Monty Python’s Terry Jones (RIP) Was a Comedian, But Also a Medieval Historian: Get to Know His Other Side

Mon­ty Python’s sur­re­al, slap­stick par­o­dies of his­to­ry, reli­gion, med­i­cine, phi­los­o­phy, and law depend­ed on a com­pe­tent grasp of these sub­jects, and most of the troupe’s mem­bers, four of whom met at Oxford and Cam­bridge, went on to demon­strate their schol­ar­ly acu­men out­side of com­e­dy, with books, guest lec­tures, pro­fes­sor­ships, and seri­ous tele­vi­sion shows.

Michael Palin even became pres­i­dent of the Roy­al Geo­graph­i­cal Soci­ety for a few years. And Palin’s one­time Oxford pal and ear­ly writ­ing part­ner Ter­ry Jones—who passed away at 77 on Jan­u­ary 21 after a long strug­gle with degen­er­a­tive aphasia—didn’t do so bad­ly for him­self either, becom­ing a respect­ed schol­ar of Medieval his­to­ry and an author­i­ta­tive pop­u­lar writer on dozens of oth­er sub­jects.

Indeed, as the Pythons did through­out their aca­d­e­m­ic and comedic careers, Jones com­bined his inter­ests as often as he could, either bring­ing his­tor­i­cal knowl­edge to absur­dist com­e­dy or bring­ing humor to the study of his­to­ry. Jones wrote and direct­ed the pseu­do-his­tor­i­cal spoofs Mon­ty Python and the Holy Grail and Life of Bri­an, and in 2004 he won an Emmy for his tele­vi­sion pro­gram Ter­ry Jones’ Medieval Lives, an enter­tain­ing, infor­ma­tive series that incor­po­rates sketch com­e­dy-style reen­act­ments and Ter­ry Gilliam-like ani­ma­tions.

In the pro­gram, Jones debunks pop­u­lar ideas about sev­er­al stock medieval Euro­pean char­ac­ters famil­iar to us all, while he vis­its his­tor­i­cal sites and sits down to chat with experts. These char­ac­ters include The Peas­ant, The Damsel, The Min­strel, The Monk, and The Knights. The series became a pop­u­lar book in 2007, itself a cul­mi­na­tion of decades of work. Jones first book, Chaucer’s Knight: The Por­trait of a Medieval Mer­ce­nary came out in 1980. There, notes Matthew Rozsa at Salon:

[Jones] argued that the con­cept of Geof­frey Chaucer’s knight as the epit­o­me of Chris­t­ian chival­ry ignored an ugli­er truth: That the Knight was a mer­ce­nary who worked for author­i­tar­i­ans that bru­tal­ly oppressed ordi­nary peo­ple (an argu­ment not dis­sim­i­lar to the scene in which a peas­ant argues for democ­ra­cy in The Holy Grail).

In 2003, Jones col­lab­o­rat­ed with sev­er­al his­to­ri­ans on Who Mur­dered Chaucer? A spec­u­la­tive study of the peri­od in which many of the fig­ures he lat­er sur­veyed in his show and book emerged as dis­tinc­tive types. As in his work with Mon­ty Python, he didn’t only apply his con­trar­i­an­ism to medieval his­to­ry. He also called the Renais­sance “over­rat­ed” and “con­ser­v­a­tive,” and in his 2006 BBC One series Ter­ry Jones’ Bar­bar­ians, he described the peri­od we think of as the fall of Rome in pos­i­tive terms, call­ing the city’s so-called “Sack” in 410 an inven­tion of pro­pa­gan­da.

Jones’ work as a pop­u­lar his­to­ri­an, polit­i­cal writer, and come­di­an “is not the full extent of [his] oeu­vre,” writes Rozsa, “but it is enough to help us fath­om the mag­ni­tude of the loss suf­fered on Tues­day night.” His lega­cy “was to try to make us more intel­li­gent, more well-edu­cat­ed, more thought­ful. He also strove, of course, to make us have fun.” Python fans know this side of Jones well. Get to know him as a pas­sion­ate inter­preter of his­to­ry in Ter­ry Jones’ Medieval Lives, which you can watch on YouTube here.

For an aca­d­e­m­ic study of Jones’ medieval work, see the col­lec­tion: The Medieval Python The Pur­po­sive and Provoca­tive Work of Ter­ry Jones.

Relat­ed Con­tent:

The His­to­ry & Lega­cy of Magna Car­ta Explained in Ani­mat­ed Videos by Mon­ty Python’s Ter­ry Jones

John Cleese Revis­its His 20 Years as an Ivy League Pro­fes­sor in His New Book, Pro­fes­sor at Large: The Cor­nell Years

Mon­ty Python’s Eric Idle Breaks Down His Most Icon­ic Char­ac­ters

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Drunk History Takes on the Father of Prohibition: The Ban on Alcohol in the U.S. Started 100 Years Ago This Month

There may be plen­ty of good rea­sons to restrict sales and lim­it pro­mo­tion of alco­hol. You can search the stats on traf­fic fatal­i­ties, liv­er dis­ease, alco­hol-relat­ed vio­lence, etc. and you’ll find the term “epi­dem­ic” come up more than once. Yet even with all the dan­gers alco­hol pos­es to pub­lic health and safe­ty, its total pro­hi­bi­tion has seemed “so hos­tile to Amer­i­cans’ con­tem­po­rary sen­si­bil­i­ties of per­son­al free­dom,” writes Mark Lawrence Schrad at The New York Times, “that we strug­gle to com­pre­hend how our ances­tors could have pos­si­bly sup­port­ed it.” Pro­hi­bi­tion in the Unit­ed States began 1oo years ago–on Jan­u­ary 17, 1920–and last­ed through 1933.

How did this hap­pen? Demand, of course, per­sist­ed, but pub­lic sup­port seemed wide­spread. Despite sto­ries of thou­sands rush­ing bars and liquor stores on the evening of Jan­u­ary 16, 1920 before the 18th Amend­ment ban­ning alco­hol nation­wide went into effect, “the final tri­umph of pro­hi­bi­tion was met with shrugs…. The Unit­ed States had already been ‘dry’ for the pre­vi­ous half-year thanks to the Wartime Pro­hi­bi­tion Act. And even before that, 32 of the 48 states had already enact­ed their own statewide pro­hi­bi­tions.”

We tend to think of pro­hi­bi­tion now as a wild over­re­ac­tion and a polit­i­cal mis­cal­cu­la­tion, and frankly, it’s no won­der, giv­en how bonkers some of its most promi­nent advo­cates were. Who bet­ter to pro­file one of the most fanat­i­cal than the irre­spon­si­bly drunk come­di­ans of Com­e­dy Central’s Drunk His­to­ry? See John Lev­en­stein and friends take on the leader of the Anti-Saloon League, Wayne Wheel­er, above,

Wheel­er indi­rect­ly killed tens of thou­sands of peo­ple when his ASL pushed to have poi­son added to indus­tri­al alco­hol to deter boot­leg­ging in the 20s. His pre-pro­hi­bi­tion tac­tics (he coined the term “pres­sure group”) recall those of the Moral Major­i­ty cam­paigns that took over local and state leg­is­la­tures nation­wide in the U.S. in recent decades, and it is large­ly due to the ASL that pro­hi­bi­tion gained such sig­nif­i­cant polit­i­cal ground.

They allied with pro­gres­sives in the North and racists in the South; with suf­frag­ists and with the Klan, whom Wheel­er secret­ly employed to smash up bars. As Daniel Okrent writes at Smith­son­ian:

Wheeler’s devo­tion to the dream of a dry Amer­i­ca accom­mo­dat­ed any num­ber of unlike­ly allies. Bil­ly Sun­day, meet pio­neer­ing social work­er Jane Addams: you’re work­ing togeth­er now. The evan­gel­i­cal cler­gy of the age were moti­vat­ed to sup­port Pro­hi­bi­tion because of their faith; reform­ers like Addams signed on because of the dev­as­tat­ing effect that drunk­en­ness had on the urban poor. Ku Klux Klan, shake hands with the Indus­tri­al Work­ers of the World (IWW): you’re on the same team. The Klan’s anti-liquor sen­ti­ment was root­ed in its hatred of the immi­grant mass­es in liquor-soaked cities; the IWW believed that liquor was a cap­i­tal­ist weapon used to keep the work­ing class­es in a stu­por.

Dogged, uncom­pro­mis­ing, shrewd, and seem­ing­ly amoral, Wheel­er was once described by the Cincin­nati Enquir­er as a cru­sad­er who “made great men his pup­pets.” Pro­hi­bi­tion may be impos­si­ble to imag­ine one hun­dred years lat­er, but we sure­ly rec­og­nize Wayne Wheel­er as a peren­ni­al fig­ure in Amer­i­can pol­i­tics. Don’t trust a drunk come­di­an to give you the straight sto­ry? Get a sober his­to­ry above in the excerpt from the Ken Burns’ doc­u­men­tary Pro­hi­bi­tion.

Relat­ed Con­tent:  

A Whiskey-Fueled Lin-Manuel Miran­da Reimag­ines Hamil­ton as a Girl on Drunk His­to­ry

Drunk His­to­ry: An Intox­i­cat­ed Look at the Famous Alexan­der Hamil­ton – Aaron Burr Duel

Ben Franklin’s List of 200 Syn­onyms for “Drunk”: “Moon-Ey’d,” “Ham­mer­ish,” “Stew’d” & More (1737)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

38 Major Pop Songs Played with the Exact Same Four Chords: Watch a Captivating Medley Performed by the Axis of Awesome

When we call music a uni­ver­sal lan­guage, it’s usu­al­ly under­stood to be a metaphor. In its purest the­o­ret­i­cal form, music may be more like math—a tru­ly uni­ver­sal language—but in its man­i­fes­ta­tions in the real world, it resem­bles more the great diver­si­ty of tongues around the globe. Each region­al, nation­al, and glob­al music has its gram­mar of scales, rhythms, and chords, each its syn­tax of melodies and har­monies, though these share some impor­tant com­mon­al­i­ties.

The syn­tax of pop music, like its blues pre­de­ces­sor, con­sists of stan­dard chord pro­gres­sions, eas­i­ly swapped from song to song: repeat­able units that form a range of avail­able emo­tion­al expres­sion. Want to see that range on full dis­play, in a brava­do per­for­mance by an Aus­tralian com­e­dy rock band? Look no fur­ther: just above, the Axis of Awe­some per­form their live ren­di­tion of “4 Chord Song,” a stun­ning med­ley of pop hits from Jour­ney to Mis­sy Hig­gins that all use the same four-chord sequence.

With the excep­tion of an orig­i­nal com­po­si­tion, “Bird­plane,” the ensemble’s selec­tion of 38 songs includes some of the biggest hits of the past few decades. The tonal breadth is sur­pris­ing, as we leap from “Don’t Stop Believ­ing” to “Can You Feel the Love Tonight” to “With or With­out You” to Aqua’s “Bar­bie Girl” and Lady Gaga’s “Pok­er Face.” Imag­ine Natal­ie Imbruglia, Green Day, and Toto trad­ing licks, or Pink, the Bea­t­les, and A‑Ha. Maybe these artists have more in com­mon, lin­guis­ti­cal­ly speak­ing, than we thought. Or, as one of the Axis of Awe­some band­mem­ber asks, mock-incred­u­lous­ly, “You can take those four chords, repeat them, and pop out every pop song ever?”

Well, maybe not every pop song. One could choose oth­er pro­gres­sions and make sim­i­lar com­pi­la­tions. These par­tic­u­lar four chords have some­thing of a melan­choly sound, and tend to come up music with an under­cur­rent of sad­ness (yes, even “Bar­bie Girl”). One can quib­ble with some of the par­tic­u­lars here. “Don’t Stop Believ­ing,” for exam­ple, throws a dif­fer­ent chord into the sec­ond phrase of its pro­gres­sion. But the ubiq­ui­ty of this melody in pop is quite reveal­ing, and amus­ing in this musi­cal mashup. See the Axis of Awe­some in a pol­ished video ver­sion of “4 Chord Song,” above, and con­sid­er all the oth­er ways pop music recy­cles and reuses the same ele­ments over and over to con­vey its range of feel­ings.

Relat­ed Con­tent:

Music Is Tru­ly a Uni­ver­sal Lan­guage: New Research Shows That Music World­wide Has Impor­tant Com­mon­al­i­ties

John Coltrane Talks About the Sacred Mean­ing of Music in the Human Expe­ri­ence: Lis­ten to One of His Final Inter­views (1966)

Alan Lomax’s Mas­sive Music Archive Is Online: Fea­tures 17,000 His­toric Blues & Folk Record­ings

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

When Robin Williams & Steve Martin Starred in Samuel Beckett’s Waiting For Godot (1988)

Despite the dourest demeanor in lit­er­ary his­to­ry and a series of plays and nov­els set in the bleak­est of con­di­tions, there’s no doubt that Samuel Beck­ett was fore­most a com­ic writer. Indeed, it is because of these things that he remains a sin­gu­lar­ly great com­ic writer. The deep­est laughs are found, as in that old Mel Brooks quote, in the most absurd­ly trag­ic places. In Beck­ett, how­ev­er, char­ac­ters don’t just tell jokes about the wretched exi­gen­cies of human life, they ful­ly embody all those qual­i­ties; just as the best com­ic actors do.

It’s true that some of Beckett’s char­ac­ters spend all of their time onstage immo­bi­lized, but the play­wright was also a great admir­er of phys­i­cal com­e­dy onscreen and drew lib­er­al­ly from the work of his favorite film come­di­ans. Vet­er­an vaude­ville com­ic Bert Lahr, best known as The Wiz­ard of Oz’s cow­ard­ly lion, starred in the orig­i­nal Broad­way pro­duc­tion of Wait­ing for Godot in 1956. “Beck­ett once wrote a film script for Buster Keaton,” notes the­ater crit­ic Michael Kuch­waraGodot’s cen­tral char­ac­ters, Vladimir and Estragon, evoke one of the most renowned of com­e­dy duos, many of their ges­tures “obvi­ous deriva­tions from Lau­rel and Hardy,” as film his­to­ri­an Ger­ald Mast notes.

It is fit­ting then—and might meet with the approval of Beck­ett himself—that Robin Williams and Steve Mar­tin, two of the most riv­et­ing phys­i­cal come­di­ans of the sev­en­ties and eight­ies, should step into the roles of the bum­bling, bowler-hat­ted fren­e­mies of Godot. The pro­duc­tion, which took place in Octo­ber and Novem­ber 1988 at the 299-seat Mitzi E. New­hous The­ater on Broad­way, sold out almost imme­di­ate­ly. Williams and Mar­tin weren’t its only big draw. Mike Nichols direct­ed, and the rest of the cast includ­ed F. Mur­ray Abra­ham as Poz­zo, Bill Irwin as Lucky, and Lucas Haas as the absent Godot’s mes­sen­ger boy.

Sad­ly, we only have a few clips of the per­for­mance, which you can see in the grainy video above, inter­spersed with inter­views with Mar­tin and Irwin. These too will leave you want­i­ng more. “I saw it as a com­e­dy,” says Mar­tin of his read­ing of the play. What this meant, he says, is that the laughs “must be served, almost first…. The com­e­dy of the play won’t take care of itself unless it’s deliv­ered.” Robin Williams, writes Kuch­wara, deliv­ered laughs. “His Estragon is a mani­a­cal crea­ture, verg­ing out of con­trol at times.”

Williams also veered “into some stage antics and line twist­ings that Beck­ett nev­er would have dreamed of—giving hilar­i­ous imi­ta­tions of R2D2 and John Wayne, com­plete with an impro­vised machine gun.” For his part, Mar­tin had “a tougher assign­ment play­ing the sub­dued, almost straight man Vladimir to Williams’ more flam­boy­ant Estragon.” Mar­tin has always tend­ed to sub­merge his mani­a­cal com­ic ener­gy in straighter roles. Here he seems per­haps too restrained.

For rea­sons that have noth­ing to do with the play, the trag­ic heart of these clips is see­ing Williams as Estragon. Yet in the final few min­utes, trained mime Irwin shows why his Lucky may have been the most inspired piece of cast­ing in the show. We get a taste of his per­for­mance as he recites part of Lucky’s mono­logue.  “Every ges­ture has been care­ful­ly thought out, not only for the com­e­dy, but for the pain that lies under­neath the laughs,” Kuch­wara says.

Lucky is essen­tial­ly a slave to Abraham’s dom­i­neer­ing Poz­zo, who keeps him on a leash. He gives one speech, when his mas­ter orders him to “think.” But in his ver­biage and bear­ing, he con­veys the play’s deep­est pathos, in the form of the arche­typ­al tor­tured clown, who reap­pears in Alan Moore’s joke about Pagli­ac­ci. When Beck­ett was asked why he named the char­ac­ter Lucky, he replied, with mor­dant wit, “I sup­pose he is lucky to have no more expec­ta­tions….” It is as though, Mel Brooks would say, he had fall­en into an open sew­er and died

Relat­ed Con­tent:

Hear Wait­ing for Godot, the Acclaimed 1956 Pro­duc­tion Star­ring The Wiz­ard of Oz’s Bert Lahr

Steve Mar­tin & Robin Williams Riff on Math, Physics, Ein­stein & Picas­so in a Smart Com­e­dy Rou­tine

Steve Mar­tin Per­forms Stand-Up Com­e­dy for Dogs (1973)

Robin Williams Uses His Stand-Up Com­e­dy Genius to Deliv­er a 1983 Com­mence­ment Speech

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Steve Martin Performs Stand-Up Comedy for Dogs (1973)

In what looks/sounds like his first appear­ance on The Tonight Show Star­ring John­ny Car­son, Steve Mar­tin per­forms a ground­break­ing com­e­dy rou­tine. As you’ll see, you might not get the jokes. But your dogs will. Although record­ed 46 years ago (Feb­ru­ary 15, 1973), the pooches will laugh as hard now as they did then.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Steve Mar­tin & Robin Williams Riff on Math, Physics, Ein­stein & Picas­so in a Heady Com­e­dy Rou­tine (2002)

Steve Mar­tin Teach­es His First Online Course on Com­e­dy

Watch Steve Mar­tin Make His First TV Appear­ance: The Smoth­ers Broth­ers Com­e­dy Hour (1968)

Steve Mar­tin Writes a Hymn for Hymn-Less Athe­ists

 

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Sacha Baron Cohen Links the Decline of Democracy to the Rise of Social Media, “the Greatest Propaganda Machine in History”

Pre­sent­ing a keynote address at an ADL con­fer­ence, come­di­an Sacha Baron Cohen was­n’t kid­ding around when he paint­ed a bleak pic­ture of our emerg­ing world: “Today … dem­a­gogues appeal to our worst instincts. Con­spir­a­cy the­o­ries once con­fined to the fringe are going main­stream. It’s as if the Age of Reason—the era of evi­den­tial argument—is end­ing, and now knowl­edge is dele­git­imized and sci­en­tif­ic con­sen­sus is dis­missed. Democ­ra­cy, which depends on shared truths, is in retreat, and autoc­ra­cy, which depends on shared lies, is on the march. Hate crimes are surg­ing, as are mur­der­ous attacks on reli­gious and eth­nic minori­ties.”

What’s lead­ing to these desta­bi­liz­ing changes? Baron Cohen could cite many rea­sons. But if pushed, he’ll empha­size one:

But one thing is pret­ty clear to me. All this hate and vio­lence is being facil­i­tat­ed by a hand­ful of inter­net com­pa­nies that amount to the great­est pro­pa­gan­da machine in his­to­ry.

The great­est pro­pa­gan­da machine in his­to­ry.

Think about it. Face­book, YouTube and Google, Twit­ter and others—they reach bil­lions of peo­ple. The algo­rithms these plat­forms depend on delib­er­ate­ly ampli­fy the type of con­tent that keeps users engaged—stories that appeal to our baser instincts and that trig­ger out­rage and fear. It’s why YouTube rec­om­mend­ed videos by the con­spir­acist Alex Jones bil­lions of times. It’s why fake news out­per­forms real news, because stud­ies show that lies spread faster than truth. And it’s no sur­prise that the great­est pro­pa­gan­da machine in his­to­ry has spread the old­est con­spir­a­cy the­o­ry in history—the lie that Jews are some­how dan­ger­ous. As one head­line put it, “Just Think What Goebbels Could Have Done with Face­book.”

On the inter­net, every­thing can appear equal­ly legit­i­mate. Bre­it­bart resem­bles the BBC. The fic­ti­tious Pro­to­cols of the Elders of Zion look as valid as an ADL report. And the rant­i­ngs of a lunatic seem as cred­i­ble as the find­ings of a Nobel Prize win­ner. We have lost, it seems, a shared sense of the basic facts upon which democ­ra­cy depends.

You can watch his sober­ing talk above, or read the tran­script here.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

The Case for Delet­ing Your Social Media Accounts & Doing Valu­able “Deep Work” Instead, Accord­ing to Prof. Cal New­port

New Ani­ma­tion Explains Sher­ry Turkle’s The­o­ries on Why Social Media Makes Us Lone­ly

Lyn­da Bar­ry on How the Smart­phone Is Endan­ger­ing Three Ingre­di­ents of Cre­ativ­i­ty: Lone­li­ness, Uncer­tain­ty & Bore­dom

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Improv Comedy (Live and Otherwise) Examined on Pretty Much Pop: A Culture Podcast #20

 

What role does improv com­e­dy play in pop­u­lar cul­ture? It shows up in the work of cer­tain film direc­tors (like Christo­pher Guest, Adam McK­ay, and Robert Alt­man) and has sur­faced in some of the TV work of Lar­ry David, Robin Williams, et al. But only in the rare case of a show like Whose Line Is It Any­way? is the pres­ence of impro­vi­sa­tion obvi­ous. So is this art form doomed to live on the fringes of enter­tain­ment? Is it maybe of more appar­ent ben­e­fit to its prac­ti­tion­ers than to audi­ences?

Mark, Eri­ca, and Bri­an are joined by Tim Snif­f­en, announc­er on the pop­u­lar Hel­lo From the Mag­ic Tav­ern pod­cast, and a mem­ber of the Impro­vised Shake­speare Com­pa­ny and Baby Wants Can­dy (impro­vised musi­cals). He’s also writ­ten for Live From Here and oth­er things. We dis­cuss dif­fer­ent types of improv, a bit of the his­to­ry and struc­ture of Sec­ond City, improv’s alleged self-help ben­e­fits, how impro­vi­sa­tion relates to reg­u­lar act­ing, writ­ing, pod­cast­ing, and oth­er arts, and more.

Here are a few improv pro­duc­tions to check out:

For fur­ther read­ing, check out:

For musi­cal improv, try Naked­ly Exam­ined Music #30 with Paul Wer­ti­co and David Cain, and also #55 with Don Pre­ston (Zappa’s key­boardist) whom Mark quot­ed in this dis­cus­sion.

This episode includes bonus dis­cus­sion that you can only hear by sup­port­ing the pod­cast at patreon.com/prettymuchpop. This pod­cast is part of the Par­tial­ly Exam­ined Life pod­cast net­work.

Pret­ty Much Pop: A Cul­ture Pod­cast is the first pod­cast curat­ed by Open Cul­ture. Browse all Pret­ty Much Pop posts or start with the first episode.

 

John Cleese’s Eulogy for Monty Python’s Graham Chapman: ‘Good Riddance, the Free-Loading Bastard, I Hope He Fries’

The British come­di­an Gra­ham Chap­man delight­ed in offend­ing peo­ple. As a writer and actor with the leg­endary Mon­ty Python troupe, he pushed against the bound­aries of pro­pri­ety and good taste. When his writ­ing part­ner John Cleese pro­posed doing a sketch on a dis­grun­tled man return­ing a defec­tive toast­er to a shop, Chap­man thought: Bro­ken toast­er? Why not a dead par­rot? And in one par­tic­u­lar­ly out­ra­geous sketch writ­ten by Chap­man and Cleese in 1970,  Chap­man plays an under­tak­er and Cleese plays a cus­tomer who has just rung a bell at the front desk:

“What can I do for you, squire?” says Chap­man.

“Um, well, I won­der if you can help me,” says Cleese. “You see, my moth­er has just died.”

“Ah, well, we can ‘elp you. We deal with stiffs,” says Chap­man. “There are three things we can do with your moth­er. We can burn her, bury her, or dump her.”

“Dump her?”

“Dump her in the Thames.”

“What?”

“Oh, did you like her?”

“Yes!”

“Oh well, we won’t dump her, then,” says Chap­man. “Well, what do you think? We can bury her or burn her.”

“Which would you rec­om­mend?”

“Well, they’re both nasty.”

From there, Chap­man goes on to explain in the most graph­ic detail the unpleas­ant aspects of either choice before offer­ing anoth­er option: can­ni­bal­ism. At that point (in keep­ing with the script) out­raged mem­bers of the stu­dio audi­ence rush onto the stage and put a stop to the sketch.

Chap­man and Cleese had been close friends since their stu­dent days at Cam­bridge Uni­ver­si­ty, and when Chap­man died of can­cer at the age of 48 on Octo­ber 4, 1989, Cleese was at his bed­side. Out of respect for Chap­man’s fam­i­ly, the mem­bers of Mon­ty Python decid­ed to stay away from his pri­vate funer­al and avoid a media cir­cus. Instead, they gath­ered for a memo­r­i­al ser­vice on Octo­ber 6, 1989 in the Great Hall at St. Bartholomew’s Hos­pi­tal in Lon­don. When Cleese deliv­ered his eulo­gy for Chap­man, he recalled his friend’s irrev­er­ence: “Any­thing for him, but mind­less good taste.” So Cleese did his best to make his old friend proud. His off-col­or but heart­felt eulo­gy that evening has become a part of Mon­ty Python lore, and you can watch it above. To see a longer clip, with mov­ing words from Michael Palin and a sing-along of “Always Look on the Bright Side of Life” led by Eric Idle, watch below:

Note: An ear­li­er ver­sion of this post appeared on our site in Feb­ru­ary 2013.

Relat­ed Con­tent:

John Cleese’s Advice to Young Artists: “Steal Any­thing You Think Is Real­ly Good”

John Cleese Revis­its His 20 Years as an Ivy League Pro­fes­sor in His New Book, Pro­fes­sor at Large: The Cor­nell Years

John Cleese on How “Stu­pid Peo­ple Have No Idea How Stu­pid They Are” (a.k.a. the Dun­ning-Kruger Effect)

 

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Open Culture was founded by Dan Colman.