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Sitting up with a Corpse: Malthus according to Melville in ‘Poor Man's Pudding and Rich Man's Crumbs’

Published online by Cambridge University Press:  16 January 2009

Beryl Rowland
Affiliation:
York University, Toronto

Extract

‘Poor Man's Pudding and Rich Man's Crumbs’ is generally regarded as a lacklustre comparison of poverty in rural America and metropolitan England, with the theme given by the author towards the end of the first episode:

The native American poor never lose their delicacy or pride; hence, though unreduced to the physical degradation of the European pauper, they yet suffer more in mind than the poor of any other people in the world. Those peculiar social sensibilities nourished by our own peculiar political principles, while diey enhance the true dignity of a prosperous American, do but minister to the added wretchedness of the unfortunate; first, by prohibiting their acceptance of what little random relief charity may offer; and, second, by furnishing them with the keenest appreciation of the smarting distinction between their ideal of universal equality and dieir grindstone experience of the practical misery and infamy of poverty – a misery and infamy which is, ever has been, and ever will be, precisely the same in India, England, and America.

Type
Research Article
Copyright
Copyright © Cambridge University Press 1972

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References

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21 p. 167. According to oral information supplied by my graduate students, University of California, Riverside, June 1970, ‘poor man's pudding’ formerly designated a concoction of snow whipped with vanilla and sugar, in areas as diverse as Chicago, Kentucky, Arkansas and New York.

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23 First Essay on Population (1798; rpt. London: Macmillan, 1966), p. 99Google Scholar. Malthus particularly stresses that bad and insufficient nourishment and the ‘unwholesomeness of marshy situations’ induce child mortality. Symbolic contrast in Melville's descriptions of environment is noted by Litman, Vicki Halper, ‘The Cottage and the Temple: Melville's Symbolic Use of Architecture’, American Quarterly, 21 (Fall 1969), 634.CrossRefGoogle Scholar

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34 After his appointment in 1729 as a non-conformist minister in Northampton where he had a seminary, Doddridge wrote 53 books and 364 hymns. The Rise and Progress of Religion in the Soul had more than 50 editions between 1745 and 1840 and was translated into French, Gaelic, Italian, Syriac and Welsh. The predominant message is that affliction must be patiently born: see esp. ch. xxv, 252 (12th ed., London, 1789); also in Submission to Divine Providence in the death of Children recommended and inforced in a Sermon [on 2 Kings iv. 25, 26] Preached at Northampton, on the death of a very amiable and hopeful child about five years old (London: n.p., 1737), p. 20: the chief lesson of suffering is ‘an intire Suspension of our own Will, seeing and owning the Hand of God, and bowing before it in a filial Acquiescence’. Doddridge sent missionaries to New England in 1746 – see Garland, H. J., The Life and Hymns of Dr Philip Doddridge (Stirling: Stirling Tract, 1951), p. 27Google Scholar; Mott, F. L., Golden Multitudes (New York: Macmillan, 1947), p. 315Google Scholar, cites Doddridge's Lectures on Preaching as a ‘best-seller’ in the United States. Leyda, Jay, ed. cit., p. xxivGoogle Scholar, assumes that Melville is referring to The Rise and Progress.

35 Hymns founded on various texts, ed. Orton, Job (London: Orton, 1755), pp. 187, 188Google Scholar; Garland, , Life, p. 43.Google Scholar

36 On the widespread dissemination of this hymn, see Julian, J., ed., A Dictionary of Hymnology, rev. ed. (London: Murray, 1907), p. 831Google Scholar; Hymns Ancient and Modern, introd. Rev. W. H. Frere (London: Cowes, 1909), p. lxxxiiiGoogle Scholar; Garland, , Life, pp. 48, 49.Google Scholar

37 Population (New York, 1960), p. 57.Google Scholar

38 The symbolism of love as a meal, as used, for example, in Shakespeare's Troilus and Cressida, is too commonplace to require further documentation.

39 Farmer, and Henley, , vol. II, 222Google Scholar; vol. V, 252 (crumbs); vol. V, 181 (pheasant: a wanton, pheasantry: a brothel); Grose, Francis, Classical Dictionary of the Vulgar Tongue (1785), ed. Partridge, E. (London: Routledge, 1963), sv. gameGoogle Scholar; Romeo and Juliet, II, iv, 139 ff. (hare/hoar/pie)Google Scholar; The Works of Ben Jonson, ed. Cunningham, F. (London: Bickers, 1889), vol. III, p. 156Google Scholar (pasty, crust, haunch); The Poems of Richard Lovelace, ed. Wilkinson, C. H. (Oxford: Clarendon, 1953), PP. 79, 1.22, 287n.Google Scholar: ‘widdow-Venson-pye’: ‘widdow’ because someone has had a cut at it already; Saltonstall, Wye, Picturae Loquentes (London: 1631), sig. B iiv (cold pie)Google Scholar; Swift's Polite Conversation, p. 141 (jelly, pie)Google Scholar. See also Measure for Measure, ed. Lever, J. W. (London: Methuen, 1965), III, ii, 52 (morsel), and noteGoogle Scholar; Kane, Elisha Kent, The Book of Good Love by Juan Ruiz, introd. John Esten Keller (Chapel Hill: University of North Carolina Press, 1968), st. 385, 1.4 (crumb).Google Scholar

40 Beggars' Bush, ed. Daniel, P. A., The Works of Francis Beaumont and John Fletcher (London: Bell, 1905), vol. II, p. 389, 1.32.Google Scholar

41 Similarly, in ‘The Tartarus of Maids’, p. 202,Google Scholar Old Bach has to point out the narrator's frozen cheeks.

42 p. 183.

43 Redburn: The Works of Herman Melville, Standard Edition (19221923; rpt. New York: Russell & Russell, 1963), vol. V, p. 237.Google Scholar