Produced by The Mary Baker Eddy Library, the Seekers and Scholars podcast explores the relevance of Mary Baker Eddy (1821–1910) to contemporary scholarship in a variety of disciplines and fields. Guests have frequently conducted research in the Library’s collections, which have contributed to publications with notable academic presses.
Mary Baker Eddy (1821-1910) was an influential American author, teacher, and religious leader, noted for her groundbreaking ideas about spirituality and health, which she named Christian Science. She articulated those ideas in her major work, Science and Health with Key to the Scriptures, first published in 1875. Four years later she founded the Church of Christ, Scientist, which today has branch churches and societies around the world. In 1908 she launched The Christian Science Monitor, a leading international newspaper, the recipient, to date, of seven Pulitzer Prizes.
Dr. L. Ashley Squires, guest speaker for the podcast episode “Mark Twain, Mary Baker Eddy, and the news,” has had two fellowships at the Library. Her archival research provided important information and insights for her book Healing the Nation: Literature, Progress, and Christian Science (Indiana University Press, 2017). Squires’s thesis seeks to fill what she perceives is a void in understanding Eddy and the impact Christian Science has had on literature and the media in the Progressive Era.
In this episode Squires explores Twain’s views on Eddy and Christian Science, discussing how we can better discern them. Twain is a key figure for Squires—a major literary and cultural force whose fixation with Eddy stands out. She notes that, while his critique of Eddy “is still the best known and most frequently studied . . . it is not particularly well understood” (Healing the Nation, 3).
The Library provides public access to original materials and educational experiences about Mary Baker Eddy; the ideas she advanced; her writings; and the institutions she founded and their healing mission.
By 1878 Sam Clemens had accomplished substantial wealth and fame and was living comfortably with his wife Livy and their family near Hartford, Connecticut. Yet something important was missing. A wide gap persisted between his personal cultural development and that of his upscale neighbors and social circles in the Hartford area.
Sam and Livy resolved to fix this gap by extended travel and cultural study in Western Europe. Beginning in 1878 they set out to tour seven countries in Western Europe. Given the prevailing stylistic differences between European and American music at the time, confrontation of these differences was inevitable. Following a symphonic musical performance in Baden Baden, Germany by the Baden Baden Philharmonie, Sam wrote his compelling and introspective analysis of music, defining the place of music in human society. Although he showed an interest in music and made passing reference to his musical preferences on prior occasions, this time he faced music head-on with a clear and compelling message. It was a time of an obvious inflection point in his cultural development regarding music.
In the musical production Mark Twain’s Music Box, the important role of a music box is woven into the story of Sam Clemens’ relationship to music. The mysteries surrounding the music box extend to this day. Perhaps our audience can play some role in finally resolving these 140 year old conundrums. Join the Orchestra of the Southern Finger Lakes Chamber Ensemble, consisting of what Twain would call ten “high grade” musicians, as they deliver the intriguing story of the music box and Mark Twain’s relationship to music.
We wish to thank the following organizations and individuals for their important contributions and collaborations in the development and presentation of Mark Twain’s Music Box:
The Park Church
Elmira College Center for Mark Twain Studies
Dr. Barbara Snedecor, former Director of CMTS
Dr. Joseph Lemak, current Director of CMTS
The Baden Baden Philharmonie, Baden Baden, Germany
Herr Arndt Joosten, Orchestermanager
Kiril Nikolow, Principle Cello
Dr. Kerry Driscoll, University of St. Joseph, Hartford, Connecticut
The Orchestra of the Southern Finger Lakes is proud to announce its third Musicians’ Choice Chamber Series concert of the 2018-19 season. This concert, titled Mark Twain’s Music Box, will be held in the majestic sanctuary of the historic Park Church in Elmira on Friday, February 8 at 7:30 PM. All ages are welcome.
Mark Twain’s Music Box explores Sam Clemens’ (Mark Twain’s) fascinating personal relationship with music. The production is filled with live music, drama, mystery, and the comedy befitting the title character. Mark Twain’s Music Box is a one of a kind concert that uses fine music to teach about important history, while using important history to teach about fine music.
25% Off Group Discount for 10 or more, group rates available by phone or in person.
You may have noticed that things look a little different around here. We are kicking off 2019 with a redesign by Paul Stonier. In addition to our fresh look, the relaunched site has a wider range of functionalities, which will make it possible for us to undertake exciting new projects and introduce valuable new resources in the coming years.
First among these is the digital edition of David Fears’s Mark Twain Day By Day. This exhaustive chronology of the life of Samuel Clemens was originally published in four enormous print volumes between 2008 and 2014. It has since become and invaluable reference for scholars who have the good fortune of having access to it, but the size and expense of the books have kept it primarily confined to university libraries and a few private collections.
That is, until now.
Independent Twain scholars, teachers, students, hobbyists, and all variety of Twainiac can now access a fully-searchable online edition of Mark Twain Day By Day for free from anywhere with an internet connection.
CMTS is incredibly grateful to Mr. Fears for entrusting us with the fruit of his extraordinary labors, and also to the late Dr. Thomas A. Tenney, Dr. Barbara Snedecor, Leslie Myrick, Dr. Susan K. Harris, and Nathanial Ball, all of whom donated time and labor essential to getting this project online.
Mark Twain et Jeanne d’Arc: L’hisoire d’une passion, a French-language short documentary about Twain’s lifelong interest in the iconic heroine, Joan of Arc, was recently awarded the top prize in the documentary category at the Anstia Film Festival in Paris.
The film, written by recent Quarry Farm Fellow, Ronald Jenn, and directed by Patrice Thery, uses pictures and documents from French and American archives, including our own, to familiarize its audience with the author, the subject of his passionate interest, and, finally, the novel, Personal Recollections of Joan of Arc, which he published in 1896.
Jenn, who is also a professor at Universite Lille, reports,
“The jury, comprised of an iconic anchorwoman from France 3, a state-owned TV channel, a journalist from the same channel and two photographers/film-makers said that the movie stood out as exceptionally well-written, especially intriguing as to its topics and very well-made thanks to the wealth of quality images provided by the Mark Twain Project. They underlined the way research was made accessible to a large audience and the obvious international scholarly collaboration the film was the fruit of.”
We are so proud to have played our small part in that collaboration and offer a hearty congratulations to Professor Jenn and the other filmmakers. We thank them for promoting this under-appreciated piece of Twain’s legacy. We hope you will take a few moments to watch the film (with English subtitles) embedded below.
For over three decades I poked around in the area of Twain’s connection to my hometown, Buffalo, NY.
I spent countless hours in the Grosvenor Room of the Central Library in downtown Buffalo flipping through pages of the over one hundred volumes of the Local History and Local Biographies scrapbooks, taking notes from pasted newspaper clippings that contained relevant information. I read and cross-referenced entries in Buffalo City Directories of the late 1860s and 1870s searching for names and addresses of Twain’s Buffalo Express colleagues, his fellow renters in a boarding house on East Swan Street while he was still a bachelor, various friends and associates that he socialized with, and neighbors in the posh Delaware District community that he moved into once he married Olivia Langdon. A kind and trusting Buffalo History Museum research librarian once even let me borrow an 1869 Buffalo City Directory that had belonged to Millard Fillmore for a weekend so I could study it at home.
I also logged hour after hour hunched over at cumbersome, hand-cranked, dimly-lit microfilm reader machines at public libraries in Buffalo, Niagara Falls and Elmira, at the former Buffalo Courier-Express library, at the Niagara Gazette library, at the Elmira College archives, and at SUNY Buffalo State’s E.H. Butler Library, scrutinizing each issue of the Buffalo Express, the Buffalo Daily Courier and the Buffalo Commercial-Advertiser from 1869 to 1871 for any references to items related to Twain and the Buffalo he resided in, worked at and wrote about.
Finally, I spent much of those thirty-plus years exploring leads gleaned from obituaries, tips from human sources and hunches that led me to identify and contact living descendants of Twain’s Buffalo professional and social circle who generously shared nuggets of family lore about their forbearer’s association with Twain. I was extremely fortunate to have mentors, too, like Vic Doyno, Bill Loos, Charles Brady, and Martin Fried, and countless other librarians, scholars, friends and family members, to nudge me in the right direction. The research was never tedious or boring. Rather, the detective work was gratifying, often exhilarating. Along the way, I published bits of my findings in academic journals, magazines and newspapers, delivered presentations at Twain conferences and gave illustrated lectures to many service organizations.
Next, I embarked on a book-length project intended to comprehensively document Twain’s affiliation with Buffalo. The result was the publication of Scribblin’ for a Livin’—Mark Twain’s Pivotal Period in Buffalo in 2013. In the four years after its release I participated in over sixty book talks and signings. Occasionally, I met people who provided new insights into Twain’s relationship with Buffalo, and on my own I continued to make startling discoveries. Frankly, I was surprised to be stumbling across heretofore unknown facts in the aftermath of what I had hoped would become the “seminal” book about Twain’s Buffalo experience.
I decided that I wanted to add these new revelations and discoveries in a second, revised version of the book. Unfortunately, after the initial print run of 1,500 copies was fully distributed and sold, the original publisher insisted on only filling subsequent orders “on demand.” These print-on-demand (POD) products were inferior—smaller than the original book, with virtually photocopied pages, and with a lower quality cover–in short, an embarrassing-looking book. Furthermore, when I inquired, the publisher was not at all interested in sponsoring a revised edition with new, additional insights into Twain and Buffalo.
So, in January of 2018 I hired an attorney to pursue termination of my contract. Within a few weeks a legal agreement was struck terminating the contract and reverting all rights for the book to me. By springtime, I had lined up a new publisher, NFB Publishing, and by the end of June, a new, expanded version of Scribblin’ for a Livin’, with thirty additional pages of text, a couple of new images, an improved index, and a colorful new cover design, was available.
Around that time I had noticed on NFB Publishing’s website that one of their book titles—a biography of hall of fame 1920s-30s boxer Jimmy Slattery—was accompanied by an entertaining 10-minute documentary about Slattery; the film was meant to tie-in to the new Slattery biography. When I asked if something similar could be done in conjunction with my expanded edition of Scribblin’, the publisher, Mark Pogodzinski, put me in touch with videographer Kevin Heffernan of Rise Collaborative. I invited Amy Pickard, curator of Rare Books for the Buffalo & Erie County Public Library and supervisor of their Mark Twain Room, and Bob Butler, an Emeritus Professor of English at Canisius College, to be interviewed for their thoughts on Twain’s life and times in Buffalo, and I sought permission ffrom various sources to include still images. Kevin Heffernan filmed the interviews with Bob, Amy, and I in late September and early October of 2018 at Canisius and at the Central Library.
In late November, the 10-minute documentary went public, including a sparkling narration by Holly Kirkpatrick, and extra video “bonus commentaries” by Amy and me. The film covers Twain’s Buffalo period and helps to promote the expanded edition of my book. To my knowledge, it represents the first extended documentary ever produced that focuses on Twain in Buffalo.
COMMENTARY: Scribblin’ For a Livin’ – Mark Twain’s Pivotal Period In Buffalo
BONUS COMMENTARY: Mark Twain Used his Bully Pulpit to both Help his Family, Denounce Racism
BONUS COMMENTARY: Buffalo and Erie County Public Library’s Manuscript of Huckleberry Finn
On the Monday before Thanksgiving, following a sold-out show in Cleveland, Mark Twain scheduled a pro bono performance at the Elmira Opera House, donating the proceeds to a local fire department, and creating a convenient excuse for Livy to see him perform and for Sam to again impose upon her family for the holiday. Clemens told his friend Mary Fairbanks that, though Livy had been slowly falling for him during the preceding weeks, as he bombarded her with love letters, “the lecture Monday night brought the disease to the surface.”
He redoubled his efforts during Thanksgiving week, so frequently seeking time alone with her that her father made a joke of having the drawing-room measured while they were in it, to see if it was big enough to accommodate three people.
The day before Sam was required to travel to his next booking, Livy “yielded,” sending the famously mercurial Clemens into fits of manic delight. In reporting their engagement to a few of his closest friends, he repeatedly joked, “If there were a church in town with a steeple high enough to make it an object, I would go out and jump over it!” (For those familiar with Elmira, a town with numerous steeples, this hyperbole was even richer.)
Writing to Livy after his lecture two days later, he said, “Never was a lecture so full of parentheses before. It was Livy, Livy, Livy, Livy, all the way through! It was one sentence of Vandal to ten sentences about you. The insignificant lecture was hidden, lost, overwhelmed, and buried under a boundless universe of Livy!”
But while Sam was driven to distraction by his eagerness to exclaim his love, the marriage was still far from assured. Its “conditions” being foremost the approval of Livy’s parents, Jervis and Olivia Lewis Langdon. Sam had announced his intentions on Thanksgiving, but they were not immediately agreed to. The Langdons were hesitant, perhaps understandably, to give their daughter away to a self-described vandal, cannibal, and wild man. The Elmira lecture, on this front, may not have worked to his advantage.
The Langdons asked Mr. Clemens to supply references (many of which, infamously, failed to testify on his behalf) and to demonstrate to their satisfaction that he was “a good, steady, reliable character” and “a Christian.” Sam consented to all these terms and, eager to please, volunteered to also quit drinking and only “seek the society of the good,” neither of which were asked of him and neither of which he followed through on, even temporarily.
When Livy’s mother wrote to Mary Fairbanks herself a few days later, asking for advice regarding Mr. Clemens, she admitted to being strongly prejudiced against him. “At first our parental hearts said no,” she wrote, “to the bare thought of such a stranger, mining in our hearts for the possession of one of the few jewels we have.” And the way she frames her request to Mrs. Fairbanks betrays the nature of her concern:
“What I desire is your opinion of him as a man; what the kind of man he has been, and what the man he now is, or is to become. I have learned…that a great change has taken place in Mr. Clemens, that he seemed to have entered upon a new manner of life, with higher and better purposes actuating his conduct. The question…is – from what standard of conduct – from what habitual life, did this change, or improvement, or reformation commence? Does this change, so desirably commenced make of an immoral man a moral one, as the world looks at men? – or -does this change make of one, who has been entirely a man of the world, different in this regard, than he resolutely aims to enter upon a new, because a Christian life?”
But the question that troubled them, the day after Thanksgiving, 1868, was whether a man who had not only made a habit, over his nearly 33 years, of committing vandalism, profanity, and heresy, but had recently risen, via his ironic promotion of such habits, to the status of “a somewhat celebrated personage,” had any incentive to change. If being the immoral Mark Twain had served him so well, why should anybody trust the sincerity of Sam Clemens’s pledges to be moral?
In the coming months, Sam would grow restless waiting for the Langdons to give their blessing. He would become defensive, presuming that the well-to-do family was shunning him for his humble origins and uncertain prospects. Writing directly to Livy’s mother the following February, he defiantly proclaimed, “I have paddled my own canoe since I was thirteen, wholly without encouragement or assistance from any one, and am fully competent to so paddle it the rest of the voyage, and take a passenger along, beside…we can make the canoe go, and we shall not care a straw for the world’s opinion about it if the world chooses to think otherwise.”
But what Olivia Lewis’s letter to Mary Fairbanks reveals is that the Langdons were not the least bit concerned about their daughter’s financial security. To the contrary, they seemed to take his increasing fame and fortune as a given, worrying rather that the wealth itself might be damaging to his character, reinforcing habits and values of a lower order by proving them profitable.
There is perhaps no greater testament to Twain’s lasting reputation than the habitual misattribution of miscellaneous wit and wisdom to his name. The circulation of such apocryphal aphorisms was common enough in the 20th century. It has only increased with the popularization of digital media. The most common question addressed to the Center for Mark Twain Studies is some variety of “Did he really say that?” Whenever possible, we track down the original source, as well as attempt to trace how their words came to be imagined in Twain’s mouth.
Mark Twain did not hold politicians in high esteem. He was particularly spiteful towards the legislative branch in novels like The Gilded Age (1873) and short stories like “Cannibalism in the Cars” (1868). “There is no distinctly American criminal class except Congress,” he wrote in Puddn’head Wilson (1894). In “What is Man?” (1906) he speculated that “Fleas can be taught nearly anything that a Congressman can.” Given the viciousness of his real attacks on elected officials, spanning across his whole career, it is probably no surprise that the corpus of Twain apocrypha includes many pot-shots at politicians.
On the eve of what is anticipated to be one of the highest-turnout midterm elections in US history, one such aphorism is proving particularly popular:
“Politicians are like diapers, they need to be changed often, and for the same reasons.” -Mark Twain
While he might have appreciated the sentiment, it is pretty easy to determine that this is not something Twain actually said. Not only does the quote fail to appear in his published works, nor in his many accessible private writings, I can’t even find an instance of Twain using the term diaper, except in a joke about the “Royal Diaperer” in The Prince & The Pauper (1891). That he would only invoke the term in a novel which is, in part, a send-up of British aristocracy, is telling. The word diaper was not part of the common parlance of America during most of Twain’s life. As the following Google ngram shows, diaper did not supplant the nappy (or napkin) in American vocabulary until late in the 19th century, and did not achieve anything rivaling its widespread contemporary usage until the second half of the 20th.
Rather than Twain, the man most responsible for the popularity the aphorism now enjoys in probably Robin Williams. In the film Man of the Year (2006), Williams’s character utters the lines, “Remember this ladies and gentleman: It’s an old phrase, basically anonymous, politicians are a lot like diapers, they should be changed frequently, and for the same reasons. Keep that in mind the next time you vote.”
This speech not only appears near the climax of the film, but also figured prominently in the publicity campaign surrounding the film’s release in the Fall of 2006. Predictably, the quote started appearing regularly on social media soon thereafter. However, I can find no instance of its being attributed to Twain until two years later, first in a series of tweets by Dr. Larisa Varenkova. It was retweeted several times, then bounced around social media in relative obscurity until, in September of that year, Mike Hanes, a motivational speaker with tens of thousands of followers, took it upon himself to start tweeting it multiple times every day from two separate accounts. This continued for several months, and probably marks the point after which the misattribution to Twain became widely accepted.
“Politicians are like diapers. They need to be changed often for the same reasons” Mark Twain
But who is actually responsible for this nugget of bawdy political wit?
It seems likely that Barry Levinson, the screenwriter for Man of the Year, got it from Paul Harvey. Williams’s character is populist political commentator with folksy charm, which is also an accurate description of Harvey, whose syndicated “The Rest of the Story” was a staple of ABC Radio for more than half a century. Obituaries for Harvey in the New York Times and Forbes following his death in 2009 give him credit for a very similar aphorism targeting “occupants of the White House” and it also appears in newspaper accounts of his public appearances from the 1990s.
But Harvey himself, in a syndicated editorial from June 1994, credits the exact quote – “Politicians, like diapers, should be changed often. And for the same reasons.” – to Tom Blair, a longtime columnist for the San Diego Union-Tribune. Harvey likely got this attribution from a 1993 issue of Reader’s Digest in which the aphorism was excerpted with Blair’s byline.
But, when one tracks down the article which Reader’s Digest quoted from, one discovers that Blair himself was quoting a local candidate on the Libertarian ticket. John Wallner used the line repeatedly during his unsuccessful bid for a congressional seat in 1992, and thus it found its way into several major papers, including the Los Angeles Times, which dubbed it “the best line in a losing cause.”
One can’t help wondering whether Wallner would’ve still endorsed this catchphrase had he won.
Be kind to each other this Election Day…if not to your Congressmen.
The fall portion of the 2018-2019 The Trouble Begins Lecture Series, presented by the Center for Mark Twain Studies, concludes Wednesday, November 7 when presenter John Bird takes the audience through Twain’s summer of 1884 at Quarry Farm. The final fall lecture begins at 7:00 p.m. in the Barn at Quarry Farm. The lecture is free and open to the public.
Bird, emeritus professor of English at Winthrop University, will present “‘At the Farm’: Reliving Mark Twain’s 1884 Summer at Quarry Farm.” As he did for many summers, Mark Twain packed up his family (including dogs and cats, and in this case, a bicycle) and left Hartford for an extended stay at Elmira’s Quarry Farm. Part of his current work-in-progress, a micro-biography of Twain in the year 1884, Bird’s presentation will let audiences relive Twain and his family’s experience that summer. Even though Twain wrote his friend Joe Twichell near the end of the stay that he had not accomplished anything of value during the summer, he actually had an interesting and productive summer: he read a proof of Adventures of Huckleberry Finn and made some important revisions; he began a sequel even before he published his novel, Tom Sawyer and Huck Finn Among the Indians; he became fully engaged in national politics during the presidential campaign; and he sat for the bust Karl Gerhardt made (twice) at Quarry Farm for the frontispiece of Huck Finn. Just as importantly, he engaged with his family, writing a short but charming personal memoir, “At the Farm,” with humorous and heartwarming anecdotes about his daughters. Living with Mark Twain day-by-day for this summer brings him and his family back to life and gives the audience a window into life at Quarry Farm, a place central to his work and his life.
Bird is the author of Mark Twain and Metaphor, as well as a number of articles on Mark Twain. He is a past president of the Mark Twain Circle of America.
About The Trouble Begins Lecture Series
In 1984, the Elmira College Center for Mark Twain Studies initiated a lecture series, The Trouble Begins at Eight lecture series. The title came from the handbill advertising Mark Twain’s October 2, 1866 lecture presented at Maguire’s Academy of Music in San Francisco. The first lectures were presented in 1985. By invitation, Mark Twain scholars present lectures in the fall and spring of each year, in the Barn at Quarry Farm or at Peterson Chapel in Cowles Hall on Elmira College’s campus. All lectures are free and open to the public.
It’s Halloween, the day when, according to legend, the veil between this world and the spirit realm is at its most delicate. A fitting time to remember Mark Twain’s love for a good ghost story.
He was particularly fond of “The Golden Arm”, a folktale that spooked him during childhood visits to his Uncle John Quarles’ farm in the 1840s. He noted decades later in a letter to Joel Chandler Harris that the story was told by “old Uncle Dan’l, a slave of my uncle’s, aged 60, [who] used to tell us children yarns every night by the kitchen fire (no other light).” The story, which Twain referred to as a “negro ghost story,” actually has folkloric roots extending back to Europe long before the Grimm brothers first published it. However, by the time Uncle Dan’l mesmerized Twain with it by the kitchen fire, the story had become part of the oral tradition of Southern black culture.
The creepy story (or “creepypasta” in the parlance of our times) concerns a dead woman’s restless spirit returning from the grave to reclaim her golden arm from her grave-robbing husband. The suspense gradually builds with the ghost’s recurring mournful wail, “W-h-o–g-o-t–m-y–g-o-l-d-e-n arm?”, and after a carefully timed pause, climaxes with the storyteller suddenly lunging forward to shout, “You’ve got it!”
Twain recalled to Harris how much he and the other children on the farm loved to listen to Uncle Dan’l retell the story to them every night when “there was but a ghastly blaze or two flickering about the back-log”:
We would huddle close about the old man, and begin to shudder with the first familiar words; and under the spell of his impressive delivery we always fell a prey to that climax at the end when the rigid black shape in the twilight sprang at us with a shout.
This folktale had a lifelong impact on Twain. Not only did memories of Uncle Dan’l inspire his creation of the superstitious-yet-wise Jim in Adventures of Huckleberry Finn, Twain also relished telling “The Golden Arm” himself from the lecture platform. “Of course I tell it in the negro dialect,” he wrote to Harris. “That is necessary.” And his telling always included all the “weird wailing, the rising and falling cadences of the wind, so easily mimicked with one’s mouth; and the impressive pauses and eloquent silences, and subdued utterances, toward the end of the yarn.”
It was probably these mimetic aspects of the story, along with its shock ending, that so mortified Twain’s daughter Susy when her father regaled her refined classmates at Bryn Mawr with a performance of the ghoulishly garish tale (even after she begged him not to tell it).
Twain’s interest in “The Golden Arm” is well known today, thanks in large part to Hal Holbrooks’ rendition of it in Mark Twain Tonight! and its inclusion in the repertoire of professional storytellers. (For an interesting reflection on problematic aspects of the story by a contemporary storyteller, click here.)
However, there is another strange (but true) ghost story that isn’t as widely known involving Twain, ouija boards, and, of all things, copyright law.
For a simple summary of Twain’s alleged foray into posthumous publishing, I turn to Mary Collins Barile’s Haunted Columbia, Missouri:
Now calling herself a psychic, Hutchings finally revealed…that the book was transmitted to herself, psychic Lola Viola Roddenmayer Hays and psychic researcher James Hervey Hyslop by none other than Mark Twain…Jap Herron (A Novel Written from the Ouija Board) tells the story of a young Missouri man who takes on adversity and becomes a newspaper editor. The book was rejected by publishing houses before Mitchell Kennerley, a New York publisher with a flair for the odd, released it. The reviews were not kind, including this from the New York Times on September 9, 1917: “If this is the best that Mark Twain can do by reaching across the barrier (death), the admirers that his works have won for him will all hope that he will hereafter respect that boundary.”
Not only did Twain’s supposed publishing debut from the spectral realm receive pallid reviews, his daughter Clara and publisher Harper & Brothers sued Hutching and Kennerley for violating the copyright they held on the pen name “Mark Twain”. The suit, as a tongue-in-cheek New York Times article reported in 1918, apparently had far-reaching implications beyond mere copyright infringement:
On the face of it the suit of Harper & Brothers vs. Mitchell Kennerley, publisher, involves a bald question of property right; but by indirection it involves also the questions whether spirit communication with the living is demonstrable, and whether there is a life hereafter. The riddle of the universe is about to be debated, not by theologians, but by lawyers.
Ultimately, the questions related to this cosmic riddle included (again, from the article):
Has the shade of Samuel Clemens any right to the use of a pseudonym he adopted in the flesh and permitted his publishers to copyright? What claims have The Departed on the relics of their earthly pilgrimage? These are obvious issues in the suit. And if it is established to the satisfaction of the Court that the spirit of Mark Twain did indeed communicate the novel, while the attorneys for the plaintiff are upheld in their contention that said spirit had no right to market any literary commodities except through the house of Harpers, owing to a contract made prior to his passing, by what mode of procedure can the disembodied by brought to book for such unbusinesslike, not to say immoral, conduct?
Regrettably, the suit did not resolve any existential conundrums, and Twain’s spirit gave no ghostly testimony from the netherworld. Instead, the anti-climactic outcome resulted in Hutchings and Kennerley agreeing to withdraw the book from publication and to destroy most copies of it.Yet, Jap Herron lives on. Hard copies of it may be difficult to dig up today, but there are versions of it still haunting the internet. Brave souls willing to venture into Twain’s otherworldly opus, which includes Hutching’s lengthy account of her supposed ouija board collaboration with him, can visit (if they dare).
Happy Halloween from everyone at the Center for Mark Twain Studies!
CMTS has updated its virtual tours of both Quarry Farm and the Langdon/Clemens plot on Woodlawn Cemetery (Elmira, New York). The virtual tours now include a number of Points of Interests. These “POI” include images and text that will help viewers explore and learn about the house where wrote a number of his iconic works and his final resting place.
This is the beginning of a larger project for CMTS, specifically the creation of an interactive map of Woodlawn Cemetery and an interactive map of the city of Elmira from 1870 – 1910, roughly the time span when Mark Twain would visit and reside in Elmira.
Created by David Coleman of Small Town 360, the virtual tour allows a glimpse of Quarry Farm and a step back in time by offering 360-degree views of both inside and outside the home, including the parlor, library kitchen and pantry; at the same time the Langdon/Cemetery plot features all of Samuel Clemens’s and Olivia Langdon Clemens’s children and descendants, along with important members of the Langdon family who were essential to Twain’s time in Elmira, including Jervis Langdon, Charley Langdon, and Susan Crane.
We hope that teachers and enthusiasts will use the resources and show the tour to their students, friends, and anyone who is interested in Mark Twain and his literature. As with all resources provided by CMTS, these virtual tours are open to the public at no cost.