Mark Twain A Biography Part 186

"The Ministerial Union of Elmira, N. Y., at a recent meeting pa.s.sed resolutions disapproving the teachings of Rev. T. K. Beecher, declining to co-operate with him in his Sunday evening services at the Opera House, and requesting him to withdraw from their Monday morning meeting.

This has resulted in his withdrawal, and thus the pastors are relieved from further responsibility as to his action."--N. Y. Evangelist.

Poor Beecher! All this time he could do whatever he pleased that was wrong, and then be perfectly serene and comfortable over it, because the Ministerial Union of Elmira was responsible to G.o.d for it. He could lie if he wanted to, and those ministers had to answer for it; he could promote discord in the church of Christ, and those parties had to make it right with the Deity as best they could; he could teach false doctrines to empty opera houses, and those sorrowing lambs of the Ministerial Union had to get out their sackcloth and ashes and stand responsible for it. He had such a comfortable thing of it! But he went too far. In an evil hour he slaughtered the simple geese that laid the golden egg of responsibility for him, and now they will uncover their customary complacency, and lift up their customary cackle in his behalf no more. And so, at last, he finds himself in the novel position of being responsible to G.o.d for his acts, instead of to the Ministerial Union of Elmira. To say that this is appalling is to state it with a degree of mildness which amounts to insipidity.

We cannot justly estimate this calamity, without first reviewing certain facts that conspired to bring it about. Mr. Beecher was and is in the habit of preaching to a full congregation in the Independent Congregational Church, in this city. The meeting-house was not large enough to accommodate all the people who desired admittance. Mr. Beecher regularly attended the meetings of the Ministerial Union of Elmira every Monday morning, and they received him into their fellowship, and never objected to the doctrines which he taught in his church. So, in an unfortunate moment, he conceived the strange idea that they would connive at the teaching of the same doctrines in the same way in a larger house. Therefore he secured the Opera House and proceeded to preach there every Sunday evening to a.s.semblages comprising from a thousand to fifteen hundred persons. He felt warranted in this course by a pa.s.sage of Scripture which says, "Go ye into all the world and preach the gospel unto every creature." Opera-houses were not ruled out specifically in this pa.s.sage, and so he considered it proper to regard opera-houses as a part of "all the world." He looked upon the people who a.s.sembled there as coming under the head of "every creature." These ideas were as absurd as they were farfetched, but still they were the honest ebullitions of a diseased mind. His great mistake was in supposing that when he had the Saviour's indors.e.m.e.nt of his conduct he had all that was necessary. He overlooked the fact that there might possibly be a conflict of opinion between the Saviour and the Ministerial Union of Elmira. And there was. Wherefore, blind and foolish Mr. Beecher went to his destruction. The Ministerial Union withdrew their approbation, and left him dangling in the air, with no other support than the countenance and approval of the gospel of Christ.

Mr. Beecher invited his brother ministers to join forces with him and help him conduct the Opera House meetings. They declined with great unanimity. In this they were wrong. Since they did not approve of those meetings, it was a duty they owed to their consciences and their G.o.d to contrive their discontinuance. They knew this. They felt it. Yet they turned coldly away and refused to help at those meetings, when they well knew that their help, earnestly and persistently given, was able to kill any great religious enterprise that ever was conceived of.

The ministers refused, and the calamitous meetings at the Opera House continued; and not only continued, but grew in interest and importance, and sapped of their congregations churches where the Gospel was preached with that sweet monotonous tranquillity and that impenetrable profundity which stir up such consternation in the strongholds of sin. It is a pity to have to record here that one clergyman refused to preach at the Opera House at Mr. Beecher's request, even when that incendiary was sick and disabled; and if that man's conscience justifies him in that refusal I do not. Under the plea of charity for a sick brother he could have preached to that Opera House mult.i.tude a sermon that would have done incalculable damage to the Opera House experiment. And he need not have been particular about the sermon he chose, either. He could have relied on any he had in his barrel.

The Opera House meetings went on; other congregations were thin, and grew thinner, but the Opera House a.s.semblages were vast. Every Sunday night, in spite of sense and reason, mult.i.tudes pa.s.sed by the churches where they might have been saved, and marched deliberately to the Opera House to be d.a.m.ned. The community talked, talked, talked. Everybody discussed the fact that the Ministerial Union disapproved of the Opera House meetings; also the fact that they disapproved of the teachings put forth there. And everybody wondered how the Ministerial Union could tell whether to approve or disapprove of those teachings, seeing that those clergymen had never attended an Opera House meeting, and therefore didn't know what was taught there. Everybody wondered over that curious question, and they had to take it out in wondering.

Mr. Beecher asked the Ministerial Union to state their objections to the Opera House matter. They could not--at least they did not. He said to them that if they would come squarely out and tell him that they desired the discontinuance of those meetings he would discontinue them. They declined to do that. Why should they have declined? They had no right to decline, and no excuse to decline, if they honestly believed that those meetings interfered in the slightest degree with the best interests of religion. (That is a proposition which the profoundest head among them cannot get around.)

But the Opera House meetings went on. That was the mischief of it. And so, one Monday morning, when Mr. B. appeared at the usual Ministers'

meeting, his brother clergymen desired him to come there no more. He asked why. They gave no reason. They simply declined to have his company longer. Mr. B. said he could not accept of this execution without a trial, and since he loved them and had nothing against them he must insist upon meeting with them in the future just the same as ever.

And so, after that, they met in secret, and thus got rid of this man's importunate affection.

The Ministerial Union had ruled out Beecher--a point gained. He would get up an excitement about it in public. But that was a miscalculation.

He never mentioned it. They waited and waited for the grand crash, but it never came. After all their labor-pains, their ministerial mountain had brought forth only a mouse--and a still-born one at that. Beecher had not told on them; Beecher malignantly persisted in not telling on them. The opportunity was slipping away. Alas, for the humiliation of it, they had to come out and tell it themselves! And after all, their bombsh.e.l.l did not hurt anybody when they did explode it. They had ceased to be responsible to G.o.d for Beecher, and yet n.o.body seemed paralyzed about it. Somehow, it was not even of sufficient importance, apparently, to get into the papers, though even the poor little facts that Smith has bought a trotting team and Alderman Jones's child has the measles are chronicled there with avidity. Something must be done. As the Ministerial Union had told about their desolating action, when n.o.body else considered it of enough importance to tell, they would also publish it, now that the reporters failed to see anything in it important enough to print. And so they startled the entire religious world no doubt by solemnly printing in the Evangelist the paragraph which heads this article. They have got their excommunication-bull started at last. It is going along quite lively now, and making considerable stir, let us hope.

They even know it in Podunk, wherever that may be. It excited a two-line paragraph there. Happy, happy world, that knows at last that a little congress of congregationless clergymen of whom it had never heard before have crushed a famous Beecher, and reduced his audiences from fifteen hundred down to fourteen hundred and seventy-five at one fell blow!

Happy, happy world, that knows at last that these obscure innocents are no longer responsible for the blemishless teachings, the power, the pathos, the logic, and the other and manifold intellectual pyrotechnics that seduce, but to d.a.m.n, the Opera House a.s.semblages every Sunday night in Elmira! And miserable, O thrice miserable Beecher! For the Ministerial Union of Elmira will never, no, never more be responsible to G.o.d for his shortcomings. (Excuse these tears.)

(For the protection of a man who is uniformly charged with all the newspaper deviltry that sees the light in Elmira journals, I take this opportunity of stating, under oath, duly subscribed before a magistrate, that Mr. Beecher did not write this article. And further still, that he did not inspire it. And further still, the Ministerial Union of Elmira did not write it. And finally, the Ministerial Union did not ask me to write it. No, I have taken up this cudgel in defense of the Ministerial Union of Elmira solely from a love of justice. Without solicitation, I have const.i.tuted myself the champion of the Ministerial Union of Elmira, and it shall be a labor of love with me to conduct their side of a quarrel in print for them whenever they desire me to do it; or if they are busy, and have not the time to ask me, I will cheerfully do it anyhow. In closing this I must remark that if any question the right of the clergymen of Elmira to turn Mr. Beecher out of the Ministerial Union, to such I answer that Mr. Beecher recreated that inst.i.tution after it had been dead for many years, and invited those gentlemen to come into it, which they did, and so of course they have a right to turn him out if they want to. The difference between Beecher and the man who put an adder in his bosom is, that Beecher put in more adders than he did, and consequently had a proportionately livelier time of it when they got warmed up.)

Cheerfully, S'CAT.

APPENDIX J

THE INDIGNITY PUT UPON THE REMAINS OF GEORGE HOLLAND BY THE REV. MR.

SABINE.

(See Chapter lxxvii)

What a ludicrous satire it was upon Christian charity!--even upon the vague, theoretical idea of it which doubtless this small saint mouths from his own pulpit every Sunday. Contemplate this freak of nature, and think what a Cardiff giant of self-righteousness is crowded into his pigmy skin. If we probe, and dissect; and lay open this diseased, this cancerous piety of his, we are forced to the conviction that it is the production of an impression on his part that his guild do about all the good that is done on the earth, and hence are better than common clay--hence are competent to say to such as George Holland, "You are unworthy; you are a play-actor, and consequently a sinner; I cannot take the responsibility of recommending you to the mercy of Heaven." It must have had its origin in that impression, else he would have thought, "We are all instruments for the carrying out of G.o.d's purposes; it is not for me to pa.s.s judgment upon your appointed share of the work, or to praise or to revile it; I have divine authority for it that we are all sinners, and therefore it is not for me to discriminate and say we will supplicate for this sinner, for he was a merchant prince or a banker, but we will beseech no forgiveness for this other one, for he was a play-actor."

It surely requires the furthest possible reach of self-righteousness to enable a man to lift his scornful nose in the air and turn his back upon so poor and pitiable a thing as a dead stranger come to beg the last kindness that humanity can do in its behalf. This creature has violated the letter of the Gospel, and judged George Holland--not George Holland, either, but his profession through him. Then it is, in a measure, fair that we judge this creature's guild through him. In effect he has said, "We are the salt of the earth; we do all the good work that is done; to learn how to be good and do good men must come to us; actors and such are obstacles to moral progress." Pray look at the thing reasonably a moment, laying aside all biases of education and custom. If a common public impression is fair evidence of a thing then this minister's legitimate, recognized, and acceptable business is to tell people calmly, coldly, and in stiff, written sentences, from the pulpit, to go and do right, be just, be merciful, be charitable. And his congregation forget it all between church and home. But for fifty years it was George Holland's business on the stage to make his audience go and do right, and be just, merciful, and charitable--because by his living, breathing, feeling pictures he showed them what it was to do these things, and how to do them, and how instant and ample was the reward! Is it not a singular teacher of men, this reverend gentleman who is so poorly informed himself as to put the whole stage under ban, and say, "I do not think it teaches moral lessons"? Where was ever a sermon preached that could make filial ingrat.i.tude so hateful to men as the sinful play of "King Lear"? Or where was there ever a sermon that could so convince men of the wrong and the cruelty of harboring a pampered and una.n.a.lyzed jealousy as the sinful play of "Oth.e.l.lo"? And where are there ten preachers who can stand in the pulpit preaching heroism, unselfish devotion, and lofty patriotism, and hold their own against any one of five hundred William Tells that can be raised upon five hundred stages in the land at a day's notice? It is almost fair and just to aver (although it is profanity) that nine-tenths of all the kindness and forbearance and Christian charity and generosity in the hearts of the American people today got there by being filtered down from their fountain-head, the gospel of Christ, through dramas and tragedies and comedies on the stage, and through the despised novel and the Christmas story, and through the thousand and one lessons, suggestions, and narratives of generous deeds that stir the pulses, and exalt and augment the n.o.bility of the nation day by day from the teeming columns of ten thousand newspapers, and not from the drowsy pulpit.

All that is great and good in our particular civilization came straight from the hand of Jesus Christ, and many creatures, and of divers sorts, were doubtless appointed to disseminate it; and let us believe that this seed and the result are the main thing, and not the cut of the sower's garment; and that whosoever, in his way and according to his opportunity, sows the one and produces the other, has done high service and worthy. And further, let us try with all our strength to believe that whenever old simple-hearted George Holland sowed this seed, and reared his crop of broader charities and better impulses in men's hearts, it was just as acceptable before the Throne as if the seed had been scattered in vapid plat.i.tudes from the pulpit of the ineffable Sabine himself.

Am I saying that the pulpit does not do its share toward disseminating the marrow, the meat of the gospel of Christ? (For we are not talking of ceremonies and wire-drawn creeds now, but the living heart and soul of what is pretty often only a specter.)

No, I am not saying that. The pulpit teaches a.s.semblages of people twice a week nearly two hours altogether--and does what it can in that time.

The theater teaches large audiences seven times a week--28 or 30 hours altogether--and the novels and newspapers plead, and argue, and ill.u.s.trate, stir, move, thrill, thunder, urge, persuade, and supplicate, at the feet of millions and millions of people every single day, and all day long and far into the night; and so these vast agencies till nine-tenths of the vineyard, and the pulpit tills the other tenth.

Yet now and then some complacent blind idiot says, "You unanointed are coa.r.s.e clay and useless; you are not as we, the regenerators of the world; go, bury yourselves elsewhere, for we cannot take the responsibility of recommending idlers and sinners to the yearning mercy of Heaven." How does a soul like that stay in a carca.s.s without getting mixed with the secretions and sweated out through the pores? Think of this insect condemning the whole theatrical service as a disseminator of bad morals because it has Black Crooks in it; forgetting that if that were sufficient ground people would condemn the pulpit because it had Crooks and Kallochs and Sabines in it!

No, I am not trying to rob the pulpit of any atom of its full share and credit in the work of disseminating the meat and marrow of the gospel of Christ; but I am trying to get a moment's hearing for worthy agencies in the same work, that with overwrought modesty seldom or never claim a recognition of their great services. I am aware that the pulpit does its excellent one-tenth (and credits itself with it now and then, though most of the time a press of business causes it to forget it); I am aware that in its honest and well-meaning way it bores the people with uninflammable truisms about doing good; bores them with correct compositions on charity; bores them, chloroforms them, stupefies them with argumentative mercy without a flaw in the grammar or an emotion which the minister could put in in the right place if he turned his back and took his finger off the ma.n.u.script. And in doing these things the pulpit is doing its duty, and let us believe that it is likewise doing its best, and doing it in the most harmless and respectable way. And so I have said, and shall keep on saying, let us give the pulpit its full share of credit in elevating and enn.o.bling the people; but when a pulpit takes to itself authority to pa.s.s judgment upon the work and worth of just as legitimate an instrument of G.o.d as itself, who spent a long life preaching from the stage the selfsame gospel without the alteration of a single sentiment or a single axiom of right, it is fair and just that somebody who believes that actors were made for a high and good purpose, and that they accomplish the object of their creation and accomplish it well, should protest. And having protested, it is also fair and just--being driven to it, as it were--to whisper to the Sabine pattern of clergyman, under the breath, a simple, instructive truth, and say, "Ministers are not the only servants of G.o.d upon earth, nor his most efficient ones, either, by a very, very long distance!" Sensible ministers already know this, and it may do the other kind good to find it out.

But to cease teaching and go back to the beginning again, was it not pitiable--that spectacle? Honored and honorable old George Holland, whose theatrical ministry had for fifty years softened hard hearts, bred generosity in cold ones, kindled emotion in dead ones, uplifted base ones, broadened bigoted ones, and made many and many a stricken one glad and filled it brimful of grat.i.tude, figuratively spit upon in his unoffending coffin by this crawling, slimy, sanctimonious, self-righteous reptile!

APPENDIX K

A SUBSt.i.tUTE FOR RULOFF HAVE WE A SIDNEY CARTON AMONG US?

(See Chapter lx.x.xii)

To EDITOR of 'Tribune'.

SIR,--I believe in capital punishment. I believe that when a murder has been done it should be answered for with blood. I have all my life been taught to feel this way, and the fetters of education are strong. The fact that the death--law is rendered almost inoperative by its very severity does not alter my belief in its righteousness. The fact that in England the proportion of executions to condemnations is one to sixteen, and in this country only one to twenty-two, and in France only one to thirty-eight, does not shake my steadfast confidence in the propriety of retaining the death-penalty. It is better to hang one murderer in sixteen, twenty-two, thirty-eight than not to hang any at all.

Feeling as I do, I am not sorry that Ruloff is to be hanged, but I am sincerely sorry that he himself has made it necessary that his vast capabilities for usefulness should be lost to the world. In this, mine and the public's is a common regret. For it is plain that in the person of Ruloff one of the most marvelous of intellects that any age has produced is about to be sacrificed, and that, too, while half the mystery of its strange powers is yet a secret. Here is a man who has never entered the doors of a college or a university, and yet by the sheer might of his innate gifts has made himself such a colossus in abstruse learning that the ablest of our scholars are but pigmies in his presence. By the evidence of Professor Mather, Mr. Surbridge, Mr.

Richmond, and other men qualified to testify, this man is as familiar with the broad domain of philology as common men are with the pa.s.sing events of the day. His memory has such a limitless grasp that he is able to quote sentence after sentence, paragraph after paragraph, chapter after chapter, from a gnarled and knotty ancient literature that ordinary scholars are capable of achieving little more than a bowing acquaintance with. But his memory is the least of his great endowments.

By the testimony of the gentlemen above referred to he is able to critically a.n.a.lyze the works of the old masters of literature, and while pointing out the beauties of the originals with a pure and discriminating taste is as quick to detect the defects of the accepted translations; and in the latter case, if exceptions be taken to his judgment, he straightway opens up the quarries of his exhaustless knowledge, and builds a very Chinese wall of evidence around his position. Every learned man who enters Ruloff's presence leaves it amazed and confounded by his prodigious capabilities and attainments.

One scholar said he did not believe that in matters of subtle a.n.a.lysis, vast knowledge in his peculiar field of research, comprehensive grasp of subject, and serene kingship over its limitless and bewildering details, any land or any era of modern times had given birth to Ruloff's intellectual equal. What miracles this murderer might have wrought, and what l.u.s.ter he might have shed upon his country, if he had not put a forfeit upon his life so foolishly! But what if the law could be satisfied, and the gifted criminal still be saved. If a life be offered up on the gallows to atone for the murder Ruloff did, will that suffice?

If so, give me the proofs, for in all earnestness and truth I aver that in such a case I will instantly bring forward a man who, in the interests of learning and science, will take Ruloff's crime upon himself, and submit to be hanged in Ruloff's place. I can, and will do this thing; and I propose this matter, and make this offer in good faith. You know me, and know my address.

SAMUEL LANGHORNE.

April 29, 1871.

APPENDIX L. ABOUT LONDON

ADDRESS AT A DINNER GIVEN BY THE SAVAGE CLUB, LONDON, SEPTEMBER 28, 1872.

(See Chapter lx.x.xvii)

Reported by Moncure D. Conway in the Cincinnati Commercial

It affords me sincere pleasure to meet this distinguished club, a club which has extended its hospitalities and its cordial welcome to so many of my countrymen. I hope [and here the speaker's voice became low and fluttering] you will excuse these clothes. I am going to the theater; that will explain these clothes. I have other clothes than these.

Judging human nature by what I have seen of it, I suppose that the customary thing for a stranger to do when he stands here is to make a pun on the name of this club, under the impression, of course, that he is the first man that that idea has occurred to. It is a credit to our human nature, not a blemish upon it; for it shows that underlying all our depravity (and G.o.d knows and you know we are depraved enough) and all our sophistication, and untarnished by them, there is a sweet germ of innocence and simplicity still. When a stranger says to me, with a glow of inspiration in his eye, some gentle, innocuous little thing about "Twain and one flesh" and all that sort of thing, I don't try to crush that man into the earth--no. I feel like saying, "Let me take you by the hand, sir; let me embrace you; I have not heard that pun for weeks." We will deal in palpable puns. We will call parties named King "your Majesty" and we will say to the Smiths that we think we have heard that name before somewhere. Such is human nature. We cannot alter this.

It is G.o.d that made us so for some good and wise purpose. Let us not repine. But though I may seem strange, may seem eccentric, I mean to refrain from punning upon the name of this club, though I could make a very good one if I had time to think about it--a week.

I cannot express to you what entire enjoyment I find in this first visit to this prodigious metropolis of yours. Its wonders seem to me to be limitless. I go about as in a dream--as in a realm of enchantment--where many things are rare and beautiful, and all things are strange and marvelous. Hour after hour I stand--I stand spellbound, as it were-and gaze upon the statuary in Leicester Square. [Leicester Square being a horrible chaos, with the relic of an equestrian statue in the center, the king being headless and limbless, and the horse in little better condition.] I visit the mortuary effigies of n.o.ble old Henry VIII., and Judge Jeffreys, and the preserved gorilla, and try to make up my mind which of my ancestors I admire the most. I go to that matchless Hyde Park and drive all around it, and then I start to enter it at the Marble Arch--and am induced to "change my mind." [Cabs are not permitted in Hyde Park--nothing less aristocratic than a private carriage.] It is a great benefaction--is Hyde Park. There, in his hansom cab, the invalid can go--the poor, sad child of misfortune--and insert his nose between the railings, and breathe the pure, health-giving air of the country and of heaven. And if he is a swell invalid who isn't obliged to depend upon parks for his country air he can drive inside--if he owns his vehicle.

I drive round and round Hyde Park and the more I see of the edges of it the more grateful I am that the margin is extensive.

And I have been to the Zoological Gardens. What a wonderful place that is! I have never seen such a curious and interesting variety of wild-animals in any garden before--except Mabille. I never believed before there were so many different kinds of animals in the world as you can find there--and I don't believe it yet. I have been to the British Museum. I would advise you to drop in there some time when you have nothing to do for--five minutes--if you have never been there. It seems to me the n.o.blest monument this nation has, yet erected to her greatness. I say to her, our greatness--as a nation. True, she has built other monuments, and stately ones, as well; but these she has uplifted in honor of two or three colossal demiG.o.ds who have stalked across the world's stage, destroying tyrants and delivering nations, and whose prodigies will still live in the memories of men ages after their monuments shall have crumbled to dust--I refer to the Wellington and Nelson monuments, and--the Albert memorial. [Sarcasm. The Albert memorial is the finest monument in the world, and celebrates the existence of as commonplace a person as good luck ever lifted out of obscurity.]

The Library at the British Museum I find particularly astounding. I have read there hours together, and hardly made an impression on it. I revere that library. It is the author's friend. I don't care how mean a book is, it always takes one copy. [A copy of every book printed in Great Britain must by law be sent to the British Museum, a law much complained of by publishers.] And then every day that author goes there to gaze at that book, and is encouraged to go on in the good work. And what a touching sight it is of a Sat.u.r.day afternoon to see the poor, careworn clergymen gathered together in that vast reading-room cabbaging sermons for Sunday! You will pardon my referring to these things. Everything in this monster city interests me, and I cannot keep from talking, even at the risk of being instructive. People here seem always to express distances by parables. To a stranger it is just a little confusing to be so parabolic--so to speak. I collar a citizen, and I think I am going to get some valuable information out of him. I ask him how far it is to Birmingham, and he says it is twenty-one shillings and sixpence. Now we know that doesn't help a man who is trying to learn. I find myself down-town somewhere, and I want to get some sort of idea where I am--being usually lost when alone--and I stop a citizen and say, "How far is it to Charing Cross?" "Shilling fare in a cab," and off he goes.

I suppose if I were to ask a Londoner how far it is from the sublime to the ridiculous he would try to express it in a coin. But I am trespa.s.sing upon your time with these geological statistics and historical reflections. I will not longer keep you from your orgies.

'Tis a real pleasure for me to be here, and I thank you for it. The name of the Savage Club is a.s.sociated in my mind with the kindly interest and the friendly offices which you lavished upon an old friend of mine who came among you a stranger, and you opened your English hearts to him and gave him a welcome and a home--Artemus Ward. Asking that you will join me, I give you his Memory.