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“A Knowing Deep in the Bone”: Cowboy Stoicism and Tragic Heroism in All the Pretty Horses

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Abstract

The fourth and fifth chapters of the study are dedicated to The Border Trilogy, and principally to the evolution of John Grady Cole’s character in the trilogy’s first and third installments, All the Pretty Horses and Cities of the Plain. A close reading of The Border Trilogy supports the thesis that John Grady is McCarthy’s idea of desirable moral exemplarity. An appreciation of the bildungsroman All the Pretty Horses is contingent upon an interpretation of its central protagonist John Grady. Dianne Luce finds that John Grady possesses a “childish’ vision of himself as a romantic hero,” and Charles Bailey styles John Grady as an “anti-hero, futilely acting in a degraded world.” Hillier suggests that John Grady’s heroism is neither immature nor futile, but beneficial, and that his actions provide the best available moral response to the corruption and injustice presented in McCarthy’s fiction. That moral response resembles Aurelian Stoicism, the mode of Stoic practice advanced by the second-century ad Roman Emperor-philosopher Marcus Aurelius. John Grady’s philosophy of life is reaffirmed and refined through his experience of the world’s harsh realities and the evil that men do. By the end of The Border Trilogy’s first installment this anachronistic cowboy emerges with two significant insights. First, John Grady’s Stoic attitude to life is validated and, second, he becomes willing to play the part of a tragic hero, both in accepting that the tragic nature of existence includes beauty and loss, and in demonstrating a preparedness to stand within his own moral center.

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Notes

  1. 1.

    Aurelius’s Stoic writings would lie within McCarthy’s purview; McCarthy clearly knows the literature of antiquity, and knows it well. Dianne Luce informs me that McCarthy’s paternal aunt was a Wellesley professor of the Classics and likely had an influence upon the fledgling author. And we know that McCarthy consciously veils his sources from his reader. Frye notes that a first draft of a manuscript of Blood Meridian includes a quotation of a fragment from Heraclitus—“War is the father of us all and out [sic] king. War discloses who is godlike and who is but a man, who is a slave and who is a free man”—to which McCarthy adds a marginal note to remind himself, “Let the judge quote this in part and without crediting source” (Frye “Poetics” 107). Heraclitus’s adage thus provides the kernel of the Judge’s terrifying sermon that war is God. In an as yet unpublished paper, Joshua Pederson demonstrates that Judge Holden gives a direct, unacknowledged quotation from the Silver Age Roman Satirist Petronius’s ancient novel Satyricon (Pederson). As I have argued elsewhere, in The Road McCarthy draws upon the myth of Baucis and Philemon rendered in Ovid’s Metamorphoses (“Worth of Textual Remembrance” 679–85); and see Chapter Seven of this study.

  2. 2.

    Pierre Hadot outlines these foundational categories of Stoic ethics in his invaluable study of Aurelius’s Meditations. Chapter Four and Chapter Five of this study are indebted to Hadot’s magisterial exposition of Aurelian Stoicism (see especially Hadot 101–242).

  3. 3.

    Here and elsewhere I offer my own translation from Seneca’s Latin and Aurelius’s Greek.

  4. 4.

    I am indebted to Peter Josyph for uncovering this intertext in a plenary lecture at the 2013 Cormac McCarthy Society Conference in Berea, Kentucky (“Civilization”). As the next chapter will substantiate, this Shakespearean allusion complements McCarthy’s casting of Magdalena as a second Ophelia and Billy and John Grady as Lear and Cordelia in Cities of the Plain.

  5. 5.

    It is important to mention that, in Cities of the Plain, John Grady’s disenchantment with the divine becomes, if not overturned, then somewhat qualified. John Grady tempers his view of an uncaring, unwatchful, and truant God by granting that mercy is an essential attribute of his idea of divinity, so that “a God unable to forgive was no God at all…Cualquier pecado [Whatever the sin]” (206). At the climax of John Grady’s narrative, after Eduardo guts him in the knife-fight, it is notable that the dying cowboy is moved to deliver a poignant prayer to God: “Help me, he said. If you think I’m worth it. Amen” (257).

  6. 6.

    Elsewhere, McCarthy has said more succinctly, “literature is about tragedy” (Carr). I thank Stacey Peebles for drawing my attention to this source in a personal correspondence.

  7. 7.

    Dickens’s Great Expectations haunts McCarthy’s trilogy. In the episode with which The Crossing begins, the sixteen-year-old Billy Parham’s theft from his family of “steak and biscuits and a tin cup of beans” (9) for a dark-eyed “indian” who threatens Billy and his younger brother Boyd echoes Pip’s stealing of victuals and a file from his family for the ominous, shackled convict Abel Magwitch, hiding out on the moors, in the famous opening of Dickens’s novel.

  8. 8.

    See, for example, Horses 30 and 182; Crossing 280–81; and Cities 71 and 220.

  9. 9.

    In A Bloody and Barbarous God, a recently published monograph I am currently reading and reviewing for The Cormac McCarthy Journal, I discovered that Mundik also makes this connection between Donne’s Meditation and the motif of the tolling bell running throughout The Border Trilogy (see 122, 138, 255, and 285). I independently detected the influence of Donne’s Devotions upon McCarthy’s trilogy in the course of my own research.

Bibliography

  • –––. “The Ambiguous Nihilism of Cormac McCarthy.” The Southern Literary Journal 15.2 (1983): 31–41. Print.

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  • –––. Cities of the Plain. New York: Alfred A. Knopf, 1998. Print.

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  • Wallace, Garry. “Meeting McCarthy.” The Southern Quarterly 30.4 (1992): 134–39. Print.

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Hillier, R.M. (2017). “A Knowing Deep in the Bone”: Cowboy Stoicism and Tragic Heroism in All the Pretty Horses. In: Morality in Cormac McCarthy's Fiction. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-46957-7_4

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