When I was teaching beginning Latin and we got to the words copia and copiae, students always balked at the idea that a word could mean something different in singular and in plural. (Copia is plenty or an abundance, as in “cornucopia.” Copiae refers to troops.) But English has a few examples of its own. A premise, for instance, is a given statement in a train of thought or formal proof, while “premises” can mean the property of some institution or unit; an unwelcome customer might be escorted off the premises, for instance. Another example is “list.” Of course, the plural can mean more than one series of items (a grocery list and a laundry list, e.g.), but it can also mean the pitch or field in which a joust takes place. When a knight “enters the lists,” he is decked out in full panoply of armor and regalia (complete with some cloth token from a lady) and ready to test his mettle (and his metal) by riding full tilt at another brave warrior with couched lance.
I may have first encountered this courtly meaning of “lists” in Sidney Lanier’s The Boy’s King Arthur (surely if I ever do make a list of my top 100 books, Lanier’s treasure will have to appear on it), but it may also have been in Sir Walter Scott’s Ivanhoe, in one form or another. I still remember that when my dad recommended Ivanhoe to me, it thought it would be an adventure story about Indians. The word still sounds to me like it comes from a language much more exotic than Saxon. But when Dad bought me the Classics Illustrated version, I found that Scott’s great work was something quite different: a story of knights in shining armor fighting for honor and the safety of beautiful damsels. I was hooked on the setting from the first. And between the artwork in that comic and the inner-cover illustration in my copy of Lanier, I fell in love with a clear visual picture of the anachronistic setting of colorful pennants, striped pavilions, Cinderalla-like castles in the shape of actual specimens from 400 years after Ivanhoe’s time (and a thousand after Arthur’s), high-stepping steeds, and crystalline blue skies dotted with perfectly fluffed clouds.
When I was about 20, I read the prose work by Scott, although it may have been abridged since I read it from my dad’s high-school literature book. (I should write a post about my parents’ high-school literature books!) I wish I remembered more about my experience reading the book then. I wish I could have said to myself, “You’re going to read this again 45 years from now, and you’ll want to know how the book has changed for you.” It seemed harder to read than I remember. That could be because of my general problem of reading with ever-increasing years of memories and ideas jostling around looking for associations with every word I come into contact with. But was it also because at 20 I still just let unfamiliar words roll past? Scott uses a beautiful and influential diction of chronologically jumbled archaisms to give his historical fiction flavors both of days-gone-by and of nobility. When I was that young, did I just enjoy savoring those flavors without worrying about the meaning of every word? Did I just let eremites and recreants and oubliettes pass by with the assumption that if I had been educated better, I would have understood? (That’s a very real possibility). These days I want to know what every word and sentence actually means, and that can slow me down.
In any case, everything I remember loving was still there: the lists and the pavilions with their pennons, the mysterious Black Knight, the castle besieged, the definitions of chivalry that helped at least one romantic young man determine to do the right thing in difficult circumstances, the beautiful ladies who prefer death to dishonor, the trial and the call for a champion to decide guilt or innocence, Robin Hood and his merry men, and the return of good King Richard Lionheart. What I didn’t remember was the complex and nuanced judgment of the narrator on all that happens. I’ve read that this was the most popular Scott book at the time, and I can see why. It’s the best I’ve read recently, and not just because of the chivalric action, but because of its challenging wisdom. The Jewish characters are sympathetic, and they argue against the prejudice hurled against them by “Christian” society. Scott has horrible villains perpetrate all manner of hideous cruelties against them, but the heroes of the story, in defiance of both the time of Richard I and Scott’s time, defend the dignity of the Jews and even offer to fight for their honor. Scott’s knights define chivalry in a way that makes it sound like the loftiest way to live ever conceived, and I’m sure that as a kid reading the Classics Illustrated version, I felt that had I been alive at the time I would gladly have died for noble King Richard. And yet the women of the story, who depend on the chivalry at crucial moments, critique the code as a way for hot-headed young men to pretend they’re serving God while really they’re just indulging their sinful passion for violence. Scott portrays the Catholic Church as both the ultimate source of truth and as rife with corruption. He describes the Normans as conquerors, usurpers, and oppressors of the Saxons, and yet the most noble person in the story, Richard, is a Norman. The great Norman king receives the loyalty of the great Saxon agitator, Robin Hood, and he oversees a marriage at the end of the book that brings about amity between the nations.
As I read, I thought about the nineteenth-century English teenage girls who made up a substantial portion of Scott’s audience and of what a sane, wholesome influence this book must have had on them. I don’t think they knew when Ivanhoe first appeared that the author was Walter Scott. But I think they knew him as the author of the Waverly novels and knew that he was Scottish, and so they read a book by a Scotsman praising everything noble in the history of Scotland’s English oppressors. They read a book by a member of the Scottish Presbyterian Kirk praising the Christianity of the truest Catholics. They read an argument that if nobility of blood depends on length of pedigree, the Jews must be the most noble people on earth. All these issues were matter of politic importance in a society that barred Catholics, Jews, and sometimes Scots from political office and university education, and Scott taught these young readers politically subversive views in an acceptable and even wildly popular way, and yet they come across not as political positions but as moral truths. Yes, this book was way, way better than I remembered!