....... MARK TWAIN AND . THE BIBLE: AN h‘éDUCTNE STUDY Thesis for the Degree at 'Ph. D. WCHIGAN S‘E‘M’E UNNE‘RSUY EARL REEMER 1970 J LIBRARY fichigan State ,qu Uz'aéversity v s .4!» rp- . WET This is to certify that the thesis entitled MARK TWAIN AND Tl-lh BI BLE: AN I NDUCTI VE STUDY presented by Earl Reimer has been accepted towards fulfillment of the requirements for _ti__F 0 degree in______/5NC”’/ /# Date 7/777] ,1; /; 0-169 t l 4 ABSTRACT MARK TWAIN AND THE BIBLE: AN INDUCTIVE STUDY BY Earl Reimer Mark Twain's serious and comic uses of scriptural allusion reflect the Bible's lifelong influence on his thought and art. A careful study of these allusions reveals that Twain uses the Bible for a variety of purposes. In the Inno- cents Abroad , for example, many references simply provide factual , hi storical information. More complex is Twain's employment of biblical character-types, places and passages as a figurative and symbolic aid and his use of the Bible as a vehicle for criticizing the nature of man, society, and, by skillful manipulation, even the Bible itself. In contrast to these basically serious uses of Scrip- ture, many of Twain's biblical allusions are primarily comic. At the simplest level is his humorous misapplication and juxtaposition of biblical characters and places. More characteristic is his deve10pment of the incongruity between a trivial event and the content or setting suggested by a biblical passage. Twain effectively exploits the humorous possibilities of scriptural phrases and passages to produce mock-heroic deflation, euphemism, understatement, anti- climax and other comic effects. He also uses the Bible H I ~\ Earl Reimer indirectly, falsely ascribing proverbs and homely aphorisms ’50 Scripture, or burlesquing biblical diction, rhythm and syntax for comic purposes. This skillful manipulation of both serious and comic biblical allusions lends support to the thesis that Twain was a conscious literary artist. His writing shows he was not only cognizant of various humorous and narrative techniques, but also able to evaluate their relative effective- ness. Thus , for example, he employs an inferior comic techni- que like cacography rather sparingly, but becomes increasingly competent in handling verbal juxtaposition, deflation and understatement . Ultimately, Twain's constant and pervading use of Scripture suggests his underlying search for a meaningful religious faith. Although on one hand his reason rejected the Bible as a collection of myths, on the other it offered only a cynical determinism as an alternative, a point of view he also was reluctant to accept. As a result, he often looked wistfully back to the orthodoxy of his youth. Just as he turned again and again to his boyhood experiences for his most realistic and effective literary source material, so Twain's constant and enduring allusion to the Bible suggests that he also turned to his Hannibal heritage for an answer to his religious dilemma. Until recently the extent of Twain's allusion to Scripture has been considerably underestimated. The con- cordance accompanying the text attempts to provide a more Earl Reimer accurate indication of Twain's biblical knowledge by listing over 3000 of his scriptural allusions under three main categories--persons, places, things; the direct or indirect quotation of biblical passages; and events. Entries in the first and third categories are listed alphabetically, while the allusions to scriptural passages are arranged according to biblical chronology. When applicable, biblical allusions are recorded in two and sometimes all three categories, thus increasing the concordance to over 4500 entries. MARK TWAIN AND THE BIBLE: AN INDUCTIVE STUDY BY {x"* Earl‘Reimer A THESIS Submitted to Michigan State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Department of English v A V V/ Cop right by EAR ALLEN REIMER 1971 To Karen Who deserves at least half the credit for this study, and whose inspiration and encouragement make life truly meaningful, ACKNOWLEDGMENTS To my committee chairman, Dr. Clinton Burhans, Jr., who willingly contributed so much of his time and advice to the planning, writing and revision of this dissertation, Whatever credit is ascribed to this study is in large measure due to his capable direction, His insight and suggestions were invaluable, and his incisive demand for excellence tem- pered with compassion and humor made the study of Mark Twain and the Bible a richly rewarding experience, To the other members of my doctoral committee, Dr, Clyde Henson and Dr, Sam Baskett, whose scholarly suggestions were much appreciated, To Sandy Blair, who spent long hours at the type- writer. And to my wife, Karen, who not only allowed me to bring Mark Twain into our lives for two years, but also shared her considerable ability and many, many hours in typing and in the preparation of the concordance; and who, in the final weeks courageously sat at the typewriter and raced the stork to the deadline. TABLE OF CONTENTS PART I. TWAIN AND THE BIBLE--AN INTRODUCTION Chapter I. TWAIN AND THE BIBLE , , , , , , , , , , , , , , 1 Previous Scholarship on Twain and the Bible Statement of Proposal 11, TWAIN'S ATTITUDE TOWARD THE BIBLE , , , , , , , 11 The Reluctant Believer The Pious Lover The Man of Reason PART II. THE SERIOUS USE OF THE BIBLE III. A SOURCE OF HISTORICAL INEORAATIBN , , 53 The Allusion to Biblical Characters, , Locations, Events The Quotation of Biblical Passages Iv, SYMBOLIC AND FIGURATIVE USES . . . . . . . . . 71 Character Types and Analogues Figurative Use of Locations General Identification v, A VEHICLE FOR CRITICISM , , 88 O O O O O O O O O O The Vehicle Acting upon Man and Society The Vehicle Reacting upon Itself PART III. THE COMIC USE OF THE BIBLE VI, MISAPPLICATION OF NAMES AND PLACES , , , , , , 109 The Incongruous Catalogue Simple Misapplication and Juxtaposition Cacography iv VII. BIBLICAL MISQUOTATIONS , , , , , , , , , , , Mixed Allusions The Application of Biblical Passages to Trivial Situations Twisted or Garbled Passages Puns The Creation of Pseudo-Biblical Quotations and Language VIII. CONCLUSION , O O O O O O O O O O O O O O O 0 PART Iv. CONCORDANCE MASTER CHART FOR CUNCORDANCE , PEOPLE - PLACES - THINGS , , , , , , , , DIRECT QUOTATIONS - ALLUSIONS EVENTS BIBLIOGRAPHY 122 140 156 166 192 291 304 PART I TWAIN AND THE BIBLE-—AN INTRODUCTION CHAPTER I TWAIN AND THE BIBLE Mark Twain was a conundrum, He criticized the materialistic spirit of the "gilded age" in which he lived yet at the same time was himself interested in making a large fortune, He derided any form of social snobbery yet personally yearned for upper-class position and respect- ability, He castigated organized religion severely but consistently cultivated the friendship of clergymen, He heaped bitter scorn on humanity in general but for the individual showed sympathy and kindness. Clinton S. Burhans, Jr. says: In terms of family background and early cultural heritage and tradition, Twain was a Southerner. As a journeyman printer and a river-boat pilot, he was a Midwesterner, As a prospector, a reporter, and a popular humorist and lecturer, he was a Westerner. And finally, as a world-famous writer and lecturer, a speculator, and a businessman, he was an Easterner. 1 This ambivalence in the art and thought of the great humorist has received considerable critical attention in the last twenty years. In 1950 Gladys Bellamy stated 1Clinton S, Burhans, Jr., "The Inconsistent Mark Twain" (unpublished Ph,D, dissertation, University of Wisconsin, 1962), p. 569. lu‘ 4| 3" that Mark Twain "seethed with contradictions."2 Nine years later Kenneth Lynn pointed out Twain's shifting views on politics and regional society,3 Paul Fatout in 1960 noted inconsistency in Twain as a lecturer,4 while a year later Richard Salomon in Twain and the Imagg pf History pointed out conflicting elements in Twain's philosophy of history.5 Edward Wagenknecht in his 1961 revision of MEEE. 13232: 222.522 and His Work also emphasized Twain's ambi- valence by quoting Seymour Gross's statement that "Nothing is simple in Mark Twain, especially in matters of the spirit: everything is ambivalent, ambiguous, shot through with counter-impulses."6 One of the best statements explaining this ambiguity was given by Burhans in the introduction of his unpublished 1962 Ph,D, dissertation, "The Inconsistent Mark Twain": To the end of his life he talked and acted from an implicit belief in moral and ethical absolutes: but, influenced by his conflicting conceptions of 2Gladys Bellamy, Mark Twain as a Literary_Artist (Norman, Oklahoma: University of CkTZtha Press, I950), p. 55. See also Kenneth R, Andrews, Nook Farm: Mark Twain's Hartford Circle (Cambridge, Massachusetts: Harvard Univer- sify Press, 1930). 3Kenneth 5, Lynn, Mark Twain and Southwestern Humor (Boston: Little, Brown and Company, 1959). 4Paul Fatout, Mark Twain on the Lecture Circuit (Bloomington, Indiana: Indiana UfiTversin Press, 5R0 . . ger B, Salomon, Twain and the Image 2f History (New Haven: Yale University Press, 193I). 6Seymour Gross, "Mark Twain and Catholicism," Critic, XVII (April-May, 1959), 9. Chuoted in Edward WagenEnecht, Mark Twain: The M23 and His Work (Norman Oklahoma: University of OFTEhoma P??ss, 19515, P. 20 God, which prevented him from finding a clear religious understanding of the nature and function of moral and ethical values, and by his interest in science, he denied the existencg of absolute values even while he was 11V1ng by them, As a result the Twain critic was and still is left with "the problem of explaining the writing of 1221 and 'Some Thoughts on the Science of Onanism,‘ on the one hand, and the moral indignation of the outburst against Titian's ‘Venus' in the last chapters of é;I£EEE Abroad on the other."8 It is a problem that seems insoluble without some acceptance of a basic ambivalence in Twain's thought and art, Perhaps the title of Justin Kaplan's recent biography ME, Clemens 229.!2£§.I!212 indicates a growing critical recog- nition of this concept, Kaplan's book, geared for the general reader as well as the scholar, notes this sense of internal conflict in Twain, how he began to "explore the doubleness of Samuel L, Clemens and Mark Twain through concepts of 'dual personality,‘ 'Qonscience,‘ and, toward the end of his life, a 'dream self' that seemed to lead a separate life,"9 Nowhere is this ambiguity more evident than in Twain's attitude toward and use of the Bible, He railed against it, derided it, satirized it, yet he alluded more to the Bible in his fiction, his correspondence and his 7Burhans, "Inconsistent Twain," p, xvi. 8Hamlin Hill, "Mark Twain: Audience and Artistry," American Quarterly, XV (Spring, 1963), p. 25-40 as reprinted in Mark Twiin: Sélected Criticism, Arthur L, Scott ed, (Dallas: Southern MethodIEtPUhiversity Press, 19673, p. 297, 9Justin Kaplan, Mr, Clemens and Mark Twain (N.Y.: Simon and Schuster, 19663? p". 'IUI'L'" """" "'"" A-“ I“ nu... IL...- .s .u "J. .73 2?. 1.21.4 3.38 an. MC \u I conversation than he did to any other single work, Edgar Lee Masters in his portrait of Twain makes a shrewd obser- vation, stating that when Twain at last: , . . threw out the Bible, , , . it seemed to be attached to a rubber band, and was likely to bounce back into his lap at any time, The mythology of Christianity engrossed his imagination, He satirized it to be fare, but it showed that it was always in his thinking. Scholarship on Twain and the Bible was limited until the first two full-length studies appeared in 1965 and 1966. Henry Pochmann initially brought the subject to the attention of scholars in his thesis, "The Mind of Mark Twain," in 1924.11 Pochmann states that Twain had ten "classics" or books that he referred to most frequently, The Bible, of course, was one of these, In his study Pochmann counted 125 biblical allusions, eighty-nine of which appeared in The Innocents Abroad, For the next twenty-five years, scholars made only 10Edgar Lee Masters, Mark Twain: ‘A Portrait (N.Y.: Scribners, 1938), p. 15, 11Henry Pochmann, "The Mind of Mark Twain" (unpub- lished M.A. thesis, University of Texas, 1924). Pochmann was the first actually to document Twain's references to the Bible, recording 125 allusions in 1924. After checking over the allusions Pochmann noted, however, I would like to offer the following corrections. First, the biblical allusions in Pochmann's appendix range from number 41 through 165, so Pochmann actually had 125 allusions, not 124 as has been mentioned by William Pellowe, Mark Twain: Pil rim from Hannibal (N.Y.: Hobson Book Press, 1935), p. 201; Minnie Brashear, Mark Twain, Son of Missouri (Chapel Hill: University of North Carolina -_—' ‘PTess, 1933), p, 207n; Wagenknecht, M33 and Work, p, 62; and Allison Ensor, "Mark Twain and the BTEIe" (unpublished Ph,D, dissertation, Indiana University, 1965), p. 3. Three of the allusions should not be directly l” Ir.‘ passing reference to Twain's use of the Bible,12 In his unpublished dissertation, "Mark Twain's Reading: A Critical Study" (1949), Harold Aspiz estimated that the number of biblical allusions in Twain could probably be doubled by the publication of new primary material since Pochmann's 1924 . 13 . . tabulat1on, Asp1z's treatment of the subject covers only a attributed to Twain, Allusions 114, 115 and 148 as recorded by Pochmann are part of Appendix E of Christian Science, This appendix is a treatise on Christian Science by Reverend Heber Newton, and was not actually written by Twain, Other corrections will be noted as follows The number of the allusion as recorded by Pochmann is given first, followed by the correct reference as well as the one given by Pochmann, No. 51 is The American Claimant, p, 252, instead of Literary Essays, p. 56, No, 65 is Innocents Abroad II, p, 372, not p, 273, No, 72 is Innocents Abroad II, p, 163, not p, 339, No. 75 is Ingocents Abroad II, p, 212, not p. 211, No, 87 is Innggent§,Abroad II, p, 155, not p, 55, No, 128 is not The American Claimant, p, 239, I have not been able to locate the correct source of this allusion, No, 138 is Sketches, New 52g 91g, p, 360, not p, 363. No, 141 should read ", , , we came to a bramble- infested inclosure and a Roman-looking ruin which had been the veritable dwelling of St, Mary Magdalene, the friend and follower of Jesus " Pochmann says, ", , , we came to the veritable dwelling place of St, Mary Magdalene, the friend of Jesus. " No, 144 is Sketches, New and Old, p, 362, not p. 363 No, 145 is Innocents Abroad II, p, 336, not p, 299 No, 153 is Innocents Abroad II, p, 57, not p, 157. No,156--No reference 1n Twain is given. It should be Innocents Abroad II, p. 57, No, I57--No reference in Twain is given Mention is made of Ananias and Judas of Damascus in Innocents Abroad II, pp, 184-85. No, 161 is Innocents Abroad II, p, 196, not p, 96, 12'Wagenknecht, Man and Work, pp, 61-62; Brashear, Son of Missouri, pp, 207-08; DeLancey Ferguson, Mark Twain: Man and Legend (N ,Y,: Bobbs-Merrill C0,, 1943), p, 26; and Pellowe, Pil rim, p, 201, 1%Harold Aspiz, "Mark Twain's Reading: A Critical Study" (unpublished Ph,D, dissertation, UCLA, 1949), p, 317, .Aspiz's treatment of Twain and the Bible is on pp, 316-18, few pages, however, He refers to the letters to Mrs, Mary Fairbanks, The Innocents Abroad, Life 23 the Mississippi, and "Satan's Diary" but records only three specific biblical allusions, In 1950 Alexander Jones in his unpublished disser- tation, "Mark Twain and Religion," was the first to give more than cursory treatment to Twain's use of the Bible,14 Jones notes that Twain used the Bible primarily for two purposes-~comic effect, and later, "a new type of fantasy which clothed Twain's own creed in biblical imagery,"15 To illustrate comic effect Jones quotes some of Twain’s humorous biblical comparisons: Again in 1891 Twain described a dog lying asleep under a stove, "in a roasting heat, an incredible heat, a .0 heat that would have pulled a remark , , , from the Hebrew children, Moreover, he noted in 1904 that "When one steps into that great place a bedroom in the Villa Quarto decorated in bright lemon yellow on a splendid ' Florentine day it is like entering hell on a Sunday morning when thelgrightest and yellowest brimstone fires are going, The discussion of the "new type of fantasy" is more serious, referring mainly to "Papers of the Adam Family," The first full-length study on Twain and the Bible was Allison Rash Ensor's 1965 Ph,D, dissertation entitled "Mark Twain and the Bible," Ensor's study reveals how little was known about Twain's allusion to the Bible, He 14Alexander Jones, "Mark Twain and Religion" (unpub- lished Ph,D, dissertation, University of Minnesota, 1950), The discussion on Twain's use of the Bible is on pages 298-317, 151bid,, p, 306, lbIbid,, p, 316, states, "Pochmann and Aspiz were too modest in their esti- mates, In at least one thousand instances Twain made some kind of reference to the Bible,"17 One of the purposes of the following dissertation is to show by documentation in a concordance that Ensor himself is rather modest, that the number of biblical allusions in Twain is nearer 3000 than 1000, Perhaps future scholars with the aid of computers will make even this figure appear conservative, Ensor's approach is to "examine Twain's life stage by stage, focusing always on his relationship to the Bible,"18 His dissertation is a good starting point for the study of Mark Twain and the Bible, It shows more fully than any previous scholarship just how much of the Bible Twain used in his writing, In his chronological stage-by-stage survey, Ensor begins by pointing out some of the ways in which Twain used the Bible while he was in Nevada, California and Hawaii, He illustrates how Twain sometimes retold a Bible story in modern slang, or else inserted biblical material into a contemporary situation, Subsequent chapters deal with The Innocents Abroad, Tom Sawyer and Husk Eigg_and some of the later biblical fantasies such as "Adam's Diary," "About All Kinds of Ships," and Captain Stormfield's famous visit to heaven, In the final chapter, "The Bible Under Attack," Ensor concludes with some of Twain's specific criticisms of the Bible 17Ensor, "Twain and Bible," p, 3, 181bid,, p, 5. itself,19 The second full-length study on the subject is Robert A, Rees's 1966 Ph,D, dissertation entitled "Mark Twain and the Bible: Characters who Use the Bible and Biblical Characters," Rees outlines his dissertation as follows: The purpose of this study is to examine Twain's creation of characters who quote the Bible and his fictional development of biblical characters, The first chapter deals with the place of the Bible in Mark Twain's frontier culture by examining the ways in which he became acquainted with the Bible, Chapter two treats the ways in which Twain's characters use the Bible, Chapters three and four consider Twain's important biblical characters--Satan, Adam, Eve, Methuselah, Shem, and Noah; and chapter five treats biblical characters as types, analogues and symbols, 20 Rees's study, then, is more specialized than Ensor's, limiting itself mainly to a discussion of either fictional characters who refer to the Bible or biblical characters mentioned most frequently by Twain, This study approaches the subject of Mark Twain and the Bible from yet a different point of view, Neither Ensor nor Rees has examined in detail the different tech- niques Twain used in handling biblical material, In his epilogue Rees mentions that "Twain's best uses of the Bible are humorous, and his humorous style indicates his great 19Ibid,, p, 247-289, Among other things, Ensor notes that Twain could not accept the Fall, the Flood, the life of Christ, the pettiness of the biblical God, the cruelty recorded in the Old Testament, and the teaching of hell in the New Testament, 20Robert A, Rees, "Mark Twain and the Bible: Characters who Use the Bible and Biblical Characters" (unpub- lished Ph,D, dissertation, University of Wisconsin, 1966), p, vii, debt to the traditions of Southwestern humor,"21 but this subject has remained virtually untouched, This dissertation will examine the techniques used not only in Twain's humorous but also in his serious biblical allusions, noting the extent of his debt to the literary comedians and writers that preceded him, The study will be divided into four parts, The first two chapters will comprise part one and will consider the factors in Twain's personality and environment that shaped his attitude toward the Bible, The second part, chapters three through five, will examine his use of biblical allusions for serious purposes, Chapter three will note the use of scripture as a source of historical information, while chapter four will consider Twain's employment of symbolic and figurative biblical allusions, The fifth chapter will examine Twain's use of the Bible as a vehicle for criticizing man, society, and even the Bible itself, Twain's humorous uses of the Bible will be covered in chapters six and seven, the third part of the study, Chapter six will examine irreverent references to biblical characters, locations and events, while the following chapter will note Twain's skill in adapting biblical passages and phrases to understatement, anticlimax, misapplication, puns, and other comic techniques, Many of the conclusions reached concerning Twain and the Bible in this dissertation are based on an inductive 21Ibid,, p, 209, 10 study of the concordance found in part four, This concor- dance has three main divisions, The first lists alpha- betically biblical characters and geographical locations mentioned by Twain, The second category records biblical passages used by Twain and also includes fragmentary quo- tations, misquotations, and even garbled prose that contains an echo of one or more biblical passages, The final section of the concordance is an alphabetical listing of biblical incidents mentioned in Twain's writing, To conclude, then, this study is an attempt to examine the techniques Twain employed in alluding to the Bible for both serious and humorous purposes, In addition, the more than 3000 entries in the concordance help to indicate not only which biblical characters, places and events Twain used most frequently, but also his broad detailed knowledge of a book he ostensibly rejected, CHAPTER II TWAIN'S ATTITUDE TOWARD THE BIBLE An examination of Twain's attitude toward the Bible and of the sources of that attitude provides a good starting point for a study of his literary use of Scripture, His Hannibal environment, of course, was a primary factor in shaping Twain's early opinion of the Bible and religion, In fact, the strange admixture of frontier Calvinism, Bible teaching, and free-thinking he received as a child made a definite and lasting impression on him, Much has been written about Twain's Hannibal heritage, Minnie Brashear maintains that the fourteen years Twain spent in Hannibal from 1839 to 1853 were the years "when most of the trends which were to determine the direction of his life were formed,"1 Later scholars such as Dixon Wecter and Henry Nash Smith support this statement, Wecter states, "No major artist ever made more of his boyhood than did Samuel Clemens,"2 and in 1962 Henry Nash Smith notes that "The matter of Hannibal occupies the deepest level of his 1 . . Brashear, Son of Missouri, p, 195, 2Dixon Wecter, Sam Clemens of Hannibal, (Boston: Houghton-Mifflin, 1952), p, 264, 11 12 [Twain's] memory,"3 The teachings of frontier Calvinism at church and school in this little Missouri river town were important influences in forming young Sam Clemens's first response to the Bible, The frontier was a difficult and sometimes dangerous place to propagate religion, Some of the rougher towns were proud of slogans like, "God will not cross the 4 Mississippi," To compensate for this callous disregard for spiritual law and instruction, the early men of the cloth sometimes reacted by exaggerating the punitive aspects of the Calvinistic gospel: Only a stern doctrine of punishment for sin, terrible, powerful, awful, could deter rough frontiersmen from the debauchery of drunkenness and loose morals, Only a religion that offered radical transformation and then insisted on a clean-cut separation from worldliness in its prevailing forms of social drinking, card-playing, dancing, Sabbath-breaking, could ever hope to survive,5 Of course, few well-educated clergymen invaded the rough towns of the frontier and as a result religious teaching sometimes degenerated into emotionalism and narrow bigotry, William Pellowe states that the atmosphere of Twain's boyhood was characterized by: Crude conceptions of God, often to the point of a vindictive tribal god who gloats in blood; superstitions of the most bizarre type intertwined with gospel teaching; magical ideas of the efficacy of prayer; witchcraft, bigotry, bickering over nonessentials , , , Calvinism , , , hell , , , everywhere an acceptance of the Bible as being equal in value in every word and 3Henry Nash Smith, Mark Twain: The Develo ment of .1 Writer (Cambridge, Mass,: BelEnap Press, 1552), p, 74, 4Pellowe, Pilgrim, p, 16, 51bid, 13 punctuation mark throughout its pages and especially to be regarded as authoritative,6 Early exposure to this strong brand of religion came to Twain through his attendance at Sunday school, Dixon Wecter states that the first Sunday school young Sam Clemens attended in Hannibal was "a shabby little brick Methodist church on the public square called the Old Ship of Zion,"7 .In 1843 a Presbyterian church was started in Hannibal and Jane Clemens took her son there, although he still attended the Methodist Sunday school at times, When he reached the age of ten or eleven he also had to stay for the morning sermon-~"such Calvinist exhortations as Tom Sawyer sweated out , , . ."8 If he misbehaved he was forced to attend the Sunday-evening service as well, Alexander Jones illustrates the type of religious instruction common in Twain's day in quoting a speech titled "Address in Behalf of Sunday Schools" by Elder D, T, Morton: Urge the children to love the Bible, and study it, as the great Text book of Life, as the inexhaustible mine, from which every diligent and prayerful reader may draw that information which will make him wise and rich in this world and the world to come , , , ,9 4A5 a result, there was much emphasis in Sunday school on the memorizing of Bible texts, Twain's Sunday-school 61bid,, pp, 183-84, 7Wecter, Clemens of Hannibal, p, 86, 8Ibid, 9 Jones, "Twain and Religion, " as abstracted from page 3 of the Hannibal Journal for July 14,1853, 14 teacher, a stonemason named Richmond, required his pupils to memorize Bible verses in order to borrow "pretty dreary books from the Sunday-school library,"10 Apparently young Clemens gained this privilege week after week by repeatedly reciting the story of the five foolish virgins, This recalls the incident in Tom Sawyer in which Tom also circumvents correct procedure, gaining tickets for the prize by trade instead of Bible memorization,11 Although there is little specific evidence as to what Twain learned in Sunday school, his later use of the Bible as well as the biblical content still taught Sunday-school scholars today suggests that Twain was at least made familiar with such biblical stories as Adam and Eve, Abraham and Isaac, Moses, Samson, Daniel, Judas, Peter and John, as well as important events like the creation, the flood, and the main incidents of Christ's ministry. The Sunday school held more than unrelieved boredom for Twain, for in addition to the Bible study there were often picnics and parties as well, The instructors were sometimes severe, but there is evidence that Twain's Metho- 13 dist teacher Richmond was also a kind and compassionate man, Other religious elements on the Missouri frontier 0Wecter, Clemens of Hannibal, p, 86, 11Mark Twain, The Adventureg of Tom Saw er, Author's National Edition, Vol, I (N,Y,: P, F,_CoIIier and Son Co,,. 1917), pp, 39-42, 12Pellowe, Pil rim, p, 32, 13Ibid,, pp, 29-30, 15 did not have such a direct influence on Twain, Apparently some camp meetings were held in or near Hannibal, Wecter states: Protracted revivals and campmeetings belonged to the intermittent fever of Hannibal's spiritual cycle under whose pentecostal fervor many surrendered and were washed in the blood of the Lamb, Sometimes they were held at Camp Creek, five miles southwest of the village and sometimes in a clearing of the woods between Hannibal and Palmyra, Although Jane Clemens attended these camp meetings, their influence upon young Sam may have remained indirect, for there is no definite proof that she took young Sam with her,15 The Campbellites, a revivalist group, were also a strong religious force on the frontier, Wecter records some autobiographical notes in the "Mark Twain Papers," among which is the following entry: "Campbellite revival, All converted but me, All sinners again in a week,"16 The sect had a good following in Hannibal, In fact, Wecter discovered that Barton W, Stone, one of the Campbellites' noted apostles, was the grandfather of Will Bowen, one of Twain's boyhood friends, and died under the Bowen roof in 14Wecter, Clemens gf Hannibal, p, 89, 15Pellowe, Pilgrim. P. 48, It is interesting to note that Twain's description of the Pokeville camp meeting in Huckleberry Finn bears an obvious similarity to Johnson J, Hooper's "Simon Suggs Attends a Camp-Meeting," possibly indicating that Twain did not have a first-hand knowledge of a camp meeting situation, See Kenneth Lynn, ed,, Huckleberry Finn Text, Sources, and Criticism (N,Y,: Harcourt, Brace, 16613, p, 147—, 6Wecter, Clemens of Hannibal, p, 88, 16 1844,17 A more eccentric group than the Campbellites were the followers of William Miller, who prophesied the final destruction of the world, Wecter states: On October 22, 1844, local believers in the apocalyp- tic visions of William Miller donned their ascension robes and took their stations on Lover's Leap, ready for the stars tpafall and the firmament to crack before their eyes, There was also considerable interest in spiritual- ism in Hannibal, especially during the period from 1849 to 1852, The Hannibal Ixirflegkly flessengg; records that every family had two or three mediums, During this time one of Twain's classmates, Roberta Jones, clothed herself in a sheet at midnight and frightened an old maid into the insane asylum,19 Although the extent to which these religious move- ments may have influenced Twain cannot be determined, it is noteworthy that such groups were active in small towns like Hannibal, their very presence indicating both the variety and the strength of the ferment in frontier religion, Twain also had some contact with religion at school, Pellowe states that in the Hannibal of 1840 "there were no tax-supported schools at that time and all schools for 20 children were run by private individuals," Of the two 17Ibid, 181bid,, p, 89, 191bid,, p, 90, 20Pellowe, Pilgrim, p, 26, 17 schools in Hannibal Twain attended the one taught by Mrs, Horr, Paine records that she "received twenty-five cents a week for each pupil, and opened her school with prayer; after which came a chapter of the Bible, with explanations, and the rules of conduct,"21 Thus, during the school year Twain listened, perhaps involuntarily, to the reading of five chapters of the Bible each week, Perhaps the most important factor in determining Twain's early attitude toward the Bible and religion is the influence he received from his home life, Much has been written about his mother, Jane Clemens, and her religion, called by Paine the "strenuous kind which regards n n22 as necessary institutions hell and Sata Van Wyck Brooks castigates her most severely, labeling her "the inflexible guardian of tradition," and "the madonna of the hairbrush," He accuses her of repressing Twain's creative genius at the death of his father: He was broken down indeed; all those crystalline fragments of individuality, still so tiny and so fragile, were suddenly shattered; his nature, wrought upon by the tense heat of that hour, had become again like wax, And his mother had stamped there, with awful ceremony, the composite image of her own traditions,23 21Albert Bigelow Paine, Mark Twain: A Bio ra h , Definitive Edition, Vol, XXX (4 vols,; N,Y,:'§a r1e Wells, 1923), I, 37, 221bid,, p, 36, 23Van Wyck Brooks, The Ordeal of Mark Twain (N,Y,: World Publishing Company, 1925), P. 31, Although Brooks's treatment of Twain as an artist frustrated by the restrictions of frontier society is seriously questioned by reputable scholars, the picture of Jane Clemens as a stern Calvinist has been more resistant to change, 18 Similarly, Miss Brashear feels that "To her'EJane Clemens's] Calvinistic teaching must have been due the ineradicable feeling in Sam Clemens that life is controlled by an immovable power; ,"24 Subsequent scholarship, however, has been more kindly to Jane Clemens and discounted her severity, Dixon Wecter shows her in a less rigid light: She was of a sunshiny disposition and her long life was mainly a holiday for her, She was a dancer, from childhood to the end, and as capable a one as the Presbyterian church could show among its communi- cants , , , she was very Bgight and was fond of banter and playful duels of wit, That this spirit carried over into her religion is shown in the article "Whitewashing Jane Clemens" by Doris and Samuel Webster: As far as her religious convictions are concerned, Jane Clemens seems to have been unusually liberal for her day, Her granddaughter, who lived with her for twenty-five years, both in St, Louis and Fredonia, and heard her mention about everything that was in her mind, does not remember that she ever referred to the retri- bution of a stern Calvinistic God, or similar subjects which current literature asserts lay so near to her heart, Indeed, the granddaughter does not remember that Mrs, Clemens went to church at all in St, Louis , , , although she went several times to the Jewish synagogue and took her grandggughter, In Fredonia she went to church now and then, In Mark Twain--Business Man, Webster said that Jane Clemens was interested "in any religion, the livelier the better, 24Brashear, Son of Missouri, p, 243, 25Wecter, Clemens of Hannibal, p, 126, 26Doris and Samuel Webster, "Whitewashing Jane Clemens," The Bookman, LXI (July, 1925), 532,” 19 They were drama to her as much as uplift,"27 This would appear to make less of the confining influence that Jane Clemens was alleged to have had on her famous son, Ensor feels that it probably was Twain's sister Pamela who gave him the greatest impetus to reading the Bible,28 Pamela, whom Twain immortalized as Cousin Mary in Tom Sawyer, apparently supervised evening prayers for the younger children and in all probability helped Sam with his Bible verses, too,29 In sharp contrast John Clemens did not force his son to read the Bible, In fact, Miss Brashear states: It is no slight evidence of John Clemens' intellec- tual endowment that in communities where free-thinking was taboo, and in a Calv§8istic family circle, he remained a free-thinker, This liberal influence was also evident in John Quarles, Twain's uncle, whom Miss Brashear calls a "Universalist," Together, Twain's father and uncle served as a modification "for those critics to consider who have put undue emphasis upon the unrelieved Calvinistic elements in Mark Twain's early training,"31 Apart from the facts and implications mentioned above, there is little concrete evidence to indicate Twain's 27Samuel Charles Webster, ed,, Mark Twain--Business Man (Boston: Little, Brown, and Co,, 19465, p, 24, 28Ensor, "Twain and Bible," pp, 22-24, 29Paine, Biography, I, 36, 30 Brashear, Son 2£_Missouri, p, 91, 3llbid,, p, 54, 20 attitude toward the Bible during the first eighteen years of his life, There was, of course, his literal schoolboy interpretation of the scriptural "Ask and ye shall receive," when he prayed for a piece of the gingerbread brought to school by the baker's daughter, Twain was elated when he received some gingerbread after praying, but was subse- quently disappointed when the formula didn't work the next day,32 Then, too, there was his childish interest in writing a biography of Satan, a project cut short when his Sunday-school teacher frowned on it,33 In summing up Twain's relationship to the Bible during this early period, it would appear that as a youth he had read a major portion of the Bible at least once,34 been exposed to many of the main Bible stories and charac- ters, and been required to memorize passages of scripture for Sunday school, How far he went beyond the story of the foolish virgins, however, is not known, Twain seems to have grown up with the normal anti- pathy toward school and church of a boy opposing forces seeking to confine his freedom; but when he left home in 1853, there is no indication that he was bitter toward either the Bible or his religious background, That he gave 32Paine, Biography, I, 39-40, Matthew 7:7, 33 Wagenknecht, Man and Work, p, 193, 34Albert Bigelow Paine, Mark Twain: A Bio ra h , Definitive Edition, Vol, XXXIII (I voIs,; N,YT: Gabriel Wells, 1923), IV, 1281, In the famous letter in 1905 to Asa Dickinson, a Brooklyn librarian, Twain complains of being compelled to read through an unexpurgated Bible before he was fifteen years old, 21 at least lip service to the morals and principles of his early teaching is suggested by the vow he made to his mother that he would not throw a card or drink any liquor while he was gone,35 At this time, then, Twain seems to have been in a stage of passive acceptance, He had not formed a personal philosophy of life nor actually sifted what he had been taught through his own mill, but he did possess a substantial store of biblical facts that he would continue to use throughout his career, II Miss Brashear has called the period of Twain's life from 1853 to 1861 a period of wanderjahre, She divides the eight years into three periods-~the time spent in Philadelphia and New York in 1853, the two years in Iowa and Missouri from 1854 to 1856, and the period on the river as a cub pilot and pilot from 1857 to 1861,36 During this time Twain's attitude toward the Bible reflected no signi- ficant change, The same can be said of the years in Nevada and California from 1861-1866,37 In fact, it is not until after the 1867 Quaker Cigy excursion to the Holy Land, not 35Paine, Biography, I, 93, Although Twain undoubtedly did not want to d1sp ease his mother on the eve of his departure from home, there is also evidence that he took the vow and kept it in good faith, 36Brashear, Son 2; Missouri, pp, 194-95, 37Justin Kaplan begins his 1966 biography of Twain with the events of 1866, when Twain was thirty-one, Kaplan deseribes Twain as just "beginning to choose" his career, 33, Clemens and Mark Twain, p, 13, 22 until Twain's courtship of Olivia Langdon, that a notice- able change occurs in his attitude toward Scripture, There were, however, two developments that occurred during this early period that later made a significant contribution to Twain's attitude toward religion and the Bible, The first occurred during the winter of 1856-57 in Cincinnati as a result of his association with a Scotsman named Macfarlane,38 Twain, a young printer, was impressed with Macfarlane's broad knowledge and unusual philosophy, Macfarlane not only mentioned the theory of evolution before Darwin had published his findings but also went one step further: Life, he said, had been deve10ped in the course of ages from a few microscopic seed-germs--from one, perhaps, planted by the Creator in the dawn of time, and that from this beginning development on an ascending scale had finally produced man, Macfarlane said that the scheme had stopped there, and failed; that man had retrograded; that man's heart was the only bad one in the animal kingdom; that man was the only animal capable of malice, vindictiveness, drunkenness--almost the only animal that could endure personal uncleanliness, He said that man's intellect was a depraving addition to him which, in the end, placed him in a rank far below the other beasts, though it enabled him to keep them in servitude and captivity, along with many members of his own race,39 The seed sown here was probably one of the influences which later led to Twain's skepticism about the biblical account of creation and the authority of the Bible in general, Whether the men ever discussed the Bible itself, however, is not known, Ensor states: 38Paine, Biogrgphy, I, 112-115. 391bid,, p, 115. 23 Unfortunately we cannot show clear evidence of Macfarlane's influence on Twain's thinking about the Bible, All we know is that they did discuss the Bible at some length-- how else could Twain maks his statement about Macfar- lane's knowledge of it?4 Twain never did get to South America, Instead, the lure of the river made him a Mississippi-River pilot, During the four years Twain spent on the river from 1857-61, one particular development in his thinking later played an important part in determining his attitude toward the Bible, From his reading and thinking and especially from his association with Freemasonry, he developed an expanded con- ception of God, Jones says, "Masonic dogma must have played a role in the development of Twain's religious beliefs, for his exposure to it occurred precisely at that time when he was emancipating himself from the Calvinism of Hannibal,"41 Jones goes on to explain the Masonic concept of Deity, "One of the most important elements of Masonic doctrine during that period was a specialized type of deism; and this probably reinforced and supplemented many ideas Twain absorbed from Macfarlane, his roommate in Cincinnati, or had gleaned from the writings of Tom Paine,"42 More specifically, Jones points out four Masonic concepts that influenced Twain's thinking: 1 Religious creeds are of human origin, and their 4oEnsor, "Twain and Bible," p, 42, 41Alexander Jones, "Mark Twain and Freemasonry,fAL, XXVI (Nov,, 1954), 372,’3.. 4zIbid,, p, 369, 24 differences reflect differences in environment and custom, 2, The traditional Jehovah of the Old Testament does not deserve man's worship, God the Creator and the physical universe, which as his chief revelation to man is sublime in all its parts, merits the profoundest veneration, 4, The study of God's works should teach men humility, To Twain, then, the idea of a God as the Supreme Being of a vast universe, a Being completely incapable of petty jealousies, must have seemed far superior to the biblical Jehovah, In his Biography Paine expresses the conception of Deity that perhaps most often appealed to Twain's reason after 1871: His belief in God, the Creator, was absolute; but it was a God far removed from the Creator of his early teaching, Every man builds his God according to his own capacities, Mark Twain's God was of colossal proportions--so vast, indeed, that the constellated stars were but molecules in His veins-~a God as big as space itself, Twain's conception of God, however, was character- istically inconsistent, and how far he actually had moved tkyond the teachings of his youth at this time is debatable, Ifis reaction to the traumatic death of his brother Henry in the Pennsylvania riverboat disaster of 1858, for example, seems quite orthodox, Paine notes that in many ways Twain never got over Henry's death, that "He never really looked young again, Gray hairs had come, as he said, and they did not disappear, His face took on the serious, pathetic look ¥ 43Ibid,, pp, 371-72, 4"‘Paine, Bio ra h , IV, 1582, Shortly after Twain reJected the Bible in 1871, he formulated a personal re- ligious code which includes a description of a God that (flosely resembles the Masonic conception of Deity, 25 which from that time it always had in repose,"45 Although Paine's flair for the dramatic may be discounted to some extent, the incident does furnish an insight into the state of Twain's mind at this moment of grief, Twain says that he was moved to prayer when he saw his suffering brother, and in a letter to Mollie, his brother Orion's wife, on June 18, 1858, he makes several references to God that have conven- tional and biblical rather than deistic overtones: Men take me by the hand and congratulate me, and call me "lucky" because I was not on the Pennsylvania when she blew up: May God forgive them, for they know not what they say,46 After recounting how the doctor made his rounds among the scalded men who murmured, "May the God of Heaven bless you, 47 Twain concludes the letter with, "Pray for me, Mollie, and pray for my poor sinless brother,"48 Henry was Doctor," still alive at this time, but he died a few days later, The incident shows the sensitive emotional side of Twain's nature, a strong inner force that constantly battled with and often overcame the philosophical framework his intellect had constructed, Summing up Twain's attitude toward the Bible and religion at this time, it would appear that he was questioning 45Paine, Bio ra h , I, 144, 46Ibid,, p, 141, The last sentence is similar to Christ's words on the cross, "Father forgive them; for they know not what they do," Luke 23:34, 47Ibid, 481bid,, p, 142, 26 the teachings of his youth, but that he had not yet rejected these earlier concepts, Freemasonry and his own reason told him that his concept of God must be larger than it had been, but this was about as far as his education had taken him, In the hour of crisis mentioned above he tended to revert to his early training, Of this period of Twain's life Ensor says, "There can be little doubt that Sam was an unbeliever before he reached twenty-five; perhaps he was never really orthodox, In ten years he was to turn in this direction, but it was only a temporary turn,"49 Ensor's statement does not appear to deal with the essential problem of assessing Twain's attitude toward the Bible and conventional religion, Twain's behavior on the river, or, for that matter, in California and Nevada later, hardly would qualify him to be a deacon, but whether he was an "unbeliever" or not is not the central question, It seems entirely possible that Twain could have lived outside the narrow bounds of orthodoxy to experience life or to escape some of the restrictions placed upon him in childhood, yet still have believed that the orthodox religious values of his childhood were ultimately true, The absence of invective in his use of the Bible and his broad acquaintance with clergy- men during this period tend to support this conclusion, When the Civil War cut short Twain's career as a river pilot, he went west with his brother Orion, who had been appointed Territorial secretary to the governor of 49Ensor, "Twain and Bible," p, 50, 27 50 From 1861 to 1864 Twain took part in the bonanza Nevada, excitement that swept the western frontier, Names like Carson City, the Comstock, Humboldt County, and Virginia City became part of his own experience, Eventually, Twain found his niche in frontier society on the staff of the Territorial Enterprise in Virginia City, The tone of biblical allusions during this time is both humorous and satirical, For example, in a letter home he talks about the terrain of Nevada being so barren that even a buzzard is going to have to "shin around, and earn his "51 living by the sweat of his brow, In another instance he talks about Curney, the dog who "sat himself by the wayside "52 unfortunately in alkaline soil, His professional to rest, work for the Enterprise illustrates the same tone, In an account of a dance, Twain says: "When you hear a blast of music like unto the rush of many waters, you lay your hand on your stomach and bow to the lady of your choice,"53 He 1150 uses biblical allusions in his journalistic mock-warfare with his friend "The Unreliable," Clement T, Rice of the Virginia City Union, In commenting on his opponent's prodigious appetite, Twain estimates that if the Unreliable had been SOPaine, Biography, I, 170, 51Franklin Rogers, ed,, The Pattern for Mark Twain's Rou bin 1; (Berkeley and Los Angeles: University of Cali- fornia Press, 1961), p, 36, Genesis 3:19, 52Ibid,, pp, 32-33, Luke 18:35 and other general references, 53Effie M, Mack, Mark Twain in Nevada (N,Y,: Charles Scribner's Sons, 1947), p, 225, Isaiah 17:12, 28 present when Christ fed the 5000, rather than a surplus of twelve baskets of loaves and fishes, "the provisions would just have held out, I think,54 From Nevada Twain moved to California in May of 1864 where he worked not too harmoniously for the San Francisco Morning 9211 while continuing to write for the Enterprise and later for the Californian, The tone of his scriptural allusions in California remains essentially the same, His article on a stockbroker's chances of getting into heaven, "Daniel in the Lion's Den--and Out Again All Right" is still light and playful, and his account of the biblical story of the liars Ananias and Sapphira in modern slang indicates a change in technique but not in tone,55 Twain did not hesitate to use the Bible for satirical purposes, In Sketches pf the Sixties, he writes imaginary letters from eastern clergymen regarding a vacant position in the West, In one of the letters, Bishop Hawks, after making rather exorbitant demands, piously closes his letter in the following manner: I closed with them on these terms, my dear Mark, for I feel that so long as not even the little sparrows are suffered to fall to the ground unnoted, I shall be mercifully cared for; and besides, I know that come what may, I can always eke out an existence so long as the cotton trade holds out as good as it is now, 54Henry Nash Smith, ed,, Mark Twain of the Enterprise (Berkeley: University of California Press, 1957), p, 51, Matthew 14, Mark 6, Luke 9 and John 6, 55Ensor, "Twain and Bible," p, 64, . 56Bret Harte and Mark Twain, Sketches of the Sixties, ed, by John Howell (San Francisco: John Howell, 1926), p, 171, Matthew 10:29, 29 In March of 1866 Twain went to Hawaii as a special correspondent for the Sacramento gnign to do a series of letters on Hawaiian life, Again his references to Scripture are largely humorous or satirical, A good illustration of a humorous allusion is a variation of the "Well done, good and faithful servant" allusion that Twain uses so often, This time he imagines a pre-Christian Obookia boiling his grand- father and presenting him to the priest, who in turn compli- ments the young man by employing the same scriptural phrase,57 He also criticizes the Roman Catholic Church and its work in the Islands, reinforcing his satire by adding the biblical allusion, "There is nothing like it in heaven above or in the earth beneath, or in the water under the earth,"58 / Despite such biblical allusions, this period also offers no solid evidence of Twain's rebelling against orth- odoxy, Additional support for this opinion is demonstrated by Twain's lifelong association with ministers, This early stage of his career was no exception, In Nevada he gave the young minister Franklin Rising lessons in Western lingo and immortalized him in the Buck Fanshawe episode of Roughing I; in the priceless conversation between Scotty Briggs and the eastern minister,59 Later, when Twain was returning to the mainland from the Sandwich Islands he met Rising again, When 57A, Grove Day, ed,, Mark Twain's Letters From Hawaii (N,Y,: Appleton-Century, 1966), p, 238, 58Ibid,, p, 173, Exodus 20:4, fl 9 . . . . . 5 Mark Twain, Roughing Ii, Author's National Edition, Vol, XVIII (2 Vol,; N,Y,: P, F, Collier and Son C0,, 1913), 30 the young clergyman held a service on board ship, Twain consented to help out by singing in the "choir" composed of 60 After his return to California only two or three people, he wrote to his mother on December 4, 1866: I am running on preachers now, altogether, I find them gay, Stebbins is a regular brick, I am taking letters of introduction to Henry Ward Beecher, Reverend Dr. Tyne. . . . 61 He went on to mention other prominent San Francisco clergy- men whose company he enjoyed, And, of course, one of Twain's most treasured friendships was his lifelong association with Reverend Joseph Twichell of Hartford, whom he first met in 1868, During the time he spent in the West, then, Twain used the Bible playfully, humorously, and as a vehicle for satire, but seldom if ever was he critical of the scriptures themselves,62 Ensor notes that Twain's quotations of biblical passages at this time often contain slight inaccuracies, which suggests that Twain "was not doing much if any Bible reading in the West but had in his mind a considerable store of Bible verses-onot necessarily perfectly remembered--and a good impression of the characteristic King James style,"6%/”1n other words, he had not yet subjected the scriptures to the scrutiny of reason but was giving passive acceptance to the 0 6 Pellowe, Pilgrim, p, 85, 61 Ibid., P. 88. 62 Ensor, "Mark Twain and Bible," p, 75, 63 Ibid,, p. 55. 31 orthodox teaching of his youth, Twain's attitude toward religion and the Bible at this time might best be summed up by a statement he made after leaving the frontier, While in New York in 1867 preparing for the Quaker Qipy journey, Twain visited the headquarters of the American Bible Society, He was intrigued by the facts and figures concerning the cost of publishing the scriptures and the number of Bibles distributed each year, In wandering through the libraries he found a 1621 edition of the Apocry- phal New Testament and was interested and fascinated enough to paraphrase and quote at length several passages, most of which were narrations of the apochryphal events and miracles of Christ's boyhood, .In writing about this experience Twain made the comment, "Although I am not a very dusty Christian myself, I take an absorbing interest in religious affairs,"64 The Quaker-City pleasure excursion, which left New York on June 8,1867, and returned on November 19 after a five-month cruise to points in Europe, the Holy Land and northern Africa, holds two important implications for the examination of Twain's attitude toward the Bible--it provided the matter for his famous travel book The Innocents Abroad which contains more biblical allusions than any other single volume he wrote, and it eventually led to a meeting with Olivia Langdon, his future wife, whose staunch religious background was an important issue Twain had to face, es- . 64Albert E, Paine, arr,, Mark Twain's Letters, Defin- itive Edition, Vol, XXXIV (2 v61,; N,Y,: Gabriel Wells, 1923), I, 96, 32 pecially during his courtship and early marriage, As Twain wandered about among the landmarks of Europe and the Holy Land he refused to be awed by every relic and artifact, In Europe the painting of the Last Supper seemed faded and cracked, the famed gondolier of Venice little better than a guttersnipe, and the handwriting of Columbus an example of poor penmanship, His irreverence and criticism, however, were almost always tempered with reason, Wagenknecht states: He was already trying to differentiate between traditions which are worthy of credence by their own inherent reason- ableness and those other absurd traditions which are plainly thg pious fictions of monks and impostures of churchmen, 5 Often Twain was properly reverent, but when every church seemed to have a piece of wood and a nail from the true cross, and when saints apparently were buried in two or three different tombs, this material became grist for his satirical mill, Twain was especially interested in the tour of the Holy Land, Paine says: The sacred landmarks of Palestine inspire a burning interest in the Scriptures, and Mark Twain probably did not now regret those early Sunday-school lessons; certainly he did not fail to review them exhaustively on that journey, His note-books fairly overflow with Bible references; the Syrian chapters in‘lhg Innocents Abroad are permeated with the poetry and legendary beauty of the Bible story, The little Bible he carried on that trip, bought in ConstantinOple, was well worn by the time they reached the ship again at Jaffa,66 65Wagenknecht, Man and Work, p, 191, 66 Paine, Biography, I, 338, 33 In his notebook and the Alt; Californig letters Twain points out the locations of biblical events with detailed exactness, No doubt this partially reflects the minute documentation of the travel-book tradition, but his personal interest in the Holy Land is also quite evident, Not only does he mention places and events connected with the life of Christ and important characters like Jacob, Joshua and Solomon, but also less familiar incidents such as the killing of Sisera by Jael, the raising of the widow's son by Christ at Nain, and the death of Eli at Shiloh, Although most of these references are factual and objective, Twain does not hesitate to use his pose of the unsophisticated traveler arrogantly evaluating the world in terms of his own limited background to deflate some tradi- tional conceptions of the Holy Land, On the most innocent level, he uses himself to illustrate the common misconception of Palestinian geography: When I was a boy I somehow got the impression that the river Jordan was four thousand miles long and thirty- five miles wide, It is only ninety miles long, and so crooked that a man does not know which side of it he is on half the time, In going ninety miles it does not get over more than fifty miles of ground, It is not wider than Broadway in New York,6 Similarly, some of the military encounters fought in this diminutive locale lose much of their childhood luster for Twain: But here in Ain Mellahah, after coming through Syria, and 67Mark Twain, The Innocents Abroad, Author's National Edition Vol, XII (2 Vol,; N,Y,: P, F, Collier and Son C0,, 1911), iI, 345. 34 after giving serious study to the character and customs of the country, the phrase "all these kings" loses its grandeur, It suggests only a parcel of petty chiefs-- ill-clad, and ill-conditioned savages much like our Indians, who lived in full sight of each other and whose "kingdoms" were large when they were five miles square and contained two thousand souls, The combined monar- chies of the thirty "kings" destroyed by Joshua on one of his famous campaigns, only covered an area about equal to four of our counties of an ordinary size, Such passages deal primarily with the deflation of a boyhood misconception, but Twain does level an element of criticism at the Old Testament God and the cruelty of His chosen people, In recounting Joshua's battle with the King of Hazor and other kings Twain says: But Joshua fell upon them and utterly destroyed them, root and branch, That was his usual policy in war, He never left any chance for newspaper controversies about who won the battle, He made this valley, so quiet now, a reeking slaughter-pen,69 Twain also disparages the biblical accolade of praise to Jael for her treacherous murder of the Syrian captain Sisera,7O Passages criticizing the Bible, however, are rare in The Innocent§_Abroad, Wagenknecht says, ", , , there are many passages in The Innocents Abroad which have obviously been written from the view of a believer, and these do not stand alone among Mark's early writings.n71 After the Quakgg City voyage, Twain's attitude toward 68 Ibid,, pp, 214-15. 69 H bid,, p, 212. O 7 Ibid,, pp, 212-13, After initially showing him hos- pitality, Jael killed Sisera by driving a tent peg through his brain while he slept, 71 Wagenknecht, Man and Work, p, 175, 35 the Bible was still one of passive acceptance, He was hardly orthodox and not always reverent, but his "absorbing interest in religious affairs" was quite evident in the Holy Land, He researched extensively the biblical background of geographical locations, retold Old and New Testament narratives, and demon- strated an extensive and generally sympathetic knowledge of biblical characters and events, At this time he had not yet developed the calculated cynicism that later rejected the Bible as a mass of fables, II Perhaps the most important implication of the Quaker City trip for Twain was his eventual introduction to Olivia 72 Langdon, According to Paine, Twain finally met the sister of his Quaker City companion Charles Langdon either late in 1867 or in January of 1868.73 He married her two years later on February 2, 1870, It was during this period and the time shortly after his marriage that Twain came closest to embrac- ing orthodox Christianity, He prayed, he read the Bible, he listened to and read sermons in order to become a Christian, At this early stage of his attempted reform, Twain was probably torn between an attempt to gain Livy's approval and acceptance on one hand and a desire to be completely honest 2 a o Paine, Biography, I, 339, 73Ibid,, p, 352, Paine states that they met on Decem- ber 23, 1867, while Wecter puts it in early January when Charles Dickens gave a reading in New York, Dixon Wecter, ed,, The Loveletters p£_Mark Twain (N,Y,: Harper and Brothers, 1949), p. 6. 36 with her on the other, But Dixon Wecter's comment on the religious terminology and content of Twain's letters to Livy may be somewhat of an overstatement: "This tone is so un- characteristic that one cannot help regarding it as anything save a lover's stratagem,"74 At first, when Twain had to be satisfied with a brother-sister relationship with Livy, he was mainly concerned with getting her to write to him, On September 7, 1868, he writes to her: , , , if you and mother Fairbanks will only scold me and upbraid me now and then, I shall fight my way through the world, never fear, Write me something from time to time --texts from the New Testament, if nothing else occurs to you--or dissertations on smoking--or extracts from your Book of Sermons-~anything, whatever--the reflection that my matchless sister wrote it will be sufficient, This was Twain's opening gambit, but by the end of November when Livy confessed that she loved him and the battle seemed won, it is interesting to note that Twain's letters reveal that he was still attempting to become an orthodox Christian, On January 6, 1869, he writes Livy: I bless you for your religious counsel, Livy--and more and more every day, for with every passing day, I understand it better and appreciate it more, I am "dark" yet--I see I am still depending on my own strength to lift myself up, and upon my own sense of what is right to guide me in the Way--but not always, Livy, not always, I see the Savior dimly at times, and at intervals, very near --would that the intervals were not so sad a length apart!76 The same letter reveals Twain's attempt to be honest with Livy: 4 . . . Dixon Wecter, ed,, Mark Twain pp Mrs, Fairbanks (Los Angeles: Plantin Press, 19495, P. xxix, 5Wecter, ed,, Loveletters, p, 19, 76Ibid,, p, 45, 37 , , , It will all be well, Dare I to say--to say--and why not, since it is the truth? Only this: I fear I would distrust a religious faith that came upon me suddenly-— that came upon me otherwise than deliberately, and proven, step by step as it came, You will blame me for this, Livy --Eu$7be lenient with me, for you know I grOpe blindly as Ye . On January 24 he again writes: , , , for before I began this letter I offered up that prayer which has passed my lips many and many a time during these latter months; that I might be guarded from ever unconsciously or unwittingly saying anything to you which you might misconstrue and be thereby deceived--and that I might be wholly true and any taint or shadow of hypocrisy, however refined in my dealings with you, even though it cost me your priceless love, and the life that is now so inestimably valuable to me become in that moment a blank and hated captivity,78 Twain's sentimental style here seems out of character, It is possible, of course, that, writing as a lover Twain perhaps would have expressed himself extravagantly, prosaically, almost foolishly, On the other hand the letter might appear as a clever, psychological stratagem to raise himself still higher in Livy's esteem, His motivation for writing Livy's mother in February also may be debated, Twain wrote to Mrs, Langdon in Elmira, New York, assuring her he had changed: But now I never swear; I never taste wine or spirits upon any occasion whatsoever; I am orderly, and my conduct is above reproach in a worldly sense; and finally, I now claim that I am a Christian, I claim it, and it only remains to be seen if my bearing shall show that I am justly entitled to so name myself,79 Here again, it is not possible to determine definitely whether 77 Pa 0. lb 78Ibid., pp. 59-60, 79Ibid,, p, 65, 38 Twain is completely sincere in his attempt at reform, or whether the letter to his prospective mother-in—law was a politic move to gain her whole-hearted approval, Finally, on January 20, 1870, just two weeks before his wedding, Twain wrote the last letter of his correspondence with Livy during their courtship: This, my precious Livy, is the last letter of a corre- spondence that has lasted seventeen months--the pleasantest correspondence I ever had a share in , , , And so I thank you and bless you now, once more, as I have thanked you and blessed you all these days, And I pray for you, even as I have done with the closing of each night, ever Since you moved my spirit to prayer seventeen months ago,8 Just how much of all this sentiment was a lover's stratagem, then, and how much was the voluntary or involuntary submission of the head to the heart is difficult to determine, Twain and Livy were married on February 2, 1870, and a completely different type of life began for the humorist from the rugged West, The adjustment that both parties had to make was considerable, Paine says: They were far, very far, apart on many subjects, He was unpolished, untrained, impulsive, sometimes violent , , , The atmosphere and customs of frontier life, the Western- isms of that day, still clung to him, Mrs, Clemens, on the other hand, was conservative, dainty, cultured, spiritual, He adored her as little less than a saint, and she became, indeed, his saving grace, She had all the personal refinement which he lacked, and she under- took the work of polishing and purifying her life companion, She had no wish to destroy his personality, to make him over, but only to preserve his best, and she set about it in the right way-~gently and with a tender gratitude in each achievement,8 8OIbid,, p, 141, 81Albert Bigelow Paine, Mark Twain: .5 Biography, De- finitive Edition, Vol, XXXI (4 Vol,; N,Y,: Gabriel Wells, 1923), II, 410, 39 Much has been written about Livy's influence on her husband, Van Wyck Brooks feels that she emasculated Twain with her genteel influence,82 but DeLancey Ferguson, Bernard DeVoto, and more recently such writers as E, Hudson Long, James Cox and Sydney Krause have suggested that he generally submitted to her domination only when he wished to do 50,83 Twain enjoyed being "dusted off" and chided about his manners but Long notes that Livy ", , , seems to have made scant alteration in his personality,"84 that the Clemens' household was geared to suit its master, Krause demonstrates that "Livy's feared editorial restraint was—-all things considered-- quite negligible,"85 Paine perhaps best expresses Twain's state of mind at this time in the Biography: Concerning his religious observance her task in the beginning was easy enough, Clemens had not at that time formulated any particular doctrines of his own, His natural kindness of heart, and especially his love for his wife, inclined him toward the teachings and customs of her Christian faith--unorthodox but sincere, as Christianity in the Langdon family was likely to be, It took very little persuasion on his wife's part to establish family prayers in their home, grace before meals, and the morning reading of a Bible chapter, Joe Goodman, who made a trip East, and visited them during the early days of their married life, was dumfounded to 82Brooks, Ordeal pf Twain, pp, 110-11, 83See Ferguson, Man and Legend, p, 302; Bernard DeVoto, Mark Twain at Wofk—(Boston: Houghton-Mifflin C0,, 1942), p. 209; E, Hfidson Long, "Twain's Ordeal in Retrospect," Southwest Review, XLVIII (Autumn, 1963), 338-48; James M, Cox, "The Muse of Samuel Clemens," Massachusetts Review, V (Autumn, 1963), 127-41; and Sydney J, Krause, "Olivia Clemens's 'Editing' Reviewed," AL, XXXIX (November, 1967), 325-51, 84Long, "Twain's Ordeal in Retrospect," p, 347, 85Krause, "Olivia Clemens's 'Editing' Reviewed," p, 340, r. .3 40 see Mark Twain ask a blessing and join in family worship,86 This period, with love acting as a catalyst, probably marked Twain's closest approach to orthodox religion and to a belief in the Scriptures as the revealed Word of God, After this, the reason in which he prided himself gradually extin- guished the light of his tenuous faith and he soon rejected the Bible as "a mass of fables and traditions, mere mythology,"87 111 It is not possible to determine exactly how long the routine of Bible reading and prayer that Goodman encountered in the Twain household continued, Twain undoubtedly did not want to hurt Livy, but on the other hand his basic honesty would not allow him to keep silent indefinitely, Paine states: It would seem to have been the Bible-reading that wrought the change, The prayer and the blessing were to him sincere and gracious; but as the readings continued he realized that he had never before considered the Bible from a doctrinal point of view, as a guide to spiritual salvation, To his logical reasoning mind, a large portion of it seemed absurd: a mass of fables and traditions, mere mythology, From such material humanity had built its mightiest edifice of hope, the doctrines of its faith, After a little while he could stand it no longer, "Livy," he said one day, "you may keep this up if you want to, but I must ask you to excuse me from it, It is making me a hypocrite, I don't believe in this Bible, It contradicts my reason, I can't sit here and listen to it, letting you believe that I regard it, as you do, in the light of gospel, the word of God,88 Paine also tells us that shortly after this Twain wrote an 6 Paine, Biggraphy, II, 411, 87 , Ibid, Ibid, 41 article on the ancient and modern conceptions of God but that Livy persuaded him not to print it,89 The article was mainly a restatement of Twain's earlier dissatisfaction with the biblical God and a reaffirmation of belief in a more benevo- lent, deistic Being: To trust the God of the Bible is to trust an irascible, vindictive, fierce and ever fickle and changeful master; to trust the true God is to trust a Being who has uttered no promises, but whose beneficent, exact, and changeless order- ing of the machinery of his colossal universe is proof that he is at least steadfast to his purposes; whose unwritten laws, so far as they affect man, being equal and impartial, show that he is just and fair; these things taken together suggest that if he shall ordain us to live hereafter, he will still be steadfast, just, and fair toward us, We shall not need to require anything more, Perhaps his statement to Livy, "I don't believe in this Bible, It contradicts my reason," provides a key insight into Twain's subsequent attitude toward the Bible, More and more, reason was becoming the ultimate measuring stick of truth and value for Twain, Ensor has noted that the impact of Darwin's theory of evolution, the attempts of higher criticism to explain many of the biblical miracles in terms of natural law, and the magnetic oratory of the celebrated atheist, Robert Ingersoll, provided at least indirect support for this rationalistic bias,91 Twain had great admiration for Ingersoll, Pellowe states that "The thing that attracted him to Ingersoll was that here was an attack being made against the teachings of 89 Ibid,, pp, 412-13, 90Ibid, 91 . . Ensor, "Twain and Bible," p, 247ff, 42 a God of cruelty,"92 Like Twain, Ingersoll also considered the Bible the work of man and therefore subject to error, However, Twain never could be classified with Ingersoll as an atheist, Henry Van Dyke says: To say that Mark Twain lived and died an atheist, is to misrepresent grossly the spiritual quality and moral conduct of the man, He felt the "mystery of godliness" so much that to deny the existence of God would have seemed to him the height of impudent folly,93 On the other hand, though Twain continued to believe in a God he certainly continued to avoid orthodoxy, One of Twain's most intimate friends was the Hartford minister of the Asylum Hill Congregational Church, Joseph H, Twichell; but though they frequently discussed religious topics, Twain never could accept Twichell's view of Scripture and the biblical God, Paine notes this in an incident that occurred during their European trip in 1878: The matter of religion came up now and again in the drift of their discussions, It was Twichell's habit to have prayers in their room every night at the hotels, and Clemens was willing to join in the observances, Once Twichell, finding him in a responsive mood--a remorseful mood--gave his sympathy, and spoke of the larger sympathy of divinity, Clemens listened and seemed soothed and impressed, but his philosophies were too wide and too deep for creeds and doctrines, A day or two later, as they were tramping along in the hot sun, his honesty had to speak out, "Joe," he said, "I'm going to make a confession, I don't believe in your religion at all, I've been living a lie straight along whenever I pretended to, For a moment, sometimes, I have been almost a believer, but it immediately drifts away from me again, I don't believe one word of your Bible was inspired by God any more than any other book, I believe it is entirely the work of man 92Pellowe, Pil rim, p, 151-52, 93 - Cyril Clemens, ed,, Washington in 1868 (Webster Grove, Missouri: International Mark Twain Soc1ety, 1943), p, 159, 43 from beginning to end--atonement and all, The problem of life and death and eternity and the true conceptigz of God is a bigger thing than is contained in that book, In one sense, Twain appeared to grow increasingly harsh in his criticism of the Bible after 1871, Initially he had reacted mainly against the narrowness and pettiness of the Old Testament God, Later, his reason and logic made it difficult for him to accept the veracity of biblical miracles, Ensor says: In view of the lack of supporting evidence for the Bible's claim that the sun stood still or that Lazarus was raised from the dead, Twain concluded that the only rational position was that these events did not happen, A further indication of his criticism of the Bible was his attitude toward Christ, At first Twain treated Christ with a great deal of reverence and respect, In 1871, he felt that all that was good in mankind had come from Christ,96 and seven years later he objected to his brother Orion's irreverent attitude toward Christ,97 By 1906, however, Twain's own attitude had changed considerably, Paine states that in 1906-1909 Twain remarked, "'I remember,' he said, 'the Sadduccees didn't believe in hell, He [Christ] brought them one,'"98 In the same conversation Twain allegedly made a much stronger statement: 94 Paine, Biography, II, 631, 9 5Ensor, "Twain and Bible," p, 272, 96 . . Paine, Biography, IV, 1625, Paine, arr,, Twain's Letters, 1, 323, Paine, Biography, IV, 1482, 44 He did not admit that there had been a Christ with the character and mission related by the Gospels, "It is all a myth," he said, "There have been Saviours in every age of the world, It is all just a fairy tale, like the idea of Santa Claus,"99 This rejection of the biblical God, the person and mission of Jesus Christ, and the existence of miracles left little in the Bible that was credible for Twain, In a well-known quotation from Letters to the Earth, he states: it [the Bible] has noble poetry in it; and some clever fables; and some blood-drenched history; and some good morals: and a wealth of obscenity; and upwards of a 1000 lies,1b In the light of this statement it seems incongruous that Twain's use of the Bible for literary purposes increased rather than diminished, yet as Ensor has noted, "In the last two decades of Mark Twain's life, the Bible came to play an "101 increasingly prominent role in his writings, The simplest explanation for this tendency would appear to be that Twain continued to allude to the Bible to add irony to his cynicism, The title of his "gospel" W233 i; Map? tends to support this supposition, Twain deflates the psalmist's rhetorical ex- pression of wonder by answering the question literally with his deterministic philosophy, "Man is a machine," The motto "Lead us into temptation" from "The Man Who Corrupted Hadley- burg" also illustrates an ironic twist in meaning from the original supplication in the Lord's Prayer, Ibid, 100 Mark Twain, Letters From the Earth, ed, by Bernard DeVoto (N,Y,: Harper and Row, 1968), p, 20, ' 101 Ensor, "Twain and Bible," p, 187, 45 However, Twain's later biblical allusions after 1890 contain not only irony and cynicism but also humor and even admiration, Wagenknecht states that "Captain Stormfield Visits Heaven" contains one of the greatest tributes ever paid to Christ,102 In the following conversations Stormfield tries to identify himself to the keeper at one of heaven's gates: "Well," said the head clerk, "Well, sir," I says, pretty humble, "I don't seem to make out which world it is I'm from, But you may know it from this--it's the one the Saviour saved," He bent his head at the Name, Then he says, gently-- "The worlds He has saved are like 0 the gates of heaven in number--none can count them, Humorous overtones often occur in Twain's later biblical fantasies, especially in his treatment of Eden and post-Eden civilization, In the 1893 sketch, "Extracts from Adam's Diary" for example, Adam in describing his boys says, "Abel is a good boy, but if Cain had stayed a bear it would have improved him,"104 Twain's letters to Mary Rogers during the last decade of his life reflect humorous biblical allusions, several of which refer to Peter in his capacity as the gatekeeper of heaven, In a letter dated October 12, 1906, Twain imagines that he and Mary's husband, Harry, have come up from hell to 102 Wagenknecht, Man and Work, p, 192, 103 Mark Twain, The Mysterious Stranger and Other Stories, Definitive Edition, Vol, XXVII (N,Y,: Gabriel Wells, 1923), p, 231, , 104 , , Mark Twain, The §30,000 Bequest and Other Stories, Author's National Edition, Vol, VI (N,Y,: P, F, Collier and Son C0,, 1917), p, 356, see 46 her in heaven, provoking the following conversation be- tween St, Peter and the angel on duty: ways expl Angel on duty: "It isn't a 'mobile, my lord, it's brimstone, It's that over-roasted pair that come begging around, every century, smelling the place up, and-- "What do they want?" "To see Mary Rogers," "Oh, we can't be always bothering with those cinders, Give them a bucket of ice and throw them over the balus- ters," ' "But my lord, they haven't been admitted for as much as three centuries, now, It is quite pitiful, And really the old one is very nice, and he does want to see his pal very bad," Peter (touched): "Oh, well, let him in--I remember the old wrisg, and he is very nice--but heave the young one over," Just why Twain continued to use the Bible in these after he had apparently rejected it, demands a fuller anation, An unremitting castigation of the Scriptures by Twain might appear logical, but he also uses biblical mate rial playfully, whimsically, even tenderly, There / is light as well as darkness in the later writings, Ensor notes that one reason Twain referred to Scripture was to 106 employ a common source of figurative and symbolic allusion, Most of his readers understood Twain's satirical or humorous references to Adam, Samson, Lazarus, Peter or even Balaam's ass, Then, too, by making the Bible the target of his satire as well as the vehicle for it, Twain further illustrated what Henry Nash Smith calls the conflict between the vernacular 107 character and the dominant society, By questioning the 10 . . 5Lewis Leary, ed,, Mark Twain's Letters 32 Mary (N,Y,: Columbia University Press, 1961), p, 74, 1 o6Ensor, "Twain and Bible," p, 242-44, 107 . . Smith, Development pf‘g Writer, 47 Bible Twain indirectly attacked one of the main props that nineteenth-century American society sometimes used to cover up its intolerance, pride and indifference to human need, This rather startling tendency reveals an interesting facet of Twain's personality, All his life he loved to shock people, whether he was telling the story of "The Golden Arm" on stage, interrupting Livy with a wild song like "By the humping, jumping Jesus," or wearing his white clothes or crimson robe . in public, Therefore, when Twain criticized the patriarch Joseph for his business ethics in Egypt, or suggested that the miracles of Christ demonstrated cruelty because they helped only certain people, he probably experienced an added delight in giving his readers an emotional jolt, The above discussion offers a partial explanation for Twain's continued use of the Bible both as a source for lit- erary allusion and also as an object of satire, but it does v/ not account for the ambivalent tone of these allusions, the incongruous mixture of the light and the dark, Perhaps the answer in part depends upon Twain's world view, the philOSOphy with which he tried to front the universe, For the last thirty years of his life Twain considered himself a determinist.108 In his "gospel," the little volume What 13 Man? he tries to show that man is a machine, that all motivation for action comes as a result of outside circum- 108Paine, Biography. 11, 743-44, Paine notes that in the Hartford Monday Evening Club address in 1882 Twain presented a deterministic theory that he later incorporated in What ig Man?--which he printed privately in 1906, 43 stances influencing his given temperament, However, this philosophy did not always prove satisfactory, Gladys Bellamy says: Mark Twain's determinism leads him only to a cynical de- nial, an empty negation, Yet his cynicism was slaked with romance; his despair was tinged with yearning, He \fi7 could never bring himself to accept as final what his ” explorations seemed to uncover to him as the essential nature of humankind, But Twain could not totally reject man: There was constant war between his opinion of humanity in the abstract and his opinion of many individuals whom he knew and loved, It was the "damned human race;" yet it had produced Joe Twichell and Henry Rogers, Olivia Clsmens and Joan of Arc, black Uncle Dan'l and Auntie Cord,11 Minnie Brashear explains Twain's predicament in simi- lar terms: He could not "embrace the doubt," His convictions brought sorrow and bitterness to him, He wanted passion- ately to be assured of the validity of man's faith in the unseen, but his principle of following his intellect fear- lessly whither it led him was his undoing, There is no overseeing Providence directing the world, he was forced to conclude; man is a selfish animal incapable of choosing a noble role for himself though Mark Twain desired passion- ately to discover that IIland his fellows could hold them- selves to a noble role, William Pellowe points out that Twain's determinism was: , , , a most desolate depressing view of human nature as he himself knew, In his daily dealing with his fellows he acted as though he did not believe such doctrines, He dealt with T2” in his daily life as he found them as in- dividuals,1 At times, then, Twain's heart overcame his reason and 109 Bellamy, Literary Artist, p, 64, 110Ibid, , p, 60, 111 . . Brashear, Son pf Missouri, p, 251, 112 Pellowe, Pil rim, p, 233, 49 the doctrine of determinism seemed unacceptable, Pellowe feels that "the scepticism of the great author was never complete, that in his soul there remained until the end a restless in- quiry alternating between glimmers of hope and clouds of des- 113 H pair , Possibly in these moments of doubt, when his own gospel of determinism seemed either too harsh or incomplete, there was a subconscious softening in his attitude toward the orthodoxy of his youth, Alexander Jones states: For Twain there was no longer even this consolation of partial belief; yet his urgent need for some sort of faith caused him occasionally to cast wistful glances at the orthodoxy his reason forced him to reject, These emotional ties to Christianity may help explain his statement that "the religious folly you are born in you will die in, no matter what apparently reasonabler religious folly may seem to have takia its place mean-while, and abolished and obliterated it, Nowhere is this shown more obviously than in Twain's attitude toward the possibility of life after death, His reason denied any possibility of existence beyond the grave, yet he wished to believe otherwise, Paine says: He had considered spiritualism, transmigration, the various esoteric doctrines, and in the end he had logically made up his mind that death concludes all, while with that less logical hunger which survives in every human heart he had never ceased to expect an existence beyond the grave, On the same subject, Twain's daughter Clara writes: Father had often said he hoped he might die by a stroke of lightning without any warning and change from this life to the other, Sometimes he believed that death 113 Ibid,, p, 121, 114 . . . Jones, "Twain and Religion," p, 143, 115 , Paine, Biography, IV, 1581, 50 ended everythipg, but most of the time he felt sure of a life beyond, Perhaps this helps explain the many references in Twain's later correspondence and writing to St, Peter and the gate of heaven, Most of these are playful, as is the following note written in 1905 to his sister-in-law, Susan Crane, yet for a man past seventy it also must have had some serious overtones as well: Sue dear, beg for me with St, Peter if you get there first, He will remember me as the young fellow who tried for his place and couldn't pass the examination--at that time, With lots of love, Holy Samuel,117 In conclusion, then, it would appear that Twain's exposure to the Bible at an early age made a lasting impression upon him, During his wanderjahre on the river and in Nevada and California he began using the Bible humorously in his writing and private correspondence, At this time, though he did not consider himself a very "dusty" Christian, he never- theless gave occasional lip service to the orthodox view of the Bible, During his courtship of Olivia Langdon, Twain made an attempt to embrace Christianity, but after his marriage the daily Bible readings at the table caused him to look more closely at the Scriptures, Gradually, his reason and logic rejected the biblical God, the veracity of biblical miracles, and finally the divinity and even the historical existence of 119w3genknecht, Man and Work, p. 196. . 117Edith Colgate Salsbury, ed,, Sugy_and Mark Twain (New York: Harper and Row, 1965), p, 309, 51 Christ, In spite of such rejection, Twain continued to refer to the Bible from his initial statement of repudiation in 1871 until he died in 1910, In fact, the number of scrip- tural allusions in his writing increased significantly during the last two decades of his life, Many of these references reflected his cynicism; and the Bible, long a vehicle for his satire, now became a target as well, The later allusions, however, were not all pessimistic but also contained humor, sentiment and even reverence, There were times when Twain's determinism and "man-is-a-machine" theory did not completely satisfy him, Then he would occasion- ally cast "wistful glances" at the orthodoxy he so vehemently rejected, look back to the teachings of the past, or appre- hensively to the uncertain future, and wish for the leap of faith his intellect would not permit, PART II THE SERIOUS USE OF THE BIBLE CHAPTER III A SOURCE OF HISTORICAL INFORMATION Although Twain's most effective uses of the Bible are humorous, as Robert Rees has suggested,1 he adapts Scripture for serious purposes as well, For several reasons, his use of the Bible as his source of historical information provides a good starting point for an examination of Twain's biblical allusions, The majority of Twain's historical references to the Bible occur in the Alta California letters and in Tpg‘lp- nocents Abroad as a result of his trip to Europe and to the Holy Land in 1867, and his record there of biblical locations and events offers a significant indication of the breadth of his biblical knowledge at a relatively early stage of his career, Then, too, these historical allusions provide an insight into Twain's early attitude toward the Bible and also indicate the extent to which he incorporates biblical characters, locations, and passages into his narrative, The identification of these allusions is sometimes difficult, for the tone of both IE5 Innocents Abroad and also the Alta California letters is uneven, the serious and the sardonic often occurring in the same paragraph, Part of the reason for this is that Twain was still learning about nar- l . Rees, "Bible Characters," p, 203, 53 54 rative technique, Franklin Rogers, in tracing the development of Twain's use of the narrator, shows that in the Sandwich Island correspondence and in the Alta California letters Twain uses two individuals, a sophisticated gentleman whose sublime reflections are constantly interrupted by Brown, his uncouth 2 In The Innocents Abroad, and insensitive traveling companion, however, there is only one narrator, Brown disappears and the man of refinement is modified, According to Rogers, "The new narrator is not as gullible as the old Twain; he retains some of the doubts of Brown,"3 In making this change Rogers feels that Twain made two sacrifices: he gave up the character conflict between Twain and Brown, and he lost the consistency that this device provided in the earlier narratives,4 Thus, at times Twain's narration reflects both respect and sophis- tication and also the irreverence of the American "vandal," Failure to recognize this mixed narrative strain in the book has led to oversimplification in explaining its tone, Ensor reacts to those who neglect the humorous aspects of The Innocents Abroad: Twain is said to have been reverent in the Holy Land, How such a verdict could be passed, in view of what Twain really says in Innocents, much less in the Alta letters, is hard to imagine, The very cornerstone of Twain's treatment of the Holy Land was irreverence: he told slangy versions of Bible stories, rechristened Palestinian towns with American names (Caesarea Philippi became Baldwinsville), referred Franklin P, Rogers, Mark Twain's Burlesgue Patterns pp Seen Ln the Novels and narratives 1855 to 1885 (Dallas: Southern Methodist University Press, 1960), p, 30, 3 . Mo, p0 52. 4Ioid,, p. 54. 55 familiarly to venerable patriarchs as "old Moses" and "old Adam," called Nimrod a "brick," had the angels "flitting" up and down Jacob's ladder, parodied Biblical style, and reached the height of disregard for propriety in the fleer- ing comment: "Poor Lot's wife is gone--I never think of her without reeling sad, The cattle must have got her, , ,"5 In his own treatment of the Innocents, however, Ensor tends to overstate the irreverent tone of the Holy Land chapters, Al- though he concludes by saying, "Finally, it should be said that Twain's use of the Bible in connection with the Holy Land excursion was not wholly serious or sardonically humorous,"6 Ensor's consideration of the serious biblical allusions in the book is rather cursory, giving minimal attention to Twain's minute recording of location and incident, As Twain actually was confronted with the biblical scenes he had heard about since childhood, his reactions varied, At times he made a simple factual report of a biblical location or event, On other occasions his response ranged from humorous irreverence to genuine respect, One fact is quite evident-~he did not take the Palestinian part of the excursion lightly, Paine tells us that Twain bought a Bible in Constan- tinople and that he studied it extensively in preparation for the Holy Land phase of the tour,7 In fact, his close attention to biblical details is evident throughout the book, Twain often made a special effort to make his allusions as accurate as possible, In Athens, for example, he states SEnsor, "Twain and Bible," pp, 101-02, 6Ibid,, p, 115. 7Paine, Biography, I, 358, 56 that he and his companions climbed to the top of Mars Hill "and tried to recollect the Bible account of the matter--but for certain reasons, I could not recall the words, I have found them since,"8 He then inserts the pertinent verses, Acts 17:16, 17, 19, 22, Ensor notes that Twain also stressed the "difference between the beggar Lazarus in Luke and the "9 Lazarus who rose from the dead in John, Although he was not always this conscientious in documenting his biblical allusions, Twain did take pains to make his narration and description accurate, Undoubtedly the travel-book tradition was partly responsible for this attention to detail, but instances such as the Mars-Hill incident suggest that Twain's interest in biblical accuracy also brought him a sense of personal satisfaction, Twain's method of reporting biblical locations, characters and events varies, Sometimes he uses a panoramic or telescopic approach, observing several important biblical landmarks from a given point: Among the localities comprised in this view, were Mount Hermon; the hills that border Cesarea Philippi, Dan, the Sources of the Jordan and the Waters of Merom; Tiberias; the Sea of Galilee; Joseph‘s Pit; Capernaum; Bethsaida; the supposed scenes of the Sermon on the Mount; the feeding of the multitudes and the miraculous draft of fishes; the declivity down which the swine ran to the sea; the entrance and the exit of the Jordan; Safed, "the city set upon a hill," one of the four holy cities of the Jews, and the place where they believe the real Messiah will appear when he comes to redeem the world; part of the battle-field of Hattin, where the knightly Crusaders fought their last fight, and in a blaze of 8Twain, Innocents Abroad, II, 57-58, 9Ensor, "Twain and Bible," p, 92, n, 20, 57 glory passed from the stage and ended their splendid career forever; Mount Tabor! the traditional scene of the Lord's Transfiguration, He varies this technique by shifting the emphasis from space to time, sometimes focusing attention on one location, then giving a chronological review of the biblical events that occurred there, as the following description of Caper~ naum illustrates: Prom it sprang that tree of Christianity whose broad arms overshadow so many distant lands today, After Christ was tempted of the devil in the desert, he came here and be- gan his teachings; and during the three or four years he lived afterward, this place was his home almost altogether. He began to heal the sick, and his fame soon spread so widely that sufferers came from Syria and beyond Jordan, and even from Jerusalem, several days journey away, to be cured of their diseases, Here he healed the centurion's servant and Peter's mother-in-law, and multitudes of the lame and the blind and persons possessed of devils; and here, also, he raised Jairus's daughter from the dead, He went into a ship with his disciples, and when they roused him from sleep in the midst of a storm, he quieted the winds and lulled the troubled sea to rest with his voice, He passed over to the other side, a few miles away, and relieved two men of devils, which passed into some swine, After his return he called Matthew from the receipt of customs, performed some cures, and created scandal by eating with publicans and sinners, Then he went to Tyre and Sidon, He chose the twelve disciples, and sent them abroad to preach the new gospel, He worked miracles in Bethsaida and Chorazin--villages two or three miles from Capernaum, It was near one of them that the miraculous draft of fishes is supposed to have been taken, and it was in the desert places near the other that he fed the thousands by the miracles of the loaves and fishes,11 The tone of such panoramic narration is sometimes uneven, containing an incongruous mixture of comic and serious elements as is shown in the reference to the city of Jaffa: 0 Twain, Innocents Abroad, II, 250-51, 11 Ibid,, pp, 229-230, 58 Simon the Tanner formerly lived here, We went to his house, All the pilgrims visit Simon the Tanner's house, Peter saw the vision of the beasts let down in a sheet when he lay upon the roof of Simon the Tanner's house, It was from Jaffa that Jonah sailed when he was told to go and prophesy against Nineveh, and, no doubt, it was not far from the town that the whale threw him up when he discovered that he had no ticket, Jonah was disobedi- ent, and of a faultfinding, complaining disposition, and deserves to be lightly spoken of, almost, The timbers used in the construction of Solomon's temple were floated to Jaffa in rafts, and the narrow opening in the reef through which they passed to the shore is not an inch wider or shade less dangerous to navigate than it was then,12 Most of Twain's references to scriptural locations, characters and events, however, are shorter than these, Often he mentions a geographical location and then quickly moves on, As the pilgrims spurred on to Jerusalem Twain notes, "We passed Ramah and Beroth, and on the right saw the tomb of the prophet Samuel, perched high upon a commanding eminence, Still no Jerusalem came in sight,"13 On other occasions he adds short historical or explanatory comments, Beside the name Bethel, the place where Jacob had his famous vision, Twain records in his notebook, "Originally it was called Luz, Abraham, in his first journey through the land, built an altar and worshipped God , ,"14 Other Old Testament localities he mentions are Shunem, where "the Shunamite woman built a little house upon the city wall for the accommodation of the prophet Elisha";15 Shiloh, 12Ibid,, p, 356, 13Ibid,, p, 294, 14Albert Bigelow Paine, ed,, Mark Twain's Notebook (N.Y.: Harper and Brothers, 1935), p, 104, 15Twain, Innocents Abroad, II, 282, 59 "where the Ark of the Covenant rested three hundred years";16 Shechem, "between the historic Mounts of Gerizim and Ebal, where in the old times the books of the law, the curses and the blessings, were read from the heights to the Jewish 17 multitude below"; and the plain of Esdraelon, "the battle- field of the nations!"18 In some cases Twain gives the ancient biblical name of a modern site, For example, in the Innocents he notes, "Over the way from us , , , we can discern , , , the faint outlines of the wonderful ruins of Baalbec, the supposed 19 Baal-Gad of Scripture," and he also later identifies the biblical name of the Fountain of Ain Jelud as the Fountain of Jezreel,20 In addition to some of these rather obscure geographical locations, Twain also refers to such minor Old Testament characters as 02, the grandson of Noah;21 Uriah, whose wife David fell in love with;22 Jeroboam, who set up two golden calves for the children of Israel to worship;23 Hiram, the king of Tyre "who furnished timber from the cedars of these Lebanon hills to build portions of King Solomon's 16 , Ibid,, p, 293, 17 , Ibid,, p, 288, 13 , Ibid,, p, 257. 19 Ibid,, p, 162, 20 Ibid,, p, 285, 21 Ibid,, p, 179, Paine, ed,, Twain's Notebook, p, 109, 23 Ibid,, p, 106-07, 60 h$.24 Temple wit and Abner, Joab and Usahel, who all took part in a memorable battle on the plain of Gibeon,25 Twain even 26 mentions the Witch of Endor and the prophetess Deborah, who "gathered 1000 men under command of Barak (Judges V),"27 His detailed knowledge of New Testament locations, characters, and events is comparable, although the majority of his New Testament references focus on the life and teachings of Christ, The lengthy quotation on Capernaum earlier in the chapter graphically illustrates Twain's knowledge of the main events of Christ's Galilean ministry,28 He also refers to such miracles as the healing of the woman who touched the hem of Christ's garment,29 the healing of the sick man who was lowered through the roof,30 the raising of the widow's dead son at Nain,31 and the feeding of the five thousand,32 an event referred to by Twain at least sixteen times, He was especially interested in retracing the steps Twain, Innocents Abroad, II, 155, Alexander Jones feels that Twain's interest in Solomon's Temple and Lebanon illustrates his Masonic association at this time, "Twain and Freemasonry," pp, 363-73, 25 Paine, ed,, Twain's Notebook, p, 108, Twain, Innocents Abroad, II, 277, 27 Paine, ed,, Twain's Notebook, p, 102, 28 See footnote 11, 29 Paine, ed,, Twain's Notebook, p, 91, 30 Twain, Innocents Abroad, II, 201, 234 31 Paine, ed,, Twain's Notebook, p, 94, 32 Twain, Innocents Abroad, II, 201, 6i of Christ during Passion Week, On entering Jerusalem, Twain says: One naturally goes first to the Holy Sepulcher, It is right in the city, near the western gate; it and the place of the Crucifixion, and, in faCt, every other place intimately connected with that tremendous event, are in- geniously massed together and covered by one roof-~the dome of the Church of the Holy Sepulcher,35 In Innocents Abroad his discussion of the "Chapel of the Mocking" illustrates his explicit documentation of important events that preceded the Crucifixion and the Resurrection: Under the altar was a fragment of a marble column; this was the seat Christ sat on when he was reviled, and mockingly made King, crowned with a crown of thorns and sceptered with a reed, It was here that they blindfolded him and struck him, and said in derision, "Prophesy who it is that smote thee,"34 Among other locations sacred to Passion Week, Twain visited the place where Pilate's wife warned her husband35 and the garden where Christ appeared to Mary Magdalene,36 Another major New Testament figure Twain refers to is St, Paul, He alludes to St, Paul's conversion on the Damascus road, the incident where he was let down over the Damascus wall at night,37 his sermon on Mars Hill in Athens,38 the 33Ibid,, p, 299, 34’ , Ibid,, p, 310-11, Luke 22:64 states, "Prophesy, who is it that smote thee?" Matthew 26:68 also records this in- cident, - Ibid,, p, 317, Twain was close to the original biblical quotation, The words of Pilate's wife were, "Have thou nothing to do with that just man," (Matthew 27:19). 36 Ibid,, p, 301, 37 .122§,9 P. 186. 38 Ibid,, p, 57, 62 occasion in Ephesus where he was pitted against wild beasts, and where also his preaching was interrupted by the worshippers of Diana,39 Lesser-known New Testament characters and events Twain mentions include the beheading of John the Baptist,40 Peter's t,41 vision of the beasts let down in a shee and the seven apocalyptic churches of Revelation,42 The foregoing discussion amply illustrates the breadth of Twain's biblical knowledge, but the questions remain as to how much of this information Twain culled from guidebooks and other sources, how much was a part of his general biblical knowledge, and what significance is indicated by these scriptural allusions, The answers to the first two questions remain conjectural, Many of Twain's biblical allusions occur only in Ihg_lnnocents Abroad or in the Alta Califgrnia letters, Geographical locations like Nain and Capernaum and characters 43 are not mentioned elsewhere in Twain's like Uzziel and Hamor writing, although he alludes to places like Jericho and Jeru- salem and to characters such as Lazarus and Jonah as late as 39 , Ibid,, p, 141, Mark Twain, The Innocents Abroad, Author's National Edition, Vol, XI (2 Vol,; N,Y,: P, F, Collier and Son C0,, 1911), I, 162, Twain, Innocents Abroad, II, 356, 42 Ibid,, p, 123, Uzziel was a grandson of Levi, one of the sons of Jacob, and is first mentioned in Exodus 6:18, Hamor was a prince of the Hivites, In Genesis 34 Jacob's sons killed Hamor and his son Shechem because Shechem defiled Dinah, the daughter of Jacob, 63 1907, It would be a hasty generalization, however, to deduce that Twain became familiar with obscure names like Uzziel and Hamor only after reaching the Holy Land, Twain's general biblical knowledge may have included these and other obscure places and characters, but if they lacked symbolic or figura- tive significance, it is possible that he would never refer ‘to them other than in their historical context, Consequently, they would appear only in the Holy Land material, At the same time, it should be noted that Twain does refer to such minor biblical characters as Shem, Ham, Onan, the Witch of Endor, and Jairus's daughter44 among others in his later writing, It would appear to be difficult, then, to ascertain the exact extent of Twain's biblical knowledge at this time, He undoubtedly made careful preparation for the Holy Land part of the excursion because he knew that biblical landmarks would hold more than a passing interest for his audience, On the other hand, the large number of biblical allusions and the meticulous detail with which they are recorded tend to indicate that Twain is being more than just a correspondent, that his "absorbing interest in religious affairs" and his extensive biblical knowledge are very much in evidence, Twain sometimes documents his historical description and narration with actual scriptural quotations, Paine mentions that Twain set down at least twenty pages of biblical 44Shem and Ham were both sons of Noah; Onan was pun- ished by God for his actions in Genesis 38; the Witch of Endor was consulted by King Saul of Israel; Jairus's daughter was raised from the dead by Christ, Each of these characters has the potential for some form of symbolic connotation, ”.40 a... . . \ififi ”In. .,‘ Q , -4 D—_‘ 64 references in his notebook, during the Quaker City cruise, often specifying chapter and verse,45 Sometimes these quota- tions are short, containing only a one-line comment or a fragment of dialogue, For example, in discussing the fate of the Old Testament queen Jezebel Twain notes that "the dogs had _eaten her, and they 'found no more of her than the skull and "46 the feet, and the palms of her hands,' He also mentions that behind Shunem lay the "'Midianites, the Amalekites, and the Children of the East,' who were 'as grasshoppers for multi- tude; both they and their camels were without number, as the sand by the seaside for multitude,'"47 Two of the passages referring to Passion Week also contain direct quotations, In describing the scene where Christ was blindfolded and mocked, Twain quotes part of Luke 22:64, "PrOphesy who it is that smote thee."48 The well-known statement of Christ on the cross to Mary, "Woman, behold thy son," is incorporated into a brief notebook entry,49 Twain's inclusion of biblical passages in these instances 45 Paine, ed,, Twain's Notebook, p, 109, 46 Twain, Innocents Abroad, II, 285, Twain quotes part of II Kings 9:35. 7 Ibid,, pp, 285-86, Twain's quotation of Judges 7:12 is not quite accurate here, "Children" is not capitalized in the Bible, and the second part of the verse reads, "like grass- hoppers for multitude; and their camels were without number, as the sand by the sea side for multitude," 48 Ibid,, pp, 310-11, The scriptural quotation is actually in the form of a question, "Prophesy who is it that smote thee?" 49 Paine, ed, Twain's Notebook, p, 98, The biblical reference is John 19:26, 65 generally reflects one of two purposes, It allows him to add a note of authority to his documentation, and it also enables him to incorporate into his narrative such graphic biblical expressions as the Amalekites being "as grasshoppers for multitude," When Twain expands or retells biblical narratives in detail, he sometimes includes several verses of Scripture,50 In describing the raising of the widow's son at Nain, he allows a lengthy biblical passage to carry most of the narra- tion: They showed a fragment of ancient wall which they said was one side of the gate out of which the widow's dead son was being brought so many centuries ago when Jesus met the procession: 5oEnsor, "Twain and Bible," pp, 103-11, Ensor refers to five narratives that Twain retold in either Innocents Abroad or the Alta California letters--the story of Joseph, the ac- count 6f_Naaman the leper, the story of Ahab and Jezebel, the parable of the Prodigal Son, the conversion of Saul, Of these five Ensor notes that all but the conversion of Paul are treated in an irreverent manner and tone, This ratio seems somewhat out of proportion in a consideration of the whole book, for Twain also retells such incidents as the siege of Samaria during the time of Elisha (Twain, Innocents Abroad, II, 287-88); the account of Joshua's commanding the sun to stand still (Twain, Innocent§.Abroad, II, 355); the incident where Jephthah, judge ofIsrael, stationed guards at the fords of the Jordan with orders to let none pass who could not say "Shibboleth," thereby identifying the enemy Ephrfihfides (Twain, Innocents Abroad, II, 251); Lot and Abraham dividing up the land (Paine, ed,, Twain's Notebook, p, 105); and the New Testament story of—Christ raising the widow's son from the dead at Nain (Twain, Innocents Abroad, II, 279), Each of the above basically reflects a serious factual tone with the possible exception of the Lot-Abraham story, There is no doubt that Twain is irreverent in the Innocents Abroad, but not to the extent implied by Ensor, Also, several of the five narratives mentioned by Ensor were altered before their final appearance in the Innoqgnts, The Prodigal Son story was omitted entirely and the Joseph and Naaman stories were both reduced in length and subdued in tone, 66 "Now when he came nigh to the gate of the city, there was a dead man carried out, the only son of his mother, and she was a widow; and much people of the city was with her, And when the Lord saw her, he had compassion on her, and said, Weep not, And he came and touched the bier, and they that bare him stood still, And he said, Young man, I say unto thee, arise, And he that was dead sat up, and began to speak, And he delivered him to his mother, And there came a fear on all, And they glorified God, saying, That a great prophet is risen up among us, and That God hath visited his people,"51 In retelling the story of Paul's conversion Twain inserts a biblical passage in the middle of his account: About eighteen or nineteen hundred years ago, Saul, a native of Tarsus, was particularly bitter against the new sect called Christians, and he left Jerusalem and started across the country on a furious crusade against them, He went forth "breathing threatenings and slaughter against the disciples of the Lord," "And as he journeyed, he came near Damascus, and suddenly there shined round about him a light from heaven: And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And when he knew that it was Jesus that spoke to him he trembled, and was astonished, and said, Lord what wilt thou have me to do?" He was told to arise and ggzinto the ancient city and one would tell him what to do, The account of the siege of Samaria during the time of Elisha shows a similar pattern, quoting most of II Kings 6:25, 3 . . . . 26, 28, 29,5 Here, Twain uses the Bible not only to indicate 1Twain, Innocents Abroad, II, 278-79, Twain quotes Luke 7:12-16, Twain is accurate in his quotation here, except for verse 13, which reads, "And when the Lord saw her, he had compassion on her, and said unto £35, Weep not," Twain omits "unto her," 2 5 Ibid", p, 184, Twain quotes Acts 9:3, 4, 6, He omits verse five and changes verse six which originally read, "He trembling and astonished said, Lord, what wilt thou have me to do?" 53 Ibid,, p, 287-88, a... 0-. Iv! '3" .w.» o 4‘ Pl ll.r -i.. 6.; Id‘ v I.‘ Luv; uO-u 'uv. 'as- ‘Is. 67 authority but also to carry a substantial portion of the narrative, It could be argued that he did this mainly for the benefit of his pious readers, Had Twain been that in- terested in appealing to his pious reading public, however, he might rather have deleted from the Innocents such irrev- erent comments as the reference to the fate of Lot's wife or the allusion to Nimrod's burial place as Jonesborough,54 Interested in attracting the largest possible market, Twain undoubtedly used irreverence as a device to attract one seg- ment of his reading public, and biblical quotations to attract another, The possibility also exists that Twain incorporated scriptural passages into his narrative because the physical stimulus of the geographical location gave him a deeper personal appreciation for the biblical account of a particular incident, These meticulous and frequent allusions to Scripture appear to supersede mere commercial motivation, Finally, Twain's use of the Bible in this manner raises the question of the stylistic influence of the King James Bible on Twain, Perhaps Paine's assertion that "the very distinct difference of style, as shown in IQ; Innocents Abroad and in his earlier writings, , , , was in no small measure due to his study of "55 the King James version , should receive more serious attention, 54 . _lhidi, p, 345, Twain reports that the pilgrims "never sawlggain or crystal" of her, For the Nimrod allusion see Ibid,, P: . 55Paine, Biography, I, 338 68 In addition to narrative and descriptive purposes, Twain sometimes uses biblical allusion as a basis for editorial comment, For example, after describing the dreary landscape at Banias, Twain quotes Matthew 16:18, 19 to point out its his- torical significance, then comments on the Roman Catholic interpretation of these verses: The place was nevertheless the scene of an event whose effects have added page after page and volume after volume to the world's history, For in this place Christ stood when He said to Peter: "Thou art Peter; and upon this rock will I build my church, and the gates of hell shall not prevail against it, And I will give unto thee the keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound in heaven, and whatso- ever thou shalt loose on earth shall be loosed in heaven," On these little sentences have been built up the mighty edifice of the Church of Rome; in them lie the authority for the imperial power of the Popes over temporal affairs, and their godlike power to curse a soul or wash it white from sin, To sustain the position of "the only true Church," which Rome claims was thus conferred upon her, she has fought and labored and struggled for many a century, and will continue to keep herself busy in the same work to the end of time, The memorable words I have quoted give to this ruined city about all the interest it possesses to people of the present day,56 Unfortunately, the quality of Twain's editorializing sometimes degenerates into sentiment, as in his description of the Sea of Galilee, Although he first makes an unfavorable comparison between Galilee and Lake Tahoe, stating that "the solitude of the one is as cheerful and fascinating as the "57 solitude of the other is dismal and repellent, Twain 56 Twain, Innocents Abroad, II, 197-98, The biblical passage quoted is Matthew 16:18, 19, 57. Ibid,, p, 238, 69 later adds a passage that could have flowed from the pen of J, C, Prime himself: Night is the time to see Galilee, Gennesaret under these lustrous stars has nothing repulsive about it, Gennesaret with the glittering reflections of the constellations flecking its surface, almost makes me regret that I ever saw the rude glare of the day upon it, Its history and its associations are its chiefest charm, in any eyes, and the Spells they weave are feeble in the searching light of the sun, Then, we scarcely feel the fetters, Our thoughts wander constantly to the practical con- cerns of life, and refuse to dwell upon things that seem vague and unreal, But when the day is done, even the most unimpressible must yield to the dreamy influences of this tranquil starlight, The old traditions of the place steal upon his memory and haunt his reveries, and then his fancy clothes all sights and sounds with the supernatural, In the lapping of the waves upon the beach, he hears the dip of ghostly oars; in the secret noises of the night he hears spirit voices; in the soft sweep of the breeze, the rush of invisible wings, Phantom ships are on the sea, the dead of twenty centuries come forth from the tombs, and in the dirges of the night w%Pd the songs of old forgotten ages find utterance again,5 Twain exhibits the same tendency toward florid expression in summing up the Holy Land portion of the voyage; Bethsaida and Chorazin have vanished from the earth, and the "desert places" round about them where thousands of men once listened to the Saviour's voice and ate the miraculous bread sleep in the hush of a solitude that is inhabited only by birds of prey and skulking foxes,59 In summarizing Twain's use of the Bible as a source of historical information, then, it is evident that during the Quaker City excursion especially, he was thoroughly familiar with the major and even minor characters, events and locations of biblical history, He uses several techniques in 58 Ibid,, pp, 244-45, Prime was the writer Twain satirized in The Innocents Abroad for his flowery, exaggerated descriptions of Holy Land geography, 59 Ibid,, p, 359, 70 his narration, sometimes giving a spatial or chronological panoramic view of places or events to introduce a city or geographical area, The majority of Twain's biblical references and allusions are rather brief, however, often consisting only of the factual identification of a place with a person or event, Often, he incorporates biblical passages into his material, In the retellirg of biblical narratives these quotations either provide a substantial portion of the narra- tive or serve to augment or supplement Twain's own description of an incident or place, Again, a biblical quotation or at times just the mention of a geographical location provides a point of departure for editorial comments by Twain, comments that are sometimes incisive and informative, at other times sentimental and florid, Finally, Twain's use of the Bible as a source of historical information perhaps gives us the most accurate indication of his general knowledge of biblical facts; and it also raises the question as to how much, if at all, he was affected by the stylistic influence of the King James Bible, CHAPTER IV SYMBOLIC AND FIGURATIVB USES Although Twain's historical biblical allusions suggest the scope of his general biblical knowledge, they offer only a limited insight into his varied and imaginative use of the Bible, More complex is his use of Scripture in adding vitality, satirical overtones or humor to his writing, Usually, the effectiveness of these allusions depends upon the creation of what Pascal Covici calls a "dual perspective:" From his simplest biblical allusions to his most complex parodies and burlesques, Twain with great success creates a dual perspective with his contrasts between the situation he is describing and the source of the allusion he draws, This basic technique is especially evident in Twain's versatile manipulation of biblical types and analogues, He not only refers to such well-known symbolic types as Methuselah, Lazarus, and Peter, but also endows rather uncon- ventional characters, places and scriptural phrases with his own symbolic meaning to enhance his narration or description with humor, sarcasm, or poignancy, In addition, his broad biblical knowledge enables him to develop and create addi- tional symbolic associations, as he does with Moses, Solomon and Samson, 1 Pascal Covici, Mark Twain's Humor (Dallas, Texas: Southern Methodist UniverSity Press, 1962), p, 114, 71 72 Some biblical character types, of course, have become common knowledge, Robert Rees states that "Character types are perhaps the most overt example of our debt to the Bible, Even those who have never read the Bible are acquainted with such character types as Thomas, Prodigal and Methuselah,"2 Rees discusses eleven biblical character types and analogues, noting that Twain generally accepted and used such conventional associations as Ananias with lying, Jehu with fast driving, and Lazarus with rising from the dead or from a deep sleep,3 To Rees's list Methuselah, Moses, Solomon and Peter, among others, should also be added--Methuselah symbolizing longevity; Moses, leadership; Solomon, wisdom; and Peter, the gatekeeper of heaven, Methuselah is generally a one-dimensional character type, but Twain exploits the symbolic significance of Methu- selah's longevity in at least three different ways, Using the allusion for humorous effect, Twain says, at a birthday party for the Captain's wife during the Quaker Qi£y_voyage: "Mrs, Duncan was really older than Methuselah because she knew a lot of things that Methuselah never heard of , , , 'What did Methu- selah know about a barbed wire fence?”4 A reference in a letter to Howells in 1879, however, indicates despair or pes- __i 2 . Rees, "Bible Characters," p, 179, ‘3Ibid,, pp, 179-96, In addition to those mentioned above are the Prodigal Son, Samson, Esau, Daniel, Mt, Sinai, Balaam's ass, King Solomon-in-all-his-glory, and Christ, Rees discusses Joan of Arc in terms of the Christ-like symbolism Twain attributes to her, 4 Paine, Biography, I, 328, I‘- na- 0 >49. (1 73 simism, Twain closes with, "Well good-bye, and a short life and a merry one be yours, Pool old Methuselah, how did he manage to stand it so long?"5 Finally, in an 1897 article on Queen Victoria Twain uses Methuselah to add rhetorical emphasis to the importance of the Victorian era: , , , she has seen more things invented than any other monarch that ever lived; and more than the oldest old-time English commoner that ever lived, including 018 Parr; and more than Methuselah himself--five times over, Twain sometimes associates more than one symbolic mean- ing with a biblical character, Although Moses generally typi- fies the quality of leadership, Twain refers in an 1869 portrait of the Reverend Charles Chasuble to a lesser-known trait as- cribed to Moses: "He was the meekest of men, and could have given Moses the odds in meekness, and beaten him out of sight, without half trying,"7 The 1906 "Taxes and Morals" speech, castigating the voter who strictly and unfailingly supports only the candidate of his own party, perhaps best illustrates the conventional symbolic connotation of leadership with Moses: Without a blush he will vote for an unclean boss if that boss is his party's Moses, without compunction he will vote against the bgst man in the whole land if he is on the other ticket, Paine, arr,, Twain's Letters, 1, 355. 6 Mark Twain, Europe and Elsewhere, Definitive Edition, Vol, XXIX (N,Y,: Gabriel Wells, 1923), p, 203, 7 Henry Duskis, ed,, The Forgotten Writings pf Mark Twain (N,Y,: Philosophical Library, 1963), p, 14, Exodus 4: 10-15 notes that Moses felt so reticent in speaking that his brother Aaron was appointed to speak publicly for him, 8 Albert B, Paine, ed,, Mark Twain's Speeches, Defini- tive Edition, Vol, XXVIII (N,Y,: Gabriel Wells, 1923), p, 277, 74 Twain also uses Solomon, another of his favorite character types, in several different ways, Often he contrasts the concept of Solomon as a wise man with the object of his satire to produce deflation, In 1866, for example, in comment- ing on Hawaiian legislators and their grandiose, impractical schemes, Twain notes that one suggested a suspension bridge be built in the Pacific to facilitate travel between the islands, Twain then recalls another incident: , , , when a Wisconsin legislature had the affixing of a penalty for the crime of arson under consideration, a member got up and seriously suggested that when a man committed the damning crime of arson they ought either to hang him or make him marry the girl! To my mind the suspengion-bridge man was a Solomon compared to this idiot, In the same volume Twain criticizes Harris, the Minister of Finance and Attorney General of Hawaii: "He is not a second Solomon; he is as vain as a peacock; he is as 'cheeky' as-- however, there is no simile for his 'cheek,"'10 Eleven years later in 1877, he is still after Harris, referring to him as ", , a long-legged, light weight, average lawyer from New 0 Hampshire, Now, if Harris had brains in proportion to his "11 legs, he would make Solomon seem a failure, As late as 1906 Twain uses a variation of this same symbolic connotation in a facetious letter to Mary Rogers: Mary, there are few people who are wiser than I--indeed I don't suppose there are any, I wish I could have been 9 .. Day, ed,, Letters from Hawaii, p, 112, 10 . Ibid,, p, 163, Charles Neider, ed,, Mark Twain: Life (Garden City, N ,Y,: Hanover House, 19615, p, 188 75 born the same day with Solomon; just to see if he would still be remembered now, Twain also makes use of Solomon's domestic situation for satirical purposes, In 1869 he jibes the Mormon leader, Brigham Young, by noting that "No other man, since Solomon, has led so much blushing bride to the altar as Brigham has,"13 Twain develops an interesting variation in the use of Solomon as a type by adapting part of Matthew 6:29, where Christ notes that "Solomon in all his glory" was not as beautiful as a lily, In Innocents Abroad Twain uses the phrase to describe a ludicrous, extravangantly-dressed desert guide as "King Solomon-in-all-his-glory,"14 The phrase occurs in a more formal context in Twain's 1889 description of a coronation: " , , , for on the stroke of this hour the first peeress enters the transept, clothed like Solomon for splendor, , , ,"15 The majority of Twain's symbolic allusions to Peter, another of his favorite biblical characters, refer to the apostle's traditional role as doorkeeper to the gate of heaven, Most of these are playful, although a few carry satirical overtones, While in California in 1864 Twain pictures Peter reluctantly letting stockbrokers into heaven, "standing by the half-open gate with his ponderous key pressed thoughtfully against his nose, and his head canted critically 12 Leary, ed,, Letters 32 Mar , p, 93, 3 . . . Duskis, ed,, Forgotten Writings, p, 131, Twain, Innocents Abroad, II, 249, 15 . . Mark Twain, The Prince and The Pauper, Author's National Edition, Vol, VII'(N,Y,: P, F, Collier and Son C0,, 1921) p. 246, 76 to one side,"16 Thirty years later, his sarcastic comment concerning a servant in India who did not live up to his glow- ing references is, " , , , the Bearer's recommendations were all from American tourists; and St, Peter would have admitted him to the fields of the blest on them"17 Significantly, over half of Twain's symbolic allusions to Peter occur after 1900 in the last decade of his life, in- dicating that perhaps his contemplation of the fact of death was more serious than his writing and conversation reveal, In a letter to Mary Rogers dated November 7, 1906, he facetiously states: There isn't any excursion I am really prepared for, except the final one; but I don't care for that one, personally, though I think St, Peter would like to see me, Let him wait; other people have to make sacrifices,18 In a similar light vein in 1910 he gives Paine this advice to follow upon approaching heaven: Upon arrival do not speak to St, Peter until spoken to, It is not your place to begin , , , , When applying for a ticket avoid trying to make conversation, If you must talk let the weather alone, St, Peter cares not a damn for the weather, Another biblical character with the possibility for a great deal of symbolic exploitation is the Hebrew warrior Samson, Twain capitalizes on three main elements of Samson's 16Harte and Twain, Sketches pf the Sixties, p, 150, 17Mark Twain, Following the E uator, Author's National Edition, Vol, XVI (2 Vol,; N,Y,: P, F, Collier and Son C6,, 1899), II, 29, 18Leary, ed,, Letters pp Mar , p, 84, 19Paine, Biography, IV, 1566, i1§\ I I s .. an“ 77 story--his great strength, the fact that the secret of his strength lies in his long hair, and the occasion of his killing 1000 men with the jawbone of an ass, In 1866 Twain describes an inmate in a Hawaiian prison by saying: He was as crazy as a loon, and sometimes, they say, he grows very violent, He was a Samson in a small way; his arms were corded with muscle, and his legs felt as hard as if they were made of wood,20 An allusion to Samson's hair is evident in the almost poetic 1882 description of the demise of the steamboatman, "His occupation is gone, his power has passed away, he is absorbed into the common herd; he grinds at the mill, a shorn Samson and inconspicuous,"21 Similarly, fifteen years later Twain notes that a Yale professor knew a great deal about New Zealand but on any other subject "was a Samson shorn of his locks,"22 Twain makes effective use of the ass's-jawbone inci- dent, In an 1870 reference to the bellicose George Train, leader of the Fenian invasion of Canada, Twain says: And indeed, this modern Samson, solitary and alone, with his formidable jaw, would have been a more troublesome enemy than five times the Fenians that did invade Canada,23 In 1905 he turns the joke upon himself in a letter to Henry 20 Day, ed,, Letters From Hawaii, p, 75, 21Mark Twain, Life on the Mississippi, National Author's Edition, Vol, VIIf—(N, Y,: P, F, Collier and Son C0,, 1917) p, 193, 22Mark Twain, Following the E uator, Author's National Edition, Vol, XV (2 Vol,; N,Y,: P, F, Collier and Son C0,, 1899), I, 234, 23Bruce R, McElderry, Jr,, Contributions pp"'The Galaxy" 1868-1871 (Gainesville, Florida: Scholar's Facsimiles and Reprints, 1961), p, 65, Rogers: I am leaving for Boston, to fill various social en- gagements (with my jaw) and I will finish up that end of the country--if the weapon holds out; she used to be pretty effective when Samson had her,24 Twain does not limit himself to biblical character types but also uses the symbolic connotations of geographical loca- tions to add vitality to his writing, In some cases he accepts the meaning traditionally associated with a place, Thus, the Garden of Eden represents beauty, tranquility and bliss, In writing to his mother and sister in 1862 Twain says, "Any of you, or all of you, may live in California, for that is the Garden of Eden reproduced-—but you shall never live in Nevada,"25 Ten years later in Roughing It Twain notes that, upon arriving in Hawaii, "in place of the hurry and bustle and noisy con- fusion of San Francisco, I moved in the midst of a summer calm 26 and in 1897 he as tranquil as dawn in the Garden of Eden," suggests that the site occupied by the city of Ballerat, Australia, was once "a sylvan solitude as quiet as Eden and as lovely,"27 Similarly, Babel stands for noise and confusion, Upon returning to Virginia City in 1863 Twain says: After an absence of two months, I stand in the midst of my native sage brush once more; and in the midst of 24Lewis Leary, Mark Twain's Correspondence with Henry Huttleston Rogers 1893-1901 (Berkeley and Los Angeles: Univer- sity OffCaliTOrnia Press, 1969), p, 602, 25Paine, arr,, Twain's Letters, I, 63, 26Twain, Roughing 13, II, 178, 27Twain, Following the Equator, I, 212, 79 bustle and activity, and turmoil and confusion, to which lunch«time in the Tower of Babel was foolishness,28 Ten years later in Roughing l£_he states that the well-worn. anecdote about Horace Greeley and Hank Monk "has come to me in all the multitude of tongues that Babel bequeathed to earth,"29 He also alludes to Babel in describing the problem of communi- cating with an Italian servant he hired in 1904 when the Twain family was in Italy: "Angelo speaks French--a French which resembles no other confusion of sounds heard since Babel, a French which curdles the milk."30 Twain sometimes gives his own symbolic meaning to a biblical location, For example, he uses Jerusalem and Jericho to represent distant, out-of-the-way places, Thus, in the hilarious episode of the tight kid gloves in Innocents Abroad, Twain expresses his vexation at his friends by stating, " , , , I hated the other boys for taking such an absorbing interest in the proceedings, I wished they were in Jericho,"31 In Huckle- berry Finn, when unsuspecting Uncle Silas finds the lost spoon in his pocket, causing Aunt Sally to pause in her tirade "with her mouth open and her hands up," Huck uncomfortably says, "I "Mark Twain's Letters to San Francisco from Virginia City, Nevada Territory July 9 to November 19, 1863," The Twain- ian XI (Jan,- Feb,, 1952), 1, , Mark Twain, Roughing 15, Author's National Edition, Vol, XVII (2 Vol,; P, F, Collier and Son Co,, 1913), I, 142, Albert B, Paine, ed,, Mark Twain's Autobiography, Definitive Edition, Vol, XXXVI (2 Vol,; N,Y,: Gabriel Wells, 1923), I, 230, Twain, Innocents Abroad, I, 62, 80 . . 3 wished I was in Jerusalem or somewheres," 2 Writing in 1882, Twain recalls his reaction as a cub pilot after overhearing the regular pilots casually demonstrate their superior know- ledge of the complicated details of river science: "I wish the piloting business was in Jericho and I had never thought of it,"33 In 1907, he uses the same symbolic significance of these cities to convey his boredom with the garrulous Andrew Carnegie who shows him "a gold box containing the freedom of the city of London, or Edinburgh, or Jerusalem, or Jericho,"34 In addition to the specific examples of biblical symbolism mentioned above, Twain also uses scriptural allu- sions for what might be termed general identification, The main purpose of this technique is to add the flavor of anti- quity to a particular narrative or piece of prose, Twain refers to a number of characters in this manner, sometimes using them interchangeably, For example, he comments in Innocents Abroad on the method of harvesting used in the Azores Islands by noting, "Oxen tread the wheat from the ear, after the fashion prevalent in the time of Methuselah,"35 However, the original entry in the Alta California letters is, "So an ox tramps out their wheat on a threshing-floor, after the fashion of the time of Moses, , , ,"36 32Mark Twain, The Adventures 2f Huckleberry Finn, Author- ized Edition, Vol, IX (N,Y,: 'Hanper and Bros,,71918):’p, 351, 33 Twain, Life 22 the Mississippi. P. 57, 34Bernard DeVoto, ed,, Mark Twain in Eruption (N,Y,: Harper and Row, 1968), p, 39, 35Twain, Innocents Abroad, I, 40, 36Daniel M, McKeithan, ed,, Travelin With the Innocents Abroad (Norman, Okla.: University of Oklahoma Press, l958):7p, 5. 81 The two characters Twain uses most frequently for general identification are Adam and Abraham, Adam's position as the first man makes him a natural symbol of antiquity, Thus, in 1869 Twain states that "the nomadic instinct is a human instinct; it was born with Adam and transmitted through S n37 the patriarch In A_Tramp Abroad ten years later, annoyed by the nocturnal gnawing of a mouse, he "finally did what all persons before me have done, clear back to Adam, --resolved to n38 throw something, and in The Connecticut Yankee Hank Morgan makes the comment, "I dropped a nickel out of the window and got my paper; the Adam-newsboy of the world went around the corner to get my change,"39 The mention of Abraham, father of the Jewish nation and a prominent figure in Old Testament history, similarly conveys the suggestion of antiquity, In Innocents Abroad, Twain notes that in the valley of Lebanon ”The plows these people use are simply a sharpened stick, such as Abraham plowed With"4o; and in A|Tramp_Abroad he observes that the rope that fastens the horse to a Swiss carriage is " , , , not new rope, but rope that had been in use since Abraham's time,"41 Twain, Innocents Abroad, II, 334 38 Mark Twain, A_Tramp Abroad, Author's National Edition, Vol, XIII (2 Vol,; N,Y,: P, F, Collier and Son C0,, 1907), I, 97 Mark Twain, A Connecticut Yankee igDKing_Arthur's Court, Author's National Edition, Vol, IV (N,Y,: P, F, Collier and Son C0,, 1917), p, 255, Twain, Innocents Abroad, II, 166, l . . . . 4 Mark Twain, A Tramp Abroad, Author's National Edition, Vol, XIV (2 Vol,; N,Y,‘E’ P, F,"Co'T""1icr and Son 00,, 1907), II, 19, 82 Twain also uses many other biblical characters for general identification, In the Alta California letters he refers to Magdala as similar to "the style of cities that adorned Palestine since Jacob's time,"42 Similarly, Twain observes in Following the Eguator that "As far back as Noah's time it became law that ships must be constantly painted and fussed at when at sea,"43 All of the characters mentioned above are, of course, from the Old Testament, From the New Testament Twain uses only Christ to suggest antiquity, In the Alt: letters, Twain says of the Pool of Siloam that "The famous pool looked exactly as it looked in Christ's time, no doubt,"44 Later, he notes in [gm Sawyer that the slow drip of water in the cave where Injun Joe died was probably falling "when Christ was crucified,"45 Twain not only employs the symbolic connotations of biblical characters and places but also adapts the figurative significance of scriptural passages in a similar manner, One of his favorite phrases is taken from Genesis 7:11; "In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, were all the fountains 2f the £££3£_9552 252553‘32, and the windows of heaven were opened," Twain uses the underlined part of this description of the flood 42McKeithan, ed,, Traveling with the Innocents Abroad, p, 232, 43Twain, Following the Equator, I, 52, 44 McKeithan, ed,, Traveling with the Innocents Abroad, p, 289, 45Twain, Tom Sawyer, p, 268, 83 to indicate an emotional eruption in the human personality, One of his lighter adaptations of the phrase is directed against Bloodgood Cutter, the "poet lariat" aboard the uaker Ci 2, In Innocents Abroad, Twain writes, "When it was an- nounced that we were going to visit the Emperor of Russia, the fountains of his great deep were broken up, and he rained in- effable bosh for four-and twenty hours,"46 In 1870, however, in writing to his old friend, Will Bowen, he uses the passage to express the sincere depth of his nostalgia: My First and Oldest and Dearest Friend: My heart goes out to you just the same as ever, Your letter has stirred me to the bottom, The fountains of my deep are broken up and I have rained reminiscences for four and twenty hours,4 Again, in the unfinished "Which Was It," written approximately thirty years later, Twain employs the phrase to describe the conscience-stricken Sol Bailey: The lash presently drove him to speech, The fountains of his great deep were broken up, and he poured out his remorse, bitter, fierce, unsparing, in a torrent that burst along through scornful obstacles, if any there miggg be; and his wife sat as one under a spell, and listened, Another favorite phrase Twain uses repeatedly comes from Psalm 139:14: "I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well," Twain's description of Livy to Mrs, Twain, Innocents Abroad, II, 116, 47 Mark Twain's Letter§_tg Will Bowen (Austin, Texas: n,p,, 1941), p, 18, 48 . . . Mark Twain, Which Was the Dream? and Other Symbolic Writin 3 9f the Later Years, ed, by John S, Tuckey (Berkeley and Los Angeles: University of California Press, 1967, p, 355, 84 Fairbanks in 1868 is the only occasion where he follows the biblical connotation of the phrase: "That girl is one in a e,"49 More million, She is fearfully and wonderfully mad often it represents the unusual and the strange, In Innocents Abroad, for example, Twain recalls that at Odessa, "We sauntered through the markets and criticized the fearful and "50 wondgrful gostume§ from the back country ; and in "Simon Wheeler, Detective," Milly sits and begins to "embroider one of the fearful and wonderful book-marks of the period,"51 Sometimes Twain abbreviates the biblical wording but retains the implication of the allusion, In an 1898 letter his ironic comment on his boyhood memory of a huge Bible being placed on the chest of a dying man and adding to his suffering is "we are curiously made,"52 Similarly, when Mrs, Richards in "The Man Who Corrupted Hadleyburg" finds herself wanting to keep the money she says: "God forgive me--it's awful to think such things-~but , , , Lord, how we are made--how strangely we are made:"53 Twain also uses colorful expressions that have multiple biblical references, The phrase "gird up his loins," or a 49 Wecter, ed,, Twain £2 Mrs, Fairbanks, P. 58, Twain, Innocents Abroad, II, 102, Franklin Rogers, ed,, Mark Twain's Satires and Bur- lesgues (Berkeley and Los Angeles: University of California Press, 1967), p, 320, Paine, ed,, Twain's Autobiography, I, 131, 53 . Mark Twain, The Man That Corrupted Hadleyburg and Other Stories and Essays, Author's National Edition, Vol, X (N,Y,: p, F, Collier and Son C0,, 1917), p, 12, 85 variation of it, occurs at least thirteen times in Scripture,54 Twain uses the expression to indicate preparation for a diffi- cult action or task, Thus, Tom Sawyer "girds up his loins" to say his Bible verses to Aunt Pollyss; and in the 1899 sketch "My First Lie and How I Got Out of It," the protagonist reaches the point where "there was no help but in a giant lie, and he girded up his loins and told it,"56 Similarly, Twain indicates stolidity or impassiveness by using "graven image," another phrase with several biblical references, the first of which occurs in Exodus 20:4, When the narrator in "The Stolen White Elephant" utters "exclama— tions of joy" when the lost elephant's presence is reported, the officious Inspector Blunt remains "self-contained as a graven image,"57 In "The Membranous Croup," McWilliams attempts to relieve his neurotic wife's anxiety about their sleeping child by saying, "Why, my darling, Baby always sleeps like a graven image,"58 Clearly, then Twain's versatile employment of biblical symbolism adds charm and vitality to his writing, His allusion See I Kings 18:46 for the most accurate biblical con- text, The phrase or a variation of it also occurs in Exodus 12: 11; 11 Kings 4:29, 9:1; Job 12:18; 38:3; Psalms 40:7; Proverbs 31:17; Jeremiah 1:17; Ezekiel 23:15; Daniel 10:5; Luke 12:35; I Peter 1:13, ssfwain, Tom Sawyer, p, 29, 56Twain, Man That Corrupted Hadleyburg, Etc,, p, 166, 57Mark Twain, Tom Saw er Abroad, Tom Saw er, Detective, and Other Stories, Author's National Edition, Vol, II (N,Y,: P, F, Collier and Son C0,, 1917), p, 230, 8 . . 5 Mark Twain, Sketches New and Old, Author's National Edition, Vol, XXIII (N,Y,: P, F, Collier and Son C0,, 1917), P. 88. 86' to a biblical character is sometimes quite traditional but his clever manipulation of context enables him to exploit a simple one-dimensional character type for either serious, comic, or satirical effect, He also uses his extensive biblical knowledge to create additional symbolic connotations, Twain makes use not only of the symbolic possibilities of biblical characters, but also of the figurative connotations of geographical locations, and even more interestingly, of biblical passages and phrases, CHAPTER V A VEHICLE FOR CRITICISM Twain lived in an exciting era of American history-- a "gilded age"1 of exceptional expansion, industrialization and material prosperity, Though he himself poured thousands of dollars into the Paige typesetter and sometimes dreamed of wealth in terms equal to the visions of Colonel Sellers, with characteristic inconsistency Twain also criticized industrial tycoons like John D, Rockefeller and Andrew Carnegie, Where there was greedy materialism, pride, social injustice or inefficiency, his volatile nature reacted sharply, excoriating the individuals or institutions of his society with masterful sarcasm, On many occasions Twain used the Bible as a vehicle for his criticism, thereby employing a literary source familiar to many of his readers while at the same time adding subtlety, irony or comic deflation to his ridicule of the nature of man and society, A significant development in satiric and humorous technique at this time was the creation of what Kenneth Lynn calls the "democratic American,"2 Essentially, this was the 1The title of the book written by Twain in collabora- tion with Charles Dudley Warner came to be accepted as the characteristic spirit of the American society in the last third of the nineteenth century, 2Lynn, Twain and Southwestern Humor, p, 150, 88 89 fusion of the self-controlled Gentleman and the Clown of Southwestern narrative tradition into a single character, Lynn states: In the new dispensation, the vernacular figure became the narrator and the stories he told were not at the sxpense of other people, 3 11 Longstreet, but on himself, Charles Farrar Browne, called by Jesse Bier "our comic Marlowe in relation to Mark Twain,"4 was the first to attempt this fusion in the creation of Artemus Ward, However, it was the mixture of innocence and sophistication in the flamboyant narrator of the Innocents Abroad that produced "one of the most compelling figures in all of American literature," that "seemed to incarnate like Natty Bumppo and Uncle Tom, a national myth,"5 This new narrator was psychologically more complex than either the Self-Controlled Gentleman or the Clown, The Gentleman always remained a detached spectator, stable, fully in control of the situation he was describing, while the Clown was often caricaturized as a backwoods grotesque, The persona "Mark Twain," on the other hand, more closely identi- fied with the American scene, In the earlier Travels with Brown and even in the Alta California letters from which Innocents Abroad was written, Twain retained the Gentleman- Clown dichotomy with a sophisticated narrator, Mr, Twain, and his uncouth travelling companion, Brown, In Innocents Abroad, 3Ibid,, p, 148, 4Jesse Bier, The Rise and Fall of American Humor (N,Y,: Holt, Rinehart, and Winston, 1968), p, 97, 5Lynn, Twain and Southwestern Humor, p, 149, 90 however, the narrator "Mark Twain" replaced both, On one level he expressed the growing spirit of American democracy, When he audaciously criticized the revered paintings of the Old Masters in Italy, he had the secret support of a whole nation that longed to protest against the aesthetic domination of Europe, At the same time, however, Twain also indicted the insensitivity, the brash ignorance and the unfeeling piety of American society in such incidents as the "pilgrims"'defacing of famous historical locations to collect souvenirs and their inhumane treatment of their horses to avoid travelling on Sunday, Not only was there a fusion of character but also of style in the new narrator, Thus, though Twain's persona often expresses himself in the direct forceful language of the new American boldly confronting the world, also evident are the sophistication and oratory of the Gentleman and the vernacular crudities of the Clown, The creation of this new persona has at least two important implications for the study of Twain's use of the Bible, The broad stylistic range used by this new narrator allows Twain to employ biblical allusions at the sophisticated, vernacular and sub-cultural levels of expression with great facility, Then, too, the greater psychological development of the narrator and his intimate personal involvement with society provide the possibility for more specific, more direct satire, and consequently, more effective use of biblical allusions, In his most pessimistic mood Twain found little justi- fication for man's existence, Though he expressed admiration 91 for individuals, when he looked at the overall behavior pattern of the whole human species, Twain often could see man only as a member of "the damned human race" whose brief life-span was clouded by evil and misery, A devastating castigation of man lies in Twain's satirical adaptation of Psalm 8:4,6 In 1870, for example, Twain asks, "If you killed the mosquito would it be missed? Verily, What is Man, that he should be considered of God?"7 Over thirty years later he adopted the question "What is Man?" as the ironic title of his "gospel," The rhe- torical question of the psalmist originally reflected awe at man's exalted position in the universe, but Twain's ironic response is a lengthy statement of deterministic philosophy-- that man is a creature with no original thoughts of his own, that he is a victim of his own temperament and outside in— fluences, and that his motivation for any action, either good or evil, is solely for his own benefit, To indicate the extent of man's moral and spiritual weakness, Twain often alludes to Adam or to the Edenic situa- tion, For example, in the 1873 sketch "The Temperance Crusade and Women's Rights" his withering comment is: And we all know, even with our eyes shut upon Congress and our voters, that from the day that Adam ate of the apple and told on Eve down to the present day, man in a moral fight, has pretty uniformly shown himself to be an arrant coward, 6 Psalm 8:4 states, "What is man, that thou art mindful of him? and the son of man, that thou visitest him?" 7 Wecter, ed,, Loveletters, p, 134, 3, Twain, Europe and Elsewhere. P. 30, 92 In "Eve Speaks," written during the last decade of his life, Twain attacks the concept that man's moral sense, the ability to distinguish between good and evil, makes him a superior being: "We know all the rich product of the Moral Sense, and it is our possession, Would we could sell it for one hour of Eden and white purity,"9 Twain's dark outlook on the human condition becomes more noticeable in his writing after 1890, He sometimes felt that life was so full of hate, injustice and suffering that death was actually preferable, In an 1894 Notebook entry Twain illustrates this ironic point of view by twisting a biblical quotation: "Oh Death where is thy sting: It has none, But life has,"10 He also uses biblical characters in developing this idea, In "Pudd'nhead Wilson's Calendar," Twain says, "Whoever has lived long enough to find out what life is, knows how deep a debt of gratitude we owe to Adam, the first great benefactor of our race, He brought death into the world,"11 Again, in the Notebook in 1898 Twain comments, "All people have had ill luck, but Jairus's daughter and Lazarus had the worst,"12 This pessimistic view leads naturally to a criticism 9 Me, p0 348. Paine, ed,, Twain's Notebook, p, 236, Twain is a- dapting I Corinthians 15:55 which states, "0 death, where is thy sting? O grave, where is thy victory?" Paul is suggesting that death has a sting but that it is "swallowed up in victory," 11 Mark Twain, Pudd'nhead Wilson and Those Extraordinar Twins, Author's National Edition, VoI, V (N,Y,: P, P, ColIIer and Son C0,, 1922), p, 18, 12 Paine, ed,, Twain's Notebook, P. 345, Christ raised both from the dead, 93 of man's treatment of his fellow man, Twain is especially critical of Christendom, whose moral and ethical system should demonstrate consideration and tolerance, In Following the Eguator he notes: Christian governments are as frank today, as open and above board, in discussing projects for raiding each other's clothes-lines as they were before the Golden Rule came smiling into this inhospitable world and couldn't get a night's lodging anywhere, Another ironic and more devastating allusion employing the Golden Rule is Twain's suggestion that Christendom should appear in a pageant introducing the twentieth century as: A majestic matron in flowing robes drenched with blood, On her head a golden crown of thorns; impaled on its spines the bleeding heads of patriots who died for their countries--Boers, Boxers, Filipinos; in one hand a sling-shot, in the other a Bible open to the text "Do unto others,", etc,14 When Twain examines man and society more specifically, the critical eye of the "democratic narrator" is quick to notice the deceit, vanity and illogicality of human behavior, Among Twain's favorite targets are individuals or institutions that misuse religion or manipulate sacred practices for per- sonal gain or glorification, Again he uses the Bible to attack such religious materialism by creating a dual perspec- tive, although with some variation, In his satire of religious commercialism in Innocents Abroad, for example, the point of the satire depends on the 13Twain, Following the Equator, II, 299, 14Albert B, Paine, Mark Twain: ,5 Bio ra h , Defin-“f. itive Edition, Vol, XXXII (4 Vol,; N,Y,: GabrIeI Wells, 1923), III, 1149, See Revelation 17:3-5. 94 deflation caused by the reader's common-sense evaluation of the materialistic abuse or exploitation of biblical landmarks and artifacts as related by the narrator, At Genoa Twain expresses his irritation with the spurious display of supposedly sacred objects: But isn't this relic matter a little overdone? We find a piece of the true cross in every old church we go into, and some of the nails that held it together, I would not like to be positive, but I think we have seen as much as a keg of these nails, Then there is the crown of thorns; they have part of one in Sainte Cgapelle in Paris, and part of one, also in Notre Dame, When Twain got to the Holy Land he found the situation even more ridiculous, At a Latin Convent in Nazareth he notes: They showed us a broken granite pillar, depending from the roof, which they said was hacked in two by the Moslem conquerors of Nazareth, in the vain hope of pulling down the sanctuary, But the pillar remained miraculously suspended in the air, and, unsupported itself, supported then and still supports the roof, By dividing this state- :inIOup among eight, it was found not difficult to believe Twain uses a similar naive, pseudo-serious acceptance of rather dubious information to mock one of the original zealots of the relic business, Helena the mother of Constantine: From the cistern we descended twelve steps into a large roughly shaped grotto, carved wholly out of the living rock, Helena blasted it out when she was searching for the true cross, She had a laborious piece of work here, but it was richly rewarded, Out of this place she get the crown of thorns, the nails of the cross, the true cross itself, and the cross of the penitent thief, When she thought she had found everything and was about to stop, she was told in a dream to continue a day longer, It was very fortunaig, She did so, and found the cross of the other thief, 15 Twain, Innocents Abroad, 1, 162-63, 16 Twain, Innocents Abroad, 11, 262-63, 17 Ibid,, p, 309, 95 More often, however, Twain uses the Bible as a vehicle for criticism by submitting the object of his attack to a deflative comparison with a biblical incident or concept, One of his best early efforts in this vein is a fictitious letter of 1865 which illustrates the difficulty some San Francisco churches were having in filling their pulpits, The letter is supposedly from Bishop Hawks, an eastern clergyman who has been offered a San Francisco church: A number of gentlemen immediately clubbed together and offered me $10,000 a year, and agreed to purchase for me the Church of St, George the Martyr, up town, or to build a new house of worship for me if I preferred it, I closed with them on these terms, my dear Mark, for I feel that so long as not even the little sparrows are suffered to fall to the ground unnoted, I shall be mercifully cared for;. . 98 Twain's satire here depends upon the incongruity created by Hawks' intimation that he lives by faith, as suggested in the allusion to the "little sparrows," and his shrewd, exorbitant demand for a princely salary and a large church, Thirty-five years later Twain wrote Christian Science in which he exposes the desire for wealth and power by Mary Baker Eddy, the founder of the Christian Science movement. His reaction to Mrs, Eddy was mixed, He admired her as an astute businesswoman and as a person who knew how to exploit human nature for profit, but he characteristically condemned her lack of human sympathy and her cold-blooded materialism, In describing her Twain says: Mrs, Eddy was brought up, from the cradle, an old-time, boiler-iron, Westminster-Catechism Christian, and knew her 18Harte and Twain, Sketches of the Sixties, p, 171, The biblical reference is Matthew 10?29, 96 Bible as well as Captain Kydd knew his, "when he sailed," and perhaps as sympathetically, Of the materialistic spirit of her church, Twain states: The Christian-Science Mother Church and Bargain Counter in Boston peddles all kinds of spiritual wares to the faith- ful, and always on the one condition--cash, cash in advance, The angel of the Apocalypse could not go there and get a copy of his own pirated book on credit,30 In the same chapter of Christian Science, Twain says: "'With- out money and without price,' Those used to be the terms, Mrs. Eddy's Annex cancels them,"21 The implications of Twain's satire become evident only in the full context of the biblical verse alluded to, which states: "Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come buy wine and milk without money and without price,"22 In a similar vein, Twain also castigates religious leaders who were snobbish or had an inflated opinion of their own importance, T, DeWitt Talmage, the popular Brooklyn minister, especially aroused his animosity, In 1870 Talmage wrote an article with the premise that the attendance of workingmen in church would drive the better class of worshipers away, Particularly galling to Twain was the following state- ment by Talmage: 19 Mark Twain, Christian Science, Author's National Edition, Vol, XXV (N,Y,: P, F, ColIiers and Son 00,, 1907), p. 207. 20 Ibid,, p, 51, 21 Ibido’ pm 580 2 Isaiah 55:1, 97 I have a good Christian friend who, if he sat in the front pew in church, and a workingman should enter the door at the other end, would smell him instantly, My friend is not to blame for the sensitiveness of his nose, any more than you would flog a pointer for being keener on the scent than a stupid watch-dog, The fact is, if you had all the churches free, by reason of the mixing of the common people with the uncommon, you would keep one- half of Christendom sick at their stomach, If you are going to kill the church thus with bad smells I will have nothing to do with this work of evangelization,23 Again, Twain uses the Bible for deflation, in this instance by comparing Talmage to the early disciples of Christ: They healed the very beggars, and held intercourse with people of a villainous odor every day, If the sub- ject of these remarks had been chosen among the original Twelve Apostles he would not have associated with the rest, because he could not have stood the fishy smell of some of his comrades who came from around the Sea of Galilee, He would have resigned his commission with some such remark as he makes in the extract quoted above: "Master, if thou art going to kill the church thus with bad smells I will have nothing to do with this work of evangelization, 4 Satirically, Twain sums up his comparison by stating: , . , and yet one feels that there must be a difference somewhere between him and the Saviour's first disciples, It may be because here in the nineteenth century, Dr, T, has had advantages which Paul and Peter and the others- could not and did not have, Thirteen years later in 1883, Twain is still after Talmage, In a letter to Howells he facetiously asks: Do you forget that Heaven is packed with a multitude of all nations and that these people are all on the most familiar how-the-hell-are-you footing with Talmage swinging around the circle to all eternity hugging the saints and patriarchs and archangels, and forcing you to do the same unless you choose to make yourself an object of remark if you refrain? Then why do you try to get to Heaven?26 23Paine, Bio ra h , 11, 404-05. 24 , Ibid,, p, 405. 25 26 McElderry, ed,, Contributions £2 "The Galaxy," p, 42, Paine, arr,, Twain's Letters, 1, 429, 98 In 1903 he again focuses his criticism on Mary Baker Eddy, this time scoring her presumption in placing herself just below the Trinity and in claiming that she wrote Science 352 qulthg7 After a careful analysis of Mrs, Eddy's style and that of Science 329 Health Twain refutes this last claim, stating that anyone reading the book: . . , will in candor concede that she is by a large percentage the most erratic and contradictory and un- trustworthy witness that has occugied the stand since the days of the lamented Ananias. 3 Among other aspects of society invoking Twain's censure, loose practices in the judicial and political systems especially aroused his ire, Again he uses biblical allusions to point out contemporary inefficiency and injustice, On at least two occa- sions he employs the Cain and Abel story to show his disapproval of the leniency afforded criminals, An 1864 entry in Igg_Washoe m 1.}; £9.11 Francisco states: We average about four murders in the first degree a month, in Virginia, but we never convict anybody, The murder of Abel, by his brother Cain, would rank as emi- nently justifiable homicide up there in Storey County.29 In 1870 Twain facetiously dedicates a book to Cain: , , , not on account of respect for his memory, for it merits little respect; not on account of sympathy for him, for his bloody deed places him without the pale of sympathy, strictly speaking, but out of a mere humane Twain does not indicate who did write Science and Health but uses textual analysis to present a convancing argu- ment that Mrs, Eddy was not the author, Twain, Christian Science, 9. 261, Ananias and his wife Sapphira were struck dead for lying to Peter in Acts 5:1-10, , Franklin Walker, ed,, The Washoe Giant in San Fran- cisco (San Francisco: George FieIHs, 1938). P. 57: 99 commiseration for him in that it was his misfortune to live in a dark age that knew not the beneficent insanity plea,3 Twain also has little patience for such a travesty of justice and common sense as is illustrated in the court case of George Fisher, In 1813 Fisher made a claim against the government for property destroyed by federal troops who were supposedly in pursuit of Indians, An equitable claim was paid; but Fisher, and later his heirs, continued to make and receive additional payment until the situation became almost ludicrous, With some satisfaction Twain reacts in 1867 to the Secretary of the Treasury's response to still another Fisher claim made forty years after the incident occurred: He said in very plain language that the Fishers were not only not entitled to another cent, but that those children of many sorrows and acquainted with grief had been paid too much already, Some of Twain's most effective biblical sarcasm focuses on politicians, During a visit to Washington in 1854 he comments: The Senate is now composed of a different material from what it once was, Its glory hath departed, Its halls no longer echo the words of Clay, or Webster, or Calhoun,32 0Paine, Biography, 11, 439-40, 31Twain, Sketches New and Old, p, 119, Isaiah 53:3 refers to Christ as being "despised and rejected; a man of sorrows, and acquainted with grief," The irony of applying this phrase to the Fishers who had already received over $27,000 is self-evident, 32Edgar M, Branch, Mark Twain's Letters $3 the Musca- tine "Journal" (Chicago: Mark Twain Association of America, 1942), p, 20f The phrase "The glory hath departed" occurs in I Samuel 4:21, 22, 100 Although Twain admired Grant, he had a particular dislike for Theodore Roosevelt, especially for his propensity to be all things to all men, In 1906 Twain says: "Certainly he is popular," Clemens admitted, "and with the best of reasons, If the twelve apostles should call at the White House, he would say, 'Come in, come in: I am delighted to see you, I've been watching your progress, and I admired it very much,' Then if Satan should come, he would slap him on the shoulder and say, 'Why, Satan, how do you do? I am so glad to meet you,'" 3 Here, Twain adds to the satirical deflation caused by the in- congruous comparison of the biblical and the contemporary by creating a hypothetical situation to further belittle the object of his attack, Twain uses much the same technique a year later in referring to Senator Clark from Montana, a man said "to have bought legislatures and judges as other men buy ffifid and raiment,"34 He then describes Clark as a jailbird who, after a pretentious donation to the Union League Club, looked "as radiantly happy as he will look some day when Satan gives him a Sunday vacation in the cold storage vault,"35 Us- ing a more conventional biblical setting in 1908, Twain renews his attack on Roosevelt, noting that Booker T, Washington is "a man worth a hundred Roosevelts, a man whose shoe-latchets Mr, Roosevelt is not worthy to untie,"36 Twain's frequent altercations with publishers and 33 Paine, Bio ra h , IV, 1340, 4 DeVoto, Twain'ig Ernption, p, 72, 3 51bid,, p, 75, 36 ’ , , Ibid.. P. 30, This is an echo of John 1:27 where John the Baptist states that he is not worthy to untie the shoes of the Christ that is coming, 101 editors caused him to reserve some of his sharpest invectives for them, George Carleton refused to publish Twain's first book back in the 1860's, Forty years later Twain pillories him in the Eruption with one of his frequent allusions to the flood: He began to swell, and went on swelling and swelling and swelling until he had reached the dimensions of a god of about the second or third degree, Then the fountains of his great deep were broken up, and for two or three minutes I couldn't see him for the rain, It was words, only words, but they fell so densely that they darkened the atmosphere, Finally he made an imposing sweep with his right hand which comprehended the whole room and said, "Books--look at those shelves, Every one of them is loaded with books that are waiting for publication, Do I want any more? Excuse me, I don't, Good morning,"37 He also castigates Elisha Bliss, Charles Webb, and other publishers at one time or another, but no one incurred his scorn as much as did his own nephew, Charles Webster, Kaplan says that Twain's hatred for Webster never abated, but that "until his own dying day Clemens with stern Presby- terian logic held Webster responsible for every terrible thing that happened, including bankruptcy and the deaths of Susy and Livy,"38 Although Twain made Webster head of his publishing business in 1883 under the title Charles L, Webster and Company, he still retained the power to make the important decisions, so perhaps his criticism of Webster needs considerable modifica- tion, Primarily, Twain could not stand Webster's insufferable 37 Ibid,, p, 145, This is still another use Twain made of Genesis 7:11, mentioned earlier in chapter four, p, 82, Twain referred to the passage at least eight times, using it for humor, satire, and descriptive force, Kaplan, Mg, Clemens and Mark Twain, p, 292, 102 vanity, In the Eruption he recalls that after the firm had gained the contract to publish General Ulysses S, Grant's memoirs in 1884, Webster insisted on moving into more plush surroundings, Twain records that when Webster summoned the sixteen general agents of the firm to discuss the sale of the Grant memoirs, "They came, They assembled, Webster delivered the law to them as from Mt, Sinai, They kept their temper "39 wonderfully, marvellously. The deflation that results from the placement of the pompous Webster in the mold of the Deity delivering the Ten Commandments is one of Twain's most graphic demonstrations of this technique, Webster was not ““17 vain but 313° ignorant,4o When Twain found out Webster had accepted several books for publication without examining them or carefully considering their market value his withering comment was: Webster was a good general agent but he knew nothing about publishing, and he was incapable of learning anything about it, By and by I found out that he had agreed to resurrect Henry Ward Beecher's Life of Christ, I suggested that he ought to have tried for Lazarus, because hat had been tried once and we knew it could be done,4 Twain uses many other biblical allusions in criticizing individuals and social conditions of his time, the scope of his attack including such diversified occupations as writers, life- insurance salesmen, stockbrokers, and policemen, In 1864, for 9DeVoto, Twain'ip_Eru tion, p, 181-82, 4oIbid, Surely one of the most inane comments on record must be Webster's contribution to a discussion of George Eliot's literature: "I've never read any of his books, on account of prejudice," 41, Ibid,, p, 188-89, 103 example, Twain alludes to Barabbas to satirize an important member of the gilded-age society--the stockbroker: I consider that brokers come into the world with souls--I am satisfied they do; and if they wear them out in the course of a long career of stock-jobbing, have they not a right to come in at the eleventh hour and get themselves half-soled, like old boots, and be saved at last: Certainly--the father of the tribe did that, 33d do we say anything against Barabbas for it today? To Twain, a life-insurance salesman was also despicable--a parasite on society, An 1870 entry in the Forgotten Writings states: Ever since it was decreed that man should eat his bread "in the sweat of his face," he has been rebelliously inventing methods of eating it in the sweat of other men’s faces, and one 3; his ingenious inventions to that end is Life Insurance, Twain's criticism often aims at a double target, In describing a book agent, he remarks: He was a blandly imperturbable variety of "the pestilence that walketh at noonday," and a rude or ungracious welcome wouldn't disconcert him any more than it would a brass- mounted revenue assessor,4 The first part of the statement equates the callous presumption of the book agent with the biblical "pestilence," In addition, the last half of the sentence makes a similar accusation against another unpopular figure, the revenue assessor, 2 . . . 4 Harte and Twain, Sketches g; the Sixties, p, 143, Barabbas, of course, was the thief released by Pilate when Christ was convicted, 43Duskis, ed,, Forgotten,fl;iting§, p, 230, See Genesis 3:19, 44 Ibid,, p, 342, Actually, Psalm 91:6 says: "Nor for the pestilence that walketh in darkness; nor for the destruc- tion that wasteth at noonday," 104 Another illustration of the same technique, but this time employing biblical characters instead of a scriptural passage, occurs in an 1882 comment to Howells about George Washington Cable: "You know when it comes down to moral honesty, limpid innocence, and utterly blemishless piety, the Apostles were mere policemen to Cable,"45 Here, Twain holds Cable's righteousness up to ridicule by audaciously placing him not with, but ahead of the apostles, At the same time his disparaging comparison also calls to account the honesty of policemen, Twain vigorously attacks any form of vanity or preten- tiousness, The false humility of Andrew Carnegie especially bothered hin--he could not abide Carnegie's offhand comments that the President had requested to see him, or that he had met the German Kaiser, In the Eruption in 1907, Twain refers to a photograph of Carnegie and the Kaiser as: a picture of a stately big man and a wee little forked child of God that Goliath's wife would have pinned a shirtwaist onto a clothesline with--cou1d have done it if she wanted to, anyway,46 Still another aspect of Twain's use of the Bible as a vehicle for criticism is his attack on the Bible itself and on the biblical God, In these instances he merely modifies the technique of comparative deflation, but with a significant difference, Biblical actions and concepts, rather than provid- ing a standard are themselves judged in the light of what Twain Paine, arr,, Twain's Letters, 1, p, 427, DeVoto, Twain i3 Eruption, p, 43, 105 considers a higher standard, namely, reason, In other words, he uses the vehicle to react upon itself, When Twain measures the biblical God and his acts as recorded in Scripture by his extrinsic standard of reason, the result is not very flatter- ing, In Letters from the Earth Twain comments that "in the matter of morals and character he [God] is away down on the level of Davi "Reflections on Religion," written in 1906, gives the following portrait of the biblical Deity: In the Old Testament His acts expose His vindictive, unjust, ungenerous, pitiless and vengeful nature con- stantly, He is always punishing-~punishing trifling misdeeds with thousandfold severity; punishing innocent children for the misdeeds of their parents; punishing unoffending populations for the misdeeds of their rulers; even descending to wreak bloody vengeance upon harmless calves and lambs and sheep and bullocks as punishment for inconsequential trespasses committed by their proprietors , , , , 38 makes Nero an angel of light and leading by contrast, Here again there is a comparison between a biblical and a non- biblical character, but the standard is reversed, In moral and ethical behavior God Himself falls far short of Nero, a despicable specimen of a man, Twain also uses the reversed aphorism or anti-proverb to satirize God, In the Notebook in 1902 he says, "None of us can be as great as God, but any of us can be as good,"49 and in another entry two years later he states, "God is Might (and He is shifty, malicious and uncertain,)"50 4T Twain, Letters from the Earth, p, 45, 8 Charles Neider, ed,, "Reflections on Religion," Hudson Review, XVI (Autumn, 1963), 332a~~. Paine, ed,, Twain's Notebook, p, 379, solbido’ Do 394. 106 In addition to asserting that the biblical God is a cruel and vindictive Deity, Twain also attempts to point out that the Bible is irrational, that the doctrine of Christ's sacrifice, for example, is sheer nonsense to the man of reason, An entry in his Notebook for 1896 states: There seems to be nothing connected with the atone- ment scheme that is rational, If Christ was God, He is in the attitude of One whose anger against Adam has grown so uncontrollable in the course of ages that nothing but a sacrifice of life can appease it, and so without notic- ing how illogical the act is going to be, God condemns Himself to death--commits suicide on the cross, and in this ingenious way wipes off that old scire, It is said that the ways of God are not like ours, The scriptural connotation of the last phrase, an echo of Isaiah 55:8, 9, is that God's ways are higher and more just than man's ways, but Twain's ironic implication conveys the opposite meaning, In fact, he concludes that if a man attempts to follow the teachings of the Bible and the example of the biblical God, it will have a damaging moral effect on him,52 Perhaps Twain's most damning statement about the Bible's pernicious influence occurs in Letters from the Earth: A man got religion, and asked the priest what he must do to be worthy of his new estate, The priest said, "Imitate our Father in Heaven, learn to be like him," The man studied his Bible diligently and thoroughly and under- standingly, and then with prayers for heavenly guidance instituted his imitations, He tricked his wife into falling downstairs, and she broke her back and became a paralytic for life; he betrayed his brother into the hands 51 Ibid,, p, 290, Isaiah 55:8, 9 states: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord, For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts," 52 For a good discussion of Twain's attack on the Bible, see Ensor, "Twain and the Bible," pp, 271-89, 107 of a sharper, who robbed him of his all and landed him in the almshouse; he inoculated one son with hookworms, another with the sleeping sickness, another with gonorrhea: he furnished one daughter with scarlet fever and ushered her into her teens deaf, dumb, and blind for life; and after helping a rascal seduce the remaining one, he closed his doors against her and she died in a brothel cursing him, Then he reported to the priest, who said that that was no way to imitate his Father in Heaven, The convert asked wherein he had failed but the priest changed the subject and inquired what kind of weather he was having, up his way,"5 In Twain's use of the Bible as a vehicle for criticism, then, he manipulates several basic techniques, In Innocents Abroad, for example, Twain allows the common sense and reason of his reader to provide deflation, More often, however, he uses the contrast he creates between a biblical character, passage, or setting and the object of his criticism to satirize a particular individual or segment of society, Twain sometimes facetiously compares individuals with unfavorable biblical characters, or places the object of his attack in a large biblical framework to sharpen his satire, There are occasions, however, when Twain turns his attack on the Bible itself and on the biblical God, Using the extrinsic standard of reason, he points out what appear to him as serious biblical deficiencies-~the narrow pettiness and cruelty of the biblical God, the irrationality of the atone- ment plan, and the pernicious influence of the Bible on the spirit of man, On these occasions he turns his vehicle of criticism back upon itself, 3Twain, Letters from the Earth, p, 39, PART III THE COMIC USE OF THE BIBLE CHAPTER VI MISAPPLICATION OF NAMES AND PLACES Although Twain uses the Bible effectively as a descrip- tive and narrative aid and as a vehicle for criticizing society, many of his best biblical allusions are primarily comic rather than satiric, illustrating the versatility of his creative genius, An important legacy to Twain were the techniques that characterized the "overwhelmingly verbal cast of American humor, as particularly revealed in the period of literary comedians"1 that immediately preceded him, He uses quotations, names, and events drawn from Scripture in a variety of ways-- irreverently juxtaposing characters and places, inserting biblical characters into the wrong setting or into a ficti- tious contemporary setting, mixing or twisting biblical quotations, creating puns, anticlimax or understatement, re- telling scriptural events in vernacular language, or adapting a biblical style to describe a contemporary situation, Walter Blair says: , , going through his pages one may discover any number of the devices of the literary comedians--in abundance in his earlier works and scattered through his later ones-- puns, nalapropisms, misquotations of the Bible or the classics, sentences which juxtapose incongruities, under- 1Bier, The Rise and Fall, p, 99, 109 110 statements,2 That many of these techniques did not originate with Twain but had been developed by the Southwestern humorists and the literary comedians who preceded him has been demon- strated by such critics as Constance Rourke, Walter Blair, Kenneth Lynn, Franklin Rogers, and more recently, Wade Hall 13d Jesse 3181.3 Twain's appearance at the culminating point of these developments in humorous technique, however, along with his use of the democratic narrator as a victim and not a spectator of dramatic action,allowed him to mine the comic aspects of human experience more effectively than did his predecessors, A, B, Longstreet, David Ross Locke, Henry Wheeler Shaw, Charles Henry Smith or Charles Farrar Browne, The function of this verbal type of humor--the short quip, the anti-proverb and the quick deflation as compared to humor as- sociated with the elaboration of a longer narrative--made allusion an important aid to comic technique, Twain's use of the Bible, then, the best—known literary source of his day, reinforces his humor by adding both the technique of allusion and also the tone of comic irreverence, Twain's humor is particularly rich in the verbal mis- application of biblical names and places, One type of verbal incongruity he frequently uses is described by Blair as the 2Blair, Native Humor, p, 148, 3See Constance Rourke, American Humor (N,Y,: Harcourt and Brace, 1931); Walter Blair, Native American Humor 1800-1900 (N,Y,: American Book Co,, 1960); Lynn, Twain 2nd Southwestern Humor; Rogers, Burlesque Patterns; Wade Hall, The Smiling Phoenix ZGa1nesville, Fla: University of Florida Press, 19655; and Jesse Bier,.The Rise and Fall 2; American Humor (N,Y,: Holt, Rinehart and W1nsfon;”I9687. 111 4 a comic insertion or juxtaposition of incongruous catalog, names or terms for humorous effect, In the 1867 Travels with ‘M5, Brown Twain uses this technique in his visit to the Bible House: On this counter are laid piles of folded chapters of the Bible, side by side-~piles of the Books of Esau, Isaac and Jacob, Matthew, Mark and Genesis, Chapters 1, 2, 3, and so on, each chapter to itself--and that woman shins around inside of that counter and snakes off a chapter from each pile as fast as a printer picks up types, and before you could ask her out to drink she has stacked up a complete Bible straight through from Exodus to Deuteronomy, Only three of the terms the narrator mentions in the catalog are actually books of the Bible, Esau, Isaac and Jacob are all Old Testament characters, The incongruity, however, is much more complex than this, The narrator not only fails to realize that Esau, Isaac and Jacob are not books of the Bible but also mistakenly associates Esau instead of Abraham with Isaac and Jacob, The next three "books" also contain an incongruity, The narrator mentions Matthew and Mark, and leads the reader to anticipate the third book of the New Testament, Instead of naming Luke, however, the narrator mentions the first book of the Old Testament, The placement of Genesis as the last name in the catalog creates a further comic effect, since the first five names could all be identified as biblical characters, Then, too, there is the irony of putting the first book of the Bible last, The narrator's total ignorance of biblical chron- 4 Ibid,, p. 122. - sFranklin Walker and G, Ezra Dane, Mark Twain's Travels with EE: Brown (N,Y,: Alfred A, Knopf, 1940). P. 208, 112 ology is then positively confirmed when he states that the woman has stacked up a complete Bible "straight through from Exodus to Deuteronomy,"6 There is also humor in the basic incongruity of such an ignorant, irreverent narrator visiting a religious publish- ing house, The funny description of the woman's "shinning around" inside the counter, and "snaking off" a chapter of the Bible from each pile is brought to a climax by the observation that she has stacked up a complete Bible "before you could ask her out to drink," an activity not popular in most Bible houses, Another use of the incongruous catalog is the mistaking of a book for a character, Twain in commenting about Helena and her relic hunting in the Alta California letters, states: "If it was Adam, she would find Adam; if it was the Ark, she would find the Ark; if it was Goliah, of Joshua or Exodus, or any of those parties, she would tree them; , , ,"7 Sometimes, the incongruity is masterfully delayed, In 122 Sawyer Abroad in 1891 Jim gets down on his knees on enter- ing Egypt: , , , because he said it wasn't fitten' for a humble poor nigger to come any other way where such men had been as Moses and Joseph/and Pharaoh and the other prophets,8 In this instance, laughter is initially suspended because it is possible to see at least some connection between Moses and 6Exodus is the second book of the Bible and Deuteronomy only the fifth of sixty-six books, 7McKeithan, Traveling with the Innocents Abroad, p, 275, 8Twain, Tom Sawyer Abroad, Etc,, p, 105, 113 Joseph and Pharaoh, Although Joseph and Moses were not contemporaries, they both had been in Egypt and both had appeared before an Egyptian pharaoh, The punch line occurs, however, in the final phrase, None of the three characters mentioned was, of course, a prophet, One of Twain's most effective uses of the incongruous catalog is his 1906 description of Joe Twichell's attempt to read the Bible while overcome with grief: , , , because he was now reading, in this broken voice and with occasional tears trickling down his face, what to them seemed a quite unemotional chapter--that one about Moses begat Aaron, and Aaron begat Deuteronomy, and Deuteronomy begat St, Peter, and St, Peter begat Cain, and Cain begat Abel--and he was going alonngith this, and half crying--his voice continually breaking, Twain does not limit himself exclusively to the Bible in using this technique, but also mixes biblical with non- biblical terms, In the first section of "The Damned Human Race," he combines allusions to biblical nations with references to fossils in satirizing the lengthy period of preparation needed to create the oyster for man, Twain first describes the process of creating the oyster's ancestor: You must make a vast variety of invertebrates, to start with--belemnites, trilobites, Jebusites, Amalekites, and that sort of fry, and put them to soak in a primary sea, and wait and see what will happen, Some will be a dis- appointment--the belemnites, the Ammonites and such; they will be failures, they will die out and become extinct, in the course of the nineteen million years covered by the experiment, but all is not lost, for the Amalekites will fetch the homestake; they will develop gradually into 9Paine, ed,, Twain's Autobiography, I, 342, Moses and Aaron were brothers while Deuteronomy is the fifth book of the Bible, Twain also has Peter, a New Testament character as father to Cain, an Old Testament figure, and the brother of Abel, 114 encrinites, and stalacites, [sic] and blatherskites, , , .10 The allusion to the Ammonites, Jebusites and Amalekites has some interesting implications, The Ammonites, whom Twain says will be a disappointment, were the descendants of Ammon, the incestuous offspring of Lot and his younger daughter,11 while the Jebusites were one of the thirty-one kingdoms that Joshua destroyed on the west side of the Jordan river during his 12 . . . conquest 0f Canaan, Twain's reference to the Amalekites 13 an interesting play on both word and history, The Amalekites were descendents of Esau and attacked the Israelites in the desert shortly after they came out of Egypt, Enmity between the two nations continued even after the Israelites reached the Holy Land,13 Twain's statement that the Amalekites would gradually develop into blatherskites reflects this historical background while at the same time providing a sudden incon— gruous contrast to the geological and paleontological terms that precede them in the same phrase, In addition to the incongruous catalog Twain also uses the juxtaposition and misapplication of biblical names and places in shorter, less complicated ways, Books of the Bible are often mistaken for people, especially Exodus, Leviticus Twain, Letters from the Earth, p, 167, 1Genesis 19:38, After Lot and his daughters fled to a cave to escape Sodom and Gomorrah, the daughters got their father drunk, then seduced him in order to continue the line of descendants, 2See Joshua 12:1-8, 3See Exodus 17:8-14, 115 and Deuteronomy, In Huck Finn, for example, when the King gets dressed to hoodwink the Wilks family, Huck describes him as looking "that grand and goOd and pious that you'd say he had walked right out of the ark, and maybe was old Leviticus himself,"14 Twain uses the biblical cities of Sodom and Gomorrah for comic effect in a number of ways, In the Innocents Abroad, the pseudo-erudite "Oracle" confuses Sodom and Gomorrah with Scylla and Charybdis,15 More often, however, the two cities were mistaken for people, In "Tom Sawyer's Conspiracy" Huck is overjoyed when the Duke and the King figure out a way to rescue Jim: One minute your heart is away down and miserable, and don't seem to be no way out of your troubles, and next minute some little thing or another happens you warn't looking for and just lifts her to your teeth with a bounce, and all your worries is gone and you feel as happy and splendid as godom and Gomorrah or any other of them patriarchs.1 In the Eruption Twain tags the cities as prophets in his mock lament over Andrew Carnegie's attempts to simplify spelling: O Carnegie, O prisoner at the bar, reform, reform: There's never been a noble, upright, right-feeling prophet in this world, from David and Goliath down to Sodom and Gomgrrah who wouldn't censure you for what you've done, 14Twain, Huckleberry Finn, P. 219, Exodus, Leviticus and Deuteronomy are the second, third and fifth books of the Old Testament, 15Mark Twain, What i; Man? and Other Essa s, Defini- tive Edition, Vol, XXVI (N,Y,: GabrieI Wells, I92§5, p, 247, 16Walter Blair, ed,, Mark Twain's Hannibal, Huck and Tom gBerkeley and Los Angeles: University of Californ1a Press, Igag Q p0 225. 17DeVoto, Twain ig Eruption. P. 60, 116 David and Goliath are two other characters used frequently by Twain for humorous effect, Rarely does he refer to them in their prOper context or relationship, In the Innocents Twain refers to "a miniature temple which marks the spot where David and Goliath used to sit and judge the people,"18 In the well-known misapplication of these names in 222 Saw er, Tom, on being presented a Bible for supposedly memorizing 2000 Bible verses, is asked to name Christ's first two disciples and answers, "David and 19 At a 1893 Lotos Club banquet in London Twain Goliath!" thrusts the unlikely pair into still another incongruous context: At the first banquet mentioned in history the other prodigal who came back from his travels was invited to stand up and have his say, They gsre all there, his brethren, David and Goliath , , , Twain uses the same technique of misapplication in associating a single wrong character with a biblical event, A classic example of this is Captain Ned Wakeman's story about "1333C and the prophets Of Baal,"21 Latgr; in an un— delivered speech in 1895 at the launching of a boat named the St, Paul, Twain in his guise as an innocent says: "I am not sure as to which St, Paul she is named for, Some think Twain, Innocents Abroad, II, 325. Twain, Tom Sawyer, p, 42, oPaine, ed,, Twain's Speeches, p, 162, 21Twain, Tom Sagyer Abroad, Etc,, p, 264, Actually, it was Elijah that had the contest with the prophets of Baal, See I Kings 18, 117 it is the one that is on the Upper Mississippi, but the head quartermaster told me it was the one that killed Goliath,"22 There are, of course, many variations in Twain's use of this type of incongruity, In "Tom.Sawyer's Conspiracy," for example, Huck Finn associates events with the right character, but they are anachronistic: The time Tom saw them [the King and the Duke] down in Arkansaw it was night, and they was tarred and feathered and the public was riding them on a rail in a torchlight procession and they was looking like the pillar of cloud that led Moses out of the bulrushers:, , .23 It is true that Moses was led by the pillar of cloud, but this was long after he was found as a little baby in the ark among the bulrushes, Twain further emphasizes verbal incongruity by juxta- posing a biblical with a non-biblical character, term, or event, In 5:252mp_Abroad an ignorant American tourist makes the observation, "Hi, there's Mount Pilatus coming in sight again, Named after Pontius Pilate, you know, that shot the apple off of William Tell's head,"24 Here a biblical char- acter is placed in a secular context, Conversely, in an 1872 speech to "The Ladies," a secular character is associated with the Bible, when Twain asks, "Who does not sorrow for the loss of Sappho, the sweet singer of Israel?"25 Paine, ed,, Twain's Speeches, p, 167, 23 * Blair, Twain's Hannibal, p, 226, 24 Twain,‘A Tramp Abroad, I, 261, Paine, ed,, Twain's Speeches, p, 44, 118 Another form of Twain's humorous misapplication appeals to the ear, capitalizing on the narrator's inaccurate recollection of a term or its context, In the tedious "1002nd Arabian Night," written in 1883, Scheherazade speaks of those ", , , tarrying not with the pure in heart, but going astray after the Urim and Thummim of unrighteousness, , , ,"26 mistaking the homophonous similarity of these words with the correct term, the "mammon" of unrighteousness, Similarly, thirteen years earlier in "How I Edited an Agricultural Paper" the narrator states that he has been through the newspaper business "from Alpha to Omaha,"27 while an allusion to the unfinished "Which Was the Dream?" in 1897 creates a similar effect through the mistaken garbling of a proverb during a children's argument, One child says, "He did say it, I heard him; I heard the very words, He said it is foolish to kill the goose that lays the golden calf,"28 Another type of verbal humor that deserves brief mention is Twain's use of cacography, Although Shaw, Browne and others of the nineteenth-century comedians relied heavily on misspelling, Twain uses it rather sparingly, with one major exception, For some reason it amused him to refer to 26 Rogers, ed,, Satires and Burlesques, p, 109, The Urim and Thummim were objects apparentIy worn in the breast- plate of the high priest that helped him to determine the will of God, See Exodus 28:30 and Luke 16:9, 7 Twain, Sketches New and Old, p, 287, The correct phrase is "Alpha to Omega," 28 Twain, Which Was the Dream?, P. 57, 119 the Philistine giant Goliath as Goliah, Even in a simple narrative statement in the Innocents Abroad he says: "We crossed the brook which furnished David the stone that killed Goliah, and, no doubt, we looked upon the very ground whereon that noted battle was fought,"29 Although "Goliah" is his standard form of misspelling, a variation occurs in Huck Finn, Huck tries to escape on the way to Peter Wilks' grave ", , , but the big husky had me by the wrist--Hines--and a body might as well try to give Goliar the slip,"30 The misspelling or mispronunciation of biblical names also occurs infrequently in the dialogue of Twain's Negro characters, In Igm.§gwyer Abroad, for example, Jim cautions Tom about his complaining while they are stranded in the desert: Mars Tom, please don't say sich things in sich an awful time as dis, ' You ain't only reskin' yo' own self, bug1 you s reskin us--same way like 5222.§32§ en Siffira, A variant of Twain's misspelling technique is the irreverent but humorous practice of adding initials to biblical names, In the Autobiography Twain recalls his experience as an apprentice printer with the ebullient Wales McCormick, To save time in setting type, Wales reduced the name Jesus Christ in a religious article simply to J,C, The customers were highly offended, and the delinquent Wales was 29 ' Twain, Innocents Abroad, II, 355. 30 Twain, Huckleberry Finn, p, 281, l Twain, Tom Sa er Abroad, Etc,, p, 66, Ananias and ‘Sapphira were struck dead for Iying in Acts 5:1-11, 120 told to set the name in full, Twain states: He enlarged the offending J,C, into Jesus H, Christ, Wales knew that that would make prodigious trouble, and it did, But it was not in him to resist it, Using the same device in the Alta California letters in 1867 Twain alludes to "a man by the name of Naboth--John W, Naboth will answer as well as any-~and this man had a vineyard,"33 Ten years later in the "Autobiography of a Damned Fool," he refers to Judas as "J, Iscariot,"34 One of the best examples of the irreverent familiarity created by this technique occurs in "Captain Stormfield's Visit to Heaven" when Sandy refers to the patriarchs Abraham, Isaac, and Jacob as A,, I,, and J,35 Twain employs comic misapplication and juxtaposition of biblical names and places, then, with skill, sublety, and variety, The strong emphasis upon verbal incongruity in American humor makes the use of literary allusion an important aid to humorous technique, Especially effective is Twain's use of the incongruous catalog as he humorously juxtaposes books of the Bible with biblical characters or places, or combines biblical with non-biblical terms, Twain's less- complicated uses of humorous misapplication or juxtaposition include anachronism, various types of verbal confusion and cacography, His masterful expansion and manipulation of these 2 Paine, ed,, Twain's Autobiography, II, 282, 3 McKeithan, Traveling with the Innocents Abroad, p, 255, Rogers, ed,, Satires and Burlesques, p, 160, 35 . . Twain, The Myster1ous Stran er, Etc,, p, 256, 121 humorous techniques illustrate Twain's capability in using biblical allusions to entertain as well as to satirize, CHAPTER VII BIBLICAL MISQUOTATIONS Twain's comic use of the Bible was not limited to simple verbal confusion or juxtaposition, The application of biblical passages to trivial situations was a popular comic technique among nineteenth-century humorists, So much so, in fact, that in 1888 William Matthews complained that "Another illegitimate use of wit too common today, is the process of applying passages from the Scripture to trivial or ludicrous events,"1 The reasons for the popularity of this basic technique are obvious, It created not only an incongruity of content and style but also the possibility for a variety of comic effects, Twain is especially skillful in exploiting the humorous implications of biblical passages, He combines several scriptural phrases to create a pretentious flight of oratory, garbles or twists the meaning or wording of biblical passages, constructs puns, and juxtaposes a biblical with a non-biblical style to produce understatement, anticlimax, or euphemistic statement of unpleasant truths, Twain is also adept at burlesquing biblical language and even creates William Matthews, Wit and Humor, Their Use and Abuse, (Chicago, 1888), p, 123, as quoted in Blair, Nat1ve American Humor, p, 121, 122 humor aphor 123 humorous pseudo-biblical quotations by falsely ascribing homely aphorisms or slang expressions to Scripture, Twain's fusion of several biblical phrases in a single passage creates a high-sounding metaphorical flow of words almost totally and humorously devoid of meaning, In an 1870 sketch he says, "Fortune is secured to us, Nothing can prevent such a consummation, In this virgin soil I will insert a reap- ing hook that shall blossom like the rose,"2 Here Twain first introduces the absurd incongruity of inserting a reaping hook instead of an instrument for planting into the soil, then has the reaping hook and not the seed blossom like a rose, A more complex example of this technique occurs in the "1002nd Arabian Night," written in 1883, where the verbose and wander- ing tongue of Scheherazade comments on God's power and man's inability to escape Him: Yea, though he take wipgs unto himself and fly to the uttermost parts of the morning, the bands of Orion shaII encompass him, the stars in their courses shall fight pgainst him, and a still small voice shall point him out; for man that is born of woman is of few days and full of troubfe,3 2 McElderry, ed,, Contributions 32 "15; Galaxy," p, viii, The scriptural echoes here are from Isaiah 2:4, which states that people will "beat their swords into plowshares, and their spears into pruninghooks," and Isaiah 35:1, which notes that ", , , the desert shall rejoice, and blossom as the rose," 3 Rogers, ed,, Satires and Burles ues, p, 118, The passage contains parts of no less than five different scrip- tural allusions, The first phrase is a misquotation of Psalm 139:9--"If I take the wings of the morning, and dwell in the uttermost parts of the sea," The second refers to Job 38:31-- "Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?" The phrase about the "stars fighting in their courses" is from the song of Deborah in Judges 5:20-- "They fought from heaven; the stars in their courses fought against Sisera," wh1le the "still, small voice" refers to 124 There is a great deal of sound but little sense in this oratory, Even the one phrase not borrowed from Scripture states that the man running from God will be "pointed out" by a "still small voice," Twain uses this same device as late as 1907 in a letter to the charming and witty Mary Rogers, daughter-in-law of his friend, Henry Rogers: There now--all your statements have fallen by the wayside like the tares that were sown in Sodom and Gomorrah by David and Goliath and took not root because the ram's horns of Jericho blew them on the wings of the morning to the uttermost parts of the sea,4 Twain's most common adaptation of biblical phrases for humorous purposes, however, usually exploits the incon- gruity between some aspect of everyday living and the wording or content of a scriptural passage, This is precisely the technique that William Matthews complained about, but it provided Twain and his fellow comedians with a variety of humorous effects, In 125 Sa er, for example, Twain creates the framework of the mock heroic as he notes that Aunt Polly gathered together "her quack periodicals and her quack medicines, and thus armed with death, went about on her pale horse, metaphorically speaking, with 'hell following after,'"5 I Kings 19:12, where God spoke to the prophet Elijah, The final allusion in this turbulent passage is almost an exact quotation of Job 14:1, 4Leary, Mark Twain's Letters pp Mgr , pp, 112-13, In addition to mentioning the biblicaI names 0 Sodom and Gomorrah, and David and Goliath, Twain refers to the parable of the sewer in Matthew 13:4, the parable of the tares in Matthew 13:24-30, as well as to Old Testament references in Joshua 6:4-6, and Psalm 139:9, 5 Twain, Tom Sa er, p, 105, See Revelation 6:8, 125 Over thirty years later, in 1907, Twain uses the same technique in answering a man who found a handkerchief Twain had left on a bench in New York's Central Park, The man, a Mr, Lockwood, washed and returned the handkerchief, and for his trouble re- ceived a personal letter: There is more rejoicing in this house over that one handkerchief that was lost and is found again than over the ninety and nine that never went to the wash at all, Heaven will reward you, I know it will,6 Gentle good humor is evident in this type of comic deflation as Twain places Aunt Polly with her quack medicines in the majestic context of an apocalyptic vision in the first instance and the trivial incident of a lost handkerchief into the serious framework of the lost-sheep parable in the second, Especially effective is the implication of the effect produced by Aunt Polly's medicines in the phrase "and hell following after," Twain's biblical allusions also reflect understatement, a comic technique at which he excels, In describing the customs of the Hawaiians after a royal funeral in Roughing‘lp, Twain states: The peOple shaved their heads, knocked out a tooth or two, plucked out an eye sometimes, cut, bruised, mutilated or burned their flesh, got drunk, burned each other's huts, , , , , They were not phe salt of the earth, those "gentle children of the sun,"’I Later, in Tom Sawyer, he refers again to Aunt Polly and her 6Paine, Biography, IV, 1416, See Matthew 18:12, 13 and Luke 15:4-7, Twain 5 use of the mock-heroic framework here for simple humor contrasts with his satirical use of the same device in Chapter Five against his nephew Charles Webster, 7 Twain, Roughing 13, II, 224, See Matthew 5:13, 126 medicines, noting that "she never suspected that she was not an angel of healing and the balm of Gilead in disguise, to the suffering neighbors,"8 Understatement also occurs in Twain's reminiscence in 1906 of an epidemic of measles that raged through Hannibal during his boyhood, For a long time he apparently remained untouched by the disease, a situation that caused him a great deal of mental anguish: I remember that I got so weary of it and so anxious to have the matter settled one way or the other, and promptly, that this anxiety Spoiled my days and my nights, I had no pleasure in them, The facetious 1882 sketch "Advice to Youth" reflects anticlimax, another comic device in which Twain incorporates biblical passages, Twain's advice is "Always obey your parents, when they are present, This is the best policy in the long run, because if you don't they will make you,"10 Anticlimax also occurs ten years later in "Marienbad--A Health Factory" in which Twain satirizes the topic of conversation among the res- idents at the health spa: Politics, literature, religion? No, their ailments, There is no other subject here, apparently, Wherever two or three of these people are gathered together, there 8 . Twain, Tom Saw er, p, 105, See Jeremiah 8:22, 9 Twain The Mysterious Stran er Etc, p, 219, The scriptural reférence is to Ecc, I2:I which—states, "Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them," 10 Paine, ed,, ngin's fipgggpgs, p, 104, See Ephesians 6:1, . 127 you have it, every time,11 The incongruity between the people in Matthew 18:20 who gather to pray for others and the hypochondriacs at the health spa who congregate only to discuss their own ailments is emphasized by the anti-climactic--"there you have it, every time," Infrequently, Twain uses biblical phrases to state unpleasant truths euphemistically, In the sketch "My Late Senatorial Secretaryship," he says: I am not a private secretary to a senator any more now: I held the berth two months in security and in reat cheerfulness of spirit, but py_bread bggan to return rom over the waters then--that is to say, my works came back and revealed themselves, Simon Wheeler, in the 1877 "Cap'n Simon Wheeler, The Amateur Detective, A Light Tragedy," on hearing the funeral bells tolling for the apparently murdered Hugh Burnside, says, "Hello, there's your poor victim starting for his long home,"13 Often Twain combines several of these devices in a single passage, as in the following account of John's killing of Ahab's descendants: Then he killed all the relatives, and teachers, and 11 Twain, Eurppe and Elsewhere, p, 123, Matthew 18:20 says, "For where two or three are gathered together in my name, there an I in the midst of them," 2 Twain, Sketches New and Old, p, 168, The Scripture referred to is Ecclesiastes 11:I--"Cast thy bread upon the waters: for thou shalt find it after many days," . Rogers, ed,, Satires app Burlesgues, P. 282, Eccles- 1astes 12:5 states ", , , and the aImond tree shall flourish, alhd.the grasshopper shall be a burden, and desire shall fail: ' (:ause man goeth to his long home, and the mourners go about Q streets," 128 servants and friends of the family, and rested from his labors, until he was come near to Samaria, where he met forty-two persons and asked them who they were; they :ftd they were brothers of the King of Judah, To speak er the manner of the vulgar, that let them out, Twain begins with a factual statement of Jehu's murderous deeds as recounted in II Kings 10:12-14, Then he interjects another biblical allusion from Genesis 2:2, which states that God rested after creating the world, The insertion of this phrase into the gory Old-Testament narrative provides an ironic comment on Jehu's deeds and states an unpleasant fact euphemistically, God rested after creating the world, while Jehu rests after destroying part of that creation, In the final sentence, Twain suddenly shifts to a colloquial expres— sion for his final effect, which provides anticlimactic de- flation and also states another euphemism, The meaning of ", , , that let them out," hardly requires a lengthy explica- tion, The emphasis upon vernacular dialogue and misspelling in nineteenth-century American humor made the garbling or misquotation of the Bible a popular comic technique, One of Twain's early uses of this device occurs in the Thomas Jeffer- son Snodgrass Letters of 1857: "It mought be that some people think your umble sarvent has 'shuffled off this mortal quile and bid an eternal adoo to this subloonary atmosphere--nary time, He ain't dead, but sleepeth,"15 14 15Mark Twain, The Adventuygs waIhgmfs.le££ersnn - grassi ed, by Charles Honce 1cago: Pasca Cov1c1, 1928 p, he biblical reference is to Matthew 9:24 where Christ stfid" ", , , Give place: for the maid is not dead, but sleep- e O McKeithan, Traveling with the Innocents Abroad, p, 256, 129 Twain, however, soon went beyond the Snodgrass tech- nique which depends mainly upon the incongruous and naive ramblings of a vernacular character, As his craft developed he used garbled or twisted scriptural quotations mainly in a carefully motivated context, In the 1882 "Invalid's Story" about the limburger cheese, the coffin, and the two men in the railroad car, for example, the setting is largely respon- sible for the comic effect, The expressman feels compelled to quote Scripture as the smell of the apparent corpse becomes stronger, "We've all got to go, they ain't no getting around it, Man that is born of woman is of few days and far between, 16 As the odor becomes almost unbearable as Scriptur' says," the expressman's persistence in continuing to mutilate bibli- cal texts produces a mood of comic desperation: "and next day he's cut down like the grass, and the places which knowed him then knows him no more forever, as Scriptur' says,"17 In Hp 5 5123, Jim misquotes Scripture in trying to persuade Huck not to board the wreck of the Walter Scott, "We's doin' blame' well, en we better let blame' well alone, as de good book 18 says," is a mangled version of Matthew 6:34 which states, "Sufficient unto the day is the evil thereof," 16Mark Twain, Literar Essa s, Author's National Edition, Vol, XXIV (N,Y,: P, F, CoIIier and Son, C0,, 1918), p, 191, Job 14:1 states: "Man that is born of woman is of few days, and full of trouble," 17Ibid, The expressman here has awkwardly combined part of PsaIm 37:2, "For they shall soon be cut down like the grass, , , ," and part of Psalm 103:16 which says, ", , , and the place thereof shall know it no more," 18Twain, Huckleberry Finn, p, 92, 130 Twain also uses this technique of misquotation without the trappings of vernacular dialect, In the Innocents Abroad a garbled biblical allusion illustrates his apprehension at applying for a berth for the Quaker Qipy excursion to the Holy Land: I had carefully prepared myself to take rather a back seat in that ship, because of the uncommonly select material that would alone be permitted to pass through the camel's eye of that committee on credentials,19 An 1898 Notebook entry reveals another play on the same passage when Twain says, "It is easier for a cannibal to enter the Kingdom of Heaven through the eye of a rich man's needle than it is for any other foreigner to read the terrible German script,"20 Although the misquotation of Scripture was a popular technique, Twain also gained a comic effect by the misinter- pretation of a biblical text quoted correctly, An entry in 135 Forgotten Writings illustrates his use of literalism: ", , , an old tobacco chewer has found a passage of Scripture which reads: 'He that is filthy, let him be filthy still,' which encourages him."21 In the same volume Henry Duskis records another use of literalism Twain made in 1870,‘ Apparently a young lady "who was rebuked by her mother for 19 Twain, Innocents Abroad, I, 10, Matthew 19:24 states, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God," Paine, ed,, Twain's Notebook, p, 346, 1Duskis, ed,, Forgotten Writin s, p, 103, Revelation 22:11, The first part of the verse, "He that is unjust, let him be unjust still," helps point out the tobacco chewer's mininterpretation of the passage quoted above, 131 kissing her intended, justified the act by quoting the passage: 'Whatsoever ye would that men should do unto you, do even so to them,'"22 In 1884 Twain uses another correct biblical quota- tion, this time to produce reversalism, as he teases his old friend Mrs, Fairbanks with "Almost thou persuadest me to be a Christian; for that is the very thing I often want to do toward friends of mine, but dasn't, from principle,"23 Twain's consummate skill in the manipulation of biblical passages for humorous effect is perhaps best illus- trated in the following scriptural texts where only one or two words are changed to produce a comic result, In his speech on "Babies" Twain produces anticlimax by stating, "Sufficient unto the day is one baby,"24 The classic "Cooper's Literary Offenses" furnishes a priceless satirical effect by the addition of only one word to a biblical phrase: "Cooper's eye was splendidly inaccurate, Cooper seldom saw anything correctly, He saw nearly all things as through a glass eye, darkly,"25 ‘Twain also uses biblical texts for punning, Although he generally considered the pun an inferior humorous technique, on several occasions, especially during the early stages of his career, he uses this form to good effect, In a digression in 221bid,, p, 273, Matthew 7:12, 23Wecter, Twain pp Mrs, Fairbanks, p, 256, Acts 26:28, 24Twain, Tom Sawyer Abroad, Etc,, p, 399, Matthew 6:34, 25Twain, Literary Essays, p, 66, I Corinthians 13:12, .Twain adds only the word "eye" to produce his satirical effect, th 132 the Innocents Twain states: It reminds me of what Robert Burns's mother said when they erected a stately monument to his memory: "Ah, Robbie, ye asked them for bread and they hae gi'en ye a stane,"2 Twain used the pun rather sparingly after 1874, although one of his best occurs in a 1906 letter to Mary Rogers, Often in his correspondence with Henry Rogers' daughter-in-law, Twain pictures Mary in heaven with Twain and her husband Harry lurking about the battlements trying to get in: Peter has promised to advance you a story higher, I asked him to give Harry and me a lift, too, but he murmured as if to himself, "In my father's house are many flats, but we don't need any more just now,"27 Two of Twain's puns on the biblical text, "Well done, thou good and faithful servant," illustrate his improvement in using the pun, In the 1866 Letters From Hawaii he creates a” hypothetical situation in which he imagines what the famous Obookia might have done before accepting Christianity, Twain muses that: , , , on this stone, perchance, he sat down with his sacred lasso, to wait for a chance to rope in some neighbor for the holy sacrifice; on this altar, possibly, he broiled his venerable grandfather, and presented the rare offering before the high priest, who may have said, "Well done, good and faithful servant," It filled me with emotion,28 Another pun on the same phrase in "Riley-~Newspaper Corres- pondent" four years later is not so contrived, The scriptural 6 2 Twain, Innocents Abroad, II, 103, Matthew 7:9, 2 . 7Leary, Mark Twain's Letters.£p Mary, p, 92, John 14:2 begins with "In my father's house are many mansions: if it were not so, I would have told you," 28 - Day, ed,, Letters From Hawaii, pp, 237-38, Matthew 25:21-23, 133 allusion becomes an integral part of a narrative illustrating Riley's response to the sentimental maundering of his garrulous landlady at the death of a Negro cook: "And, oh, to think she should meet such a death at last!-- a-sitting over the red-hot stove at three o'clock in the morning and went to sleep and fell on it and was actually roasted! Not just frizzled up a bit, but literally roasted to a crisp: Poor faithful creature, how she was cooked: I am but a poor woman, but even if I have to scrimp to do it, I will put up a tombstone over that lone sufferer's grave--and Mr, Riley if you would have the goodness to think up a little epitaph to put on it which would sort of describe the awful way in which she met her--" "Put it, 'Well done, good and faithful servant,'" said Riley, and never smiled, The Obookia pun is rather artificial and contrived, but Riley's response serves as a perfect squelch for the maudlin landlady as well as an excellent demonstration of Twain's sardonic wit in bringing about a calculated and incongruous climax, ‘ Another humorous technique Twain uses is the ascription of a slang expression or non-biblical aphorism to the Bible or a biblical character, His application of this technique varies, Sometimes he quotes the quasi-biblical passage first, then attributes it to a biblical character, In the Loveletteup, for example, while commenting on his collaboration with Charles Dudley Warner in 1873 while writing the Gilded 5gp, he notes, "We both think this is going to be no slouch of a novel, as Solomon said to the Hebrew Children,"30 In 1386, he uses the quwain, Sketches New and Old, pp, 181-82, oWecter, Loveletters, p, 183, Solomon was known for his great wisdom, ‘The term "Hebrew children" often refers to Shadrach, Meshach and Abednego, mentioned in Daniel as the three who were thrown into the fiery furnace yet escaped unharmed, However, it would be anachronistic to have Solomon speak to the Hebrew children since he preceded them by 400 years, 134 same device in writing his sister Pamela about the Clemens' problems while traveling in Europe: , , , for when people are in a strange and interesting city for only two days, they have to economise and turn to good account every moment of their time, But by con- sequences of the uncertainty, Livy was up a stump, as Daniel said to Belshazzar, and couldn't make any definite plans for next morning,3 In these passages Twain gains a double incongruity, First, there is the sudden descent from the stylistic level of the narrative to the lower colloquial level of the quasi-quotation, Then further incongruity results when the narrator attributes the colloquial passage to a biblical character, On occasions Twain varies this technique by mentioning the biblical character before the pseudo-quotation, thus rein- forcing and preserving the illusion of dignity and sophisti- cation until the colloquial quotation brings a sudden comic deflation, An illustration of this variation occurs in the "Papers of the Adams Family," where an aristocrat of early civilization records the plight of a young couple: He married when he was twenty-four, and when neither he nor the girl was properly situated to marry, for they were poor and belonged to families which had the same defect, Both families were respectable enough, and in a faraway fashion were allied to the nobility; but as Adam always said, "Respectability butters no parsnggs," and it was not just the right capital to marry on, Somewhat related to this device is Twain's false documentation of pseudo-biblical quotations, In A Tramp 1Webster, Business Man, p, 363, The incident of Daniel interpreting the handwriting on the wall to Belshazzar is found in Daniel 5, 3 . szain, Letters from the Earth, p, 84, DeVoto esti- mates that this fragment was written about 1906, 135 Abroad, for example, Twain prefaces appendix D on "The Awful German Language" with "A little learning makes the whole world kin," citing his source as Proverbs 32:7,33 Readers familiar with the Bible immediately recognize the inaccuracy evident here, since Proverbs has only thirty-one chapters, In "A Telephonic Conversation" Twain adds to the nonsensical effect created by hearing only one side of a conversation by referring to another non-existent biblical reference: "It's forty-ninth Deuteronomy, sixty-fourth to ninety-seventh in- clusive, I think we ought all to read it often,"34 Deuteronomy, the fifth book of the Bible, has only thirty-four chapters, not forty-nine, Twain uses this technique, however, rather spar- ingly, It has a limited comic effect and demands of the reader an extremely detailed knowledge of the Bible,35 Another of Twain's somewhat indirect uses of the Bible deserves consideration--his adaptation of pseudo-biblical language for humorous purposes, His broad acquaintance with biblical content and style coupled with his sensitive ear en- abled him to imitate biblical language and rhythms with great skill, Twain's burlesque of biblical language occurs mainly in his early writing, One of his longest and most sustained 33Twain,.A Iggmp Abgoag, II, 267, Taking into account Twain's avowed difficulty with the German language, the subtle meaning of the proverb perhaps contains the implication of Festus's statement to Paul in Acts 26:24--", , , much learning doth make thee mad," 34Twain, The £30,000 Beguest, Etc,, p, 206, 5Though not particularly humorous, these references to Proverbs and Deuteronomy illustrate Twain's minute knowledge 0f specific biblical details, 136 passages burlesquing biblical style is the mock parable about the death of "Impeachment" in the little book, Washington ip 1868: Then came the physicians to his bedside again with a new confidence that had been born to them of late, and said, Behold, we have other samples, that be of reater worth; we will give these unto our brother, and he sha 1 be healed, And even as they had said, so also went they about to do, And it came togpagg that about the third hour, ce - tain of the nurses watched him, even Mrs, Farnsworth, and also Mrs, Boutwell, and also Mrs, Stevens, and the same that is called Thad, ppoke unto the other nurses, saying hearken unto:pp, ye that watch with us, even Mrs, Bingham, and also Mrs, Beaman, and also Mrs, Paine 329 also Mrs, Hulburd, and also Mrs, Brooks, and likewise ifs, Beck: The physicians and the people have faith that the new medicines wherewith they haveprovided_p;, can heal Him that suffereth before us here; therefore, let us make haste to do with them as they have bidden pp, But straightway Mrs, Bingham, being sore afraid, cried with a loud voice, saying: Mind not theppeopIe, Ofie of'little nous: TThe doctors desire not that he shaII Iive, for they be troubled in spirit and tormented day and night with a migpty fear, Are not we servants and is it not meet that we should do their will? Stay the hand--set thou the medicine upon the table and 153. him die: And so, these six, that were with Mrs, Bingham, being stronger than they that were with Mrs, Stevens, called Thad, suffered not the medicine to pass the lips of him that lay sick, épd in the self-same hour he died, So endeth the secondfifarce, The ancient schoolboy phrase best describes the position of the Congressional bodies in this matter; One's afraid and "T'other darmn“h"36 This passage is replete with inverted biblical syntax, archaic verbs, pronouns and propositional phrases, the extensive use of "and," the absence of contractions, and a profusion of such biblical expressions as "And it came to pass," "being sore afraid," "cried with a loud voice," "and in the self-same hour," __ 36Cyril Clemens, ed,, Washin ton ip 1868, pp. 23-24, The underlined words illustrate some form of biblical syntax, diction or vocabulary, 137 Twain's finely tuned ear enables him to maintain consistently the rhythms of biblical language in this elaborate attempt to save the life of "Impeachment," Not until the final paragraph does he deliberately descend to the slangy "schoolboy phrase," "One's afraid and 'T'other darsn't,"' Twain also parodies biblical language in the humorous retelling of scriptural narratives, but with a difference, Since many of the biblical stories were familiar to Twain's readers, he could not utilize the element of surprise in his narrative, To compensate for this, he adds unexpected hypo- thetical incidents and dialog to his account, yet at the same time carefully preserves a biblical tone in even his most colloquial additions to the original story, The account in the 1867 Alta letters of Joseph interpreting Pharaoh's dream offers one of the best illustrations of this technique: Joseph enlightened him, He said, "Sire, your dreams signify that there are going to be seven years of extraordinary plenty in Egypt, and they will be followed by a howling famine that will distress the whole world for seven years," Then he closed one eye and looked ex- ceedingly shrewd out of the other, after the manner of a man who knoweth that which he is about, and said, "Behold, thou and thy servant can gather together divers and sundry shekels out of this thing--let us bear the market and buy against the season of famine," And Pharaoh said, "I perceive that thou are not of them that know not to come in when it doth rain; behold, it shall be even as thou sayest,"37 The wink, the implied collusion between Pharaoh and Joseph, and Pharaoh's slangy answer, are, of course, all additions to the original biblical narrative, M 7 McKeithan, Travelin with the Innocents Abroad, p, .222, See Genesis 41 for the account of Joseph interpreting Pharaoh's dream, 4 138 At times Twain employs a combination of styles, incon- gruously mixing the pseudo-biblical, the conventional, and the vernacular for humorous effect, In the "Legend of the Seven Sleepers" from the Alp; letters, he says: One day as the sun went down, they came to a cave in the Mount of Prion, and they said, each to his fellow, Let us sleep here, and go and feast and make merry with our friends when morning cometh, And each of the seven lifted up his voice and said, It is a whiz, In this quotation Twain opens in a conventional narrative style--"One day as the sun went down, they came to a cave in the Mount of Prion," Then the passage acquires a distinct biblical tone, In the next four lines the conjunction "and" occurs six times, and Twain also uses such typical scriptural expressions as "feast and make merry," "each to his fellow," "each of the seven," "lifted up his voice," and the archaic verb "cometh," To conclude, however, he introduces sudden deflation and anticlimax in the vernacular expression of the last four words, ", , , each of the seven lifted up his voice and said, l;_is a whiz," Twain's development of the humorous possibilities of biblicalallusions and language, then, is extensive, He some- times combines two or more scriptural texts to produce an impossible mixed metaphor or a passage of euphuistic oratory, In the incongruous application of a biblical passage to a trivial situation Twain gains humorous effect by creating mock-heroic deflation, understatement, anticlimax and the euphemistic statement of unpleasant truths, In addition, he ¥ 381bid,, p. 176. 139 intentionally garbles either the meaning or wording of a biblical text for comic effect and uses scriptural phrases to create puns, Twain gains many humorous effects by creating quasi- biblical language, Here, he identifies proverbs and homely aphorisms as scriptural quotations, ascribing them either to biblical characters or to non-existent scriptural references, More impressive, however, is Twain's clever and accurate imitation of biblical style, His sense of the Bible's rhythm, syntax and diction is shown in both his creation of a narrative like the "Impeachment" parable mentioned above, and also in his colloquial retelling of a scriptural narrative such as the Joseph-Pharaoh incident, It is also significant that Twain possessed this sensitive and detailed knowledge of biblical style and content as early as 1868, at the beginning of his career, The Bible proved to be his most frequent and consistent source of literary allusion, He used it to enhance his humor, satire and narration throughout his career, CHAPTER VIII CONCLUSION Twain's serious and comic uses of scriptural 311USi°n reflect the Bible's lifelong influence on his thought and art, It is evident from the religious instruction he received at the Hannibal Sunday school and at home that Twain had gained a broad general knowledge of the Bible and probably had read most of it by the time he was fifteen,1 After he left Hannibal in 1853 Twain began a period of wanderjahgg that lasted until 1867, For four of these years, from 1857 to 1861, he was a Mississippi riverboat pilot, while from 1861 to 1867 he was primarily a frontier journalist in Nevada and California, His basic attitude toward the Bible during this period was essentially one of passive acceptance, Although his concept of God was somewhat influenced by Masonic deism during the time he spent on the river and although during the western years he often used the Bible playfully and ir- reverently, little skepticism about or criticism of Scripture appears in this period of Twain's writing, His comment, "Although I am not a very dusty Christian myself, I take an "2 absorbing interest in religious affairs, suggests his l . Paine, Bio ra h , IV, 1281, See Chapter 2, footnote 34 for the account of Twain's complaint about being compelled to read through an unexpurgated Bible before he was fifteen, 2Paine, arr,, Twain's Letters, I, 96, 140 141 early attitude toward the Bible and Christianity, Twain's courtship and the early months of his marriage to Olivia Langdon in 1870 probably marked his closest approach to an orthodox acceptance of the Bible, When he began to appraise critically their daily Bible readings at the table, however, his reason rejected much of Scripture as ", , , a "3 mass of fables and traditions, mere mythology. Eventually he rejected the biblical God, the record of supernatural events in both the Old and New Testaments, and later the divinity and even historical existence of Christ, In spite of this seemingly total negation, Twain (:ontinued to allude to the Bible in both his private and his jpublic writing, The tone of his later biblical allusions is Inixed, reflecting both the light and the dark, the cynical and the humorous, And in moments when his deterministic jphilosophy proved unsatisfactory to him, he cast "wistful glances"4 at the orthodoxy of his youth, Not surprisingly, therefore, biblical allusions of :many kinds pervade his writing, In 1924 Henry Pochmann's list of 125 biblical allusions provided the first specific Idocumentation of Twain's biblical knowledge, but not until the much more extensive studies by Ensor and Rees over forty years later did the subject of Twain and the Bible receive further significant treatment, Expanding their useful work, the concordance in Part Four of this dissertation lists over -___ 3 Paine, ed,, Biography, II, 411, 4 Jones, "Twain and Religion," p, 143, 142 3000 biblical allusions in Twain's writing, These allusions indicate not only his extensive knowledge of scriptural. content but also his constant use of it for over fifty years, A careful study of these scriptural allusions reveals that Twain uses the Bible for a variety of purposes, both serious and humorous, His references to Scripture as a source of historical information in his writings in the Holy Land provide the most accurate measure of Twain's general biblical knowledge, With a panoramic sweep through time or space, he sometimes mentions a whole series of biblical locations, characters and events, More often, however, Twain's historical allusions are short, sometimes including obscure locations like Shechem, Beroth and Shiloh; characters like Hiram, Hazor and Eli; or such events as Jehu's killing of the sons of Ahab, the raising of the widow's son at Nain, and the occasion of Paul's Speech on Mars' Hill in Athens, Twain also uses biblical passages to provide a brief descriptive or explanatory historical comment, When he retells biblical events at length, he sometimes incorporates several verses of Scripture into his account, thereby adding to his narrative both a biblical flavor and also a note of authority, On some occasions, too, Twain uses a biblical passage as a point of historical departure for a subjective editorial comment, More complex than such historical reference is Twain's use of the Bible as a figurative and symbolic aid, He employs .not only such conventional one-dimensional character types as Methuselah and Ananias, but also exploits the more complex 143 symbolic connotations of characters like Moses and Samson, Twain also uses biblical locations like Eden and Babel to represent their respective traditional connotations of bliss or confusion; and on occasion he ascribes his own symbolic meaning to a biblical location, as he does in using Jerusalem and Jericho to signify an obscure, out-of-the-way place, Similarly, he endows certain biblical passages and phrases with symbolic meaning to add force to his description and narration, Two of his favorites are the allusion to the flood imagery in Genesis 7:11 to indicate emotional upheaval and his application of the phrase "fearfully and wonderfully made" in Psalm 139:14 to indicate the strange and the unusual, He also refers to biblical names and passages in a more general manner, employing a technique that might be termed general identification, Thus, allusions to Abraham, Methuselah, Adam or other biblical characters sometimes carry simply the general connotation of antiquity, or phrases with multiple references like "gird up his loins" refer only to the facing of a chal- lenge, The Bible also proves to be an excellent vehicle for Twain's criticism, helping him to add subtlety and irony to his ridicule of man and society, Although in his pessimistic mood he considers the whole human race "that grotesquest of all the inventions of the Creator," he directs most of his criticism at those specific individuals and institutions who he feels are corrupting society, His basic technique is to .use a biblical character, setting or scriptural passage to provide a deflative comparison with the object of his attack, 144 In this manner, Twain satirizes religious commercialism and materialism, loose practices in the American judicial and political systems, publishers, revenue assessors, life in- surance salesmen and book agents, He also attacks specific individuals, especially those who he thought had wronged him or whom he considered vain and pretentious, men like George Carleton, Charles Webster, Andrew Carnegie, and Theodore Roosevelt and women like Mary Baker Eddy, Another important aspect of Twain's use of the Bible as a vehicle for criticism is his attack upon the Bible itself and the biblical God, Here Twain uses the vehicle to react upon itself--that is, the Bible, rather than providing a standard, is now itself judged by what Twain considers to be a higher standard--his reason, In this way, Twain points out the pettiness and cruelty of the biblical God, the irrational- ity of the atonement plan and the degrading influence of the Bible on the spirit of man, By contrast with these basically serious uses of the Bible, many of Twain's biblical allusions are primarily comic, His development of a "democratic" narrator and the strong emphasis on verbal incongruity in American humor gave him ample opportunity for a variety of comic allusions, At the simplest level is his humorous misapplication of biblical characters and places, He sometimes combines several terms to produce an incongruous catalogue, juxtaposing biblical or non-biblical Characters with geographical locations or books of the Bible, ‘tkbre often, however, he limits his misapplication to only one 01' two terms, Exodus or Leviticus are mistaken for characters, 145 Sodom and Gomorrah for prophets, and David and Goliath for disciples, He also juxtaposes biblical with non-biblical terms as in the incongruous assertion that Pontius Pilate shot the apple off William Tell's head, In a related tech- nique, Twain makes occasional use of the comic effect gained by the misspelling or mispronunciation of scriptural terms, A humorous variant of the misspelling technique is his ir- reverent use of initials with biblical characters, Thus, he sometimes refers to J, Iscariot or to Abraham, Isaac and Jacob as A,, I,, and J, Twain is also skilled in the humorous exploitation of scriptural passages, Sometimes he combines several phrases to create a euphuistic flight of oratory; more characteris- tically, he develops the incongruity between a trivial event and the content or setting suggested by a biblical passage, In this manner he produces mock-heroic deflation, euphemistic statement of unpleasant truth, understatement, anticlimax, and combinations of several of these techniques, In addition, he garbles or twists either the wording or the meaning of a biblical text and also adapts scriptural passages such as "Well done, good and faithful servant" to create puns, Some of Twain's comic biblical allusions are indirect, Sometimes, he falsely identifies proverbs and homely aphorisms as biblical quotations by ascribing the pseudo-quotation either to a biblical character or else to a non-existent scriptural reference, Another indirect use of the Bible is his imitation .of biblical language and style, As early as 1868, Twain could either maintain a substantial burlesque of scriptural diction, 146 rhythm, and syntax, as in the "Impeachment" parable, or else incongruously mix biblical, vernacular, and simple narrative styles for humorous effect, Such a study of Twain's use of the Bible suggests several other possible lines of investigation, One possibility for further development beyond the scope of this study is the stylistic impact on Twain of the King James Bible, Although many of his biblical allusions are only brief references to either characters, locations or events, in almost 1000 instances Twain quotes or incorporates some part of a scriptural passage in his writing, On other occasions, he deliberately parodies biblical language for humorous or satirical purposes, Although a difficult problem, Twain's stylistic debt to the English of the King James Bible merits further consideration,5 Twain's skillful adaptation and manipulation of scrip- tural allusions also lend support to the thesis that he was a conscious literary artist, His employment of such allusions in comic techniques like understatement, anticlimax, puns, misquotation, and incongruous juxtaposition and his use and development of symbolic biblical character types and analogues in narrative or satirical passages strongly suggest Twain's conscious literary craftsmanship, Not only was he cognizant of these various comic and narrative techniques, but he also improved them, His uses of the pun, juxtaposition and other devices show definite improvement in becoming less contrived 5Paine, Biography, I, 338, Paine feels strongly that the Bible improved Twain's literary style, 147 and more organically suited to their context, In addition, Twain was able to evaluate the relative effectiveness of these techniques, Unlike many of the humorists of his day, for example, Twain uses an inferior device like cacography rather sparingly, The question still remains, however, as to why Twain used the Bible as much as he did and what value this recog- nition of his use of Scripture brings to the study of his mind and art, An examination of the concordance in Part Four reveals beyond doubt that the Bible was a constant and pervad- ing influence throughout his writing, Although an unusual number of biblical allusions appear in the Innocents Abroad at the beginning of Twain's career and again in the later "Adams Family" papers, it is impossible to divide Twain's use of the Bible into clearly defined periods, Many of the Quaker 9331 allusions are geographical and historical, while the more pronounced biblical flavor of the later Eden-based fantasies is largely due to the imposed biblical context, Twain's figurative and symbolic use of the Bible for descrip- tion, humor, and satire, however, is remarkably constant throughout his career, His extensive biblical knowledge coupled with his creative ingenuity enabled him to incorporate a biblical allusion into the treatment of almost any subject or situation, Ensor states that Twain's "fascination with the n6 Bible was enduring, and Rees concludes that "child of the frontier that he was, Twain became so saturated with biblical 6 . Ensor, "Twain and the Bible," p, 291, 148 language and lore that it was almost second nature for him to use biblical rhythm and allusions,"7 Ultimately, Twain's use of the Bible should be con- sidered in terms of his lifelong religious dilemma: It is true in a very deep sense that Twain's problem was really a religious problem; for the Calvinism of his boyhood was too crude and anthropomorphic, and the scienti- fic determinism of his old age offered no alternative to the tragic giew of life when conceived in terms of cause and effect, In 1962, Clinton Burhans states: His fairly consistent attendance , , , at churches whose institutional and doctrinal bases he was attacking, sug- gests that Twain's churchgoing stemmed from a profound ~ religious longing, from a seeking after a spiritual cer- tainty which everywhere eluded him, and from a nostalgia which turnad him back to where there once had been such certainty, Twain's constant allusion to the Bible substantiates this possibility of an underlying search for a meaningful religious faith, Although on one hand his reason rejected the Bible as a "mass of fables," on the other it offered only a cynical determinism as an alternative, a point of view Twain also was reluctant to accept, Therefore he occasionally "cast wistful glances at the orthodoxy his reason forced him to reject,"10 As Edgar Lee Masters has noted, when Twain tried to cast aside the Bible ", , , it seemed to be attached to a rubber band, and was likely to bounce back into his lap at any time,"11 7Rees, Bible Characters, p, 199, 8Pellowe, Pilgrim, p, 221, 9Burhans, "Inconsistent Twain," p, 581, 10Jones, "Twain and Religion," p, 143, 11Masters, Twain: Portrait, p, 15, 149 Biblical imagery and symbolism thus remained prominent in Twain's thinking, A figurative expression to indicate anti- quity, for example, invariably elicited a reference to Abraham, Methuselah, Jacob or some other biblical character, More importantly, when Twain wished to discuss or satirize the origin and nature of man and his function in the universe, he frequently reverted to the characters and events of the Eden 1.12 When he considered man's ultimate situation and the Fal destiny at the other end of the human spectrum he also employed biblical imagery, Although Twain's reason rejected the possi- bility of life after death, his heart did not, Thus, Captain Stormfield, Simon Wheeler and others of his fictional char- acters visit a heaven which, while not strictly conventional, has definite Christian overtones, Perhaps more significant are his allusions to Peter in his capacity as the gatekeeper of heaven, Of the more than twenty such references to the apostle, ten occur after 1897, suggesting that Twain was giving the thought of death more than passing consideration and that consciously or unconsciously he was reverting to the orthodox teaching of his youth, It would appear, then, that no one exemplified more clearly than Twain himself his statement that: , , , the religious folly you are born in you will die in, no matter what apparently reasonabler religious folly may seem to have takgn its place meanwhile, and abolished and obliterated it,1 12Ensor's chapter on Twain's biblical fantasies con- tains.a good discussion of Twain's concern with the "beginning" of things, espeC1ally his interest in the Fall and the lood, ‘ Ensor, Twain and the Bible," p, 187ff, 13Jones, "Twain and Religion," p, 143, 150 The Bible was an integral part of the "religious folly" of Twain's early background, Just as he reached back again and again to his boyhood for his most realistic and effective literary source material, so his constant and enduring allusion to the Bible suggests that he also turned to the Hannibal heri- tage for an answer to his religious dilemma, an influence never totally "abolished or obliterated," PART IV CONCORDANCE Although there have been two recent full-length studies on the subject of Mark Twain and the Bible by Allison Ensor and Robert Rees, no scholar has attempted to document Twain's biblical allusions since Henry Pochmann recorded 125 references to Scripture in his 1924 thesis "The Mind of Mark Twain," Harold Aspiz in 1949 modestly suggested that the number of Twain's biblical allusions probably could be doubled to correspond with the publication of additional primary material, while Ensor in 1965 estimated that Twain refers to the Bible in at least 1000 instances, Ensor's figure is more realistic but still somewhat conserva- tive, The following concordance, based upon the primary material in the seventy-five sources listed in the master chart, suggests that Twain referred to the Bible over 3000 times, Future publication of primary material in the "Mark Twain Papers," however, will undoubtedly make even this figure appear cautious, The master chart preceding the concordance provides a numerical symbol for each volume, story or essay cited, Each of the seventy-five sources of primary material is identified by a Roman numeral, while the stories and sketches within each volume are indicated by small letters, Thus, the symbol for "A Cure for the Blues" is VIc, the Roman numeral identifying the volume cited as 135 $30,000 Bequest, Etc,, and the letter "c" designating the specific story or sketch, 152 153 More complete bibliographical information for each major source of primary material appears in the first part of the Bibliography under "Primary Sources," The reader should note that items I through XXVb are represented by the Author's National Edition of Twain's works with the exception of III, Huckleberrnyinn, for which volume IX of Harper's Authorized Edition has been substituted; and items XXVI through XXXVII are represented by the corresponding volumes of the Gabriel Wells Definitive Edition, The concordance divides Twain's biblical allusions into three categories to help indicate his extensive and pervasive use of Scripture, The first category "People, Places, Things" contains the largest number of entries and records Twain's allusions to biblical characters, geographi- cal locations, and objects sacred to Scripture, Accompanying each entry is a numerical symbol identifying the source of the allusion according to the master chart, the number of the page on which the allusion occurs, followed by its approximate date in parentheses, For example, the entry "Moses, XXXIV, 69 (1862)" indicates that Twain refers to Moses on page 69 of the Letters arranged by Paine, and identifies the date of the allusion as 1862, References under a given character or location are listed in chrono- logical order wherever possible, To avoid excessive repeti- tion, a biblical character, place or object is mentioned only once in a given narrative or prose passage unless it represents a distinctly different type of allusion, 154 The treatment of the Holy Land material in this first section deserves special mention, Because of the greater popularity of the Innocents Abroad and the relative obscur- ity of the original Alta California letters, biblical allu- sions that occur in these two works are listed only in the Innocents Abroad, The Alta California allusions listed, then include mainly those references to Scripture omitted from the Innocents Abroad, The documentation of biblical locations presents another complex problem--the necessity of making subjective and arbitrary decisions in order to determine whether the reference to a particular place is a biblical or simply a geographical allusion, The second main division of the concordance records Twain's direct or indirect quotation of scriptural passages, In this category the original biblical passage is quoted first, followed by the numerical symbol identifying the source of the allusion according to the master chart, the page on which the allusion occurs, the passage from Twain illustrating his use of the allusion, and also its approxi- mate date, The first entry in this category, for example, begins by quoting Genesis l:3--"And God said, Let there be light: and there was light," One of the entries under this passage states: XXXVII, 83, ", , , if the lady mentioned had been present when the Creator said, 'Let there be light' she would have interrupted him, and we shouldn't ever have got it," (1906). The entry notes that TWain alludes to the passage from Genesis on page 83 of Mark Twain £2 Eruption, gives his 155 adaptation of the passage itself, as well as its approximate date, When a particular biblical phrase or passage has several biblical references, the first meaningful one has generally been selected for quotation in the concordance, Multiple allusions to a particular passage are listed in chronological order, The third main category of the concordance lists major biblical events, Each entry lists a description of the biblical event, followed by a numerical symbol identify- ing the source of the allusion according to the master chart, the number of the page on which the allusion occurs and the date, Thus, the entry "Moses and the Burning Bush, VII, 166 (1877)" states that Twain alludes to this particular incident in 1877 on page 166 of The Prince and the Pauper, The first and third divisions of the concordance are alphabetically arranged to provide an examination of Twain's allusion to a particular biblical character, location or event, The second division, which lists Twain's use of scriptural passages according to biblical sequence, permits a survey of Twain's allusions to a particular passage or book of the Bible, To furnish a more complete insight into Twain's extensive and versatile use of Scripture some of the more complex allusions are listed in two or even all three cate- gories, increasing the size of the concordance to more than 4500 entries, 11 11a 11b 11c 11d IIf III IIs III IV Va VI VIa VIb VIc VId VIe VIf VIg VIh VIi VIj VIk VIl VIm VIn MASTER CHART FOR CONCORCANCE The Adventures of Tom Sawyer Tom Sawyer Abroad Tom Sawyer, Detective The Stolen White Elephant Some Rambling Notes of an Idle Excursion The Facts Concerning the Recent Carnival of Crime in Connecticut About Magnanimous-Incident Literature Punch, Brothers, Punch The Great Revolution in Pitcairn On the Decay of the Art of Lying The Canvasser's Tale An Encounter With an Interviewer Paris Notes Legend of Sagenfeld, in Germany Speech on Babies Speech on the Weather Concerning the American Language Rogers The Loves of Alonzo Fitz Clarence and Rosannah Ethelton Map of Paris Letter Read at a Dinner of the Knights of St, Patrick The Adventures of Huckleberry Finn A Connecticut Yankee in King Arthur's Court Pudd'nhead Wilson Those Extraordinary Twins The $30,000 Bequest A Dog's Tale Was It Heaven? Or Hell? A Cure for the Blues The Enemy Conquered; or, Love Triumphant The Californian's Tale A Helpless Situation A Telephonic Conversation Edward Mills and George Benton: A Tale The Five Boons of Life The First Writing-Machines Italian Without a Master Italian With Grammar A Burlesque Biography How to Tell a Story 156 VIo VIp VIq VIr VIs VIt VIu VIv VIw VIx VIy VIz VIaa VIbb VIcc VII VIII IX IXa IXb IXc IXd IXe Ixf Xa Xb Xc Xd Xe Xf X8 Xh Xi X5 Xk X1 Xm Xn XI XII XIII XIV XV 157 General Washington's Negro Body-Servant Wit Inspirations of the "Two-Year-Olds" An Entertaining Article A Letter to the Secretary of the Treasury Amended Obituaries A Monument to Adam A Humane Word For Satan Introduction to "The New Guide of the Conversation in Portuguese and English" Advice to Little Girls Post-Mortem Poetry The Danger of Lying in Bed Portrait of King William III Does the Race of Man Love a Lord? Extracts From Adam's Diary Eve's Diary The Prince and the Pauper Life on the Mississippi The American Claimant The Private History of a Campaign That Failed Luck A Curious Experience Mrs, McWilliams and the Lightning Meisterschaft: in Three Acts Playing Courier The Man That Corrupted Hadleyburg My Debut as a Literary Person The £1,000,000 Bank-Note The Esquimau Maiden's Romance My First Lie, and How I Got Out of It The Belated Russian Passport Two Little Tales About Play-Acting Diplomatic Pay and Clothes Is He Living or Is He Dead? My Boyhood Dreams The Aushfihn Edison Keeping School Again The Death Disk A Double-Barreled Detective Story A Petition to the Queen of England The Innocents Abroad I The Innocents Abroad II A Tramp Abroad I A Tramp Abroad II Following the Equator I XVI XVII XVIII XIX XX XXI XXII XXIII XXIIIa XXIIIb XXIIIc XXIIId XXIIIe XXIIIf XXIIIg XXIIIh XXIIIi XXIIIj XXIIIk XXIIIl XXIIIm XXIIIn XXIIIo XXIIIp XXIIIq XXIIIr XXIIIs XXIIIt XXIIIu XXIIIv XXIIIw XXIIIx XXIIIy XXIIIz XXIIIaa XXIIIbb XXIIIcc XXIIIdd XXIIIee XXIIIff XXIIIgg XXIIIhh XXIIIii XXIIIjj XXIIIkk XXIIIll XXIIImm 158 Following the Equator II Roughing It I Roughing It II The Gilded Age I The Gilded Age II Joan of Arc I Joan of Arc II My Watch (from Sketches New and Old) Political Economy The Jumping Frog Journalism in Tennessee The Story of the Bad Little Boy The Story of the Good Little Boy A Couple of Poems by Twain and Moore Niagara Answers to Correspondents To Raise Poultry Experience of the McWilliamses with Membranous Croup My First Literary Venture How the Author Was Sold in Newark The Office Bore Johnny Greer The Facts in the Case of the Great Beef Contract The Case of George Fisher Disgraceful Persecution of a Boy? The Judge's "Spirited Woman" Information Wanted Some Learned Fables, For Good Old Boys and Girls My Late Senatorial Secretaryship A Fashion Item Riley--Newspaper Correspondent A Fine Old Man Science vs, Luck The Late Benjamin Franklin Mr, Bloke's Item A Medieval Romance Petition Concerning Copyright After-Dinner Speech Lionizing Murderers A New Crime A Curious Dream A True Story The Siamese Twins Speech at the Scottish Banquet in London A Ghost Story The Capitoline Venus Speech on Accident Insurance XXIIInn XXIIIoo XXIIIpp XXIIIqq XXIIIrr XXIIIss XXIIItt XXIIqu XXIIIvv XXIIIww XXIIIxx XXIIIyy XXIIIzz XXIIIa3 XXIIIb3 XXIIIc3 XXIIId3 XXIIIe3 XXIIIf3 XXIIIg3 XXIIIh3 XXIIIi3 XXIV XXIVa XXIVb XXIVc XXIVd XXIVe XXIvf XXIVg XXIVh XXIVi XXIVj XXIVk XXIVl XXIVm XXIVn XXIVo XXIVp XXIVq XXIVr XXV XXVa XXVb XXVI XXVIa XXVIb XXVIc XXVId XXVIe XXVIf 159 John Chinaman in New York How I Edited an Agricultural Paper The Petrified Man My Bloody Massacre The Undertaker's Chat Concerning Chambermaids Aurelia's Unfortunate Young Man "After" Jenkins About Barbers "Party Cries" in Ireland The Facts Concerning the Recent Resignation History Repeats Itself Honored as a Curiosity First Interview with Artemus Ward Cannibalism in the Cars The Killing of Julius Caesar "Localized" The Widow's Protest The Scriptural Panoramist Curing a Cold A Curious Pleasure Excursion Running for Governor A Mysterious Visit In Defense of Harriet Shelley (from Literary Essays) Fenimore Cooper's Literary Offenses Traveling with a Reformer Private History of the "Jumping Frog" Story Mental Telegraphy Mental Telegraphy Again What Paul Bourget Thinks of Us A Little Note to M, Paul Bourget The Invalid's Story Stirring Times in Austria The German Chicago Concerning the Jews About All Kinds of Ships From the "London Times" of 1904 A Majestic Literary Fossil At the Appetite Cure Saint Joan of Arc In Memoriam A Biographical Sketch Christian Science Book I Christian Science Book II Appendices What is Man? The Death of Jean The Turning-Point of My Life How to Make History Dates Stick The Memorable Assassination A Scrap of Curious History Switzerland, The Cradle of Liberty XXVIg XXVIh XXVIi XXVIj XXVIk XXVII XXVIm XXVIn XXVIo XXVII XXVIIa XXVIIb XXVIIc XXVIId XXVIIe XXVIIf XXVIII XXVIIIa XXVIIIb XXVIIIc XXVIIId XXVIIIe XXVIIIf XXVIIIg XXVIIIh XXVIIIi XXVIIIj XXVIIIk XXVIIII XXVIIIm XXVIIIn XXVIIIo XXVIIIp XXVIIIq XXVIIIr XXVIIIs XXVIIIt XXVIIIu XXVIIIv XXVIIIw XXVIIIx XXVIIIy XXVIIIz XXVIIIaa XXVIIIbb XXVIIIcc XXVIIIdd XXVIIIee XXVIIIff XXVIIIgg XXVIIIhh XXVIIIii 160 At the Shrine of St, Wagner William Dean Howells English as She is Taught A Simplified Alphabet As Concerns Interpreting Deity Concerning Tobacco The Bee Taming the Bicycle Is Shakespeare Dead? The Mysterious Stranger A Horse's Tale Extract from Captain Stormfield's Visit to Heaven A Fable My Platonic Sweetheart Hunting the Deceitful Turkey The McWilliamses and the Burglar Alarm On Speech-Making Reform (from Twain's Speeches) The Sandwich Islands The American Vandal Woman—-An Opinion Americans and the English About London The Ladies License of the Press The Weather The Babies The Story of a Speech Unconscious Plagiarism Accident Insurance On After-Dinner Speaking Plymouth Rock and the Pilgrims On.Adam Speech of Samuel L, Clemens Advice to Youth Speech Turncoats A Tribute Consistency Henry M, Stanley On Stanley and Livingstone General Grant's Grammar The Old Fashioned Printer Yale College Speech Welcome Home On Foreign Critics Mistaken Identity Daly Theatre Lotos Club Dinner in Honor of Mark Twain An Undelivered Speech Die Schrecken Der Deutschen Sprache The Horrors of the German Language German for the Hungarians XXVIIIjj XXVIIIkk XXVIIIll XXVIIImm XXVIIInn XXVIIIoo XXVIIIpp XXVIIIqq XXVIIIrr XXVIIIss XXVIIItt XXVIIqu XXVIIIvv XXVIIIww XXVIIIxx XXVIIIyy XXVIIIzz XXVIIIa3 XXVIIIbB XXVIIIc3 XXVIIId3 XXVIIIe3 XXVIIIf3 XXVIIIg3 XXVIIIh3 XXVIIIi3 XXVIIIj3 XXVIIIk3 XXVIIIl3 XXVIIIm3 XXVIIIn3 XXVIIIo3 XXVIIIp3 XXVIIIq3 XXVIIIr3 XXVIIIsB XXVIIIt3 XXVIIIu3 XXVIIIv3 XXVIIIw3 XXVIIIx3 XXVIIIy3 XXVIIIz3 XXVIIIa4 XXVIIIb4 XXVIIIc4 XXVIIId4 XXVIIIe4 XXVIIIf4 XXIX XXIXa XXIXb XXIXc 161 To the Whitefriars Author's Club The Day We Celebrate Theoretical and Practical Morals Henry Irving Welcome Home Galveston Orphan Bazaar Literature Disappearance of Literature Public Education Society Municipal Government Municipal Corruption Votes for Women University Settlement Society On Lincoln's Birthday Osteopathy Business Dinner to Hamilton W, Mabie The Dinner to Mr, Choate Sixty-Seventh Birthday Seventieth Birthday Russian Sufferers Joan of Arc Taxes and Morals Layman's Sermon Morals and Memory When in Doubt, Tell the Truth Introducing Doctor Van Dyke Billiards "Mark Twain's First Appearance" In Aid of the Blind Spelling and Pictures Copyright Educating Theatre-Goers The Educational Theatre Books, Authors, and Hats Independence Day The Savage Club Dinner Charity and Actors Fulton Day, Jamestown The Alphabet and Simplified Spelling Compliments and Degrees Booksellers Education and Citizenship Dinner to Whitelaw Reid Courage Queen Victoria Rogers and Railroads Dinner to Mr, Jerome A Memorable Midnight Experience (from Europe and Else- Two Mark Twain Editorials where) The Temperance Crusade and Women's Rights O'Shah ‘ XXIXd XXIXe XXIXf XXIXg XXIXh XXIXi XXIXj XXIXk XXIXI XXIXm XXIXn XXIXo XXIXp XXIXq XXIXr XXIXs XXIXt XXIXu XXIXv XXIXw XXIXx XXIXy XXIXz XXIXaa XXIXbb XXIch XXIde XXIXee XXIXff XXIng XXIXhh XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXVIIIa XXXVIIIb XXXVIIIc XXXVIIId XXXVIIIe 162 A Wonderful Pair of Slippers Aix, The Paradise of the Rheumatics Marienbad--A Health Factory Down the Rhone The Lost Napoleon Some National Stupidities The Cholera Epidemic in Hamburg Queen Victoria's Jubilee Letters to Satan A Word of Encouragement for Our Blushing Exiles Dueling Skeleton Plan of a Proposed Casting Vote Party The United States of Lyncherdom To the Person Sitting in Darkness To My Missionary Critics Thomas Brackett Reed The Finished Book As Regards Patriotism Dr, Loeb's Incredible Discovery The Dervish and the Offensive Stranger Instructions in Art Sold to Satan That Day in Eden Eve Speaks Samuel Erasmus Moffett The New Planet Marjorie Fleming, The Wonder Child Adam's Soliloquy Bible Teaching and Religious Practice The War Prayer Corn-Pone Opinions Biography I -- Paine Biography II -- Paine Biography III -- Paine Biography IV -- Paine Letters I -- Arr, by Paine Letters II -- Arr, by Paine Autobiography I -- Paine, ed, Autobiography II -- Paine, ed, Theodore Roosevelt (from Mark Twain in Eruption) Andrew Carnegie The Plutocracy Hannibal Days Two Halos In a Writer's Workshop 163 XXXVIIIf Various Literary People XXXVIIIg The Last Visit to England XXXVIIIh Miscellany XXXIX XL XLa XLb XLc XLd XLe XLf XLg XLh XLi XLj XLk XLl XLm XLI XLIa XLIb XLIc XLId XLIe XLIf XLIg XLIh XLIi XLIj XLII XLIIa XLIIb XLIIc XLIId XLIIe XLIIf XLIIg XLIIh XLIIi XLIIj XLIIk XLIII XLIIm XLIII Autobiography —- Ed, by Neider Letters From the Earth Papers of the Adams Family Letter to the Earth A Cat-Tale Cooper's Prose Style Official Report of the I,L,A,S, The Gorky Incident Simplified Spelling Something About Repentance From an English Notebook From the Manuscript of "A Tramp Abroad": The French and the Comanches From an Unfinished Burlesque of Books on Etiquette The Damned Human Race The Great Dark Which Was the Dream? The Enchanted Sea-Wilderness An Adventure in Remote Seas The Great Dark Indiantown Which Was It? Three Thousand Years Among the Microbes The Passenger's Story The Mad Passenger Dying Deposition Trial of the Squire Burlesque ll Trovatore (from Burlesques and Satires) A Novel: Who—was He? The Story of Mamie Grant, the Child Missionary L'Homme Qui Rit Burlesque Hamlet 1,002nd Arabian Night Autobiography of a Damned Fool Affeland C, Snivelization Hellfire Hotchkiss The Brummel-Arabella Fragment Cap'n Simon Wheeler, The Amateur Detective, A Light Tragedy Copyright Application for "Cap'n Simon Wheeler, The Amateur Detective" Simon Wheeler, Detective Textual Notes -- Appendices Mark Twain's Letters to His Publishers -- Hamlin Hill, ed, XLIV XLV XLVI XLVII XLVIII XLIX LI LII LIII LIV LV LVI LVII LVIII LIX LX LXI LXII LXIII LXIv LXV' vaI LXVII 164 Mark Twain--Howells Letters I -- Henry N, Smith and William M, Gibson, eds, Mark Twain--Howells Letters II -- Smith and Gibson, eds, Mark Twain to Mrs, Fairbanks -- Wecter, ed, Mark Twain--Business Man -- Samuel Charles Webster, ed, Mark Twain's Letters to Mary -- Lewis Leary, ed, Contributions to "The Galaxy" 1868-1871 -- McElderry, ed, Mark Twain's Notebook -- Paine, ed, The Love Letters of Mark Twain -- Wecter, ed, The Forgotten Writings of Mark Twain -- Duskis, ed, Traveling with the Innocents Abroad -- McKeithan, ed, Mark Twain: Life as I Find It -- Neider, ed, Mark Twain of the Enterprise -- H, N, Smith, ed, Mark Twain's Letters from Hawaii -- Day, ed, Mark Twain and Hawaii -- Frear, ed, Sketches of the Sixties -- Howell, ed, A Bibliography of Mark Twain -- Merle Johnson, ed, The Adventures of Thomas Jefferson Snodgrass -- Honce, ed, Mark Twain's Travels with Mr,,Brown -- Walker and Dane, eds,, The Washoe Giant in San Francisco -- Walker, ed, The Pattern for Mark Twain's Roughing It -- Rogers, ed, 1601 "Reflections on Religion" -- Neider, ed, "Mark Twain Juvenilia" -- Brashear, ed, Mark Twain's Letters to Will Bowen -- Hornberger, ed, LXVIII LXIX LXX LXXa LXXb LXXc LXXd LXXe Lxxf LXXg LXXh Lxxi LXXI LXXII LXXIII LXXIIIa LXXIIIb LXXIV LXXV LXXVa LXXVb 165 Mark Twain's Letters in the Muscatine Journal -- Branch, ed, Washington in 1868 -- Cyril Clemens, ed, Mark Twain's Hannibal, Huck and Tom -- Blair, ed, Villagers of 1840-3 Jane Lampton Clemens Tupperville-Dobbsville Clairvoyant A Human Bloodhound Huck Finn and Tom Sawyer among the Indians Doughface Tom Sawyer's Gang Plans a Naval Battle Tom Sawyer's Conspiracy Tom Sawyer: A Play Mark Twain's Correspondence with Henry Huttleston Rogers -- Leary, ed, Mark Twain: Enterprise Correspondent 1865-1866 -- Smith, ed, I "The Love Letters of Mark Twain," Atlantic Monthl , CLXXX (Nov,, 1947), 33-39, -- Wecter, ed, "Love Letters" cont, Atlantic Monthly, CLXXX (Dec,, 1947), 66-72, """""""" "Love Letters" cont, Atlantic Monthly, CLXXXI (Jan,, 1948), 83-88, Republican Letters -- Cyril Clemens, ed, "Mark Twain's Letters to San Francisco from Virginia City, Nevada Territory, July 9 to November 19, 1863" The Twainian, XI (Jan,-Feb,, 1952), 1-4, ”Letters" cont, The Twainian, XI (Mar,-Apr,, 1952), 1-4, "Letters" cont, The Twainian, XI (May-June, 1952), 1-4, CON CO RDANCE PEOPLE - PLACES - THINGS Aaron, L, 104 (1867); XXXVI, 342 (1906), Abana, XII, 178 (1868); XII, 137-88 (1868); XII, 196 (1868), Abednego, LII, 315 (1870), Abel, tLXXVb, 3 (1863); LXII, 57 (1864); X1, 242 (1868); XLIX, 46 (1870); LII, 257 (1870); XLIX, 123 (1871); 11k, 287 (1875); VIbb, 356 (1893); VIbb, 356 (1893); XXVII, 108 (c1898); XLIe, 239 (1900); XXIXaa, 348 (1900+); XXIXaa, 350 (1900+); XLa, 79 (1905); XXXVI, 342 (1906); XL4, 25 (1906); XXVIIb, 257-58 (1907). Abishua, L, 104 (1867). Abner, L, 108 (1867). Abraham, L, 91 (1867); L, 97 (1867); L, 97 (1867); L, 99 (1867); L, 103 (1867); L, 104-05 (1867); L, 105 (1867); LIII, 217 (1867); LIII, 231, (1867); LIII, 250 (1867); XI, 242 (1868); XI, 257 (1868); XI, 258 (1868); XII, 114 (1868); XII, 166 (1868); XII, 179 (1868); XII, 207 (1868); XII, 280 (1868); XII, 296 (1868); XII, 311 (1868); XII, 323 (1868); VIp, 278 (1870); XLIX, 123 (1871); LVII, 490 (1873); VII, 168 (1877); XIV, 19 (1879); XLb, 107 (1887); XXIVk 281 (1898); XXVIIIxx, 230 (1901); XLVIII, 95 (1906); XXVIIb, 256 (1907); XXVIIb, 256 (1907); XXVIIb, 260-61 (1907); XXVIIb, 270 (1907). Absalom, L, 98 (1867); L, 101 (1867); XII, 328 (1868); XXVIIb, 274 (1907). Acts, LII, 261 (1970); III, 351 (1833). Adam, LXVI, 36 (1850's); LXVI, 45 (1850's); XXX, 156 (1861?); XXVIIIa, 17 (1866); XXX, 330 (1867); L, 67 (1867); L, 98 (1867); L, 98 (1867); LIII, 278 (1867); LXI, 102 (1867); XII, 178 (1868); XII, 233 (1868); XII, 306 (1868); XII, 306 (1868); XII, 308 (1868); XII, 334 (1868); LII, 12-13 (1869); LII, 63 (1869); LIV, 30 (1869); LIX, 180 (1869); XLIX, 108 (1870); 166 167 Adam (cont,) LII, 203 (1870); LII, 219 (1870); LII, 300 A838- Ahab, (1870): XLa, 59 (1870's); XLa, 66 (1870's); XLa, 69 (1370's); XLIX, 123 (1871); XVII, 132 (1872); XVII, 246 (1872); XX, 186 (1873); XXIXb, 30 (1873); 11k, 386 (1875); III, 36 (1876); XLIIj, 261 (1877); L, 128 (1877); XIII, 97 (1879); XIV, 160 (1879); XIV, 255 (1879); XXVIIIo, 94-95 (1880); XXVIIIo, 95 (1880); XXVIIIo, 97 (1880); VIII, 188 (1882); LXXi, 263 (1884); IV, 180 (1886); IV, 255 (1886); XXIVn, 330 (1890); Xb, 124 (1893); XXXV, 591-92 (1893); XLVI, 270 (1893); V, 8 (1893); V, 18 (1893); v, 26 (1893);XXVIe, 184 (1894); L, 275 (1896); L, 290 (1896); XV, 221 (1897); XV, 291 (1897); L, 325 (1897); LXXI, 274 (1897); XXVII, 16 (c1898); XXVII, 19 (C1898); LXXI, 381 (1898); XXIXv, 308 (1900?); XXIXz, 339 (1900+); XXIXz, 346 (1900+); XXIXaa, 347-48 (1900+); XXIXaa, 350 (1900+); XLIe, 239 (1900); XLIf, 468 (1900); XXVIIIyy, 233 (1901); VIaa, 338 (1902); VIbb, 342 (1902); XXV, 18 (1902); XXVa, 130 (1903); XXXII, 1195 (1903); L, 381 (1903); LXXI, 541 (1903); VII, 245 (1904); VIcc, 379 (1905); VIcc, 383 (1905); XXIXee, 377 (1905); XXIXee, 377-78 (1905); XXIXee, 385 (1905); XXXV, 775 (1905); XL3, 23 (1905); XLa, 71 (1905); VIt, 296 (1906); XXVI, 7 (1906); XXVI, 10 (1906); XXVI, 47 (1906); XXVIIIk3, 297 (1906); XXXIII, 1315 (1906); XXXIII, 1354 (1906); XXXVIIIh, 385 (1906); XXXVIIIh, 388 (1906); XL4, 27 (1906); XL6, 32 (1906); XLa, 84 (1906); XLa, 92 (1906); XLa, 93 (1906); XLa, 94 (1906); XLa, 98 (1906); XLV, 811 (1906); LXV, 332 (1906); XLa, 101 (1907); XXVIIb, 256 (1907); XXVIIb, 257-58 (1907); XXVIIb, 262 (1907); XXVIIb, 264 (1907); XXVIb, 139 (1910); XXXIII, 1649 (7); XXXV, 473 (7). LII, 260 (1870), L, 95 (1867); XII, 283 (1868). Ajalon, L, 101 (1867); XII, 355 (1868); XII, 358 (1868). Alexandria, XI, 5 (1868), Alpha, XXIIIoo, 287 (1870). Amalekites, L, 95 (1867); XII, 285 (1868); XLl, 167 (1905), Amasa, L, 109 (1867), Ammonites, XLl, 167 (1905). Amorites, L, 108 (1867). Amos, L, 107 (1867). 168 Ananias, LXXII, 41 (1866); LXXII, 43 (1866); LXXII, 46 (1866); L, 88 (1867); XII, 184 (1868); XII, 196 (1868); II, 66 (1891); XXVb, 261 (1903). Andrew, L, 92 (1867), Angel of Annunciation, LXV, 336 (1906). Angel of the Apocalypse, XXV, 34 (1902); XXV, 51 (1902), Angel of Death, LII, 335 (1870); III, 40 (1876). Apocalypse, XXV, 17 (1902). Ararat, XLVI, 7 (1867); XII, 133 (1868); LII, 138 (1869); IIg, 354 (1879); XIV, 267 (1879); XXVIc, 149 (1899); XL7, 37 (7); XL9, 45 (7). Areopagus, L, 71 (1867); L, 73 (1867); XII, 57 (1868). Ark (Noah's), XXVIIIa, 9 (1866); XXXIII, 1603 (1866); L, 26 (1866); XLVI, 7 (1867); L, 106 (1867); XII, 64 (1868); XII, 133 (1868); XII, 163 (1868); XII, 308 (1868); XII, 403 (1868); XLIIc, 44 (1869); LII, 47 (1869); XXXI, 419 (1870); XXXI, 420 (1870); XLIII, 29 (1870); LII, 288 (1870); LII, 305 (1870); XVII, 114 (1872); XXXIV, 252 (1875); XLIIf, 138-39 (1877); XLIId 56 (1881); III, 219 (1883); XXVIi, 248 (1887); XXXV, 486 (1887); XLIII, 312 (1892); XXIVI, 292 (1893); XXIVl, 296 (1893); XXIVI, 302 (1893); L, 266 (1896); XV, 85 (1897); XVI, 306 (1897); XXVII, 108 (c1898); XXVIc, 149 (1899); XXIch, 356 (1900+); XXVa, 79 (1903); XXIXee, 378 (1905); XXIXee, 380 (1905); XXXVIIId, 158-59 (1906); XLa, 100 (1907); XXXV, 488 (1909); XL5, 29 (7); XL9, 44 (7). Ark of the Covenant, L, 97 (1867); L, 106 (1867); LXIX, 38-39 (1868); XII, 293 (1868); XII, 341 (1868). Armageddon, XLVII, 61 (1861); L, 95 (1867). Baal, XLa, 62 (1870's), Baalgad, XXX, 195 (1862); XXX, 335 (1867); XII, 162 (1868); XII, 163 (1868); XII, 167 (1868); XII, 196 (1868). Baasha, XL-lO, 51 (?), Babel, LXXV, 1 (1863); LVIII, 145 (1864); L, 89 (1867); LXI, 204 (1867); XII, 193 (1868); XXIIIz, 191 (1870); XVII, 142 (1872); VII, 366 (1882); XXVIIItt, 215 (1900); XXXV, 755 (1904); XXXVI, 230 (1904). 169 Babylon, XXX, 100 (1853); L, 89 (1867); XII, 193 (1868); XIX, 267 (1873); XXXIII, 1355 (1906). Balaam's Ass, LVI, 196 (1866); L, 88 (1867); XI, 92 (1868); XII, 173 (1868); XII, 175 (1868); LII, 41 (1869); XVIII, 227 (1872); III, 65 (1876); XXXIV, 302 (1877); VIm, 261 (?), Barabbas, LVIII, 143 (1864). Barak, L, 102 (1867); XII, 212 (1868), Bartholomew, X1, 189 (1868); XIII, 128 (1879); IIb, 223 (1882), Bashan, L, 91 (1867); XII, 195-96 (1868); XII, 205 (1868); XII, 205-06 (1868); XII, 254 (1868); XVII, 41 (1872). Bathsheba, L, 101 (1867); XII, 327 (1868), Beatitudes, IV, 65 (1886); XXVb, 248 (1903). Beersheba, L, 105 (1867); XII, 205-06 (1868). Belial, XXII, 231 (--1895). Belshazzar, XII, 346 (1868); XIX, 267 (1873); XLVII, 363 (1886). Benhadad, XII, 257 (1868), Benjamin, LIII, 218 (1867); LIII, 223 (1867), Bethany, L, 99 (1867); XI, 5 (1868); XII, 336 (1868); XII, 358 (1868); IIg, 355 (1879), Bethavan, L, 107 (1867). Bethel, L, 104 (1867); L, 106 (1867); L, 106-07 (1867); XII, 294 (1868). Bethesda, XLVII, 97 (1867); L, 101 (1867); XII, 299 (1868); XII, 327 (1868). Bethlehem, L, 72 (1867); LIII, 228 (1867); XLVI, 59 (1868); XI, 5 (1868); XII, 34 (1868); XII, 216 (1868); XII, 248 (1868); XII, 263 (1868); XII, 263 (1868); XII, 350 (1868); XII, 358 (1868); XVII, 41 (1872); IIg, 355 (1879). Bethsaida, L, 92 (1867); XII, 201 (1868); XII, 225 (1868); XII, 230 (1868); XII, 250-51 (1868); XII, 359 (1868). Blessings, Mount of, See Gerizim, 170 Brazen serpent, XII, 263 (1868). Bread of life, XVIII, 174 (1872); L1, 174 (1872); XIX, 68 (1873), Caiaphas, L, 101 (1867); L, 109 (1867), Cain, LXXVb, 3 (1863); LXII, 57 (1864); XLIIb, 36 (1868); XI, 242 (1868); LII, 13 (1869); LIV, 46 (1869); XXXI, 439-40 (1870); XLIX, 46 (1870); LII, 170 (1870); LII, 257 (1870); XLa, 67 (1870's); XLIX, 123 (1871); XXVIIId, 35 (1872); III 32 (1876); XLIIj, 243 (1877); XLIIj, 290 (1877); XLIIm, 480 (1877); XIV, 255 (1879); III, 366 (1883); VIbb, 350 (1893); VIbb, 356 (1893); IIa, 187 (1895); XXVII, 108 (C1898); XXVII, 110 (c1898); XXIXaa, 350 (1900+); XLIe, 239 (1900); XLa, 78 (1905); XXXVI, 342 (1906); XL4, 25 (7). Cainan, XLa, 58 (1870's). Calvary, XI, 42 (1868); XII, 68 (1868); XII, 308 (1868); XII, 309 (1868). Cana, LIII, 240 (1867). Canaan, LIII, 302 (1867); XI, 68 (1868); XII, 162 (1868); XII, 291 (1868); XII, 341 (1868); XX, 279 (1873); IIg, 355 (1879); XV, 70 (1897). Canaanites, XI, 68 (1868). Capernaum, L, 92 (1867); XI, 5 (1868); XII, 229 (1868); XII, 230 (1868); XII, 230 (1868); XII, 234 (1868); XII, 239 (1868); XII, 250-51 (1868); XII, 265 (1868); XII, 359 (1868). Carmel, Mount, L, 102 (1867); XII, 254 (1868), Cesarea Phillippi, L111, 208 (1867); LIII 209 (1867); XII, 230 (1868); XII, 250-51 (1868), Cherubim, LX, 5 (1857); XXIXaa, 347 (1900+). Chorazin, XII, 230 (1868); XII, 359 (1868). Christ's Kingdom, LXV, 341 (1906). City of Refuge, LVI, 251 (1866); XVIII, 258 (1872). Comforter, XXVa, 189 (1903), Corinthians, LXI, 219 (1867); L1, 62 (1869). 171 Cross, LVI, 176 (1866); X1, 126 (1868); X1, 178 (1368); XI, 284 (1868); XII, 303 (1868); XII, 308 (1868); XII, 309 (1868); XII, 309 (1868); XXXVIIIg, 343 (1907). Crown of thorns, L, 98 (1367); LIII, 46 (1867); X1, 126 (1868); XI, 178 (1868); X1, 284 (1868); XII, 309 (1868 , Curses, Mount of, See Ebal, Cyprus, XI, 5 (1868). Damascus, LXI, 265 (1867); XI, 5 (1868); X1, 258 (1868); XII, 154 (1868); XII, 178 (1868); XII, 184 (1868). Damascus Gate, XII, 295 (1868), Dan, L, 106-07 (1867); L111, 213 (1867); LIII, 219 (1867); L111, 310 (1867); XII, 205 (1868); XII, 205—06 (1868); XII, 207 (1868); XII, 212 (1868); XII, 250-51 (1868); XII, 311 (1868), Daniel, LVIII, 143 (1864); LXI, 119 (1867); LXI, 225 (1867); LXXIV, 18 (1868); XII, 191 (1868); LII, 198 (1870); XLIV,)208 (1877); XLVII, 363 (1886); XXVIIb, 262 (1907 , Daniel (Book), XVII, 143 (1872). Daughter of God, XXII, 40 (--1895), David, L, 95 (1867); L, 101 (1867); L, 101 (1867); L, 109 (1867); L, 109 (1867); XI, 68 (1868); X1, 242 (1868); X1, 250 (1868); XII, 323 (1868); XII, 325 (1868); XII, 325 (1868); XII, 327 (1868); XII, 355 (1868); LII, 260 (1870); I, 42 (1874); XLIIe, 94 (1883); XXVIIIee, 162 (1893); V, 20 (1893); XXIVi, 217 (1898); XXVI, 92 (1906); XXVI, 93 (1906); XXXIII, 1281 (1906); XXXVII, 336 (1906); XXXVIIIa, 60 (1907); XLVIII, 112-13 (1907); XL9, 45 (7). David, Tower of, XII, 295 (1868). Dead Sea, XLVII, 97 (1867); LIII, 310 (1867); XII, 154 (I868); XII, 329 (1868); XII, 333 (1868); XII, 342 (1868); XII, 357 (1868); XII, 403 (1868); XVII, 258 (1872). Deborah, L, 102 (1867); L, 106 (1867); XII, 212 (1868); XII, 258 (1868). Decalogue, LVI, 116 (1866); LII, 114 (1869); XXXIII, 1357 (1906), Delilah, Deuteron Diana, T Disciple Dothan, Ebal, Ecclesia Eden, Egypt. Eleazar, Eli Elihu, 172 LXII, 76 (1864); XVII, 205 (1872), omy, LXI, 208 (1867); LII, 261 (1870); XXXIV, 314 (1877); XLIIj, 259 (1877); VIg, 206 (1880); XLIe, 239 (1900); XXXVI, 342 (1906), emple of, XII, 139 (1868), s, XXIIIe3, 361 (1866); L, 101 (1867); XI, 67 (1868); XI, 178 (1868); XI, 189 (1868); XII, 42 (1868); XII, 123 (1868); XII, 135 (1868); XII, 224 (1868); XII, 227 (1868); XII, 230 (1868); XII, 265 (1868); XII, 359 (1868); LII, 42 (1869); XLIX, 42 (1870); LII, 181 (1870); XXXIV, 427 (1882); III, 225 (1883); XXXVI, 69 (1885); XXV, 15 (1902); XXVa, 206 (1903); XXVa, 207 (1903); XXXIII, 1340 (1906); XXXVIIIg, 341 (1907). XII, 220 (1868), L, 96 (1867); XII, 288 (1868); XII, 289 (1868); XII, 291 (1868), stes, VIII, 236 (1882). XXXIV, 63 (1862); XXVIIIa, 17 (1866); LVI, 31 (1866); LXI, 196 (1867); LXXIV, 19 (1868); X1, 149 (1868); XII, 88 (1868); XII, 178 (1868); XII, 376 (1868); XII, 409 (1868); LII, 12 (1869); XLIX, 59 (1870); LII, 302 (1870); LII, 328 (1870); XLa, 66 (1870's); XLa, 67 (1870's); XLIX, 123 (1871); XVII, 246 (1872); XVIII, 178 (1872); XVIII, 208 (1872); XXIXc, 35 (1873); 11k, 386 (1875); XIV, 160 (1879); XIV, 255 (1879); XXIXe, 110 (1891); VIbb, 343 (1893); VIbb, 356 (1893); XV, 212 (1897); XXIXI, 212 (1897); XXIXI, 213 (1897); XXVII, 108 (C1898); XXIXz, 339 (1900+); XXIXaa, 347 (1900+); XXIXaa, 348 (1900+); XXIXaa, 348 (1900+); XXIXaa, 350 (1900+); XXVIIIyy, 233 (1901); VIcc, 378 (1905); VIcc, 383 (1905); XLa, 71 (1905); XLa, 79 (1905); XXXIII, 1315 (1906); XXXIII, 1341 (1906); XLa, 88 (1906); XLa, 92 (1906); XLa, 93 (1906); XXVIb, 138-39 (1910); XL3, 22 (7); XL4, 27 (7). XII, 209 (1868); XII, 221 (1868); XII, 291 (1868); II, 105 (1891); XXXVI, 99 (1897); XXIVk, 270 (1898); XXVIIIf3, 273 (1905). L, 104 (1867). L, 97 (1867); XII, 293 (1868); XXVIII, 4 (1884). LII, 227 (1870). Elijah, Elisha, Endor, Enoch, Ephesus, Esau, 173 L, 88 (1867); L, 100 (1867); LIII, 196 (1867); XI, 273 (1868); XII, 284 (1868); XXXIV, 302 (1877); L, 129 (1877); IIc, 264-67 (1877); XXXVIII, 23 (1907). L, 88 (1867); L, 96 (1867); L, 102 (1867); L, 109- 10 (1867); LII, 196 (1867); XII, 282 (1868); XII, 287 (1868); XII, 339 (1868), L, 93 (1867); LIII, 240 (1867); XII, 254 (1868); XII, 276 (1868); XII, 277 (1868); XLIX, 82 (1870); XLVI, 263 (1888). XLa, 58 (1870's). XI, 5 (1868); XII, 124 (1868); XII, 125 (1368); XII, 135 (1868): x11, 263 (1868). LVIII, 161 (1865); L, 91 (1867); LXI, 208 (1867); XII, 221-22 (1868); XVII, 24 (1872); XXVI, 66 (1906); XXVIIb, 277 (1907), Esdraelon, Plain of, L, 93 (1867); L, 95 (1867); L, 102 Eve, Exodus, Ezekiel, Field of Fig leav Gabriel, (1867); LIII, 240 (1867); XII, 253 (1868); XII, 257 (1868); XII, 358 (1868); XII, 403 (1868). LXVI, 45 (1850's); LX, 41 (1857); XXVIIIa, 17 (1866); LXI, 241 (1867); LVIII, 213 (1868); XII, 371 (1868); LII, 12-13 (1869); LIX, 185 (1869); XXVIIIc, 32 (1870); LII, 203 (1870); XXIIIjj, 254 (1872); XXVIIIf, 44 (1872); XXIXb, 30 (1873); XIV, 160 (1879); XIV, 255 (1879); IV, 180 (1886); VIbb, 342 (1893); VIbb, 344 (1893); VIbb, 348 (1893); VIbb, 356 (1893); V, 26 (1893); V, 117 (1893); L, 325 (1897); XXVII, 16 (C1898); XXIXx, 324 (1900+); XXIXz, 339 (1900+); XXIXz, 345 (1900+); XXIXaa, 347 (1900+); XXIXhh, 402 (1900); VIcc, 357 (1905); VIcc, 383 (1905); XXIXee, 377-78 (1905); XXIXee 380 (1905); XXIXee, 381 (1905); XXXV, 775 (1905); XXVI, 7 (1906); XXXIII, 1315 (1906); XXXVIIIh, 385 (1906); XLa, 92 (1906); XLVIII, 42 (1906); XXVIo, 307 (1909); XXXIII, 1535 (1909); XXVIb, 139 (1910); XL3, 23 (7); XL6, 32 (7). LIII 218 (1867); LIII, 275 (1867); LXI, 208 (1867); XLIe, 288 (1900); xxv, 59 (1902). XXVIIb, 262 (1907). Blood, XII, 328 (1868). es, XLa, 67 (1870's), LX, S (1857); V, 67 (1893); XLI, 11 (?), Galilee, Galilee, Gaza, Gehazi, Genesis. 174 L, 93 (1867); LIII, 209 (1867); LIII, 246 (1867); XI, 5 (1868); XII, 201 (1868); XII, 201-02 (1868); XII, 239 (1868); XII, 242 (1868); XII, 248 (1868); XII, 358 (1868); 11g, 354 (1879); VIII, 368 (1882). Sea of, XXIIIh, 72 (1865); XXIIIe3, 361 (1866); LIII, 219 (1867); L111, 310 (1867); XII, 205 (1868); XII, 221 (1868); XII, 223 (1868); XII, 227 (1868); XII, 237 (1868); XII, 244 (1868); XII, 250-51 (1868); XII, 254 (1868); XII, 345 (1868); XII, 357 (1868); XII, 359 (1868); XII, 403 (1868); XLIX, 42 (1870). XXIXl, 214 (1897). L111, 197 (1867). LIII, 224 (1867); LXI, 208 (1867); LII, 261 (1870); XVIII 75 (1872); VIII, 190 (1882); XXIVk, 270 (1898); XXXVIIIb, 87 (1906). Gennesaret, XII, 227 (1868); XII, 238 (1868); XII, 241 Gerizim, (1868); XII, 244 (1868); XII, 244 (1868), See also Galilee, Sea of, L, 96 (1867); XII, 288 (1868); XII, 289 (1868). Gethsemane, L, 101 (1867); XII, 295 (1868); XII, 328 (1868); Gibeon, Gideon, Gihon, Gilboa, Gilead, Gilgal, God, XII, 329 (1868); XII, 332 (1868). L, 108 (1867); XII, 355 (1868). L, 95 (1867); LXXIV, 48 (1868); XII, 257 (1868); XII, 257 (1868); XII, 285 (1868); XII, 403 (1868), XII, 327 (1868). L, 93 (1867); L, 95 (1867); LIII, 240 (1867); XII, 254 (1868). XII, 254 (1868); I, 105 (1874). L, 107 (1867). LXIII 26 (1861); LXXII, 98 (1865); LXXII, 101 (1866); X1, 300 (1868); LI, 44 (1869); XLIX, 71 (1870); XIX, 21 (1873); XIX, 24 (1873); XLIII, 434 (1877); XLIV, 385 (1882); III, 295 (1883); II, 28 (1891); II, 76 (1891); II, 77 (1891); II, 99 (1891); IIa, 160 (1895); IIa, 162 (1895); IIa, 200 (1895); L, 301 (1896); XXXII, 1027 (1897); XV, 94 (1897); XXXVI, 146 (1898); L, 361-62 (1898); L, 362 (1898); XLId, 165-66 (1899); XLV, 710 (1899); XLV, 733 (1901); L, 379 (1902); XXVa, 186 (1903); L, 394 175 (1904); XXIng, 396 (1904); XLIf, 497 (1905); XL1 167 (1905); XXXVII, 7 (1906); XXXVIIIh, 372 (1906)' XLVIII, 90 (1906); LXV, 332 (1906); LXV, 332 (1906); LXV, 333 (1906); LXV, 334 (1906); LXV, 344 (1906); LXV, 346 (1906); LXV, 352 (1906); XXXVIIIh, 350 (1907); XXVIIb, 259 (1907); XXXIII, 1513 (1909); XXXIII, 1545 (1909); IIn, 402 (7); XL-l, 11 (7); XL-I, 15 (7); XL2, 17 (7); XL6, 33 (7); XL7, 38-39 (7); XL7, 39 (7); XL9, 45 (7); XL-II, 55 (7). God, Kingdom of, XXXV, 770 (1905). Gog and Magog, XXIXc, 62 (1873); VII, 70 (1877), Golden calf, LIII, 216 (1867); XVIII, 132 (1872); XLI, 57 (1897); XXVIO, 297 (1909). Golden rule, XXI, 191 (--1895); XVI, 299 (1897); XXIVk, 264 (1898); XXIVk, 264 (1898); XXVII, 139 (c1898); L, 394 (1904); XXXIII, 1355 (1906); XXXVII, 192 (1906); XXXVII, 194 (1906); LXV, 335 (1906). Golgotha, XII, 307-08 (1868), Goliath, LIII, 305 (1867); XI, 242 (1868); XII, 308 (1868); XII, 325 (1868); XII, 325 (1868); XII, 355 (1868); I, 42 (1874); XLIIj 233 (1877); III, 281 (1883); XXVIIIee, 162 (1893); v, 20 (1893); XXI, 163 (--1895); XXVIIIff, 167 (1895); XXIVi, 217 (1898); XXVI, 92 (1906); XXXVIIIa, 43 (1907); XXXVIIIa, 60 (1907); XLVIII, 112-13 (1907). Gomorrah, LIII, 302 (1867); LIII, 310 (1867); XII, 46 (1868); XII, 358 (1868); XVII, 24 (1872); Va, 242 (1894); LXXh, 225 (1897); XXVII, 108 (c1898); VIk, 232 (1904); XXXVIII, 60 (1907); XLVIII, 112-13 1907 , Good Samaritan, L, 96 (1867); LIII, 258 (1867); XLVI, 23 (1868); XII, 286 (1868); LII, 314 (1870); XIX, 37 (1873); VIII, 182 (1882); VIII, 250 (1882), Habakkuk, XLa, 58 (1870's). Ham, X1, 121 (1868); LII, 12 (1869); LII, 139-40 (1869); V, 78 (1893); XXIXee, 380 (1905); XXVIIb, 257 (1907); XL7, 38 (7). Haman, XVII, 107 (1872). Hamor, L, 103 (1867); L, 103-04 (1867); XII, 292 (1868). Heaven, LX, 21 (1857); LXXII, 26-27 (1866); L1, 44 (1869); III, 3-4 (1876); XXXIV, 273 (1876); XXXI, 591 176 Heaven (cont.) (1877); XLIV, 187 (1877); XXXIV, 323 (1878); XLIV, 236 (1878); XLIV, 257 (1879); XXXIV, 429 (1883); L1, 237 (1885); L, 300 (1896); XLVIII, 40 (1906); L, 397 (1906); XL-l, 15 (7), Heaven, Kingdom of, XXIVk, 279 (1898); L, 346 (1898), Hebrew children, XIX, 23-24 (1873); LI, 183 (1873), Hell, LX, 15 (1857); XLVII, 75 (1862); LXXII 50 (1865); LXXII, 94-95 (1865); LII, 50-51 (1869); XLIII, 56 (1871); XLIV, 187 (1877); XLIV, 180 (1877); XLIV, 257 (1879); XLVII, 139 (1879); XLVII, 180 (1881); III, 295 (1883); XLV, 488 (1884); XLVII, 277 (1884); XLV, 571 (1886); L, 300 (1896); LI, 328 (1896); XLV, 710 (1899); XXXIX, 315 (1904); XXXVI, 214 (1904); LXV, 334-35 (1906); XXXVIIIg, 321 (1907); XXXVIIIg, 322 (1907); XL-l, 15 (7). Hermon, Mount, L, 87 (1867); L, 93 (1867); L, 102 (1867); XII, 161-62 (1868); XII, 189 (1868); XII, 241 (1868); XII, 250-51 (1868); XII, 254 (1868), Herod, L, 100 (1867); XII, 263 (1868); XII, 351 (1868); XII, 372 (1868); XXXIV, 241 (1874); XLIf, 472 (1905); XXXIII, 1468-69 (1908). Herodias, X1, 162 (1868). Herod Antipas, L, 93 (1867); XII, 236 (1868), Herod the Great, XII, 197 (1868). Hinnom, Valley of, XII, 327 (1868), Hiram, King of Tyre, XII, 155 (1868), Holy Ghost, XII, 11 (1868); XXI, 167 (--1895); XXII, 194 (--1895); XXVa, 180 (1903); XXVa, 180 (1903); XXVa, 182 (1903); XXVa, 193 (1903). Holy of holies, L, 99 (1867); L1, 141 (1870); LXXIIIa, 72 (1870); XLVI, 166 (1872); XXVIg, 218 (1891); XVI, 166 (1897); XXVa, 178 (1903); XXXVIIId, 144 (1906), Isaac, L, 97 (1867); L, 97 (1867); L, 103 (1867); L, 105 (1867); LXI, 208 (1867); XII, 323 (1868); VIp, 278 (1870); XXXIV, 302 (1877); IIc, 264-67 (1877); VII, 168 (1877); XLIe, 288 (1900); XXXVIIIc, 249 (1906); XXVIIb, 256 (1907); XXVIIb, 256 (1907). Isaiah, LXXI, 176 (1895). Ishmaelite, LII, 139-40 (1869), 177 Isle of Patmos, XI, 5 (1868). Israel, LXXV, 4 (1863); L111, 217 (1867); L111, 218 (1867); L111, 220 (1867); XII, 180 (1868); XII, 187-88 (1868); XII, 212 (1868); XII, 258 (1868); XII, 289 (1868); XII, 358 (1868); XII, 376 (1868); XVII, 42 (1872); XXVIIIf, 44 (1872); LIV, 197 (1880); IIh, 360 (1882); XXIXe, 103 (1891); XXVa, 165 (1903). Israelites, LVI, 298 (1866); XXX, 343 (1867); L111, 19 (1867); L111, 250 (1867); LIII, 302 (1867); XII, 162 (1868); XII, 163 (1868); XII, 166 (1868); XII, 237 (1868); XII, 291 (1868); XII, 341 (1868); XII, 403 (1868); XVIII, 264 (1872); XVIII, 310 (1872); VIII, 290 (1882); VIII, 343 (1882); II, 119 (1891); II, 120 (1891); XXIXe, 97 (1891); XXVIIIf3, 273 (1905); XXXIII, 1355 (1906). Jabal, XLa, 58 (1870's); XLa, 68 (1870's), Jabalites, XLa, 62 (1870's), Jabin, XII, 212 (1868); XII, 212 (1868), Jacob, LXI, 208 (1867); L, 97 (1867); L, 103 (1867); L, 103-04 (1867); L, 104 (1867); L, 105 (1867); LIII, 221 (1867); LIII, 232 (1867); XII, 154 (1868); XII, 166 (1868); XII, 222 (1868); XII, 244 (1868); XII, 289 (1868); XII, 292 (1868); XII, 294 (1868); VIp, 278 (1870); VII, 168 (1877); II, 105 (1891); XXVIIb, 256 (1907); XXVIIb, 256 (1907). Jacob, Sons of, XII, 220 (1868); XII, 292 (1868), Jacob's Well, L, 103 (1867); LIII, 262 (1867); XII, 286 (1868); XII, 292 (1868). Jael, XII, 212-13 (1868); XXVII, 109 (c1898). Jairus daughter, XII, 229 (1868); L, 345 (1898). James, L, 102 (1867); XII, 328 (1368). James (brother of Christ), XII, 230 (1868), Japheth, XXIXee, 380 (1905); XLa, 101 (1907). Jared, XLa, 58 (1870's), Jebusites, XLl, 167 (1905), Jehoshaphat, XII, 295 (1868), Jehu, LX, 10 (1857); L, 95 (1867); XII, 284 (1868); XII, 403 (1868). 178 Jeremiah, XXVIIb, 257 (1907); XXVIIb, 262 (1907); XXVIk, 269-70 (?), Jericho, LX, 24 (1857); XXX, 195 (1862); LVI, 152 (1866); LXXII, 42 (1866); XXX, 335 (1867); LXI, 113 (1867); L, 99 (1867); LIII, 205 (1867); XI, 9 (1868); XI, 62 (1868); XII, 160 (1868); XII, 163 (1868); XII, 243 (1868); XII, 260 (1868); XII, 333 (1868); XII, 339 (1868); XII, 358 (1868); XII, 403 (1868); L1, 94 (1869); VIp, 277 (1870)- XLIX, 77 (1870); L1, 143 (1870); XVII, 41 (1872 ; III, 20 (1876); 11g, 355 (1879); XIV, 250 (1879); VIII, 57 (1882); VIII, 421 (1882); LIV, 206 (1882); III, 367 (1883); LI, 251 (1888); XXIXi, 182 (1891-92); IXf, 395 (1893); Va, 242 (1894); XXIVo, 359 (1898); XXXVII 3 (1906); XXXVIIIa, 39 (1907); XLVIII, 112-13 (1907). Jeroboam, L, 104 (1867); L, 106-07 (1867); XII, 207 (1868); XL-IO, 51 (7). Jerusalem, XXX, 129 (1857); XXXIV, 65 (1862); L, 77 (1867); L, 88 (1867); LIII, 310 (1867); LXI, 265 (1867); XI, 5 (1868); XI, 9 (1868); X1, 267 (1868); XII, 154 (1868); XII, 184 (1868); XII, 186 (1868); XII, 196 (1868); XII, 207 (1868); XII, 232 (1868); XII, 237 (1868); XII, 243 (1868); XII, 295 (1868); XII, 297 (1868); XII, 354 (1868); XII, 358 (1868); XII, 403 (1868); XII 409 (1868); XVII, 113 (1872); XVII, 281 (1872); XIV, 15 (1879); III, 351 (1883); XXIXf 115 (1891); IXf, 396 (1893); XXVIIa, 161 (1906 ; XXXVI, 297 (1906); XXXVIIIa, 39 (1907). Jesus, LXVI, 45 (1850's); LV, 94 (1863); LXXII 87 (1865); XXIIIe3, 361 (1866); XXIIIe3, 362 (1866); LVI, 166 (1866); LVI, 167-68 (1866); LVI, 174 (1866); L, 72 (1867); L, 88 (1867); L, 90 (1867); L, 91 (1867); L, 92 (1867); L, 93 (1867); L, 96 (1867); L, 98 (1867); L, 98 (1867); L, 99 (1867); L, 101 (1867); L, 101 (1867); L, 101 (1867); L, 101 (1867); L, 102 (1867); L, 102 (1867); L, 103-04 (1867); LIII, 27 (1867); LIII, 221 (1867); LIII, 230 (1867); LIII, 283 (1867); LIII, 289 (1867); L111, 303 (1867); LIII, 307 (1867); LXI, 143 (1867); XXVIIIb, 22 (1867); XXVIIIb, 22-23 (1867); XLVI, 59 (1868); LI, 25 (1868); LI, 39 (1868); LXXIII, 34-35 (1868); LXXIII, 36 (1868);;LXXIv, 10 (1868); XI, 41-42 (1868); XI, 67 (1868); XI, 67 (1868); X1, 135 (1868); X1, 136 (1868); XI, 162 (1868); XI, 172 (1868); XI, 178 (1868); X1, 178 (1868); XI, 178 (1868); X1, 189 (1868); XI, 189 (1868); XI, 208 (1868); XI, 227 (1868); XI, 267 (1868); XI, 267 (1868); X1, 285 (1868); XI, 285-86 (1868); XI, 289 (1868); XII, 10 (1868); XII, 11 (1868); XII, 11 (1868); XII, 34 (1868); XII, 141 (1868); XII, 171 (1868); XII, 172 (1868); XII, 185 179 Jesus (cont,) (1868); XII, 186 (1868); XII, 196 (1868); XII, 197 (1868); XII, 198 (1863); XII, 201 (1868); XII, 201 (1868); XII, 209 (1868); XII, 223 (1868); XII, 227 (1868); XII, 229 (1368); XII, 230 (1868); XII, 230 (1868); XII, 230 (1868); XII, 231 (1868); XII, 232 (1868); XII, 234 (1868); XII, 235 (1868); XII, 245 (1868); XII, 248 (1868); XII, 261 (1868); XII, 263 (1868); XII, 263 (1868); XII, 264 (1868); XII, 272 (1868); XII, 272 (1868); XII, 272 (1868); XII, 274 (1868); XII, 278 (1868); XII, 281 (1868); XII, 286 (1868); XII, 292 (1868); XII, 292 (1868); XII, 299 (1868): x11, 301 (1868); XII, 301 (1868); XII, 301 (1868); XII, 302 (1868); XII, 308 (1868); XII, 310 (1868); XII, 310-11 (1868); XII, 314 (1868); XII, 314 (1868); XII, 316 (1868); XII, 317 (1868); XII, 317 (1868); XII, 318 (1868); XII, 319 (1868); XII, 332 (1868); XII, 336 (1868); XII, 350 (1868); XII, 350 (1868); XII, 350-51 (1868); XII, 351 (1868); XII, 351 (1868); XII, 358 (1868); XXXIII, 1619 (1869); XXXIII, 1620 (I869); LI, 44 (1869); LI, 45 (1869); LI, 118 (1869); XLIX, 42 (1870); L1, 133 (1870); XVII, 116 (1872); XXXI, 470 (1872); XXXI, 486 (1873); I, 268 (1874); XXXIV, 323 (1878); X111, 86 (1879); XIII, 186 (1879); XIII, 206 (1379); XIII, 215 (1879); L, 165 (1882); XXVIIIu, 120 (1884); XXVIIIu, 130 (1884); L, 177 (1885); L, 181 (1885); XLV, 552 (1886); XLV, 582 (1887); XXXV, 502 (1888); XXIXe, 96 (1891); XXIXg, 132 (1891); XXI, xviii (--1895); XXI, 173 (--1895); XXI, 190 (--1895); XXI, 203 (--1895); XXII, 212 (--1895); XXII, 261 (--1895); XXII, 276 (--1895); L, 289 (1896); XVI, 192 (1897); XVI, 207 (1897); L, 328 (1897); XXIVk, 271 (1898); L, 344 (1898); XXXV, 693 (1900); XLIe, 380 (1900); XLIe, 382 (1900); XXVIIIy , 234 (1901); XXIXq, 261-62 (1901); XXXII, 1150 (1901); XXV, 36 (1902); XXV, 39 (1902); XXV, 50 (1902); XXV, 52 (1902); XXV, 59 (1902); XXV, 59 (1903); XXVa, 108 (1903); XXVa, 110 (1903); XXVa, 117 (1903); XXVa, 139 (1903); XXVa, 139-40 (1903); XXVa, 153 (1903); XXVa, 174 (1903); XXVa, 179 (1903); XXVa, 180 (1903); XXVa, 207 (1903); XXVb, 246 (1903); XLIf, 529 (1905); XLIf, 530 (1905); LIV, 271 (1905); LIV, 275 (1905); LIV, 277 (1905); XXVI, 31 (1906); XXVI, 33 (1906); XXVI, 33 (1906); XXXIII, 1355 (1906); XXXVII, 281 (1906); XXXVII, 281- 82 (1906); XXXVII, 282 (1906); XXXVIIIb, 85 (1906); LXV, 338 (1906); LXV, 339 (1906); LXV, 341 (1906); LXV, 343 (1906); LXV, 349 (1906); LXXI, 613 (1906); XXXIII, 1388 (1907); XXXVIIIg, 343 (1907); XXXVIIIg, 343 (1907); XXVIIb, 231 (1907); XXXIII, 1468 (1908); XXXIII, 1469 (1908); XXXIII, 1481 (1903); XXXIII, 1482 (1908); XXXIII, 1482 (1908); XXXV, 817 (1908); XXXIII, 1506 (1909); XLV, 849 (1909); XXIXff, 388 (7); XXIXff, 391 (7); XXXIII, 1625 (7); XXXIII, 1625- 26 (7); XL-10, 46 (7); XL-lO, 46 (7). Jezebel, Jezreel, Jezreel, Joab, Job, John, 180 L, 95 (1867); XII, 284 (1868), XII, 282 (1868); XII, 283 (1868); XII, 403 (1868), Fountain of, L, 93 (1867); LIII, 240 (1867); XII, 285 (1868), L, 108 (1867); L, 109 (1867). L1, 85 (1869); LII, 14 (1869); LII, 198 (1870); XIX, 315-16 (1873); XXVIIb, 257 (1907). L, 83-84 (1867); L, 98 (1867); L, 102 (1867); LIII, 57 (1867); LXI, 209 (1867); XXVIIIb, 27 (1867); LXXIV, 19 (1868); XI, 229 (1868); XII, 55 (1868); XII, 139 (1868); XII, 140 (1868); XII, 146-47 (1868); XII, 256 (1868); XII, 312 (1868); LIV, 3 (1874); XIII, 129 (1879); XIII, 129 (1879); L, 167 (1883); XXV, 17 (1902). John the Baptist, L, 83-84 (1867); L, 93 (1867); XI, 162 Jonah, (1868); X1, 195 (1868); XII, 145 (1868); XII, 236 (1868); XII, 287 (1868); XII, 336 (1868); XII, 346 (1868); LIV, 26 (1869); XLIII, 120 (1880); XXVIIIy3, 370 (1908), L, 101 (1867); XII, 356 (1868); LII, 13 (1869); XVIII, 84 (1872); XXXVIII, 22-23 (1907); XXXVIII, 23-24 (1907). Jonathan, L, 95 (1867); LIII, 240 (1867), Joppa. Jordan, Joseph, L, 101 (1867); XI, 5 (1868). XXX, 344 (1867); XLVII, 97 (1867); L, 88 (1867); LIII, 196 (1867); LIII, 219 (1867); LIII, 302 (1867); XI, 5 (1868); XII, 195 (1868); XII, 197 (1868); XII, 205 (1868); XII, 205 (1868); XII, 207 (1868); XII, 225 (1868); XII, 250-51 (1868); XII, 254 (1868); XII, 333 (1868); XII, 341 (1868); XII, 345 (1868); XII, 358 (1868); XII, 403 (1868); XXVIIIf3, 273 (1905 . LIII, 19 (1867); L, 91 (1867); L, 96 (1867); L, 97 (1867); L, 102 (1867); L, 103 (1867); XII, 209 (1868); XII, 219 (1868); XII, 250-51 (1868); XII, 286 (1868); XII, 291 (1868); LII, 147 (1869); XVIII, 53 (1872); IV, 61 (1886); II, 105 (1891); II, 105 (1891); II, 117 (1891) XV, 38 (1897); XXIVk, 270 (1898); XXIVk, 272 (1898); XXXVII, 50 (1906); XXXVIIIb, 85 (1906); XXXVIIIb, 87 (1906); XXXVIIIb, 91 (1906), 181 Joseph (Earthly father of Jesus), XII, 209 (1368); XII, 263 (1868); XII, 351 (1868), Joseph of Arimathea, L, 102 (1867); XII, 300 (1868), Joseph's Granaries, XI, 5 (1868); XII, 385 (1868), Joseph's Well, XII, 385 (1863). Joses, XII, 230 (1868). Joshua, L, 65 (1867); L, 93 (1867); L, 97 (1867); L, 99 (1867); L, 102 (1867); L, 106 (1867); L, 108 (1867); XI, 31 (1868); XI, 68 (1868); XII, 162 (1868); XII, 163 (1863); XII, 211 (1868); XII, 257 (1868); XII, 291 (1868); XII, 308 (1868); XII, 339 (1868); XII, 355 (1868); XII, 358 (1868); LII, 114 (1869); XLVI, 248 (1882); XLIIe, 118 (1883); IV, 130 (1886), Judah, LIII, 218 (1867); L, 95 (1867), Judas, L, 88 (1867); XII, 184 (1868); XII, 135 (1868); XII, 196 (1868). Judas (brother of Christ), XII, 230 (1868), Judas Iscariot, XXX, 22 (1863); L, 100 (1867); L, 101 (1867); L, 101 (1867); XI, 178 (1868); X1, 189 (1868); XII, 185 (1868); XII, 327-28 (1868); LII, 38 (1869); LIV, 166 (1873); XLIIf, 160 (1877); XLV, 867 (1880); L, 167 (1883); III, 265 (1883); V, 161 (1893); XLIIh, 209 (1897); XXIVi, 230 (1898). Jude, LXV, 336 (1906). Judea, XII, 350 (1868); XV, 305 (1897); XVI, 294-95 (1897), Lazarus, LVIII, 143-44 (1864); XXIIIe3, 362 (1866); LVI, 166 (1866); LVI, 197 (1866); LXI, 129 (1867); LXI, 222 (1867); LIII, 294 (1867); L, 99 (1867); L, 109 (1867); XLVI, 8 (1867); LXIX, 42 (1868); LXIX, 45 (1868); XII, 332 (1868); XII, 336 (1863); XVIII, 85 (1872); XXXIV, 382-383 (1880); L, 345 (1898); XXXV, 663 (1898); XXXVIIId, 138 (1906). Lebanon, XII, 155 (1868). Lehi, LV, 91 (1863), Levi, LII, 315 (1870). Leviathan, XIX, 315-16 (1873), Leviticus, III, 219 (1883); XL5, 28 (?), 182 Lord's Prayer, LVIII, 174-75 (1865); LVI, 109 (1866); XVIII, 168 (1872); I, 58 (1874); XIV, 81 (1879); VIh, 209 (1880); VIII, 320 (1882); XXVa, 148 (1903); XXVa, 149 (1903); XXVa, 161 (1903); XXVa, 182 (1903); XXVb, 223 (1903); XLg, 131 (1906), Lot, L, 105 (1867); LIII, 305 (1867); XII, 207 (1868); XII, 311 (1368); XXVII, 108 (c1898), Lot's wife, L111, 305 (1867); XII, 345 (1868). Lucifer, Xj, 257 (1900), Luke, L, 83-84 (1867); L111, 275 (1867); XI, 162 (1868); XI, 173 (1868); XI, 229 (1868); XII, 145 (1868); XII, 185-86 (1868); XXVb, 248 (1903), Luz, L, 104 (1867). Machpelah, XXXIV, 136 (1867); L, 105 (1867), Magdala, LIII, 251 (1867); L, 92 (1867); XII, 226 (1868); XII, 230 (1868); XII, 233 (1863); XII, 258 (1868); XII, 277 (1368); XII, 281 (1868), Mahalaleel, XLa, 58 (1870's), Manna, XXIV, 21 (1894); XXIV, 23 (1894); XXIV, 26 (1894), Mark, LXI, 208 (1867); LIII, 61 (1867); XI, 229 (1868); XI, 229-30 (1868); X1, 230 (1868); XI, 243 (1868); XLVI, 91 (1869); XIV, 225 (1879); VIq, 285 (1906), Mars Hill, L111, 136 (1867); L, 71 (1867); L, 73 (1867); XII, 48 (1868); XII, 57 (1868); XII, 99 (1868). Martha, L, 99 (1867); XII, 336 (1868). Mary, L, 83-84 (1867); L, 98 (1867); L, 101 (1867); XI, 67 (1868); X1, 178 (1868); X1, 227 (1868); XI, 243 (1868); XI, 268 (1368); X1, 287 (1868); X1, 310 (1868); XII, 11 (1868); XII, 11 (1868); XII, 141 (1868); XII, 209 (1868); XII, 261 (1868); XII, 263 (1868); XII, 263 (1868); XII, 265 (1868); XII, 267 (1868); XII, 299 (1868); XII, 300 (1868); XII, 301 (1868); XII, 328 (1868); XII, 329 (1868); XII, 351 (1868); XXXI, 486 (1873); XIII, 129 (1879); XXIXf, 117 (1891); XXI, 203 (--1895); XXIXn, 231 (1898); L, 363 (1898); XXV, 36 (1902); XXVa, 108 (1903); XXVa, 139 (1903); XXVa 174 (1903); XXXVII, 168 (1906); LXV, 336 (1906), (Mary (sister of Lazarus and Martha), L, 99 (1867); XII, 336 (1868). 183 Mary Magdalene, L, 83-84 (1867); L, 92 (1867); L, 98 (1867); XII, 141 (1868); XII, 235 (1868); XII, 301 (1868); VII, 43 (1877). Matthew, LXI, 208 (1867); XI, 229 (1868); X1, 243 (1868); XII, 229 (1868); XLIX, 41 (1870); VIq, 285 (1906). Megiddo, L, 95 (1867), Melchisedec, XII, 311 (1868), Merom, Waters of, L, 91 (1867); LIII, 219 (1867); XII 205-06 (1868); XII, 207 (1868); XII, 211 (1868); XII, 250-51 (1868), Methuselah, XXX, 129 (1857); XXX, 296 (1866); XXX, 328 (1867); XI, 40 (1868); XII, 406 (1868); XXXI, 419 (1870); L, 135 (1878); XXXIV 355 (1879); XXVIn, 291 (c1880); XLIId, 56 (1881); III, 318 (1883); II, 104 (1891); XXIXk, 203 (1897); XLa, 86 (1906); XLa, 101 (1907). Michael, XXI, 73 (--1895); XL-l, 11 (7), Midianites, L, 95 (1867); XII, 285 (1868). Mizpah, LII, 304-05 (1870). Moab, XII, 329 (1868); XII, 403 (1868); XVII, 41 (1872), Moriah, Mount, XII, 322 (1868); XII, 325 (1868); XII, 328 (1868), Moses, XXXIV, 69 (1862); XXX, 216 (18627); L, 102 (1867); L111, 5 (1867); LIII, 33 (1867); LIII, 275 (1867); LXI, 27 (1867); XI, 38 (1868); XI, 65 (1868); XII, 93 (1868); XII, 162 (1868); XII, 162 (1868); XII, 372 (1868); LI, 30 (1868); LII, 14 (1869); LII, 42 (1869); LII, 143 (1869); XXIIIi3, 386 (1870); XLIIi, 208 (1870); XXIIIg, 63 (1871); XLIII, 64 (1871); XLIII, 65 (1871); XLIX, 123 (1871); XVII, 41 (1872); XVII, 42 (1872); XIX, 315-16 (1873); III, 2-3 (1876); XLIIj, 236 (1877); III, 136 (1879); XIV, 87 (1879); XIV, 245 (1879); 116, 223 (1882); VIII, 50 (1882); VIII, 319 (1882); XLIIe, 118 (1883); II, 105 (1891); II, 105 (1891); II, 105 (1891); II, 119-20 (1891); XV, 38 (1897); XXXVI, 99 (1897); LXXh, 226-27 (1897); XXIVk, 281 (1898); XLIe, 239 (1900); XXVb, 246 (1903); XXVIIIf3, 273 (1905); XXVIIIg3, 277 (1906); XXXIII, 1355 (1906); XXXVI, 342 (1906); XXVIIb, 264 (1907); XXVIIb, 277 (1907). Mustard Seed, XXXVI, 208 (1904). 184 Naaman, L, 88 (1867); L, 96 (1867); XII, 187-88 (1868). Naboth, LIII, 255 (1867); XII, 283 (1868), Nails of the cross, XII, 309 (1868), Nain, L, 93 (1867); L, 94 (1867); L111, 240 (1867); XII, 254 (1868); XII, 278 (1868), Naomi, XX, 336-37 (1873), Nathan, LII, 315 (1870), Nazareth, L, 93 (1867); LIII, 228 (1867); LIII, 240 (1867); L111, 251 (1867); LIII, 310 (1867); XI, 5 (1868); XII, 230 (1868); XII, 231 (1868); XII, 243 (1868); XII, 259 (1868); XII, 263 (1868); XII, 272 (1868); XII, 358 (1868); XII, 403 (1868); XIX, 1 (1873); XXXI, 486 (1873). Nebuchadnezzar, III, 386 (1883); VIm, 261 (?), New Jerusalem, XXVIIIb, 27 (1867); XII, 55 (1868); XII, 256 (1868); XLIII, 434 (1877); XXIXee, 384 (1905), Nicodemus, XII, 300 (1868); XXXIII, 1388 (1907); XXXVIIIg, 343 (1907). Nimrod, L, 89 (1867); LIII, 190 (1867); XII, 193 (1868); XII, 196 (1868). Noah, XLVI, 7 (1867); L, 87 (1867); XII, 163 (1868); XII, 179 (1868); XII, 196 (1868); LII, 12 (1869); LII, 136 (1869); LII, 138 (1869); LII, 139-40 (1869); XXXI, 419 (1870); XVII, 115 (1872); LIV, 162 (1873); XXIV1, 296 (1893); XXIV1, 302 (1893); XXIV1, 302 (1893); XV, 52 (1897); XV, 85 (1897); XXXVI 82 (1897); XXVII, 108 (c1898); XXVa, 146 (1903); XXIXee, 377-78 (1905); XXIXee, 379 (1905); XXIXee, 380 (1905); XXXIII, 1355 (1906); XXXVIIId, 166 (1906); XLa, 84 (1906); XLa, 88 (1906); LXV 335 (1906); XLa, 101 (1907); XL4, 26 (7); XL5, 27 (7 ; XL9, 45 (7). Nod, XLa, 58 (1870's); XLa, 62 (1870's); 11k, 387 (1875). Numbers, LII, 261 (1870), Nun, XLIIe, 118 (1883). Obadiah, VIII, 512 (1882). Onan, XL-lO, 50 (?), 185 Olives, Mount of, L, 101 (1867); XII, 295 (1868); XII, 302 (1868); XII, 328 (1868); XII, 332 (1868). Pagus, Mount, L, 83 (1867), Palestine, XII, 214 (1868); XII, 359 (1868); VIII, 368 (1882); Iv, 130 (1886), Pamphylia, XI, 5 (1868). Paradise, XXIIIee, 218 (1870); XXXIV, 278 (1876); L, 296 (1896). Paul, L, 70 (1867); L, 71 (1867); L, 73 (1867); L, 83-84 (1867); L, 88 (1867); L, 89 (1867); L111, 136 (1867); LIII, 237 (1867); XI, 178 (1868); XII, 27 (1868); XII, 48 (1868); XII, 57 (1868); XII, 99 (1868); XII, 139 (1868); XII, 140 (1868); XII, 142 (1868); XII, 145 (1868); XII, 184 (1868); XII, 186 (1868); XII, 186 (1868); XII, 192 (1868); XII, 246 (1868); LXXIV, 30 (1868); LII, 51 (1869); XLIX, 42 (1870); XLIX, 83 (1870); XLVI, 190 (1875); XXVIIIff, 167 (1895); XXIXy, 326 (1904); LXXI, 584 (1905); LXXI, 650 (1908); XL-10, 52 (7). Peter, LVIII, 150 (1864); L, 70 (1867); L, 90 (1367); L, 101 (1867); L, 102 (1867); LIII, 19 (1867); L111, 57 (1867); X1, 178 (1868); X1, 189 (1868); X1, 286 (1868); XII, 10 (1868); XII, 11 (1868); XII, 11 (1868); XII, 197 (1868); XII, 229 (1868); XII, 231 (1868); XII, 356 (1868); LII, 15 (1869); XLIX, 42 (1870); XLIX, 86 (1870); XXIXc, 72 (1873); LIV, 3 (1874); XXXI, 679 (1880); XLb, 107 (1887); XVI 29 (1897); XXVIIIc3, 247 (1902); XXXVI, 342 (1906); XLVIII, 74 (1906); XLVIII, 83 (1906); XLVIII, 84 (1906); XLVIII, 85 (1906); XLVIII, 92 (1906); XLVIII, 96 (1906); LXXI, 650 (1908); XXXIII, 1566 (1910 , Peter's prison, L, 70 (1867), Pharaoh, XII, 221 (1863); II, 105 (1391); II, 119 (1891); XXXVI, 99 (1897); XXXVI, 204 (1904); XXXIII, 1355 (1906), Pharaoh's daughter, XII, 372 (1868), Pharisee, XII, 235 (1868); XXVIIIs, 114 (1884). Pharpar, XII, 178 (1368); XII, 187-88 (1868). .Philistines, L, 95 (1867), Phineas, L, 104 (1867), 186 Pilate, L, 109 (1867); L111, 275 (1867); XII, 308 (1868); XIII, 261 (1879); XIV, 15 (1879); L, 149-50 (1879), Pilate's wife, XII, 317 (1868), Pillar of Cloud, LXXh, 226-27 (1897), Pillar of Fire, LVI, 298 (1866); XVIII, 264 (1872). Pisgah, XII, 162 (1868); XLVI, 55 (1868). Pool of Hezekiah, See Hezekiah, Pool of, Pool of Siloam, See Siloam, Pool of, Potiphar, LIII, 222 (1867), Prodigal, XXIIIe3, 360 (1866); XLVI, 6 (1867); L111, 246 (1867); LXI, 212 (1867); XII, 123 (1868); XII, 206 (1868); XXX, 375 (1868); XLVI, 32 (1868); XLVI, 33 (1868); L1, 23 (1368); XXXIV, 165 (1869); LII, 76 (1869); LIV, 45 (1869); XVIII, 114 (1872); XVIII, 146 (1872); XLVI, 166 (1872); VIII, 319 (1382); LXXa, 46 (1890's); IX, 117 (1891); XXXVI, 119 (1897); XXXVI, 329 (1906). Promised Land, XII, 214 (1868); XII, 358 (1868); XLVI, 55 (1868); XVII, 42 (1872). Psalm, Forty-ninth, IX, 147 (1891), Quails and manna, XXVIII, 5 (1884); XXVIIb, 251 (1907), Rachel, L, 100 (1867); XII, 352 (1868); XLVI, 105 (1869). Ramah, XII, 294 (1868), Rebecca, L, 106 (1867); XV, 38 (1897), Red Sea, II, 119 (1891); XXXII, 974 (1893); Va, 242 (1894); XXI, 235 (--1895); XXVII, 71 (c1898); XXXVI, 204 (1904). Reuben, L111, 222 (1867); XII, 221 (1868), Revelation, Book of, LIII, 307 (1867); XII, 123 (1868); XLVII, 105 (1869); XXV, 37 (1902); XXV, 50 (1902); XXVa, 102 (1903), Robe, XI, 178 (1368); XXVa, 176 (1903), Romans, LXI, 141 (1367). Ruth, XX, 336-37 (1873), 187 Sabbath, LXII, 115 (1864); XVIII, 140 (1872); XXIXc, 58 (1873); XXIVb, 95 (1893); XXI, 136 (--1895); XXVIIIc3, 251 (1902). Sabbath-day's journey, XIII, 102 (1879), Sadducees, XXXIII, 1482 (1908), Safed, XII, 254 (1868). Samaria, L, 96 (1867); LIII, 196 (1867); XI, 5 (1868); XII, 283 (1868); XII, 286 (1868); XII, 403 (1868). Samaritan, Good, XXIIIf3, 365 (1864). Samos, XII, 27 (1868). Samson, LV, 91 (1863); LXXV, 4 (1863); LXII, 76 (1864); LVI, 75 (1866); XII, 355 (1868); LII, 147 (1869); XLIX, 65 (1870); XLIX, 83 (1870); XLIX, 83 (1870); LII, 279 (1870); XVII, 24 (1872); XVII, 205 (1872); XXXI, 644 (1879); VIII, 193 (1882); XV, 115 (1897); XV, 234 (1897); XXVII, 19 (c1898); XXVII, 26 (c1898); LXXI, 602 (1905). Samuel, L, 95 (1867); L, 106 (1867); XII, 282 (1868); XII, 294 (1868); VIp, 280 (1870); XXVa, 197 (1903). Sanhedrin, XII, 237 (1868); Xm, 347 (1901); XXVa, 123 (1903); XXVa, 128-29 (1903); XXVa, 132 (1903); XXVa, 173 (1903); XXVa, 188 (1903), Sapphira, LXXII, 43-44 (1866); LXXII, 46 (1866); II, 66 (1891). Satan, LX, 28 (1857); LX, 38 (1857); XXXIV, 60 (1861); XXXIV, 65 (1862); XXXIV, 67 (1862); XLVII, 75 (1862); X11, 1 (1868); XII, 362 (1868); LIV, 34 (1869); XLIX, 78 (1870); XVIII, 306 (1872); XXIXc, 72 (1873); I, 269 (1874); IId, 310 (1876); VII, 94 (1877); XLIII, 429 (1877); VIII, 67 (1882); VIII, 93 (1882); XLIIe, 95 (1883); IV, 132 (1886); IV, 151 (1886); IV, 180 (1886); IV, 184 (1886); IX, 201 (1891); XXI, 22 (--1895); XXI, 110 (--1895); XXI, 113 (--1895); XXI, 157 (--1895); XXI, 181 (--1895); XXI, 189 (--1895); XXI, 190 (--l895); XXI, 196 (--1895); XXI, 207 (--1895); XXI, 227 (--1895); XXI 251 (--1895); XXII, 47 (--1895); XXII, 104 (--1895 ; XXII, 110 (--l895); XXII, 137 (--1895); XXII, 146 (--l895); XXII, 231 (--1895); XXII, 251 (--1895); XXII, 280 (--1895); XXII, 286 (--1895); LXXI, 212 (1896); XV, 94 (1897); XVI, 35 (1897); XVI, 261 (1897); XVI, 265 (1897); XVI, 375-76 (1897); XXIXl, 211 188 (1897); XXXVI, 83 (1897); XXXVI, 117 (1897); L, 324 (1897); LXXI, 294 (1897); XXIVk, 264 (1898); XXIVp, 365 (18987); XXVII, 5 (c1898); XXVII, 5 (c1898); XXVII, 6 (c1898); XXVII, 14 (c1898); XXVII, 15 (c1898); XXVII, 32 (c1898); XXVII, 44 (c1898); XXVII, 46 (c1893); XXVII, 49 (c1898); XXVII, 58 (c1898); L, 343 (1898); L, 344 (1898); L, 369 (1898); LXXI, 412 (1899); XXIXz, 339 (1900+); XXIXaa, 350 (1900+); XLIe, 348 (1900); LXXI, 430 (1900); X1, 281 (1901); Xm, 297 (1901); XXIXh, 170 (19017); XXXII, 1142 (1901); XXXII, 1149 (1901); XXVa, 174 (1903); XXVa, 211 (1903); XXIXy, 326 (1904); XXXII, 1229 (1904); XXXVI, 196 (1904); XXXIII, 1315 (1906); XXXIII, 1340 (1906); XXXVII 82 (1906); XXXVII 176 (1906); XXXVII, 183 (1906); XXXVII, 242 (1906 ; XXXVII, 336 (1906); XXXVIIIc, 233 (1906); XXVIIb, 227 (1907); XXVIIb, 266 (1907); XXVIIb, 272 (1907); XXXVIIIb, 75 (1907); XXXIII, 1469 (1908); XXXV, 809 (1908); XXXV, 817 (1908); XXVIo, 297 (1909); XXVIo, 307 (1909); XXVIo 308 (1909); XXVIo, 311 (1909); XXVIo, 365 (1909); XXVIb, 140 (1910); XL-l, ll (7); XL-l, 14 (7). Saul, L, 95 (1867); L, 101 (1867); L, 104 (1867); L111, 240 (1867); XII, 257 (1868); XII, 277 (1868); XII, 325 (1868). Sea of Galilee, See Galilee, Sea of, Sea of Tiberius, See Tiberius, Sea of, Sepulcher, Holy, X1, 178 (1868); XI, 210 (1868); XII, 196 (1868); XII, 299 (1868); XII, 300 (1868); XII, 312- 13 (1868); XXIVk, 273 (1898). Sermon on the Mount, VIII, 368 (1882), Seven churches, XII, 130 (1868), Shadrach, LII, 315 (1870), Sheba, Queen of, XII, 281 (1868); XII, 326 (1868); XXVIIIf, 44 (1872); XX, 83 (1873); L, 259 (1895); XVI, 54 (1897). Sheba, King of, XLIIj, 272 (1877), Shechem, L, 96 (1867); L, 103 (1867); XII, 288 (1868); XII, 292 (1868); XII, 358 (1868). Shem, XII, 164 (1868); XXXI, 419 (1870); XV, 70 (1897); XXIXee, 380 (1905); XLa, 100 (1907); XXXV, 488 (1909); XL7, 35 (7). 189 Sheol, IV, 95 (1886); IV, 150 (1886); IV, 310 (1386); IV, 324 (1886); XLb, 103 (1887); XLb, 107 (1887); IX, 204 (1891); IXb, 287 (1891); VI, 45 (1893). Shepherds, XXX, 344 (1867); XII, 350 (1868). Shiloh, L, 97 (1867); XII, 293 (1868), Shunem, L, 95 (1867); XII, 281 (1868); XII, 285 (1868), Sidon, XII, 230 (1868); XII, 232 (1868), Siloam, Pool of, XII, 328 (1868); LII, 276 (1870). Simeon, LIII, 223 (1867), Simon.(brother of Christ), XII, 230 (1868), Simon, See Peter, Simon the Tanner, L, 101 (1867); XII, 356 (1868), Sinai, XLIIe, 118 (1883); II, 119 (1891); II, 124 (1891); II, 124 (1891); XXXVIIId, 181 (1906), Sisera, XII, 212 (1868), Sixth seal, XXV, 18 (1902), Smyrna, XI, 9 (1863); XII, 123 (1868); XII, 125 (1868); XII, 130 (1868). Sodom, LIII, 305 (1867); L111, 310 (1867); XII, 46 (1868); XII, 207 (1868); XII, 358 (1868); XVII, 24 (1872); XXVIi, 247 (1887); Va, 242 (1894); LXXh, 225 (1897); XXVII 108 (c1898); VIk, 232 (1904); XXXVIIIa, 60 (1907); XLVIII, 112-13 (1907). Solomon, LVI, 112 (1866); LVI, 163 (1866); L, 100 (1867); L, 100 (1867); L, 100 (1867); L, 101 (1867); L, 106-07 (1867); L, 109 (1867); L111, 24 (1867); L111, 271 (1867); LVII, 463 (1867); LXI, 31 (1867); XII, 249 (1868); XII, 281 (1868); XII, 296 (1868); XII, 326 (1868); XII, 327 (1868); XII, 328-29 (1868); XII, 345 (1868); XII, 358-59 (1868); LII, 131 (1869); LII, 260 (1870); LI, 183 (1873); III, 107 (1876); III, 107 (1876); VII, 246 (1877); XLIIl, 354 (1877); XLIIl, 355 (1877); LIV, 188 (1877); XLIIe, 94 (1883); IXb, 284 (1891); XVI, 54 (1897); XXXIII, 1281 (1906); XXXVII, 51 (1906); XXXVII, 336 (1906); XLVIII, 93 (1906); XL8, 44 (7). 190 Solomon's Temple, XXX, 344 (1867); L, 100 (1867); L, 101 - (1867); L, 107 (1867); LIII, 286 (1867); LXI, 204 (1867); X1, 284 (1868); XII, 155 (1868); XII, 322 (1868); XII, 325 (1368); XII, 356 (1868); XII, 359 (1868). Star in the east, L, 167 (1883), Street Called Straight, L, 88 (1867); XII, 184 (1868); XII, 185 (1868). Tabor, Mount, L, 93 (1867); L, 102 (1867); XII, 212 (1868); XII, 243 (1868); XII, 250-51 (1868); XII, 257 (1868); XII, 259 (1368); XII, 403 (1863). Tarsus, XII, 184 (1868), Ten Commandments, LVI, 173 (1866); XII, 79 (1868); XX, 76 (1873); XX, 105 (1873); I, 120 (1874); XIII, 212 (1879); XLVI, 223 (1879); XLV, 456 (1883); L, 172 (1883); XXIXr, 287 (1901); XXVa, 149 (1903); XL-l, 15 (7). Thief, Penitent, XII, 309 (1868). Thieves on the crosses, XII, 301 (1868); XIII, 86 (1879). Thomas, XXIXv, 308 (19007). Throne of God, L1, 57 (1869); XLIX, 42 (1870); XLVII, 228 (1883); XLVI, 264 (1889); XXIXe, 97 (1891); XXIXp, 249 (1901); XXV, 36 (1902); XXVa, 209 (1903); XXIng, 396 (1904); XXXVIIIh, 349 (1908); XXXVIIIh, 349 (1908); XXXIII, 1626 (7). Thummim, XLIIe, 109 (1883), Tiberias.(Emperor). L, 93 (1867). Tiberias (Town), XII, 236 (1868); XII 237 (1868); XII, 239 (1868); XII, 250-51 (1868). Tiberias, Sea of, XI, 5 (1868); XII, 154 (1868), Timothy, LII, 294 (1870). Tithe, IV, 174 (1886). Tree of Knowledge, LII, 98 (1869); XIV, 255 (1879); XXIXz, 339 (1900+). (Tyre, XII, 230 (1868). 191 Unforgivable sin, L, 301 (1896); XXVa, 149 (1903); XXVb, 253 (1903); XXXIX, 97 (1904). Uriah, L, 109 (1867); LIII, 238 (1867). Urim, XLIIe, 109 (1883). Usahel, L, 108 (1867), U2, XII, 179 (1868); XLa, 58 (1870's). Uzziel, XLa, 60 (1870's). Valley of the shadow of death, XXXII, 872 (1880's). Witch of Endor, L, 94 (1867); L, 95 (1867); XII, 277 (1868); XLIX, 81 (1870); XLIX, 82 (1870); IX, 27 (1891). Woman of Samaria, L, 96 (1867). Word of God, XL3, 20 (?); XL8, 43 (?), Zacharias, XII, 328 (1868), Zillah, XLa, 58 (1870's). Zion Gate, XII, 328 (1868), CONCORDANCB DIRECT QUOTATIONS - ALLUSIONS Genesis 1:3. "And God said, Let there be light: and there was light." XXV, 24. ". . . authoritatively settles and establishes them with formulas which you cannot tell from 'Let there be light!‘ and Here you have it!" (1902). XXXVII, 83. ". . . if the lady mentioned had been present when the Creator said 'Let there be light' she would have interrupted him, and we shouldn't ever have got it." (1906). Genesis 1:4. "And God saw the light, that it was good: . . ." LV, 98. "That plan appeared to suit them. They adopted it and looked upon the work of their hands and pronounced it good." (1863). XLVI, 185. "Then she stood off and beamed upon her work and observed, with the Almighty, that it was 'good.'" (1874). . XLIV, 133. "Mrs. Clemens says my version of the blind- fold novelette 'A Murder and a Marriage' is 'good.' Pretty strong 1anguage--for her. However, it is ?ot ogiginal. God said the same of another Creation." 1876 . XLIIl, 321. ". . . and the book-mark grew. By and by she held it off, examined it with a critical eye, saw that her work was good, and blushed." (1877). XLl, 174. "He made all things. . . . He pronounced His work 'good.‘ The word covers the whole of it; it puts the seal of His approval upon each detail of it, it praises each detail of it." (1905). Genesis 1:5. "And God called the light Day, and the darkness he called Night. . . ." 192 193 II, 28-29. "The Lord made the day, and he made the night; but he didn't invent the hours, and he didn't distribute them around." (1890). Genesis 1:16, 17. "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth," XL3, 21. "One of the twenty million suns (the smallest one) was to light it in the daytime, the rest were to help one of the universe's countless moons modify the darkness of its nights." (?). Genesis 1:26, 27. "And God said, Let us make man in our image, after our likeness: . . . So God created man in his own image, in the image of God created he him; . . .” XXXI, 541. ”All that we require of a voter is that he shall be forked, wear pantaloons instead of petti- coats, and bear a more or less humorous resemblance to the reported image of God." (1875). XLIII, 413. ". . . a body would suppose it was a dog he'd been burying, 'stead of a widow's only son, and him a poet made partially in the image of his maker.'" (1877). XLVII, 362. ". . . for I am built so, being made merely in the image of God, but not otherwise resembling him enough to be mistaken for him by anybody but a near-sighted person." (1886). Va, 280. ". . . there's more about them that's wonderful than their just being made in the image of God like the rest of His creatures." (1894). LXXI, 76. "Yes, that was just like Frink. But God made him. (I shall get hit with lightning some day for throwing that kind of slanders around.)" (1894). XXII, 200. ". . . the one creature authorized to boast that he is made in the image of God." (--1895). XLm, 226. ". . .--men made in the image of God and ready to do when He commands and die when He calls--" (1897). LIV, 267. "Naked, what am I? A lank, skinny, spider- 1egged libel on the image of God!" (1905). 194 Genesis 1:28. "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: . . .' XXXIII, 1513. "He commended man to multiply and replen- ish--what? Hell." (1909). Genesis 2:2. ". . . and he rested on the seventh day from all his work which he had made." LIII, 256. "Then he killed all the relatives, and teachers, and servants and friends of the family, and rested from his labors, . . ." (1867). Genesis 2:7. "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." XVII, 64. "The outlaws soon found that the new agent was a man who did not fear anything that breathed the breath of life." (1872). IV, 225. "In this atmOSphere of telephones and light- ning communication with distant regions, I was breathing the breath of life again . . ." (1886). XXI, 195. ". . . blow the breath of life and valor into the dead corpses of cowed armies and turn them into heroes." (--1895). Genesis 2:17. "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." XLIIe, 110. ". . . but in the hour that thou shalt attempt to explain it again, thou shalt surely die. Proceed." (1883). XLa, 75. ". . . it had said we must not eat of the fruit of a certain tree and that if we ate of it we should surely die." (1905). XXXIII, 1354. "Adam is forbidden to eat the fruit of a certain tree, and gravely informed that if he disobeys he shall die." (1906). Genesis 3:16. "Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; . . ." V, 60. "Take it back, you mis'able imitation nigger dat I bore in sorrow en tribbilation." (1893). 195 Genesis 3:17. ". . . cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life.;" LXV, 332.: "It was decreed that all of Adam's descen- dants, to the latest day, should be punished for the baby's trespass against a law of his nursery ful- minatgd against him before he was out of his diapers." 1906 . Genesis 3:191. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; . . ." LXIII, 36. ". . . a buzzard . . . soon discovers that he has got to shin around and earn his living by the sweat of his brow, . . ." (1862). LII, 230. "Ever since it was decreed that man should eat his bread 'in the sweat of his face,‘ he has been rebelliously inventing methods of eating it in the sweat of other men's faces, . . ." (1870). LII, 308. ". . . but now I call myself' a gentleman in reduced circumstances,‘ for having to earn my bread by the sweat of my brow." (1870). XVII, 246. "It is a pity that Adam could not have gone straight out of Eden into a quartz-mill, in order to understand the full force of his doom to 'earn his bread by the sweat of his brow.'" (1872). Genesis 3:19b. ". . . for dust thou art, and unto dust shalt thou return." LXL 35. ". . . then the minister said 'Earth unto earth--ashes unto ashes--dust unto dust!'--a sharp plunge of the weighted body into the sea, . . (1867). LII, 134. ". . . life is earnest, single blessedness a fib; 'man thou art, to man returnest,' has been spoken of the rib." (1869). Genesis 3:24. "So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. LXI, 150. "There are people who were scattered in tents for miles and miles along the roads through Iowa when the Mbrmons were driven out of Nauvoo with fire and sword, . . ." (1867). 196 Genesis 4:9. “And he said, I know not: Am I my brother's keeper?" IIa, 166. "Am I his brother's keeper?" (1895). Genesis 4:16. "And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden." IIk, 387. ". . . the act of the 3d September was the beginning of the journey to the land of Nod." (1875). Genesis 5:24. "And Enoch walked with God: and he was not; for God took him. XXXIV, 314. ". . . because he was not, for God took him." (1877). Genesis 6:2. "That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose." XLId, 165. "He pointed out the passage in the Bible which told how the sons of the Gods attracted by the comeliness of the daughters of men, descended to earth and chose brides from among them." (1899). Genesis 6:4. "There were giants in the earth in those days; . . ." LVII, 396- "There were Giants in those days." (?). Genesis 6:19, 20. "And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. XL5, 27. "Noah began to collect animals. There was to be one couple of each and every sort of creature that walked or crawled, or swam or flew, in the world of animated nature." (?). Genesis 7:11. "In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened." XII, 116. "When it was announced that we were going to visit the Emperor of Russia, the fountains of his great deep were broken up, and he rained ineffable bash for four-and-twenty hours." (1868). 197 XII, 307. "The fountain of my filial affection was stirred to its profoundest depths, and I gave way to tumultuous emotion." (1868). LXVII, 18. "Your letter has stirred me to the bottom. The fountains of my great deep are broken up and I have rained reminiscences for four and twenty hours." (1870). XVII, 9. "The Sphinx was a Sphinx no more! The fountains of her great deep were broken up, and she rained the nine parts of speech forty days and forty nights, metaphorically speaking, . . ." (1872). XXXIV, 411. "The fountains of his great deep were broken up, and he rained a flood of personal history that was unspeakably entertaining." (1881). XLIIe, 97. ". . . the fountains of the stricken Sultan's heart were broken up, and the saving tears welled from his eyes and streamed dduwntiis.hpppy'bhebks." 1883 . XLIe, 355. "The lash presently drove him to speech. The fountains of his great deep were broken up, and he poured out his remorse, bitter, fierce, unsparing, . . ." (1900). XXXIII, 1300. "Then the fountains of my great deeps were broken up, and I rained laughter for forty days and forty nights during as much as three minutes." (1906). XXXVIIId, 145. "Then the fountains of his great deep were broken up, and for two or three minutes I couldn't see him for the rain. It was words, only words, but they fell so densely that they darkened the atmosphere." (1906). Genesis 7:12. "And the rain was upon the earth forty days and forty nights." IX, 252. "And the rain was upon the earth forty days and forty nights. --GBIESIS." (1891). Genesis 9:13. "I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth." L, 26. "Capt. sang out 'Saved! there is the bow of promise, boysl'" (1866). Xa, 100. 'Captain said, 'Cheer up, boys; it's a prophecy-- it's the bow of promise.'" (1898). 198 Genesis 9:27. "God shall enlarge Japheth, and he shall XV, Genesis dwell in the tents of Shem; and Canaan shall be his servant." 70. "But mark the words of the prOphecy: 'He shall dwell in the tents of Shem, and Canaan shall be his servant.'" (1897). 13:8, 9. "And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left." L, 105. "Here in these pasture grounds . . . the old Genesis patriarch made that munificent offer to Lot. 'Let there be no strife, I pray thee, between thee and me, and between my herdmen and thy herdmen, for we be brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me, If thou wilt take to the left hand I will take to the right, or if thou wilt depart to the right hand I will go to the left." 1867 . 13:14, 15. "And the Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art north- ward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever." L, 105. "Here the Lord promised this land: 'Lift up Genesis XVI, Genesis now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it and to thy seed forever.’ So the old man went in and preempted a county or two." 1867 . 18:3. "And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:" 277. ". . . for I am very poor boy I have no one to help me even so father for it so it seemed good in thy good sight . . ." (1897). 22:8. "And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together." 199 IX, 22. ". . . and so I said, softly, 'We'll keep them--the Lord will provide.'" (1891). XXXVIIIh, 354. ". . . and said in a simple, confident and unquestioning way, 'The Lord will provide.'" (1907). XXXVIII, 34. "All in goot time he will arrive. The Lord will provide--as heretofore." (1908). Genesis 24:23. "And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?" XIX, 317. "Eskimo:--'And said, 'Whose daughter art thou tell me, I pray thee.'--Gen. xxiv. 23." (1873). Genesis 28:12, 13. "And he dreamed, and behold a ladder set up on the earth, and the tap of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;" L, 105-06. "He saw a ladder set upon the earth, and the tap of it reached to heaven! And behold the angels of God ascending and descending upon it! Above that ladder he saw the vision of the Holy One and heard a voice: 'I am the Lord God of Abraham, thy father, and the God of Isaac; the land wherein thou liest, to thee will I give it, and to thy seed.'" (1867). Genesis 28:16, 17. "And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dread- ful is this place! this is none other but the house of God, and this is the gate of heaven." L, 106. "He awoke from this strange vision. 'Surely,' said he, 'the Lord is in this place, and I knew it not . . . How dreadful is this place! This is none 2ther)but the house of God and the gate of heaven.'" 1867 . Genesis 28:22. ". . . and of all that thou shalt give me I will surely give the tenth unto thee." L, 191. ". . . that Book whose 'every word' He inSpired and whose ideas were all his own; among them the idea of levying a one-tenth income tax upon paupers." (1886). 200 Genesis 33:9. "And Esau said, I have enough, my brother; keep that thou hast unto thyself." XII, 222. "Nay, I have enough, my brother; keep that thou hast unto thyself." (1868). Genesis 35:1. "And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." L, 106. "Again the Lord appeared unto him: 'Arise, go up to Bethel and make there an altar unto God.'" (1867). Genesis 35:3. ". . . God, who answered me in the day of my distress, and was with me in the way which I went." Xa, 90. "I trust God will hear the prayers gone up for us at home today, and graciously answer them by sending us succor and help in this our season of deep distress." (1898). Genesis 37:18-20. "And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams. XII, 221. "When they saw him coming up from the Sea of Galilee, they recognized him and were glad. They :aid,)'Lo, here is this dreamer--let us kill him.'" 1868 . Genesis 37:22. "And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again." LIII, 222. "But Reuben pleaded with tender eloquence for his innocent brother, and said: '0, pity himl' Wherefore they pitted him. And the self=same pit that they pitted him in is here in this place, even to this day." (1867). Genesis 38:8-10. "And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother. And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he Spilled it on the ground, lest 201 that he should give seed to his brother. And the thing which he did displeased the Lord: wherefore he slew him also." XL,50. "It is more than likely that a Midianite had been duplicating the conduct of one Onan, who was commanded to 'go in unto his brother's wife'-- which he did; but instead of finishing, 'he spilled it on the ground.‘ The Lord slew Onan for that, for the Lord could never abide indelicacy." (7). Genesis 41:29, 30. "Behold, there come seven years of great plenty throughout all the land of Egypt: And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;" LIII, 222.‘ "Joseph enlightened him. He said, 'Sire, your dreams signify that there are going to be seven years of extraordinary plenty in Egypt, and they will be followed by a howling famine that will distress the whole world for full seven years.'" (1867). Genesis 45:9. ", . . Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:" XII, 221. "Joseph became rich, distinguished, powerful-- as the Bible expresses it, 'lord over all the land of Egypt.'" (1868). Genesis 45:25, 26. "And they went up out of Egypt, and came into the land of Canaan unto Jacob their father, And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not." LIII, 224.‘ "And when it was come nigh, behold his sons Genesis were with it, and they said, 'These are for thee; for 10, Joseph thy son liveth, and is lord over all the land of Egypt!‘" (1867). 49:33. "And when Jacob had made an end of command- ing his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people." XIX, 316. "Eskimo (Greenland), from Fabricius's translation of Genesis:--'And when he made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.‘ First Book of Moses, xlix. 32." (1873). 202 Genesis 50:24, 25. "And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence." L, 103. "Joseph when closing his eyes in death said 'God will assuredly visit you and bring you out of this land, unto the land which he sweared to Abraham, Isaac, and Jacob. There and then he exacted of them an oath that they would carry up his bones with them when they went out of Egypt." (1867). Exodus 3:5. "And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. LXVIII, l3. ". . . and every memento of the past his eye rests upon whispers that he is treading upon sacred ground." (1853). VII, 166. "Enter!--but leave sin behind, for the ground whereon thou stand is holy!" (1877). XXI, 72. "Then I remembered that my sinful feet were upon holy ground--the ground where that celestial shadow had rested." (--l895). LIV, 253. "Allow me. Give me your hand! We meet upon holy ground. I have no longer any trembling at heart, nonlonger any disturbing anxieties." (1903). Exodus 3: 8. ". . . and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey;. . LXIII, 29-30. "And I have been to the land that floweth with gold and silver--Humboldt." (1862). XII, 218. ". . . and he seemed as if he was reading it out of the Bible, too, about this country flowing with milk and honey, . . ." (1868). LII, 181. "There is no danger of their suffering from the failure of crOps, as long as there are any groceries 'flowing with milk and honey.'" (1870). LII, 261. "On all other points he is very unreliable, and he does not speak awfully about the holy land-- says it ain't a land flowin' with milk and honey right contrary to scripture." (1870). 203 Exodus 3:22. ". . . and ye shall spoil the Egyptians." XXIXr, 277. "According to Mr. Lynch and Mr. Martin (another war correspondent), Dr. Ament helped to Spoil several of those Egyptians." (1901). Exodus 8:32. "And Pharaoh hardened his heart at this time also, neither would he let the pe0ple go." XXXIII, 1355. ". . . and He kept hardening Pharaoh's heart so that He could send some further ingenuity of torture . . ." (1906). Exodus 14:22. "And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left." XVII, 7. "But presently this sea upon dry ground was to lose its 'rolling' character and stretch away for seven hundred miles as level as a floor." (1872). Exodus 16:3. ". . . Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full;" LIII, 308. ". . . his lambs, whom he was trying so hard to lead to heaven by a new road, have grumbled sore and sighed for the flesh-pots of America; . . ." (1867). Exodus 16:13-15. "And it came to pass, that at even the quails came up, and covered the camp: . . . there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat." XXVII, 5. ". . . the man who provisions himself with a single prepared bite of a sentence or so, and trusts to luck to catch quails and manna as he goes along." (1884). XXVIIb, 251. ". . . I dropped old Sandy McWilliams a note one day--it was a Tuesday-~and asked him to come over and take his manna and quails with me next day; . . ." (1907). Exodus 20:3. "Thou shalt have no other gods before me." XL6, 31. ". . . he said nothing about not being willing to share them with his fellow gods; what he said was, 'Thou shalt have no other gods before me.'" (7). 204 Exodus 20:4a. "Thou shalt not make unto thee any graven image, . . ." LI, 163. "--Me sick? The idea! I should as soon expect a wooden image to get sick." (1871). I, 134. ". . . there was a watchman, who always turned in and slept like a graven image." (1874). XLIIl, 388. "It will only make him sleep like a brazen image for a few hours and then he'll come out of it all right." (1877). XXIIIj, 88. "Why, my darling, Baby always sleeps like a graven image." (1878). XXXIV, 372. "And do you know, Gen. Grant sat through fourteen speeches like a graven image, but I fetched him!" (1879). IIb, 230. "I uttered exclamations of joy. The inspector was self-contained as a graven image." (1882). XXXV, 519. "I believe I should really see the end of what is surely the grotesquest of all the swindles ever invented by man--monarchy. It is enough to make a graven image laugh, . . ." (1889). Exodus 20:4b. "- . . or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:" LVI, 173. ". . . for there is nothing like it in the heavens above or in the earth beneath, or in the water under the earth." Exodus 20:5. ". . . for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;" XLIIe, 109. "And God, . . . yet visiting the iniquities of the fathers upon the children even to the third and fourth generation of them that go not according to the law and the prOphets, . . ." (1883). IX, 173. ". . . and, besides, the Bible itself says posterity to the fourth generation shall be punished for the sins and crimes committéd by ancestors four generations back that hadn't anything to do with them; . . ." (1891). 205 L, 301. "He would not be a jealous God--a trait so small that even men despise it in each other." (1896). VIb, 68. "But the aunts were obdurate in their right- eousness, and said the law that visited the sins of the parent upon the child was by all right and reason reversible; . . ." (1902). XXXIII, 1354. "In the Old Testament He is pictured as unjust, ungenerous, pitiless, and revengeful, punishing innocent children for the misdeeds of their parents; . . ." (1906). LXV, 332. "He is always punishing--punishing trifling misdeeds with thousandfold severity; punishing innocent children for the misdeeds of their parents;" (1906). XL6, 31. "He says, naively, outspokenly, and without suggestion of embarrassment: 'I the Lord thy God am a jealous God.'" (?). Exodus 20:6. "And shewing mercy unto thousands of them that love me, and keep my commandments." I, 158. "I'm thankful to the good God and Father of us all I've got you back, that's long-suffering and merciful to them that believe on Him and keep His word, . . ." (1874). Exodus 20:7. "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guilt- less that taketh his name in vain. II, 78. "Ef a thing ain't no good, it's made in vain, ain't it? Do de Lord make anything in vain? . . ." (1891). Exodus 20:8. "Remember the sabbath day, to keep it holy." XII, 171. "We were all perfectly willing to keep the Sabbath day, but there are times when to keep the letter of a sacred law whose spirit is righteous, becomes a sin, and this was a case in point." (1868). XIII, 214. "The Germans remember the Sabbath-day to keep it holy by abstaining from work, as commanded, and by also abstaining from play, which is not commanded." 1879). XV, 84. ". . . and it is manifestly a kind of Christian, for it keeps the Sabbath when there is anybody around, and when there isn‘t, doesn't." (1897). 206 XXVIIIo3, 321. "I shall soon be where they won't care how I spell so long as I keep the Sabbath." (1906). LXXI, 612. ”This is the Sabbath day. Try to keep it holy." (1906). XXVIIIt3, 345. "I took his place, but I lost my train and it was I who broke the Sabbath. Up to that time I never had broken the Sabbath in my life, and from that day to this I never have kept it." (1907). XXXV, 811. ". . . but--there are things that could beguile me to break this blessed Sabbath." (1908). Exodus 20:10. "But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, . . . nor thy stranger that is within thy gatesz" LXI, 260. WDne of them prayed for the stranger within his gates--meaning me--but it was plain enough that he didn't mean his petition to be taken in earnest." (1867). LI, 74. ". . . --again and again I thought of how mean and how shameful a return I had made for their well- meant and whole-hearted friendliness to me, a stranger within their gates." (1869). XLVI, 125. "I never can forget his kindness to the stranger within his gates." (1870). Exodus 20:12. "Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee." XXII, 184. "Do you think it was right to go away to the wars without getting your parents' leave? It is written one must honor his father and his mother." (--1895). Exodus 20:13. "Thou shalt not kill." XLl, 171. "THE WOLF. The evidence showed that he had transgressed the law, 'Thou shalt not kill.' In arrest of judgment, he pleaded the law of his nature." (1905). XL-10, 49. "According to the belief of these peOple, it was God himself who said: 'Thou shalt not kill.'" (?). XL-lO, 49. "The Biblical law says: 'Thou shalt not kill!‘" (?). 207 XL-lO, 52. "God wrote upon the tables of stone: 'Thou shalt not kill.'" (?). Exodus 20:14. "Thou shalt not commit adultery." XXXIX, 335. "We do not say to the ram and the goat, 'Thou shalt not commit adultery,’ for we know that ineradicably embedded in their temperament--that is to say in their born nature-~God has said to them, 'Thou shalt commit it.'" (1904). XL8, 40. "If the Bible said to the goat, 'Thou shalt not f‘ fornicate, thou shalt not commit adultery,‘ even Man-- sap-headed man--would recognize the foolishness of the prohibition, . . ." (?). XL8, 41. "'Thou shalt not commit adultery' is a command * which makes no distinction between the following 7 persons . . ." (?). XL-10, 52. "God wrote upon the tables of stone: 'Thou shalt not kill.' Also: 'Thou shalt not commit adultery.'" (?). Exodus 20:15. "Thou shalt not steal." XXIXr, 287. "For example: Thou shalt not steal--except when it is the custom of the country." (1901). XXIXr, 289. "Morally, there are no degrees in stealing. The Commandment merely says, 'Thou shalt not steal,‘ and stops there." (1901). XLI, 171. "THE BOX. The testimony showed that he had broken the divine law, 'Thou shalt not steall'" (1905). XXVIIIpB, 324. "What the decalogue really says is, 'Thou shalt not steal! but I am trying to use more polite language." (1906). Exodus 20:16. "Thou shalt not bear false witness against thy neighbour." XVI, 205. "There are eight hundred and sixty-nine differ- ent forms of lying, but only one of them has been squarely forbidden. Thou shalt not bear false witness against thy neighbor." (1897). XXXIII, 1357. "He pointed out that even the Decalogue made no reference to lying, except in the matter of bearing false witness against a neighbor." (1906). 208 Exodus 20:17. "Thou shalt not covet thy: neighbour's house, . . . nor anything that is thy neighbour's." XXXIII, 1357. "Also, that there was a commandment against covetousness, though covetousness today was the basis of all commerce." (1906). Exodus 21:6. "Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever." XLa, 61. ". . . therefore, let my ear be bored with an Ni awl before the judges, and I and mine by this token be returned to slavery forever, . . ." (1870's). Exodus 22:18. "Thou shalt not suffer a witch to live." XXIXff, 392. "During many ages there were witches. The Bible said so. The Bible commanded that they should not be allowed to live." (1900+). ' lur- Exodus 32:9. "And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked peoplez" XLIIe, 109. "And God, . . . yet visiting the iniquities of the fathers upon the children even to the third and fourth generation of them that go not according to the law and the prophets, but are stiff-necked and of evil disposition . . ." (1883). Exodus 34:15. "Lest thou make a covenant with the inhabi- tants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;" XLVII, 116. ". . . by creating a position for you, he will keep me from 'whoring after strange gods,‘ which is Scripture for deserting to other publishers;" (1870). Leviticus 26:28. "Then I will walk contrary unto you also in fury; and I even I, will chastise you seven times for your sins." XXII, 183. "I do not know if God hates the French, but I think that He allowed them to be chastised for their sins." (--1895). Leviticus 26:32, 33. "And I will bring the land into deso- - lation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: 209 and your land shall be desolate, and your cities waste." XII, 213. "'I will bring the land into desolation; and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and I will draw out a sword after you; and your land shall be desolate and your cities waste.'" (1868). Numbers 13:16. "These are the names of the men which Moses sent to spy out the land. . . " LIV, 296. "It was my purpose to spy out the land in a if very private way, and complete my visit without making any acquaintances." (1907). Numbers 20:17. "Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the : water of the wells: we will go by the king's high j way, we will not turn to the right hand nor to L— the left, until we have passed thy borders." XII, 144. "And so, whenever they did come upon a man who was alone, they said, Behold this person hath the wherewithal--let us go through him." (1868). Numbers 21:8. "And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live." III, 182. "It's the brazen serpent in the wilderness! Look upon it and live!" (1880). Numbers 23:23. ". . . according to this time it shall be said of Jacob and of Israel, What hath God wrought!" LVI, 26. ". . . and lo! their descendants were at fhurcgl Behold what the missionaries have wrought!" 1866 . LVI, 211. ". . . and it is too much bother to describe it, they shovel in another lot of Scripture, and wind up with 'Lo! what God had wroughtl'" (1866). Numbers 25:1, 4. "And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. . . . And the Lord said unto Moses, Take all the heads of the peOple, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel." 210 XL-lO, 47. Twain quotes this passage verbatim. (?). Numbers 31:1, 2; 7-21; 25-28; 31-35; 40, 41; 47. '1 And the Lord spake unto Moses, saying, 2 Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people . . . 7 And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males. 8 And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hut, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword. 9 And the children of Israel took all the women of Midian captives and their little ones, and took the Spoil of all their cattle, and all their flocks, and all their goods. 10 And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire. 11 And they took all the spoil, and all the prey, both of men and of beasts. 12 And they brought the captives, and the prey, and the spoil unto Moses and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho. 13 And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp. 14 And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle. 15 And Moses said unto them, Have ye saved all the women alive? 16 Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. 17 Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. 18 But all the woman children, that have not known a man by lying with him, keep alive for your- selves. 19 And do ye abide without the camp seven days: 'whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day. 20 And purify all your raiment, and all that is made of skins, and all work of goats' hair, and all things made of wood. 21 And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the Lord commanded Moses. . . 211 25 And the Lord spake unto Moses, saying, 26 Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation: 27 And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation: 28 And levy a tribute unto the Lord of the men of war which went out to battle. . . 31 And Moses and Eleazar the priest did as the Lord commanded Moses. 32 And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand, and seventy thousand and five thousand sheep, 33 And threescore and twelve thousand beeves, 34 And threescore and one thousand asses, 35 And thirty and two thousand persons in all, of women that had not known man by lying with him. . . 40 And the persons were sixteen thousand; of which the Lord's tribute was thirty and two persons. 41 And Moses gave the tribute, which was the Lord's heave offering, unto Eleazar the priest, as the Lord commanded Moses. . . 47 Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the Lord; as the Lord commanded Moses." XL-lO, 48-49. Twain quotes this passage verbatim. (?). Numbers 32:23. "But if ye will not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out." X, 64. "But they were to learn, now, that a sin takes on new and real terrors when there seems a chance that it is going to be found out." (1899). Deuteronomy 14:2. "For thou art an holy pe0p1e unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth." XLIII, 145. ". . . he is as nervous and scary as he used to be when he tried to run the affairs of the peculiar people and made a mess of it." (1881). Deuteronomy 16:3. "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; . . ." 212 XXII, 252. " . she is sentenced to perpetual imprison- ment, with the bread of affliction and the water of anguish!" (--l895). Deuteronomy 20: 10, 13- 16. '10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it. . . 13 And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt than take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But of the cities of these peOple, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth." XL-lO, 49. Twain quotes this passage verbatim. (?). Deuteronomy 23:13. "Thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee." XL-lO, 51. Twain quotes this verse verbatim. (?). Deuteronomy 23:14. "For the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; . . .' XL-lO, 51. "That rule was made in the old days because 'The Lord thy God walketh in the midst of the camp.'" (7). Deuteronomy 25:4. "Thou shalt not muzzle the ox when he treadeth out the corn." IL, 62. "Wheat is threshed by oxen in the old Scriptural way--'Ye shall not muzzle the ox that treadeth out the grain.'" (1867). LIII, 5. "So an ox tramps out their wheat on a threshing- .floor, after the fashion of the time of Moses, when it was commanded that the ox that trod out the grain should not be muzzled." (1867). Deuteronomy 34:7. "And Moses was an hundred and menty years old when he died: his eye was not dim, nor his natural force abated." 213 LII, 77. ". . . will be dozens of men who saw 'America' last when they were in the flush vigor of young manhood; when their step was quick and their eyes undimmed; . . ." (1869). XXIIIhh, 240. ". . . she was sixty years old, but her eye was undimmed and her strength unabated." (1876). Joshua 6:4, 5. "And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him." XLVIII, 112-l3. ". . . and took not root because the ram's horns of Jericho blew them on the wings of the morning to the uttermost parts of the sea." (1907). Joshua 10:2. ". . . because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty." L, 108. "This place is spoken of in the Old Testament as a great city--'one of the royal cities.'" (1867). Joshua 10:12, 13. ". . . and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the pe0p1e had avenged themselves upon their enemies. . . ." L, 108. ". . . and Joshua gives the ever-memorable command: 'Sun, stand thou still over Gibeon, and thou moon in the valley of Ajalon.‘ And the sun stood still and the moon also until Israel was avenged." (1867). XII, 355. "This was the plain of which Joshua spoke when he said, 'Sun, stand thou still on Gibeon, and thou moon in the valley of Ajalon.'" (1868). Joshua 11:4, 5. "And they went out, they and all their hosts with them, much pe0ple, even as the sand that is upon the sea shore in multitude, with horses and chariots ‘were very many. And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel." 214 XII, 212. "And when all these Kings were met together, they came and pitched together by the Waters of Merom, to fight against Israel. And they went out, they and all their hosts with them, much pe0ple, even as the sand that is upon the seashore for multitude (etc.)" (1868). Joshua 13:7. "Now therefore divide this land for an inheri- tance unto the nine tribes, and the half tribe of Manasseh," XIX, 316. "Choctaw: 'Now therefore divide this land for an inheritance.‘ Joshua, xiii. 7." (1873). Joshua 18:4. ". . . and I will send them, and they shall rise, and go through the land, and describe it according to the inheritance of them; and they shall come again to me." LVII, 458. ". . . and then he said to one of his party, 'Beauregarde, go through that man!'--meaning Mac-- and the distinguished rebel did go through Mac." (1866). Joshua 18:9. "And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh." XIX, 320. "Choctaw translation of Joshua xviii. 9.: 'And the men went and passed through the land, and described it (by cities, into seven parts) in a book.'" (1873). Joshua 24:32. "And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheri- tance of the children of Joseph." L, 103. "And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for 100 pieces of silver." (1867). JXII, 291. "And the bones of Joseph, which the children of Israel brought out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of silver." (1868). XII, 292. "In this same 'parcel of ground' which Jacob 215 bought of the sons of Hamor for a hundred pieces of silver, is Jacob's celebrated well." (1868). Judges 4:21. "Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died." XII, 213. "'For he was fast asleep and weary. So he died.‘ Such is the touching language of the Bible. 'The Song of Deborah and Barak' praises Jael for _ the memorable service she had rendered, in an exultant strain . . ." (1868). Judges 5:20. "They fought from heaven; the stars in their courses fought against Sisera. XLIIe, 118. ". . . the stars in their courses shall fight against him, . . ." (1883). Judges 5:24-27. "Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. He asked water, and she gave him milk; she brought forth butter in a lordly dish. She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead." XII, 213. "'The Song of Deborah and Barak' praises Jael for the memorable service she had rendered in an exultant strain: 'Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. He asked for water, and she gave him milk; she brought forth butter in a lordly dish. She put her hand to the nail, and her right hand to the workman's hammer; and with the hammer she smote Sisera, she smote off his head when she had pierced and stricken through his temples. At her feet he bowed, he fell, he lay down; at her feet he bowed, he fell; where he bowed, there he fell down dead." (1868). Judges 7:12. "And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude." ;XII, 285-86. "Behind Shunem lay the 'Midianites, the 216 Amalekites, and the Children of the East' who were as grasshoppers for multitude; both they and their camels were without number, as the sand by the seaside for multitude." (1868). Judges 12:4-6. "Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of (filead smote Ephraim because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites and among the Manassites. And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay; Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand." XII, 251. "The Ephraimites, not being called upon to share in the rich spoils of the Ammonitish war, assembled a mighty host to fight against Jeptha, Judge of Israel; who being apprised of their approach, gathered together the men of Israel and gave them battle and put them to flight. To make his victory the more secure, he stationed guards at the differ- ent fords and passages of the Jordan, with instruc- tions to let none pass who could not say Shibboleth. The Ephraimites, being of a different tribe, could not frame to pronounce the word aright, but called it Sibboleth, which proved them enemies and cost them their lives; wherefore forty and two thousand fell at the different fords and passages of the Jordan that day." (1868). Judges 13:25. "And the Spirit of the Lord began to move him at times . . " .XXXII, 1101. "I shall write for this magazine every time the Spirit moves me; but I look for my largest entertainment in editing." (1900). Judges 14:18. "And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than.honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle." LII, 279. "However, I guess we are enough for Sampson's riddle, without plowing with his heifer." (1870). 217 Judges 15:14,15. " . . . and the Spirit of the Lord came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands. And he found a new jaw-bone of an ass, and put forth his hand, and took it, and slew a thousand men therewith." LV, 91. Twain quotes this passage verbatim. (1863). XII, 304. "The spirit of Grimes was upon me, and if I had had a graveyard I would have destroyed all the infidels in Jerusalem." (1868). Judges 18:9, 10. "And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it is very good: and are ye still? be not slothful to go, and to enter to possess the land. When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where there is no want of any thing that is in the earth." XII, 208. "It almost warrants the enthusiasm of the spies of that rabble of adventurers who captured Dan. They said: 'We have seen the land, and behold it is very good . . . . A place where there is no want of anything that is in the earth.'" (1868). Ruth 4:15. "And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: . . XX, 336-37. "Syritc (from the Old Testament; the bless- ing of Naomi transferred to Ruth): 'And he shall be unto thee a restorer of thy life (consolator animae, as Walton translates from the Syriac version,) and a nourisher of thine old age.’ Ruth iv. 15." (1873). I Samuel 4:13. "And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. . . ." LXIII, 32. "You see he got tired, traveling all day and all night, nearly-~immensely tired-~and, sat himself down by the wayside to rest." (1862). I Samuel 4:18. "And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. . . ." XII, 293. "About daylight we passed Shiloh, where the Ark of the Covenant rested three hundred years, and at whose gates good old Eli fell down and 'brake his neck' . . ." (1868). 218 Samuel 4: 21. "And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, LXVIII, 20. "The Senate is now composed of a different material from what it once was. Its glory hath departed." (1854). LXVII, 13. "It was a beautiful system-~beautiful--and I am sorry enough that its greatness hath departed from it." (1866). L1, 27. "Good-bye, Livy. All this time I have felt just as if you were here with me, almost--and part of the time as if I could see you standing by me. But you are vanished! I miss a gracious presence-- a glory is gone from about me." (1868). VIII, 190. "Manifestly, a glory that once was had dissolved and vanished away in these twenty-one years." (1882). I Samuel 29:6. "Then Achish called David, and said unto him, Surely, as the Lord liveth, thou hast been upright, and thy going out and thy coming in with me in the host is good in my sight: " LXV, 352. "God has so contrived him that all his goings out and comings in are beset by traps which he cannot possibly avoid and which compel him to commit what are called sins-- . " (1906). II Samuel 2:16. "And they caught every one his fellow by the head, and thrust his sword in his fellow' 3 side; so they fell down together: wherefore that place was called Helkath-hazzurim, which is in Gibeon." L, 108. "12 men of Judah were charged to fight 12 men of Israel. The whole 24 were slain. 'For they caught every one his fellow by the head (got him in Chancery) and thrust his sword in his fellow's side, so that they fell down together.'" (1867). 11 Samuel 12:7. "And Nathan said to David, Thou art the man. . . ." XXIIIbb, 208. "Then the princess slowly turned, with eyesgleaming with hate, and, pointing her finger straight at Conrad, said: 'Thou art the man!'" (1868). V, 78. ""You look as meek as a nigger,' he felt as secret murderers are said to feel when the accuser says, 'Thou art the man!'" (1893). 219 II Samuel 18:4. "And the king said unto them, What seemeth you best I will do . . . ." XLVII, 168. " . . . in the omitted letter Mark Twain wrote emphatically on the matter of going to Boston: 'But mind--do the thing which shall seem best to you.'" (1881). I Kings 10:7. "Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard." LII, 333. " . . . frequently conclude their panegyrics with the equivocal statement that 'the half has not been told.'" (1870). I Kings 11:3. "And he had seven hundred wives, princesses, XL8 I Kings and three hundred concubines: and his wives turned away his heart." , 44. "Solomon, who was one of the Deity's favorites, had a copulation cabinet composed of seven hundred wives and three hundred concubines." (?). 14:10. "Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jero- boam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone." XL-lO, 50. "If that was not the indelicacy that out- raged the feelings of the Deity, then I know what it was; some Midianite had been pissing against the wall." (?). XL-10, 51. "Take the case of Jeroboam. 'I will cut off from Jeroboam him that pisseth against the wall!‘ It was done. And not only was the man that did it cut off, but everybody else." (?). XL-10, 51. " . . . one of the first things the little I Kings boys and girls learn is to be righteous and holy and not piss against the wall." (?). 16:11. "And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends." 220 XL-lO, 51. "The same with the house of Baasha: every- body was exterminated, kinsfolks, friends, and all, leaving 'not one that pisseth against a wall.‘" (?). I Kings 18:27. "And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked." IIc, 266. "Says he, 'You don't speak up loud enough; your god's asleep, like enough, or maybe he's taking a walk; you want to holler, you know'-- . . ." (1877). I Kings 18:33. " . . . and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood." IIc, 266. "Four four barrels of water on the altar!" (1877). I Kings 18:46. " . . . and he girded up his loins, and ran before Ahab to the entrance of Jezreel." LII, 249. " . . . readers were told that then the 'awed listener arose, girded up his loins, and fled howling from the presence to warn the golden city of its doom.'" (1870). I, 29. "Then Tom girded up his loins, . . ." (1874). XIV, 272. "When I was girding up my loins to doubt this, I found out that Tannenwald in this instance was a man's name." (1879). Xd, 166. "There was no help but in a giant lie, and he girded up his loins and told it." (1899). I Kings 19:12. " . . . and after the fire a still small voice." XX, 197-98. "She, maybe, did not much heed the still small voice that sang in her maiden heart as she went about her work, . . ." (1873). XLIIe, 118. " . . . and a still small voice shall point him out; . . ." (1883). II Kings 5:1. " . . . he was also a mighty man in valour, but he was a leper." XII, 188. "He was a mighty man of valor, but he was a leper." (1868). 221 II Kings 5:5. " . . . And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment." LIII, 196. ". . . 'ten talents of silver, and six thousand pieces of gold and ten changes of raiment.‘ This would naturally look like a pretty good thing for Elisha, who was the successor of a prophet who had been fed by the ravens, . . ." (1867). II Kings 5:12. "Are not Abana and Pharpar, rivers of Damas- cus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage." XII, 187-88. "He says: 'Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them and be clean?'" (1868). II Kings 5:20. "But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the Lord liveth, I will run after him, and take somewhat of him." LIII, 197. "But Gehazi, the prOphet's servant (prOphets paid not high wages in those days), said 'Behold, my master hath spared Naaman, this Syrian, in not receiving at his hands that which he brought; but as the Lord liveth I will run after him and take some- what of him.'" (1867). II Kings 5:22, 23. "And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him." LIII, 197. "So he ran after Naaman, and put up an absurd story about two young men of the sons of the prophets having just arrived on a bit of a tear from Mount Ephraim, and said, 'Give them I pray thee, a talent of silver and two changes of linen. Naaman gave him double as much as he asked, and Gehazi re- turned back home, following the two servants of Naaman that carried the silver--for there were two men's loads of it." (1867). 222 II Kings 5:27. "The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow." LIII, 197. "So he pronounced a curse upon him which was as terrible as it was well deserved: 'The leprosy therefore of Naaman shall cleave unto thee and unto thy seed forever. And he went out from his presence a leper as white as snowl'" (1867). II Kings 6:25. "And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver. XII, 287. "Provisions reached such a figure that 'an ass's head was sold for eighty pieces of silver and the fourth part of a cab of dove's dung for five pieces of silver," (1868). II Kings 6:26, 28, 29. "And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, 0 king. . . . And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow. So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son." XII, 287-88. "As the King was walking upon the battle- ments one day, 'a woman cried out, saying, Help, my Lord, 0 King! And the King said, What aileth thee? and she answered, This woman said unto me, Give thy son, that we may eat him today, and we will eat my son tomorrow. So we boiled my son, and did eat him; and I said unto her on the next day, Give thy son that we may eat him; and she hath hid her son.'" (1868). II Kings 8:13. "And Hazael said, But what, is thy servant a dog, that he should do this great thing? . . ." XX, 334. "Hungarian, from 2 Kings, viii. 13: --Is thy servant a dog, that he shohld do this great thing?" (1873). II Kings 9:20. ". . . and the driving is like the driving of Jehu, the son of Nimshi; for he driveth furiously." L, 95. "Jehu, the mighty rider, 'rode furiously' (couldn't have done it anywhere but in this plain) (1867). 223 II Kings 9:33-36. "And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king's daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebelz" L, 95. " . . . captured the city, threw Jez. over the walls and she was eaten by the dogs." (1867). XII, 284-85. "Then Jehu went in and sat down to dinner; and presently he said, 'Go bury this cursed woman, for she is a King's daughter.'" (1868). XII, 285. "The spirit of charity came upon him too late, however, for the pr0phecy had already been fulfilled--the dogs had eaten her, and they 'found no more of her than the skull and the feet and the palms of her hands'." (1868). II Kings 10:12-14. "And he arose and departed, and came to Samaria. And as he was at the shearing house in the way, Jehu met with the brethren of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethhem of Ahaziah; and we go down to salute the children of the king and the children of the queen. And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them." LIII, 256. " . . . until he was come near to Samaria, where he met forty-two persons and asked them who they were; they said they were brothers of the King of Judah. To speak after the manner of the vulgar, that let them out." (1867). II Kings 20:2. "Then he turned his face to the wall, and prayed unto the Lord, . . ." I, 25. " . . . turn his face to the wall, . . ." (1874). Nehemiah 7:4. ". . . but the people were few therein, and the houses were not builded." 224 XXXIV, 314. "Now therefore I say unto you, Verily that house will not be builded." (1877). Esther 2:17. "And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. LI, 54. "He will see me honor you above all women, and he will also see us love each other to the utmost of human capability." (1869). Esther 4:1, 3. "When Mordecai perceived all that was done, Job Job Mordecai rent his clothes, and put on sackcloth with ashes, . . . there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. LV, 131. "Now if Ormsby votes against the Constitution, let us clothe ourselves in sackcloth and put ashes on our heads; for in that hour religious liberty will be at an end here--" (1864). XXXIII, 1619. " . . . and those sorrowing lambs of the Ministerial Union had to get out their sack- cloth and ashes and stand responsible for it." (1869). IIq, 424. " . . . his soul is clothed in sackcloth and ashes and his heart breaketh." (1878). XLI, 72. " . . . and how meanly prone to keep her reminded of it--add sincerely repent, in sackcloth and ashes for it--and then do it again the next day." (1897). XLIe, 348. " . . . his next act, usually, is to repent of it; and not mildly and moderately, but in sack- cloth and ashes." (1900). 1:21. " . . . the Lord gave, and the Lord hath taken away; blessed be the name of the Lord. I, 131. "The Lord giveth and the Lord hath taken away, --blessed be the name of the Lord!" (1874). 2:9. "Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die." (1873). XX, 206. "The land bill is just as far away as ever, and the trial is closer at hand. Let's give up everything and die." (1873). 225 Job 14:1. "Man that is born of a woman is of few days, and full of trouble." I, 3. ". . . man that is born of woman is of few days and full of trouble, as the Scripture says . . .” (1874). XXIVh, 191. ". . . we've all got to go, they ain't no getting around it. Man that is born of woman is of a few days and far between, as Scriptur' says." (1882). XLIIe, 118. ". . . for man that is born of woman is of few days and full of trouble, . . ." (1883). LXXi, 268. "Well-a-well, man that is born of woman is of few days and full of trouble, as Scripture says," (1884). Job 25:6. "How much less man, that is a worm? and the son of man, which is a worm?" XX, 218. "And I humbly thank Him to whom we are but as worms of the dust, . . ." (1873). VIaa, 340. "In prayer we call ourselves 'worms of the dust,‘ but it is only on a sort of tacit under- standing that the remark shall not be taken at par." (1902). Job 38:31. "Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?" XLIIe, 118. ". . . the bands of Orion shall encompass him, the stars in their courses shall fight against him, 0 O 0" (1883). Psalm 1:3. "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season:" LV, 188. "Then the fun commenced, and I wished Pamela could have been there to see her own private project bringing forth its fruit. . ." (1864). Psalm 8:2. "Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger." XXI, 18. "Oh, out of the mouths of babes and sucklings the heedless and unthinking are condemned; . . . (--1895) Psalm 8:4. "What is man, that thou art mindful of him? and the son of man, that thou visitest him?" 226 LI, 134. "If you killed the mosquito would it be missed? Verily, What is Man, that he should be considered of God?" (1870). xxvx, 1. "What 33 Man?" (1906). Psalm 16:6. "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage." XXXII, 1037. ". . . but you have gone far and away beyond the sum I expected-~may your lines fall in pleasant places here and Hereafter.for it!" (1896). Psalm 19:2. "Day unto day uttereth speech, and night unto night sheweth knowledge." VIII, 225. ". . . and so the day goes, the night comes, and again the day--and still the same, night after night and day after day--majestic, unchanging same- ness of serenity, . . ." (1882). Psalm 22:1. "My God, my God, why hast thou forsaken me? . . ." XXVII, 74. "The others shook, as with a sort of chill, and muttered those words over--'It has failed.‘ 'God has forsaken us.'" (c1898). Psalm 23:4. "Yea, though I walk through the valley of the shadow of death, I will fear no evil: . . ." XXXII, 872. "Dress up some good actors as Apollyon, Greatheart, etc., and other Bunyan characters, take them to a wild gorge and photograph them-- Valley of the Shadow of Death; . . ." (1880). L, 180. "'Thrice have I been in the valley of the shadow of death, and thrice have I come out again.'" (1885 . IV, 409. "You know that yourself, if you've watched your child through the Valley of the Shadow and seen it come back to life . . ." (1886). XXII, 268. ". . . she that was walking in the Valley of the Shadow of Death." (--1895). Psalm 28:6. "Blessed be the Lord, because he hath heard the voice of my supplications." XXIng, 397. "Both have reached the ear of Him Who heareth all supplications, the spoken and the unspoken." (1904). 227 Psalm 35:21. "Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it." XX, 336. "Massachusetts Indian, from Eliot's trans- lation of Psalm xxxv. 21: 'Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it!'" (1873). Psalm 37:2. "For they shall soon be cut down like the grass, and wither as the green herb." XXIVh, 191. ". . . and next day he's cut down like the grass, . . ." (1882). Psalm 37:23. "The steps of a good man are ordered by the Lord: and he delighteth in his way." X, 15. "But after all, Mary, it must be for the best-- it must be; we know that. And we must remember that it was so ordered--" (1899). X, 60. "We--we couldn't help it, Mary. It--well, it was ordered. All things are." (1899). X, 61. "I am resigned to take the $8,500 if it could come in bank-notes--for it does seem that it was so ordered, . . ." (1899). Psalm 39:1. "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me." XLVI, 5. ". . . but that the lesson has gone down, down, to the Spirit that orders the tongue and commands its movements?” (1867). Psalm 45:10. "Hearken, 0 daughter, and consider, and incline thine ear; forget also thine own pe0p1e, and thy father's house;" XIX, 317. "Massachusetts Indian (Eliot's version of Psalm xlv. 10): 'Harken, 0 daughter, and consider, and incline thine ear; forget also thine own pe0p1e, and thy father's house.'" (1873). Psalm 46:1. "God is our refuge and strength, a very present help in trouble." X1, 279. "He said, reverently: 'Of a surety that good thought came to me in my perplexity from Him who is an ever-present help to them that are in doubt and seek His aid.”" (1901). 228 Psalm 50:1. "The mighty God, even the Lord, hath spoken, and called the earth from the rising of the sun unto the going down therof." LXI, 221. "If something lasted all day, it lasted 'from the rising of the sun until the going down thereof.'" Psalm 58:9. "Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath." XL7, 36. ". . . the Lord our God will not always be patient, but will loose the whirlwinds of his wrath upon them in his appointed day." (?). Psalm 69:2. "I sink in deep mire, where there is no standing: I am come into deep waters, where the floods over- flow me." XLIIl, 367. "He was sinking into a mire of humiliation he wished he was out again, yet was ashamed to retreat." (1877). Psalm 90:5, 6. ". . . in the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth." LXI, 168. "Verily, some things are stranger than others and man is but grass, and a very poor article of grass at that." (1867). Psalm 90:10. "The days of our years are threescore years and ten; . . ." XXIXg, 140. ". . . and for utter joy and perfect content- ment it stands alone in a man's three-score years and ten; . . ." (1891). XXVIIId3, 261. "Threescore years and ten! It is the Scriptural statute of limitations. After that, you owe no active duties; for you the strenuous life is over." (1905). Psalm 91:6. "Nor for the pestilence that walketh in dark- ness; nor for the destruction that wasteth at noonday." LII, 342. "He was a blandly imperturbable variety of 'the pestilence that walketh at noonday,‘ . . ." (1871). Psalm 91:12. "They shall bear thee up in their hands, lest thou dash thy foot against a stone." 229 XXIng, 396. ". . . bless them, shield them in the day of battle and the hour of peril, bear them in His mighty hand, make them strong and confident, invincible in the bloody onset." (1904). Psalm 95:11. "Unto whom I sware in my wrath that they should not enter into my rest." I, 158. ". . . there's few enough would smile here or enter into His rest when the long night comes." (1874). Psalm 103:5. ". . . so that thy youth is renewed like the eagle's" XXXV, 677. "I am renewing my youth. I made 4 speeches at one banquet here last Saturday night." (1899). LV, 3. "I would renew my youth; and talk--and talk-- and talk--and have the time of my life!" (1905). Psalm 103:9. "He will not always chide: neither will he keep his anger for ever." XXXVI, 134. ". . . this ought to bring me to repentance; the patience of God will not always endure." (1898). XL7, 36. ". . . and let them remember that the Lord our God will not always be patient, . . ." (?). Psalm 107:23, 24. "They that go down to the sea in ships, that do business in great waters; These see the works of the Lord, and his wonders in the deep." LXI, 77. "They that go down to the sea in ships see the wonders of the great deep-- . . ." (1867). Psalm 119:105. "Thy word is a lamp unto my feet, and a light unto my path." XLIIb, 34. "It was thus that young Edward Baker became a shining light and a lamp to the feet of the sinner, . . ." (1868). XXVIIIq, 108. "I hope you will treasure up the instruc- tions which I have given you, and make them a guide to your feet and a light to your understanding." (1882). Psalm 133:3. "As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore." XII, 162. "The 'dews of Hermon' are falling upon us now, and the tents are almost soaked with them." (1868). 230 Psalm 139:9. "If I take the wings of the morning, and dwell in the uttermost parts of the sea;" XLIIe, 118. " . . . yea, though he take wings unto him- self and fly to the uttermost parts of the morning," (1883). XLVIII, 112-l3. ". . . blew them on the wings of the morning to the uttermost parts of the sea." (1907). Psalm 139:14. "I will praise thee; for I am fearfully and wonderfully made: . . ." LV, 113. "But we are fearfully and wonderfully made, and we glorious Americans will occasionally astonish the ng that created us when we get a fair start." (1863 . LY, 119. ". . .--a man has only got to peddle forty or fifty of these certificates of stock for Messrs. Read and Co. in order to become fearfully and wonderfully wealthy!--" (1863). LVII, 455. "Carefully Elaborated Jokes will be attached to each of these thirty-eight subjects--some of them being fearfully and wonderfully made; . . ." (1867). LXI, 217. "It seemed strange to me that Nature should have so sorely afflicted these unfortunate girls, and then made them so fearfully and wonderfully homely into the bargain-- . . ." (1867). XII, 102. "We sauntered through the markets and criti- cized the fearful and wonderful costumes from the back country; . . ." (1868). XLVI, 58. "That girl is one in a million. She is fearfully and wonderfully made." (1868). XLIIl, 320. ". . . then she sat down and began to embroider one of the fearful and wonderful book- marks of the period." (1877). XXIXi, 177. "America could adopt this stove, but does America do it? No, she sticks placidly to her own fearful and wonderful inventions in the stove line." (1891). XXII, 259. "We are so strangely made; the memories that could make us happy pass away; . . ." (--l895). XVI, 152. "There were seated families, fearfully and wonderfully painted, who by attitude and grouping represented the families of certain great gods." (1897). 231 XXXVI, 131. " . . . and rising and sinking to the labored breathings, and adding the torture of its leaden weight to the dying struggles. We are curiously made." (1898). X, 12. "God forgive me--it's awful to think such things-~but . . . Lord, how we are made--how strangely we are made!" (1899). XLIf, 551. "So suddenly as this I was changed like that! We are strangely made!" (1905). Proverbs 1:17. "Surely in vain the net is spread in the sight of any bird." XVIII, 324. Twain quotes this verse verbatim. (1872). Proverbs 3:17. "Her ways are ways of pleasantness, and all her paths are peace." XLIIb, 37. "Door-bell again. Truly my ways are ways of pleasantness this day." (1868). Proverbs 13:12. "Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life." XXXIV, 38. "I seldom venture to think about our landed wealth for the h0pe deferred maketh the heart sick." (1858). Proverbs 13:24. "He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes." I, 3. "Spare the rod and Spile the child, . . ." (1874). LXXi, 268. "Spare the rod and spoil the child, as the good book says. I'm laying up sin and suffering for us both, I know." (1884). Proverbs 14:29. "He that is slow to wrath is of great under- standing: but he that is hasty of spirit exalteth folly." LXII, 37. " . . . but here, common prudence teaches me to Speak of those only who are slow to anger, when writing about ladies." (1864). XLIIj, 259. W3apt--(impressively) I'm a sweet disposi- tion, and Slow to wrath; but if you do it again I'll bile you." (1877). Proverbs 15:1. "A soft answer turneth away wrath: but grievous words stir up anger." 232 LXXI, 381. ". . . but I have written him the kind of soft letter which turns away sorrow and leaves a check the same size it was before." (1898). Proverbs 22:6. ”Train up a child in the way he should go: and when he is old, he will not depart from it." LIV, 157. "And suppose he should entitle these chapters, 'Holiday Literature,‘ 'True Stories of Chicago,‘ 'On Children,’ 'Train Up a Child, and Away he Goes,‘ and 'Vengeance,’ . . ." (1872). Proverbs 23:5. "Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings and fly away as an eagle toward heaven." LII, 310. "Verily, 'riches take unto themselves wings and fly away;' however true this might be I'd be willing to fight 'em for a while on 'a fly,' . . ." (1870). Proverbs 25:22. "For thou shalt heap coals of fire upon his head, and the Lord shall reward thee." LXXi, 304. "Very good--by and by when I save HER, it'll just spread sackcloth and ashes of remorse on her head!" (1884). Proverbs 26:11. "As a dog returneth to his vomit, so a fool returneth to his folly." LXXIIIb, 85. ". . . and whatsoever convert she took by the hand, that convert returned unto his sin again; . . ." (1872). Proverbs 26:27. "Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him." LI, 64. "Whoso diggeth a pit shall fall therein." (1869). Ecclesiastes 1:2. "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity." XXXIV, 101. "I wish I was back there piloting up and down the river again. Verily, all is vanity and little worth-~save piloting." (1866). LXI, 278. "--and yet, I say it, that shouldn't say it-- all is vanity!" (1867). Ecclesiastes 1:9. ". . . and there is no new thing under the sun." 233 LXIII, 44. "We had hardly time to draw a long breath after this 'something new under the sun' had begun to wax old, . . ." (1862). Ecclesiastes 7:8. "Better is the end of a thing than the beginning thereof; . . ." XX, 337. "Hebrew: 'The end of a thing is better than the beginning.‘ Eccles. vii. 8." (1873). Ecclesiastes 8:15. "Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: . . ." LIII, 176. ". . . and they said, each to his fellow, Let us sleep here, and go and feast and make merry with our friends when morning cometh." (1867). Ecclesiastes 11:1. "Cast thy bread upon the waters: for thou shalt find it after many days." LVI, 212. "Yet there be those among us who fear to trust the precious promise, 'Cast thy bread upon the waters and it shall return unto thee after many days." (1866). XXIIIu, 168. "I held the berth two months in security and in great cheerfulness of spirit, but my bread began to return from over the waters then--" (1867). XLVI, 169. ". . . am just as well satisfied that you will place that loss with little regret along with many another like it, labelled 'Bread cast upon the waters.'" (1872). XIX, 17. "'It's bread cast upon the waters--it'll return after many days,‘ said the old lady whom we have heard speak before." (1873). III, 52. "I says, now I reckon the widow or the parson or somebody prayed that this bread would find me, and here it has gone and done it." (1876). X, 5. "What a strange thing it is! . . . And what a fortune for that kind man who set his bread afloat upon the waters! . . ." (1899). Ecclesiastes 12:1. ". . . when thou shalt say, I have no pleasure in them;" XXXVII, 219. ". . . this anxiety spoiled my days and my nights. I had no pleasure in them." (1906). 234 Ecclesiastes 12:5. ". . . because man goeth to his long home, and the mourners go about the streets:" LXI, 144. "He drank it all at one sitting, and his soul went to its long account and his body went to Dr. Grant." (1867). XLVI, 133. "There is no sound in the house; 'the mourners go about' like spirits." (1870). XLIIj, 282.. "Cap--Good bdy!--good boy! (Bell tolls.) Hello, there's your poor victim starting for his long home." (1877). Ecclesiastes 12:13. ". . . Fear God, and keep his command- ments: for this is the whole duty of man." XLVII, 130. "If he does his whole duty by the latter, he will require all his odd time to rest in." (1873). IX, 82. "So long as I reverence my own ideals my whole duty is done, and I commit no profanation if I laugh at theirs." (1891). Va, 221. ". . . while Angelo took his Whole Duty 2f Man, and both began to read." (1894). XV, 38. "There would be a center-table with books of a tranquil sort on it: The Whole Duty 2: Man, . . ." (1897). XXXII, 1101. "I mean to do my best to make a good maga- zine; I mean to do my whole duty, and not Shirk any part of it." (1900). Song of Solomon 2:12. ". . . and the voice of the turtle is heard in our land;" XII, 218. ". . . and he seemed as if he was reading it out of the Bible, too . . . about the voice of the turtle being heard in the land." (1868). V, 202. ". . . the spirit in her eye was quenched, her martial bearing departed with it, and the voice of her laughter ceased in the land." (1893). XXXIX, 70. "It is my impression that the people admired phrenology and believed in it and that the voice of the doubter was not heard in the land." (1904). XXVIIIf3, 272. ". . . and he was stoning that turtle because he had read that 'The song of the turtle was heard in the land,‘ and this turtle wouldn't sing." 235 Song of Solomon 4:7. "Thou art all fair, my love; there is no spot in thee." XVI, 194. ". . . one in whom there was no spot or blemish, whose love was his stay and support, whose life was the light of the world to him; . . ." (1897). Song of Solomon 5:10. "My beloved is white and ruddy, the chiefest among ten thousand." LXVI, 45. "Thomas Jefferson's hair was red--and Jesus Christ, our Savior--'the chief among ten thousand, and altogether lovely,‘ . . ." (1850). Song of Solomon 5:16. "His mouth is most sweet: yea, he is altogether lovely." LXVI, 45. "Thomas Jefferson's hair was red--and Jesus Christ, our Savior-~‘the chief among ten thousand, and altogether lovely,‘ . . ." (1850). Song of Solomon 6:4. "Thou art beautiful, 0 my love, as Tirzah, comely as Jerusalem, terrible as an army with banners." XXXIV, 45. "At the dinner table--excellent symptom-- I am still as 'terrible as an army with banners.'" (1859). XXVIIIp, 103. ". . . but I remember that it wound up with something about such-and-such a devastating agent being as 'terrible as an army with bummers.'" (1881). Isaiah 1:18. "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." XV, 294. "I lie under the imputation which says, 'Come now and let us reason together, saith the Lord; though your sins be as scarlet, they Shall be as white as snow; though they be red like crimson, they shall be as wool.'" (1897). VIb, 79. "Come, let us reason together." (1902). Isaiah 2:4. ". . . and they shall beat their swords into plowshares, and their spears into pruninghooks: . . ." XLIX, viii. "In this virgin soil I will insert a reaping hook that shall blossom like the rose; . . ." (1870). 236 Isaiah 10:24. ". . . he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt." IIS, 451. ”He observed that the president of that republic was in the habit of sheltering his great officials from deserved punishment, so he lifted up his staff and smote him, and he died." (1880). Isaiah 11:6. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them." XLVII, 105. "Now if they could only have been patient and waited for the Millennium,--when 'the lion and the lamb shall lie down together.'" (1869). XXIX, 9. "Truly this was reaching far toward the millennium when the lion and the lamb shall lie down together." (1872). I, 47. " . . . at the millennium when the lion and the lamb should lie down together and a little child should lead them." (1874). XXXII, 940. "In that day the Imperial lion and the Democratic lamb shall sit down together, and a little General shall feed them." (1891). Isaiah 17:12. "Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!" LV, 40. "Then you are all right you know. When you hear a blast of music like unto the rush of many waters, you lay your hand on your stomach and bow to the lady of your choice--. . ." (1862). Isaiah 32:2. "And a man shall be as an hiding place from the wind, . . . as the Shadow of a great rock in a weary land." XII, 210. ""Like unto the shadow of a great rock in a weary land.‘ Nothing in the Bible is more beautiful than that." Isaiah 34:4. "And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll:" XVII, 2. ". . . when he offered me, in cold blood, the sublime position of private secretary under him, it 237 appeared to me that the heavens and earth passed away, and the firmament was rolled together as a scroll!" (1872). Isaiah 35:1. "The wilderness and the Solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose." LV, 84. "The water from these ditches might be made to cause a thousand gardens in the city to 'bloom as the rose.'" (1863). XLIX, viii. "In this virgin soil I will insert a reap- ing hook that shall blossom like the rose; . . ." (1870). Isaiah 53:3. "He is despised and rejected of men; a man of sorrows, and acquainted with grief; . . ." XXIIIp, 119. ". . . but that those children of many sorrows and acquainted with grief had been paid too much already." (1867). LI, 18. "Of old I am acquainted with grief, disaster and disappointment, . . ." (1868). XX, 299. "She was without sin, then, and unacquainted with grief; . . ." (1873). Isaiah 55:1. ". . . come ye, buy, and eat; yea, come, buy wine and milk without money and without price." XII, 261. "How it must have surprised these pe0p1e to hear the way of salvation offered to them 'without money and without price.'" (1868). XXV, 58. "'Without money and without price.‘ Those used to be the terms. Mrs. Eddy's Annex cancels them." (1902). Isaiah 55:8. "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord." L, 290. "God condemns Himself to death--commits suicide on the cross, and in this ingenious way wipes off that old score. It is said that the ways of God are not like ours." (1896). Isaiah 66:1. "Thus saith the Lord, The heaven is my throne, and the earth is my footstool: . . ." XXXI, 505. ". . . and if there is one individual crea- ture on all this footstool who is more thoroughly and uniformly and unceasingly happy than I am I defy 238 the world to produce him and prove him." (1872). Jeremiah 8:22. "Is there no balm in Gilead; is there no physician there? . . ." I, 105. " Aunt Polly never suspected that she was not an angel of healing and the balm of Gilead in dis- guise, to the suffering neighbors." (1874). Jeremiah 13:23. "Can the EthiOpian change his skin, or the 1e0pard his spots? . . ." LVII, 461. ". . . us leopards cannot change our spots." (?). Jeremiah 18:6. ". . . Behold, as the clay is in the potter's hand, so are ye in mine hand, 0 house of Israel." XLId, 168. ". . . and that his pride in his wife and his love for her were without limit, it stands to reason that he was but clay in this earnest and able potter's hands." (1899). Jeremiah 31:15. ". . . Rachel weeping for her children refused to be comforted for her children, because they were not." XLVI, 105. "We hunted high and low for you . . . But you were not. You were like Rachel's children-- they were not. She refused to be comforted. Such was our gait." (?). Ezekiel 11:19. ". . . and I will take the stony heart out of their flesh, and will give them an heart of flesh:" VII, 235. ". . . the boy filled with generous indignation and commanded her to go to her closet, and beseech God to take away the stone that was in her breast, and give her a human heart." (1877). Ezekiel 38:9. "Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, . . ." XI, 50. ". . . the same being according to Scripture, which says that 'clouds and darkness are over the land.'" (1868). Daniel 1:4. "Children in whom was no blemish, but well favoured, . . ." LI, 76. ". . . but behold, I have found you at last, and in you I can discover no blemish." (1869). Daniel 5:26. ". . . God hath numbered thy kingdom, and finished it." 239 VII, 73. "His moments seemed numbered, his destruction certain." (1877). Daniel 5:27. "TEKEL; Thou art weighed in the balances, and art found wanting." LII, 78. "They say the Prince of Wales has reached it. 'He's been weighed in the balance and found wanton,' which is pretty strong evidence that he has 'gone up.'" (1869). XLIIh, 182. "'Well, he is to stay at home--that is settled. My idea has been exploited and found want- ing, what is your own, Sarah?'" (1897). Amos 5:5. "But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought." L, 107. ". . . and 2500 years ago the prophet Amos was inspired to say: 'Seek not Bethel, nor enter into Gilgal, for Gilgal shall surely go into captivity and Bethel shall come to naught."" (1867). Zechariah 3:2. ". . . is not this a brand plucked out of the fire?" XLIIb, 39. "Thoroughly reformed at last, he now traverses the land a brand plucked from the burning, . . ." (1868). Matthew 3:7. ". . . 0 generation of vipers, who hath warned you to flee from the wrath to come?" XLIIb, 37. "Turn from the wrath to come! Flee while it is yet time. Your account with sin grows apace." (1868). LII, 140. ". . . and when retributive tin ware is fastened to his tail, he 'flees from the wrath to come' with a horrified celerity which ought to be very suggestive to two-legged sinners of a similar tin ware ordeal in store for them." (1869). Matthew 4:4. "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." XXVIIIy3, 368. ”They say that you cannot live by bread alone, but I can live on compliments." (1908). Matthew 4:16. "The pe0p1e which sat in darkness saw great light: . . ." 240 XXIXq, 256. "The most of those pe0p1e that sit in dark- ness have been furnished with more light than was good for them or profitable for us." (1901). Matthew 5:3, 4. "Blessed are the poor in spirit: for their's is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted." LXI, 96. "BISHOP--'Blessed are the poor in Spirit, for they shall inherit the earth.'" (1867). I, 29-30. ". . . blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they that mourn, . . ." (1874). Matthew 5:5. "Blessed are the meek: for they Shall inherit the earth." XV, 151. "The English are mentioned in the Bible: Blessed are the meek, for they shall inherit the earth.--Pudd'nhead Wilson's New Calendar." (1897). XXIXk, 205. ". . . and I perceive now that the English are mentioned in the Bible: 'Blessed are the meek, for they shall inherit the earth.'" (1897). Matthew 5:6. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled." LXI, 97. "BISHOP--'Blessed are they that do hunger and thirst after--' ORGAN--'Give me three grains of corn, mother.'" (1867). XXXIII, 1489. ". . . you can choose the target that's going to be the most sympathetic for what you are hungering and thirsting to say at that particular moment." (1909). Matthew 5:8. "Blessed are the pure in heart: for they shall see God." XXXII, 1208. "I set (or sat) type alongside of his father, in Hannibal, more than 50 years ago, when none but the pure in heart were in that business." (1903). Matthew 5:9. "Blessed are the peacemakers: for they shall be called the children of God." LXI, 97. "BISHOP--'Blessed are the peacemakers, for--'" (1867). 241 Matthew 5:11. "Blessed are ye, when men shall revile you, and persecute you, and Shall say all manner of evil against you falsely, for my sake." XLIIh, 200. ". . . he was being reviled and persecuted for righteousness' sake, and all that." (1897). LIV, 277. ". . . why should I care for men's cursings and revilings of me?" (1905). .Matthew 5:3-11. See the above verses and also Matthew 5:7. "Blessed are the merciful: for they Shall obtain mercy," and Matthew 5:10. "Blessed are they which are persecuted for righteousness' sake: for their's is the kingdom of heaven." XL-ll, 54. Twain quotes this passage nearly verbatim. There are three exceptions--he uses commas in the place of colons; he does not use apostrOphes in the possessive pronoun theirs; and he omits the word shall in verse 11. (?). hdatthew 5:13. "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted?" LI, 38. "Those two fellows are just the salt of the earth, in my estimation." (1868). XVIII, 224. "They were not the salt of the earth, those 'gentle children of the sun.'" (1872). VIII, 67. ". . . I am not yet one of the salt of the earth and privileged to snub captains and lord it over everything dead and alive in a steamboat." (1882). XLVIII, 58. ". . . even though it is of the premier class would have taken the heart clean out of me and life would have lost its savour." (1906). XXXIII, 1625. "In effect he has said, 'We are the salt of the earth;'. . ." (?). Ldatthew 5:14. "Ye are the light of the world. A city that is set on an hill cannot be hid." . XII, 251. "Among the localities comprised in this view were . . . Safed, 'the city set upon a hill.'" (1868). l'~‘latthew'5:15. "Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house." 242 XV, 188. "The ousted owners were despised by the white interlopers, and this opinion was not hidden under a bushel." (1897). Matthew 5:16. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." LXXII, 27. ". . . and another object—-an eternal one with Fitz Smythe--is to glorify his god, the police." (1866). Matthew 5:37. "But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." LXIX, 33. "He will have to cut everything down to the Scriptural yes, yes, and nay, nay." (1868). hdatthew 5:39. "But I say unto you, That ye resist not evil: but whosoever Shall smite thee on thy right cheek, turn to him the other also." XLIIh, 200. ". . . for he was turning his other cheek, as commanded, . . ." (1897). XLIIh, 201. "I know that a person that can turn his cheek is higher and holier than I am, and better every way. And of course I reverence him; but I despise him, too, and I wouldn't have him for a doormat." (1897). Bdatthew 5:41. "And whosoever shall compel thee to go a mile, go with him twain." XXX, 288. "'Very well. The Bible says, 'If any man require thee to walk a mile, go with him, Twainl'" (1866). L, 22. "If a man ask thee to go with him a mile, go with him, Twain." (1866). XLIf, 456. "'Aha! he-he! he-he! if a man require thee to go with him a mile, go with him, Twain!'" (1905). Bdatthew 5:44. ". . . and pray for them which despitefully use you, and persecute you;" XI, 199. "I try to do what is right. I know it is my duty to 'pray for them that despitefully use me.'" (1868). 'Watthew 5:45. ". . . and sendeth rain on the just and on the unjust." 243 LXXI, 393. ". . . sometimes it is arranged to fall upon the just and the unjust alike, for spite, and indeed this is the common custom, although stupid, . . ." (1899). XXXIII, 1441. "--like the rain, you know, which falls upon the just and the unjust alike; a thing which would not happen if I were superintending the rain's affairs." (1908). Matthew 6:2. ". . . Verily I say unto you, They have their reward." LVI, 212. ". . . it fills me with inexpressible satis- faction to know that the Rev. Mr.-- had his reward." (1866). XLIIe, 118. ". . . verily he hath his reward;. . ." (1883). Matthew 6:3. "But when thou doest alms, let not thy left hand know what thy right hand doeth:" XLIe, 329. "That Idiot PhiloSOpher says that if your left hand wants to find out what your right hand doeth the right hand has got to hump itself or there won't be anything for the left hand to find out." (1900). Matthew 6:9. "After this manner therefore pray ye: Our father which art in heaven, Hallowed be thy name." LV, 43. "There seems to be some depression in this stock. We mentioned yesterday that our Father which art in heaven. . ." (1863). XLg, 131. "Then he stepped to the other blackboard and dashed off 'Our Father which art in heaven,‘ and the rest of it, in graceful Italian script, . . ." (1906). XL6, 33. "I will save you the trouble--but you must not laugh. It is Our Father in Heaven!" (?). XL7, 38-39. "It is he whom Church and pe0p1e call Our Father in Heaven who has invented the fly and sent him to inflict this dreary long misery and melancholy and wretchedness, . . ." (?). XL7, 39. "A man got religion, and asked the priest what he must do to be worthy of his new estate. The priest said, 'Imitate our Father in Heaven,'" (?). 244 Matthew 6:10. "Thy kingdom come. Thy will be done in earth, as it is in heaven." LI, 100. "I will accept the situation, and in the spirit of the sermon you sent me, say, 'God's will be done.'" (1869). X1, 269. ". . . saying, His will be done." (1901). XLV, 863. "'Thus inscrutable be the ways of God, whose will be done!‘ when the 'stinking' Tumble-Bug and the 'illustrious' Duke of Longlegs lie down together, drunk, . . ." (?). Matthew 6:11. "Give us this day our daily bread." XVIII, 77. ". . . in their Church service they had altered the Lord's prayer to read: 'Give us this day our daily stranger.'" (1872). XXXII, 939. "I simply live on the Sch. [Schelgesetzent- wurfl; it is my daily bread." (1890). Matthew 6:13. "And lead us not into temptation, but deliver us from evil: . . ." X, 11. "Now and then she murmured, 'Lead us not into t---. . . but-~but---we are so poor, so poor . . ." (1899). X, 23. "She lost her voice for a moment, then said, brokenly, 'Lead us not into temptation . . .'" (1899). XLIe, 302. "We ought to pray Lead us not into tempta- tion beyond our limit. Is this mine? . . . Lord, I h0pe the motive is good!" (1900). XXVa, 149. "I notice only one doubtful place. 'Lead us not into temptation! seems to me to be a very definite request, . . ." (1903). lflatthew 6:20. "But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor stealz" XXX, 299. "Then he asked how they expected him to give them his valuables with his hands up in the sky. He said his treasures didn't lie in heaven." (1866). XLIIb, 36. "Think not of the treasures of this perish- able sphere. Lay up treasures in that realm where moths do not corrupt nor thieves break through and steal." (1868). 245 LII, 183. ". . . move West, where there is some chance to profit by the rise in real estate, and where agricultural essayists do not corrupt." (1870). XLIIl, 355. ". . . and ride at last secure in that haven where moths do not corrupt nor thieves break through and steal." (1877). Matthew 6:28. ". . . Consider the lilies of the field, how they grow; . . " LXXi, 301. "W. (Confused and scared) He--he said, Consider the lilies of the valley, how they--" (1884). Matthew 6:29. ". . . Solomon in all his glory was not arrayed like one of these." XII, 249. "I rode to the front and struck up an acquaintance with King Solomon-in-all-his-glory, and got him to show me his lingering eternity of a flint-lock gun." (1868). XXXVII, 51. ". . . she stood at last perfect, unimprov- able, clothed like Solomon in his glory, . . . Susy drew an envious little sigh and said, 'I wish I could have crooked teeth and spectaclesl'" (1906). Matthew 6:30. "Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, 0 ye of little faith?" XLVI, 5. "Verily this is so, 0 thou of little faith?" (1867). Idatthew 6:33. "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." XLIIb, 34. ". . . let us seek first the milk of righteousness, and all these things will be added unto us." (1868). 1Matthew 6:34. ". . . Sufficient unto the day is the evil thereof." III, 92. "We's doin' blame' well, en we better let blame' well alone, as de good book says." (1876). 11m, 399. "Sufficient unto the day is one baby." (1879). V, 49. "But never mind, it was sufficient unto itself, . . ." (1893). 246 X, 2. "--possibly without knowing it, certainly with- out caring, for Hadleyburg was sufficient unto itself . . ." (1899). Matthew 7:6. "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." XXXVI, 187. "I will admit that my small effort at play- fulness was not much of a pearl; but such as it was, I realize that I threw it into the wrong trough." (1898). Matthew 7:7a. "Ask, and it shall be given you; seek, and ye shall find; . . ." III, 15. "She told me to pray every day, and whatever I asked for I would get it." (1876). XXX, 39. ". . . when she read the text 'Ask and ye shall receive' and assured them that whoever prayed for a thing earnestly, his prayer would be answered, he believed it." (?). Matthew 7:7b. ". . . knock, and it shall be opened unto you:" XLIIb, 34. "Knock and it shall be Opened unto you. Oh, auntie, if you would but treasure those words." (1868). Matthew 7:9. "Or what man is there of you, whom if his son ask bread, will he give him a stone?" XII, 103. "'Ah, Robbie, ye asked them for bread and they hae gi'en ye a stane.'" (1868) Matthew 7:12. "Therefore all things whatsoever ye would that men should do to you,, do ye even so to them: for this is the law and the prOphets." LV, 94. ". . . and in thus guarding and protecting the poor miner, let us endeavor to do unto others as we would that others should do unto us . . ." (1863). LXII, 107. "The great rule of his life was, that pro- crastination was the thief of time, and that we should always do unto others." (1864). LII, 273. ". . . that a young lady, who was rebuked by her mother for kissing her intended, justified the act by quoting the passage; 'Whatsoever ye would that men should do unto you, do even so to them.'" (1870). 247 XXXII, 1149. ". . . in one hand a sling-shot, in the other a Bible, Open to the text 'Do unto others,’ etc." (1901). XLIf, 496. "'Whatsoever ye would that men should do unto you--'" (1905). Matthew 7:13. "Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereatz" LVIII, 168. "During its career we took in, altogether a hundred and eighteen of the most abject reprobates that ever traveled on the broad road to destruction." (1865). LVI, 58. "--not as wide, perhaps, as the broad road that leads to destruction, but nearly as dangerous to travel, and apparently leading in the same general direction." (1866). "They have the broadest, straightest streets in Hartford that ever led a sinner to destruction." (1868). XXVIIIh, 91. "You are on the broad road which leads to dissipation, physical ruin, moral decay, gory crime, and the gallows!" (1881). Matthew 7:14. "Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." XLVI, 18. "I am bound to wander out of the straight path and do outrageous things, occasionally, . . ." (1868). XXXVIIIa, 51. "Those clergymen know that, inasmuch as 'Strait is the way and narrow is the gate, and few-- few--are they that enter in thereat' has had the natural effect of making hell the only really pro- minent Christian community in any of the worlds;" 1907 . Matthew 7:24-27. "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; 248 and it fell: and great was the fall of it." (1869). XLVI, 80. ". . . we may content ourselves that that friendship is a Reality, and not a Fancy-~that it is builded upon a rock, and not upon the sands that dissolve away with the ebbing tides . . ." (1869). Matthew 8:20. ". . . but the Son of man hath not where to lay his head." XII, 231. "When he was homeless and said he had not where to lay his head; . . ." (1868). Matthew 9:6. ". . . Arise, take up thy bed, and go unto thine house." XXXII, 992. ". . . and maybe if I were there we might hatch up some next-to-impossible way to make it take up its bed and take a walk." (1894). Matthew 9:24. "He said unto them, Give place: for the maid is not dead, but sleepeth. . . ." LX, 37. "It mought be that some pe0p1e think your umble sarvent has 'shuffled off this mortal quile and bid an eternal adoo to this subloonary atmosphere-- nary time. He aint dead, but sleepeth." (1857). LXIX, 49. "I thought the old lady was dead. But she only sleepeth. Some one must wake her up, and tell her Sumter is battered down." (1868). XLIV, 268. "My Dear Howells: Are you dead--or only sleepeth?" (1879). Matthew 10:14. "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet." XII, 231. "He did not curse his home but he shook its dust from his feet and went away." (1868). XLIX, 121. "What was an old public servant to do after such treatment? Shake the dust from his sandals and leave the State to its self-invited decay and ruin." (1871). L, 224. ". . . complained sharply of the grumblers who are dissatisfied with the government and suggested that if they don't like the way things are they had better shake the German sand out of their slippers and leave." (1892). 249 Matthew 10:16. "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves." LII, 297. "Though wise as serpents and harmless as doves, the detectives had to confess themselves outwitted ." (1870) . XXXIII, 1281. "Be wise as a serpent and wary as a dove! The newspaper boys want that letter--don't you let them get hold of it." (1906). Matthew 10:29. "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father." LVIII, 171. ". . . for I feel that so long as not even the little sparrows are suffered to fall to the ground unnoted, I shall be mercifully cared for;" (1865). LVIII, 172. "--the BishOp is not going to take his chances with St.-George-the-Martyr-Up-Town, or with the little sparrows that are subject to acci- dents either--" (1865). XLIIl, 377. ". . . though no bones broken, thanks be to Him who suffereth not even a sparrow to fall to the ground unnoted, let alone pe0p1e like the Griswolds, . . ." (1877). IIe, 331. ". . . to Him who suffereth not even a sparrow to fall to the ground unnoticed." (1878). Xa, 90. ". . . and He who suffers not a sparrow to fall sees and cares for us, His creatures." (1898). XXVII, 41. "Ursula's eyes snapped with anger. 'Because I know it!‘ she said. 'Not a sparrow falls to the ground without His seeing it.'" (c1898). XLIf, 504. "He will find that not even a germ falls to the ground unnoticed. There is a Record. It does not draw the line at feathers." (1905). XXXIII, 1353. "'Yes,' he said, 'not a sparrow falls but He is noticing, if that is what you mean;'. . ." (1906). Matthew 11:21, 22. "Woe unto thee, Chorazin! woe unto thee, Bethsaida! . . . But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you." 250 XII, 230. "He said it would be sad for them at 'the Day of Judgment.'" (1868). Matthew 11:28. "Come unto me, all ye that labour and are heavy laden, and I will give you rest." XLVI, 11. "Come unto me all ye that labor and are heavy laden, and I will give you rest-~rest. No words my lips might frame, could be so freighted with sympathy, so filled with peace." (1867). XXVa, 179-80. ". . . give the costly rug of duck- breasts to the poor, and sever the satin ribbon and invite the weary to rest and ease their aches in the consecrated chairs." (1903). Matthew 13:4. "And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:" XLVI, 9. ". . . my last foolish letter must have reached Cleveland at a moment when it ought more prOperly to have fallen by the wayside and been seen no more." (1867). XLVIII, 112-13. "There now-~all your statements have fallen by the wayside. . ." (1907). Matthew 13:8. "But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold." XLIIb, 35. "I wonder if my words have sunk into his heart. I wonder if the seeds thus sown will bear fruit." (1868). XIX, 195. "Nevertheless, the hint that Harry had drapped fell upon good ground, and bore fruit an hundred-fold; . . ." (1873). I, 45-46. ". . . and be as seed sown in fertile ground, yielding in time a grateful harvest of good." (1874). Matthew 13:24, 25. "Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way." XLVIII, 112-l3. ". . . the tares that were sown in Sodom and Gomorrah . . ." (1907). Matthew 13:42. ". . . there shall be wailing and gnashing of teeth." 251 L111, 231. "Instantly there was wailing and gnashing of teeth in the camp. The two Napoleons were offer- Ed--" (1867). Matthew 13:57. ". . . A prOphet is not without honour, save in his own country, and in his own house." LII: 74- "BUt. adds Mark, 'the rope-walker, like the prophet, is seldom honored in his own country.'" (1869). XIX, 61. ". . . you know there ain't any country but what a prophet's an honor to, as the proverb says." (1873). V, 86. "Dave's just an all-round genius . . . a prOphet with the kind of honor that prOphets generally get at home . . ." (1893). Matthew 14:20. ". . . and they took up of the fragments that remained twelve baskets full." XXVIIIjj, 184. "But the lecturer interviewed the janitor afterward in a private room, and of the fragments of that janitor they took 'twelve baskets- ful.'" (1899). Matthew 14:23. "And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone." XXXI, 635. "So Livy and Clara Spaulding sat down for- lorn and cried, and I retired to a private place to pray." (1878). : Matthew 16:18, 19. "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." L, 90. ". . . that famous sentence upon which all the vast power and importance the Church of Rome arro- gates to itself is founded: 'Thou art Peter and upon this rock etc.'" (1867). L, 91. "and what thou shalt bind upon the earth shall be bound in Heaven' etc." (1867). XII, 197. "For in this place Christ stood when He said to Peter: 'Thou art Peter; and upon this rock will 252 I build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.'" (1868). V, 17. "They were sincere, for like a god he had stretched forth his mighty hand and closed the gates of hell against them." (1893). XXI, 189. "Two or three days ago it was afraid of a henroost; one could storm the gates of hell with it now." (--1895). Matthew 16:24. "Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me." XXIV, 33. ". . . he felt that his part was to take up his burden, silently and sorsowfully, and to bear it henceforth with the quietness of despair." (1894). Matthew 16:26. "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" LII, 299. ". . . when the minister in his general panegyric, casually inquired, 'For what is a man profited if he shall gain the whole world, and lose his own soul?' the most of the congregation were disposed to resent it as an impertinent and satirical conundrum." (1870). XLIIl, 342. "Twain wrote, 'Better to be a stalled ox and feed on the vapors of a dungeon (continued in the bottom margin) vault than gain the whole world and lose thine own soul, as the saying is." (1877). LXXi, 301. "S. (Confused and scared) He--he said, What Shall it profit a man though he gain a whole world and--" (1884). L, 297: "'All that a man hath will he give for his life.' To save it he will." (1896). Matthew 17:2. "And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light." VIa, 50. ". . . and the initiated Slatting the floor with their tails in unison and their faces trans- figured with a holy joy." (1903). Matthew IX, Matthew Xe, Matthew 253 17:19, 21. "Then came the disciples to Jesus apart, and said, Why could not we cast him out? . . . How- beit this kind goeth not out but by prayer and fast- ing." 169. "Said the Colonel to himself, 'This phantom lies like an expert. Purifying this kind by fire don't work.'" (1891). 18:4. "Whosoever therefore Shall humble himself as this little child, the same is greatest in the king- dom of heaven." 183. "I knew it would come out all right if you trusted in Previdence like a little trusting child and didn't tr to improve on His ideas--it always does." (1902). 18:13. "And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray." XXIXq, 252. "It is their idea that it is only fair and right that the innocent should be made to suffer for the guilty, and that it is better that ninety and nine innocent should suffer than that one guilty person Should escape." (1901). XXXIII, 1416. "There is more rejoicing in this house Matthew over that one handkerchief that was lost and is found again than over the ninety and nine that never went to the wash at all." (1907). 18:20. "For where two or three are gathered together in my name, there am I in the midst of them." LIII, 311. "Do you know what constitutes a legal quorum for prayer? It is in the Bible: 'When two or three are gathered together,’ etc." (1867). XXIXf, 123. "Wherever two or three of these pe0p1e are gathered together, there you have it, every time." (1891). Matthew 18:21, 22. "Then came Peter to him, and said, Lord, how oft shall my brother Sin against me, and I for- give him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven." LIV, 41. "As long as one sorely needs a certain additional amount, that man isn't rich. Seventy times seventy millions can't make him rich as long as his poor heart is breaking for more." (1869). 254 L, 332. "--forgive these injuries how many times?-- seventy times seven--another way of saying there shall be no limit to this forgiveness." (1897). XXVII, 139. "--mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell;" (c1898). LXV, 334. "We are required to forgive our brother seventy times seven times . . ." (1906). XXVIk, 272-73. "1 am soft and gentle in my nature, and I should have forgiven them seventy-and-seven times, long ago." (?). XL3, 25. "He requires his children to deal justly-- and gently--with offenders, and forgive them seventy-and-seven times; whereas he deals neither justly nor gently with anyone." (?). Matthew 19:5. "And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?" XLVII, 106. ". . . 'When I, twain, shall become one flesh--the future husband and husband of the future.'" (1869). Matthew 19:6. ". . . What therefore God hath joined together, let not man put asunder." LXI, 24. "Ay, lads--them whom God has Spliced together, let no man put 'em asunder! A-men." (1867). IIe, 331. "Whom God sees fit to starve, let not man presumptuously rescue to his own undoing." (1878). Matthew 19:14. "But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." LX, 48. ". . . and go on trying to find out the meanin of the verse that says: 'Of such is the kingdom of Heaven,' and several other passyges." (1857). Matthew 19:19. "Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself." XXXII, 1149. "Banner with motto-~‘Love Your Neighbor's Goods as Yourself.'" (1901). Matthew 19:20. "The young man saith unto him, All these things have I kept from my youth up: what lack I yet?" 255 XXXVIIIh, 350. "You've taken him-~taken my all and left me a pauper! Humbly and faithfully have I served You from the cradle up, and this is what I get for it!" (1907). Matthew 19:21. "Jesus said unto him, If thou wilt be per- fect, go and sell that thou hast, and give to the poor, . . ." XLIIb, 38. "Leave worldly concerns and go to doing good. Give your property to the poor and go off somewhere for a missionary." (1868). XXVa, 139. "A week ago, another discussion broke out. It was over this text: 'Sell all that thou hast and distribute unto the poor.'" (1903). XXVa, 182. "I have never seen such slipshod work, bar the ten that interpreted for the home market the 'sell all thou hast.'" (1903). XXXVIIIb, 85. ". . . the young man who was overburdened with wealth yet wanted to save himself if a con- venient way could be found: 'Sell all thou hast and give to the poor.'" (1906). Matthew 19:24. "And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." XI, 10. ". . . the uncommonly select material that would alone be permitted to pass through the camel's eye of that committee on credentials." (1868). L, 346. "It is easier for a cannibal to enter the Kingdom of Heaven through the eye of a rich man's needle than it is for any other foreigner to read the terrible German script." (1898). Matthew 19:26. ". . . but with God all things are possible." XLIX, 41. "We have reason to believe that there will be laboring men in heaven; . . . All things are possible with God." (1870). Matthew 19:30. "But many that are first shall be last; and the last shall be first." VIII, 229. "The first shall be last, etc." (1882). XXI, 179. "The first shall be last and the last first-- there's authority for this surprise. But at the same time wasn't it a lofty hoist for our big bull!" (--l895). 256 XXV, 13. "Science so reverses the evidence before the corporeal human senses as to make this scriptural testimony true in our hearts, the last shall be first and the first shall be last, . . ." (1902). Matthew 20:1, 2. "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had ggreed with the labourers for a penny a day, he sent them into his vineyard." LVIII, 170. "I see that you understand how it is with us poor laborers in the vineyard, and feel for us in our struggles to gain a livelihood." (1865). Matthew 22:37-39. "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself." XXVI, 55. "O. M. Haven't I put you FIRST, and your neighbor and the community afterward?" (1906). Matthew 23:27. "Woe unto you, scribes and Pharisees, hypo- crites! for ye are like unto whited sepulchres, . . ." XXXVII, 84. "I dreaded the day when she should discover that I was but a whited sepulcher partly freighted with suppressed language." (1906). Matthew 24:6. ". . . for all these things must come to pass, but the end is not yet." XLVI, 80. ". . . now am I become a philosopher who, when sober reflection comes, hesitateth to rail at what seemeth to feeble finite vision ill luck, conscious that 'the end is not yet.'" (1869). Matthew 24:30. ". . . and they shall see the Son of man coming in the clouds of heaven with power and great glory." XLIIf, 159. "I sent a cold reply, and clinched it with the remark that when I called again she would be more surprised than ever--as much so, indeed as if I 'descended out of the clouds.'" (1877). Matthew 24:36. "But of that day and hour knoweth no man, . . ." LXI, 228. "And in that day, what will become of the wretched place? Verily, no man knoweth." (1867). 257 Matthew 25:21. "His lord said unto him, Well done, thou good and faithful servant: . . ." XXVIIIa, 18. "You may well say, 'Well, done, good and faithful servants!‘ for mortal man could not have accomplished more with such material to work upon." (1866). LVI, 237-38. ". . . possibly, he broiled his venerable grandfather, and presented the rare offering before the high priest, who may have said, 'Well done, good and faithful servant.'" (1866). XLVI, 19. "With head uncovered, and in attitude suppliant but yet expressive of conscious merit, I stand before you in spirit and wait my earned 'Well done,‘ . . ." (1868). LXXIV, 12-13. "In a grave voice and without even the shadow of a smile, Riley said:--WELL DONE, good and faithful servant!" (1868). XXIIIw, 182. "Put it, 'Well done, good and faithful servant,‘ snid Riley, and never smiled." (1870). XXVIIIu, 123. "It seems to me that a man should secure the Well done, faithful servant, of his own conscience first and foremost, and let all other loyalties go." (1884). XXVIIIv, 132. "And yet, when the untitled myriads of his own country put out their hands in welcome to him and greet him, 'Well done,‘ through the Congress of the United States, that is the crown that is worth all the rest to him." (1886). Matthew 25:36. "Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me." VIII, 437. "I would be punctual at church and Sunday- school; visit the sick; carry baskets of victuals to the poor . . ." (1882). Matthew 26:11. "For ye have the poor always with you; . . ." IIq, 420. "Mother is well enough, Aunt Susan is well enough; but these, like the poor, I have with me always." (1878). XLVII, 359. "The cripples we have with us always-- give them a show." (1886). 258 Matthew 26:39. ". . . O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt." XXXIV, 40. "I, even I, have humbled myself to the ground and prayed as never man prayed before, that the great God might let this cup pass from me--" (1858). Matthew 26:42. ". . . O my Father, if this cup may not pass away from me, except I drink it, thy will be done." XXXVIIIf, 307. ". . . standing panting in the street trying to say, 'Thy will be done,’ and deadly afraid that that was what was going to happen." (1908). Matthew 26:68. "Saying, Prophesy unto us, thou Christ, Who is he that smote thee?" XII, 310-11. "It was here that they blindfolded him and struck him, and said in derision, 'Prophesy who it is that smote thee.'" (1868). Matthew 27:19. "When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him." XII, 317. "We passed under the 'Ecce Homo Arch' and saw the very window from which Pilate's wife warned her husband to have nothing to do with the persecution of the Just Man." (1868). Matthew 27:24. ". . . and washed his hands before the multi- tude, saying, I am innocent of the blood of this just person: see ye to it." XXIIIbb, 208. "The truth is, I have got my hero (or heroine) into such a particularly close place that I do not see how I am ever going to get him (or her) out of it again, and therefore I will wash my hands of the whble business, . . ." (1868). XIII, 54. "'I wash my hands of this slaughter; on your head be it.'" (1879). XXI, 240. ". . . surely it were better that all the guilty should escape than that we have upon our hands the blood of that innocent man." (--1895). Matthew 27:25. "Then answered all the pe0p1e, and said, His blood be on us, and on our children." 259 XII, 317. "They showed us where Jesus rested the second time, and where the mob refused to give him up, and said, 'Let his blood be upon our heads, and upon our children's children forever.'" (1868). Matthew 27:37. "And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS." XII, 308. "It was nothing less than the copper plate Pilate put upon the Saviour's cross, and upon which he wrote, 'This Is The King Of The Jews.'" (1868). Matthew 27:46. "And about the ninth hour Jesus cried with a loud voice, saying, . . . My God, my God, why hast thou forsaken me? IV, 215. "I lifted my hands and groaned out this word-- as it were in agony: . . ." (1886). Matthew 27:52. "And the graves were opened; and many bodies of the saints which slept arose," IIc, 268. "Now came the resurrection hour; the berths gave up their dead." (1877). Matthew 27:54. ". . . Truly this was the Son of God." L, 98. "Place where Soldier was beheaded who said, 'Truly this was the son of God.'" (1867). XII, 307-08. ". . . an altar dedicated to the Roman soldier who was of the military guard that attended at the Crucifixion to keep order, and who-- . . . --Shook with fear and said, 'Surely, this was the Son of Godl'" (1868). Matthew 28:1. "In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre." XII, 300. "Within the little temple is a portion of the very stone which was rolled away from the door of the Sepulcher, and on which the angel was sitting when Mary came thither 'at early dawn.'" (1868). Mark 5:15. "And they come to Jesus and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid." L, 239. ". . . for it was all occupied by young ladies and a dangerous place to get caught in, clothed as I was clothed, and not in my right mind." (1894). 260 Mark 13:7. ". . . but the end shall not be yet." XXXVIIIb, 64. "'The end is not yet.‘ It is a true word. We are on the march, but at present we are only just getting started." (1906). Mark 16:15. "And he said unto them, Go ye into all the world, and preach the gospel to every creature." XXXIII, 1620. "He felt warranted in this course by a passage of Scripture which says, 'Go ye into all the world and preach the gospel unto every creature.'" (1869). L, 394. "It is noticeable that the professional always uses the one license: 'Go ye into all the world' and ignores the Golden Rule . . ." (1904). XLIf, 496. "No! It is infinitely broader: 'Go ye into all the world and preach the gospel to every creature.'" (1905). Mark 16:18. ". . . they shall lay hands on the sick, and they Shall recover." IV, 255. ". . . again those words were being droned out: 'they shall lay their hands on the sick'--" (1886). Luke 1:37. "For with God nothing shall be impossible." XXVII, 64. "Marget knew that nothing was impossible to Providence, . . ." (c1898). LXV, 349. "If Christ had really been God He could have proved it, since nothing is impossible with God." (1906). Luke 1:53. "He hath filled the hungry with good things; and the rich he hath sent empty away." XXVb, 248. "This is St. Luke's version: He hath filled the hungry with good things, and the rich He hath sent empty away.'" (1903 . Luke 2:7. "And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; . . ." LII, 314. "--certified that while yet in the swaddling clothes of infancy, and some time before I could talk, . . ." (1870). 261 XXXIV, 206. "If that man wern't an infant in swaddling clothes, his only reply to our petition would have been, 'It has been in print.'" (1873). Luke 2:14. "Glory to God in the highest, and on earth peace, good will toward men." XII, 10. "'Glory to God in the highest, peace on earth TO MEN OF GOOD WILL!‘ It is not good scripture, but it is sound Catholic and human nature." (1868). XII, 216. "In their pipes lingered no echo of the wonderful music the shepherd forefathers heard in the Plains of Bethlehem what time the angels sang 'Peace on earth, good will to men.'" (1868). XII, 358. ". . . the hallowed spot where the shepherds watched their flocks by night, and where the angels sang Peace on earth, good will to men is untenanted by any living creature, . . ." (1868). XLVI, 59. "--and the hovering angels were singing Peace on earth, good-will to men." (1868). Luke 2:19. "But Mary kept all these things, and pondered them in her heart." L, 102. "Here his mother marked the sayings of the Christ and pondered them in her heart." (1867). XXV, 47. "I thought of the sweet mother of long ago who kept things in her heart, . . ." (1902). Luke 6:24. "But woe unto you that are rich! for ye have received your consolation." LII, 118. ". . . Mark points out that one of the most remarkable 'is on a copper coin issued by the Papal government on which are the words, Voe vobis deviti- 223--'Woe unto you who are richl'"‘_(1869). Luke 7:12-16. "Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his pe0p1e." 262 XII, 279. Twain quotes this passage nearly verbatim. There are three exceptions. The punctuation is different in some instances. In verse 13 he leaves out "unto her." And he does not capitalize "arise in verse 14. (1868). Luke 7:45. "Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet." XII, 281. "I refer to the circumstance of Christ's rebuking a Pharisee, or some such character, and reminding him that from him he had received no 'kiss of welcome.'" (1868). Luke 9:62. "And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God." XLIIl, 339. ". . . and partly because there were witnesses that he had put his hand to the plow, wherefore he was ashamed to turn back now." (1877). Luke 10:7. ". . . for the labourer is worthy of his hire." XXV, 58. "The motto of Christian Science is, 'The Laborer is worthy of his hire.'" (1902). XXV, 58. "If I have prejudices against the Trust—-and I do feel that I have-~they do not extend to the lay membership. 'The laborer is worthy of his hire.'" (1902). Luke 10:37. ". . . Then said Jesus unto him, Go, and do thou likewise." XLIIb, 39. ". . . and delivers temperance lectures and organizes Sunday Schools. Go thou and do likewise." (1868). XXXVIIIc, 223. ". . . and she painted on it 'To the loving memory of thirty-nine yards best three-ply carpeting containing the mortal remainders of Millington G. Wheeler go thou and do 1ikewise.'" (1907). Luke 12:24. "Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?" LVIII, 170. ". . . and said it was promised that Provi- dence would take care of the young ravens. I imme- diately retorted, in my happiest vein, that there was not a similar promise concerning the young Hawks, though!" (?). 263 Luke 14:5. "And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?" XII, 171. "We said the Saviour who pitied dumb beasts and taught that the ox must be rescued from the mire even on the Sabbath day, would not have counseled a forced march like this." (1868). Luke 15:6. "And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost." XXVa, 129-30. "She does not stand at the gate of the fold with welcoming arms spread, and receive the lost sheep with glad emotion . . ." (1903). Luke 15:13. "And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living." LIII, 246-47. "So he journeyed to a far country and squandered his substance in riotous living." (1867). IIi, 369. "In the fullness of time I was graduated and went with two of my servants . . . to travel in foreign countries." (1876). Luke 15:15-18, 20, 22-24, 28, 29. "And he went and joined himself to a citizen of that country; and he sent him into his fields to feed the swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, . . . But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. . . . But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it; and let us eat and be merry: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. . . . And he the Prodigal's brother was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:" 264 LIII, 247. "So he wrought in the field for a hard master and fain would have eaten the husks wherewith he fed the swine. At last he said, I have seen the great world, and it is deceitful and frought with sorrow. I will arise and go to my father. And when his father saw him afar off he ran and fell upon his neck and kissed him, and said, Bring forth the fatted calf and kill it, for my son that was lost is found. And he put a garment about his nakedness, and Shoes upon his feet and a ring upon his hand, and said, Let us feast and be merry. And when the Prodigal's brother heard these things, he said, I have labored for you faithfully, yet have you never given me a kid to make merry with my friends. And he liked it not:" (1867). Luke 15:23. Quoted above. XXVa, 129-30. ". . . and set up the fatted calf and invite the neighbor and have a time." (1903). Luke 15:24. Quoted above. IXc, 326. "Our boy! our darling! God be praised. The lost is found! He that was dead is alive again!" (1881). XXI, 224. ". . . for I was dead and am alive again; I had nothing to live for, but now I have!" (--1895). Luke 16:19. "There was a certain rich man, which was clothed in purple and fine linen, and fared sump- tuously every day:" XXXIV, 66. ". . . out p0ps the quondam wood-chOpper, arrayed in purple and fine linen, and prepared to deal in bank-stock, or bet on the races, . . ." (1862). Luke 16:22. ". . . and was carried by the angels into Abraham's bosom: . . " XLVIII, 95. "So I went there, and crept into his bosom, stirred him out of his dreams, and stated my case." (1906). Luke 18:11. "The Pharisee stood and prayed thus with him- self, God I thank thee, that I am not as other men are, 0 O 0" LI, 107. ". . . he thanks his Maker that he is as he is, and goes on enjoying his little life just the same as if he had really been deliberately designed 26S and erected by the great Architect of the Universe." (1869). Va, 236. "To be separate, and as other men are! How awkward it would seem; how unendurable." (1894). Luke 18:13. "And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner." VII, 195. "God be merciful to me, a sinner!" (1877). LXXi, 321. "(Kneels down sobbing, with her face in her hands--they all kneel with backs to the front, and hide their faces.) Lord be merciful to me a sinner!" (1884). IV, 36. "Ah, be kind to me, be merciful to a poor boy who means thee well; for an thou betray me I am lost!" (1886). V, 17. "I done it!--have mercy, marster--Lord have mercy on us po' niggers!" V, 146. "Oh, de good Lord God have mercy on po' sinful me--I's sole down de river!" (1893). V, 200. "De Lord have mercy on me, po' misable sinner dat I is!" (1893). Luke 22:3. "Then entered Satan into Judas . . ." LXIII, 32. "And lo! the iron entered his soul (poetical figure, Ma.)--and when he rose from that fiery seat, he began to turn somersets . . .” (1862). Luke 23:34. "Then said Jesus, Father, forgive them; for they know not what they do. . . ." XXX, 141. "Men take me by the hand and congratulate me, and call me 'lucky' because I was not on the Penn- s lvania when she blew up! May God forgive them, for they know not what they say." (1858). This is also quoted in XXXIV, 40. XXX, 215. "'Maybe I should, Mr. Clemens,‘ he replied, 'but I should try to say, 'Forgive them, Father, they Know not what they do.'" (1862?). XLIIb, 38. "You know not what you do. You stand upon a volcano. You may perish at any moment." (1868). 266 Luke 23:43. "And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise." XXII, 273. "'Master Peter, where shall I be this night?‘ 'Have you not good hope in God?‘ 'Yes--and by His grace I shall be in Paradise.'" (1896). John 1:3. "All things were made by him; and without him was not anything made that was made." XXXVI, 208. "She saw the whole of the new creation, she saw everything that was made, and without her witness was not anything made that was made." (1904). XLl, 174. "He made all things. There is not in the universe a thing, great or small, which He did not make." (1905). John 1:4. "In him was life; and the life was the light of men.” XVI, 194. ". . . one in whom there was no spot or blemish, whose love was his stay and support, whose life was the light of the world to him; . . ." (1897). John 1:9. "That was the true Light, which lighteth every man that cometh into the world." Va, 260. ". . . we will do the best we can by the light that God has given us, . . ." (1894). John 1:14. "And the Word was made flesh and dwelt among us, . . ." XXI, 225. "To the Dwarf, Joan was France, the spirit of France made f1esh--he never got away from that idea that he had started with; . . ." (--1895). XXI, 299. "The big Dwarf, in brave new armor, sat sentry at Joan's door--the stern Spirit of War made flesh, as it were--. . ." (--1895). John 1:26, 27. ". . . but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose." XVIII, 306. ". . . Rigdon assumed the presidency of the Mormon church and government, in Smith's place and even tried his hand at a prophecy or two. But greater than he was at hand." (1872). 267 XXXVIII, 30. "That was Booker T. Washington, a man worth a hundred Roosevelts, a man whose shoe-latchets Mr. Roosevelt is not worthy to untie." (1908). John 1:46. "And Nathanael said unto him, Can there any good thing come out of Nazareth? . . ." LIII, 251. "It would be foolish now to wonder that the ancients said, 'Can any good thing come out of Nazareth?'" (1867). XIX, l. "The district was called the 'Knobs of East Tennessee,’ and had a reputation like Nazareth, as far as turning out any good thing was concerned." (1873). John 3:3. ". . . Except a man be born again, he cannot see the kingdom of God." III, 310. "But if they was joyful, it warn't nothing to what I was; for it was like being born again, I was glad to find out who I was." (1883). John 3:8. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth: . . ." LXII, 90. "Winds are uncertain--more especially when they blow from whence they cometh and whither they listeth. NB--Such is the nature of winds." (1864). XLIIe, 42. "The storm is always itself--the storm. It comes whence it emanates, and proceeds whither it listeth." (1869). XVII, 147. "The 'Washoe Zephyr' (Washoe is a pet nick- name for Nevada) is a peculiarly Scriptural wind, in that no man knoweth 'whence it cometh!'" (1872). John 4:6, 10. "Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. . . . Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." LXI, 203. ". . . it would hardly be worth while to try to supply those thirsty myriads of Arabs with the water of life without outside help." (1867). 268 XII, 292. "It was by this well that Jesus sat and talked with a woman of that strange, antiquated Samaritan community I have been speaking of, and told her of the mysterious water of life." (1868). John 4:24. "God is a Spirit: and they that worship him must worship him in spirit and in truth." XLIIf, 137. "When he had again concluded, I regarded him with compassion and said, 'I forgive you for this, in spirit and in truth; . . ." (1877). John 6:42. "And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven?" XII, 231. "The pe0p1e said, 'This the Son of God! Why, his father is nothing but a carpenter. We know the family. We see them every day. Are not his brothers named so and so, and his sisters so and so, and is not his mother the person they call Mary? This is absurd.'" (1868). John 7:6. "Then Jesus said unto them, My time is not yet come: but your time is alway ready." XLVI, 123. ". . . and finally I lay down the pen and confess that m time is not come--that I am utterly empty." (1870 . John 8:7. ". . . He that is without sin among you, let him first cast a stone at her." XLIIa, 28. "Such is the nature of storms. Let the Sinless Cast the First Stone. The house was in flames." (1867). John 8:28. ". . . and that I do nothing of myself; . . ." XXII, 148. "That risky remark of Joan's was this: 'Without the Grace of God I could do nothing.'" (--1895)o John 11:25. "Jesus said unto her, I am the resurrection, and the life: . . ." I, 151. "I am the Resurrection and the Life." (1874). XXIVm, 323. ". . . the black cap on his head, the sheriff at his side with his hand on the drop, the clergyman in front of him with bare head and his book in his hand. 'I am the resurrection and the life--'" (1898). 269 John 11:35. "Jesus wept." LVI, 166. "Do not the sacred scriptures say 'Jesus wept'?" (1866). LVI, 167-68. "Brown muttered (under the vile pretence of not intending to be overheard): 'Jesus wept.'" (1866). John 11:36. "Then said the Jews, Behold how he loved him!" XLIIl, 427. "When they said, 'Poor Hale, how you loved him, how you mourn him! how merciful of God to have sent you to usl'" (1877). John 14:2a. "In my Father's house are many mansions: if it were not so, I would have told you." XLVIII, 92. ". . . but he murmured as if to himself 'in my father's house are many flats, but we don't need any more just now.'" (1906). John 14:2b. ". . . I go to prepare a place for you." XXXIII, 1431. "If God has such a place prepared for us, and really wanted us to know it, He could have found some better way than a book so liable to alterations and misinterpretation." (1907). John 14:6. "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. n" XX, 285. ". . . and I call Him to witness who is the Truth and the loving father of all whose lips abhor false speaking; . . ." (1873). John 14:13. "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." L, 262. "One of them quotes passages from the New Testa- ment to Show that what thing soever a righteous Christian prays for, he will get it--otherwise God would be violating his contract." (1895). John 15:2. "Every branch in me that beareth not fruit he taketh away: . . ." LXXIII, 34. "'A.Christian is a fruit-bearer--a moral man is a vine that does not bear fruit.‘ That is me exactly. I do not swear, I do not steal, I do not murder, I do not drink. My 'whole life is ggt.‘ I am '22; all over.'" (1868). 270 John 17:12. ". . . those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled." LVI, 63. "We stOpped in front of a private residence-- Brown and I did--to wait for the rest and see that none were lost." (1866). John 19:5. ". . . And Pilate saith unto them, Behold the man!" XII, 317. "We passed under the 'Ecce Homo Arch', . . ." (1868). XXIIIh3, 382. "BEHOLD THE MAN!--The independent candi- date still maintains silence. Because he dare not Speak." (1870). John 19:26. "When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!" L, 98. "Place where John and Mary stood looking at Christ on the cross when he said 'Woman, behold thy son.'" (1867). John 19:30. ". . . It is finished: and he bowed his head, and gave up the ghost." XXII, 39. "Her sublime mission was closing--closing in flawless triumph. Tomorrow she could say, 'It is finished--let me go free.'" (--1895). Acts 1:8. ". . . and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." LXVIII, 23. ". . . I thought, too, of the passage in the Bible instructing the disciples to carry their good works into all the world--beginning first at Jerusalem." (1855). XXVIIIaa, 149. "They have carried the American name to the uttermost parts of the earth--and covered it with glory every time." (1889). Acts 1:18. ". . . he burst asunder in the midst, and all his bowels gushed out." LXXII, 23. "If this would happen, Twain said--"and then his head would cave in, and his bowels be rent asunder, and his arms and his legs would drop off and he would fall down and die in dreadful agony." (1865). 271 Acts 2:13. "Others mocking said, These men are full of new wine." LIII, 178. "The citizen moved him apart, as one who is afraid, and said, 'Verily these men be mad, and dream dreams, . . .'" (1867). Acts 2:17. ". . . and your young men shall see visions, and your old men shall dream dreams:" LIII, 178. "The citizen moved him apart, as one who is afraid, and said, 'Verily these men be mad, and dream dreams, . . .'" (1867). Acts 3:6. "Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk." LII, 118. "'Perhaps,' was the reply, 'the most appro- priate would be: 'Silver and gold have I none: but such as I have give I unto thee!'" (1869). Acts 5:14. "And the believers were the more added to the Lord, multitudes both of men and women." VIII, 138. "However, the repentant Sinners scraped their savings together, and one by one by our tedious voting process, they were added to the fold." (1882). Acts 9:1. "And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest," XII, 184. "He went forth 'breathing threatenings and slaughter against the disciples of the Lord.'" (1868). Acts 9:3, 4, 6. "And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? . . . And he trembling and astonished said, Lord, what wilt thou have me to do? . . ." XII, 184. "And as he journeyed, he came near Damascus, and suddenly there shined round about him a light from heaven: And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And when he knew that it was Jesus that Spoke to him he trembled and was astonished, and said, Lord, what wilt thou have me to do?" (1868). Acts 9:5. ". . . it is hard for thee to kick against the pricks." 272 LXXIV, 31. "One man tried to be other wise, but he was only kicking against fate . . ." (1868). Acts 9:8. ". . . but they led him by the hand, and brought him into Damascus." XII, 184. ". . . and he was blind, so 'they led him by the hand and brought him to Damascus.'" (1868). Acts 9:11. "And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for behold, he prayeth," XII, 185. "There came a voice to a citizen of Damascus, named Ananias, Saying, 'Arise, and go into the street which is called Straight, and inquire at the house of Judas, for one called Saul, of Tarsus; for behold, he prayeth.'" (1868). Acts 9:15. "But the Lord said unto him, Go thy way. for he is a chosen vessel unto me, . . . XII, 185. "Ananias did not wish to go at first, for he had heard of Saul before, and he had his doubts about that style of a 'chosen vessel' to preach the gospel of peace." (1868). Acts 9:18. "And immediately there fell from his eyes as it had been scales: . . . LIII, 178. "Then the scales fell from the eyes of the seven, and one said, Alas, that we drank of the curious liquors." (1867). LI, 110. "In that day the scales will fall from our eyes and we shall look upon a new world. Speed it!" (1869). Acts 10:34. ". . . Of a truth I perceive that God is no respecter of persons:" XXII, 205. "She could have reminded these pe0p1e that Our Lord, who is no respecter of persons, had chosen the lowly for his high purposes even oftener than he had chosen bishops and cardinals; . . ." (--l895). Acts 10:38. "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good . . ." LXI, 275. "Twain suggests that he was like Jesus by saying, 'I have gone about doing good . . .'" (1867). 273 Acts 16:30. "And brought them out, and said, Sirs, what must I do to be saved?" XII, 104. "We had the United States consul on board-- the Odessa consul. We assembled in the cabin and commanded him to tell us what we must do to be saved, and tell us quickly." (1868). Acts 16:31. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." LXX, 40. "Ten minutes before, the Pres. preacher had said, 'Do you believe on the Lord Jesus Christ, and that through his blood only you can be saved?‘ 'I do.' Then the preacher prayed over him and recommended him." (1897). Acts 17:16, l7, 19, 22, 23. "Now while Paul waited for them at Athens, his Spirit was stirred in him, when he saw the city wholly given to idolatry. "Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. ". . . And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? ". . . Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. "For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UN- KNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you." " XII, 57-58. Twain quotes this passage nearly verbatim. He inserts the word "up" in verse 16, and he omits several commas from the scripture. (1868). Acts 17:17. Quoted above. XII, 57. ". . . and below was the market-place where he Paul 'disputed daily' with the gossip-loving Athenians." (1868). Acts 17:24. "God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;" LXXVa, 4. "The Almighty created the earth and all that is in it and who shall presume to dictate to him the disposition of His handiwork?" (1863). 274 Acts 17:28. "For in him we live, and move, and have our being; . . ." XXXV, 529. "In this book the doctor lives and moves just as he was. He was the most extensive Slave- holder of his time, and the kindest; . . ." (1890). Acts 19:28. ". . . they were full of wrath, and cried out, saying, Great is Diana of the Ephesians." XII, 141. ". . . in imagination pe0p1e it again with the vanished multitudes who mobbed Paul's comrades there and shouted, with one voice, 'Great is Diana of the Ephesians!'" (1868). Acts 20:35. "I have shewed you all things, how that so labouring ye ought to support the weak, . . ." XV, 71. "The Gospel requires us to help the weak, but the Kanaka is fleeced and trodden down." (1897). Acts 24:15. ". . . that there shall be a resurrection of the dead, both of the just and unjust." XLIf, 496. "What verse is it which authorizes the missionary to carry the gospel to the pagans?--to the willing and to the unwilling alike." (1905). Acts 26:28. "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." XLVI, 256. "Almost thou persuadest me to be a Christian; for that is the very thing I often want to do toward friends of mine, but dasn't, from principle." (1884). LXXi, 301. "S. (hesitating) He--he said, Almost thou persuadest me to be a Chris--" (1884). XXVIIIb3, 242—43. ". . . and the next day he collected the bill for services and handed the Hebrew five thousand dollars, saying, 'That's your half of the loot,' and inducing that memorable response: 'Almost thou persuadest me to become a Christian.'" (1901). Romans 1:1. "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God," LVI, 174. "Near the pulpit is a red canOpied shower bath-- I mean it looks like one--upon which is inscribed, 'Separated unto the Gospel of God.'" (1866). Romans 1:18. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;" 275 XV, 249. "And one man, in a like case, in New South Wales, did reason it out and arrive at a solution" 'It is from the wrath of God, which is revealed from heaven against all ungodliness and unrighteousness of men.'" (1897). Romans 1:29. "Being filled with all unrighteousness, forni- cation, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers," VIII, 371. ". . . some were full of malice and all unrighteousness." (1882). Romans 3:23. "For all have sinned, and come short of the glory of God;" XXXIII, 1624. ". . . I have divine authority for it that we are all sinners, . . ." (?). Romans 6:13. ". . . but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." XXXIII, 1624. ". . . else he would have thought, 'We are all instruments for the carrying out of God's purposes; . . ." (?). Romans 6:23. "For the wages of sin is death; . . ." XLIIe, 109. ". . . tarrying not with the pure in heart, but going astray after the Urim and Thummim of unrighteousness, the wages of which is death." (1883). X, 5. "But it is gambler's money! the wages of sin; we couldn't take it; we couldn't touch it." (1899). VIb, 68. ". . . it was but just that the innocent mother of a Sinning child should suffer her rightful share of the grief and pain and shame which were the allotted wages of sin." (1902). VIu, 300. ". . . it is money filched from the sworn- off personal tax; therefore it is the wages of sin; therefore it is my money; therefore it is I that contribute it;" (1905). Romans 7:15. ". . . for what I would, that do I not; but what I hate, that do I." IV, 203. ". . . an ye had noted this complexion of mood and mind and understood that that I would I could not, and that I could not I might not." (1886). 276 Romans 8: 28. "And we know that all things work together for good to them that love God, . . LIV, 187. "I have told it forty or fifty times and never got a moral out of it yet. But all things come to those who wait." (1877). Romans 10:15. "And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" XI, 227. ". . . and hallowed with portraits of the Virgin, the Saviour of men, and the holy saints that preached the Gospel of Peace upon earth--" (1868). XII, 185. "Ananias did not wish to go at first, for he had heard of Saul before, and he had his doubts about that style of a chosen vessel to preach the gospel of peace." (1868). XXXIII, 1467. "'The gospel of peace,‘ he said, 'is always making a deal of noise, always rejoicing in its progress but always neglecting to furnish statistics. There are no peaceful nations now.'" (1908). Romans 11:8. "(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) . . ." I, 45. ". . . for such as have the light and good tidings, and yet have not eyes to see nor ears to hear withal." (1874). Romans 11:33. ". . . how unsearchable are his judgments, and his ways past finding out!" LV, 46. ". . . but they all seemed to have got a little angry about something--nobody knows what, for the ways of women are past finding out." (1863). LV, 58. "The ways of the Unreliable are past finding out. His instincts always prompt him to go where he is not wanted, particularly if anything of an unusual nature is on foot." (1863). Va, 242. "How marvelous are His ways, and past finding out." (1894). LXXI, 515. "It was 18 years ago that he was executor. The ways of Providence are past finding out." (1903). lull- iii] 277 XLV, 863. "TThus inscrutable be the ways of God, whose will be done!‘ when the 'stinking' Tumble-Bug and the 'illustrious' Duke of Longlegs lie down together, drunk, . . ." (?). Romans 12:20. "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." XXXII, 962. "If I have, pile coals of fire upon my head, for I deserve it." (1893). Also in XXXV, 576. Romans 13:12. "The night is far spent, the day is at hand: H I, 158. "The night was far spent." (1875). I Corinthians 1:27. "But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;" IV, 44. ". . . that He was content to let the meanest of His creatures be His instrument to the saving of thy life." (1886). XXI, 74. "God has chosen the meanest of His creatures for this work; 0 o o" (“-1895)o XXII, 205. "She could have reminded these pe0p1e that Our Lord, who is no respecter of persons, had chosen the lowly for his high purposes even oftener than he had chosen bishops and cardinals; . . ." (--1895). I Corinthians 2:2. "For I determined not to know any thing among you, save Jesus Christ, and him crucified." XLIe, 380. "He resigns his place, and makes the sacri- fice cheerfully, and goes to the East Side and preaches Christ and Him crucified every day and every night to little groups of half-civilized foreign paupers who scoff at him." (1900). I Corinthians 3:9. "For we are labourers together with God: H XX, 29. "He said that all men were brethren and all were entitled to the honest, unselfish help and countenance of a Christian laborer in the public vineyard." (1873). I Corinthians 7:8. "I say therefore to the unmarried and widows, It is good for them if they abide even as I." 278 XL-lO, 52. "Paul, speaking by the divine voice, advised against sexual intercourse altogether." (7) I Corinthians 10:13. ". . . but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." Va, 241. "'He who made us,‘ said Angelo reverently, 'and with us this difficulty, also provided a way out of it.'" (1894). I Corinthians 12:31a. "But covet earnestly the best gifts:" III, 15. "I went and told the widow about it, and she said the thing a body could get by praying for it was 'spiritual gifts.'" (1876). I Corinthians 12:31b. ". . . and yet shew I unto you a more excellent way." LI, 84. ". . . it gave me my darling, my matchless, my beautiful Livy--my best friend, my wise helpmeet, my teacher of the Better Way-~my wife." (1869). I Corinthians 13:7. "Beareth all things, believeth all things, hOpeth all things, endureth all things." XXII, 241. "How foolish we were! but we were young, you know, and youth hopeth all things, believeth all things." (--189S). I Corinthians 13:12. "For now we see through a glass, darkly; but then face to face: . . ." LII, 330. "I noticed furthermore that the members of his suite were all Siamese Twins--at least I think they were, but am not positive as I only 'saw them through a glass darkly.'" (1870). VIII, 355. "And you have a vivid sense as of unseen or dimly seen things--vivid, and yet fitful and dark- ling; . . ." (1882). XXIVa, 66. "Cooper seldom saw anything correctly. He saw nearly all things as through a glass eye, darkly." (1895). VI, 42. "During three days the couple walked upon air, with their heads in the clouds. They were but vaguely conscious of their surroundings; they saw all things dimly, as through a veil;" (1904). 279 I Corinthians 13:13. "And now abideth faith, hope, charity, these three; but the greatest of these is charity." LXII, 112. "Some of the ladies dressed in character on New Year's. I found Faith, Hope and Charity in one house, dealing out closet punch and kisses to the annual pilgrims." (1864). I Corinthians 15:32. "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? . ." XII, 141. "If after the manner of men I have fought with beasts at Ephesus . . . I Cor. xv:32." (1868). I Corinthians 15:52. "In a moment, in the twinkling of an eye, at the last trump: . . ." XXIIIu, 171. ". . . the simple world took up the shout and, in almost the twinkling of an eye, that man was famous." (1867). LIII, 152. "If these dignitaries had come out in their trotting harness, and blazing with orders and decorations, and had assumed a courtly grandeur of bearing and speech, they would have put our light out in the twinkling of an eye--. . ." (1867). XXIXc, 80. "And which carry the wanderer whither he will about the earth, circumscribing the globe in the twinkling of an eye, . . ." (1873). LVII, 499. ". . . and if he were to talk until he said something, he would still be on his hind legs when the last trump sounded." (1873). VII, 168. ". . . for it is the very atmosphere of heaven. I go thither and return, in the twinkling of an eye." (1877). VIII, 142. ". . . and behold, in the twinkling of an eye, as it were, the association and the noble science of piloting were things of the dead and pathetic past!" (1882). I Corinthians 15:55. "0 death, where is thy sting? O grave, where is thy victory?" XXXV, 443. "Yet Hawley is howling for Blaine, Warner and Clark are eating their daily crow in the paper for him, and all three will vote for him. 0 Stultification, where is thy sting, O slave where is thy hickory!" (1884). 280 L, 236. "Oh Death where is thy sting! It has none. But life has." (1894). II Corinthians 3:6. ". . . for the letter killeth, but the spirit giveth life." XII, 171. ". . . but there are times when to keep the letter of a sacred law whose spirit is righteous, becomes a sin, and this was a case in point." (1868). XII, 172. "It was not worth while to tell them 'the letter kills.'" (1868). II Corinthians 6:2. ". . . behold, now is the accepted time; behold, now is the day of salvation." LV, 44. "Now is the accepted time to make your regular annual good resolutions. Next week you can begin paving hell with them as usual." (1863). II Corinthians 11:14. "And no marvel; for Satan himself is transformed into an angel of light." LXV, 332. ". . . It makes Nero an angel of light, and leading by contrast." (1906). II Corinthians 12:7. ". . . there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." IX, 109. "But they-~well, Brady is a thorn in their conscience, you see. They know they ought to help him and they're too stingy to do it, . . ." (1891). Galatians 4:4. "But when the fulness of time was come, God sent forth his Son, made of a woman, made under the law," XXXIV, 74. "Some of them may beat us a few months, but we shall be on hand in the fullness of time, as sure as fate." (1862). LIII, 221. "In the fullness of time Jacob sent his sons away up in the north country to pasture their flocks and by and by the mails got irregular and he wondered if anything was the matter, because of his not hear- ing from them." (1867). LIII, 246-47. "Wherefore, in the fulness of time, the Prodigal took to himself his share of his father's goods, . . ." (1867). 281 LXI, 145. "They got into a perfect frenzy and talked of a railroad from Hannibal to St. Joseph! And be- hold, in the fullness of time-~in ten or fifteen years--they built it." (1867). LXI, 236. "But, as I was saying, there is a place here for the cholera--its lodgings are set apart and made ready for it--and in the fullness of time it will enter in and occupy them." (1867). XIX, 243. "In the fullness of time he noted its second reading, and by and by the day arrived when the grand ordeal came, and it was put upon its final passage." (1873). IIi, 369. "In the fullness of time I was graduated and went with two of my servants . . . to travel in foreign countries." (1876). Galatians 5:22, 23. "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." IV, 65. ". . . she preached (to the commoner) humility, obedience to superiors, the beauty of self-sacrifice; she preached (to the commoner) meekness under insult; preached (still to the commoner, always to the commoner) patience,meanness of spirit, non-resistance under Oppression; . . ." (1886). Galatians 6:2. "Bear ye one another's burdens, and so fulfil the law of Christ." LI, 44. ". . . one in impulse and one in love and worship of Him--bearing each other's burdens, sharing each other's joys, soothing each other's griefs--" (1869). Galatians 6:7. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." L, 18. "He preached the first sermon ever preached in Stockton--'Whatsoever a man soweth that shall he also reap.'" (1866). XX, 163. ". . . and with the dissolute Colonel of a lost Cause, who has reaped the harvest he sowed, we have nothing to do." (1873). -Ephesians 3:9. ". . . which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:" 282 XLIIe, 109. "And God, who createth all things, ordaineth that which he will, and annulleth that which he will not, . . ." (1883). Ephesians 5:24, 25. "Therefore as the church is subject unto Christ, so let the wives be to their own hus- bands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it;" LII, 51. ". . .'What is to be done with St. Paul's saying that women should be subject to their hus- bands?‘ Susan B. said: 'The same that men do to others of his sayings--pass it by.’ What shall we do with the injunction to husbands, to love their wives, then Susan? But perhaps your philosophy is above that.'" (1869). Ephesians 6:1. "Children, obey your parents in the Lord: for this is right." XXVIIIq, 104. "Always obey your parents, when they are present. This is the best policy in the long run, because if you don't they will make you." (1882). Ephesians 6:12. ". . . against Spiritual wickedness in high places." LV, 180. ". . . I think Alderman Earl will hold his seat for some time yet (if the sacred ambition to sit in a high place in spite of law and gospel to the contrary shall continue to animate him), . . ." (1864). Philippians 2:12. ". . . work out your own salvation with fear and trembling." IV, 242. "These pe0p1e of the strange and godless names work out their several salvations from their piteous and wonderful difficulties without help of mine, . . ." (1886). XXXIII, 1659. ". . . it was his good steering that enabled me to work out my salvation and pay a hundred cents on the dollar-- . . ." (1902). Philippians 3:14. "I press toward the mark for the prize of the high calling of God in Christ Jesus." IIh, 367. ". . . to lie firmly, frankly, squarely, with head erect, not haltingly, tortuously, with pusillani- mous mien, as being ashamed of our high calling." (1882). 283 Philippians 4:7. "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." XI, 268-69. "They [pertain Italians] were not respectable people . . . but in their breasts all their stupid lives long, resteth a peace that passeth understand- ing." (1868). XVIII, 76. "'THB LOGIC OF OUR ADVERSARY RESEMBLES THE PEACE OF GOD,'--and left it to the reader's memory and afterthought to invest the remark with another and 'more different' meaning by supplying for him- self and at his own leisure the rest of the Scripture-- 'in that it passeth understanding.'" (1872). XX, 149. "After the two had gained the steps of the Senator's house they stood a moment, looking upon the lovely prospect. 'It is like the peace of God,‘ said the Senator devoutly." (1873). XVI, 284. ". . . he remained sotto voce for a few hours, and then was taken from us at 6:12 P.M. according to the caprice of God which passeth understanding." (1897). Colossians 1:25. "Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;" XXIV, 36. "Mary Godwin kept a diary, her father kept one, her half-sister by marriage, adoption, and the dispensation of God kept one, . . ." (1894). I Thessalonians 2:4. "But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." LII, 242. "Though they are intrusted with such tremen- dous responsibilities; though they are commanded to so speak, not as pleasing men, but God, which trieth our hearts, . . ." (1870). I Timothy 1:15. ". . . that Christ Jesus came into the world to save sinners; of whom I am chief." LV, 71. ". . . it is a world of trouble, and we are born to sorrow and tribulation--yet, am I chiefest among sinners, . . ." (1863). ‘1 Timothy 6:10. "For the love of money is the root of all evil: . . ." 284 XXIVf, 162. "The love of money is natural to all nations, for money is a good and strong friend. I think that this love has existed everywhere ever since the Bible called it the root of all evil." (1895). XXVII, 126. "The love of it is the root of all evil. There it lies, the ancient tempter, newly red with shame of its latest victory-- . . ." (c1898). II Timothy 4:2. "Preach the word; be instant in season, out of season; . . ." XIII, 240. ". . . so he honestly tried to sink the man and be the king--but it was a failure, he only succeeded in being the female saint. He was not instant in season, but out of season." (1879). II Timothy 4:7. "I have fought a good fight, I have finished my course, I have kept the faith:" XLVI, 8. ". . .--for as yet I am worthy-~I have kept the bond--I have failed not in the task you have set me to do." (1867). LII, 294. "As that worthy was concluding with the wish that Jim could say with Timothy, 'For I am now ready to be offered, I have fought a good fight.'" (1870). XLIIj, 280. ”Tr--(sorrowfully)--I never believed much in detectives before, but I know now to my cost that they are gifted like the gods. (Sadly)-- Well, I have run my course.--" (1877). VIh, 217. ". . . and the head-stone bore these words, under a hand pointin aloft: 'He has fought the good fight.'" (1880 . Hebrews 4:16. ". . . that we may obtain mercy, and find grace to help in time of need." IIa, 161. ". . . and the old man he was huddled in the other and praying for help in time of need." (1895). Hebrews 9:11. ". . . by a greater and more perfect taber- nacle, not made with hands, . . ." LXV, 343. ". . . a universe not made with hands and suited to an astronomical nursery, but spread abroad through the illimitable reaches of space by the fiat of the real God just mentioned; . . ." (1906). 285 Hebrews 9:12, 13. "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:" LXV, 332. ". . . even descending to wreak bloody ven- geance upon harmless calves and lambs and sheep and bullocks as punishment for inconsequential trespasses committed by their proprietors . . ." (1906). Hebrews 11:32. "And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also,.and Samuel, and of the prephets:" XLIX, 83. ". . . and we laughed, and chatted, and argued hotly about Samson, and whether suicide was a sin or not, since Paul speaks of Samson distinctly as being saved and in heaven." (1870). Hebrews 12:1. "Wherefore seeing we also are compassed about with so great a cloud 0 witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us," XXIIIy, 185. "He brought in a cloud of witnesses, and produced an overwhelming mass of testimony, to show that old sledge was not a game of chance but a game of science." (1867) LIII, 177. ". . . and they that bore them have run their brief race, have laughed and sung, have borne the sorrows and the weariness that were allotted them, and are at rest; . . ." (1867). XLIX, 117. ". . . the interested parties naturally drum up a cloud of witnesses who are cheerfully willing to give evidence without ever knowing anything about the matter in hand." (1871). XX, 205. "When they tried Mr. Fairoaks, and a cloud of witnesses proved him to be--well, you know what they proved him to be--. . ." (1873). XXIVp, 376. "--a cloud of witnesses, some of whom had been her enemies and persecutors--came and made oath and testified; . . ." (1898?). He'brews 13:2. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares." 286 XI, 63. "We had entertained an angel unawares, but we did not take her in. She did that for us." (1868). Iiebrews 13:5. ". . . for he hath said, I will never leave thee, nor forsake thee." XXIIIii, 251. "'Bless ye, my children, I will never desert ye!’ and he kept his word." (1868). James 1:2. "My brethren count it all joy when ye fall into divers temptations;" XLIe, 380. "He counts it happiness to make this sacri- fice for the glory of God and for the cause of Christ." (1900). James 1:17. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, . . ." LI, 88. "The good God that is above us all is merciful to me--from Whom came your precious love--from Whom cometh all good gifts--and I am grateful." (1869). XIII, 89. "In his memoirs he piously thanks the Giver of all Good for remembering him in his needs . . ." (1879). LIV, 286. ". . . and so they picture me in my robes of state, with my crown on my head, munching human flesh, saying grace, mumbling thanks to Him from whom all good things come." (1905). James 1:27. "Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, . . ." XXIXe, 103. "For the widow and the orphan and the others do win money there." (1891). James 2:5. ". . . Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" XIV, 294. "First, under a pica head-line, to enforce attention and respect, is a four-line sermon urging mankind to remember that, although they are pilgrims here below, they are yet 'heirs of heaven;'" (1879). .James 2:14. "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?" 287 V, 22. "He said dey ain't nobody kin save his own self-- can't do it by faith, can't do it by works, can't do it no way at all." (1893). James 2:20. "But wilt thou know, 0 vain man, that faith without works is dead?" LVIII, 172. ". . . 'faith without works' is a risky doctrine." (1865). James 3:2. ". . . If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." XLVI, 5. ". . . but that the lesson has gone down, down, to the spirit that orders the tongue and commands its movements?" (1867). James 4:14. "Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away." XLIIb, 34. "Auntie, bread and milk are but a vanity of this sinful world; let us take no thought of bread and milk: . . ." (1868). IIc, 245. "Life's on'y a fleetin' show, John, as the sayin' is." (1877). I Peter 1:3. ". . . hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead," III, 307. "He turned blue all over, and died in the hope of a glorious resurrection." (1883). I Peter 1:20. "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you," IIc, 253. "As close as that does God share events fore- ordained from the beginning of the world." (1877). II Peter 1:21. "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." XL3, 20. "Also it has another name--the Word of God. For the Christian thinks every word of it was dictated by God--the one I have been speaking of." (?). 111 Peter 3:12. "Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire 288 shall be dissolved, and the elements shall melt with fervent heat?’ XXXV, 571. "For awhile there was a partial break, which furnished about such a sunset as will be exhibited when the Last Day comes and the universe tumbles together in wreck and ruin." (1892). Revelation 2:5. "Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy‘ candlestick out of his place, except thou repent." XII, 124. Twain quotes the verse verbatim but adds commas before and after "therefore." (1868). Revelation 2:10. ". . . be thou faithful unto death, and I will give thee a crown of life." XII, 123. "She was to be faithful unto death." (1868). XII, 123. ". . . and on certain conditions there was a sort of implied promise that Smyrna should be endowed with a 'crown of life.'" (1868). XII, 125. "If they were 'faithful unto death' they have their crown now." (1868). XLIII, 23. "--I mean that infatuated baker's dozen of them who, faithful unto death, still believe that I am going to publish a book." (1869). XLIX, 120. "No; my Lovel is a man who can always be relied upon--a man who would be faithful to the death." (1871). Revelation 6:8. "And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. . . ." I, 105. ". . . and thus armed with death, went about on her pale horse, metaphorically speaking, with 'hell following after.'" (1874). IIb, 234. "PALE TERROR GOES BEFORE HIM, DEATH AND DEVASTATION FOLLOW AFTER!" (1882). XXXII, 915. "My splendid Kipling himself hasn't a more burnt-in, hard-baked, and unforgetable familiarity with that death-on-the-pale-horse-with-hell-following- after, . . ." (1889). 289 Revelation 6:16. "And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:' XLIIe, 118. ". . . for though he hide himself under mountains he shall be found; . . ." (1883). Revelation 12:1. "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:" XXV, 18. Twain quotes this verse verbatim but replaces the semicolon with a dash. (1902). XXV, 37. "--a verse which Mrs. Eddy says (in her Annex to the Scriptures) has 'one distinctive feature which has special reference to the present age'--and to her, as is rather pointedly indicated: 'And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet,’ etc." (1902). Revelation 12:6. "And the woman fled into the wilderness, where she hath a place prepared of God, . . ." XXV, l8. "'Revelation xii.6. And the woman fled into the wilderness, where she had a place prepared of God.‘ 'That is Boston. I recognize it, madam.'" (1902). Revelation 12:14. ". . . where she is nourished for a time, and times, and half a time, from the face of the serpent." LIII, 223. "Before a time and a half or two times had passed over their heads, Joseph and Pharaoh owned about two-thirds of Egypt." (1867). Revelation 14:8. "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, . . ." XXIXp, 239. ". . . and so Missouri has fallen, that great state." (1901). Revelation 17:3, 4. "So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornicationz" 290 XXXII, 1149. "Christendom: A majestic matron in flowing robes drenched with blood. On her head a golden crown of thorns; impaled on its spines the bleeding heads of patriots who died for their countries-- Boers, Boxers, Filipinos; in one hand a sling-shot, in the other a Bible, open to the text 'Do unto others,‘ etc." (1901). Revelation 19:20. ". . . These both were cast alive into a lake of fire burning with brimstone." XLId, 155. "For one thing, it was custom; for another, the lake which burneth with fire and brimstone was still the main feature of all sermons and the pe0p1e were canny and cautious and did not wish to navigate it." (1899). LXV, 333-34. "The earthly half requires us to be merci- ful and sets us an example by inventing a lake of fire and brimstone in which all of us who fail to rec0gnize and worship Him as God are to be burned through all eternity." (1906). Revelation 21:21. "And the twelve gates were twelve pearls; every several gate was of one pearl: . . ." XXIXee, 384. "'Well, then, just one; it has gates of pearl.‘ 'Oh, go along! That's the New Jerusalem. It isn't fair to joke. Never mind. I'll guess it yet.'" (1905). Revelation 22:11. "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: . . ." LII, 103. "According to a fourth, an old tobacco chewer has found 'a passage of Scripture' which reads: 'He that is filthy, let him be filthy still,' which encourages him." (1869). CONCORDANCB EVENTS Abel's birth, VIbb, 356 (1893). Abraham, Abraham builds altar at Luz. L, 104-05 (1867). Abraham returns to Luz, L, 104-05 (1867). Abraham--Lot Abraham and Lot divide the land, L, 105 (1867). Lot captured and brought to Dan, XII, 207 (1868). Abraham rescues Lot, XII, 311 (1868). Ahab, Cursed by Elijah, XII, 284 (1868). His blood licked by dogs, LIII, 255 (1867). Ark, See Flood, Ark of Covenant lost in battle, L, 97 (1867). Babel, Tower of, built, L, 89 (1367); LIII, 190 (1867); XII, 193 (1868). Barak, as Deborah's general, L, 102 (1867), Beatitudes given, XII, 254 (1868), Belshazzar's feast, XII, 346 (1868). Bethel, See Jacob, Brazen serpent, See Moses, Cain, Birth. VIbb, 350 (1893). His offering unacceptable, LII, 13 (1369); XIV, 255 (1879). Murders Abel, LXXVb, 3 (1863); LXII, 57 (1864); LII, 257 (1870); IIk, 387 (1875); XXVII, 108 (c1898); XXVII, 110 (c1898); XXIXaa, 349 (1900+). Creation, LV, 98 (1863); LXII, 115 (1864); LI, 133 (1870); LII, 203 (1870); XLVI, 185 (1874); XLIV, 133 (1876); 11c, 263 (1877); VIII, 188 (1882); L, 161 (1882); 291 292 Xg, 219 (1898); XXVII, 19 (c1898); XXXVI, 146 (1898); XLIe, 306 (1900); XXV, 3 (1902); XXXII, 1162 (1902); XXXII, 1195 (1903); L, 381 (1903); XXXV, 770 (1905); XLi, 174 (1905); XLIf, 439 (1905); XLIf, 516 (1905); XXVI, 105 (1906); XXXIII, 1440-41 (1908); XXXIII, 1506 (1909); XL-l, 12 (?); XL-l, l4 (?); XL3, 21 (?); XL3, 22 (7). Christ. Christ's birth. Angels announce the birth of Christ. L, 100 (1867); LIII, 221 (1867); XII, 350 (1868); XII, 358 (1868); XLVI, 59 (1868). Annunciation to Mar . XII, 261 (1868). Birth. L, 72 (1867;; XI, 162 (1868); XII, 34 (1868); XII, 216 (1868); XII, 263 (1868); XXXI, 470 (1872); IIk, 386 (1875). Christ as a carpenter. XII, 264 (1868). Christ's temptation. See Temptation of Christ. Christ receives spirit as a dove. XXII, 43 (--1895). Christ's ministry. Asks who they think He is. L, 90 (1867). Chooses disciples. See Disciples chosen. Chooses Matthew. See Matthew called. Cursfs Bethsaida, Chorazin, Capernaum. XII, 230 1868 . Deals with the woman caught in adultery. XLIIa, 28 (1867). Disputes with the doctors. XXVIIIyy, 234 (1901). Eats with publicans and sinners. XII, 229-30 (1868). Feet washed by harlot. LXXI, 584 (1905). Miracles. See Draught of Fishes; Feeding the Five Thousand; Healings; Tempest Stilled; Walking on the water; Water Turned into Wine. Preaches from a boat. XII, 201 (1868). Reads Scriptures in synagogue. LI, 102 (1867). Rejected at Nazareth. L, 102 (1867); XII, 231 (1868). Rich young ruler. See Rich Young Ruler. Sends his disciples in a boat. L, 92 (1867). His teachings. See Beatitudes; Fig Tree Withered; Broad Road--Narrow Road; Mustard Seed Parable; Prodigal Son Story; Publican's Prayer; Rich Man and Eye of a Needle; Rich Man and Lazarus; Sermon on the Mount; Sowing the Seed Parable; Tares Parable; Ten Talents Parable; Ten Virgins Parable; Vine and Branch Sermon; Widow‘s Mite; Wise Man and Foolish Man Parable. Thrown out of synagogue. XII, 264 (1868). Transfiguration. See Transfiguration. Woman at the well. See Woman at Well. 293 Passion Week. Triumphal Entry. See Triumphal Entry. Christ drives out money changers. See Money Changers. Last Supper. See Last Supper. Disciples at Gethsemane. L, 101 (1867): Christ's betrayal. XXX, 226 (1863); L, 101 (1867); XII, 185 (1868); III, 294 (1883). Christ mocked. XII, 310 (1868). Christ's trial. See Pilate. Crucifixion and Death of Christ. Christ on the way to cross. L, 101 (1867). Thief on cross. LV, 93 (1863); XIII, 86 (1879); XXII, 273 (--1895). Crucifixion. L, 98 (1867); LIII, 283 (1867); XII, 68 (1868); XII, 296 (1868); XII, 299 (1868); XII, 301 (1868); XII, 307-08 (1868); XII, 312-13 (1868); I, 268 (1874); XIV, 15 (1879); XXXII, 1037 (1896); L, 290 (1896); LXXI, 256 (1896); XXIVk, 271 (1898); XXIVk, 274 (1898); L, 344 (1898); L, 364 (1898); XXVa, 176 (1903); XXXIII, 1388 (1907); XXXVIIIg, 343 (1907). Shrouded dead in streets. XII, 307-08 (1868). Temple veil rent. XII, 307-08 (1868). Soldiers gamble for Christ's coat. XII, 309 (1868). Resurrection of Christ. Resurrection. LXI, 181 (1867); XII, 301 (1868). Angel rolls stone from grave. XII, 300 (1868). Empty tomb discovered. L, 98 (1867); XII, 300 (1868). Mary Magdalene meets the risen Christ. L, 98 (1867); XII, 301 (1868). Mother of Christ meets the risen Christ. XII, 301 (1868). Ascension of Christ. L, 91 (1867); L, 101 (1867); L, 101 (1867). Daniel in lion's den. LVIII, 143 (1864); LXI, 119 (1867); LXI, 225 (1867); XII, 191 (1868); LII, 198 (1870); XLIV, 208 (1877). Daughters(o§ men chosen by God. XLId, 165 (1899); XL4, 26 ? . David. Slays Goliath. XII, 355 (1868); XXIVi, 217 (1898). Becomes king. L, 95 (1867). Attracted by Bathsheba. L, 101 (1867); L, 109 (1867). Sends Uriah to front of battle. LIII, 288 (1867). Accused by Nathan. XXIIIbb, 208 (1868). Driven out by Absalom. L, 101 (1867). Mourns Absalom. XLIII, 427 (1877). Stoned by House of Shimei. L, 101 (1867). 294 Disciples Chosen. XII, 230 (1868). Draught of Fishes. L, 92 (1867); XII, 230 (1868); XII, 250-51 (1868); IV, 52 (1886). Eden to be kept by Adam. XLa, 75 (1906). Eli's death. L, 97 (1867); XII, 293 (1868). Elijah. Fed by the ravens. LVIII, 170 (1865); L, 100 (1867); L, 109-10 (1867); LIII, 196 (1867); LIII, 295 (1867); XII, 339 (1868); L, 129 (1877); XXXVIII, 23 (1907). PrOphets of Baal. IIc, 264-67 (1877); XXXIV, 302 (1877); IV, 57 (1886); XXXVIIIc, 249 (1906). Chariot of fire. XI, 273 (1868). Elisha. Esau. Bears. IV, 92 (1886); V, 26 (1893). Shunamite Woman. XII, 282 (1868); XII, 282 (1868); XII, 282 (1868). Cures Naaman the leper. See Naaman. Siege of Samaria. XII, 288 (1868). Sell: his birthright. LVIII, 161 (1865); XII, 222 1868). Forgives Jacob. XII, 222 (1868). Exodus of the Israelites out of Egypt. XXX, 343 (1867); LIII, 218 (1867); XII, 291 (1868); XII, 376 (1868); XXXVI, 99 (1897); XXVIII, 273 (1905). Expulsion from Eden. XLa, 59 (1870's); XLa, 66 (1870's); Fall, XLa, 68 (1870's); IIk, 386 (1875); XXIXaa, 347 (1900+); XL3, 25 (7); XL4, 25 (7). The. Forbidden fruit prohibited. XLa, 75 (1905); LXV, 332 (1906); XL3, 22 (7). Temptation of Adam and Eve. LII, 203 (1870); LII, 305 (1870); VIbb, 347 (1893); LXXI, 381 (1898); XXIXZ, 339 (1900+); XXVa, 130 (1903); XXXIX, 6 (1904): XXVIb, 140 (1910); XL3, 22 (7). The fall of man. xxx, 156 (1861?); XXVIIIa, 17 (1866); LIX, 185 (1869); XXIXb, 30 (1873); LIV, 185 (1877); XIV, 160 (1879); XXVIIIa, 97 (1880); IV, 180 {53*(1886); V, 8 (1893): VIbb, 344 (1893); VIbb, 346 (1893); VIbb, 347-48 (1893); VIbb, 349 (1893): L, 275 (1896); XXXVI, 99 (1897); XXVII, 16 (61898); XXIXZ, 345 (1900+); XXIXz, 346 (1900+); VIcc, 378 295 (1905); XXXIII, 1354 (1906); XLa, 99 (1906); XL3, 23 (7); XL4, 27 (7); XL6, 32 (?); XL9, 45 (?). Adam and Eve ashamed of nakedness. XV, 65 (1897). Adam and Eve clothe themselves with animal skins. XLa, 66 (1870's); VIbb, 348 (1893); VIbb, 348 (1893); XXIXz, 346 (1900+); XL3, 23 (7). Curse of conscience. XLl, 181 (1905). Curse of hard childbirth. XXVIo, 307 (1909); XXXIII, 1535 (1909). Curse of work. VIbb, 349 (1893). Penalty of death. XLa, 75 (1905).. Expulsion from garden. See Expulsion from Eden. Feedin the Five Thousand Miracle. LVIII, 143-44 (1864); LXII, 30 (1864); LV, 51 (1866); L, 92 (1867); LXI, 223 (1867); XII, 201 (1868); XII, 230 (1868); XII, 250-51 (1868); XII, 359 (1868); LII, 99 (1869); LII, 111 (1869); Xa, 93 (1898); XXIVi, 221 (1898); XXVIIIjj;, 184 (1899); XXXII, 1114 (1900); LXV, 334 (1906). Fig tree withered by Christ. XII, 332 (1868). Flight into Egypt by Joseph, Mar , and Christ-Child. XII, 209 (1868); XII, 351 (1868 ; XII, 351 (1868); XII, 372 (1868). Flood, The. Plan to destroy people. XL4, 26 (?). Ark built. XII, 163 (1868); II, 124 (1891); XXIV1, 296 (1893); XXIV1, 297 (1893); XXIV1, 299 (1893); XL4, 27 (?). Ark loaded. XLIIf, 138-39 (1877); XXIV1, 297 (1893); XXIV1, 298 (1893); XXIXee, 378 (1905). Rain for forty days and fort nights. XLIIf, 138-39 (1877); XXIV1, 301 (1893 . Flood. XXVIIIa, 9 (1866); L, 87 (1867); XI, 55 (1868); LIV, 46 (1869); XLa, 68 (1870's); LII 233 (1870); xx, 190 (1873); IIk, 387 (1875); XXXVI, 850 (1877); XLIIf, 138 (1877); XLIId, 56 (1881); LI, 250 (1888); XV, 85 (1897); XXVII, 108 (c1898); XXVIIInn, 194 (1900); XLIf, 484 (1905); LIV, 286 (1905); XXXIII, 1300 (1906); XXXIII, 1355 (1906); XLa, 89 (1906); LXV, 335 (1906); XL7, 38 (7); XL9, 44 (7); XL9, 45 (7); XL-lO, 50 (?). Rainbow of promise. L, 26 (1866). Dove sent from ark. XXXVIIId, 158-59 (1906). Ark landing. XLIV, 7 (1867); XXVIi, 248 (1887). Ark unloaded. XLVI, 7 (1867). Noah and family saved. XL7, 34 (7). ' Gehazi--Naaman. Gehazi takes treasure from Naaman. LIII, 197 (1867). Gehazi cursed. LIII, 197 (1867). 296 Gibeonés punishment planned by Amorites' kings. L, 108 1867 . Gideon. Selection of army. L, 95 (1867); LIII, 256 (1867). Victory with trumpets and pitchers. L, 95 (1867); LIII, 257 (1867); XII, 286 (1868). Golden calf. II, 120 (1891); XXVIo, 297 (1909). Ham's curse. V, 78 (1893). Handwriting on the wall. LII, 78 (1869). Healings of Christ. Blind Ien healed. LIII, 228 (1867); LXV, 334 (1906). Centurion's servant healed. XII, 229 (1868). Cripple healed. LXV, 334 (1906). Cripple healed at Bethesda. XLVII, 97 (1867). Dead raised. XII, 272 (1868); LXV, 334 (1906). Devils cast into swine. L, 93 (1867); XII, 229 (1868); XII, 239 (1868); XII, 250-51 (1868); Gadarene demoniac healed. XII, 225 (1868). Jairus's daughter raised. XII, 229 (1868). Lazarus raised to life. See Lazarus. Peter's mother-in-law healed. XII, 229 (1868). Sick man lowered through roof. XII, 201 (1868); XII, 234 (1868). Widow's son raised. L, 94 (1867); XII, 254 (1868); XII, 278 (1868). Woman touches hem of Christ's garment. L, 91 (1867); LIV, 244 (1902). Hebrew children in fiery furnace. LXVII, 16 (1867); XIX, 23-24 (1873); XXIXg, 134 (1891); Xe, 187 (1902). Immaculate conception. XXXIII, 1355 (1906); LXV, 335 (1906). Isaac sacrificed by Abraham. L, 97 (1867); XI, 242 (1868); XII, 323 (1868). Israelites wandering in the wilderness. LIII, 19 (1867); LIII, 302 (1867); LXIX, 38-39 (1868); XXXIII, 1355 (1906). See also Pillar of fire. Jacob. His dreal. L, 105-06 (1867); XII, 154 (1868); XII, 244 (1868); XII, 294 (1868). Names Bethel. L, 104 (1867); L, 106 (1867). Well. L, 103 (1867); L, 103-04 (1867). His sons slaughter the Shechemites. XII, 292 (1868). Jael-Sisera battle. XII, 212-13 (1868); XXVII, 109 (c1898). 297 Jehu. Battles in Jezreel. XII, 284 (1868). Throws Jezebel out window. See Jezebel. Kills sons of Ahab. LIII, 318 (1867); XII, 285 (1868). Kill? Baal worshippers. LIII, 318 (1867); XII, 285 1868 . Jeremiah, the high priest, struck. XXVIk, 269-70 (7). Jericho's walls fall down. L, 99 (1867); XII, 339 (1868); XII, 358 (1868); Va, 242 (1894). Jeroboam. Sets up golden calves. L, 104 (1867); L, 106-07 (1867). His arm paralyzed and withered. L, 107 (1867). Jews' return to Palestine prephesied. LIII, 307 (1867). Jezebel eaten by dogs. L, 95 (1867); LIII, 255 (1867); XII, 284 (1868); XII, 285 (1868). Joah meets Abner. L, 108 (1867). John the Baptist. Prepares the way for Christ. XVIII, 254 (1872). Beheaded. XI, 162 (1868); XXIXC, 86 (1873). Jonah. Swallowed by the whale. XII, 356 (1868). Sails for Nineveh. L, 101 (1867). Jordan River. Israelites cross over to Canaan. XII, 341 (1868). Build altar after crossing. L, 99 (1867); XII, 341 1868). Joseph. Joseph and his brothers. Dreams of his brothers. LIII, 221 (1867); II, 105 (1891). Thrown into pit. L, 96 (1867); XII, 219 (1868); XII, 221 (1868); XII, 286 (1868). Sold by his brothers. L, 91 (1867); XII, 209 (1868); XII, 221 (1868); XXXVII, so (1906). His bloody coat used to deceive Jacob. LIII, 222 (1867). Joseph in.Egypt. Potiphar's wife. LIII, 222 (1867). Interprets prisoner's dream. LIII, 222 (1867). Interprets Pharaoh's dream. LIII, 222 (1867); XXIVk, 270 (1898). Famine. LIII, 222 (1867); LIII, 223 (1867); 298 XII, 385 (1868); II, 117 (1891); XXIVk, 270 (1898); XXXVIIIb, 89 (1906). His brothers come to Egypt to buy corn. LIII, 223 (1867). Benjamin and the silver cup. LIII, 223 (1867); II, 105 (1891); XV, 38 (1897). Holds Simeon as bond. LIII, 223 (1867). Forgives his brothers. LIII, 19 (1867); LIII, 223 (1867); XII, 222 (1868). Asks Jacob to come to Egypt. LIII, 224 (1867); II, 105 (1891). Requests his bones be taken out of Egypt. L, 103 (1867); XII, 291 (1868). Joshua. Peace treaty at Gibeon. L, 108 (1867). Battle with Jabin. III, 212 (1868). Conquests. XII, 163 (1868). Commands sun to stand still. L, 101 (1867); L, 108 (1867); XI, 31 (1868); XII, 355 (1868); XLVI, 248 (1882); L, 362 (1898). Dying injunction. L, 97 (1867). Jubilee year. LIII, 255 (1867). Judas. Betrays Christ. See Christ Betrayad. Receives thirty pieces of silver. L, 101 (1867). Hangs himself. L, 100 (1867); L, 101 (1867); LIII, 289 (1867); XII, 327-28 (1868). Judgment Day. LX, 45-46 (1857); XXVIIIa, 20 (1866); LVI, 205 (1866); XII, 134 (1868); XLIX, 46 (1870); XVIII, 283 (1872); XIX, 17 (1873); LVII, 499 (1873); XXXIV, 363 (1879); II, 30 (1891); XXIXj, 187 (1892); XXXV, 571 (1892); V, 16 (1893); XXI, 265 (--1895); XXIXk, 207 (1897); XXIXl, 214 (1897); LXXh, 207 (1897); XXXII, 1247 (1904); XXVIIf, 318 (1906); XXVIIf, 318 1906 0 Last Supper. XXVIIIb, 22-23 (1867); X1, 189 (1868); XII, 332 (1868). Lazarus. Mourned by Christ. LVI, 166 (1866). Raised from the dead. LVIII, 143-44 (1864); XXIIIe3, 362 (1866); LVI, 197 (1866); LXI, 222 (1867); £§9§6)42 (1868); XXXV, 663 (1898); XXXVIIId, 188 Lot's daughters. XXVII, 108 (c1898). 9 Lot's wife. See Sodom and Gomorrah. 299 Matthew called. XII, 229 (1868). Midianite virgins sold as slaves. XLII, 52 (?). Midianites exterminated. XL-lO, 51 (?). Millennium. XLVII, 105 (1869); LI, 99 (1869); XXIXc, 67 (1873). Money changers driven from temple. XLa, 99 (1906). Moses. In the bulrushes. XII, 372 (1868); III, 2 (1876); II, 105 (1891); LXXh, 226-27 (1897). The burning bush. VII, 166 (1877); XXI, 72 (--1895); XXXVI, 121 (1897). Leads the Israelites. XVII, 42 (1872). Smites the rock. VIII, 319 (1882); XV, 38 (1897). Hands held up. LI, 276 (1893). Raises the brazen serpent. XII, 263 (1868); III, 182 (1880). Views promised land. XLVI, 55 (1868). Death and burial. XXX, 216 (1862?); XII, 162 (1868). Mustard Seed Parable. IIi, 369 (1876). Namaan the leper. Hears of Elisha. LIII, 196 (1867). Told to wash in the Jordan. L, 88 (1867); L, 96 (1867); LIII, 196 (1867); XII, 187-88 (1868). Naboth's vineyard. L, 95 (1867); XII, 283 (1868); XLVII, 216 (1883). Noah. Builds ark. See Flood. Gets drunk. XXVII, 108 (c1898); XL9, 45 (?). Onan killed. XL-lO, 50 (?). Paul. Conversion. L, 88 (1867); L, 89 (1867); XII, 184 (1868); XII, 185 (1868); XII, 192 (1868). Let down over the city wall in a basket. L, 88 (1867); XII, 186 (1868). Flees for his life. XII, 186 (1868). Preaches on Mars Hill. L, 71 (1867); LIII, 136 (1867); XII, 142 (1868). Peter. Ordained by Christ. XII, 197 (1868). Walk: on the water. LIII, 19 (1867); LXXI, 558-59 1904 . 300 Affirmation of Christ. L, 90 (1867). Vision of)unc1ean beasts. L, 101 (1867); XII, 356 1868 . Pilate at Christ's trial. LV, 35 (1862); XII, 317 (1868); XXIIIbb, 208 (1868); Va, 267 (1894). Pillar of Fire. LVI, 298 (1866). Plagues, The Ten. XXVIIIg, 50 (1873); II, 105 (1891); LXXI, 325 (1898); XXXIII, 1355 (1906). Prodigal Son Parable. XXIIIe3, 360 (1866); LIII, 246 (1867); LIII, 247 (1867); LIII, 248 (1867); XII, 206 (1868); XLVI, 33 (1868); XLVI, 35 (1868); XXXIV, 165 (1869); LI, 66-67 (1869); LIV, 45 (1869); LII, 170 (1870); IIi, 369-70 (1876); VII, 201 (1877); VIII, 319 (1882); IX, 111-31 (1891); XXVIIIee, 162 (1893); XXVa, 129-30 (1903); XXXVI, 329 (1906). Publican's Prayer. XLIIl, 437 (1877). Queen of Sheba visits Solomon. XII, 281 (1868). Rebecca at the well. XV, 38 (1897). Red Sea. Israelites cross. LVIII, 143-44 (1864); II, 119 (1891); XXXII, 974 (1893); Va, 242 (1894); XXI, 235 (--l895); XXVII, 71 (c1898). Pharaoh's arm drowns. XXXVI, 99 (1897); XXXVI, 204 (1904 . Revelation of John. New Jerusalem. XXVIIIb, 27 (1867); XII, 55 (1868); XII, 256 (1868). The whore of Babylon. XXXII, 1149 (1901). Rich man and Lazarus. LXI, 129 (1867). Rich man entering heaven through eye of needle. L, 346 (1898). Rich young ruler and Christ. XVI, 192 (1897); XXVa, 139 (1903); XXXVIIIb, 85 (1906). Samson. His riddle with the Philistines. LII, 279 (1870). Burns the fields. LV, 91 (1863); XXVII, 26 (c1898). Kills the Philistines with jawbone. LV, 91 (1863); LV, 91-92 (1863); LII, 279 (1870); LXXI, 602 (1905). His hair gut by Delilah. LXII, 76 (1864); XV, 116 1897 . 301 Captured by Philistines. LII, 164 (1869). Pulls down the pillars of the temple. XLIX, 83 (1870); XV, 117 (1897); XXVII, 19 (c1898). Samuel. Called by God. VIp, 280 (1870); XXVa, 197 (1903). Prophesies Saul's defeat. L, 95 (1867). Satan falls from heaven. XXVII, 15 (c1898); XXVII, 15 (c1898); XXVIo, 308 (1909). Saul and Jonathan. Saul and Jonathan defeated. L, 93 (1867); L, 95 (1867). Saul falls on his sword. L, 95 (1867). Scapegoat sent out by priests. L, 99 (1867); XII, 330 (1868). Second Advent. LV, 160 (1864); L, 99 (1867); LIII, 307 (1867); LII, 63 (1869); LIV, 166 (1873); XXXV, 693 (1900); XXV, 50 (1902); XXV, 59 (1902). Sermon on the Mount. XII, 250-51 (1868). Slaughter of the Innocents. XXIIIo, 114 (1867); L, 100 (1867); XII, 263 (1868); XII, 351 (1868); XII, 372 (1868); I, 18 (1874); XXXIV, 241 (1874); XXXIII, 1468-69 (1908). Sodom and Gomorrah. Destruction. Va, 242 (1894); XXVII, 108 (61898). Lot's wife turned to pillar of salt. LIII, 214 (1867). Solomon. v;-:~m? af- -' 7 Receives wisdom from God. L, 109 (1867). Settles dispute over the child. III, 108-09 (1876). Solomon's Temple. Built. L, 101 (1867); XII, 155 (1868); XII, 356 (1868). Destruction prOphesied. L, 100 (1867). Destroyed. L, 107 (1867). Sowing the Seed Parable. XLVI, 9 (1867); LVII, 492 (1873); XXI, 241 (--1895); XLVIII, 112-13 (1907); XXXIII, 1626 (7). Spies sent to Canaan. XII, 162 (1868); XII, 214 (1868). Tares Parable. XLVIII, 112-13 (1907). ' Tempest Stilled. XII, 229 (1868). 302 Temptation of Christ. XII, 229 (1868); XXXIII, 1469 (1908). Ten Commandments. Delivered. XLIIe, 118 (1883); XXIVb, 95 (1893); XXXVIIId, 181 (1906). Tablets broken. II, 119-20 (1891). Ten Talents Parable. XXI, 151 (--1895). Ten Virgins Parable. XLVI, 3 (1867); XXXVII, 214 (1906). Thomas doubts Christ. III, 312 (1883). Transfiguration of Christ. L, 93 (1867); L, 102 (1867); XII, 6 (1868); XII, 250-51 (1868); XII, 257 (1868); XXXV, 526 (1889). Triumphal Entry. XII, 319 (1868). Vine and branch sermon. XXII, 277 (--1895). Walking on the water, Christ. XXIIIe3, 361 (1866); XXX, 337 (1867): LIII, 230 (1867); XII, 272 (1868); LXV, 341 (1906). Water turned to wine by Christ. LVIII, 143-44 (1864); XIX, 75 (1873). Widow's Mite. LII, 54-55 (1869); IV, 308 (1886); XLIe, 330 (1900). Wise Man and Foolish Man Parable. XLVI, 80 (1869); XXXVII, 164 (1906). Witch of Endor helps Saul. XII, 254 (1868); XII, 277 (1868). Woman at well and Jesus. L, 96 (1867); L, 103-04 (1867): XXI, 286 (1868); XII, 292 (1868). BIBLIOGRAPHY iii'lii BIBLIOGRAPHY PRIMARY SOURCES Blair, Walter, ed. Mark Twain's Hannibal, Huck and Tom. Berkeley and Los Angeles: University of California Press, 1969. Branch, Edgar M., ed. Mark Twain's Letters in the Muscatine "Journal." Chicago: Mark Twaln Association of’Amer- ica',—1 9‘42 . Brashear, Minnie M., ed. "Mark Twain Juvenilia." American Literature, II (March, 1930), 25-53. Clemens, Cyril, ed. Republican Letters. Webster Grove, Missouri: InternaTIOnal Mark Twain Society, 1941. , ed. Washington in 1868. Webster Grove, Missouri: International Mark Twaln Society, 1943. Day, A. Grove, ed. Mark Twain's Letters From Hawaii. New York: Appleton-Century, 1966. DeVoto, Bernard, ed. Mark Twain in Eruption. 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"Mark Twain and the Bible: Characters Who Used the Bible and Biblical Characters." Unpublished Ph.D. dissertation, University of Wisconsin, 1966. Rogers, Franklin. Mark Twain's Burlesque Patterns 33 Seen $2 the Novels and Narratives 1855,32 1885. Dalla Southern Methodist UniVersity Press, 196 . (a Rourke, Constance. American Humor. New York: Harcourt and Brace, 1 . Salomon, Roger B. Twain and the Image 2f History. New Haven: Yale University Press, 19 1. Salsbury, Edith Colgate. Susy and Mark Twain. New York: Harper and Row, 1965. Scott, Arthur. Mark Twain: Selected Criticism. Dallas: Southern Methodist University Press, 1967. Smith, Henry Nash. Mark Twain: The Development of a Writer. Cambridge, Massachusetts: Belknap Press, 1962. Strong, James. The Exhaustive Concordance gf the Bible. New York: —Abingdon Press, 1967. Wagenknecht, Edward. Mark Twain, The Man and His Work. Norman, Oklahoma: University Of Oklahoma Press, 1935. Webster, Doris and Samuel. "Whitewashing Jane Clemens." The Bookman, LXI, no. 5 (July, 1925), 532. Wecter, Dixon. Sam Clemens of Hannibal. Boston: Houghton- Mifflin, 1952. 'f." IL- _' It. 309 GENERAL REFERENCES Asselineau, Roger. The Literary Reputation of Mark Twain from 1910 _1_:9_ 1950. Paris: Didier, 175527" "" Baldanza, Frank. Mark Twain: An Introduction and Inter- pretation. New York: Barnes and Noble, 1961. Bechtold, Ignatius Paul. "Mark Twain's Attitude Toward Religion." Unpublished M.A. thesis, University of Notre Dame, 1943. Benson, Ivan. Mark Twain's Western Years. Stanford Univer- sity, Californ1a: Stanford University Press, 1939. Berthoff, Warner. The Ferment of Realism; American Litera- ture 1884-I9T9. New York: Free Press, 1955. Blair, Walter. "Burlesques in Nineteenth-Century American Humor." American Literature, II (November, 1930), 236-47 0 . Mark Twain and Huck Finn. Berkeley: University of Californ1a Press, 1965. Brashear, Minnie M. and Robert M. Rodney. The Art, Humor and Humanity of Mark Twain. Norman, Cklafioma: University of Oklahoma Press, 1959. Budd, Louis J. Mark Twain: Social Philosopher. Bloomington: Indiana University Press, I962. Carter, Everett. Howells and the Age of Realism. Phila- delphia: Lippincott, 1954. Clemens, Clara. My Father Mark Twain. New York: Harper, 1931. Clemens, Cyril. Mark Twain. London: T. Werner Laurie, Ltd., 1939. Cox, James. Mark Twain: the Fate of Humor. Princeton, N.J.: Princeton Univer51ty Press, 1966‘] DeVoto, Bernard., Mark Twain's America. Boston: Little, Brown and Company, I932. Fatout, Paul. Mark Twain in Vir inia City. Bloomington, Ind.: Indiana Univer51ty—Press, 64. . Mark Twain 23 the Lecture Circuit. Bloomington, Ind.: Indiana Un1ver51ty Press, 1961. I I1.‘ II I I'- III. 310 Gerber, John C. "Mark Twain's Use of the Comic Pose." PMLA, LXXVII (June, 1962), 297-304. Hill, Hamlin. Mark Twain and Elisha Bliss. Columbia: UniverSity of Missouri Press, 1953. Howells, William Dean. M% Mark Twain. New York: Harper and Brothers, 191 . Meltzer, Milton. Mark Twain Himself: ‘A Pictorial Biography. New York: CroweII, 1955. Parrington, Vernon L. Main Currents in American Thou ht. Vol. III: The Beginnings EELCritical Realism: 1860- 1920. New York: Harcourt, Brace and World, 1953, Pizer, Donald. Realism and Naturalism in Nineteenth-Centur American Literature. Carbondale, Southern IlIln01S University Press, 1966. Regan, Robert. Un romisin Heroes, Mark Twain and his Characters. Berke§ey= UniverSity of California Press, 1936. Smith, Henry N., ed. Mark Twain, A Collection 2£ Critical Essays. Bnglewood Cliffs, N.J.: Prentice-HaII, 1963. ' . Mark Twain's Fable gfi Pro ress: Political and Economic Ideas in WA Connecticut Yankee:Tr New BrunSWick, N.3.: Rutgers University Press, 1964. Spengemann, William C. Mark Twain and the Backwoods An e1. Kent, Ohio: Kent State University Press, 196 . Stone, Albert R., Jr. The Innocent Eye: Childhood in Mark Twain's Imagination. New Haven: Yale Univer- Sity Press, 1961. Tuckey, John S. "Mark Twain as a Satirist." Unpublished Ph.D. dissertation, University of Notre Dame, 1953. Van Doren, Carl. The American Novel, 1789-1939. New York: Macmillan.Company, 1910. Wiggins, Robert A. Mark Twain: Jackleg Novelist. Seattle: University of Washington Press, 1953. "‘1mmm“