To kill a mockingbird by Harper Lee (CHAPTER 1–PART 3)

1960
TO KILL A MOCKINGBIRD
by Harper Lee
Copyright (C) 1960 by Harper Lee
Copyright (C) renewed 1988 by Harper Lee
Published by arrangement with McIntosh and Otis, Inc.

Dill had seen Dracula, a revelation that moved Jem to eye him with the beginning
of respect. “Tell it to us,” he said.
Dill was a curiosity. He wore blue linen shorts that buttoned to his shirt, his hair
was snow white and stuck to his head like duckfluff; he was a year my senior but
I towered over him. As he told us the old tale his blue eyes would lighten and
darken; his laugh was sudden and happy; he habitually pulled at a cowlick in the
center of his forehead.
When Dill reduced Dracula to dust, and Jem said the show sounded better than
the book, I asked Dill where his father was: “You ain’t said anything about him.”
“I haven’t got one.”
“Is he dead?”
“No…”
“Then if he’s not dead you’ve got one, haven’t you?”
Dill blushed and Jem told me to hush, a sure sign that Dill had been studied and
found acceptable. Thereafter the summer passed in routine contentment. Routine
contentment was: improving our treehouse that rested between giant twin
chinaberry trees in the back yard, fussing, running through our list of dramas
based on the works of Oliver Optic, Victor Appleton, and Edgar Rice Burroughs.
In this matter we were lucky to have Dill. He played the character parts formerly
thrust upon me— the ape in Tarzan, Mr. Crabtree in The Rover Boys, Mr. Damon
in Tom Swift. Thus we came to know Dill as a pocket Merlin, whose head teemed
with eccentric plans, strange longings, and quaint fancies.
But by the end of August our repertoire was vapid from countless reproductions,
and it was then that Dill gave us the idea of making Boo Radley come out.
The Radley Place fascinated Dill. In spite of our warnings and explanations it
drew him as the moon draws water, but drew him no nearer than the light-pole on
the corner, a safe distance from the Radley gate. There he would stand, his arm
around the fat pole, staring and wondering.
The Radley Place jutted into a sharp curve beyond our house. Walking south, one
faced its porch; the sidewalk turned and ran beside the lot. The house was low,
was once white with a deep front porch and green shutters, but had long ago

darkened to the color of the slate-gray yard around it. Rain-rotted shingles
drooped over the eaves of the veranda; oak trees kept the sun away. The remains
of a picket drunkenly guarded the front yard— a “swept” yard that was never
swept— where johnson grass and rabbit-tobacco grew in abundance.
Inside the house lived a malevolent phantom. People said he existed, but Jem and
I had never seen him. People said he went out at night when the moon was down,
and peeped in windows. When people’s azaleas froze in a cold snap, it was
because he had breathed on them. Any stealthy small crimes committed in
Maycomb were his work. Once the town was terrorized by a series of morbid
nocturnal events: people’s chickens and household pets were found mutilated;
although the culprit was Crazy Addie, who eventually drowned himself in
Barker’s Eddy, people still looked at the Radley Place, unwilling to discard their
initial suspicions. A Negro would not pass the Radley Place at night, he would cut
across to the sidewalk opposite and whistle as he walked. The Maycomb school
grounds adjoined the back of the Radley lot; from the Radley chickenyard tall
pecan trees shook their fruit into the schoolyard, but the nuts lay untouched by the
children: Radley pecans would kill you. A baseball hit into the Radley yard was a
lost ball and no questions asked.
The misery of that house began many years before Jem and I were born. The
Radleys, welcome anywhere in town, kept to themselves, a predilection
unforgivable in Maycomb. They did not go to church, Maycomb’s principal
recreation, but worshiped at home; Mrs. Radley seldom if ever crossed the street
for a mid-morning coffee break with her neighbors, and certainly never joined a
missionary circle. Mr. Radley walked to town at eleven-thirty every morning and
came back promptly at twelve, sometimes carrying a brown paper bag that the
neighborhood assumed contained the family groceries. I never knew how old Mr.
Radley made his living— Jem said he “bought cotton,” a polite term for doing
nothing—but Mr. Radley and his wife had lived there with their two sons as long
as anybody could remember.
The shutters and doors of the Radley house were closed on Sundays, another
thing alien to Maycomb’s ways: closed doors meant illness and cold weather
only. Of all days Sunday was the day for formal afternoon visiting: ladies wore
corsets, men wore coats, children wore shoes. But to climb the Radley front steps

and call, “He-y,” of a Sunday afternoon was something their neighbors never did.
The Radley house had no screen doors. I once asked Atticus if it ever had any;
Atticus said yes, but before I was born.
According to neighborhood legend, when the younger Radley boy was in his
teens he became acquainted with some of the Cunninghams from Old Sarum, an
enormous and confusing tribe domiciled in the northern part of the county, and
they formed the nearest thing to a gang ever seen in Maycomb. They did little, but
enough to be discussed by the town and publicly warned from three pulpits: they
hung around the barbershop; they rode the bus to Abbottsville on Sundays and
went to the picture show; they attended dances at the county’s riverside gambling
hell, the Dew-Drop Inn & Fishing Camp; they experimented with stumphole
whiskey. Nobody in Maycomb had nerve enough to tell Mr. Radley that his boy
was in with the wrong crowd.
One night, in an excessive spurt of high spirits, the boys backed around the square
in a borrowed flivver, resisted arrest by Maycomb’s ancient beadle, Mr. Conner,
and locked him in the courthouse outhouse. The town decided something had to
be done; Mr. Conner said he knew who each and every one of them was, and he
was bound and determined they wouldn’t get away with it, so the boys came
before the probate judge on charges of disorderly conduct, disturbing the peace,
assault and battery, and using abusive and profane language in the presence and
hearing of a female. The judge asked Mr. Conner why he included the last charge;
Mr. Conner said they cussed so loud he was sure every lady in Maycomb heard
them. The judge decided to send the boys to the state industrial school, where
boys were sometimes sent for no other reason than to provide them with food and
decent shelter: it was no prison and it was no disgrace. Mr. Radley thought it was.
If the judge released Arthur, Mr. Radley would see to it that Arthur gave no
further trouble. Knowing that Mr. Radley’s word was his bond, the judge was
glad to do so.
The other boys attended the industrial school and received the best secondary
education to be had in the state; one of them eventually worked his way through
engineering school at Auburn. The doors of the Radley house were closed on
weekdays as well as Sundays, and Mr. Radley’s boy was not seen again for fifteen years.
But there came a day, barely within Jem’s memory, when Boo Radley was heard
from and was seen by several people, but not by Jem. He said Atticus never talked
much about the Radleys: when Jem would question him Atticus’s only answer
was for him to mind his own business and let the Radleys mind theirs, they had a
right to; but when it happened Jem said Atticus shook his head and said, “Mm,
mm, mm.”
So Jem received most of his information from Miss Stephanie Crawford, a
neighborhood scold, who said she knew the whole thing. According to Miss
Stephanie, Boo was sitting in the livingroom cutting some items from The
Maycomb Tribune to paste in his scrapbook. His father entered the room. As Mr.
Radley passed by, Boo drove the scissors into his parent’s leg, pulled them out,
wiped them on his pants, and resumed his activities.
Mrs. Radley ran screaming into the street that Arthur was killing them all, but
when the sheriff arrived he found Boo still sitting in the livingroom, cutting up the
Tribune. He was thirty-three years old then.
Miss Stephanie said old Mr. Radley said no Radley was going to any asylum,
when it was suggested that a season in Tuscaloosa might be helpful to Boo. Boo
wasn’t crazy, he was high-strung at times. It was all right to shut him up, Mr.
Radley conceded, but insisted that Boo not be charged with anything: he was not
a criminal. The sheriff hadn’t the heart to put him in jail alongside Negroes, so
Boo was locked in the courthouse basement.
Boo’s transition from the basement to back home was nebulous in Jem’s memory.
Miss Stephanie Crawford said some of the town council told Mr. Radley that if he
didn’t take Boo back, Boo would die of mold from the damp. Besides, Boo could
not live forever on the bounty of the county.
Nobody knew what form of intimidation Mr. Radley employed to keep Boo out of
sight, but Jem figured that Mr. Radley kept him chained to the bed most of the
time. Atticus said no, it wasn’t that sort of thing, that there were other ways of
making people into ghosts.
My memory came alive to see Mrs. Radley occasionally open the front door, walk
to the edge of the porch, and pour water on her cannas. But every day Jem and I would see Mr. Radley walking to and from town. He was a thin leathery man with
colorless eyes, so colorless they did not reflect light. His cheekbones were sharp
and his mouth was wide, with a thin upper lip and a full lower lip. Miss Stephanie
Crawford said he was so upright he took the word of God as his only law, and we
believed her, because Mr. Radley’s posture was ramrod straight.
He never spoke to us. When he passed we would look at the ground and say,
“Good morning, sir,” and he would cough in reply. Mr. Radley’s elder son lived
in Pensacola; he came home at Christmas, and he was one of the few persons we
ever saw enter or leave the place. From the day Mr. Radley took Arthur home,
people said the house died.
But there came a day when Atticus told us he’d wear us out if we made any noise
in the yard and commissioned Calpurnia to serve in his absence if she heard a
sound out of us. Mr. Radley was dying.
He took his time about it. Wooden sawhorses blocked the road at each end of the
Radley lot, straw was put down on the sidewalk, traffic was diverted to the back
street. Dr. Reynolds parked his car in front of our house and walked to the
Radley’s every time he called. Jem and I crept around the yard for days. At last
the sawhorses were taken away, and we stood watching from the front porch
when Mr. Radley made his final journey past our house.
“There goes the meanest man ever God blew breath into,” murmured Calpurnia,
and she spat meditatively into the yard. We looked at her in surprise, for
Calpurnia rarely commented on the ways of white people.
The neighborhood thought when Mr. Radley went under Boo would come out,
but it had another think coming: Boo’s elder brother returned from Pensacola and
took Mr. Radley’s place. The only difference between him and his father was
their ages. Jem said Mr. Nathan Radley “bought cotton,” too. Mr. Nathan would
speak to us, however, when we said good morning, and sometimes we saw him
coming from town with a magazine in his hand.
The more we told Dill about the Radleys, the more he wanted to know, the longer
he would stand hugging the light-pole on the corner, the more he would wonder.
“Wonder what he does in there,” he would murmur. “Looks like he’d just stick
his head out the door.”

7 thoughts on “To kill a mockingbird by Harper Lee (CHAPTER 1–PART 3)”

    1. The Introduction of Prophetic mussar rather than Higher Criticism history speculations

      This 2nd Parsha of the Book of בראשית, Parshat Noach. The opening two Parshaot serve as an introduction of the Torah which formally begins with the 3rd Parsha – the introduction of Avraham the father of the chosen Cohen people. What do the opening first two Parshaot of בראשית introduce? This fundamentally basic question – it defines these two Parshaot.

      Notice that the Torah introduces the Name אלהים rather than the שם השם לשמה. Herein serves as an introduction to the 7th Oral Torah middah רב חסד, which the Talmud interprets to mean as מאי נפקא מינא? The 7th Oral Torah attribute spirit distinguishes – something like as does the קידוש\הבדלה of shabbat the distinction between Av tohor time-oriented commandments from positive commandments. A fundamental מאי נפקא מינא wherein the Talmud discerns that the former Av Torah commandments require “k’vanna (an as yet undefined term which fundamentally requires definition) whereas the latter Torah mitzvot do not require k’vanna/כוונה.

      The aggadic mussar story of the Book of בראשית, not at all challenged by the late 19th Century German Higher Criticism. The catastrophic events of the World Wars prompted a reevaluation of Enlightenment ideals, including the objectivity and rationality that underpinned Higher Critical methods. Scholars began to question the biases inherent in historical analysis. Post Shoah no more get out of jail free for Xtianity, with its Nazi rat-lines to prevent the execution of justice upon Nazi war criminals.

      Fear of Heaven shapes the reputation of both Man in general and religious institutions in particular. The alliance between Lutheranism and Nazism during the Nazi regime in Germany presents a complex and troubling history which ultimately undermined late 19th Century German Higher Criticism. That both Catholic and Protestant Xtianity aided and assisted the Nazis. Pope Pius XII failed to even protest the Nazi slaughter of Rome’s Jews! Actions speak louder than priests or pastors screaming “Fear God”. The Nazi systematic slaughter of 75% of Western European Jewry while the Xtian church ignored oppression, theft, injustice and genocide permanently destroyed the good name of Xtianity.

      Had the church condemned FDR’s decision to embrace Chamberlain’s White Paper and bar European refugees entrance to America perhaps the charge that the Xtian church lacks Fear of Heaven, would not stick to all eternity thereafter. Fear of Heaven, means protecting the Good Name reputation – just that simple. Post Shoah, Hitler and his Nazi SS mafia permanently destroyed the Good Name reputation of all branches of Xtianity; starting with German Protestant ‘Higher Criticism. Higher Criticism, which began to deconstruct traditional interpretations tied to authoritarian and nationalistic ideologies.

      Perhaps the Talmud did not clarify crystal clear when Goyim abandoned all together the Brit faith and ipso facto worshipped other Gods. The בראשית aggadic mussar story therefore opens with אלהים כלל rather than the שם השם לשמה פרט. Why did HaShem accept the korban of young Hev’el and reject the Cohen First-born son Cain’s korban? The Torah revelation validate both types of korbanot! The Torah contains the רמז word ברית אש\בראשית. Just as the dispute between the two sons of Adam equally reflected in the רמז word ב’ ראשית. Rabbi Yechuda Ha’Nasi interprets the language of kre’a shma בכל לבבך\כם based upon the Torah precedent: ב’ ראשית, two opposing Yatzirot struggle within the heart like as did Esau and Yaacov wrestled within the womb of Rivka.

      Therefore, when exactly did the Goyim reject the ברית אש\בראשית? Concerning the two korbanot dedicated by the two opposing sons of Adam, Hevel’s korban accepted because his k’vanna dedicated the korban through the Torah oath (שם ומלכות) in the Name of the Creation oath brit. Cain’s korban rejected because his korban lacked k’vanna. Hence the distinction between Av tohor time-oriented commandments which require k’vanna from positive תולדות commandments which do not require k’vanna. Do the תולדות follow the Avot? This defining מאי נפקא מינא detail both mesechtot Shabbat and Baba Kama ask – this very question! Clearly the distinction in the case of the two opposing “Yatzirot” of Adam: Doing mitzvot stam does not follow doing mitzvot with the k’vanna of “oath brit”.

      ולשת גם הוא ילד בן ויקרא את שמו אנוש אז הוחל לקרא בשם השם.

      Following the murder of Hevel, Chava the wife of Adam gave birth to a third son. This third son, who did he follow? The masoret of murdered Hevel or the masoret of Cain? Touching Enosh, the Tanna Targum Onkelos writes: בכן ביומוהי חלו בני אנשא מלצלאה בשמא דהשם. Rashi, an early major Reshon, interprets – אז הוחל. לשון חולין, לקרת את שמות האדם ואת שמות העצבים בשמו של הקדוש ברוך רבים. הוא, לעשותן אלילים ולקרותן אלהות

      Recall that the HaShem permitted Adam to call the created animals names in the last p’suk prior to the third aliya to the Torah. But the first born cohen son of שת, the son born after Cain murder Hevel. The Targum employs the verb מלצלאה בשמא דהשם. They prayed to HaShem. Whereas the Rashi explanation the 2nd generation אנוש, comparable to Chava’s: ותאמר האשה אל הנחש מפרי עץ הגן נאכל ומפרי העץ אשר בתוך הגן אמר אלהים לא תאכלו ממנו ולא תגעו בן פן תמתון. Chava added on to the original commandment as did the 2nd generation of Adam, Enosh, who started naming the stars with Divine Names. Just as the snake deceived Chava so to later down stream generations did a ירידות הדורות domino effect and stared worshipping other אלהים. This action of avoda zarah created Man created Gods in the image of Man.

      Mesechta Sanhedrin asks the famous question: What caused the Flood disaster in the days of Noach? Answer ברית אש, the fire of the brit sworn oaths (שם ומלכות); the generation of Noach made false oaths! A Torah oath has the power to create through tohor time-oriented Av Torah commandments מלאכים; a Torah oath fundamentally requires שם ומלכות. But only Av tumah avoda zarah assumes that man can create Gods by means of swearing a Torah oath. This tumah yatzir/Yatzir Ha’Raw within the heart literally reads בראשית ברא אלהים. Attempts to create Gods יש מאין profanes ברית אש\בראשית. Herein the מאי נפקא מינא which distinguishes tohor middot from tumah middot; the Divine service of the chosen Cohen people forever separates Shabbat from Chol, זמן גרמא מצוות מן תולדות מצוות.

      Its the discernment of fine distinctions which separates like from like which defines the concept of “understanding”. Upon this יסוד breathes the Divine Spirit רב חסד. This middah discerns time-oriented commandments which require k’vanna from תולדות commandments which do not require k’vanna. HaShem accepted the korban of 2nd born Hevel because he dedicated the korban לשם ברית. HaShem rejected the korban of Adam’s first born son Cain, because he dedicated his korban – as a reactionary barbeque unto Heaven. A fundamental מאי נפקא מינא.

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