The Knickerbocker, or New-York Monthly Magazine, April 1844

‘In five minutes after our arrival at the hotel of the equestrians, I found that our Vermont acquaintance was one of the quaintest specimens of the Yankee race I had ever seen, and not a few examples had I met previous to my encounter with him. He had a droll impediment in his speech which gave to his actions and gestures a turn irresistibly comic, and then he told an excellent story, played the trombone, triangle, and bass viol, spoke Spanish well, drove one of the circus wagons, translated the bills, turned an occasional somerset in the ring, cracked jokes in Spanish with the Mexican clown, took the tickets at the entrance with one hand, while with the other he beat an accompaniment to the orchestra inside on the bass-drum, and, in short, made himself ‘generally useful.’ After partaking of an excellent supper, we spent an agreeable hour in his room, listening to story after story of his adventures. He ‘come out’ to Mexico, to use his own words, by way of Chihuahua, accompanying the traders from Jonesborough, on Red River, in the first and only expedition across the immense prairies. They were some six or eight months on the road, and suffered incredible hardships for want of water and provisions. Our Yankee was a stout man when we saw him, but he told us that he was a perfect transparency when he first arrived at the Mexican settlements—so poor, in fact, that according to his own account, ‘a person might have read the New-England Primer through him without specs.’

‘When ten o’clock came we rose to depart; but the droll genius insisted that we should first partake of a glass of egg-nog with him, and then help him to sing ‘Old Hundred’ in remembrance of old times. There are few persons in the New-England States who cannot go through this ancient and well-known psalm-tune after some fashion; and although neither time nor place was exactly befitting, we all happened to be from that quarter, and could not resist complying with his comico-serious request. He really had a good voice, and, for aught I know, may have led the singing in his native village church. After humming a little, apparently to get the right pitch, he started off with a full, rich tone; but suddenly checking himself in the middle of the first line, said that the thing was not yet complete. Taking a double-bass from its resting-place in one corner of the room, he soon had the instrument tuned, and then recommenced with this accompaniment. Never have I heard a performance so strangely mingling the grave and the comic. It was odd enough to see one of his vocation in a strange land thus engaged; and then the solemnity and zeal with which he sawed and sang away were perfectly irresistible. I did not laugh; but thoughts arose in my mind very little accordant with the earnest and devotional spirit with which our strange companion went through his share of the performance. This curious scene over, a scene which is probably without a parallel in the history of San Luis Potosi, we took leave of our singular acquaintance, who promised to call at the convent early the next morning, and do every thing in his power to assist those among the Texans who were the most destitute.’

But we have space only for one more extract, an account of certain ‘extra observances,’ which, in the order of their devotion, the prisoners while in Puebla, introduced into the service of the Catholic church:

‘Every Sunday morning, the prisoners confined at Puebla were compelled to attend mass, in chains, at one of the churches. The floors of all the religious establishments of note in Mexico are of stone or marble, without seats of any kind, and those in attendance must either kneel or stand during the ceremonies. In the present instance, the Texans were paraded in rows before the altar, and compelled to fall upon their knees while mass was said; but they were not obliged to go through all the little forms and ceremonies which the Catholic Church in Mexico exacts of its votaries, such as crossing themselves, smiting their breasts, and other outward observances. Well drilled, however, were they in all the minutiæ of these demonstrations; and in addition, one of the jokers, who had acted as the prosecuting attorney at San Cristobal, and who was a great mimic, taught them a few original ‘extras’ and ‘fancy touches,’ which he had ingrafted upon the regular Catholic ceremonials. So well had he disciplined his brother prisoners, that they could go through all his ritual with as much promptness and precision as could the best military company in existence go through its simplest manœuvres.

‘On arriving at the church, and after kneeling in front of the altar, the well-drilled Texans awaited the usual signal from the officiating priest to commence. There probably was not a Catholic among them; yet the assumed air of grave devotion to be seen in their faces would have done credit to the most rigid of that creed. At the given signal, and at the proper time, the chained prisoners would cross themselves with all seeming humility, closely imitating every motion of the priest and of the Mexicans around them; but instead of stopping with their Catholic neighbors, they wound up by placing the right thumb to the tip of their noses, and then, with a mock gravity which might have drawn a smile from an Egyptian mummy, circled the fingers about, and all this directly in the face of the officiating priest, and without a smile upon their countenances. When the proper time came for again crossing themselves, the mischievous leader of the Texans would pass the word for his men to ‘come the double compound action,’ as he called it. This resembled the first movement, with the exception that it was more complicated and more mysterious to the surrounding Mexicans. After the right hand had gone its usual round, from forehead to breast and from shoulder to shoulder, the thumb again settled on the tip of the nose; but this time the left thumb was joined to the little finger of the right hand, and then commenced a series of fancy gyrations with all the fingers, the like of which was probably never before seen in a Catholic church. Sam Weller, I believe, or if not he, some modern philosopher of his school, defines the movement I have just described as meaning something like ‘This may be all very true, but we don’t believe a word of it.’ What the Mexicans thought of it, or whether they noticed it or not, I am unable to say: it may be that they considered it as simply ‘a way’ the Texans had, and thought no more of it. Such is the story told of the pranks played by the prisoners confined in Puebla.’

We must here end our notice of this amusing book. It will be found highly entertaining, and to contain also much information concerning the character of the country through which Mr. Kendall passed. It will attain a wide popularity, for it is decidedly the best and most readable book of the season. ••• Since the foregoing was placed in type, we learn from Mr. Kendall’s journal, the well known New-Orleans ‘Picayune,’ that the tyrant Salazar, whose cruelties are recorded in preceding extracts, met recently with an awful death. He escaped from prison at Santa Fé, and fled to the woods, where he was killed and scalped by the Indians, and his body left a prey to wild beasts. Just retribution!

Address and Poem, delivered before the Mechanic Apprentice’s Library Association on the twenty-second of February. By Frederick W. Lincoln, Jr., and George Coolidge. Boston: The Association.

The inculcations of both these performances are excellent; and in a literary point of view, they are also highly creditable to their authors. Mr. Lincoln supports the necessity and dignity of labor with unanswerable argument and felicitous illustrations. Much, says he, in a few segregated sentences, ‘has been written, with truth and eloquence, by great minds, upon the dignity of labor; but it is the dignity of the laborer which is the vital point that demands attention. Labor or industry needs no apology, no advocates; it is the very instinct of our being, and one of the first to develop itself; it is only when performed in a peculiar way, or associated with a particular class, that it is considered disreputable. How is this evil to be remedied? Not by assuming a superiority, but by attaining to it. You have it in your power to make the profession of a mechanic as honorable as any avocation in life. The dignity of a profession depends upon the character of those who are in its ranks. If the individual is low or mean, no occupation can confer upon him respectability or regard. On the other hand, no useful employment, however trivial, in the social state, can degrade him who faithfully performs its duties. It is not always the men of genius, those gifted with extraordinary natural endowments, who are the greatest benefactors of our race, or who enjoy in a greater degree personal happiness themselves. Washington and Franklin were not men of genius, as the world understands that term. It was by probity, industry, perseverance, a well-strung nerve, and an iron will, that they conquered the obstacles before them, and acquired that true greatness which has made their names preëminent among the famous of earth, and their example the inspiration of American youth. Circumstances may do something for us; we can do more for ourselves. We must have faith, we must be in earnest.’ The healthful American spirit which pervades the ‘Address,’ characterizes not less prominently the poem of Mr. Coolidge. A passage from this performance, commencing ‘List to the Psalm of Labor!’ speaks of what we intended our readers should have had an opportunity to ‘hearken to;’ but the tyranny of space is despotic.

Drawings and Tintings. By Alfred B. Street. pp. 48. Albany: W. C. Little. New-York: Burgess, Stringer and Company and M. Y. Beach.

We cannot aver that we greatly affect the title given by Mr. Street to the collection of Sketches from Nature which we find upon our table; but for the sketches themselves, as our readers well know, we have a cordial affection. Many of them have already been encountered in our pages; and after winning cordial admiration in the journals of the day, they have been arrested as ‘fugitives’ by their author, brought home, and bound together, preparatory to receiving sentence at the hands of that many-headed monster, the Public. As a careful and minute observer of nature, in every phase of season and change of the hours; from the wide and comprehensive general view, to the most delicate scanning of the aspect of the lowliest shrub or flower; we scarcely know our author’s superior, after Bryant. Our readers, however, are so well acquainted with the marked peculiarities of Mr. Street’s style, that we shall content ourselves with a single Daguerreotype sketch from ‘The School-house:’

‘A picture of soft beauty is the sceneWhen painted by the sinking summer sunIn tints of light and shade; but winter’s gloomShows nothing but a waste, with one broad trackStamp’d to the humble door-post from the lane;The snow-capp’d wood-pile stretching near the walls;And the half severed log with axe that leansWithin the gaping notch.‘The room displaysLong rows of desk and bench; the former stain’dAnd streak’d with blots and trickles of dried ink,Lumbered with maps and slates and well-thumb’d books,And carved with rude initials; while the knifeHas hack’d and sliced the latter. In the midstStands the dread throne whence breathes supreme command,And in a lock’d recess well known, is laidThe dread regalia, gifted with a charmPotent to the rebellious. When the bellTinkles the school hour, inward streams the crowd,And bending heads proclaim the task commenc’d.Upon his throne with magisterial browThe teacher sits, round casting frowning looksAs the low giggle and the shuffling footBetray the covert jest, or idleness.Oft does he call with deep and pompous voice,The class before him, and shrill chattering tonesIn pert or blundering answers, break the softAnd dreamy hum of study, heretoforeLike beehive sounds prevailing.’

We could wish to have seen this volume make a more forcible appeal to the eye than it will be likely to do in the pamphlet form; but then it would not have been so widely diffused; and that is a ‘compensating’ feature, to the producer, which must not be forgotten by writers who would be read; and Mr. Street will be.

Mr. Cheever’s Lectures on the Pilgrim’s Progress, and on the Life and Times of John Bunyan. To Number Four, inclusive. New-York: Wiley and Putnam.

We have perused these Lectures, as far as they have advanced, not only with unabated but with increasing interest. For many years the Pilgrim’s Progress of Bunyan has been one of our ‘standard’ take-downable books from our library-shelf; and now that we have ‘a new lease’ of the imaginations of our early years, in the eager perusal of a second generation, the old feeling of admiration and delight, in following the narrative which records the trials and triumphs of Christian, Hopeful and Faithful, Christiana, Mr. Greatheart and Mercy, comes back upon us in all the freshness of its prime. With a quick eye to all the pictorial beauties, so to speak, of Bunyan’s matchless limnings, Mr. Cheever adds a thorough knowledge and appreciation of all their high spiritual teachings. Moreover, his own doctrinal views have given him a keen scent for the intolerant evils against which Bunyan warred, and of which he was the victim. We had marked for insertion three or four striking and characteristic passages, in the colloquy between Bunyan, the Justice who committed him to his twelve years’ imprisonment, and the Clerk of the Peace who came to remonstrate with him for his conscientious ‘obstinacy;’ but are compelled to omit them for the present. These passages, however, like his entire life, illustrate this eloquent sketch of Mr. Cheever:

‘He kept on his course, turning neither to the right hand nor the left, in his Master’s service, but he made all ready for the tempest, and familiarized himself to the worst that might come, be it the prison, the pillory, or banishment, or death. With a magnanimity and grandeur of philosophy which none of the princes or philosophers or sufferers of this world ever dreamed of, he concluded that ‘the best way to go through suffering, is to trust in God through Christ as touching the world to come; and as touching this world to be dead to it, to give up all interest in it, to have the sentence of death in ourselves and admit it, to count the grave my house, to make my bed in darkness, and to say to corruption, thou art my father; and to the worm, thou art my mother and sister; that is, to familiarize these things to me.’ With this preparation, when the storm suddenly fell, though the ship at first bowed and labored heavily under it, yet how like a bird did she afterward flee before it! It reminds me of those two lines of Wesley:

‘The tempests that rise.Shall gloriously hurry our souls to the skies!’

So Bunyan’s bark sped onward, amidst howling gales, with rattling hail and thunder, but onward, still onward, and upward, still upward, to heaven!’

EDITOR’S TABLE

The Inner Life of Man.—We are indebted to the kindness of an esteemed friend who was present at the recent delivery of a lecture before the ‘Young Men’s Society’ of Newark, New-Jersey, by Mr. Charles Hoover, upon ‘The Inner Life of Man,’ for a few passages from that admirable performance, which may be relied upon as very nearly identical with the language that fell from the lips of the speaker. We cannot but hope, on behalf of our citizens, that Mr. Hoover may be invited to repeat his lecture in this city. Surely, its enlarged views, its benign inculcations, its tender remonstrances, are needed among us; nor will the good seed fall altogether upon stony ground, nor be utterly choked by the tares that abound in our field of bustling and busy existence. ‘But what,’ the reader may ask, ‘is this inner, higher life, concerning which we hear so much in these latter days?’ Let Mr. Hoover make answer: ‘It is that ethereal, spiritual nature, which by an incarnation only less mysterious than that of the Son of God, is in present temporary alliance and partnership with our animal nature; which, itself imperishable and immortal, measures the cycle of its probation burthened with a dead body. It is that in man which loves the beautiful and the good, which expands and warms to the breathing and the voice of love; which, like the child listening to the murmuring sea-shell, catches the far-off sound of the solemn future, and hears celestial harmonies in silentest hours. It is that which in infancy gathers in its first excursion the stuff that infant dreams are made of; which in childhood makes the welkin ring with joy and laughter, crowns itself with flowers, and arches life and the world, and all inaccessible things and places, with airy bridges; which sees angel-forms in flitting clouds, and in the gorgeous glory of setting suns beholds the vestibule and drapery of other worlds: which holds communion with flowers as things of life, and with birds as beautiful and gentle friends; which rebounds like a liberated bow from the touch of grief to the freedom of joy, and sees in its own tear-drop a perfect rainbow. To the inner life of man, in its gradual and successive unfoldings, belong those deep musings of the heart, which suggested perhaps by trifles light as air, become mighty, like pent-up fires in a mountain’s bosom, and tossing off the superincumbent pressure, burst forth in a flame of patriotism to unyoke a nation, or in heroic religious love to bless a world. In the inner life of man are born and nurtured those deep and intense affections which make a man willing to die for his country, his faith, and his friends; which purified, lift him up an angel; which poisoned, burn to hell, and turn him into a fiend; there rise the fountains of generous sensibility; there dawn hope and love, and reverence and faith; there yearn the immortal desires of continued existence and eternal joy; there is the chamber of prophetic visions and poetic fires; there conscience holds its court, and in God’s stead utters its solemn decision. There too the acutest of our sensibilities to suffering reside. ••• And this inner, spiritual nature of man is his distinguishing glory, the priceless, inalienable treasure which he carries with him amid all the changes of time, and all the disasters of the universe. It is his all. It is his proper self. Other things are circumstances of his being. This is his being, subsisting independently of every other thing and being except the Deity. It invests all external objects with its own character and coloring; paints its own image on the sky, the floods, the fields, and faces of men, and turns the world into a thousand-faced mirror, and every face flings back upon the soul its own likeness, and all its flitting, changeful phases of mood and feeling. Is it guilty? ‘The fiends of its own bosom people air with kindred fiends that hunt it to despair.’ Is it sad? The sighing of the softest breeze is heard as a requiem, and the natural beatings of its own heart sound like ‘funeral marches and muffled drums.’ Is it glad, innocent, and happy? All nature smiles and puts on the garments of beauty; the stars sing together, the trees of the forest rejoice, and the floods clap their hands. Thus the visible universe becomes a mere reproduction of the spirit of man that beholds it. Create a mind, and it creates for its residence an external world of its own hue and character. Make that mind happy, and its external world, from pole to pole and from the zenith to its centre, is resplendent with light and beauty; balm-like airs, soft and fragrant as those of uncursed Eden, breathe upon it, and all its life is love. Dreaming, it sees a ladder reaching to heaven, and the angels of God ascending and descending on errands of mercy, and waking, exclaims with reverential joy, ‘Surely God is in this place.’ Make a mind miserable, and you darken its universe. The stars fall from its heaven, the golden fruitage of its paradise decays, and winter winds wail around it, and night and storm mingle their pitiless elements on its unsheltered head. Intertwined and involved in the inner life, are occurring at all times the great things of human history. In the sanctuary of unrevealed bosoms, in the ‘silent, secret sessions’ of thought, and in the glow of individual feeling, in the field, at the fire-side, in the closet, or on the sleepless bed, there is man’s history: there, unfolding to act, or infolding itself to die, the soul is in its greatness, is in labor with itself, and struggling with big, burning thoughts, and ‘truths that wake to perish never;’ decreeing with solemn form and force what is to be done, and what endured. Let no man despise what is revolved in the private mind.’

We scarcely know which most to admire, the nervous thoughts embodied in the following passage, or the fervent and beautiful language in which a just reproof is conveyed:

‘In all our wanderings round this world of care, we have been deeply moved and amazed at the fact, that down into the world of troubled, sorrowing mind and tortured sensibilities, the professors and light-bearers of the religion of Jesus have thrown so few of its melting beams. Of transcendent mysteries this is not the least, that of those who hold to a religion that is comprehended in one burning word, one transforming principle, Love; which is not a theory, but a divine passion, and whose hopes all rest on the doctrine of forgiveness; so few practically and heartily pity, forgive, and love the erring and the wretched of the family of man. Oh! it was not thus when Pity, eighteen hundred years ago, habited as a man, and leaning upon a pilgrim’s staff, set out from the brow of Nazareth to the hill of Calvary, tracing with tearful eye and weary foot the roads of Judea and the streets of Jerusalem! ••• In an age which, in sorrow not in anger, in heart-felt regret, not in bitterness, we are compelled to regard as extensively pseudo-philanthropic; when a vaunting benevolence is current, which hovers every where and alights no where; which loves all men in general and no man in particular; profuse of pity to the heathen, while bloated with poisonous hate to its neighbor; it is refreshing to see occasional instances of practical brotherhood with poor, down-trodden, benumbed and forsaken humanity. That is true benevolence, which with mingled faith, reverence, and love, descends in quest of the inner life beneath repulsive appearances, and tainted name, and shattered fortune, and from the depths brings up a bleeding heart, a scathed soul, and speaks to it of hope and consolation, and cheers it up to the purpose of self-recovery, and the recommencement of a virtuous life, and the reconstruction of a broken, blasted fame; that rekindles with vestal care its dying fires, and like a pious mother, nurses it through weakness, infirmity, irresolution, and despondency, back to hale strength and vigor; that by a generous confidence in its earliest repentings, and a generous forgiveness of its gravest faults, lends strength to its purposes and permanence to its reform. Oh! there are such hearts all around us, still warm and beating, though pierced through with many sorrows, goaded it may be at once by a sense of guilt and the horrors of abandonment, yet not dead to virtue, nay, sensitively alive to it; ‘for as certain flowers open only in the night, so often in the dark hours of a great sorrow the human soul first opens to the light of the eternal stars.’ There are such hearts buried all around us; and from their unquiet graves come up the low wail, the stifled sob, the muttered curse, the anguished prayer, appealing to the thoughtless brotherhood above them for a ray of light, and a breath of the free air of heaven! Hearken, and ye shall hear the tones of an eternal miserére, mingling and swelling like distant organ-peals, drowned by the din of day-light, but re-heard in all hours of thought and stillness, in all places of meditative retirement. Listen, and ye shall hear soliloquies of the heart with itself, revealing pleasant memories and hopes, and tendernesses and joys, that come up from the past in shadowy troops, with lights and garlands—and vanish, making the darkness more visible and solitude more hideous. Blessed, we say, for Heaven has said it, blessed are they whose ministry of love is in that unquiet inner world; whose sympathies intertwine themselves with its strained, snapped fibres and ligaments; whose hand gently withdraws the barbed arrows of outrageous fortune, and into the ragged wound pours the oil of consolation and the balm of joy! Select, sacred, and heaven-ordained and anointed priests and priestesses they, of a God of love in a world of sorrow. Not their commission is it to declare to cowering criminals a God wrathful, vindictive, and scarcely less bloody than the Druid’s deity, hating with infinite venom the unhappy violator of his laws; not theirs to deal out curious metaphysics and cold abstractions, giving a stone for bread and an adder for an egg to the sons of sorrow and the daughters of misfortune; but to inspire hope in the desponding and peace in the troubled bosom; to give light for darkness, the oil of joy for mourning, and the garment of praise for the spirit of heaviness; to bring back the lost to their Father’s house, and raise the dead to life again.’