ‘having that swearing out in an instant,’ he would never had had cause to suffer from his having ‘loosed his bold fancy to stoop on rank suggestion.’ Mark Twain’s verbal Rabelaisianism was obviously the expression of that vital sap which, not having been permitted to inform his work, had been driven inward and left there to ferment. No wonder he was always indulging in orgies of forbidden words. Consider the famous book, 1601, that fireside conversation in the time of Queen Elizabeth: is there any obsolete verbal indecency in the English language that Mark Twain has not painstakingly resurrected and assembled there? He, whose blood was in constant ferment and who could not contain within the narrow bonds that had been set for him the riotous exuberance of his nature, had to have an escape-valve, and he poured through it a fetid stream of meaningless obscenity – the waste of a priceless psychic material!” Thus, Brooks lumps 1601 with Mark Twain’s “bawdry,” and interprets it simply as another indication of frustration.

FIGS FOR FIG LEAVES!

Of course, the writing of such a piece as 1601 raised the question of freedom of expression for the creative artist.

Although little discussed at that time, it was a question which intensely interested Mark, and for a fuller appreciation of Mark’s position one must keep in mind the year in which 1601 was written, 1876. There had been nothing like it before in American literature; there had appeared no Caldwells, no Faulkners, no Hemingways. Victorian England was gushing Tennyson. In the United States polite letters was a cult of the Brahmins of Boston, with William Dean Howells at the helm of the Atlantic. Louisa May Alcott published Little Women in 1868-69, and Little Men in 1871. In 1873 Mark Twain led the van of the debunkers, scraping the gilt off the lily in the Gilded Age.

In 1880 Mark took a few pot shots at license in Art and Literature in his Tramp Abroad, “I wonder why some things are? For instance, Art is allowed as much indecent license to-day as in earlier times – but the privileges of Literature in this respect have been sharply curtailed within the past eighty or ninety years. Fielding and Smollet could portray the beastliness of their day in the beastliest language; we have plenty of foul subjects to deal with in our day, but we are not allowed to approach them very near, even with nice and guarded forms of speech. But not so with Art. The brush may still deal freely with any subject; however revolting or indelicate. It makes a body ooze sarcasm at every pore, to go about Rome and Florence and see what this last generation has been doing with the statues. These works, which had stood in innocent nakedness for ages, are all fig-leaved now. Yes, every one of them. Nobody noticed their nakedness before, perhaps; nobody can help noticing it now, the fig-leaf makes it so conspicuous. But the comical thing about it all, is, that the fig-leaf is confined to cold and pallid marble, which would be still cold and unsuggestive without this sham and ostentatious symbol of modesty, whereas warm-blooded paintings which do really need it have in no case been furnished with it.

“At the door of the Ufizzi, in Florence, one is confronted by statues of a man and a woman, noseless, battered, black with accumulated grime – they hardly suggest human beings – yet these ridiculous creatures have been thoughtfully and conscientiously fig-leaved by this fastidious generation. You enter, and proceed to that most-visited little gallery that exists in the world… and there, against the wall, without obstructing rag or leaf, you may look your fill upon the foulest, the vilest, the obscenest picture the world possesses – Titian’s Venus. It isn’t that she is naked and stretched out on a bed – no, it is the attitude of one of her arms and hand. If I ventured to describe the attitude, there would be a fine howl – but there the Venus lies, for anybody to gloat over that wants to – and there she has a right to lie, for she is a work of art, and Art has its privileges. I saw young girls stealing furtive glances at her; I saw young men gaze long and absorbedly at her; I saw aged, infirm men hang upon her charms with a pathetic interest. How I should like to describe her – just to see what a holy indignation I could stir up in the world – just to hear the unreflecting average man deliver himself about my grossness and coarseness, and all that.

“In every gallery in Europe there are hideous pictures of blood, carnage, oozing brains, putrefaction – pictures portraying intolerable suffering – pictures alive with every conceivable horror, wrought out in dreadful detail – and similar pictures are being put on the canvas every day and publicly exhibited – without a growl from anybody – for they are innocent, they are inoffensive, being works of art. But suppose a literary artist ventured to go into a painstaking and elaborate description of one of these grisly things – the critics would skin him alive. Well, let it go, it cannot be helped; Art retains her privileges, Literature has lost hers. Somebody else may cipher out the whys and the wherefores and the consistencies of it – I haven’t got time.”

PROFESSOR SCENTS PORNOGRAPHY

Unfortunately, 1601 has recently been tagged by Professor Edward Wagenknecht as “the most famous piece of pornography in American literature.” Like many another uninformed, Prof. W. is like the little boy who is shocked to see “naughty” words chalked on the back fence, and thinks they are pornography. The initiated, after years of wading through the mire, will recognize instantly the significant difference between filthy filth and funny “filth.” Dirt for dirt’s sake is something else again. Pornography, an eminent American jurist has pointed out, is distinguished by the “leer of the sensualist.”

“The words which are criticised as dirty,” observed justice John M. Woolsey in the United States District Court of New York, lifting the ban on Ulysses by James Joyce, “are old Saxon words known to almost all men and, I venture, to many women, and are such words as would be naturally and habitually used, I believe, by the types of folk whose life, physical and mental, Joyce is seeking to describe.” Neither was there “pornographic intent,” according to justice Woolsey, nor was Ulysses obscene within the legal definition of that word.

“The meaning of the word ‘obscene,’” the Justice indicated, “as legally defined by the courts is: tending to stir the sex impulses or to lead to sexually impure and lustful thoughts.

“Whether a particular book would tend to excite such impulses and thoughts must be tested by the court’s opinion as to its effect on a person with average sex instincts – what the French would call ‘l’homme moyen sensuel’ – who plays, in this branch of legal inquiry, the same role of hypothetical reagent as does the ‘reasonable man’ in the law of torts and ‘the learned man in the art’ on questions of invention in patent law.”

Obviously, it is ridiculous to say that the “leer of the sensualist” lurks in the pages of Mark Twain’s 1601.

DROLL STORY

“In a way,” observed William Marion Reedy, “1601 is to Twain’s whole works what the ‘Droll Stories’ are to Balzac’s. It is better than the privately circulated ribaldry and vulgarity of Eugene Field; is, indeed, an essay in a sort of primordial humor such as we find in Rabelais, or in the plays of some of the lesser stars that drew their light from Shakespeare’s urn. It is humor or fun such as one expects, let us say, from the peasants of Thomas Hardy, outside of Hardy’s books. And, though it be filthy, it yet hath a splendor of mere animalism of good spirits… I would say it is scatalogical rather than erotic, save for one touch toward the end. Indeed, it seems more of Rabelais than of Boccaccio or Masuccio or Aretino – is brutally British rather than lasciviously latinate, as to the subjects, but sumptuous as regards the language.”

Immediately upon first reading, John Hay, later Secretary of State, had proclaimed 1601 a masterpiece. Albert Bigelow Paine, Mark Twain’s biographer, likewise acknowledged its greatness, when he said, “1601 is a genuine classic, as classics of that sort go. It is better than the gross obscenities of Rabelais, and perhaps in some day to come, the taste that justified Gargantua and the Decameron will give this literary refugee shelter and setting among the more conventional writing of Mark Twain. Human taste is a curious thing; delicacy is purely a matter of environment and point of view.”

“It depends on who writes a thing whether it is coarse or not,” wrote Clemens in his notebook in 1879. “I built a conversation which could have happened – I used words such as were used at that time – 1601. I sent it anonymously to a magazine, and how the editor abused it and the sender!”

“But that man was a praiser of Rabelais and had been saying, ‘O that we had a Rabelais!’ I judged that I could furnish him one.”

“Then I took it to one of the greatest, best and most learned of Divines [Rev. Joseph H. Twichell] and read it to him. He came within an ace of killing himself with laughter (for between you and me the thing was dreadfully funny. I don’t often write anything that I laugh at myself, but I can hardly think of that thing without laughing). That old Divine said it was a piece of the finest kind of literary art – and David Gray of the Buffalo Courier said it ought to be printed privately and left behind me when I died, and then my fame as a literary artist would last.”