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Amerikastudien / American Studies 61.2 Reviews Lawrence I. Berkove Amerikastudien / American Studies 61.2 ★ Reviews Lawrence I. Berkove and Joseph Csicsila, reminder that nineteenth-century American Heretical Fictions: Religion in the Literature culture in general, and American literature in of Mark Twain (Iowa City: U of Iowa P, 2010), particular, unfolded under the infuence of a 271 pp. powerful belief system. In view of this situation it may be surpris- For many people, the name “Mark Twain” ing to see that, as Berkove and Csicsila note is synonymous with American humor. There- in their introductory chapter, the topic of fore, it is worth noting that this book says very religion has been “mentioned in Twain stud- little about humor, in fact the term’s entry in ies” (3), but has rarely been pursued with suf- the index is shorter than that on “hell.” Berk- fcient intensity.2 It is perhaps a telling sign ove and Csicsila regard Twain’s gift of nar- that even A Companion to Mark Twain, a rative and humor as simply a surface feature standard reference book from 2005, does not that served to establish and maintain his pop- feature an essay on the topic.3 That the au- ular appeal, but does not have enough weight thors of the present volume felt the need to to justify Twain’s status as “one of literature’s supplement the existing literature with their most accomplished writers” (xiv). Similarly, own critical observations has nothing do the authors pay virtually no attention to the with the quality of the previous publications regional and historical dimensions of Twain’s which they, in fact, acknowledge as valuable work that are a mainstay of traditional schol- sources of inspiration. It is in the approach to arship. Instead, it is their ambition to identify the topic that separates them from their pre- the fundamental values, convictions, and the decessors. Whereas previous studies tended literary strategies which establish the unifying to emphasize historical and biographical as- bond that connects all of Twain’s writings and pects, Berkove and Csicsila choose to focus thus provides a consistency to his work that is their attention and their interpretive skills on the true hallmark of the literary artist. In this Twain’s literary texts. Convinced that Twain endeavor, entertaining episodes of life in the manipulated biographical materials in an at- West, adventures along the Mississippi River, tempt to conceal those of his views that might the pranks of Tom Sawyer and Huck Finn, and have offended his reading public, they believe imaginary excursions into the world of King that only a thorough and informed analysis of Arthur are nothing more than means to an Twain’s fction can provide the key to his hid- end. Twain’s main purpose, the authors con- den beliefs and thus shed light on the founda- tend, is to “expose life as a cruel hoax” (136) tions of his literary art (8). and to identify “an ingenious, deceptive, and Their endeavor is further motivated by a malevolent” (11) God as its cause. situation which they experience as unsatisfac- To substantiate their ideas, Berkove and Csicsila take on the task of explaining how 2 The list of in-depth studies of the role of religion, and more specifcally Calvinism, religion in the works of Mark Twain includes served as a powerful, if painful, catalyst for the following titles: Harold K. Bush, Mark Twain’s literary imagination. The authors’ ap- Twain and the Spiritual Crisis of His Age (Tus- proach is plausible and promising. In his note- caloosa: U of Alabama P, 2007); Cyril Clem- worthy observation about the role of religion ens, Mark Twain’s Religion (Webster Groves in the United States, Tocqueville stated that Mo: International Mark Twain Society, 1935); “there is no country in the world where the Allison Ensor, Mark Twain & the Bible (Lex- Christian religion retains a greater infuence ington: U of Kentucky P, 1969); Joe B. Fulton, over the souls of men than in America.”1 The The Reverend Mark Twain: Theological Bur- statement appeared in the American transla- lesque, Form, and Content (Columbus: Ohio tion of Tocqueville’s book in 1838, three years State UP, 2006); John Q. Hays, Mark Twain after the birth of Mark Twain, or rather Sam- and Religion: A Mirror of American Eclecti- uel Langhorne Clemens, and may serve as a cism (New York: P. Lang, 1989); William C. S. Pellowe, Mark Twain, Pilgrim from Hanni- 1 Alexis de Tocqueville, Democracy bal (Philadelphia: R. West, 1945); William E. in America. With an Original Preface and Phipps, Mark Twain’s Religion (Macon GA: Notes by John C. Spencer (New York: George Mercer UP, 2003). Dearborn & Co., 1838) 285. Internet Archive. 3 Peter B. Messent and Louis J. Budd Web. <https://archive.org/stream/democracy (eds.), A Companion to Mark Twain (Malden: inamer08tocqgoog#page/n331/mode/2up> Blackwell, 2005). Amerikastudien / American Studies 61. Jg., ISSN 0340-2827 © 2016 Universitätsverlag WINTER GmbH, Heidelberg Reviews ★ Amerikastudien / American Studies 61.2 tory: In the history of Twain scholarship, crit- would punish his creation for committing acts ics have given divided testimony on the merits which resulted not from free will, but were of Twain’s books. Although some of his works preordained. Despite his resentment of Cal- have received praise for their narrative power vinist thought, he was never able to free him- and topical relevance, they have also been self from its impact and it manifested itself in criticized for supposed technical defects. Sec- the following tenets of his countertheology: ondly, Berkove and Csicsila take issue with (1) God exists, but He is malevolent; (2) hu- the fragmentary and contradictory nature of man existence is an evanescent phenomenon, Twain criticism. The existence of multiple in- a dream; (3) the “Moral Sense” is an agent terpretations means that “they cannot all be of human degradation; (4) the human race is true” and they also make it impossible to see inherently corrupt; (5) virtue is impossible, that “Twain’s artistry was somehow more so- therefore humans cannot be saved; (6) predes- phisticated and integrated than the constantly tination makes human freedom impossible; changing state of biography suggested” (xiv). (7) most humans are so depraved that they Based on the contention that “religion was a deserve to go to hell; (8) there is no escape main concern of Twain’s during his entire life” from predestination, God will never change (1), they proceed to reveal to the reader that His mind; and (9) human conscience serves there is “unity of purpose and consistency only as a device to create inner turmoil and in Twain’s literature” (xv). This unity, they suffering. claim, is provided by a “sense of the ultimate In the following six chapters, Heretical Fic- relationship of humanity and God to each tions turns to the texts which the authors se- other.” According to the two authors, this is lected as their primary sources to support and “the common theme of all his literature” (2). illustrate their ambitious claims. Berkove and More specifcally, the keystone to Twain’s Csicsila focus on Twain’s major fction; they writings is his conviction “that because of leave travel books and minor writings aside God’s malice life is deceitful and humans are (6-7). not meant to achieve in it their dearest goals Chapter two, on Roughing It (1872), makes of freedom, happiness, and fulfllment” (2). It the case that the book has been misunder- is the essence of what the two authors call his stood and underestimated as an entertaining “countertheology” (a term they borrow from but insuffciently organized travel book. In re- Stanley Brodwin),4 the personal creed that ality, the authors argue, it is an “artful work of emerged from Twain’s antagonism to the the- fction” (35) whose intricate structure, intel- ology which had dominated his life since his lectual power, and central theme justify call- boyhood days. ing it a “novel” (38). In their intensive analysis To argue their case, Berkove and Csic- of the book, the authors identify and draw at- sila frst lay out their premises, defne their tention to previously overlooked literary tech- terms, and supply the necessary background niques such as the use of “detached sketches” information for an understanding of the Cal- (29), the “misleading past tense” (31), the vinism that was the driving force for Twain’s “layered style” (55) and the “diverted target” intellectual and moral struggle. In chapter (56). Most importantly, under the infuence one, the reader learns that Calvinist dogma of the “Sagebrush School” Twain becomes a was imposed on him during his childhood in master of the literary hoax and develops it to a Hannibal, Missouri, and that it stayed with new level of artistry (28). As a matter of fact, him throughout his entire life. “The religious the hoax constitutes the central element in folly you are born in you will die in,” Twain Roughing It because it also serves to trick his explained in an 1884 letter to William Dean readers into accepting the illusory attractions Howells (9). Nevertheless, Twain resented of travel and life in the Far West. In the fnal Calvinism—he regarded its rules as unfair, de- analysis, the book is revealed to be “a work ceptive, and cruel. He could never understand which bleakly surveys life as rigged by predes- why and how a supposedly benevolent God tination and the vain dream of evading God’s doom” (30). As such, it can be regarded as the 4 Stanley Brodwin, “Mark Twain’s The- early entry point into the distinctive thematic ology: The Gods of a Brevet Presbyterian,” pattern that became characteristic for the fc- Cambridge Companion to Mark Twain, ed.
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