William Webb Ellis and the Origins of Rugby Football: The Life and Death of a Victorian Myth
In the sense that myth is a reordering of various random elements into an intelligible, useful pattern, a structuring of the past in terms of present priorities, nineteenth-century Englishmen were inveterate myth-makers. As liberal and scientific thought shook the foundations of belief, the Victorians erected gothic spires as monuments to a medieval order of supposedly simple, strong faith. While their industrial masses languished, they extolled the virtues of self-made men. Confronted with foreign competitors and rebellious colonials, they instinctively asserted the superiority of the Anglo-Saxon race. In classic myth-making style, the Victorians set about “reorganizing traditional components in the face of new circumstances or, correlatively, in reorganizing new, imported components in the light of tradition.” Myth not only serves self-validating ends; it also provides a cohesive rationale, a fulcrum propelling people towards great achievements. If the Victorians were confident and self-congratulatory, they had cause to be: their material, intellectual, and political accomplishments were many. Not the least of their successes was in the sphere of sports and games, a subject often ignored by historians. Especially in the development of ball games—Association and Rugby football, cricket, lawn tennis, and golf—the Victorians modernized old games, created new ones, and exported them all to the four corners of the earth. Stereotyped as overly-serious folk, they in fact “taught the world to play.” Since sport, more than most forms of human activity, lends itself to myth-making, it is not surprising to find a myth emerging among the late-Victorians having to do with the origins of Rugby football. Like baseball's Doubleday myth, the tale of William Webb Ellis inspiring the distinctive game of rugby is a period piece, reflecting more of the era which gave it birth than of the event to which it referred.
On Heroes, Hero-Worship, and the Heroic in History
The greatest and most enduring of the prophets of the Victorian era, Thomas Carlyle was prescient about the importance of heroism in defining a nation's ambition and character. First published in 1841, his On Heroes, Hero-Worship, and the Heroic in History established a foundation for historical studies that has lost none of its importance in an age of sports, photo-ops, and cable news. From its first pages the book recognizes the intimate connections between heroism and myth. Beginning with the legends of Odin, lord of the Nordic gods, Carlyle describes major forms that heroism can take: in god, poet, warrior, priest, prophet, and king. His emphasis on the great works of great men was circumscribed by Victorian presumptions. Women are seldom mentioned and little attention is given to the achievements of cooperation. But Carlyle cracked through these limits in the best way he knew: to assert that people have choices and to clarify the role that heroism plays in guiding and inspiring them.
Continents of Liberty: Emerson and Gerald Vizenor’s Chair of Tears
Ralph Waldo Emerson protested what came to be known as the Trail of Tears in a public letter to President Martin Van Buren in 1838. Th e Cherokee Nation, he argued, had been cheated by a “sham treaty” (Emerson, “Letter” 50), the will of the people ignored, and a false acquiescence to removal written into law. In making a passionate appeal to the highest “chair” of the land, Emerson underscored the great political and moral stakes involved: