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This book, which was first published in 1925, is a transcription of an informal account by Katy Leary of her thirty years’ service to the household of Samuel Langhorne Clemens (1835-1910), the 19th century American writer, humourist, entrepreneur, publisher and lecturer, better known by his pen name Mark Twain, who became world-famous for novels such as Adventures of Tom Sawyer (1876) and its sequel, Adventures of Huckleberry Finn (1885). It was Mark Twain who suggested that the faithful Katy tell the world all she knew about him. Her reminiscences were locked away in her memory until Miss Mary Lawton, who had known Mr. and Mrs. Clemens for many years, persuaded Katy to reveal them. Katy Leary began to talk and, pencil in hand, Miss Lawton recorded while the old servant poured forth the inimitable words in which she related many a chapter as yet unknown to those outside the family circle. A fascinating read.
A detailed and humorous account of the various disastrous money schemes and entrepreneurial pursuits of Mark Twain, who was noted for his spectacularly bad financial decisions during the Gilded Age
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This provocative, definitive biography explores the revealing and resonant contradictions between the true character of Samuel Clemens and his self-created alter ego, Mark Twain. Richly detailed and filled with new information from primary sources, Inventing Mark Twain traces an extraordinary life that led from Mississippi steamboats to the California goldfields to cultural immortality as America's national philosopher.
The writer’s fascination with America’s spiritual and religious evolution in the 19th century. Mark Twain is often pictured as a severe critic of religious piety, shaking his fist at God and mocking the devout. Such a view, however, is only partly correct. It ignores the social realities of Twain’s major period as a writer and his own spiritual interests: his participation in church activities, his socially progressive agenda, his reliance on religious themes in his major works, and his friendships with clergymen, especially his pastor and best friend, Joe Twichell. It also betrays a conception of religion that is more contemporary than that of the period in which he lived. Harold K. Bush Jr. highlights Twain’s attractions to and engagements with the wide variety of religious phenomena of America in his lifetime, and how these matters affected his writings. Though Twain lived in an era of tremendous religious vigor, it was also a time of spiritual upheaval and crisis. The rise of biological and psychological sciences, the criticism of biblical texts as literary documents, the influx of world religions and immigrant communities, and the trauma of the Civil War all had dramatic effects on America’s religious life. At the same time mass urban revivalism, the ecumenical movement, Social Christianity, and occultic phenomena, like spiritualism and mind sciences, all rushed in to fill the voids. The rapid growth of agnosticism in the 1870s and 1880s is also clearly reflected in Twain’s life and writings. Thus Twain’s career reflects in an unusually resonant way the vast changes in American belief during his lifetime. Bush’s study offers both a new and more complicated understanding of Twain and his literary output and serves as the cultural biography of an era.
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Mark Twain’s Own Autobiography stands as the last of Twain’s great yarns. Here he tells his story in his own way, freely expressing his joys and sorrows, his affections and hatreds, his rages and reverence—ending, as always, tongue-in-cheek: “Now, then, that is the tale. Some of it is true.” More than the story of a literary career, this memoir is anchored in the writer’s relation to his family—what they meant to him as a husband, father, and artist. It also brims with many of Twain’s best comic anecdotes about his rambunctious boyhood in Hannibal, his misadventures in the Nevada territory, his notorious Whittier birthday speech, his travels abroad, and more. Twain published twenty-five “Chapters from My Autobiography” in the North American Review in 1906 and 1907. “I intend that this autobiography . . . shall be read and admired a good many centuries because of its form and method—form and method whereby the past and the present are constantly brought face to face, resulting in contrasts which newly fire up the interest all along, like contact of flint with steel.” For this second edition, Michael Kiskis’s introduction references a wealth of critical work done on Twain since 1990. He also adds a discussion of literary domesticity, locating the autobiography within the history of Twain’s literary work and within Twain’s own understanding and experience of domestic concerns.