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of Contents
ENDNOTES
INSPIRED BY
ADVENTURES OF
HUCKLEBERRY FINN
COMMENTS & QUESTIONS
FOR FURTHER READING
FROM THE PAGES
OF ADVENTURES
OF HUCKLEBERRY
FINN
That is just the way with
some people. They get down
on a thing when they don’t
know nothing about it. (page
6)
Pap warn’t in a good humor
—so he was his natural self.
(page 26)
www.barnesandnoble.com/classics
Adventures of Huckleberry Finn was first
published in America in 1885.
QM
3 5 7 9 10 8 6 4
MARK TWAIN
Mark Twain was born
Samuel Langhorne Clemens
on November 30, 1835.
When Sam was four years
old, his family moved to
Hannibal, Missouri, a small
town later immortalized in
The Adventures of Tom
Sawyer and Adventures of
Huckleberry Finn. After the
death of his father, twelve-
year-old Sam quit school and
supported his family by
working as a delivery boy, a
grocer’s clerk, and an
assistant blacksmith until he
was thirteen, when he became
an apprentice printer. He
worked for several
newspapers, traveled
throughout the country, and
established himself as a gifted
writer of humorous sketches.
Abandoning journalism at
points to work as a riverboat
pilot, Clemens adven tured up
and down the Mississippi,
learning the 1,200 miles of
the river.
During the 1860s he spent
time in the West, in
newspaper work and panning
for gold, and traveled to
Europe and the Holy Land;
The Innocents Abroad (1869)
and Roughing It (1872),
published some years later,
are accounts of those
experiences. In 1863 Samuel
Clemens adopted a pen name,
signing a sketch as “Mark
Twain,” and in 1867 Mark
Twain won fame with
publication of a collection of
humorous writings, The
Celebrated Jumping Frog of
Calaveras County and Other
Sketches. After marrying and
settling in Connecticut,
Twain wrote his best-loved
works: the novels about Tom
Sawyer and Huckleberry
Finn, and the nonfiction work
Life on the Mississippi.
Meanwhile, he continued to
travel and had a successful
career as a public lecturer.
In his later years, Twain
saw the world with increasing
pessimism following the
death of his wife and two of
their three daughters. The
tone of his later novels,
including The Tragedy of
Pudd‘nhead Wilson and A
Connecticut Yankee in King
Arthur’s Court, became
cynical and dark. Having
failed as a publisher and
suffering losses from ill-
advised investments, Twain
was forced by financial
necessity to maintain a heavy
schedule of lecturing. Though
he had left school at an early
age, his genius was
recognized by Yale
University, the University of
Missouri, and Oxford
University in the form of
honorary doctorate degrees.
He died in his Connecticut
mansion, Stormfield, on April
21, 1910.
THE WORLD OF
MARK TWAIN
AND ADVENTURES
OF HUCKLEBERRY
FINN
Samuel Langhorne
Clemens is born
prematurely in Florida,
1835 Mis souri, the fourth
child of John Marshall
Clemens and Jane
Lamp ton Clemens.
The family moves to
Hannibal, the small
Missouri town on the
west bank of the
1839 Mississippi River that
will become the model
for the setting of Tom
Sawyer and
Huckleberry Finn.
American newspapers
gain increased
1840 readership as urban
popu lations swell and
printing technology
improves.
Twain embarks on an
ambitious worldwide
1895
lecture tour to restore
his financial position.
His daughter Susy
1896 dies of spinal
meningitis.
Twain is awarded an
1901 honorary doctorate
degree from Yale.
Livy falls gravely ill.
Mark Twain’s
Huckleberry Finn, a
stage ad aptation of the
novel, opens to
favorable reviews.
Though he is credited
1902 with coauthorship,
Twain has little to do
with the play and
never sees it
performed. He
receives an honorary
doctorate degree from
the University of
Missouri.
Hoping to restore
Livy’s health, Twain
1903
takes her to Florence,
Italy.
Livy dies, leaving
Twain devastated. He
1904 begins dictating an un
even autobiography
that he never finishes.
Theodore Roosevelt
invites Twain to the
White House. Twain
enjoys a gala
celebrating his
1905 seventieth birthday in
New York. He
continues to lecture,
and he addresses
Congress on copyright
is sues.
Twain’s biographer
Albert Bigelow Paine
1906
moves in with the fam
ily.
Twain travels to
Oxford University to
1907 receive an honorary
Doctor of Letters
degree.
Twain settles in
Redding, Connecticut,
1908 at Stormfield, the man
sion that is his final
home.
His daughter Clara
marries; Twain dons
1909 his Oxford robe for the
ceremony. His
daughter Jean dies.
Twain travels to
Bermuda for his
health. He develops
heart prob lems and,
1910 upon his return to
Stormfield, dies,
leaving behind a cache
of unpublished work.
INTRODUCTION
Blues for Huckleberry
Improvisation is the
ultimate human (i.e.,
heroic) endowment ...
flexibility or the ability
to swing (or to perform
with grace under
pressure) is the key to
that unique competence
which generates the self-
reliance and thus the
charisma of the hero.
—Albert Murray, The
Hero and the Blues
Without the presence of
blacks, [Huckleberry Finn]
could not have been written.
No Huck and Jim, no
American novel as we know
it. For not only is the black
man a co-creator of the
language that Mark Twain
raised to the level of literary
eloquence, but Jim’s
condition as American and
Huck’s commitment to
freedom are at the moral
center of the novel.
—Ralph Ellison, “What
America Would Be Like
Without Blacks,” in The
Collected Essays of Ralph
Ellison
As an African-American who
came of age in the 1960s, I
first encountered Huckleberry
Finn in a fancy children’s
edition with beautifully
printed words and
illustrations on thick pages, a
volume bought as part of a
mail-order series by my
ambitious parents. While I do
not remember ever opening
that particular book—as a
junior high schooler I was
more drawn to readings about
science or my baseball heroes
—I do recall a sense of pride
that I owned it: that a classic
work was part of the furniture
of my bedroom and of my
life. Later I would discover
Twain’s ringing definition of
a classic as “something
everyone wants to have read
but nobody wants to read.”
Like many others of that
generation—and then I
suppose of every American
generation that has followed
—I was assigned the book as
part of a college course.
Actually I was taught the
book twice, once in a course
in modern fiction classics
(along with Cervantes, Mann,
Conrad, Wolfe, Faulkner),
then in a course tracing great
themes in American
literature, including those of
democracy and race. In both
these classes, Mark Twain
and his Huckleberry Finn
appeared as heroic and
timeless exemplars of
modernism in terms of both
literary form and progressive
political thought. Here was an
American novel told not from
the standpoint or in the
language of Europe but from
the position of the poor but
daring and brilliant river-rat
Huck, whose tale was spun in
lingo we could tell was plain
Americanese—why, anybody
could tell it, as the boy
himself might say.
His was a story of eager
flight from the rigidities of
daily living, particularly from
those institutions that as
youngsters we love to hate:
family, school, church, the
hometown itself. That white
Huckleberry’s flight from
commonplace America
included a deep, true
friendship with black Jim,
who began the novel as a
slave in Huck’s adopted
family, proved Huck’s trust
of his own lived experience
and feelings: his integrity
against a world of slavery and
prejudice based on skin color.
Huck’s discovery that he was
willing to take the risks
involved in assisting Jim in
his flight from slavery
connected the youngster with
the freedom struggle not only
of blacks in America but of
all Americans seeking to live
up to the standards of our
most sacred national
documents. Here was
democracy without the
puffery, e pluribus unum at
its most radical level of two
friends from different racial
(but very similar cultural)
backgrounds loving one
another. Here too was a
personal declaration of
independence in action, an
American revolution (and
some would say also a civil
war) fought first within
Huck’s own heart and then
along the Mississippi River,
the great brown god that
many have said stands almost
as a third major character in
this novel of hard-bought
freedom and fraternity, of
consciousness and
conscientiousness.
I understood these themes
as supporting the civil rights
movement of that era, and,
further, as significant
correctives to sixties black
nationalism, which too often
left too little space, in my
view, for black-white
friendships and, alas, for
humor, without which no
revolution I was fighting for
was worth the sacrifice. In
those days, Huckleberry Finn
was also part of my arsenal of
defenses against those who
questioned my decision to
major in literature during the
black revolution; for me, it
served to justify art itself not
just as entertainment but as
equipment for living and even
as a form of political action.
For here was a book whose
message of freedom had been
so forcefully articulated that it
was still sounding clearly all
these years later, all over the
world. What was I doing in
the 1960s, 1970s, and beyond
that was as courageous and
selfless (and yet as
individually self-defining)—
as profoundly revolutionary
—as Huck’s act of helping to
rescue Jim?
And yet I do have to say
that even in those student
days of first discovering this
novel, I was troubled by the
figure of Jim, with whom,
from the very beginning, I
found it impossible to
identify. Though as a college
sophomore or junior I wrote
an earnest essay in defense of
Jim as a wise man whose
“superstitions” could be read
as connections to a proud
“African” system of
communal beliefs and earned
adjustments to a turbulent and
dangerous new world, it was
definitely Huck whose point
of view I adopted, while Jim
remained a shadowy
construction whose
buffoonery and will to
cooperate with white folks’
foolishness embarrassed and
infuriated me. Then too the
novel’s casual uses of the
word “nigger” always made
my stomach tighten. Years
later, when I read about black
students, parents, and
teachers who objected to the
novel’s repeated use of this
inflammatory word, I knew
just what they meant. Lord
knows, as a student I had sat
in classes where “Nigger
Jim” (that much-bandied title
never once used by Twain but
weirdly adopted by
innumerable teachers and
scholars, including some of
the best and brightest, as we
shall see) was discussed by
my well-intentioned white
classmates and professors
whose love of the novel
evidently was unimpeded by
this brutal language. (Did
some of them delight in the
license to use this otherwise
taboo term? What might that
have meant?)
Using some of these ideas
about democracy and race
(including some of my doubts
and questions), for fifteen
years I taught Huckleberry
Finn at Howard, at Wesleyan,
and then at Barnard. And then
somehow my battered
paperback, my several
lectures, and my fat folder of
articles by some of the
novel’s great critics—Eliot,
Hemingway, Ellison, Trilling,
Robert Penn Warren, Henry
Nash Smith—all were set
aside. I suppose that one
problem was simply that the
book was taught too much—
that students came to me
having worn out their own
copies already. And too often
they seemed to respond not to
the book itself but to bits and
pieces of the classic hymns of
critical (and uncritical) praise,
grist for the term-paper-writer
and standardized-test-taker’s
mill. In recent years, when I
wanted to teach Twain again,
I turned to the novel
Pudd‘nhead Wilson, with its
own tangled problems of
racial and national masks and
masquerades; to short fiction
and essays (including perhaps
his funniest piece of writing,
“Fenimore Cooper’s Literary
Offenses”; see “For Further
Reading”), and to The
Mysterious Stranger, in
which wry, darkly wise Satan
drops in on a hamlet very
much like the ones of
Twain’s best-known fictions,
including Huckleberry Finn.
One of Satan’s messages is
close to Huck’s, too: that it is
better to be dead than to
endure the ordinary villager’s
humdrum (and very violent)
life.
To introduce the present
edition, I returned to find
Adventures of Huckleberry
Finn more deeply troubling
than ever but nonetheless
mightily alluring—in some
ways more alluring now that
its experiments and failures
were so evident. In this fresh
review of the novel, I have
found it helpful to invoke
certain of Edward Said’s
terms for contemporary
reading: Read receptively, he
advises, but also read
resistantly.a This critical
strategy of armed vision
presumes that there are no
perfect literary achievements,
that one takes even the
biblical gospel, “whenever
it’s poss‘ble, with a grain of
salt.” Such an attitude of
resistant receptivity is
particularly apt for
Huckleberry Finn precisely
because it has been
swallowed whole as a perfect
book on the basis of which
Mark Twain is “sole,
incomparable, the Lincoln of
our literature.”b As Jonathan
Arac has so eloquently
argued,c it has been idolized
and “hypercannonized”—
included in every U.S.
literary reading list and
anthology as an unassailable
monument by some who
assume that those who raise
questions about it either have
not read the masterpiece, or
cannot do so. One of the
attractions of rereading this
book is that with the work of
Arac and others, we as
readers are freer than ever not
just to worship Twain’s
creation but to explore it
anew—receiving and
resisting as we go.
I will start, then, with what
I found troubling in
Huckleberry Finn, and
afterward—at the risk of
adding to the frenzy of
hyperapproval—I will
explain why I have decided to
teach it again, not just as a
problematic but teachable
book but as one that still
moves me greatly as a reader
who loves words and
sentences, characters and
plotlines. And as a reader
who loves the blues—but I’m
getting ahead of my story.
Trouble comes first: aspects
of the novel to wonder about
as we wander through the
book, to resist.
The first problem is one I
have mentioned already: the
book’s constant use of the
word “nigger.” Not as student
now but as teacher, I find this
offense to be glaring: What
would I do about the use of
the word in my classroom?
What is there to tell eighth-
grade readers and their
parents and teachers—the
first wave of those
confronting the novel as a
classroom exercise? I hate
censorship, and would not
remove the book from any
library shelf or curriculum,
even at the middle-school
level; nor would I
recommend deleting or
translating the word in
expurgated editions just for
kids. To readers young and
old, I would point out that
“nigger” was used as part of
casual everyday speech by
whites and blacks in the
South and also in the West
and the East and the North.
Sometimes it was willfully
hurled as an assault weapon,
sometimes as mere
thoughtless prattle (and, of
course, ignorant assaults at
times can hurt as much as any
others); sometimes it was
tossed off by whites with
well-intentioned affection-
cum-condescension;
sometimes by whites who
lived at the borders of black
communities and who felt
their proximity granted them
the insiders’ privilege (always
a precarious presumption) to
use a term usually not
tolerated from outsiders. For
blacks, then and now, the
word has been used within
the group, just as anti-Semitic
terms are used by Jews
themselves, in part as a
strategy to disarm the enemy.
Within the black circle,
“nigger” could invoke
bravado and/or camaraderie
and/or even flirtation: to be
called a “pretty nigger” in the
black Washington, D.C., of
my youth could be the
sweetest of compliments.
(Though in the jujitsu world
of black language that term
could be reversed into one of
disdain: “pretty nigger” as
weak, absurd peacock.)
But my point is that in
Twain’s world of the 1870s
and 1880s (when he was
writing Huckleberry Finn), in
the world of the novel itself—
roughly the 1840s—and,
crucial to note, in our own
precarious world, the word
“nigger” is and was, among
these other things, a word of
deepest racial hatred, a willful
assault. In class discussions
of the novel and in writing
about it, let the students use
the term warily, in quotation
marks, in recognition that
somebody in the class could
take it as a deeply hurtful act
of indifference, ignorance, or
outright viciousness; and that
at the next turn of the screw a
nasty racial term may be
hurled back at the hurler! For
my part, as I teach the book
this year at Columbia
University, I will be ready
with materials on the word’s
history, in literary and
cultural arenas beyond
literature. Two important
sources will be Jonathan
Arac’s book, along with
Randall Kennedy’s study
Nigger: The Strange Career
of a Troublesome Wordd—in
which, among other things,
Kennedy lists dozens of court
cases in which a black
defendant in an assault or
murder case has claimed as a
defense that the white victim
of an attack had started the
fight by spitting out this one
nasty word.
In defense of Twain’s
language, I would remind
readers that we are getting
Twain’s creation of Huck’s
tale in Huck’s voice, and that,
as many have argued, we
should read Huck’s uses of
“nigger” not only as evidence
of authentic historical talk,
however unpleasant, but as
Twain’s relentless, well-
turned irony. (With “irony”
referring to an aside that is
understood by reader and
writer, and perhaps at times
by a particularly knowing
character like Huck, but not
by most of a work’s
characters.) One central irony
here is that even a boy who
strikes us as pure in heart and
thoroughly genuine in his
love for Jim uses the term in
sentence after sentence—
that’s how deeply ingrained
the language of American
racism was (and, sadly, is). In
one of the novel’s most
unforgettable scenes, Twain’s
irony is most effectively
pointed. In chapter 32, Huck,
masquerading as Tom
Sawyer, pretends to have just
arrived on a riverboat that
was delayed by an explosion
on board. Aunt Sally asks,
“Anybody hurt?” “No‘m,” is
Huck’s quick reply. “Killed a
nigger.” “Well, it’s lucky;”
said Aunt Sally, “because
sometimes people do get
hurt” (p. 201). Even motherly
Aunt Sally, who seems well-
meaning enough, is at home
not only with this term
“nigger” but also with the
news of the death of an
African American, who in her
language is neither a human
being nor worth a sigh of
remorse. Further, Huck’s use
of “nigger” in this instance
adds detail to his cleverly
turned lie, and asserts a sense
of (white) community with
Aunt Sally to hide his real
intention of freeing Jim. As
Huck suspected, Sally and
family have bought Jim and
kept him hidden as part of
their own plan to sell him
down the river. Behind what
at first seems like her
wonderful good manners
lurks the monster of race
hatred, unabashed.
Clearly, if in this scene we
change the racial designation
to “Negro” or “negro” (the
more common nineteenth-
century usage), we would
lose the violence of the word
“nigger”; but it is also true
that with the emendation we
would sacrifice the deepest,
most slashing irony that
Twain turns against the word
and the world of prejudice
underlying it.
The second problem I want
to raise also involves race—
the portrayal of Jim. Here a
whole book-length essay
could follow. But for this
space my central complaint is
that in this realistic novel, Jim
is just not real enough, not
true enough either to
historical type or to human
dimensions that transcend
historical type. I’ll start by
observing that the greatest
critic of his era on this
question of African-American
portraiture, Sterling A.
Brown, disagrees with me on
this point, and in fact has
strongly commended Twain’s
portrait of Jim. Like Huck
and Tom, writes Brown, Jim
is “drawn from life. He is no
longer the simple-minded,
mysterious guide in the ways
of dead cats, doodle-bugs and
signs of The Adventures of
Tom Sawyer. Running away
from old Miss Watson who...
‘pecks on’ him all the time,
treats him ’pooty rough’ and
wants a trader’s eight
hundred dollars for him, Jim
joins Huck on the immortal
journey down the
Mississippi.”e Brown finds
Jim’s humor rich, not the
stuff of minstrel buffoonery
alone: “His talk enlivens the
voyage. He is at his comic
best in detailing his
experience with high finance
—he once owned fourteen
dollars. But the fun is brought
up sharp by Jim’s ‘Yes—en
I’s rich now, come to look at
it. I owns mysef, en I’s wuth
eight hund’d dollars. I wisht I
had de money, I wouldn’t
want no mo’ ” (p. 46).
But as Brown observes,
“he did want more. He
wanted to get to a free state
and work and save money so
he could buy his wife, and
they would both work to buy
their children, or get an
abolitionist to go steal them.”
In Brown’s evaluation, “Jim
is the best example in
nineteenth century fiction of
the average Negro slave (not
the tragic mulatto or the noble
savage), illiterate,
superstitious, yet clinging to
his hope for freedom, to his
love for his own. And he is
completely believable,
whether arguing that
Frenchmen should talk like
people, or doing most of the
work on the raft, or forgiving
Huck whose trick caused him
to be bitten by a snake, or
sympathizing with the poor
little Dauphin, who, since
America has no kings, ‘cain’t
git no situation.’” Here is
parental tenderness and
shame as Jim ”tells of his
little daughter, whom he had
struck, not knowing she
disobeyed because she had
become deaf from scarlet
fever.” Says Jim: ”Oh, she
was plumb deef en dumb,
Huck, plum deef en dumb—
en I’d been a-treatin’ her so!“f
Likewise, in his first
writings about Huckleberry
Finn, the novelist Ralph
Ellison strongly defends
Twain’s presentation of Jim
(whom incredibly even he,
Ellison, sometimes calls
“Nigger Jim”) as “not only a
slave but a human being, a
man who in some ways was
to be envied.” Echoing
Brown, Ellison praises Jim’s
portraiture, particularly its
inclusion of faults that
humanize: “Twain, though
guilty of the sentimentality
common to humorists, does
not idealize the slave. Jim is
drawn in all his ignorance and
superstition, with his good
traits and his bad. He, like all
men, is ambiguous, limited in
circumstance but not in
possibility.” For Ellison,
what’s most significant is
Jim’s role as Twain’s shining
“symbol of humanity, and in
freeing Jim, Huck makes a
bid to free himself of the
conventionalized evil taken
for civilization by the town.”g
Yet Ellison, writing in the
1950s, more than ten years
after his first defense of Jim,
also began to find fault with
Jim’s portrayal. On second
thought, the figure was so
close, he said, to the tradition
of blackface minstrelsy—that
form of American theater best
known for its feature of white
men wearing burned cork on
their faces to imitate,
typically in grotesque
exaggerations, black
American forms of song and
dance—that black readers
keep their distance from
Huckleberry’s black friend.
Recalling his reading the
book as a boy, Ellison says,
“[I] could imagine myself as
Huck Finn (I so nicknamed
my brother), but not, though I
racially identified with him,
as Nigger Jim [sic; recall
again that this was never
Mark Twain’s phrase], who
struck me as a white man’s
inadequate portrait of a
slave.”h Elsewhere, Ellison
said that Twain evidently did
not calculate blacks among
the readers of his novel: “It
was a dialogue between... a
white American novelist of
good heart, of democratic
vision, one dedicated to
values... and white readers,
primarily,” he said. And
Twain’s failure as an artist, in
this view, is that he relied too
much on the barroom joke
and minstrel show for images
of blacks rather than seeking
true images, not only from
lived experience but from
prior forms of literature,
depicting blacks and other
figures from beneath the
social hierarchy. To this
degree, Twain was “not quite
as literary a man as he was
required to be,” wrote
Ellison, “because he could
have gone to Walter Scott, to
the Russians, to any number
of places, and found touch-
stones for filling out the
complex humanity of that
man who appeared in his
book out of his own
imagination, and who was
known as Jim.”i
In her eloquent
commentary on Huckleberry
Finn, the novelist Toni
Morrison finds the solution to
Huck’s loneliness and despair
to be not the godlike river—
with its own terrible
unpredictability—but the
companionship of Jim.
Floating on their raft, free
from the troubles of the
shore, Huck and Jim talk
quietly, and their communion
together is “so free of lies it
produces an aura of
restfulness and peace
unavailable anywhere else in
the novel.”j But given the real
distance between blacks and
whites in America, Morrison
says, so extreme today and
infinitely more so a hundred-
plus years ago, this wonderful
friendship is doomed, and as
savvy southerners, Jim and
Huck know in advance that it
is doomed. Morrison says that
this inevitable split between
the two friends, the novel’s
underlying tragedy, helps
explain why Twain presented
Jim in such exaggeratedly
outsized stereotyped terms—
lest Huck or the reader get
too close to him.
“Anticipating this loss may
have led Twain to the over-
the-top minstrelization of
Jim,” writes Morrison.
“Predictable and common as
the gross stereotyping of
blacks was in nineteenth-
century literature, here,
nevertheless, Jim’s portrait
seems unaccountably
excessive and glaring in its
contradictions—like an ill-
made clown suit that cannot
hide the man within.”
So as Said-trained readers
we receive Jim through this
absurd stereotyped suit—
receive his humanity, his
fatherly sense of
responsibility for Huck, his
courage, family care, and
industriousness, and wisdom
—just as we find it. But it is
also useful to resist the idea
that Jim is thoroughly
realistic, that black men of his
time were typically this
simplistic, docile, or full of
minstrel-show-like patter. As
we resist, we might fruitfully
consider the historical
backdrop of the minstrel
stage, and the motives for
white authors like Twain in
creating such true-false black
images at the moral center of
their work.
Another problem, unrelated
to realistic portraiture as such,
also weighed down my
rereading of Huckleberry
Finn. I refer to the book’s
final chapters, in which Tom
Sawyer reappears and invents
a score of schemes that delay
and imperil the freeing of
Jim. In the key instance of
Huckleberry Finn’s
“hypercanonization,”
Hemingway wrote these
famous sweeping words
about the novel: “All modern
American literature comes
from one book by Mark
Twain called Huckleberry
Finn ... It’s the best book
we’ve had. All American
writing comes from that.
There was nothing before.
There has been nothing as
good since.” Hemingway’s
other key sentences, hidden in
the ellipsis above, are usually
not quoted: “If you read it
you must stop where the
Nigger Jim [there it is again:
Hemingway’s phrase, not
Twain‘s] is stolen from the
boys. That is the real end.”k
While I strongly agree with
those who upbraid
Hemingway for
recommending that the reader
stop before Jim is free—and
thus missing the moral center
of the work—I agree with
Hemingway that the novel
gets infuriatingly dull once
not Huck but Tom is steering
the way toward freedom. And
yet here too it is useful to
consider the satirical
commentary that might be
said to go with Tom’s
outrageous interferences.
Could Tom’s delays and his
self-serving play with Jim
when he knew the man had
been freed already comprise
Twain’s stinging comment on
the process of freeing blacks
from slavery—a clumsy
process that some would say
is still haltingly in process?
And might Tom’s absurd, by-
the-book reliance on
purported precedents
comprise a telling
commentary on the U.S. legal
system not only during
slavery but in Twain’s own
time, when the gains of
Reconstruction were
undermined by compromises,
and when the rights of black
citizens were abridged, in the
Supreme Court decision
called Plessy v. Ferguson,
such that constitutional
sanction was given to
virtually all forms of racial
segregation.l The book slows
down, then, to suggest the
miserable slowness of the
process of gaining black
freedom in America—stuck
in a mire of what might be
termed Tom Sawyerism. We
can’t stop reading until the
novel’s end, but these last
chapters are an agony!
What’s left to recommend
in this novel full of problems?
Having resisted so much in
the book, what do we gain
when we read it with an
attitude of receptivity? To
offer an answer, I’m going to
risk another piece of
autobiographical reflection.
For the past ten years, in my
own scholarship and
teaching, I have been
exploring the impact of blues-
idiom music on American life
and literature. This new
intellectual work grew out of
my interest in black arts
movement writers of the
1960s and 1970s, whose
poetry and prose were often
blues- and jazz-inflected, and
in writers like Ralph Ellison,
Jack Kerouac, and Langston
Hughes, whose blues/jazz
writing of the 1940s and
1950s (and in the case of
Hughes, also of the 1920s and
1930s) had shown the way.
Was it possible to think of
Huckleberry Finn as a blues
novel in the tradition of
Ellison’s Invisible Man?
(Ellison always named Twain
as a key influence, despite the
problems he saw in the great
novel.) Was it conceivable
that a novel written more than
a hundred years before Toni
Morrison’s Jazz was
nonetheless also infused with
the spirit of the musical form
called the blues, and that this
musical connection helped to
define why, at least for me,
Twain’s book has continued
to have such resonance so
long after its creation?m
Sitting in my English
Department office at
Columbia University with
blues-master Robert Johnson
on the CD player, I continued
rereading Huckleberry Finn,
and the bluesiness of Huck’s
tale sounded through the
book’s pages. Listening to
Johnson, and then to Bessie
Smith and Louis Armstrong
and Duke Ellington (yes, to
the instrumental blues as well
as to the lyrics of blues
singers), I heard a story
ringing true to the one in
Huckleberry Finn: a journey
toward freedom against
insurmountable odds
undertaken for the sake of
yearning for an often
impossible love, with the
readiness to improvise as the
sole means of supporting the
hope of that love. After all,
Huck’s efforts to free Jim do
comprise a profound
expression of love—an
assertion of the principle that
for the American promise to
be realized, everyone must
learn not only to go it alone,
to solo, but also to make
music together with others, to
swing. This, at this
profoundest level, is what
Huckleberry Finn learns to
do. Huck knows how to solo;
and like a true bluesman, he
learns to swing.
How shall we define the
blues as a musical form?
Crystallizing in New Orleans
and in other cities along the
Mississippi River at just
about the same time Twain’s
novel was being composed,
the blues typically is a first-
person musical narrative or
meditation on a life of trial
and trouble, delivered in a
comic mode. Its stark
descriptions of catastrophe
are leavened by the music’s
design as a good-time dance
music, rolling and tumbling
with the sounds of flirtation
and courtship, of the fine-
framed “easy rider.” Even
when the music seems
especially made for private
reflection (“I’m settin’ in the
house, with everything on my
mind”), its dreams of escape
rarely offer mere sentimental
flights but instead involve the
agonies of confrontation and
of real-world trips toward
realms where freedom—that
impossibly illusive but
nonetheless inspiring dream
(“how long, how long, has
that evening train been
gone?”)—is pursued with a
full heart and a cool head.
Rather than softening or
turning from life’s pains,
blues music probes the
“jagged grain” of a
troublesome existence.
Typically concerned with a
woman yearning for her man
or a man yearning for his
woman (“I’m in love with a
woman but she’s not in love
with me”), the blues is a
music of romantic longing
and, in a larger frame, of
desire for connectedness and
completion, for spiritual as
well as physical
communication and love in a
world of fracture and
disarray. As an improvised
form, the blues admits life’s
dire discouragements and
limits to the point of death,
but nonetheless celebrates
human continuity: mankind’s
good-humored resiliency and
capacity, in spite of
everything, to endure and
even to prevail.n
In the first chapters of
Huckleberry Finn, Jim sets
the stage for the book’s
blueness by explaining to
Huck that most of the
mysterious natural signs of
things to come point to bad
luck and trouble—that, in
other words, the two of them
live in a world infested with
the blues. Huck complains
that “it looked to me like all
the signs was about bad luck,
and so I asked him if there
warn’t any good-luck signs.
He says: ‘Mighty few—an’
dey ain’ no use to a body.
What you want to know when
good luck’s a-comin’ for?
want to keep it off?’ ” (p. 44).
One good luck sign, Jim’s
hairy body and chest, which
indicated he would be rich
“bymeby,” prompt another of
Jim’s bluesy reflections: “I’s
rich now, come to look at it. I
owns mysef, en I’s wurth
eight hund’d dollars. I wisht I
had de money, I wouldn’
want no mo’ ” (p. 46). And
yet of course (as Sterling
Brown observed) Jim does
want more: He continues on
the bad-luck-haunted road
toward freedom for himself
and for his family.
The more I read, the more I
came to feel that this book is
full of the blues. Huck Finn is
a lonesome, unhappy boy
whose reflections on his
surroundings are often
sublimely sad and lonely.
Before taking off on the water
with Jim, Huck feels trapped
in the house with his night-
thoughts of loneliness and
death:
Then I set down in a
chair by the window and
tried to think of
something cheerful, but
it warn’t no use. I felt so
lonesome I most wished
I was dead. The stars
was shining, and the
leaves rustled in the
woods ever so mournful;
and I heard an owl, away
off, who-whooing about
somebody that was dead,
and a whippowill and a
dog crying about
somebody that was
going to die; and the
wind was trying to
whisper something to me
and I couldn’t make out
what it was, and so it
made the cold shivers
run over me. Then away
out in the woods I heard
that kind of a sound that
a ghost makes when it
wants to tell about
something that’s on its
mind and can’t make
itself understood, and so
can’t rest easy in its
grave and has to go
about that way every
night grieving. I got so
down-hearted and
scared, I did wish I had
some company (p. 7).
Early one morning, before
he meets up with Jim, Huck is
alone on Jackson’s Island,
lounging on the grass. Again
the scene is rather
melancholy. The sad boy is
killing time. “I could see the
sun out at one or two holes,
but mostly it was big trees all
about, and gloomy in there
amongst them” (p. 36). That
night “it got sort of lonesome,
and so I went and set on the
bank and listened to the
currents washing along, and
counted the stars and drift-
logs and rafts that come
down, and then went to bed;
there ain’t no better way to
put in time when you are
lonesome; you can’t stay so,
you soon get over it” (p. 38).
Only with Jim on hand as
Huck’s friend and partner-in-
escape does nature begin to
shine. Shared with Jim, even
a sudden summer storm on
the river strikes the boy as
marvelous:
It would get so dark that
it looked all blue-black
outside, and lovely; and
the rain would thrash
along by so thick that the
trees off a little ways
looked dim and spider-
webby; and here would
come a blast of wind that
would bend the trees
down and turn up the
pale underside of the
leaves; and then a
perfect ripper of a gust
would follow along and
set the branches to
tossing their arms as if
they was just wild; and
next, when it was just
about the bluest and
blackest—fst! it was as
bright as glory and
you’d have a little
glimpse of tree-tops a-
plunging about, away off
yonder in the storm,
hundreds of yards
further than you could
see before; dark as sin
again in a second, and
now you’d hear the
thunder let go with an
awful crash and then go
rumbling, grumbling,
tumbling down the sky
towards the under side
of the world, like rolling
empty barrels down
stairs, where it’s long
stairs and they bounce a
good deal, you know.
“Jim, this is nice,” I
says. “I wouldn’t want to
be nowhere else but
here. Pass me along
another hunk of fish and
some hot corn-bread” (p.
47).
Sometimes what Jim and
Huck share on the raft is
loneliness. Huck’s poetic
descriptions of their shared
sense of the river’s soft blue
lonely quality stay in the
reader’s mind. “We would
watch the lonesomeness of
the river, and kind of lazy
along,” he says, “and by-and-
by lazy off to sleep. Wake up,
by-and-by, and look to see
what done it, and maybe see a
steamboat, coughing along up
stream.” And soon “there
wouldn’t be nothing to hear
nor nothing to see—just solid
lonesomeness” (p. 109).
At the other end of the
novel, in the bright, sunny
back country where the
Phelps family lives, Huck,
alone again, is seized by
desolation:
It was all still and
Sunday-like, and hot and
sunshiny—the hands
was gone to the fields;
and there was them kind
of faint dronings of bugs
and flies in the air that
makes it seem so
lonesome and like
everybody’s dead and
gone; and if a breeze
fans along and quivers
the leaves, it makes you
feel mournful, because
you feel like it’s spirits
whispering—spirits
that’s been dead ever so
many years—and you
always think they’re
talking about you. As a
general thing it makes a
body wish he was dead,
too, and done with it all
(p. 198).
Approaching the Phelps’s
home, Huck “heard the dim
hum of a spinning-wheel
wailing along up and sinking
along down again; and then I
knowed for certain I wished I
was dead—for that is the
lonesomest sound in the
whole world” (p. 199).
Considering ways to thwart
the villainy of the king and
the duke, Huck “slipped up to
bed, feeling ruther blue” (p.
164).
Through the course of the
novel, Huck has much to feel
blue about. His mother is
dead, and his father is a
drunken back-country
vagabond who beats Huck,
imprisons him, and tries to
steal his money. The women
who take him in, Widow
Douglas and her sister Miss
Watson (“a tolerable slim old
maid, with goggles on”) offer
Huckleberry a genteel home
whose rules of tidiness and
decorum are so tight-fitting
that he cannot wait to get out
the window. Up the river,
comfortably housed church-
going families are
pathologically locked into a
pattern of killing one another,
children included, for reasons
some (all?) of them cannot
remember. Ruthless
“humbugs and frauds,” in
Huck’s phrase, swarm the
land: The king and the duke
use what they know of human
greed and sentimentality to
separate the townsfolk from
their money; they force Huck
(until he tricks the tricksters)
to participate in their
elaborate ruses. Bullies and
cowardly lynch mobs produce
another plague on
communities along the river.
And, poisoning everything,
the region’s economy
depends on the enslavement
of African Americans and on
the vigilance of white people
in owning them, and then in
capturing and returning
runaways, should they break
free. Pap Finn so resents a
well-dressed free black
citizen and voter, with his
“gold watch and chain, and a
silver-headed cane,” that he
can’t cannot see why “this
nigger” is not “put up at
auction and sold” (pp. 27-28).
Not that Huckleberry is an
abstract thinker—the poetry
of his language is in its gritty
specificity and its rhythm—or
even advanced enough to
oppose slavery as an
institution. But he has learned
that Jim is a man and a friend
and a wise, guiding father-
figure, one of Albert
Murray’s brown-skin shade-
tree uncles,o and that he,
Huck, will do what it takes to
help Jim escape slavery.
Though the scene in which
Huck decides that he will go
to hell, if that’s what assisting
Jim means, is more comic
than tragic—for Huck already
has made clear his preference
for the exciting bad place
over the dull good place
trumpeted by Miss Watsonp
—Huck has decided to take
whatever risks may be
associated with helping Jim.
In this sense Huck is a
“blues-hero,” an improviser
in a world of trouble who
optimistically faces a deadly
project without a script.
Remember that the blues is
not just a confrontation with a
world gone wrong; to that
gone-wrongness, the blues
answers that the
instrumentalist-hero (and the
community of blues people
identifying with the artist’s
expression) have just enough
resiliency and power to keep
on keeping on, whatever the
changes in fortune.
Getting Jim free is not a
simple business. One might
say that Huck and Jim’s trip
toward freedom is haunted by
the blues. Along with the
various efforts to recapture
and sell Jim back down the
river (including those of the
duke and the king), consider
chapter 15, in which Jim and
Huck are separated by a swift
current, and then seek each
other through a thick wall of
fog. As night falls, Huck
paddles in a canoe after Jim
and the raft, but the boy’s
hands tremble as he hears
what seem to be Jim’s
answering whoops:
I whooped and listened.
Away down there,
somewheres, I hears a
small whoop, and up
comes my spirits. I went
tearing after it, listening
sharp to hear it again.
The next time it come, I
see I warn’t heading for
it but heading away to
the right of it. And the
next time, I was heading
away to the left of it—
and not gaining on it
much, either, for I was
flying around, this way
and that and ‘tother, but
it was going straight
ahead all the time (p.
76).
Confused by the swirling
current and blinded by the
fog, Huck hears calls in front
of him and calls behind him,
and finds himself in the
territory of the blues. “I
couldn’t tell nothing about
voices in a fog, for nothing
don’t look natural nor sound
natural in a fog” (p. 77).
Huck keeps still and quiet,
listening and waiting. “If you
think it ain’t dismal and
lonesome out in a fog that
way, by yourself, in the night,
you try it once—you’ll see”
(p. 77). The hard truth is that
in the storm and fog they
have passed Cairo, the port
leading to the North. They
have been pulled south again
and will have many more
difficult scenarios to endure
—in the hands of the king
and the duke and then with
the Phelps family—before
they can light out for freer
spaces. These travelers, like
the great singer/guitarist
Robert Johnson, have “got to
keep moverin‘, the blues
fallin’ down like rain, blues
fallin’ down like rain.”
This impulse to move on,
even without a satisfactory
destination or solution in
sight, echoes a trainload of
rambling blues. In the first
chapter, Miss Watson needles
Huckleberry about the way he
sits and stands. She warns
him about hell, “and I said I
wished I was there.... All I
wanted was to go
somewheres; all I wanted was
a change.” As for making it to
heaven, Miss Watson’s goal:
“I couldn’t see no advantage
in going where she was
going,” Huck says, “so I
made up my mind I wouldn’t
try for it. But I never said so,
because it would only make
trouble, and wouldn’t do no
good” (pp. 6-7). Once he
decides to run away both
from the widow (and her
sister) and from Pap Finn, his
plan is sketchy, but it is
enough to go on.
And in his bid to make his
getaway, Huck is nothing if
not a brilliant improviser, in
the blues mode.q He invents a
scenario that convinces the
town that he has been killed.
With things on the raft
“getting slow and dull,” Huck
decides to go ashore and
investigate the talk among the
villagers along the river. To
hide himself, our restless
improviser dresses as a girl
and tells a woman whose
house he visits that he is
Sarah Williams from
Hookerville, “all tired out”
from walking all the way.
Would he like something to
eat? “No‘m, I ain’t hungry,”
declares Huck, cooking up a
story. “I was so hungry I had
to stop two mile below here
at a farm; so I ain’t hungry no
more. It’s what makes me so
late. My mother’s down sick,
and out of money and
everything, and I come to tell
my uncle Abner Moore” (p.
53).
As the woman’s belief in
his act as a girl falters, Huck
makes use of her suspicion
that he actually is a boy-
apprentice on the run from a
cruel workplace master,
which would explain the
desperate disguise and
secrecy. Warming up to this
new role as runaway
apprentice, Huck supplies
impromptu details:
Then I told her my father
and mother was dead,
and the law had bound
me out to a mean old
farmer in the country
thirty mile back from the
river, and he treated me
so bad I couldn’t stand it
no longer; he went away
to be gone a couple of
days, and so I took my
chance and stole some of
his daughter’s old
clothes, and cleared out
(pp. 62-63).
Though the woman is too
sharp to fall for his act as a
girl, Huck does gain enough
of her confidence to obtain
the information he has come
for—that a posse has a bead
on Jim, and that the two of
them had better move on
quicker than planned. And
note the themes of Huck’s
invented tales: hunger,
sickness, death,
abandonment, separation,
escape. These are the subjects
of the blues; and just as
Huckleberry’s larger story,
within the fully orchestrated
blues sonata that is the novel,
is at bottom about freedom,
resiliency, and heroic action,
so are these, at bottom, the
subjects of the blues: the
improviser’s capacity, in spite
of all disconnection, to
connect and to make a break
for freedom.
To get help for a gang
whose boat Huck has stolen
(and because of which theft
he feels guilty), the boy stops
a man passing on a ferry and
pretends to weep before
serving up another bluesy tale
of woe. “Pap and mam, and
sis and Miss Hooker” are all
in a peck of trouble, Huck
declares, because while
making a night visit to
Booth’s Island, Miss Hooker
and her black servant-woman
took a ferry but lost their oar,
so the ferry turned down the
river and ran into an old
wrecked boat, the Walter
Scott. With the servant and
the horses lost, Miss Hooker
climbed aboard the wreck.
“Well,” says Huck,
unwinding the yarn, “about
an hour after dark, we come
along down in our trading-
scow, and it was so dark we
didn’t notice the wreck till we
was right on it; and so we
saddle-baggsed”—that is,
they were slowed to a
complete halt. “Well, we
hollered and took on, but it’s
so wide there, we couldn’t
make nobody hear. So pap
said somebody got to get
ashore and get help
somehow” (p. 70). To seal the
deal that the man on the ferry
will go to offer help (the
stranded gangsters), Huck
plays on the ferryman’s greed
by claiming, as if
incidentally, that Miss
Hooker’s uncle is the
fabulously wealthy Jim
Hornback. Again, underneath
Huck’s comedy of
manipulation is an orphan’s
tragic tale of a family mired
and separated by forces
beyond their control, a blues
in the night on the river. And
again there is the larger
drama of the quest for
freedom and democracy (our
nation’s word for love)
through quick and artful
improvisation.
Like a blues musician,
Huck creates in the moment.
With fertile imagination, he
solos. He fills the vivid
breaks in the action with
invented phrases, gestures,
and disguises, songs of self
and community in love and
trouble, characters trying to
piece things back together,
trying to get home, and then
again, perhaps better still, to
get away, to break free.
Sometimes, as a soloist, Huck
overblows. For instance, in
the scene where Huck
pretends that Jim did not
actually experience but only
dreamed up the storm that left
them separated, Huck’s
invention is merely self-
serving, the smarty stuff of
Tom Sawyerism. When Jim
sees the trick, his heartfelt
words, containing a stinging
rebuke, achieve a kind of
blues cadence:
When I got all wore out
wid work, en wid de
callin’ for you, en went
to sleep, my heart wuz
mos’ broke bekase you
wuz los‘, en I didn’
k’yer no mo’ what
become er me en de raf‘.
En when I wake up en
fine you back agin’, all
safe en soun‘, de tears
come en I could a got
down on my knees en
kiss’ yo’ foot I’s so
thankful. En all you wuz
thinkin ’bout wuz how
you could make a fool
uv ole Jim wid a lie. Dat
truck dah is trash; en
trash is what people is
dat puts dirt on de head
er dey fren’s en makes
‘em ashamed (p. 80).
At its best, Huck’s language
is the language of the blues:
vigorous, ironical,
understated, grainy with
detail, swingingly playful.
Like the blues-singer, Huck
has little patience for
sentimental language or the
headlong, tearful action that
goes with it. This novel’s
ongoing parody of airy poems
about dead relatives, etc.,
parallels the blues’ disdain
for the easy tear,
sentimentalism’s shallow
parade of false feelings.
Huck’s impatience with Tom
Sawyer’s egocentric reliance
on bookish precedents—even
when he can’t say what some
of the highfalutin’ words he
uses actually mean—is also
true to the blues, which
favors not only the
improviser over the set text
but also language that is clear
and unabashed. “While
you’re steppin’ out someone
else is steppin’ in,” says a
blues song by Denise LaSalle
—never mind all the Tom
Sawyerist indirection and
pretense. When real trouble
haunts the book—the death of
Huck’s new friend Buck, for
example—Huck does not
gush; instead, the situation
itself is so eloquent that he
can barely speak, there is
nothing to say. In the spare
diction of the blues, worlds of
meaning erupt. These are the
strange silences that Toni
Morrison notices elsewhere in
Huck: He loves Jim too much
to make a speech about it.
Like a true bluesman, Huck’s
art is magnificently
understated and full of stark
but meaningful moments
when there is nothing for
words to say. His answer to
Jim’s rebuke about Huck’s
tricking of Jim after the storm
had separated them is not
direct; we only know that he
was ashamed and that he
crept back to apologize.
It is Ellison who directly
connects Huck’s resolution,
the line in the novel’s famous
last sentence—“to light out
for the Territory”—with the
blues of Bessie Smith, who,
in the “Workhouse Blues”
also declares that she’s “goin’
to the Nation, goin’ to the
Territor‘.” In his collection of
essays called Going to the
Territory,r Ellison says that in
her song, Smith’s will to take
off for the “Territory” beyond
U.S. borders parallels the
journeys of slaves and ex-
slaves, and their children,
toward the broader freedom
and multiplied sense of
possibility associated not only
with the North but with the
Western frontier and, more
generally, with the uncharted
frontiers of the future. Jim, of
course, “lights out,” too.
Indeed, Mark Twain’s
master-stroke is connecting
Jim’s quest for freedom from
slavery with the nation’s
effort to grow up, morally, as
Huck is able to do as he lights
out for a territory we hope
will be more humane and
freer for all.
Making this case about this
novel as a sort of “Blues for
Huckleberry” or “Huck and
Jim’s Lonesome Raft Blues”
does not depend on our
straining to show that Huck is
black. And yet it is intriguing
to remember that, culturally
speaking, all the boys and
girls of that period (and of
our own period) from all the
towns like Huck’s home in
Grant’s Landing, Missouri,
whatever their specific racial
bloodlines, known and
unknown, were both black
and white—as well as Native
American.
Here Bernard De Voto’s
reflections on Mark Twain’s
own boyhood can help us
understand Huck’s
“blackness.” De Voto
observes that in the world of
Mark Twain’s boyhood,
black and white children
grew up together.... They
investigated all things
together, exploring life.
They hunted, swam, and
fought together. ... So
the days of Sam
Clemens were spent
among the blacks. Negro
girls watched over his
infancy. Negro boys
shared his childhood.
Negroes were a fountain
of wisdom and terror
and adventure. There
was Sandy and the other
slave boys who played
bear with him. These
and others preserved him
sometimes from
drowning. There was the
bedridden old woman
who had known Moses
and had lost her health in
the exodus from Egypt.
There was Uncle Dan‘l
who told the stories that
Harris was to put in the
mouth of Uncle Remus,
and, while the fire died,
revealed the awful world
of ghosts. There were
the Negroes with whom
he roamed the woods,
hunting coons and
pigeons. There were the
roustabouts of the
steamboats, the field
hands shouting calls
over their hoes, and all
the leisurely domestic
servants of the town....
Olivia Langdon, whom
he married, was to give
him a principle for
dealing justly with the
human race. He ought,
she said, to consider
every man black until he
was proved white.s
De Voto also tells of Mark
Twain/Sam Clemens’s love
of Negro spirituals. As an
adult in Hartford,
Connecticut, he would
sometimes stand under the
moonlit night, singing
“Nobody Knows the Trouble
I See” and delivering the
song’s final “Glory,
Hallelujah,” “with a great
shout.” “Away back in the
beginning—to my mind,”
said Twain, the singing of
blacks “made all other vocal
music cheap... and it moves
me more than any other
music can.”t
While as far as we can tell,
Twain never heard blues
music as such, he heard the
various American musics,
including the Negro
spirituals, that blended to
become the blues. And there
is a “nobody knows the
trouble I see” as well as a
“glory Hallelujah” shout in
the blues. Both extremes of
feeling find their way into
this novel, Huckleberry Finn.
If Huckleberry Finn may
be read as a blues narrative,
with blues characters and
plotlines, the book’s mode of
composition by improvisation
also is strongly suggestive of
the blues. Manuscript
evidence and letters from and
to Twain indicate that he first
conceived of Huckleberry
Finn as an extension of The
Adventures of Tom Sawyer, in
which Huck had first made an
appearance as Tom’s friend,
dirt-poor but smart and
natively good at heart. Twain
decided that the new book
would not bring Tom into
adulthood, as Twain’s friend
William Dean Howells had
recommended, but instead
would tell the story of this
other boy, Huck, who had so
much appeal that he had
nearly taken over Tom’s own
Adventures.
The decision to shape this
new novel as a first-person
narrative, a chronicle told in
an everyday voice by a boy
trying to cope with the
trouble he sees, was brilliant
and bluesy. It is also
important that Twain did not
first conceive the book as a
weapon against slavery, or as
even about slavery in any
central way. In fact, Jim did
not figure as a major
character in the book’s early
drafts; nor at first was there
any indication that Twain
intended to have Jim run
away from slavery. Evidently
Twain’s plan was to write a
series of episodes satirizing
American foibles and
hypocrisies, particularly when
it came to religious practices,
as his model book The
Adventures of Gil Blas
(1749), by Alain René Le
Sage had done. According to
scholar Victor Doyno,
“Twain initially considered
having Huck escape from his
father’s cabin to set off
tramping across Illinois. Then
the novel would have been a
‘road’ book, like Gil Blas’s,
instead of a ‘river’ book. But
when he [Twain] remembered
the June rise in the river level,
with logs and rafts coming
from upriver, he soon had
Huck spot a free-floating
canoe, and that gave him the
mechanism for Huck to travel
down the river Twain knew
so well.“u Twain brings Huck
to Jackson’s Island, according
to Doyno, without knowing
what would happen next.
Further, Twain ”may have
been a bit puzzled by the
Robinson Crusoe—like
moment when Huck first
discovers the campfire on
Jackson’s Island because he
did not yet know in his
imagination who else was
there. When he finally
realized, after much
sequential revision, that the
person by the campfire was
Jim, he was so excited—and,
I think, happy—that he wrote
’I bet I was glad to see him!‘
in running script, lifting his
pen off the page between
words only four times (his
habit when writing very
rapidly) instead of the normal
seven times. Placing Jim by
the campfire was a crucial
discovery/creation on the part
of Twain’s imagination,
because it gave Huck a
companion who would give
the book surprising new
possibilities.“ Composing the
book over a ten-year period,
with one episode suggesting
another, and with Jim’s leap
for freedom challenging Huck
to be more than an
adventurous picaro or vehicle
for incidental satire—he had
to face the implications of
loving Jim and identifying
with his goal—gradually
Mark Twain shaped the novel
into Adventures of
Huckleberry Finn as we have
it today. Huck became a
moral hero hotly engaged in a
battle between what Twain
called ”a sound heart and a
deformed conscience.”
There is a sense in which
all novels, and perhaps all
works of art, are improvised.
Still, Huckleberry Finn
strikes me as a special case
because when it began one of
the two main characters
hardly existed, and the most
significant part of the plotline
was not yet imagined at all by
the writer. Starting and
stopping, improvising over
ten years, Twain found out
what the book was about. In
the process he seems to have
discovered that improvising
on the blues is the American
mode. In Adventures of
Huckleberry Finn, Huck not
only makes up stories to dupe
the dupes and undo the
tricksters he meets along the
river, he develops a style of
resiliency and optimism, a
readiness in the face of
distress and even disaster that
spells his survival as well as
his moral development. He
learns what the great
improvisers in music learn:
that improvisation at its best
is not a trick but a style and
process; it is a philosophical
and aesthetic attitude with
which to face the future ready
to swing with others.
Improvisation is swinging
freely, with discipline and
with love. In the end, that
capacity for free but
disciplined loving swing with
others—at the heart of the
blues—is what Huckleberry
Finn is all about.
And in this new
millennium, how wonderful
for me, brown-skinned reader
and inheritor of the legacy of
the blues (as well as of the
traditions of the American
novel), to discover that my
love for this music and, alas,
yes, my love for this book—
wrong notes and all—are
linked, tied as tight as the
strings of old Robert
Johnson’s blues guitar.
No whooping-cough did
rack his frame,
Nor measles drear, with
spots;
Not these impaired the
sacred name
Of Stephen Dowling
Bots.
Despised love struck not
with woe
That head of curly knots,
Nor stomach troubles
laid him low,
Young Stephen Dowling
Bots.
Ro
..............................................
Ju
.................................................
Assisted by the whole
strength of the company!
New costumes, new
scenery, new
appointments!
Also:
The thrilling, masterly,
and blood-curdling
Broad-sword conflict
In Richard III.!!!
Richmond................................
also:
(by special request,)
Hamlet’s Immortal
Soliloquy!!
By the Illustrious Kean!
Done by him 300
consecutive nights in
Paris!
For One Night Only,
On account of
imperative European
engagements!
Admission 25 cents;
children and servants, 10
cents.
Then we went loafing
around the town. The stores
and houses was most all old
shackly dried-up frame
concerns that hadn’t ever
been painted; they was set up
three or four foot above
ground on stilts, so as to be
out of reach of the water
when the river was
overflowed. The houses had
little gardens around them,
but they didn’t seem to raise
hardly anything in them but
jimpson weeds, and
sunflowers, and ash-piles, and
old curled-up boots and
shoes, and pieces of bottles,
and rags, and played-out tin-
ware. The fences was made
of different kinds of boards,
nailed on at different times;
and they leaned every which-
way, and had gates that didn’t
generly have but one hinge—
a leather one. Some of the
fences had been
whitewashed, some time or
another, but the duke said it
was in Clumbus’s time, like
enough. There was generly
hogs in the garden, and
people driving them out.
All the stores was along
one street. They had white-
domestic awnings in front,
and the country people
hitched their horses to the
awning-posts. There was
empty dry-goods boxes under
the awnings, and loafers
roosting on them all day long,
whittling them with their
Barlow knives; and chawing
tobacco, and gaping and
yawning and stretching—a
mighty ornery lot. They
generly had on yellow straw
hats most as wide as an
umbrella, but didn’t wear no
coats nor waistcoats; they
called one another Bill, and
Buck, and Hank, and Joe, and
Andy, and talked lazy and
drawly, and used
considerable many cuss-
words. There was as many as
one loafer leaning up against
every awning-post, and he
most always had his hands in
his britches pockets, except
when he fetched them out to
lend a chaw of tobacco or
scratch. What a body was
hearing amongst them, all the
time was—
“Gimme a chaw ‘v
tobacker, Hank.”
“Cain‘t—I hain’t got but
one chaw left. Ask Bill.”
Maybe Bill he gives him a
chaw; maybe he lies and says
he ain’t got none. Some of
them kinds of loafers never
has a cent in the world, nor a
chaw of tobacco of their own.
They get all their chawing by
borrowing—they say to a
fellow, “I wisht you’d len’
me a chaw, Jack, I jist this
minute give Ben Thompson
the last chaw I had”—which
is a lie, pretty much every
time; it don’t fool nobody but
a stranger; but Jack ain’t no
stranger, so he says—
“You give him a chaw, did
you? so did your sister’s cat’s
grandmother. You pay me
back the chaws you’ve
awready borry’d off’ n me,
Lafe Buck ner, then I’ll loan
you one or two ton of it, and
won’t charge you no back
intrust, nuther.”
“Well, I did pay you back
some of it wunst.”
“Yes, you did—‘bout six
chaws. You borry’d store
tobacker and paid back
nigger-head.”db
Store tobacco is flat black
plug, but these fellows mostly
chaws the natural leaf
twisted. When they borrow a
chaw, they don’t generly cut
it off with a knife, but they
set the plug in between their
teeth, and gnaw with their
teeth and tug at the plug with
their hands till they get it in
two—then sometimes the one
that owns the tobacco looks
mournful at it when it’s
handed back, and says,
sarcastic—
“Here, gimme the chaw,
and you take the plug.”
All the streets and lanes
was just mud, they warn’t
nothing else but mud—mud
as black as tar, and nigh about
a foot deep in some places;
and two or three inches deep
in all the places. The hogs
loafed and grunted around,
everywheres. You’d see a
muddy sow and a litter of
pigs come lazying along the
street and whollop herself
right down in the way, where
folks had to walk around her,
and she’d stretch out, and
shut her eyes, and wave her
ears, whilst the pigs was
milking her, and look as
happy as if she was on salary.
And pretty soon you’d hear a
loafer sing out, “Hi! so boy!
sick him, Tige!” and away the
sow would go, squealing
most horrible, with a dog or
two swinging to each ear, and
three or four dozen more a-
coming; and then you would
see all the loafers get up and
watch the thing out of sight,
and laugh at the fun and look
grateful for the noise. Then
they’d settle back again till
there was a dog-fight. There
couldn’t anything wake them
up all over, and make them
happy all over, like a dog-
fight—unless it might be
putting turpentine on a stray
dog and setting fire to him, or
tying a tin pan to his tail and
see him run himself to death.
On the river front some of
the houses was sticking out
over the bank, and they was
bowed and bent, and about
ready to tumble in. The
people had moved out of
them. The bank was caved
away under one corner of
some others, and that corner
was hanging over. People
lived in them yet, but it was
dangersome, because
sometimes a strip of land as
wide as a house caves in at a
time. Sometimes a belt of
land a quarter of a mile deep
will start in and cave along
and cave along till it all caves
into the river in one summer.
Such a town as that has to be
always moving back, and
back, and back, because the
river’s always gnawing at it.
The nearer it got to noon
that day, the thicker and
thicker was the wagons and
horses in the streets, and
more coming all the time.
Families fetched their dinners
with them, from the country,
and eat them in the wagons.
There was considerable
whiskey drinking going on,
and I seen three fights. By-
and-by somebody sings out—
“Here comes old Boggs!—
in from the country for his
little old monthly drunk—
here he comes, boys!”
All the loafers looked glad
—I reckoned they was used
to having fun out of Boggs.
One of them says—
“Wonder who he’s a
gwyne to chaw up this time.
If he’d a chawed up all the
men he’s ben a gwyne to
chaw up in the last twenty
year, he’d have a considerble
ruputation, now.”
Another one says, “I wisht
old Boggs ’d threaten me,
‘cuz then I’d know I warn’t
gwyne to die for a thousan’
year.”
Boggs comes a-tearing
along on his horse, whooping
and yelling like an Injun, and
singing out—
“Cler the track, thar. I’m
on the waw-path, and the
price uv coffins is a gwyne to
raise.”
He was drunk, and
weaving about in his saddle;
he was over fifty year old,
and had a very red face.
Everybody yelled at him, and
laughed at him, and sassed
him, and he sassed back, and
said he’d attend to them and
lay them out in their regular
turns, but he couldn’t wait
now, because he’d come to
town to kill old Colonel
Sherburn, and his motto was
“meat first, and spoon vittles
to top off on.”
He see me, and rode up and
says—
“Whar’d you come f‘m,
boy? You prepared to die?”
Then he rode on. I was
scared; but a man says—
“He don’t mean nothing;
he’s always a carryin’ on like
that, when he’s drunk. He’s
the best-naturedest old fool in
Arkansaw—never hurt
nobody, drunk nor sober.”
Boggs rode up before the
biggest store in town and bent
his head down so he could
see under the curtain of the
awning, and yells—
“Come out here, Sherburn!
Come out and meet the man
you’ve swindled. You’re the
houn’ I’m after, and I’m a
gwyne to have you, too!”
And so he went on, calling
Sherburn everything he could
lay his tongue to, and the
whole street packed with
people listening and laughing
and going on. By-and-by a
proud-looking man about
fifty-five—and he was a heap
the best dressed man in that
town, too—steps out of the
store, and the crowd drops
back on each side to let him
come. He says to Boggs,
mighty ca’m and slow—he
says:
“I’m tired of this; but I’ll
endure it till one o‘clock. Till
one o’clock, mind—no
longer. If you open your
mouth against me only once,
after that time, you can’t
travel so far but I will find
you.”
Then he turns and goes in.
The crowd looked mighty
sober; nobody stirred, and
there warn’t no more
laughing. Boggs rode off
blackguarding Sherburn as
loud as he could yell, all
down the street; and pretty
soon back he comes and stops
before the store, still keeping
it up. Some men crowded
around him and tried to get
him to shut up, but he
wouldn’t; they told him it
would be one o‘clock in
about fifteen minutes, and so
he must go home—he must
go right away. But it didn’t
do no good. He cussed away,
with all his might, and
throwed his hat down in the
mud and rode over it, and
pretty soon away he went a-
raging down the street again,
with his gray hair a-flying.
Everybody that could get a
chance at him tried their best
to coax him off of his horse
so they could lock him up and
get him sober; but it warn’t
no use—up the street he
would tear again, and give
Sherburn another cussing.
By-and-by somebody says—
“Go for his daughter!—
quick, go for his daughter;
sometimes he’ll listen to her.
If anybody can persuade him,
she can.”
So somebody started on a
run. I walked down street a
ways, and stopped. In about
five or ten minutes, here
comes Boggs again—but not
on his horse. He was a-
reeling across the street
towards me, bareheaded, with
a friend on both sides of him
aholt of his arms and hurrying
him along. He was quiet, and
looked uneasy; and he warn’t
hanging back any, but was
doing some of the hurrying
himself. Somebody sings out
—
“Boggs!”
I looked over there to see
who said it, and it was that
Colonel Sherburn. He was
standing perfectly still, in the
street, and had a pistol raised
in his right hand—not aiming
it, but holding it out with the
barrel tilted up towards the
sky. The same second I see a
young girl coming on the run,
and two men with her. Boggs
and the men turned round, to
see who called him, and when
they see the pistol the men
jumped to one side, and the
pistol barrel come down slow
and steady to a level—both
barrels cocked. Boggs throws
up both of his hands, and
says, “O Lord, don’t shoot!”
Bang! goes the first shot, and
he staggers back clawing at
the air—bang! goes the
second one, and he tumbles
backwards onto the ground,
heavy and solid, with his
arms spread out. That young
girl screamed out, and comes
rushing, and down she throws
herself on her father, crying,
and saying, “Oh, he’s killed
him, he’s killed him!” The
crowd closed up around them,
and shouldered and jammed
one another, with their necks
stretched, trying to see, and
people on the inside trying to
shove them back, and
shouting, “Back, back! give
him air, give him air!”
Colonel Sherburn he tossed
his pistol onto the ground,
and turned around on his
heels and walked off.
They took Boggs to a little
drug store, the crowd pressing
around, just the same, and the
whole town following, and I
rushed and got a good place
at the window, where I was
close to him and could see in.
They laid him on the floor,
and put one large Bible under
his head, and opened another
one and spread it on his
breast—but they tore open his
shirt first, and I seen where
one of the bullets went in. He
made about a dozen long
gasps, his breast lifting the
Bible up when he drawed in
his breath, and letting it down
again when he breathed it out
—and after that he laid still;
he was dead. Then they
pulled his daughter away
from him, screaming and
crying, and took her off. She
was about sixteen, and very
sweet and gentle-looking, but
awful pale and scared.
Well, pretty soon the whole
town was there, squirming
and scroug ing and pushing
and shoving to get at the
window and have a look, but
people that had the places
wouldn’t give them up, and
folks behind them was saying
all the time, “Say, now,
you’ve looked enough, you
fellows; ‘taint right and ’taint
fair, for you to stay thar all
the time, and never give
nobody a chance; other folks
has their rights as well as
you.”
There was considerable
jawing back, so I slid out,
thinking maybe there was
going to be trouble. The
streets was full, and
everybody was excited.
Everybody that seen the
shooting was telling how it
happened, and there was a big
crowd packed around each
one of these fellows,
stretching their necks and
listening. One long lanky
man, with long hair and a big
white fur stove-pipe hat on
the back of his head, and a
crooked-handled cane,
marked out the places on the
ground where Boggs stood,
and where Sherburn stood,
and the people following him
around from one place to
t‘other and watching
everything he done, and
bobbing their heads to show
they understood, and stooping
a little and resting their hands
on their thighs to watch him
mark the places on the ground
with his cane; and then he
stood up straight and stiff
where Sherburn had stood,
frowning and having his hat-
brim down over his eyes, and
sung out, “Boggs!” and then
fetched his cane down slow to
a level, and says “Bang!”
staggered backwards, says
“Bang!” again, and fell down
flat on his back. The people
that had seen the thing said he
done it perfect; said it was
just exactly the way it all
happened. Then as much as a
dozen people got out their
bottles and treated him.
Well, by-and-by somebody
said Sherburn ought to be
lynched. In about a minute
everybody was saying it; so
away they went, mad and
yelling, and snatching down
every clothes-line they come
to, to do the hanging with.
CHAPTER 22
They swarmed up the street
towards Sherburn’s house, a-
whooping and yelling and
raging like Injuns, and
everything had to clear the
way or get run over and
tromped to mush, and it was
awful to see. Children was
heeling it ahead of the mob,
screaming and trying to get
out of the way; and every
window along the road was
full of women’s heads, and
there was nigger boys in
every tree, and bucks and
wenches looking over every
fence;29 and as soon as the
mob would get nearly to them
they would break and skaddle
back out of reach. Lots of the
women and girls was crying
and taking on, scared most to
death.
They swarmed up in front
of Sherburn’s palings as thick
as they could jam together,
and you couldn’t hear
yourself think for the noise. It
was a little twenty-foot yard.
Some sung out “Tear down
the fence! tear down the
fence!” Then there was a
racket of ripping and tearing
and smashing, and down she
goes, and the front wall of the
crowd begins to roll in like a
wave.
Just then Sherburn steps
out on to the roof of his little
front porch, with a double-
barrel gun in his hand, and
takes his stand, perfectly
ca’m and deliberate, not
saying a word. The racket
stopped, and the wave sucked
back.
Sherburn never said a word
—just stood there, looking
down. The stillness was awful
creepy and uncomfortable.
Sherburn run his eye slow
along the crowd; and
wherever it struck, the people
tried a little to outgaze him,
but they couldn’t; they
dropped their eyes and looked
sneaky. Then pretty soon
Sherburn sort of laughed; not
the pleasant kind, but the kind
that makes you feel like when
you are eating bread that’s
got sand in it.
Then he says, slow and
scornful:
“The idea of you lynching
anybody! It’s amusing. The
idea of you thinking you had
pluck enough to lynch a man!
Because you’re brave enough
to tar and feather poor
friendless cast-out women
that come along here, did that
make you think you had grit
enough to lay your hands on a
man? Why, a man’s safe in
the hands of ten thousand of
your kind—as long as it’s
day-time and you’re not
behind him.
“Do I know you? I know
you clear through. I was born
and raised in the South, and
I’ve lived in the North; so I
know the average all around.
The average man’s a coward.
In the North he lets anybody
walk over him that wants to,
and goes home and prays for
a humble spirit to bear it. In
the South one man, all by
himself, has stopped a stage
full of men, in the day-time,
and robbed the lot. Your
newspapers call you a brave
people so much that you think
you are braver than any other
people—whereas you’re just
as brave, and no braver. Why
don’t your juries hang
murderers? Because they’re
afraid the man’s friends will
shoot them in the back, in the
dark—and it’s just what they
would do.
“So they always acquit;
and then a man goes in the
night, with a hundred masked
cowards at his back, and
lynches the rascal. Your
mistake is, that you didn’t
bring a man with you; that’s
one mistake, and the other is
that you didn’t come in the
dark, and fetch your masks.
You brought part of a man—
Buck Harkness, there—and if
you hadn’t had him to start
you, you’d a taken it out in
blowing.
“You didn’t want to come.
The average man don’t like
trouble and danger. You don’t
like trouble and danger. But if
only half a man—like Buck
Harkness, there—shouts
‘Lynch him, lynch him!’
you’re afraid to back down—
afraid you’ll be found out to
be what you are—cowards—
and so you raise a yell, and
hang yourselves onto that
half-a-man’s coat tail, and
come raging up here,
swearing what big things
you’re going to do. The
pitifulest thing out is a mob;
that’s what an army is—a
mob; they don’t fight with
courage that’s born in them,
but with courage that’s
borrowed from their mass,
and from their officers. But a
mob without any man at the
head of it, is beneath
pitifulness. Now the thing for
you to do, is to droop your
tails and go home and crawl
in a hole. If any real
lynching’s going to be done,
it will be done in the dark,
Southern fashion; 30 and
when they come they’ll bring
their masks, and fetch a man
along. Now leave—and take
your half-a-man with you”—
tossing his gun up across his
left arm and cocking it, when
he says this.
The crowd washed back
sudden, and then broke all
apart and went tearing off
every which way, and Buck
Harkness he heeled it after
them, looking tolerable
cheap. I could a staid, if I’d a
wanted to, but I didn’t want
to.
I went to the circus, and
loafed around the back side
till the watchman went by,
and then dived in under the
tent. I had my twenty-dollar
gold piece and some other
money, but I reckoned I
better save it, because there
ain’t no telling how soon you
are going to need it, away
from home and amongst
strangers, that way. You can’t
be too careful. I ain’t opposed
to spending money on
circuses, when there ain’t no
other way, but there ain’t no
use in wasting it on them.
It was a real bully circus. It
was the splendidest sight that
ever was, when they all come
riding in, two and two, a
gentleman and lady, side by
side, the men just in their
drawers and undershirts, and
no shoes nor stirrups, and
resting their hands on their
thighs, easy and comfortable
—there must a’ been twenty
of them—and every lady with
a lovely complexion, and
perfectly beautiful, and
looking just like a gang of
real sure-enough queens, and
dressed in clothes that cost
millions of dollars, and just
littered with diamonds. It was
a powerful fine sight; I never
see anything so lovely. And
then one by one they got up
and stood, and went a-
weaving around the ring so
gentle and wavy and graceful,
the men looking ever so tall
and airy and straight, with
their heads bobbing and
skimming along, away up
there under the tent-roof, and
every lady’s rose-leafy dress
flapping soft and silky around
her hips, and she looking like
the most loveliest parasol.
And then faster and faster
they went, all of them
dancing, first one foot stuck
out in the air and then the
other, the horses leaning more
and more, and the ring-master
going round and round the
centre-pole, cracking his
whip and shouting “hi!—hi!”
and the clown cracking jokes
behind him; and by-and-by
all hands dropped the reins,
and every lady put her
knuckles on her hips and
every gentleman folded his
arms, and then how the
horses did lean over and
hump themselves! And so,
one after the other they all
skipped off into the ring, and
made the sweetest bow I ever
see, and then scampered out,
and everybody clapped their
hands and went just about
wild.
Well, all through the circus
they done the most
astonishing things; and all the
time that clown carried on so
it most killed the people. The
ring-master couldn’t ever say
a word to him but he was
back at him quick as a wink
with the funniest things a
body ever said; and how he
ever could think of so many
of them, and so sudden and so
pat, was what I couldn’t
noway understand. Why, I
couldn’t a thought of them in
a year. And by-and-by a
drunk man tried to get into
the ring—said he wanted to
ride; said he could ride as
well as anybody that ever
was. They argued and tried to
keep him out, but he wouldn’t
listen, and the whole show
come to a standstill. Then the
people begun to holler at him
and make fun of him, and that
made him mad, and he begun
to rip and tear; so that stirred
up the people, and a lot of
men begun to pile down off
of the benches and swarm
towards the ring, saying,
“Knock him down! throw
him out!” and one or two
women begun to scream. So,
then, the ring-master he made
a little speech, and said he
hoped there wouldn’t be no
disturbance, and if the man
would promise he wouldn’t
make no more trouble, he
would let him ride, if he
thought he could stay on the
horse. So everybody laughed
and said all right, and the man
got on. The minute he was
on, the horse begun to rip and
tear and jump and cavort
around, with two circus men
hanging onto his bridle trying
to hold him, and the drunk
man hanging onto his neck,
and his heels flying in the air
every jump, and the whole
crowd of people standing up
shouting and laughing till the
tears rolled down. And at last,
sure enough, all the circus
men could do, the horse
broke loose, and away he
went like the very nation,
round and round the ring,
with that sotdc laying down
on him and hanging to his
neck, with first one leg
hanging most to the ground
on one side, and then t‘other
one on t’other side, and the
people just crazy. It warn’t
funny to me, though; I was all
of a tremble to see his danger.
But pretty soon he struggled
up astraddle and grabbed the
bridle, a-reeling this way and
that; and the next minute he
sprung up and dropped the
bridle and stood! and the
horse agoing like a house
afire too. He just stood up
there, a-sailing around as easy
and comfortable as if he
warn’t ever drunk in his life
—and then he begun to pull
off his clothes and sling them.
He shed them so thick they
kind of clogged up the air,
and altogether he shed
seventeen suits. And then,
there he was, slim and
handsome, and dressed the
gaudiest and prettiest you
ever saw, and he lit into that
horse with his whip and made
him fairly hum—and finally
skipped off, and made his
bow and danced off to the
dressing-room, and
everybody just a-howling
with pleasure and
astonishment.
Then the ring-master he
see how he had been fooled,
and he was the sickest ring-
master you ever see, I reckon.
Why, it was one of his own
men! He had got up that joke
all out of his own head, and
never let on to nobody. Well,
I felt sheepish enough, to be
took in so, but I wouldn’t a
been in that ring-master’s
place, not for a thousand
dollars. I don’t know; there
may be bullier circuses than
what that one was, but I never
struck them yet. Anyways it
was plenty good enough for
me; and wherever I run across
it, it can have all of my
custom,dd every time.
Well, that night we had our
show; but there warn’t only
about twelve people there;
just enough to pay expenses.
And they laughed all the
time, and that made the duke
mad; and everybody left,
anyway, before the show was
over, but one boy which was
asleep. So the duke said these
Arkansaw lunkheads couldn’t
come up to Shakspeare; what
they wanted was low comedy
—and may be something
ruther worse than low
comedy, he reckoned. He said
he could size their style. So
next morning he got some big
sheets of wrapping-paper and
some black paint, and drawed
off some handbills and stuck
them up all over the village.
The bills said:
AT THE COURT
HOUSE!
FOR 3 NIGHTS ONLY!
The World-Renowned
Tragedians
DAVID GARRICK
THE YOUNGER!
AND
EDMUND KEAN THE
ELDER!
Of the London and
Continental
Theatres,
In their Thrilling
Tragedy of
THE KING’S
CAMELOPARD
OR
THE ROYAL
NONESUCH!!!
Admission 50 cents.
Dramatic Adaptations
Twain’s lyrical use of dialect
and evocative descriptions of
landscapes in Adventures of
Huckleberry Finn have
provided material for several
adaptations to the musical
comedy form. On November
11, 1902, Klaw and
Erlanger’s production Mark
Twain’s Huckleberry Finn
opened in Hartford,
Connecticut. The play
included scenes from both
Tom Sawyer and Huckleberry
Finn, as well as original
material—including a show
tune called “I Want to Be a
Drummer in the Band”—
created by Lee Arthur, who
adapted the novel for the
stage. Despite its title, this
production had little to do
with Mark Twain or his work.
It was the only musical
adaptation to appear during
Twain’s lifetime.
When he died in 1950,
German-American composer
Kurt Weill, perhaps best
known for his Three-Penny
Opera, was creating a
musical work based on the
novel, with book and lyrics
by Maxwell Anderson. The
five completed songs
—“River Chanty,” “Catfish
Song,” “Come In, Mornin‘,”
“This Time Next Year,” and
“Apple Jack”—are
sometimes sung in concert
performances and can be
heard on several CD
collections of Weill’s work.
Big River, a musical
adaptation of Huckleberry
Finn by Roger Miller and
William Hauptman, opened
on Broadway on April 25,
1985, featuring John
Goodman as Huck’s father. It
won seven Tony Awards,
including Best Musical, Best
Book, Best Score, and Best
Scenic Design, and ran for
more than 1,000
performances. Miller’s
musical numbers drew from
gospel, soul, and honky-tonk.
Sculpture
On May 27, 1926, in Mark
Twain’s childhood hometown
of Hannibal, Missouri, a
bronze sculpture of Tom
Sawyer and Huck Finn was
unveiled. The figures embody
the spirit of adventure: Huck
sports his famous straw hat,
pushes a walking stick into
the ground, and looks up to
his hero Tom Sawyer, who
gazes forward confidently in
mid-step. The monument,
created by Frederick Hibbard,
stands at the base of Cardiff
Hill in the town that was the
model for the setting of
Twain’s two famous novels
of boyhood. The unveiling
was attended by ninety-year-
old Laura Frazer, who
inspired the character Becky
Thatcher in The Adventures
of Tom Sawyer.
The Banning of
Huckleberry Finn
Shortly after the novel was
published, a committee of the
public library of Concord,
Massachusetts, called
Huckleberry Finn “trash” and
banned the book from its
shelves in the belief that it
corrupted youth and the
English language itself. In
response, Twain wrote this
letter, published in the
Hartford Courant, to the
library directors:
A committee of the
public library of your
town have condemned
and excommunicated my
last book and doubled its
sale. This generous
action of theirs must
necessarily benefit me in
one or two additional
ways. For instance, it
will deter other libraries
from buying the book;
and you are doubtless
aware that one book in a
public library prevents
the sale of a sure ten and
a possible hundred of its
mates. And, secondly, it
will cause the purchasers
of the book to read it,
out of curiosity, instead
of merely intending to
do so, after the usual
way of the world and
library committees; and
then they will discover,
to my great advantage
and their own indignant
disappointment, that
there is nothing
objectionable in the
book after all.
Nonetheless, in 1957 the
National Association for the
Advancement of Colored
People claimed that
Huckleberry Finn was racist.
Within the context of the
burgeoning civil rights
movement, this charge was
enough for the New York
City school system to remove
the book from its curriculum.
The book continues to be
widely banned from schools
today, and the American
Library Association ranked
Huckleberry Finn number 5
on their list of the 100 most-
challenged books between
1990 and 1999.
COMMENTS &
QUESTIONS
In this section, we aim to
provide the reader with an
array of perspectives on the
text, as well as questions that
challenge those perspectives.
The commentary has been
culled from sources as
diverse as reviews
contemporaneous with the
work, letters written by the
author, literary criticism of
later generations, and
appreciations written
throughout the history of the
book. Following the
commentary, a series of
questions seeks to filter Mark
Twain’s Adventures of
Huckleberry Finn through a
variety of points of view and
bring about a richer
understanding of this
enduring work.
Comments
MARK TWAIN
THE HARTFORD
COURANT
BOSTON EVENING
TRAVELLER
THE ATLANTA
CONSTITUTION
H. L. MENCKEN
Questions
1. The Atlanta
Constitution refers to the
banning of Huckleberry
Finn by the Concord
library. Is it surprising
that the novel continues
to be widely banned? Is
this syndrome a product
of hasty criticism, as the
Constitution asserts?
2. What is to be made of
Mencken’s correlation
between humor and
philosophy? Both
Mencken and
Hemingway equate
Twain with the father of
modern American
literature. What is
distinctly modern and
distinctly American
about Twain’s writing?
Is he read today for the
same reasons Mencken
and Hemingway read
him?
3. Robert O‘Meally
describes Huck Finn as
engaged in a battle
between what Twain
called “a sound heart
and a deformed
conscience.” Is he right?
How do you understand
the distinction between
“heart” and
“conscience”?
4. Take a close look at a
passage of the novel’s
prose that strikes you as
particularly evocative.
How in particular is the
effect achieved? Try to
rewrite the passage in
standard English.
5. Is nature in
Huckleberry Finn
friendly or hostile? Is
American nature akin or
antithetical to the
American communities
Jim and Huck
encounter?
6. Is the last section of
the book, in which Huck
and Tom Sawyer play
their childish trick on
Jim, a mistake on
Twain’s part? Does it
undercut the rest of the
novel?
FOR FURTHER
READING
Classic Essays
Eliot, T. S. Introduction.
Huckleberry Finn. 1950. In
Adventures of Huckleberry
Finn, edited by Sculley
Bradley et al. Norton Critical
Edition; second edition. New
York: W. W. Norton, 1977.
Ellison, Ralph. The Collected
Essays of Ralph Ellison.
Edited by John F. Callahan.
New York: Modern Library,
1995.
Ellison, Ralph. Conversations
with Ralph Ellison. Edited by
Maryemma Graham and
Amritjit Singh. Jackson:
University Press of
Mississippi, 1995.
Ellison, Ralph. “Richard
Wright’s Blues.” 1945.
Reprinted in Living with
Music: Ralph Ellison’s Jazz
Writings, edited by Robert G.
O‘Meally. New York:
Modern Library, 2001.
Fiedler, Leslie A. “Come
Back to the Raft Ag‘in, Huck
Honey!” 1948. In Mark
Twain, Adventures of
Huckleberry Finn: A Case
Study in Critical Controversy,
edited by Gerald Graff and
James Phelan. Boston:
Bedford Books/St. Martin’s
Press, 1995.
Hemingway, Ernest. Green
Hills of Africa. 1935. Reprint:
New York: Charles
Scribner’s Sons, 1953.
Howells, William Dean. My
Mark Twain. 1910. In The
Shock of Recognition: The
Development of Literature in
the United States Recorded
by the Men Who Made It,
edited by Edmund Wilson.
Garden City, NY: Doubleday,
1943.
Smith, Henry Nash.
Introduction. Adventures of
Huckleberry Finn. Boston:
Houghton Mifflin, 1958.
Trilling, Lionel. The Liberal
Imagination: Essays on
Literature and Society. 1950.
Garden City, NY: Doubleday,
1953.
Warren, Robert Penn.
“Samuel Clemens (1835-
1910).” In American
Literature: The Makers and
the Making, edited by Cleanth
Brooks, R. W. B. Lewis, and
Robert Penn Warren. Vol. 2.
New York: St. Martins’
Press, 1973.
Bibliographical
Studies
De Voto, Bernard. Mark
Twain’s America. 1932.
Reprinted in Mark Twain’s
America, and Mark Twain at
Work. Boston: Houghton
Mifflin, 1967.
Kaplan, Justin. Mr. Clemens
and Mark Twain. New York:
Simon and Schuster, 1966.
Kaplan, Justin. Born to
Trouble: One Hundred Years
of Huckleberry Finn. Center
for the Book Viewpoint
Series, no. 13. Washington,
D.C.: Library of Congress,
1985.
Smith, Henry Nash. Mark
Twain: The Development of a
Writer. 1962. New York:
Atheneum, 1972.
New Critical
Directions
Bradley, David. [Untitled].
New Yorker (June 26, 1995),
p. 133.
Bradley, Sculley, et al., eds.
Adventures of Huckleberry
Finn. Norton Critical Edition;
second edition. New York:
W. W. Norton, 1977.
Budd, Louis J., ed.
Introduction. In New Essays
on Adventures of
Huckleberry Finn.
Cambridge: Cambridge
University Press, 1985.
Doyno, Victor A. Afterword.
In Adventures of Huckleberry
Finn, by Mark Twain. The
Oxford Mark Twain. New
York: Oxford University
Press, 1996.
Fischer, Victor. “Huckleberry
Finn Reviewed: The
Reception of Huckleberry
Finn in the United States,
1885-1897.” American
Literary Realism 16 (1983).
Fishkin, Shelley Fisher.
Lighting Out for the
Territory: Reflections on
Mark Twain and American
Culture. New York: Oxford
University Press, 1996.
Fishkin, Shelley Fisher. Was
Huck Black? Mark Twain and
African-American Voices.
New York: Oxford University
Press, 1993.
Gibson, Donald B. “Mark
Twain’s Jim in the
Classroom.” English Journal
57 (February 1968).
Graff, Gerald, and James
Phelan, eds. Mark Twain,
Adventures of Huckleberry
Finn: A Case Study in Critical
Controversy. Boston: Bedford
Books/St. Martin’s Press,
1995.
Harris, Susan K. Adventures
of Huckleberry Finn:
Complete Text with
Introduction, Historical
Contexts, Critical Essays.
Riverside Edition. Boston:
Houghton Mifflin, 2000.
Mailer, Norman.
“Huckleberry Finn, Alive at
100.” New York Times Book
Review (December 9, 1984).
Mason, Bobbie Ann.
[Untitled]. New Yorker (June
26, 1995), p. 130.
Morrison, Toni. Introduction.
In Adventures of Huckleberry
Finn, by Mark Twain. The
Oxford Mark Twain. New
York: Oxford University
Press, 1996.
Rabinovitz, Jonathan. “Huck
Finn 101, or How to Teach
Twain Without Fear.” New
York Times (July 25, 1995),
pp. B1, B4.
Smiley, Jane. “Say It Ain’t
So, Huck: Second Thoughts
on Mark Twain’s
‘Masterpiece.‘ ” Harper’s
292 (January 1996).
Smith, David L. “Black
Critics and Mark Twain.” In
The Cambridge Companion
to Mark Twain, edited by
Forrest G. Robinson.
Cambridge: Cambridge
University Press, 1995.
Historical/Cultural
Contexts
Arac, Jonathan. Huckleberry
Finn as Idol and Target: The
Functions of Criticism in Our
Time. Madison: University of
Wisconsin Press, 1997.
Baker, Houston A. Blues,
Ideology, and Afro-American
Literature. Chicago:
University of Chicago Press,
1984.
Champion, Laurie, ed. The
Critical Response to Mark
Twain’s Huckleberry Finn.
Westport, CT: Greenwood,
1991.
Ellison, Ralph. Invisible Man.
New York: Vintage Books,
1972.
Foner, Eric. “Blacks and the
U.S. Constitution, 1789-
1989.” New Left Review 183
(September-October 1990).
Frederickson, George M. The
Black Image in the White
Mind: The Debate on Afro-
American Character and
Destiny, 1817-1914. 1971.
New York: Harper and Row,
1972.
Harding, Vincent, Robin D.
G. Kelley, and Earl Lewis.
We Changed the World:
African Americans, 1945-
1970. New York: Oxford
University Press, 1997.
Harris, Susan K. Mark
Twain’s Escape from Time: A
Study of Patterns and Images.
Columbia: University of
Missouri Press, 1982.
Kelley, Robin D. G., and Earl
Lewis, eds. To Make Our
World Anew: A History of
African Americans. New
York: Oxford University
Press, 2000.
Kennedy, Randall. Nigger:
The Strange Career of a
Troublesome Word. New
York: Pantheon Books, 2002.
Murray, Albert. The Hero
and the Blues. Columbia:
University of Missouri Press,
1973.
Murray, Albert. South to a
Very Old Place. New York:
McGraw-Hill, 1971.
O‘Meally, Robert, ed. The
Jazz Cadence of American
Culture. New York:
Columbia University Press,
1998.
Rourke, Constance. American
Humor: A Study of the
National Character. New
York: Harcourt, Brace and
Company, 1931.
Said, Edward W. Culture and
Imperialism. New York:
Alfred A. Knopf, 1993.
Smith, Henry Nash, and
William M. Gibson, eds.
Mark Twain-Howells Letters:
The Correspondence of
Samuel L. Clemens and
William D. Howells, 1872-
1910. 2 vols. Cambridge,
MA: Harvard University
Press, 1960.
Sundquist, Eric, ed.
Introduction. Mark Twain: A
Callection of Critical Essays.
Englewood Cliffs, NJ:
Prentice-Hall, 1994, pp. 1-14.
Toll, Robert C. Blacking Up:
The Minstrel Show in
Nineteenth-Century America.
New York: Oxford University
Press, 1974.
Twain, Mark. “Fenimore
Cooper’s Literary Offenses.”
In Mark Twain: Collected
Tales, Sketches, Speeches,
and Essays. Vol. 2, 1891-
1910. New York: The Library
of America, 1992.
a
Edward Said used these terms
in a lecture at Columbia
University in April 2000.
b
William Dean Howells, My
Mark Twain, New York:
Harper and Brothers, 1910, p.
101.
c
Jonathan Arac, Huckleberry
Finn as Idol and Target: The
Functions of Criticism in Our
Time, Madison: University of
Wisconsin Press, 1997.
d
Randall Kennedy, Nigger:
The Strange Career of a
Troublesome Word, New
York: Pantheon Books, 2002.
e
Sterling Brown, The Negro in
American Fiction, 1937,
reprint: New York:
Atheneum, 1969, pp. 67-68.
f
Brown, p. 68.
g
Reprinted in The Collected
Essays of Ralph Ellison,
edited by John F. Callahan,
New York: Modern Library,
1995, p. 88.
h
Ralph Ellison, “Change the
Joke and Slip the Yoke,”
reprinted in The Collected
Essays of Ralph Ellison, p.
112.
i
Conversations with Ralph
Ellison, edited by Maryemma
Graham and Amritjit Singh,
Jackson: University Press of
Mississippi, 1995, p. 172.
Some of Ellison’s mixture of
feeling about Twain’s
creation is suggested in
Ellison’s novel Invisible Man,
New York: Vintage Books,
1972, in which a white
character named Emerson,
son of a company tycoon,
reveals to Invisible Man a
letter that has kept him
running in circles. “With us
it’s still Jim and Huck Finn,”
Emerson says to the young
black man. “A number of my
friends are jazz musicians,
and I’ve been around,” he
goes on. “I’m Huckleberry,
you see.” Thus white
Emerson’s gesture of
camaraderie, the moral
action, must be discerned
through a screen of well-
meaning condescension in
which Invisible Man is
ironically saddled with the
starkly limited role of Jim—a
now-realistic, now-minstrel
figure whom black readers
barely recognize as one of
their own. To compound the
irony—and perhaps to
underscore Ellison’s sense of
Twain‘s—Invisible Man sees
a black couple in Harlem
evicted onto the pavement
along with their belongings,
including “a pair of crudely
carved and polished bones,
’knocking bones,‘ used to
accompany music at country
dances, used in black-faced
minstrels; the flat ribs of a
cow, a steer or sheep, flat
bones that gave off a sound,
when struck, like heavy
castanets (had he been a
minstrel?) or the wooden
block of a set of drums” (p.
265). These evidences of a
minstrel past, of connection
to this tradition, may be
distasteful, but they figure as
part of black identity, too, as
we recall that not only white
men but black men blacked-
up for minstrel shows.
Distasteful as it may be, these
evidences of minstrelsy are
part of black American (and
white American) identity.
j
Morrison, Toni, “Re-Marking
Twain,” reprinted in
Adventures of Huckleberry
Finn, edited by Susan K.
Harris, Boston: Houghton
Mifflin, 2000, p. 377.
k
Green Hills of Africa, 1935,
reprint: New York: Charles
Scribner’s Sons, 1953, p. 22.
l
Plessy v. Ferguson was
decided in 1896, but the
debates were alive as Twain
was completing Huckleberry
Finn.
m
It is true that at the time of
this novel’s creation, the form
of music called the blues was
just in the process of being
created. Twain could not have
modeled his narrative after
the form, but he used some of
its ingredients and habits of
mind in the making of his
work. Houston A. Baker, in
Blues, Ideology, and Afro-
American Literature
(Chicago: University of
Chicago Press, 1984), might
say that Adventures of
Huckleberry Finn is part of a
blues-matrix— that is, it falls
within the broad network of
the blues form and feeling
whether it literally antedates
the musical form of the blues
itself or not.
n
This definition owes a lot to
Ralph Ellison’s essay
“Richard Wright’s Blues,”
1945, reprinted in Living with
Music, edited by Robert G.
O‘Meally, New York:
Modern Library, 2001, pp.
101-119; and to Albert
Murray’s Stomping the Blues,
New York: McGraw-Hill,
1976.
o
Murray speaks of this type of
American citizen in South to
a Very Old Place, New York:
McGraw-Hill, 1971.
p
For this insight, I am indebted
to Arac’s Huckleberry Finn
as Idol and Target, p. 34.
q
As Constance Rourke notes
in American Humor: A Study
of the National Character
(New York: Harcourt, Brace
and Company, 1931),
American storytellers,
“streaming nonsense,” were
nothing if not superb
improvisers. Huck, and, as
Rourke observes, Twain
himself, certainly were also
part of this brashly inventive
American vernacular
tradition.
r
Ralph Ellison, Going to the
Territory, New York:
Random House, 1986.
s
Bernard De Voto, Mark
Twain’s America, 1932;
reprinted in Mark Twain’s
America, and Mark Twain at
Work, Boston: Houghton
Mifflin, 1967, pp. 65-66.
t
De Voto, p. 39.
u
Victor A. Doyno, “The
Composition of Adventures of
Huckleberry Finn,” reprinted
in Adventures of Huckleberry
Finn, edited by Susan K.
Harris, Boston: Houghton
Mifflin, 2000, p. 12.
v
A word that refers to military
equipment. Twain’s use of it
here, to describe an imaginary
officer who patrols that which
is officially ordained or
properly sanctioned, sets the
stage for unself-conscious
comedy.
w
Exaggerated accounts of the
facts. Adventures of
Huckleberry Finn, with its
own truths tightly woven into
its form, is by definition a
“stretcher.”
x
A large barrel made to hold a
ship’s supply of sugar.
y
The story of Moses and the
bulrushes. See the Bible,
Exodus 2:3-10.
z
Going.
aa
Fatten up.
ab
Cast metal, usually gold or
silver and often brick-shaped.
ac
Jewelry.
ad
Mules domesticated for
packing or hauling.
ae
Fools.
af
An arrangement of bars or
steps meant to prevent the
escape of cattle or to force
people to pass one by one
through a wall or fence.
ag
Written down, foreordained.
ah
Beat; derives from tanning,
the process of converting an
animal skin into leather.
ai
Slang for “pay” or “hand
over”; from Spanish pongale,
for “put it down.”
aj
Bullied.
ak
Cheap whiskey, named for
the distance from which it
could make a person drunk. A
rod is 16.5 feet.
al
A violent state of mental and
physical disturbance,
characterized by
hallucinations and trembling;
induced by prolonged
excessive use of alcohol.
am
Cheap, homemade wooden
chair.
an
Idle talk, perhaps with a
motive to deceive.
ao
wood sized just right to build
a fire.
ap
A long, sturdy fishing line
that reaches across a stream,
bearing hooks hung by short
lines.
aq
Pronounced “sloo”; a place of
deep mud; a marsh or swamp.
ar
Calm water, without much
current.
as
Starboard; the right side of a
vessel.
at
A superstition claimed that a
cannon’s explosion would
erupt the dead body’s gall
bladder and thus force the
body to rise to the water’s
surface.
au
According to another
superstition, bread treated
with mercury (“quicksilver”)
and/or blessed by a preacher
would float toward a drowned
human body.
av
Baker’s bread came from a
bakery; corn-pone was a
meager home recipe of
cornmeal, salt, and water,
baked in an oven or cooked in
a frying pan.
aw
Near.
ax
Sand, in this context, means
“resolution” or “courage,”
and craw means “stomach.”
Huck is saying he didn’t feel
very self-confident.
ay
Slang for nervous fidgetiness,
fuss, and stomachache.
az
Abolitionist; a participant in a
political movement to bring
about the end of slavery.
ba
A portion of cheap tobacco.
bb
Mud turtles.
bc
Hide is the cow’s skin; tallow
is the animal’s fat, used in
soap, candles, and margarine.
bd
A single-bladed jackknife
designed in the eighteenth
century by Russell Barlow.
be
A small drawstring bag
carried by a woman as a
pocketbook or workbag.
bf
A metal comb typically for
grooming horses.
bg
Lively; clever; fresh.
bh
Twain has the Negro Jim
valued above Huck’s pap.
bi
Blades on a farm machine
used to sift and smooth the
soil.
bj
A mushmelon is a relative of
the cantaloupe.
bk
A steel cable that holds a
boat’s smokestack in place.
bl
This old saying is not from
the Bible. Twain spoofs the
impulse, in his time, to
attribute all wisdom to “de
good book.”
bm
The officers’ room, the
largest quarters, named for
what was then the largest
state in the union.
bn
An enclosed space on the
front of the upper deck of a
boat, a shelter for the
helmsman and the steering
gear.
bo
A pole in front of the
hurricane deck.
bp
Near the stem (rear) of a
vessel.
bq
Crawled backward, like a
crawfish.
br
A rope used in a hanging.
bs
Larboard; the left side of a
vessel; also called the port
side.
bt
Acting sentimental;
pretending strong emotional
feelings.
bu
A short staff at the front of a
boat from which a flag is
hung.
bv
Money.
bw
Eight dry quarts; a large
quantity.
bx
Got caught, entangled.
by
A slang euphemism for “darn
country” or “damnation.”
bz
Solomon, whose reign is
recounted in the Bible’s First
Book of Kings.
ca
In the Bible, wise King
Solomon settled a dispute
between two women over
who was the mother of a
child by proposing to cut the
infant in half. See the Bible, I
Kings 3:16-28.
cb
Consequence.
cc
Dauphin; in France, the eldest
prince.
cd
Huck means “Parlez-vous
français.”
ce
Pronounced “KAY-ro”; an
Illinois town on the
Mississippi River, at the
southern tip of free soil.
cf
A sandbar or other
obstruction making ripples in
a body of water; in his
notebooks Twain defined
“tow-head” as “an infant
island, a growing island.”
cg
Leeward; the side turned in
the opposite direction to the
wind, as opposed to
windward.
ch
Step in a process or on a
journey.
ci
Jacket.
cj
An annual published in
England. Twain disliked its
ornate artistic stylings and its
sentimental pictures and
poems.
ck
Domestic Medicine, or Poor
Man’s Friend, in the Hours of
Affliction, Pain and Sickness
(1830), a handbook of home
medicine that was widely
used by rural families and
their doctors.
cl
Small amount.
cm
A long, heavy, sharp knife.
cn
Hand-printing in block
letters, as opposed to cursive
handwriting.
co
A stack of firewood.
cp
Cornbread biscuits.
cq
Good-humored American
slang for a clumsy or uncouth
fellow.
cr
A large, flat-bottomed boat.
cs
Suspenders.
ct
Colloquial abbreviation for
journeyman printer, one in
training for the trade.
cu
Ones who deceive or mislead.
cv
A mighty punch.
cw
The most famous British
actor of the late eighteenth
century.
cx
The calling to be a
professional actor.
cy
Played a role on stage as an
actor.
cz
The critical theory, stated by
Aristotle, that the art of
drama should be consistently
organized according to the
“unities” of place, time, and
action.
da
This long jumble of a speech
borrows from three of
Shakespeare’s dramas:
Hamlet, Macbeth,
and Richard III.
db
In the racially blunt language
of Twain’s era, this term
indicated a strong black wad
of tobacco, typically of an
inferior quality.
dc
A fool, usually a drunk.
dd
All of my business, as a
customer.
de
Foolish, funny pranks or
tricks.
df
Tricked, deceived.
dg
Huck confuses Henry VIII
with the king in The Arabian
Nights.
dh
A large cask of malmsey, a
sweet wine.
di
Figure out.
dj
A round post or rod.
dk
Huck refers to the biblical
story of Noah, in the book of
Genesis, but mistakenly takes
the name from the third book
of the Old Testament.
dl
Boy.
dm
Rio de Janeiro, Brazil.
dn
One whose trade is to convert
animal skins into leather by
tanning them—that is,
treating them with tannic
acid.
do
A small boat for fishing,
often kept by a larger boat for
small trips.
dp
A person with a harelip, a
cleft caused by arrested
growth of the upper lip; the
name comes from its
resemblance to the lip of a
hare or rabbit.
dq
Nonsense or trifling talk,
perhaps designed to mislead.
dr
A doxology, a brief church
song expressing praise and
thanksgiving. One of the best
known is “Praise God from
whom all blessings flow.”
ds
Colloquial past tense of the
verb “bleat”: to make the
sound of a sheep or goat.
Figuratively, as used here:
talked noisily, impulsively,
and hollowly.
dt
Gold coins of U.S. currency.
du
An orgy was an ancient
Greek or Roman rite that
involved extravagant dancing,
singing, and drinking;
originally it was a festival in
honor of the gods of bawdy
revelry and strong drink.
dv
The correct term for funeral
rites.
dw
Valet; personal attendant.
dx
Water from Congress
Springs, New York,
renowned for its healing
power.
dy
A sharp scolding. The
reference is to the popular
hymn “A Funeral Thought,”
by Isaac Watt.
dz
To gather and store, as honey
is hived.
ea
Gently coaxing.
eb
Melodeon, a musical
instrument that—with
keyboard, foot-pedals, and
bellows—combines aspects
of the organ, accordion, and
reeds.
ec
Sickly.
ed
Contracts permitting buyers
to pay in installments on three
specified days.
ee
Theatrical.
ef
Shallow water; figuratively,
the dangerous, difficult part.
eg
She had the kindness and
independence of mind to pray
for Judas Iscariot, the
notorious betrayer of Jesus
Christ.
eh
Erysipelas is a serious skin
disease. Consumption is
another term for tuberculosis,
a deadly disease that was
more widespread in the
nineteenth century than it is
today. Jaundice is a disease
that gives the skin a yellow
cast.
ei
A plow with many blades that
sift and smooth the soil.
ej
Slang for a fool or simpleton.
ek
Colloquial phrase meaning
they did not turn the slightest
degree pale.
el
Silly, stupid people.
em
Fireflies; lightning bugs.
en
Exhausted.
eo
Steal.
ep
Deficit; amount of money
owed or short of what is
necessary.
eq
A rapid, noisy talk.
er
Moderation in or abstinence
from drinking alcohol.
es
Huck combines yelling and
elocution, the art of public
speaking.
et
A sleazy bar.
eu
Huck cleverly uses the
stereotyped view of the black
slave—as horrifically violent,
even against a child—to lend
an air of authenticity to his
tale.
ev
Barrel of lye and ashes for
making soap.
ew
The steamboat’s cylindrical
chamber in which the steam
acts upon the piston.
ex
The head of a common bolt
or metal pin, like a screw’s
head.
ey
Audacious; bold.
ez
Seneschal; an official of a
medieval noble to whom
great authority over
household matters was
entrusted.
fa
Languedoc, a region and
former province in southern
France.
fb
The kingdom to which Henry
IV escaped from England.
fc
The hero of The Man in the
Iron Mask (serialized 1848-
1850), by Alexandre Dumas
the Elder (1802-1870).
fd
The luminescence that certain
fungi cause in decaying
wood.
fe
Chateau d‘If, in The Count of
Monte Cristo (1845,
translated 1846), by
Alexandre Dumas the Elder.
ff
Steal.
fg
Large kitchen knives.
fh
Counterpane; bedspread.
fi
Pouring out in a rush of
liquid.
fj
Characters from William
Harrison Ainsworth’s
romance The Tower of
London (1840).
fk
A popular expression of the
time that actually means “the
more haste, the less action.”
fl
Stalks of a coarse, woolly,
tall, yellow flower.
fm
Stupid; a mullet is a
freshwater fish with a large,
flat head.
fn
Reputedly the last words of
King Louis XVI of France.
fo
A state of despondent
abstraction or musing.
fp
The Devil.