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Rebellious Wives, Neglectful Husbands
 Rebellious Wives,
Neglectful Husbands
Controversies in Modern Qurʾanic
Commentaries

HA D IA M U BA R A K

1
 3
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
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Published in the United States of America by Oxford University Press

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© Oxford University Press 2022

All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted, in any form or by any means, without the
prior permission in writing of Oxford University Press, or as expressly permitted
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rights organization. Inquiries concerning reproduction outside the scope of the
above should be sent to the Rights Department, Oxford University Press, at the
address above.

You must not circulate this work in any other form

and you must impose this same condition on any acquirer.

Library of Congress Control Number: 2022930916

ISBN 978–​0–​19–​755330–​5

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1 3 5 7 9 8 6 4 2
Printed by Integrated Books International, United States of America
To my beloved Omar, Jinan, and Ibrahim
and to my parents,
Fatima and Hashem.
My success was built
on the backs of your sacrifices.
 Contents

Note on Translation, Transliteration, and Dates  ix

Acknowledgments  xi

Introduction  1
1. Ruptures and Continuities in Modern Islamic Thought  19
2. Deflecting the Colonial Gaze: Women in Modern Qurʾanic
Exegesis  51
3. Modern Approaches to Qurʾanic Interpretation  69
4. Sexually Neglectful Husbands: Classical and Modern
Interpretations of Q. 4:128  98
5. Rebellious Wives: Medieval and Modern
Interpretations of Q. 4:34  126
6. A New Rationalization for Polygyny: Medieval and Modern
Interpretations of Q. 4:3  162
7. Men’s “Degree”: An Unconditional Privilege?  198
Conclusion  237

Notes  253
Bibliography  315
Index  333
 Note on Translation, Transliteration,
and Dates

All translations of the Qurʾanic commentaries are my own, unless otherwise

noted. My transliteration of Arabic terms primarily follows the translitera-
tion system of the Journal of Qurʾanic Studies, with a few exceptions. More
particularly, I have rendered the alif al-​mawṣūla, when it follows a preposi-
tion, as an apostrophe instead of a hyphen, for example, bi’l-​raʾy, bi’l-​maʾthūr,
bi’l-​maʿrūf, and Al-​Taḥrīr wa’l-​Tanwīr, which is more faithful to the Arabic
pronunciation of compound phrases. Furthermore, I transliterate ʿulama
with the initial ʿayn only, as adopted by Muhammad Qasim Zaman in The
Ulama in Contemporary Islam. For individuals’ dates of death, I utilize both
the Hijri and Gregorian calendars, side by side.
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 Acknowledgments

No expression of gratitude is complete without acknowledging one’s indebt-

edness to God, the beginning and end of all existence. I thank God for en-
abling me to see this book to its completion. I am especially grateful to my
mentor and friend John Esposito for his unwavering support of this book
from its inception. There is one individual whose generous spirit, breadth of
knowledge, and linguistic insight have been like no other in supporting my
academic research: Hatim Yousef, a scholar of the Qurʾan and the Arabic lan-
guage and a man of deep integrity. I am incredibly indebted to him.
I am grateful to colleagues and friends who read and commented on ear-
lier drafts of a section or chapter: Celene Ibrahim, John Voll, Feryal Salem,
Farid Dingle, Mohammed Rustom, Mohja Kahf, Mirsad Krijestorac,
Ovamir Anjum, Samuel Ross, Sherman Jackson, Walid Saleh, and Younus
Mirza. Cynthia Read, OUP’s executive editor of religion, and Zara Cannon-​
Mohammed, editorial assistant at OUP, have been incredibly resourceful
throughout this process. This book was partially supported by a generous re-
search fellowship from the Research Institute for the Humanities at New York
University Abu Dhabi (NYUAD) in 2017–​2018. I am grateful for the support
of my colleagues at NYUAD, Martin Klimke, Alexandra Sandu, Mohammed
Rustom, and Justin Parrot, among many others. Without question, the ki-
netic energy I produced during my one-​year fellowship sustained my writing
while teaching full time during the last two years. I am grateful to Abdullah
Heyari, Saleh Mubarak, and Mustafa Elqabbany, who graciously provided
feedback on my translations of technical and genre-​specific language. I am
very appreciative of the meaningful conversations I had with erudite scholars
of Islamic law, Faraz Rabbani, Abdullah Adhami, and Abdullah Bin Hamid
Ali, who provided insight on Islamic divorce law, Mālikī fiqh, or the problem
of misogyny and tradition.
There are no words that can capture the extent of my gratitude to my hus-
band, Omar, my parents, Fatima and Hashem, and my children, Ibrahim and
Jinan. Omar has been a bedrock of support, selflessness, and encouragement
while I was writing this book. My mother, Fatima Kilani, has been a source
of unmatched inspiration, as she gave me the resolve to move forward when
xii Acknowledgments

I felt I had nothing left to give. My father, Hashem Mubarak, has provided un-
wavering encouragement. My siblings, Mona, Mohammad, Samia, Nusaiba,
and Abdullah, and my husband’s parents, Azhar and Zainab, gifted me with
motivation and empathy throughout my writing. To my children, Ibrahim
and Jinan, I hope that you will one day read this book and recognize within it
your own invaluable contribution as sources of my daily joy and inspiration.
Thank you for everything.
The impetus for examining the impact of modernity on exegetes’ gender
interpretations comes from my conversations with the late Professor Barbara
Stowasser (d. 2013), one of my first mentors in tafsīr studies during my grad-
uate and doctoral studies. Although she tragically passed away in the midst
of my doctoral studies, her critical mentorship pushed me to appreciate
the exegetical tafsīr tradition as a genre of its own with an intellectual his-
tory. Stowasser’s work on women and tafsīr was important not just because
of its contribution to the field of gender in Islamic studies but also because
it brought attention to the important role of hermeneutics in the produc-
tion of religious knowledge. As such, my book builds upon her scholarly
contributions to this field by working within the boundaries of the exegetical
tradition while simultaneously paying appropriate attention to the historical
and intellectual contexts of the modern Qurʾanic commentaries I examine.
A first-​rate scholar, Stowasser is dearly missed.
 Introduction

Nowhere has the question of divine intent been as pressing for Muslims in
the past two decades than in the field of women and gender in the Qurʾan.
In the twenty-​first century, Muslim women are caught in a polarity of inter-
pretations regarding their position and rights within a religious tradition
that spans fifteen centuries. The status of Muslim women in the world today
is by no means monolithic. In some Muslim-​majority countries, women
have been elected as heads of state and have a higher percentage of higher
education compared to men.1 In other Muslim-​majority states, however,
women still struggle with an unequal standard of citizenship, character-
ized by restrictions on travel, divorce, and custody rights.2 To what extent
are current practices—​or their justifications—​embedded in religious texts?
Is the Qurʾan, Islam’s primary scripture, inherently patriarchal and even
misogynist, as reflected by the actions of extremists, or is it egalitarian and
empowering to women, as a new wave of Muslim activists and scholars have
argued?3 While this question lies at the center of a fierce academic debate
among scholars in the twenty-​first century, this debate was first inaugurated
at the eve of modernity.
One of the most urgent theological issues for Muslims in the modern pe-
riod is the search for divine will, free of the fallibilities of human interpreta-
tion. The return to the Qurʾan as the primary source for Muslims is partially
informed by the quest for divine meaning, divorced from meanings imposed
and projected on it from centuries of human interpretation. Amid the rapidly
changing contexts of modernity, the Qurʾan has served as an unchanging,
stable anchor for Muslims in their quest to both withstand and overcome
the uncertainties of the modern world. Yet the project of determining the
Qurʾan’s meaning, known as Qurʾanic exegesis, has been far from monolithic,
static, or conclusive. While Muslims universally agree upon the Qurʾan’s
primacy in guiding Muslim affairs, modernity has produced a multiplicity
of approaches to Qurʾanic interpretation. I define modernity primarily as
it is understood in the field of sociology, as a set of social conditions, pro-
cesses, and discourses that encompass new structures of power, specifically

​ ​
2 Rebellious Wives, Neglectful Husbands

the nation-​state and its apparatus, “a complex of economic institutions,” and

new intellectual theories, beliefs, and frameworks through which to view the
world.4
This book examines the intersection of modernity and Sunni exegetical
thought on women. More specifically, it places three of the most influential,5
Sunni Qurʾanic commentaries (tafsīr) in the twentieth century at the intersec-
tion of historical and intellectual encounters that impact gendered interpret-
ations of the Qurʾan. The first, Tafsīr al-​Manār, co-​authored by Muḥammad
ʿAbduh and Rashīd Riḍā, is regarded as the first modernist approach to Qurʾanic
interpretation.6 The second, Sayyid Quṭb’s (d. 1966) Fī Ẓilāl al-​Qurʾan, was
partially written during his imprisonment in Egypt and is described as one of
“the most widely translated and distributed Islamic book[s]‌of all time.”7 The
third commentary, Al-​Taḥrīr wa’l-​Tanwīr by Muḥammad al-​Ṭāhir ibn ʿĀshūr
(d. 1973), is a revival of the philological, tafsīr bi’l-​raʾy (exegesis by reasoning),
tradition in modern exegesis and one of the most methodologically rigorous
commentaries of the twentieth century.8 By situating modern commentaries
within the genre of tafsīr, this book compares the modern interpretations of
ʿAbduh, Riḍā, Quṭb, and Ibn ʿĀshūr with those of seven premodern commen-
taries, spanning from the ninth to fourteenth centuries, on verses dealing with
neglectful husbands (4:128), rebellious wives (4:34), polygyny (4:3), and mar-
ital hierarchy (2:228). These verses have been at the center of a contentious
debate within the past two decades on the Qurʾan’s potential to be a site for
gender justice. Through a close textual analysis of modern shifts in Qurʾanic
exegesis on these four gendered verses, I examine the impact of modernity and
its accompanying discourses on Muslim exegetes’ engagement with the subject
of women in the Qurʾan.
Modernity unleashed a wave of gender consciousness that affected not
only women but religious scholars, intellectuals, and exegetes as well, all of
whom were engaged in shaping the discourse on women’s rights.9 My in-​
depth analysis of modern Qurʾanic interpretations on key gender verses—​
in comparison to those of a diverse spectrum of premodern and primarily
Sunni exegetes—​provides a window into the discursive shifts on women in
modern Qurʾanic exegesis. These modern interpretive shifts in Qurʾanic ex-
egesis reflected new intellectual priorities of exegetes as well as modernity’s
theoretical centering of women’s rights as an analytical category in modern
religious discourses. Venturing into uncharted terrain, I carefully sketch
significant shifts in their modern Qurʾanic commentaries on the subject of
women against the backdrop of broader historical, intellectual, and political
 Introduction 3

developments in twentieth-​century North Africa. I argue that these three

influential Sunni works of tafsīr reflect not a mere engagement with the
Qurʾanic text itself but a broader engagement with the contemporaneous
debates on women in Islam in twentieth-​century North Africa.
For the first time in Muslim history,10 Islam’s treatment of women emerged
as a central debate among colonial administrators and Muslim intellectuals
in late nineteenth-​and early twentieth-​century North Africa. This subject
was deeply embedded in an ideological battle on the merits of Islam and its
compatibility with modernity.11 Colonialists, Christian missionaries, and
well-​meaning Western feminists in late nineteenth-​and early twentieth-​cen-
tury North Africa established a discourse that viewed Islam as the “fatal ob-
stacle” to women’s rights and Western Europe as the model to which Muslims
should look in their pursuit of national reform.12 Indigenous responses to
this discourse either internalized and repeated the arguments made by
colonialists and Westerners or refuted their assessment of Islam as an ob-
stacle to women’s rights. The association between the colonial discourse on
women’s rights and its evaluation of Islam as unfit for modern times created
a highly charged atmosphere, which introduced a new level of theoretical
significance to the female subject in modern Muslim thought. This historical
context frames the three modern Qurʾanic commentaries that I explore.
While a few studies13 have noted the impact of colonialism and modern-
ization on Muslim religious discourse on women, fewer14 have assessed the
impact of this change on modern exegetical interpretations of gender-​signif-
icant verses in the Qurʾan. This work departs from existing studies on women
and gender in the Qurʾan by exploring the ways in which context influenced
modern exegetical interpretations of the Qurʾan. As Karen Bauer notes,
“Through time, the ʿulama have formed their views, in part, as a response
to their particular intellectual context.”15 Like premodern exegetes, the his-
torical context in which ʿAbduh, Riḍā, Quṭb, and Ibn ʿĀshūr were writing
their exegetical works impresses itself upon their interpretations of gender
verses in the Qurʾan. Despite reflecting distinct ways of engaging with both
the Qurʾan and modernity, each exegete sets out to absolve the Qurʾan from
the criticism that colonialists, Christian missionaries, secular intellectuals,
and nationalists hurl at it. In applying a comparative analysis of premodern
and modern exegetical interpretations of gendered verses, this book explores
three broad debates in the field of Qurʾanic studies.
First, when comparing medieval and modern exegetes’ interpretations of
verses concerning women in the Qurʾan, do we find a repository of Qurʾanic
4 Rebellious Wives, Neglectful Husbands

interpretation that is “consistently and monolithically patriarchal,”16 as one

scholar described the premodern exegetical tradition’s interpretations on
gender? Or does the heightened gender consciousness of the modern period
yield more egalitarian interpretations of the Qurʾan among the four modern
commentators? To what extent do modern exegetes conform to or depart
from premodern interpretations of the same verses?
Second, what are the external texts that shape exegetes’ engagement with
the Qurʾan? How do exegetes’ positionalities and contexts influence their
engagement with a seemingly static and unchanging pool of sources with
which to interpret the Qurʾan? Third, my scrutiny of the relationship be-
tween methods, meanings, and interpretive authority in Qurʾanic exegesis
foregrounds my engagement with these influential works of modern, Sunni
tafsīr. How have exegetes throughout the centuries succeeded in positing
new interpretations, rejecting previous ones, and modifying existing ones
while also anchoring their authority in this tradition? This is the third schol-
arly debate, and perhaps the most critical, in which my work intervenes.

The Indictment against Tafsīr

The scholarly tradition of Qurʾanic interpretation, known as tafsīr, has

been blamed by several authors for introducing misogyny and patriarchy
into Muslims’ understanding of their scripture. Scholars have described
the classical genre of Qurʾanic exegesis as “consistently and monolithi-
cally patriarchal,”17 “decidedly misogynistic,”18 and “voiceless” of women’s
perspectives.19 Yet, much of the scholarship on women in the Qurʾan evades
a substantive engagement with tafsīr as a scholarly genre.20 This is often
due to a priori conclusions that the exegetical tradition is premised on pa-
triarchal conclusions and is incapable of offering egalitarian interpretations
of the Qurʾan. For example, Islamic studies scholar Aysha Hidayatullah
contends that the genre of Qurʾanic exegesis cannot deliver “radically new
conclusion[s]‌” or ideas, while simultaneously claiming authority; this claim
is premised on her conception of “interpretive authority” as predicated on
reaching the same conclusions as previous exegetes.21 She argues that “inter-
pretive authority works ‘backward,’ ” which means that the authority of new
interpretations on women “depends on them also endorsing the same view of
the sexes (or at least a congruent one)”22 as previous exegetes have. Feminist
exegetes therefore cannot gain authority within this tradition, according
 Introduction 5

to Hidayatullah, because their conclusions “subvert” the sexual hierarchies

envisioned by male exegetes.
In contrast to this depiction, scholars of tafsīr studies, a nascent field, dem-
onstrate that the classical exegetical tradition is governed by its methods, not
conclusions.23 For example, Norman Calder writes:

The qualities that distinguish one mufassir [exegete] from another lie less
in their conclusions as to what the Qurʾanic text means than in their devel-
opment and display of techniques which mark their participation in and
mastery of a literary discipline. Just as the skill of, say, a football player can
be recognized only in relation to a complex body of rules (variously con-
stituted by such things as white lines on grass or a complex and developing
off-​side rule), so too the literary skills of a mufassir must be assessed not
in terms of the end product (the Qurʾan explained), but in terms of their
skillful participating in a rule-​governed activity.24

It is precisely this understanding of tafsīr as a “rule-​governed activity” that

allowed for polyvalent and even conflicting interpretations of the Qurʾan
to be continually passed on throughout the centuries.25 Early in its devel-
opment, the exegetical tradition bequeathed to Islam’s central text a mul-
tiplicity of meaning. As Walid Saleh notes, “A verse could have conflicting
interpretations, each of which could be adduced as part of the meaning of
the word of God without disrupting the notion of the clarity of the Qurʾan.
This was a hermeneutical feat not to be belittled.”26 The Islamic exegetical
tradition underscored textual polysemy as an inherent feature of the Qurʾan,
rendering it amenable to a multiplicity of readings.27 As Bauer argues, “[T]‌he
genre [of tafsīr] was never monolithic.”28 Rather, it was “inclusivist,” “poly-
valent,” including conflicting interpretations, and “diachronic,” developing
through time.29
If the genre of tafsīr is “inclusivist” and “polyvalent,”30 then why have
some scholars depicted it as patriarchal,31 misogynistic,32 and characterized
by a “voicelessness”33 of women’s perspectives? There is a clear tension in
these diametric arguments. Are these two arguments among scholars of the
Qurʾan reconcilable? Is it possible that the inherent pluralism of Qurʾanic
exegesis diminishes as it shifts to the subject of women and gender? My book
sheds light on these questions by closely analyzing the spectrum of interpret-
ations offered by premodern and modern exegetes on controversial gender
issues, such as polygyny, marital rights, marital turbulence, the discipline of
6 Rebellious Wives, Neglectful Husbands

rebellious wives, and the liability for a husband’s disinterest or neglect of his
wife. Rather than make sweeping and often unsubstantiated generalizations
about a scholarly genre that spans several centuries, I find it more construc-
tive to identify the ways in which patriarchal readings emerge and become
entrenched in this genre.
What is the origin of androcentrism or patriarchal readings in the genre
of Qurʾanic exegesis? Is androcentrism a function of exegetes’ methods,
conclusions, or worldviews, or are they inherent in the Qurʾanic text? If pa-
triarchal interpretations are a function of the methods that medieval exegetes
used, then do modern exegetes’ use of new hermeneutical tools disrupt pa-
triarchal interpretations of the Qurʾan? Chapters 4 through 7 interrogate the
origins of textual androcentrism in the Qurʾan by identifying the ways in
which exegetes introduce patriarchal readings of the Qurʾan and pointing
out moments in which they challenge patriarchal readings within the tafsīr
tradition. I define androcentrism as the privileging of the male and mas-
culinity as the normative self against which the female and the feminine is
measured. I employ the notion of patriarchy not simply as a system of hier-
archy that favors men but as the very processes of thought that justify male
privilege, authority, and power over women.

Bringing Gender and Tafsīr into Conversation

Despite the flourishing of literature on women in the Qurʾan, there re-

mains a need for scholarship that situates the analysis of gender within the
genre of tafsīr, paying particular attention to the genre’s historical and intel-
lectual developments. A few notable works have begun to bridge this gap,
such as Ayesha Chaudhry’s Domestic Violence and the Islamic Tradition,
Karen Bauer’s Gender Hierarchy in the Qurʾan, Aisha Geissinger’s Gender
and Muslim Constructions of Exegetical Authority, and Barbara Stowasser’s
Women in the Qurʾan, Traditions and Interpretation, the first western work
devoted to the subject of women in tafsīr. An edited volume of essays,
Islamic Interpretive Tradition and Gender Justice,34 is perhaps the most re-
cent scholarly work that bridges the gap between tafsīr and gender studies.
Despite these exceptions, much of the conversation on gender hierarchy or
egalitarianism in the Qurʾan tends to take place outside the formal genre of
Qurʾanic exegesis. This trivialization of tafsīr primarily stems from a priori
conclusions about the exegetical tradition as patriarchal, misogynist, or
 Introduction 7

voiceless of women’s perspectives. As Shuruq Naguib argues, “[T]‌o hear

the Qurʾan without the mediation of men, some Muslim feminists choose
to suppress the male voices in order to recover what they perceive to be an
originally liberating and egalitarian divine message.”35 Yet this binary con-
ception of the Qurʾan as egalitarian and Qurʾanic commentaries as misogy-
nistic or patriarchal is problematic, as Naguib points out. By writing off the
genre of Qurʾanic commentaries as a priori misogynist, we overlook critical
interventions within this genre that subvert misogynistic interpretations of
the Qurʾan. The following chapters highlight such interventions by each of
the four modern commentators, whose interpretations upend the dominant
classical interpretation of at least one of the four verses I examine. Yet these
modern commentators, like the commentaries themselves, defy cookie-​
cutter labels such as “patriarchal” or “egalitarian.” Rather, they reflect a com-
plexity and evolution of thought on women and gender that is not always
consistent or coherent. Capturing the complexity of their attitudes and views
on women, I highlight the ways in which modern exegetes push back against
misogynist interpretations and practices in some instances, while also har-
boring some essentialist views about women in other instances.
This book seeks to bring into conversation the distinct fields of tafsīr
studies and gender studies by situating the genre of tafsīr in the center of a
scholarly analysis of gender in the Qurʾan. My comparison of premodern
and modern works of tafsīr on significant gender verses contributes to the
ongoing scholarly debate regarding the intellectual futility or viability of
discovering or recovering the Qurʾan’s egalitarian impulses. Is the Qurʾan
inherently egalitarian, as some scholars have argued, or is it “a thoroughly
androcentric”36 text, as other scholars suggest? Is its androcentrism a func-
tion of male-​centered readings of the Qurʾan? The answers generated by
the past decade of scholarship on gender and the Qurʾan are far from con-
clusive.37 On one end of the spectrum are scholars such as Asma Barlas,
Maysam al-​ Faruqi, and Riffat Hassan, among others, who absolve the
Qurʾanic text itself of patriarchy and instead blame the exegetical tradition
for the “textualization of misogyny”38 into Islam. In her aim to recover the
Qurʾan’s antipatriarchal epistemology, Barlas blames misogynistic inter-
pretations of the Qurʾan on medieval classical exegesis.39 She writes, “The
choices and sensibilities of medieval jurists, scholars and exegetes became
institutionalized in ways that proved damaging to the pluralism and egali-
tarianism of the Qurʾan’s teachings.”40 Al-​Faruqi argues that exegetes often
delivered a “decidedly misogynistic explanation” to “verses that seemed open
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Exploring the Variety of Random
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The Project Gutenberg eBook of Index of the
Project Gutenberg Works of Bret Harte
This ebook is for the use of anyone anywhere in the United States
and most other parts of the world at no cost and with almost no
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Title: Index of the Project Gutenberg Works of Bret Harte

Author: Bret Harte

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Release date: April 17, 2019 [eBook #59300]

Most recently updated: July 6, 2019

Language: English

Credits: Produced by David Widger

*** START OF THE PROJECT GUTENBERG EBOOK INDEX OF THE

PROJECT GUTENBERG WORKS OF BRET HARTE ***
INDEX OF THE PROJECT
GUTENBERG

WORKS OF

BRET HARTE

Compiled by David Widger

 CONTENTS
Click on the ## before many of the titles to
view a linked
table of contents for that volume.

Click on the title itself to open the original

online file.

## SELECTED STORIES

## BY SHORE AND SEDGE

## DRIFT FROM TWO SHORES

## IN A HOLLOW OF THE HILLS

## MARUJA

## A WARD OF THE GOLDEN GATE

## CONDENSED NOVELS

## NEW BURLESQUES

## A WAIF OF THE PLAINS

## A MILLIONAIRE OF ROUGH-AND-READY

## THE HERITAGE OF DEDLOW MARSH

## DEVIL'S FORD

## SNOW-BOUND AT EAGLE'S

## IN THE CARQUINEZ WOODS

## TRENT'S TRUST AND OTHER STORIES

## SUSY, A STORY OF THE PLAINS

## COMPLETE POETICAL WORKS

## IN LIGHT AND SHADOW

## OPENINGS IN THE OLD TRAIL

## FROM SAND HILLS TO PINE

## TALES OF TRAIL AND TOWN

## UNDER THE REDWOODS

## MR. JACK HAMLIN'S MEDIATION

## THE THREE PARTNERS

## TWO MEN OF SANDY BAR

## ON THE FRONTIER

## MRS. SKAGG'S HUSBANDS

## URBAN SKETCHES

## LEGENDS AND TALES

## CLARENCE

## THE STORY OF A MINE

## THE BELL-RINGER OF ANGEL'S AND OTHERS

## A PROTEGEE OF JACK HAMLIN'S

## THE ARGONAUTS OF NORTH LIBERTY

## SALLY DOWS AND OTHER STORIES

## A PHYLLIS OF THE SIERRAS

## A FIRST FAMILY OF TASAJARA

## COLONEL STARBOTTLE'S CLIENT

## FLIP A CALIFORNIA ROMANCE

## CRESSY
## A SAPPHO OF GREEN SPRINGS

## THE TWINS OF TABLE MOUNTAIN

## TALES OF THE ARGONAUTS

## THE LUCK OF ROARING CAMP AND OTHERS

## EAST AND WEST POEMS

## FRONTIER STORIES

## SALOMY JANE

## THE QUEEN OF THE PIRATE ISLE

## HER LETTER HIS ANSWER

## GABRIEL CONROY

THANKFUL BLOSSOM

A DRIFT FROM REDWOOD CAMP

DICKENS IN CAMP

EXCELSIOR

FOUND AT BLAZING STAR

JEFF BRIGGS'S LOVE STORY

TENNESSEE'S PARTNER
 THE QUEEN OF THE PIRATE ISLE

TABLES OF CONTENTS OF
VOLUMES

SELECTED STORIES OF BRET

HARTE

CONTENTS
INTRODUCTION
THE RIGHT EYE OF THE
THE LUCK OF ROARING COMMANDER
CAMP
NOTES BY FLOOD AND FIELD
THE OUTCASTS OF POKER
AN EPISODE OF FIDDLETOWN
FLAT
BARKER'S LUCK
MIGGLES
A YELLOW DOG
TENNESSEE'S PARTNER
A MOTHER OF FIVE
THE IDYL OF RED GULCH
BULGER'S REPUTATION
BROWN OF CALAVERAS
IN THE TULES
HIGH-WATER MARK
A CONVERT OF THE MISSION
A LONELY RIDE
THE INDISCRETION OF ELSBETH
THE MAN OF NO ACCOUNT
THE DEVOTION OF ENRIQUEZ
MLISS

BY SHORE AND SEDGE

 Bret Harte

CONTENTS

AN APOSTLE OF THE TULES

SARAH WALKER
A SHIP OF '49

DRIFT FROM TWO SHORES

 Bret Harte

CONTENTS

THE MAN ON THE BEACH

THE MAN WHOSE YOKE WAS NOT
TWO SAINTS OF THE FOOT- EASY
HILLS
MY FRIEND, THE TRAMP
"JINNY"
THE MAN FROM SOLANO
ROGER CATRON'S FRIEND
THE OFFICE SEEKER
"WHO WAS MY QUIET
A SLEEPING-CAR EXPERIENCE
FRIEND?"
MORNING ON THE AVENUE
A GHOST OF THE SIERRAS
WITH THE ENTREES
THE HOODLUM BAND

IN A HOLLOW OF THE HILLS

 Bret Harte

CONTENTS

CHAPTER I CHAPTER V
CHAPTER II CHAPTER VI
CHAPTER III CHAPTER VII
CHAPTER IV CHAPTER VIII

MARUJA
 By Bret Harte

CONTENTS

CHAPTER I CHAPTER II CHAPTER III CHAPTER IV CHAPTER V

CHAPTER VI CHAPTER VII CHAPTER VIII CHAPTER IX CHAPTER X
CHAPTER XI CHAPTER XII CHAPTER XIII

A WARD OF THE GOLDEN

GATE
 Bret Harte

CONTENTS

PROLOGUE CHAPTER I CHAPTER II CHAPTER III CHAPTER IV

CHAPTER V CHAPTER VI CHAPTER VII CHAPTER VIII CHAPTER IX

CONDENSED NOVELS
 By Bret Harte

CONTENTS

HANDSOME IS AS HANDSOME DOES

LOTHAW, or THE ADVENTURES OF A YOUNG GENTLEMAN IN
SEARCH OF A RELIGION
MUCK-A-MUCK, A MODERN INDIAN NOVEL, AFTER JAMES
FENIMORE COOPER
TERENCE DENVILLE
SELINA SEDILIA
THE NINETY-NINE GUARDSMEN [AFTER THE THREE
MUSKETEERS, BY DUMAS]
THE DWELLER OF THE THRESHOLD
THE HAUNTED MAN
MISS MIX [AFTER CHARLOTTE BRONTE]
GUY HEAVYSTONE; OR, "ENTIRE."
MR. MIDSHIPMAN BREEZY
JOHN JENKINS; OR, THE SMOKER REFORMED
NO TITLE [AFTER WILKIE COLLINS]
Contains:
MARY JONES'S NARRATIVE
THE SLIM YOUNG MAN'S STORY
NO. 27 LIMEHOUSE ROAD
COUNT MOSCOW'S NARRATIVE
 DR. DIGGS'S STATEMENT
BEING A NOVEL IN THE FRENCH PARAGRAPHIC STYLE
FANTINE
LA FEMME
MARY MCGILLUP, A SOUTHERN NOVEL, AFTER BELLE BOYD

NEW BURLESQUES
 By Bret Harte

CONTENTS

RUPERT THE RESEMBLER [After Rupert of Hentzau and Prisoner of

Zenda]
THE STOLEN CIGAR CASE By A. CO--N D--LE
GOLLY AND THE CHRISTIAN, OR THE MINX AND THE MANXMAN
By H-LL C—NE
THE ADVENTURES OF JOHN LONGBOWE, YEOMAN
BEING A MODERN-ANTIQUE REALISTIC ROMANCE
(COMPILED FROM SEVERAL EMINENT SOURCES)
DAN'L BOREM BY E. N---S W--T---T
STORIES THREE BY R-DY--D K-PL--G
"ZUT-SKI" THE PROBLEM OF A WICKED FEME SOLE BY M-R-E C-R-
LLI

A WAIF OF THE PLAINS

 by Bret Harte

CONTENTS

CHAPTER I CHAPTER IV CHAPTER VII

CHAPTER X
CHAPTER II CHAPTER V CHAPTER VIII
CHAPTER XI
CHAPTER III CHAPTER VI CHAPTER IX

A MILLIONAIRE OF ROUGH-
AND-READY
 By Bret Harte

CONTENTS

PROLOGUE CHAPTER I CHAPTER II CHAPTER III

CHAPTER IV CHAPTER V CHAPTER VI

THE HERITAGE OF DEDLOW

MARSH
and Other Tales
 By Bret Harte

CONTENTS

THE HERITAGE OF DEDLOW MARSH

A KNIGHT-ERRANT OF THE FOOT-HILLS
A SECRET OF TELEGRAPH HILL
CAPTAIN JIM'S FRIEND

DEVIL'S FORD
 by Bret Harte

CONTENTS

DEVIL'S FORD CHAPTER III CHAPTER VI

CHAPTER I CHAPTER IV CHAPTER VII
CHAPTER II CHAPTER V CHAPTER VIII

SNOW-BOUND AT EAGLE'S
 by Bret Harte

CONTENTS

CHAPTER
SNOW-BOUND AT CHAPTER VI
III
EAGLE'S CHAPTER
CHAPTER VII
CHAPTER I IV CHAPTER
CHAPTER II VIII
CHAPTER V

IN THE CARQUINEZ WOODS

 By Bret Harte

CONTENTS

CHAPTER I.
CHAPTER V CHAPTER VIII
CHAPTER II.
CHAPTER VI CHAPTER IX
CHAPTER III.
CHAPTER VII CHAPTER X
CHAPTER IV

TRENT'S TRUST AND OTHER

STORIES
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