The Mysterious Stranger

The first three chapters of The Mysterious Stranger introduce the moral and philosophical discussions that define the book. These are woven into the exposition provided in Chapter 1. At the onset of the book, the reader learns about life in Eseldorf. Certain characteristics of Eseldorf resurface later in the novella as ideas or concepts to which Satan objects. One of these is the pious nature of its residents. Theodor describes the religious education the boys receive, explaining that “Mainly we were trained to be good Christians, to revere the Virgin, the Church, and the saints above everything. Beyond these matters we were not required to know much; and, in fact, not allowed to” (3-4). Another is the dedication the village has to the prince who oversees it. Theodor recalls that “When [the royal family] came it was as if the lord of the world had arrived, and had brought all the glories of its kingdoms along [...]” (3). At the surface level, this provides exposition that defines the setting. However, taking this in the context of the rest of the story, which is filled with criticism of Christianity and the elite, adds an extra dimension. By forcing the reader to associate these qualities with Eseldorf and its villagers at the onset of the story, Twain foreshadows their thematic importance. The chapter is comparatively short, so the presence of these qualities stands out to readers and suggests that they will be discussed further.

The dreary Austrian winter establishes a somber tone. Twain writes, “Yes, Austria was far from the world, and asleep, and our village was in the middle of that sleep [...],” suggesting darkness and isolation. This is a stark contrast from Twain’s more famous works, such as Tom Sawyer and Huckleberry Finn; though those occasionally deal with serious subject matter, they still maintain their levity and humor. However, there is still a bit of Twain’s signature humor present in the book. This is on display when Satan kills his first clay man:

“We are without blemish, and shall abide in that estate always. We–” Two of the little workmen were quarreling, and in buzzing little bumblebee voices they were cursing and swearing at each other; now came blows and blood; then they locked themselves together in a life-and-death struggle. Satan reached out his hand and crushed the life out of them with his fingers, threw them away, wiped the red from his fingers on his handkerchief, and went on talking where he had left off: “We cannot do wrong; neither have we any disposition to do it, for we do not know what it is” (12).

In this passage, Satan asserts his sinlessness while committing murder. While it may seem out of place for a serious moment, the humor allows the reader to feel the shock the boys experience. They are surprised that an angel would kill a man, and we are surprised to hear it discussed in a lighthearted tone. This masterful use of humor heightens its emotional impact. Similarly, it serves to point out the irony in Satan’s actions. Satire functions as a way to poke fun at the powerful. In previous works, Twain’s target was political power; here, it is more directed at divine power. It suggests that the reader would be wise to question Satan’s intentions. It also calls Satan’s judgment into question by juxtaposing his supposedly sinless nature with this act of violence.

Chapter 2 introduces many of Satan’s philosophies. In particular, the reader is exposed to his views on humanity. Though Satan maintains that he will never set out to intentionally harm a human, he says they are worlds apart from his angelic counterparts. When Theodor asks him to clarify, Satan picks up a bug and asks the rhetorical question, “What is the difference between Caesar and this?” to which Theodor responds, “One cannot compare things which by their nature and by the interval between them are not comparable” (19). Satan cannot care for humans because he lacks the perspective to understand them and their background.

Chapter 3 contains the first reference to the Moral Sense, an idea that grounds the intellectual debates present throughout the novella. The Moral Sense refers to the distinctly human quality of distinguishing right from wrong. While Twain does not provide us with its concrete definition at this point in the story, he does show Theodor’s reaction to hearing Satan disparage it. Satan mocks it after sharing his reason for why it is impossible to compare an angel and a human. Theodor recalls, “[...] I had but a dim idea of what the Moral Sense was. I merely knew that we were proud of having it, and when he talked like that about it, it wounded me [...]” (20). From Theodor’s initial depiction, the reader can understand that Satan sees the Moral Sense as something that hinders humanity. Theodor’s shame and ignorance about the Moral Sense suggest that he will seek to understand it throughout the book.

This view starkly contrasts Satan’s lack of morality. As the boys sculpt the clay men, their quarreling and their tears frequently annoy Satan. Twain describes Satan’s killing of the clay men describes graphically:

The cloud settled down blacker and blacker, and one could see the castle only dimly through it; the lightning blazed out flash upon flash and pierced the castle and set it on fire, and the flames shone out red and fierce through the cloud, and the people came flying out and shrieking, but Satan brushed them back, paying no attention to our begging and crying and imploring; and in the midst of the howling of the wind and volleying of the thunder the magazine blew up, the earthquake rent the ground wide, and the castle’s wreck and ruin tumbled into the chasm, which swallowed it from sight, and closed upon it, with all that innocent life, not one of the five hundred poor creatures escaping. Our hearts were broken; we could not keep from crying (16).

This passage is primarily a long and frenetic sentence that captures the emotion and fear that the boys and clay people experience. Satan casually brushing the frightened clay people back into the flames exemplifies his point about his difference in perspective affecting him emotionally. As someone who has seen the formation of worlds, he has trouble understanding human pain and suffering. His attempts at comforting the boys reflect his belief that the men had no value and could easily be replaced. His perspective makes it impossible for him to consider the nuance of the human experience. However, the reader does possess that perspective and will be impacted by his casual cruelty.

Satan’s disdain for morality invites readers to reflect on their beliefs. Twain introduces this dichotomy early by making it apparent that Satan operates based on a fundamentally different moral code. This view challenges the reader’s instinct to immediately classify Satan’s actions as “wrong” and establishes him as a character deserving of nuance. However, it is likely that their own emotions will cloud their opinion, creating the moral struggle in the reader that Twain enacts in the novella.