Kitap dosya olarak indirilemez ancak uygulamamız üzerinden veya online olarak web sitemizden okunabilir.
Kitabı oku: «The Life of P.T. Barnum», sayfa 3
“Tolerable, but nothing to brag of,” replied the peddler; “I have made seventy-five cents by the operation.”
“How is that?” was the inquiry.
“I have received a dollar for two strops which cost me only twelve and a half cents each,” replied the peddler; “but having heard of the cute tricks of the Bethel chaps, I thought I would look out for them and fix my prices accordingly. I generally sell these strops at twenty-five cents each, but, gentlemen, if you want any more at fifty cents apiece, I shall be happy to supply your whole village.”
Our neighbors laughed out of the other side of their mouths, but no more strops were purchased
There was a poor sot in Bethel, who had a family consisting of a wife and four children. Before he took to drink he was an industrious, thriving, intelligent, and respectable man – by trade a cooper; but for ten years he had been running down hill, and at last became a miserable toper. Once in a while he would “keg,” as he called it; that is, he would abjure strong drink for a certain length of time – usually for a month. During these intervals he was industrious and sober. He visited the stores; the neighbors gladly conversed with him, and encouraged him to continue in well doing. The poor fellow would weep as he listened to friendly admonitions, and would sometimes reply:
“You are right, my friends; I know you are right, for now my brain is cool and clear, and I can see as well as you can that there is no happiness without sobriety. I am like the prodigal son, who, ‘when he came to himself,’ saw that there was no hope for him unless he arose and returned to his father and to the walks of duty and reason. I have come to myself.”
“Yes,” would be the reply; “but will you remain so?”
Drawing himself up, with a look of pride which always distinguished him before his fall, he would say, “Do you suppose that I would bemean myself and family by becoming a confirmed sot?”
His wife was respected and his children beloved by all the neighbors; they continued to interchange visits with our most worthy families; and, notwithstanding his long career of dissipation, his neighbors did not cease to hope that, by appealing to his pride and self-respect, they could be able, during some of his sober intervals, to induce a promise of total and eternal abstinence from the cup. His sense of honor was so elevated, that they felt sure he would break the fatal spell for ever, if he would but once pledge his word to do so.
“No, surely you would not become a sot; your self-respect and love for your family would not permit it; and therefore I suppose you will never drink liquor again,” remarked an anxious neighbor.
“Not till my ‘keg’ is up, which is three weeks from yesterday,” was the reply.
“Oh, give us your word now,” chimed in several friends, “that you will not drink when your ‘keg,’ is up, but that you will abstain for ever. Only pledge your word, and we know you’ll keep it.”
“To be sure I would, so long as the world should stand. My word is sacred, and therefore I am cautious about pledging it. When once given, all the fiends of Pandemonium could not tempt or force me to break it. But I shall not pledge myself. I only say you are right, gentlemen; drinking liquor is a bad business, and when my ‘keg’ is up – I’ll think about it. I break off once in a few months, merely to prove to myself and to you that I am not a drunkard and never shall be, for you see I can control myself.”
With this delusive sophism the poor fellow would content himself, but he almost unconsciously looked forward with hope and joy for the time to arrive which had been fixed upon, for his pent-up appetite grew the stronger as the day approached, and therefore as soon as the moment arrived he would seize the bottle, and be drunk as speedily as possible. Then would be renewed his career of misery, and then again would his trembling wife and children feel overwhelmed by the dark picture opening before them.
At the termination of one of these “kegs,” he got drunk as usual, and beat his wife as he had often done before. On awaking the next morning, he desired her to send a child to the store for rum. She replied that they had all gone to school. He then requested her to go and replenish the bottle. She made an excuse which put, him off for an hour or two, when he arose from the bed and essayed to eat his breakfast. But his parched tongue and burning throat, the results of last night’s debauch, destroyed all appetite except for rum, and although perfectly sober, this raging fire almost maddened him; and turning to his wife, he said:
“Mrs.—, I am sick; you must go and get me some liquor.”
“I cannot do it,” was the sad but firm reply.
“Cannot! Am I to be disobeyed by my lawful wedded wife? Have I sunk so low that my wishes may be thwarted and my directions disobeyed by the partner of my life?” replied he with all his native pride and dignity.
“I never refused to do any thing which would promote your happiness, but I cannot help you procure that which will make you unhappy and your family wretched,” replied the desponding wife.
“We will soon see who is master here,” replied the husband, “and you will find that I shall show my power in a manner that you will feel, for I will stop your credit at the store.”
With this threat he buttoned up his coat, ran his fingers through his hair, and placing his bottle in his pocket, strode off to the village, with the dignity of a Brutus.
Arriving at our store, he marched up to the proprietor with the air of a wealthy patron, and exclaimed:
“Mr. Weed, my wife has disobeyed me this morning, and I forbid you to trust her on my account.”
Mr. Weed, seeing by the rolling eye and pallid face of his customer, that the “keg” was broken, replied with considerable sharpness:
“Oh, Mr.—, you need not have taken the trouble to forbid me trusting your wife, for I would not trust you!”
This repulse, so sudden and unexpected, at once overwhelmed and saved him. He was astonished to find himself brought so low, and indignantly drawing the empty bottle from his pocket and dashing it into a thousand pieces upon the floor, he exclaimed:
“There! thou cursed leveller of humanity, and destroyer of man’s respect! I pledge myself before God, I will never again taste a drop of any thing that can intoxicate;” and he kept his word. He is now a wealthy man, has frequently represented his town in the State Legislature, and his family, including several grand-children, is one of the first in the country in point of respectability and moral worth.
There is something to be learned even in a country store. We are apt to believe that sharp trades, especially dishonest tricks and unprincipled deceptions, are confined entirely to the city, and that the unsophisticated men and women of the country do every thing “on the square.” I believe this to be measurably true, but know that there are many exceptions to this rule. Many is the time I cut open bundles of rags, brought to the store by country women in exchange for goods, and declared to be all linen and cotton, that contained quantities of worthless woollen trash in the interior, and sometimes stones, gravel, ashes, etc. And sometimes, too, have I (contrary to our usual practice) measured the load of oats, corn or rye which our farmer-customer assured us contained a specified number of bushels, perhaps sixty, and found it four or five bushels short. Of course the astonished woman would impute the rag-swindle to a servant or neighbor who had made it up without her knowledge, and the man would charge carelessness upon his “help” who measured the grain, and by mistake “made a wrong count.” These were exceptions to the general rule of honesty, but they occurred with sufficient frequency to make us watchful of our customers, and to teach me the truth of the adage, “There’s cheating in all trades but ours.”
While I was clerk in the store in Bethel, my father kept the village tavern. I usually slept with my younger brother Eder, but when our house was filled with travellers we were obliged to sleep “three in a bed,” by taking in our honest Irish farmer, Edmund, as sleeping partner. After the store was closed at night, I would frequently join some of our village boys in a party at the house of their parents, and what with story-telling and various kinds of “child’s play,” a couple of hours would glide away, and at eleven o’clock at night (which was later than my parents permitted) I would slyly creep up stairs, and crawl into bed with the greatest caution lest I should awake my brother, who would be sure to report my late hours to my parents.
My brother contrived all sorts of plans to catch me on my return home, but sleep would overtake him, and thus I eluded his vigilance. Sometimes he would pile trunks and chairs against the door, so that I could hardly open it without upsetting the barricade, and awakening him by the noise. I generally managed, however, to open the door by degrees, and get to bed without disturbing his slumbers.
One night I found the door fastened on the inside by a nail firmly driven over the latch. Determined not to let him outwit me, I descended the stairs, found a short ladder which I ascended, and entered our bedroom window without being discovered. These continual contrivances of my brother made me always suspicious of some trap on my return home, and I generally approached my dormitory with the greatest caution. One night I returned as usual about eleven o’clock, and opening the door a few inches with great care, I run in my arm in order to discover any obstructions which might lie in wait for me. My hand soon touched a small cord, which I found was attached to the door-latch by one end; where the other end was fastened I could not imagine, and the darkness would not enable me to discover. I drew a knife from my pocket, and cutting the cord very cautiously, opened the door and got into bed without discovery. On awaking the next morning, I found the other end of the cord attached to my brother’s big toe! This ingenious contrivance he thought would wake him up, and it undoubtedly would have done so but for my timely discovery.
Another night he sat up in the middle of the bed and bolstered himself with pillows, determined to keep awake until I returned. But sleep at last overcame him, and when I arrived and found him in that position, I snugged myself in cosily across the foot of the bed and went to sleep. In the morning he found himself sitting bolt upright in bed, just as he went to sleep the night before. Giving me a kick, he woke me up, and exclaimed:
“You worked it pretty well last night, but I’ll catch you yet.”
“You are welcome to do it if you can,” I replied; “but you will have to get up early in the morning to catch a weasel asleep.”
The next night he fastened a spur upon his naked heel and went to sleep, thinking that when I got into bed I should hit the spur, and perhaps rake my shin, the pain of which would cause me to cry out and thus awake him. I retired with my usual caution that night, and discovering no contrivance, I concluded my brother had abandoned the chase, and turning my back to him I was soon wrapped in the arms of Morpheus.
It chanced that night that a number of tin peddlers and other travellers arrived at a late hour, and every bed being engaged, our Irish Edmund was obliged to sleep with us. Perceiving me stowed away on the farther side of the bed, and my brother lying as usual plump in the middle, he quietly laid himself down on the front and went to sleep. At about two o’clock I was awakened by a fearful noise. The full moon was streaming in at the window, making our bedroom as light as day.
“I’ll tache ye to go to bed wid a spur on, ye little divil ye,” exclaimed Edmund, as he held my brother high in the air, one hand gripping his neck and the other holding the offending leg with the spur on, just over my head.
“What is the matter, Edmund?” I exclaimed in surprise.
“Nothing is the matter, except this brother of yours has run his spur into me groin a matter of three inches,” replied the indignant Irishman, who was suffering under the smart of his wound.
“I did not mean it for you; I meant it for Taylor,” whined out my brother, only half awake.
“Divil a bit do I care who you meant it for, so that I have got it,” replied Edmund, at the same time giving my brother several slaps, which made him yell like a young Indian.
Edmund then unbuckled the spur, and arranging us all in bed again, he turned to go to sleep, simply remarking to my brother: “The nixt time ye try to ride me for a horse, ye’ll find I’m a kicking one, ye spalpeen!”
CHAPTER III
Sunday School – Old Meeting-House
The Sunday-School – Eccentric Clergyman – A zealous Brother – Pumping a Witness – Awful Disclosures – Suspicious Circumstances – The Trial – The Climax – The Wedding Fee – Doctrinal Discussions – The Old Meeting-House – The Stove Reform – Power of Imagination – The Deacon’s Appeal – The Bible-Class – The One Thing Needful – An Explosion.
LIKE most persons in the New England States, I was brought up to attend church regularly on the Sabbath. Indeed, before I was able to read, I was one of the first scholars in Sunday-school. We had but one church or “meeting-house” in Bethel, (Presbyterian,) and here all attended. A difference in creeds and sects was scarcely known in our little country village at that time. The old meeting-house had neither steeple nor bell, but in summer time it was a comfortable place for the inhabitants to congregate. My good mother would teach me my lessons in the New Testament and the Catechism, and my highest aspiration was to get every word so perfectly as to obtain the reward of merit. This valuable pecuniary consideration consisted of a ticket which stated that the bearer was entitled to one mill “reward,” so that ten tickets were worth one cent; and as this reward was not payable in cash, but in Sunday-school books at ten cents each, it follows that one hundred tickets would be required to purchase one book, so that a scholar must be successful every consecutive Sabbath (which was simply impossible) for the space of two years before he could come in possession of a tangible prize! Infinitesimal as was this recompense, it was sufficient to spur me to intense diligence.
The first clergyman whom I remember preaching in Bethel was the Rev. Samuel Sturges. At the time I was a clerk, the Rev. Mr. Lowe was the preacher. He traded at our store, and although he was fond of his pipe, and most clergymen in those days who visited my father and grandfather loved their “glass,” I was impressed with the belief that the clergy, individually and collectively, were considerably more than human. I still entertain sincere respect for that calling, and am certain that many of its members (as all ought to be) are devoted disciples of their blessed Master; yet it is sadly true, that as the “best fruit is most pecked by the birds,” so also is the best cause most liable to be embraced by hypocrites; and we all have learned, with pain and sorrow, that the title “REV.” does not necessarily imply a saint, for nothing can prevent our sometimes being deceived by a “wolf in sheep’s clothing.”
The Rev. Richard Varick Dey, who resided at Greenfield, Ct, was in the habit of coming to Bethel to preach on Sabbath evenings. He was a very eloquent preacher, and an eccentric man. He possessed fine talents – his sermons were rich in pathos and wit, and he was exceedingly popular with the world’s people. The more straight-laced, however, were afraid of him. His remarks both in and out of the pulpit would frequently rub hard against some popular dogma, or knock in the head some favorite religious tenet Mr. Dey was therefore frequently in hot water with the church – and was either “suspended,” or about to be brought to trial for some alleged breach of ministerial duty, or some suspected heresy. While thus debarred from preaching, he felt that he must do something to support his family. With this view he visited Bethel, Danbury, and other towns, and delivered “Lectures,” at the termination of which, contributions for his benefit were taken up. I remember his lecturing in Bethel on “Charity.” This discourse overflowed with eloquence and pathos, and terminated in a contribution of more than fifty dollars.
It was said that on one occasion Mr. Dey was about to be tried before an ecclesiastical body at Middletown. There being no railroads in those days, many persons travelled on horseback. Two days before the trial was to take place, Mr. Dey started for Middletown alone, and on horseback. His valise was fastened behind the saddle, and putting on his large great-coat surmounted with half a dozen broad “capes,” as was the fashion of that period, and donning a broad-brimmed hat, he mounted his horse and started for the scene of trial.
On the second day of his journey, and some ten miles before reaching Middletown, he overtook a brother clergyman, also on horseback, who was wending his way to the Consociation.
He was a man perhaps sixty years of age, and his silvered locks stood out like porcupine quills. His iron visage, which seemed never to have worn a smile, his sinister expression, small keen selfish looking eyes, and compressed lips, convinced Mr. Dey that he had no hope of mercy from that man as one of his judges. The reverend gentlemen soon fell into conversation. The sanctimonious clergyman gave his name and residence, and inquired those of Mr. Dey.
“My name is Mr. Richard,” replied Rev. Richard V. Dey, “and my residence is Fairfield.” [Greenfield is a parish in the town of Fairfield.]
“Ah,” exclaimed the other clergyman; “then you live near Mr. Dey: do you know him?”
“Perfectly well,” responded the eccentric Richard.
“Well, what do you think of him?” inquired the anxious brother.
“He is a wide-awake eunning fellow, one whom I should be sorry to offend, for I would not like to fall into his clutches; but if compelled to do so, I could divulge some things which would astonish our Consociation.”
“Is it possible? Well, of course your duty to the Church and the Redeemer’s cause will prompt you to make a clean breast of it, and divulge every thing you know against the accused,” responded the excited clergyman.
“It is hard to destroy a brother’s reputation and break up the peace of his family,” answered the meek Mr. Richard.
“It is the duty of the elect to expose and punish the reprobates,” replied the sturdy Puritan.
“But had I not better first tell our brother his fault, and give him an opportunity to confess and be forgiven?”
“Our brother, as you call him, is undoubtedly a heretic, and the true faith is wounded by his presence amongst us. The Church must be purged from unbelief. We must beware of those who would introduce damnable heresies.”
“Are you sure that Mr. Dey is an unbeliever?” inquired the modest Mr. Richard.
“I have heard that he throws doubt upon the Trinity – shrugs his shoulders at some portions of the Saybrook Platform, and has said that even reprobates may sincerely repent, pray for forgiveness, and be saved. Ay, that he even doubts the damnation of unregenerate infants!”
“Horrible!” ejaculated Mr. Richard.
“Yes! Horrible indeed, but I trust that our Consociation will excommunicate him at once and for ever. But what do you know concerning his belief?”
“I know nothing specially against his belief,” responded Mr. Richard, “but I have witnessed some of his acts which I should be almost sorry to expose.”
“A mistaken charity! It is your duty to tell the Consociation all you know regarding the culprit, and I shall insist upon your doing so.”
“I certainly desire to do that which is right and just, and as I am but young in the ministry I shall defer to your judgment founded on age and experience. But I would prefer at first to state to you what I know, and then will be guided by your advice in regard to giving my testimony before the Consociation.”
“A very proper course. You can state the facts to me, and I will give you my counsel. Now what do you know?”
“I know that on more than one occasion I have caught him in the act of kissing my wife,” replied the injured Mr. Richard.
“I am not at all astonished,” responded the clergyman; “such conduct coincides exactly with the opinion I had formed of the man. I commiserate you, sir, but I honor your sense of duty in divulging such important facts, even at the expense of exposing serious troubles in your domestic relations. But, sir, justice must have its course. These facts must be testified to before the Consociation. Do you know any thing else against the delinquent?”
“I know something more, but it is of a nature so delicate, and concerns me personally so seriously, that I must decline divulging it.”
“Sir, you cannot do that. I will not permit it, but will insist on your telling the whole truth before our Consociation, though your heart-strings were to break in consequence. I repeat, sir, that I sympathize with you personally, but personal feelings must be swallowed up in the promotion of public good. No sympathy for an individual can be permitted to clash with the interests of the true Church. You had better tell me, sir, all you know.”
“Since you say that duty requires it, I will do so. I have caught him, under very suspicious circumstances, in my wife’s bedroom,” said the unfortunate Mr. Richard.
“Was your wife in bed?” inquired the man with the iron face.
“She was,” faintly lisped the almost swooning Mr. Richard.
“Enough, enough,” was the response. “Our Consociation will soon dispose of the Rev. Richard V. Dey.”
The two clergymen had now arrived at Middletown. The Rev. Mr. Vinegarface rode to the parsonage, while Mr. Dey, alias “Mr. Richard,” went to a small and obscure inn.
The Consociation commenced the next day. This ecclesiastical body was soon organized, and after disposing of several minor questions, it was proposed to take up the charges of heresy against the Rev. Mr. Dey. The accused, with a most demure countenance, was conversing with his quondam travelling companion of the day previous, who upon hearing this proposition instantly sprang to his feet, and informed the Reverend Chairman that providentially he had been put in possession of facts which must necessarily result in the immediate expulsion of the culprit from the Church, and save the necessity of examining testimony on the question of heresy. “In fact,” continued he, “I am prepared to prove that the Rev. Richard V. Dey has frequently kissed the wife of one of our brethren, and has also been caught in a situation which affords strong evidence of his being guilty of the crime of adultery!”
A thrill of horror and surprise ran through the assembly. Every eye was turned to Mr. Dey, who was seated so closely to the last speaker that he touched him as he resumed his seat. Mr. Dey’s countenance was as placid as a May morning, and it required keen vision to detect the lurking smile of satisfaction that peeped from a corner of his eye. A few minutes of dead silence elapsed.
“Produce your witnesses,” finally said the Chairman, in an almost sepulchral voice.
“I call on the Rev. Mr. Richard, of Fairfield, to corroborate under oath the charges which I have made,” responded the hard-visaged Puritan.
Not a person moved. Mr. Dey looked as unconcerned as if he was an utter stranger to all present, and understood not the language which they were speaking.
“Where is the Rev. Mr. Richard?” inquired the venerable Chairman.
“Here he is,” responded the accuser, familiarly tapping Mr. Dey on the shoulder.
The whole audience burst into such a roar of laughter as probably never was heard in a like Consociation before.
The accuser was almost petrified with astonishment at such inconceivable conduct on the part of that sedate religious assembly.
Mr. Dey alone maintained the utmost gravity.
“That, sir, is the Rev. Richard V. Dey,” replied the Chairman when order was restored.
The look of utter dismay which instantly marked the countenance of the accuser threw the assembly into another convulsion of laughter, during which Mr. Dey’s victim withdrew and was not seen again in Middletown. The charges of heresy were then brought forward. After a brief investigation they were dismissed for want of proof, and Mr. Dey returned to Greenfield triumphant.
I have often heard Mr. Dey relate the following anecdote. A young couple called on him one day at his house in Greenfield. They informed him that they were from the southern portion of the State, and desired to be married. They were well dressed, made considerable display of jewelry, and altogether wore an air of respectability. Mr. Dey felt confident that all was right, and calling in several witnesses, he proceeded to unite them in the holy bonds of wedlock.
After the ceremonies were concluded, Mr. Dey invited the happy pair (as was usual in those days) to partake of some cake and wine. They thus spent a social half-hour together, and on rising to depart the bridegroom handed Mr. Dey a twenty-dollar bank note, remarking that this was the smallest bill he had, but if he would be so good as to pay their hotel bill (they had merely dined and fed their horse at the hotel) he could retain the balance of the money for his services. Mr. Dey thanked him for his liberality, and proceeded at once to the hotel with the lady and gentleman and informed the landlord that he would settle their bill. They proceeded on their journey, and the next day it was discovered that the bank note was a counterfeit, and that Mr. Dey had to pay nearly three dollars for the privilege of marrying this loving couple!
The newspapers in various parts of the State subsequently published facts which showed that the affectionate pair got married in every town they passed through – thus paying their expenses and fleecing the clergymen by means of counterfeits.
One of the deacons of Mr. Dey’s church asked him if he usually kissed the bride at weddings. “Always,” was the reply.
“How do you manage when the happy pair are negroes?” was the deacon’s next question. “In all such cases,” replied Mr. Dey, “the duty of kissing is appointed to the deacons.”
My grandfather was a Universalist, and for various reasons, fancied or real, he was bitterly opposed to the Presbyterians in doctrinal views, though personally some of them were his warmest and most intimate friends. Being much attached to Mr. Dey, he induced that gentleman to deliver a series of Sunday evening sermons in Bethel, and my grandfather was not only on all these occasions one of the most prominent and attentive hearers, but Mr. Dey was always his guest. He would generally stop over Monday and Tuesday with my grandfather, and as several of the most social neighbors were called in, they usually had a jolly time of it. Occasionally “mine host” would attack Mr. Dey good-naturedly on theological points, and would generally come off second best, but he delighted, although vanquished, to repeat the sharp answers with which Mr. Dey met his objections to the “confession of faith.”
One day, when a dozen or more of the neighbors were present, and enjoying themselves in passing around the bottle, relating anecdotes, and cracking jokes, my grandfather called out in a loud tone of voice, which at once arrested the attention of all present:
“Friend Dey, I believe you pretend to believe in foreordination?”
“To be sure I do,” replied Mr. Dey.
“Well now, suppose I should spit in your face, what would you do?” inquired my grandfather.
“I hope that is not a supposable case,” responded Mr. Dey, “for I should probably knock you down.”
“That would be very inconsistent,” replied my grandfather exultingly; “for if I spat in your face it would be because it was foreordained I should do so; why then would you be so unreasonable as to knock me down?”
“Because it would be foreordained that I should knock you down,” replied Mr. Dey with a smile.
The company burst into a laugh, in which my grandfather heartily joined, and he frequently related this incident with much gusto.
I have before said that our old meeting-house, without either steeple or bell, was a comfortable place in summer. But my teeth chatter even now, as I think of the dreary, cold, and freezing times we had there in winter. Such a thing as a stove in a meeting-house had never been heard of in those days, and an innovation of that description would have been considered little less than sacrilege. The old-fashioned sermons were an hour and a half to two hours long, and there the congregation would sit and shiver, and their faces would look so blue, that it is no wonder “the world’s people” sometimes called them “blue skins.” They were literally so.
Our mothers and grandmothers were the only persons who were permitted to approach comfort. Such as could afford it had a “muff and tippet,” and carried a “foot-stove,” which consisted of a small square tin box, perforated, and inclosed in a wood frame, with a wire handle. There was a door in one side, in which was thrust a small square iron dish of live coals, sprinkled over with a few ashes. Those who lived some distance from the meeting-house took their foot-stove in the wagon or “cutter” – for there was generally good sleighing in winter – and, on arriving “to meeting,” they would replenish the foot-stove with fresh coals at the nearest neighbor’s before entering the sanctuary.
At last, and after many years, the spirit of reform reached the shivering congregation of the old Bethel meeting-house. A brother, who was evidently quite ahead of the age, and not, as some of the older brethren thought, “out of his head,” had the temerity to propose that a stove should be introduced into the church for the purpose of heating it. Many brethren and sisters raised their hands and rolled their eyes in surprise and horror. “A pretty pass, indeed, when professing Christians needed a fire to warm their zeal.” The proposition was impious, and it was voted down by an overwhelming majority.
Ücretsiz ön izlemeyi tamamladınız.
