The Atlantic Monthly, Volume 08, No. 47, September, 1861

The black led me to a lair in the wood. He took my half-eagles from my tar. He scraped and cleansed me by simple methods of which he had the secret. He clothed me in rude garments. Gunny-bag was, I think, the material. He gave me his own shoes. The heels were elongated; but this we remedied by a stuffing of leaves. He conducted me toward the banks of Bayou La Farouche.

On our way, we were compelled to pass not far from the Mellasys mansion. There was a sound of revelry. It was night. I crept cautiously up and peered into the window.

There stood the Reverend Onesimus Butterfut, since a prominent candidate for the archbishopric of the Southern Confederacy. Saccharissa, more over-dressed than usual, and her cousin Mellasys Plickaman, somewhat unsteady with inebriation, stood before him. He was pronouncing them man and wife,—why not ogre and hag?

How fortunate was my escape!

As my negro guide would not listen to my proposal to set the Mellasys establishment on fire while the inmates slept, I followed him to the banks of the Bayou. He provided me with abundant store of the homely food already alluded to. He launched me in a vessel; known to some as a dug-out, to some as a gundalow. His devotion was really touching. It convinced me more profoundly than ever of the canine fidelity and semi-animal characteristics of his race.

I floated down the Bayou. I was picked up by a cotton-ship in the Gulf.

I officiated as assistant to the cook on the homeward voyage.

At the urgent solicitation of my mother, I condescended, on my return, to accept a situation in my Uncle Bratley's cracker-bakery. The business is not aristocratic. But what business is? I cannot draw the line between the baker of hard tack—such is the familiar term we employ—and the seller of the material for our product, by the barrel or the cargo. From the point of view of a Chylde, all avocations for the making of money seem degrading, and only the spending is dignified.

As my conduct during the Mellasys affair has been maligned and scoffed at by persons of crude views of what is comme il faut, I have drawn up this statement, confident that it will justify me to all of my order, which I need not state is distinctively that of the Aristocrat and the Gentleman.

MY ODD ADVENTURE WITH JUNIUS BRUTUS BOOTH

More than twenty years ago, being pastor of a church in one of our Western cities, I was sitting, one evening, meditating over my coal fire, which was cheerfully blazing up and gloomily subsiding again, in the way that Western coal fires in Western coal grates were then very much in the habit of doing. I was a young, and inexperienced minister. I had come to the West, fresh from a New England divinity-school, with magnificent ideas of the vast work which was to be done, and with rather a vague notion of the way in which I was to do it. My views of the West were chiefly derived from two books, both of which are now obsolete. When a child, with the omnivorous reading propensity of children, I had perused a thin, pale octavo, which stood on the shelves of our library, containing the record of a journey by the Rev. Thaddeus Mason Harris, of Dorchester, from Massachusetts to Marietta, Ohio. Allibone, whom nothing escapes, gives the title of the book, "Journal of a Tour into the Territory Northwest of the Allegheny Mountains in 1803, Boston, 1805." That a man should write an octavo volume about a journey to Marietta now strikes us as rather absurd; but in those days the overland journey to Ohio was as difficult as that to California is now. The other book was a more important one, being Timothy Flint's "Ten Years' Recollections of the Mississippi Valley," published in 1826. Mr. Flint was a man of sensibility and fancy, a sharp observer, and an interesting writer. His book opened the West to us in its scenery and in its human interest.

I was sitting in my somewhat lonely position, watching my coal fire, and thinking of the friends I had left on the other side of the mountains. I had not succeeded as I had hoped in my work. I came to the West expecting to meet with opposition, and I found only indifference. I expected infidelity, and found worldliness. I had around me a company of good Christian friends, but they were no converts of mine; they were from New England, like myself, and brought their religion with them. Upon the real Western people I had made no impression, and could not see how I should make any. Those who were religious seemed to be bigots; those who were not religious cared apparently more for making money, for politics, for horseracing, for duelling, than for the difference between Homoousians and Homoiousians. They were very fond of good preaching, but their standard was a little different from that I had been accustomed to. A solid, meditative, carefully written sermon had few attractions for them. They would go to hear our great New England divines on account of their reputation, but they would run in crowds to listen to John Newland Maffit. What they wanted, as one of them expressed it, was "an eloquent divine and no common orator." They liked sentiment run out into sentimentalism, fluency, point, plenty of illustration, and knock-down argument. How could a poor boy, fresh from the groves of our Academy, where Good Taste reigned supreme, and where to learn how to manage one's voice was regarded as a sin against sincerity, how could he meet such demands as these?

I was more discouraged than I need to have been; for, after all, the resemblances in human beings are more than their differences. The differences are superficial,—the resemblances radical. Everywhere men like, in a Christian minister, the same things,—sincerity, earnestness, and living Christianity. Mere words may please, but not long. Men differ in taste about the form of the cup out of which they drink this wine of Divine Truth, but they agree in their thirst for the same wine.

But to my story.

I was sitting, therefore, meditating somewhat sadly, when a knock came at the door. On opening it, a negro boy, with grinning face, presented himself, holding a note. The great fund of good-humor which God has bestowed on the African race often makes them laugh when we see no occasion for laughter. Any event, no matter what it is, seems to them amusing. So this boy laughed merely because he had brought me a note, and not because there was anything peculiarly amusing in the message which the note contained. It is true that you sometimes meet a melancholy negro. But such, I fancy, have some foreign blood in them,—they are not Africans pur sang. The race is so essentially joyful, that centuries of oppression and hardship cannot depress its good spirits. It is cheerful in spite of slavery, and in spite of cruel prejudice.

The note the boy brought me did not seem adapted to furnish much provocation for laughter. It was as follows:—

"United States Hotel, Jan. 4th, 1834.

"SIR,—I hope you will excuse the liberty of a stranger addressing you on a subject he feels great interest in. It is to require a place of interment for his friend[s] in the church-yard, and also the expense attendant on the purchase of such place of temporary repose.

"Your communication on this matter will greatly oblige,

"Sir,

"Your respectful and

"Obedient Servant,

    "J.B. BOOTH."

It will be observed that after the word "friend" an [s] follows in brackets. In the original the word was followed by a small mark which might or might not give it the plural form. It could be read either "friend" or "friends"; but as we do not usually find ourselves called upon to bury more than one friend at a time, the hasty reader would not notice the mark, but would read it "friend." So did I; and only afterward, in consequence of the dénouement, did I notice that it might be read in the other way.

Taking my hat, I stepped into the street. Gas in those days was not; an occasional lantern, swung on a wire across the intersection of the streets, reminded us that the city was once French, and suggested the French Revolution and the cry, "À la lanterne!" First I went to my neighbor, the mayor of the city, in pursuit of the desired information. A jolly mayor was he,—a Yankee melted down into a Western man, thoroughly Westernized by a rough-and-tumble life in Kentucky during many years. Being obliged to hold a mayor's court every day, and knowing very little of law, his chief study was, as he expressed it, "how to choke off the Kentucky lawyers." Mr. Mayor not being at home, I turned next to the office of another naturalized Yankee,—a Yankee naturalized, but never Westernized. He was one of those who do not change their mind with their sky, who, exiled from the dear hills of New England, can never get away from the inborn, inherent Yankee. He was a Plymouth man, and religiously preserved every opinion, habit, and accent which he had brought from Plymouth Rock. When Kentucky was madly Democratic and wept over the dead Jefferson as over her saint, he had expressed the opinion that it would have been well for the country, if he had died long before,—for which expression he came near being lynched. He was the most unpopular and the most indispensable man in the city,—they could live neither with him nor without him. He founded and organized the insurance companies, the public schools, the charitable associations, the great canal, the banking-system,—in short, all Yankee institutions. The city was indebted to him for much of its prosperity, but disliked him while it respected him. For he spared no Western prejudice; he remorselessly criticized everything that was not done as Yankees do it: and the most provoking thing of all was that he never made a mistake; he was always right.

Finding no one at home, and so not being able to learn about the price of lots in the church-yard, I walked on to the hotel, and asked to see Mr. J.B. Booth. I was shown into a private parlor, where he and another gentleman were sitting by a table. On the table were candles, a decanter of wine, and glasses, a plate of bread, cigars, and a book. Mr. Booth rose when I announced myself, and I at once recognized the distinguished actor. I had met him once before, and travelled with him for part of a day. He was a short man, but one of those who seem tall when they choose to do so. He had a clear blue eye and fair complexion. In repose there was nothing to attract attention to him; but when excited, his expression was so animated, his eye was so brilliant, and his figure so full of life, that he became another man.

Having told him that I had not been successful in procuring the information he desired, but would bring it to him on the following morning, he thanked me, and asked me to sit down. It passed through my mind, that, as he had lost a friend and was a stranger in the place, I might be of use to him. Perhaps he needed consolation, and it was my office to sympathize with the bereaved. So I sat down. But it did not appear that he was disposed to seek for such comfort, or engage in such discourse. Once or twice I endeavored, but without success, to turn the conversation to his presumed loss. I asked him if the death of his friend was sudden.

"Very," he replied.

"Was he a relative?"

"Distant," said he, and changed the subject.

It is twenty-seven years since these events took place, and I do not pretend to give the conversation very accurately, but what occurred was very much like this. It was a dialogue between Booth and myself, the third party saying not a word during the evening. Mr. Booth first asked me to take a glass of wine, or a cigar, both of which I declined.

"Well," said he, "let me try to entertain you in another way. When you came in, I was reading aloud to my friend. Perhaps you would like to hear me read."

"I certainly should," said I.

"What shall I read?"

"Whatever you like best. What you like to read I shall like to hear."

"Then suppose I attempt Coleridge's 'Ancient Mariner'? Have you time for it? It is long."

"Yes, I should like it much."

So he read aloud the whole of this magnificent poem. I have listened to Macready, to Edmund Kean, to Rachel, to Jenny Lind, to Fanny Kemble,—to Webster, Clay, Everett, Harrison Gray Otis,—to Dr. Channing, Henry Ward Beecher, Wendell Phillips, Father Taylor, Ralph Waldo Emerson,—to Victor Hugo, Coquerel, Lacordaire; but none of them affected me as I was affected by this reading. I forgot the place where I was, the motive of my coming, the reader himself. I knew the poem almost by heart, yet I seemed never to have heard it before. I was by the side of the doomed mariner. I was the wedding-guest, listening to his story, held by his glittering eye. I was with him in the storm, among the ice, beneath the hot and copper sky. Booth became so absorbed in his reading, so identified with the poem, that his tone and manner were saturated with a feeling of reality. He actually thought himself the mariner,—so I am persuaded,—while he was reading. As the poem proceeded, and we plunged deeper and deeper into its mystic horrors, the actual world receded into a dim, indefinable distance. The magnetism of this marvellous interpreter had caught up himself, and me with him, into Dreamland, from which we gently descended at the end of Part VI., and "the spell was snapt."

"And now, all in my own countree,
I stood on the firm land,"—

returned from a voyage into the inane. Again I found myself sitting in the little hotel parlor, by the side of a man with glittering eye, with a third somebody on the other side of the table.

I drew a long breath.

Booth turned over the leaves of the volume. It was the collected Works of Coleridge, Shelley, and Keats.

"Did you ever read," said he, "Shelley's argument against the use of animal food, at the end of 'Queen Mab'?"

"Yes, I have read it."

"And what do you think of the argument?"

"Ingenious, but not satisfactory."

"To me it is satisfactory. I have long been convinced that it is wrong to take the life of an animal for our pleasure. I eat no animal food. There is my supper,"—pointing to the plate of bread. "And, indeed," continued he, "I think the Bible favors this view. Have you a Bible with you?"

I had not.

Booth thereupon rang the bell, and when the boy presented himself, called for a Bible. Garçon disappeared, and came back soon with a Bible on a waiter.

Our tragedian took the book, and proceeded to argue his point by means of texts selected skilfully here and there, from Genesis to Revelation. He referred to the fact that it was not till after the Deluge men were allowed, "for the hardness of their hearts," as he maintained, to eat meat. But in the beginning it was not so; only herbs were given to man, at first, for food. He quoted the Psalmist (Psalm civ. 14) to show that man's food came from the earth, and was the green herb; and contended that the reason why Daniel and his friends were fairer and fatter than the children who ate their portion of meat was that they ate only pulse (Daniel i. 12-15). These are all of his Scriptural arguments which I now recall; but I thought them very ingenious at the time.