And Ⓐemendation at the fag-end of the processionⒶemendation was a long double file of the proudest, happiest scoundrels I saw yesterday—niggers. Or perhaps I should say “them damned niggers,” which is the other name they go by now. They did all it was in their power to do, poor devils, to modify the prominence of the contrast between black and white faces which seems so hateful to their white fellow-creatures, by putting their lightest colored darkies in the front rank, then glooming down by some unaggravating and nicely graduated shades of darkness to the fell and dismal blackness of undefiled and unalloyed niggerdom in the remote extremity of the procession. It was a fine stroke of strategy—the day was dusty and no man could tell where the white folks left off and the niggers began. The “damned naygurs”—this is another descriptive title which has been conferred upon them by a class of our fellow-citizensⒶemendation who persist, in the most short-sightedⒶemendation manner, in being on bad terms with them in the face of the fact that they have got to sing with them in heaven or scorch with them in hell some day in the most familiar and sociable way, and on a footing of most perfect equality—the “damned naygurs,” I say, smiled one broad, extravagant, powerful smile of grateful thankfulness and profound and perfect happiness from the beginning of the march to the end; and through this vast, black, drifting cloud of smiles their white teeth glimmered fitfully like heat-lightning on a summer's night. If a white man honored them with a smile in [begin page 249] return, they were utterly overcome, and fell to bowing like Oriental devotees, and attempting the most extravagant and impossible smiles, reckless of lock-jaw. They might as well have left their hats at home, for they never put them on. I was rather irritated at the idea of letting these fellows march in the procession myself, at first, but I would have scorned to harbor so small a thought if I had known the privilege was going to do them so much good. There seemed to be a religious-benevolent society among them with a bannerⒺexplanatory note—the only one in the colored ranks,Ⓐemendation I believe—and all hands seemed to take boundless pride in it. The banner had a picture on it, but I could not exactly get the hang of its significance. It presented a very black and uncommonly sick-looking nigger, in bed, attended by two other niggers—one reading the Bible to him and the other one handing him a plate of oysters; but what the very mischief this blending of contraband dissolution, raw oysters and Christian consolation, could possibly be symbolical of, was more than I could make out.Ⓐemendation
Explanatory Notes Ⓔ
Apparatus Notes Ⓐ
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[begin page 248]
Mark Twain on the Colored Man
Editorial Emendations Mark Twain on the Colored Man
Ⓐ
procession (I-C) ●
procession of the procession
Ⓐ
fellow-citizens (I-C) ●
fellow [-]citizens
Ⓐ
short-sighted (I-C) ●
short- | sighted
Ⓐ
ranks, (I-C) ●
ranks,[.]
Ⓐ
out. (I-C) ●
out.”
Explanatory Notes Mark Twain on the Colored Man
Ⓔ banner] The Negro contingent “bore the elegant banner of the ‘Young Men's Benevolent
Society’ ” (“Celebration of the Ninetieth Anniversary of Our National Independence,”
San Francisco Alta California, 6 July 1865, p. 1).
The first printing in the Virginia City Territorial Enterprise, probably sometime between 7 and 19 July 1865, is not extant. The sketch survives in the only known contemporary reprinting of the Enterprise, the San Francisco Golden Era 13 (23 July 1865): 2, which is copy-text. Copy: PH from Bancroft. There are no textual notes.