Chapter XXXVIII (1)

When Reuben found that to be a witness of Jerrem's death Joan must take her stand among the lawless mob who made holiday of such sad scenes as this, his decision was that the idea was untenable. Jerrem too had a strong desire that Joan should not see him die; and although his avoidance of anything that directly touched upon that dreaded moment had kept him from openly naming his wishes, the hints dropped satisfied Reuben that the knowledge of her absence would be a matter of relief to him. But how get Joan to listen to his scruples when her whole mind was set on keeping by Jerrem's side until hope was past and life was over?

"Couldn't 'ee get her to take sommat that her wouldn't sleep off till 'twas late?" Jerrem had said after Reuben had told him that the next morning he must come alone; and the suggestion made was seized on at once by Reuben, who, under pretence of getting something to steady her shaken nerves, procured from the apothecary near a simple draught, which Joan in good faith swallowed. And then, Reuben having promised in case she fell asleep to awaken her at the appointed hour, the poor soul, worn out by sorrow and fatigue, threw herself down, dressed as she was, upon the bed, and soon was in a heavy sleep, from which she did not rouse until well into the following day, when some one moving in the room made her start up. For a moment she seemed dazed: then, rubbing her eyes as if to clear away those happy visions which had come to her in sleep, she gazed about until Reuben, who had at first drawn back, came forward to speak to her. "Why, Reuben," she cried, "how's this? Have I been dreamin', or what? The daylight's come, and, see, the sun!"

And here she stopped, her parched mouth half unclosed, as fears came crowding thick upon her mind, choking her further utterance. One look at Reuben's face had told the tale; and though she did not speak again, the ashen hue that overspread and drove all color from her cheeks proclaimed to him that she had guessed the truth.

"'Twas best, my dear," he said, "that you should sleep while he went to his rest."

But the unlooked-for shock had been too great a strain on body and mind, alike overtaxed and weak, and, falling back, Joan lay for hours as one unconscious and devoid of life. And Reuben sat silent by her side, paying no heed as hour by hour went by, till night had come and all around was dark: then some one came softly up the stairs and crept into the room, and Eve's whispered "Reuben!" broke the spell.

Yes, all had gone well. The body, rescued and safe, was now placed within a house near to the churchyard in which Eve's mother lay: there it was to be buried. And there, the next day, the commonplace event of one among many funerals being over, the four thus linked by fate were brought together, and Adam and Joan again stood face to face. Heightened by the disguise which in order to avoid detection he was obliged to adopt, the alteration in Adam was so complete that Joan stood aghast before this seeming stranger, while a fresh smart came into Adam's open wounds as he gazed upon the changed face of the once comely Joan.

A terrible barrier--such as, until felt, they had never dreaded--seemed to have sprung up to separate and divide these two. Involuntarily they shrank at each other's touch and quailed beneath each other's gaze, while each turned with a feeling of relief to him and to her who now constituted their individual refuge and support. Yes, strange as it seemed to Adam and unaccountable to Joan, _she_ clung to Reuben, _he_ to Eve, before whom each could be natural and unrestrained, while between their present selves a great gulf had opened out which naught but time or distance could bridge over.

So Adam went back to his hiding-place, Reuben to his shop, and Joan and Eve to the old home in Knight's Passage, as much lost amid the crowd of thronged London as if they had already taken refuge in that far-off land which had now become the goal of Adam's thoughts and keen desires. Eve, too, fearing some fresh disaster, was equally anxious for their departure, and most of Reuben's spare time was swallowed up in making the necessary arrangements. A passage in his name for himself and his wife was secured in a ship about to start. At the last moment this passage was to be transferred to Adam and Eve, whose marriage would take place a day or two before the vessel sailed. The transactions on which the successful fulfilment of these various events depended were mostly conducted by Reuben, aided by the counsels of Mr. Osborne and the assistance of Captain Triggs, whose good-fellowship, no longer withheld, made him a valuable coadjutor.

Fortunately, Triggs's vessel, through some detention of its cargo, had remained in London for an unusually long time, and now, when it did sail, Joan was to take passage in it back to Polperro.

"Awh, Reuben, my dear," sighed Joan one evening as, Eve having gone to see Adam, the two walked out toward the little spot where Jerrem lay, and as they went discussed Joan's near departure, "I wish to goodness you'd pack up yer alls and come 'longs to Polperro home with me: 't 'ud be ever so much better than stayin' to this gashly London, where there ain't a blow o' air that's fresh to draw your breath in."

"Why, nonsense!" said Reuben: "you wouldn't have me if I'd come."

"How not have 'ee?" exclaimed Joan. "Why, if so be I thought you'd come I'd never stir from where I be until I got the promise of it."

"But there wouldn't be nothin' for me to do," said Reuben.

"Why, iss there would--oceans," returned Joan. "Laws! I knaws clocks by scores as hasn't gone for twenty year and more. Us has got two ourselves, that wan won't strike and t' other you can't make tick."

Reuben smiled: then, growing more serious, he said, "But do you know, Joan, that yours isn't the first head it's entered into about going down home with you? I've had a mind toward it myself many times of late."

"Why, then, do come to wance," said Joan excitedly; "for so long as they leaves me the house there'll be a home with me and Uncle Zebedee, and I'll go bail for the welcome you'll get gived 'ee there."

Reuben was silent, and Joan, attributing this to some hesitation over the plan, threw further weight into her argument by saying, "There's the chapel too, Reuben. Only to think o' the sight o' good you could do praichin' to 'em and that! for, though it didn't seem to make no odds before, I reckons there's not a few that wants, like me, to be told o' some place where they treats folks better than they does down here below."

"Joan," said Reuben after a pause, speaking out of his own thoughts and paying no heed to the words she had been saying, "you know all about Eve and me, don't you?"

Joan nodded her head.

"How I've felt about her, so that I believe the hold she's got on me no one on earth will ever push her off from."

"Awh, poor sawl!" sighed Joan compassionately: "I've often had a feelin' for what you'd to bear, and for this reason too--that I knaws myself what 'tis to be ousted from the heart you'm cravin' to call yer own."

"Why, yes, of course," said Reuben briskly: "you were set down for Adam once, weren't you?"

"Awh, and there's they to Polperro--mother amongst 'em, too--who'll tell 'ee now that if Eve had never shawed her face inside the place Adam 'ud ha' had me, after all. But there! all that's past and gone long ago."

There was another pause, which Reuben broke by saying suddenly, "Joan, should you take it very out of place if I was to ask you whether after a bit you could marry me? I dare say now such a thought never entered your head before."

"Well, iss it has," said Joan; 'and o' late, ever since that blessed dear spoke they words he did, I've often fell to wonderin' if so be 't 'ud ever come to pass. Not, mind, that I should ha' bin put out if 't had so happened that you'd never axed me, like, but still I thought sometimes as how you might, and then agen I says, 'Why should he, though?'"

"There's many a reason why _I_ should ask _you_, Joan," said Reuben, smiling at her unconscious frankness, "though very few why you should consent to take a man whose love another woman has flung away."

"Awh, so far as that goes, the both of us is takin' what's another's orts, you knaw," smiled Joan.

"Then is it agreed?" asked Reuben, stretching out his hand.

"Iss, so far as I goes 'tis, with all my heart." Then as she took his hand a change came to her April face, and looking at him through her swimming eyes she said, "And very grateful too I'm to 'ee, Reuben, for I don't knaw by neither another wan who'd take up with a poor heart-broke maid like me, and they she's looked to all her life disgraced by others and theyselves."

Reuben pressed the hand that Joan had given to him, and drawing it through his arm the two walked on in silence, pondering over the unlooked-for ending to the strange events they both had lately passed through. Joan's heart was full of a contentment which made her think, "How pleased Adam will be! and won't mother be glad! and Uncle Zebedee 'ull have somebody to look to now and keep poor Jonathan straight and put things a bit in order;" while Reuben, bewildered by the thoughts which crowded to his mind, semed unable to disentangle them. Could it be possible that he, Reuben May, was going down to live at Polperro, a place whose very name he had once taught himself to abominate?--that he could be willingly casting his lot amid a people whom he had but lately branded as thieves, outcasts, reprobates? Involuntarily his eyes turned toward Joan, and a nimbus in which perfect charity was intertwined with great love and singleness of heart seemed to float about her head and shed its radiance on her face; and its sight was to Reuben as the first touch of love, for he was smitten with a sense of his own unworthiness, and, though he did not speak, he asked that a like spirit to that which filled Joan might rest upon himself.

That evening Eve was told the news which Joan and Reuben had to tell, and as she listened the mixed emotions which swelled within her perplexed her not a little, for even while feeling that the two wishes she most desired--Joan cared for and Reuben made happy--were thus fulfilled, her heart seemed weighted with a fresh disaster: another wrench had come to part her from that life soon to be nothing but a lesson and a memory. And Adam, when he was told, although the words he said were honest words and true, and truly he did rejoice, there yet within him lay a sadness born of regret at rendering up that love so freely given to him, now to be garnered for another's use; and henceforth every word that Reuben spoke, each promise that he gave, though all drawn forth by Adam's own requests, stuck every one a separate thorn within his heart, sore with the thought of being an outcast from the birthplace that he loved and cut off from those whose faces now he yearned to look upon.

No vision opened up to Adam's view the prosperous life the future held in store--no still small voice then whispered in his ear that out of this sorrow was to come the grace which made success sit well on him and Eve; and though, as years went by and intercourse became more rare, their now keen interest in Polperro and its people was swallowed up amid the many claims a busy life laid on them both, each noble action done, each good deed wrought, by Adam, and by Eve too, bore on it the unseen impress of that sore chastening through which they now were passing.

Out of the savings which from time to time Adam had placed with Mr. Macey enough was found to pay the passage-money out and keep them from being pushed by any pressing want on landing.

Already, at the nearest church, Adam and Eve had been married, and nothing now remained but to get on board the vessel, which had already dropped down the river and was to sail the following morning, Triggs had volunteered to put them and their possessions safely on board, and Reuben and Joan, with Eve's small personal belongings, were to meet them at the steps, close by which the Mary Jane's boat would be found waiting. The time had come when Adam could lay aside his disguise and appear in much the same trim he usually did when at Polperro.

Joan was the first to spy him drawing near, and holding out both her hands to greet the welcome change she cried, "Thank the Lord for lettin' me see un his ownself wance more!--Awh, Adam! awh, my dear! 't seems as if I could spake to 'ee now and know 'ee for the same agen.--Look to un, Reuben! you don't wonder now what made us all so proud of un at home."

Reuben smiled, but Adam shook his head: the desolation of this sad farewell robbed him of every other power but that of draining to the dregs its bitterness. During the whole of that long day Eve and he had hardly said one word, each racked with thoughts to which no speech gave utterance. Mechanically each asked about the things the other one had brought, and seemed to find relief in feigning much anxiety about their safety, until Triggs, fearing they might outstay their time, gave them a hint it would not do to linger long; and, with a view to their leavetaking being unconstrained, he volunteered to take the few remaining things down to the boat and stow them safely away, adding that when they should hear his whistle given it would be the signal that they must start without delay.

The spot they had fixed on for the starting-place was one but little used and well removed from all the bustle of a more frequented landing. A waterman lounged here and there, but seeing the party was another's fare vouchsafed to them no further interest. The ragged mud-imps stayed their noisy pranks to scrutinize the country build of Triggs's boat, leaving the four, unnoticed, to stand apart and see each in the other's face the reflection of that misery which filled his own.

Parting for ever! no hopes, no expectations, no looking forward, nothing to whisper "We shall meet again"! "Good-bye for ever" was written on each face and echoed in each heart. Words could not soothe that suffering which turned this common sorrow into an individual torture, which each must bear unaided and alone; and so they stood silent and with outward calm, knowing that on that brink of woe the quiver of an eye might overthrow their all but lost control.

The sun was sinking fast; the gathering mists of eventide were rising to shadow all around; the toil of day was drawing to its close; labor was past, repose was near at hand; its spirit seemed to hover around and breathe its calm upon those worn, tried souls. Suddenly a shrill whistle sounds upon their ears and breaks the spell: the women start and throw their arms around each other's necks. Adam stretches his hand out, and Reuben grasps it in his own.

"Reuben, good-bye. God deal with you as you shall deal with those you're going among!"

"Adam, be true to her, and I'll be true to those you leave behind."

"Joan!" and Adam's voice sounds hard and strained, and then a choking comes into his throat, and, though he wants to tell her what he feels, to ask her to forgive all he has made her suffer, he cannot speak a word. Vainly he strives, but not a sound will come; and these two, whose lives, so grown together, are now to be rent asunder, stand stricken and dumb, looking from out their eyes that last farewell which their poor quivering lips refuse to utter.

"God bless and keep you, Eve!" Reuben's voice is saying as, taking her hands within his own, he holds them to his heart and for a moment lets them rest there.--"Oh, friends," he says, "there is a land where partings never come: upon that shore may we four meet again!"

Then for a moment all their hands are clasped and held as in a vice, and then they turn, and two are gone and two are left behind.

And now the two on land stand with their eyes strained on the boat, which slowly fades away into the vapory mist which lies beyond: then Reuben turns and takes Joan by the hand, and silently the two go back together, while Adam and Eve draw near the ship which is to take them to that far-off shore to which Hope's torch, rekindled, now is pointing.

Good-bye is said to Triggs, the boat pushes off, and the two left standing side by side watch it away until it seems a speck, which suddenly is swallowed up and disappears from sight. Then Adam puts his arm round Eve, and as they draw closer together from out their lips come sighing forth the whispered words, "Fare-well! farewell!"

_The Author of "Dorothy Fox"_.

OUR GRANDFATHERS' TEMPLES.

If on the fourteenth day of May, 1607, when the Rev. Robert Hunt celebrated the first sacramental service of the Church of England on American soil, there had suddenly sprung up at Jamestown the pillars and arches of a fully-equipped cathedral, whose stones had remained to tell us of the days when they first enshrined the worship of the earliest colonists, our most ancient Christian church would still be less than three hundred years old--a hopelessly modern structure in comparison with many an abbey and cathedral of England and the Continent.

In a comparative sense, we look in vain for old churches in a new country, for in our architecture, if nowhere else, we are still a land of yesterday, where age seems venerable only when we refuse to look beyond the ocean, and where even a short two hundred years have taken away the larger share of such perishable ecclesiastical monuments as we once had. Our grandfathers' temples, whether they stood on the banks of the James River or on the colder shores of Massachusetts Bay, were built cheaply for a scanty population: their material was usually wood, sometimes unshapen logs, and their sites, chosen before the people and the country had become fitted to each other, were afterward often needed for other uses. So long as London tears down historic churches, even in the present days of fashionable devotion to the old and the quaint, and so long as the Rome of 1880 is still in danger from vandal hands, we need only be surprised that the list of existing American churches of former days is so long and so honorable as it is. If we have no York Minster or St. Alban's Abbey or Canterbury Cathedral, we may still turn to an Old South, a St. Paul's and a Christ Church. It is something, after all, to be able to count our most famous old churches on the fingers of both hands, and then to enumerate by tens those other temples whose legacy from bygone times is scarcely less rich.

The American churches of the seventeenth and eighteenth centuries were plain structures, unpretending without and unadorned within; and this for other reasons than the poverty of the community, the lack of the best building-materials, and the absence both of architects and of artistic tastes. It was a simple ritual which most of them were to house, and the absence of an ornate service demanded the absence of ornamentation, which would be meaningless because it would symbolize nothing. The influence of the Puritans in Massachusetts, the Baptists in Rhode Island, the Dutch Reformed in New York, the Lutherans and Presbyterians in the Middle and Southern colonies, and the Friends in Pennsylvania, whatever their denominational differences, was a unit in favor of the utmost simplicity consistent with decency and order; and though there was a difference between Congregational churches like the Old South in Boston and the Friends' meeting-houses in Philadelphia, the difference was far less marked than that existing between the new and old buildings of the Old South society, which the modern tourist may compare at his leisure in the Boston of to-day. Even the Episcopalians shared, or deferred to, the prevailing spirit of the time: they put no cross upon their Christ Church in Cambridge, nearly a hundred and thirty years after the settlement of the place, lest they should offend the tastes of their neighbors. The Methodists, the "Christians," the Swedenborgians, the Unitarians and the Universalists were not yet, and the Moravians were a small and little-understood body in Eastern Pennsylvania.

Nearly all the colonists, of whatever name, brought from Europe a conscientious love of religious simplicity and unpretentiousness: for the most part, the English-speaking settlers were dissenters from the Church which owned all the splendid architectural monuments of the country whence they came; and it was not strange that out of their religious thought grew churches that symbolized the sturdy qualities of a faith which, right or wrong, had to endure exile and poverty and privation--privation not only from social wealth, but from the rich store of ecclesiastical traditions which had accumulated for centuries in cathedral choirs and abbey cloisters.

Therefore, the typical New England meeting-house of the seventeenth and eighteenth centuries may perhaps be taken as the best original example of what America has to show in the way of church-building. To be sure, its cost was modest, its material was perishable wood, its architectural design was often a curious medley of old ideas and new uses, and even its few ornaments were likely to be devoid of the beauty their designers fancied that they possessed. But it was, at any rate, an honest embodiment of a sincere idea--the idea of "freedom to worship God;" and it was adapted to the uses which it was designed to serve. It stood upon a hill, a square box with square windows cut in its sides--grim without and grim within, save as the mellowing seasons toned down its ruder aspects, and green grass and waving boughs framed it as if it were a picture. Within, the high pulpit, surmounted by a sounding-board, towered over the square-backed pews, facing a congregation kept orderly by stern tithing-man and sterner tradition. There was at first neither organ nor stove nor clock. The shivering congregation warmed itself as best it might by the aid of foot-stoves; the parson timed his sermon by an hour-glass; and in the singing-seats the fiddle and the bass--viol formed the sole link (and an unconscious one) between the simple song-service of the Puritan meeting-house and the orchestral accompaniments to the high masses of European cathedrals. The men still sat at the end of the pew--a custom which had grown up in the days when they went to the meeting-house gun in hand, not knowing when they should be hastily summoned forth to fight the Indians. In the earliest days the drum was the martial summons to worship, but soon European bells sent forth their milder call. Behind the meeting-houses were the horse-sheds for the use of distant comers--a species of ecclesiastical edifice still adorning the greater number of American country churches, and not likely to disappear for many a year to come.

In the elder day there was no such difference as now between city and country churches, for the limitations of money and material bore upon both more evenly. But with growing wealth and the choice of permanent locations for building came brick and stone; English architects received orders; and the prevailing revival led by Sir Christopher Wren and his followers dotted the Northern colonies with more pretentious churches, boasting spires not wholly unlike those which were then piercing London skies. With costlier churches of permanent material there came also the English fashion of burial in churchyards and chancel-vaults, and mural tablets and horizontal tombstones were laid into the mortar which has been permitted, in not a few cases, to preserve them for our own eyes.

But our oldest churches, as a rule, have been made more notable by the political events with which they have been associated than by the honorable interments that have taken place beneath their shadow. Their connection with the living has endeared them to our memories more than their relations to the dead. Not because it is Boston's Westminster Abbey or Temple Church has the Old South been permitted to come down to us as the best example of the Congregational meeting-houses of the eighteenth century, but because of the Revolutionary episodes of which it was the scene, and which are commemorated in the stone tablet upon its front. The Old South Church, built in 1729, belonged to the common class of brick structures which replaced wooden ones; for, like Solomon's temple, its predecessor had been built of cedar sixty years before. The convenient location of the Old South and the capaciousness of its interior brought to it the colonial meetings which preceded the Revolution, and especially that famous gathering of December 13, 1773, whence marched the disguised patriots to destroy the taxed tea in Boston harbor. The convenient access and spacious audience-room of the old church also led to its occupancy as a riding-school for British cavalry in 1775. Even now, in the quiet days following the recent excitement attending its escape from fire and from sale and demolition, the ancient church still finds occasional use as a place for lectures and public gatherings. Its chequered days within the past decade have at least served to make its appearance and its part in colonial history more familiar to us, and have done something to save other churches from the destruction which might have overtaken them.

As the Old South stands as the brick-and-mortar enshrinement of the best Puritan thought of the eighteenth century, so King's Chapel in Boston, built twenty-five years later, represents the statelier social customs and the more conservative political opinions of the early New England Episcopalians. Its predecessor, of wood, was the first building of the Church of England in New England. The present King's Chapel, with its sombre granite walls and its gently-lighted interior, suggests to the mind an impression of independence of time rather than of age. One reads on the walls, to be sure, such high-sounding old names as Vassall and Shirley and Abthorp, and on a tomb in the old graveyard near by one sees the inscriptions commemorating Governor John Winthrop of Massachusetts and his son John, governor of Connecticut. But King's Chapel seems the home of churchly peace and gracious content; so that, as we sit within its quaint three-sided pews, it is hard to remember the stormy scenes in which it has had part. Its Tory congregation, almost to a man, fled from its walls when the British general, Gage, evacuated Boston; the sterner worshippers of the Old South occupied its Anglican pews for a time; and later it was the scene of a theological movement which caused, in 1785, the first Episcopal church in New England--or rather its remnant--to become the first Unitarian society in America.

In Salem street, Boston, left almost alone at the extreme north end of the city, is Christ Church, built in 1723. Its tower contains the oldest chime of bells in America, and from it, according to some antiquarians, was hung the lantern which on April 18, 1775, announced to the waiting Paul Revere, and through him to the Middlesex patriots in all the surrounding country, that General Gage had despatched eight hundred men to seize and destroy the military stores gathered at Concord by the Massachusetts Committees of Safety and Supplies. Thus opened the Revolutionary war, for the battles at Lexington and Concord took place only the next day.

The white-spired building at the corner of Park and Tremont streets, Boston, known as the Park Street Church, is hardly so old as its extended fame would lead one to suppose, for it dates no farther back than the first quarter of the present century. Its position as the central point of the great theological controversies of 1820 in the Congregational churches of Eastern Massachusetts has made it almost as familiar as the "Saybrook Platform." The meeting-house was built at the time when the greater part of the Boston churches were modifying their creeds, and when the Old South itself would have changed its denominational relations but for the vote of a State official, cast to break a tie. Its inelegance and rawness are excused in part by its evident solidity and sincerity of appearance. In its shadow rest Faneuil, Revere, Samuel Adams and John Hancock.

Boston has other churches which, like the Park Street, are neither ancient nor modern, the Hollis Street Church and the First Church in Roxbury being good examples. New England has hardly a better specimen of the old-fashioned meeting-house on a hill than this old weather-beaten wooden First Church in Roxbury, the home of a parish to which John Eliot, the apostle to the Indians, once ministered. Another quaint memorial of the old colonial days survives in the current name, "Meeting-house Hill," of a part of the annexed Dorchester district of Boston.

[Ilustration: ST. PAUL'S CHAPEL, NEW YORK.]

St. Paul's Church, on Boston Common, was the first attempt of the Episcopalians of the city, after the loss of King's Chapel, to build a temple of imposing appearance. Controversies theological and architectural rose with its walls, and young Edward Everett, if report is to be credited, was the author of a tract, still in circulation, in which its design and its principles formed the text for a criticism on the religion to whose furtherance it was devoted. Standing as it does next the United States court-house, the uses of the two buildings seem to have been confused in the builders' minds; for there is something ecclesiastical in the appearance of the hall of justice, which was originally a Masonic temple, and something judicial in the face of the church.

In Cambridge, three miles from Boston, the eighteenth-century Episcopalians not only possessed a church, but also displayed to unwilling eyes a veritable "Bishop's Palace"--the stately house of the Rev. East Apthorp, "missionary to New England" and reputed candidate for the bishopric of that region. Mr. Apthorp was rich and influential, but his social and ecclesiastical lot was not an easy one, and he soon returned to England discouraged, leaving his "palace" to come down to the view of our own eyes, which find in it nothing more dangerous to republican institutions than is to be discovered in a hundred other of the three-story wooden houses which used so to abound in Massachusetts. Christ Church, Cambridge, in which the bishop _in posse_ used to minister, and which stands opposite Harvard College, was designed by the architect of King's Chapel, and has always been praised for a certain shapely beauty of proportion. For the last twenty years it has boasted the only chime of bells in Cambridge, whose quiet shades of a Sunday evening have been sweetly stirred by the music struck from them by the hands of a worthy successor of the mediæval bell-ringers, to whom bells are books, and who can tell the story of every ounce of bell-metal within twenty miles of his tower. It was of this church, with its Unitarian neighbor just across the ancient churchyard where so many old Harvard and colonial worthies sleep, that Holmes wrote:

Like sentinel and nun, they keep
Their vigil on the green:
One seems to guard, and one to weep,
The dead that lie between.

The suburbs of Boston are not poor in churches of the eighteenth, or even of the seventeenth, century. The oldest church in New England--the oldest, indeed, in the Northern States--still standing in Salem, was built in 1634, and its low walls and tiny-paned windows have shaken under the eloquence of Roger Williams. It has not been used for religious purposes since 1672. In Newburyport is one of the American churches, once many but now few, in which George Whitefield preached, and beneath it the great preacher lies buried. A curious little reminder of St. Paul's, London, is found here in the shape of a whispering gallery. Another landmark is the venerable meeting-house of the Unitarian society in Hingham, popularly known as the "Old Ship." Built in 1681, it was a Congregational place of worship for nearly a century and a half. Its sturdiness and rude beauty form a striking illustration of the lasting quality of good, sound wooden beams as material for the sanctuary. Preparations have already been undertaken for celebrating the second centennial of the ancient building. Nearly as old, and still more picturesque with its quaint roof, its venerable hanging chandelier of brass, its sober old reredos and its age-hallowed communion-service, is St. Michael's, Marblehead, built in 1714, where faithful rectors have endeavored to reach six generations of the fishermen and aristocracy of the rocky old port. The antiquarian who has seen these old temples and asks for others on the New England coast will turn with scarcely less interest to St. John's, Portsmouth; the forsaken Trinity Church, Wickford, Rhode Island, built in 1706; or Trinity, Newport, where Bishop Berkeley used to preach. In Newport, indeed, one may also speculate beneath the Old Mill on the fanciful theory that the curious little structure was a baptistery long before the days of Columbus--the most ancient Christian temple on this side the sea.

It is not uncommon to find comparatively new American churches to which their surroundings or their sober material or their quiet architecture have given a somewhat exaggerated appearance of age. Such is the case with the curious row of three churches--the North and Centre Congregational and Trinity Episcopalstanding side by side on the New Haven green in a fashion unknown elsewhere in our own country. Any one of these three churches looks quite as old as that shapely memorial of pre-Revolutionary days, St. Paul's Chapel, New York, built in 1766 in the prevailing fashion of the London churches. As with St. Paul's, there was also no marked appearance of antiquity in the North Dutch Church, New York, removed in recent years. The poor old Middle Dutch Church in the same city, with its ignoble modern additions and its swarm of busy tenants, would have looked old if it could have done so, but for modern New Yorkers it has no more venerable memory, in its disfigurement and disguise, than that furnished by its use, for a time, as the city post-office.

New York is poor in old buildings, and especially poor in old churches. Besides St. Paul's, the comparatively modern St. John's Chapel and the John Street Methodist Church, it really has nothing to show to the tourist in search of ancient places of worship. The vicinity can boast a few colonial temples--the quaint old Dutch church at Tarrytown, dear to the readers of Irving; the Tennent Church on the battle-ground of Monmouth, New Jersey, with its blood-stains of wounded British soldiers; and a charmingly plain little Friends' meeting-house, no bigger than a small parlor, near Squan, New Jersey, being the most strikingly attractive. In Newark one notes the deep-set windows and solid stone walls of the old First Presbyterian Church, and the quiet plainness of Trinity Episcopal Church, which looks like Boston's King's Chapel, with the addition of a white wooden spire.

Philadelphia is richer than any other American city in buildings of the seventeenth and eighteenth centuries. On the older streets it is a frequent sight to see quaint little houses of imported English brick modestly laid in alternate red and black, curiously like the latest modern fashion. The ample room for growth possessed by this widespreading city has saved many an ancient house for present use as dwelling or store. One is not surprised, therefore, to find on the old streets near the Delaware three churches of weather-stained brick which seem trying to make the piety of an elder age useful to the worshippers of to-day. All three of these churches--Gloria Dei, Christ and St. Peter's--now have their chief work among the poor people whom one always finds in a business quarter near the river-front, but each attracts, by its old-time associations and its modern missionary spirit, a goodly circle of attendants from the western parts of the city. Gloria Dei Church, the oldest of the three, was built in 1700 by Swedish Lutherans on the spot where the Swedish predecessors of the Friends had located their fortified log church twenty-three years earlier. Its bell and communion-service and some of its ornamental woodwork were presented by the king of Sweden. It is surrounded by the usual graveyard, in which lies Alexander Wilson, the lover and biographer of birds, who asked to be buried here, in a "silent, shady place, where the birds will be apt to come and sing over my grave." The Old Swedes' Church retained its Lutheran connection until recent years, when it became an Episcopal parish.

Christ Church and St. Peter's were formerly united in one parochial government, and to the two parishes ministered William White, the first Church-of-England minister in Pennsylvania, the friend and pastor of Washington, the chaplain of Congress and one of the first two bishops of the American Church. The present structure of Christ Church was begun in 1727, but not finished for some years. The parish is older, dating from 1695. Queen Anne gave it a communion-service in 1708. In 1754 came from England its still-used chime of bells, which were laboriously transferred during the Revolution to Allentown, Pennsylvania, lest they should fall into British hands and be melted up for cannon. At Christ Church a pew was regularly occupied by Washington during his frequent residence in Philadelphia; and here have been seated Patrick Henry, Benjamin Franklin, James Madison and many another patriot, besides Cornwallis, Howe, André and others on the English side. Around and beneath the church are many graves covered by weather-worn stones, and on the walls of the interior there are a number of mural tablets.

St. Peter's Church was begun in 1758, and completed three years later. In quiet graciousness of appearance it is like another Christ Church, and its interior arrangements are still more quaint, the chancel being at the eastern end of the church, while the pulpit and lectern are at the western. In the adjoining churchyard is a monument to Commodore Decatur.

One cannot find in all America sweeter and quainter memorials of a gentle past--memorials still consecrated to the gracious work of the present--than the churches and other denominational houses in the old Moravian towns of Pennsylvania. At Bethlehem, as one stands in the little three-sided court on Church street and looks up at the heavy walls, the tiny dormer windows and the odd-shaped belfry which mark the "Single Sisters' House" and its wings, one may well fancy one's self, as a travelled visitor has said, in Quebec or Upper Austria. Still more quaint and quiet is Willow Square, behind this curious house, where, beneath drooping willow-boughs, one finds one's self beside the door of the old German chapel, with the little dead-house, the boys' school and the great and comparatively modern Moravian church near by. Through Willow Square leads the path to the burying-ground, where lie, beneath tall trees, long rows of neatly-kept graves, each covered with a plain flat stone, the men and the women lying on either side of the broad central path. Several of the ancient Moravian buildings date from the middle of the last century. The Widows' House stands, opposite the Single Sisters' Range, and across the street from the large church is the Moravian Seminary for Young Ladies, established in 1749, and by far the oldest girls' school in the United States.

It was in 1778 that the Single Sisters gave to Pulaski that banner of crimson, silk which is commemorated in Longfellow's well-known "Hymn of the Moravian Nuns at Bethlehem." The poem, however, written in the author's early youth, and preserved for its rare beauty of language and fine choice of subject, rather than for its historical accuracy, has done much to perpetuate a wrong idea of the Moravian spirit and ritual. Mr. Longfellow writes in his first stanza

When the dying flame of day
Through the chancel shot its ray,
Far the glimmering tapers shed
Faint light on the cowled head,
And the censer burning swung,
When before the altar hung
That proud banner, which, with care,
Had been consecrated there;
And the nuns' sweet hymn was heard the while,
Sung low in the dim, mysterious aisle.

But the Moravians know nothing of chancels, tapers, cowled heads, censers, altars or nuns. Their faith has always been the simplest Protestantism, their churches are precisely such as Methodists or Baptists use, and their ritual is plainer than that of the most "evangelical" Episcopal parish. Their "single sisters' houses," "widows' houses" and "single brethren's houses"--the last long disused--are simply arrangements for social convenience or co-operative housekeeping. Mr. Longfellow's poetic description applies to the Moravian ceremonial no more accurately than to a Congregational prayer-meeting or a Methodist "love-feast."

Beside the deep and silent waters of the James River in Virginia, undisturbed by any sound save the flight of birds and the rustle of leaves, stands all that is left of the first church building erected by Englishmen in America. A good part of the tower remains, the arched doorways being still intact, and it seems a pitiable misfortune that the honestly-laid bricks of the venerable building could not have come down to our day. But, as it is, this ancient square block of brick forms our one pre-eminent American ruin. Nothing could be a more solemn monument of the past than the lonely tower, surrounded by thick branches and underbrush and looking down upon the few crumbling gravestones still left at its base. Jamestown, long abandoned as a village, has now become an island, the action of the waters having at last denied it the remaining solace of connection with the mainland of the Old Dominion, of whose broad acres it was once the chief town and the seat of government--the forerunner of all that came to America at the hands of English settlers.

In the slumberous old city of Williamsburg, three miles from Jamestown, stands the Bruton parish church, two hundred and two years old, and still the home of a parish of sixty communicants. Built of brick, with small-paned windows and wooden tower, its walls have listened to the eloquence of the learned presidents of the neighboring William and Mary College, and its floor has been honored by the stately tread of many a colonial governor, member of the legislature or Revolutionary patriot; for Williamsburg was the capital and centre of Virginia until the end of the eighteenth century, and shared whatever Virginia possessed of political or personal renown. Washington, of course, was more than once an attendant at Bruton Church, and so were Jefferson and Patrick Henry and an honorable host. In the church and in the chapel of William and Mary College--which the ambitious colonists used to think a little Westminster Abbey--was the religious home of a good share of what was stateliest or most honorable in the early colonial life of the South.

Other old churches still dot the Virginia soil--St. John's, Richmond; Pohick Church, Westmoreland county; Christ Church, Lancaster county; St. Anne's, Isle of Wight county. Their antiquities, and those of other ancient sanctuaries of the Old Dominion, have been painstakingly set forth by Bishop Meade and other zealous chroniclers, and their attractiveness is increased, in most cases--as at Jamestown--by the loneliness of their surroundings. Another old church, left in the midst of sweet country sights and gentle country sounds, is St. James's, Goose Creek, South Carolina. St. Michael's and St. Philip's at Charleston in the same State have heard the roar of hostile cannon, but have come forth unscathed. The demolished Brattle Street Church in Boston was not the only one of our sacred edifices to be wounded by cannonballs, for the exigences of the fight more than once, during the Revolution and the civil war, brought flame and destruction within the altar-rails of churches North and South.

The growth of the Roman Catholic Church in America has been so recent that it can show but few historical landmarks. The time-honored cathedral at St. Augustine, Florida, and the magnificent ruin of the San José Mission near San Antonio, Texas, and one or two weather-stained little chapels in the North-west, are nearly all the churches that bring to us the story of the priestly work of the Roman ecclesiastics during the colonial days.

We have no State Church, and the different Presidents have made a wide variety of choice in selecting their places of worship in Washington. St. John's, just opposite the White House, has been the convenient Sunday home of some of them: others have followed their convictions in Methodist, Presbyterian, Unitarian and other churches. But the city of Washington is itself too young to be able to boast any very ancient associations in its churches, and few of its temples have been permitted to record the names of famous occupants during a series of years. Our whole country, indeed, is a land of many denominations and a somewhat wandering population; and older cities than Washington have found one church famous for one event in its history, and another for another, rather than, in any single building, a series of notable occurrences running through the centuries. The nearest approach to the record of a succession of worthies occupying the same church-seats year after year is to be found in the chronicles of our oldest college-chapels, as, for instance, at Dartmouth, where the building containing the still-used chapel dates from 1786. But though poverty and custom unite in making our colleges conservative, their growth in numbers demands, from time to time, new and more generous accommodations for public worship; and so the little buildings of an earlier day are either torn down or kept for other and more ignoble uses, like Holden Chapel at Harvard. This quaint little structure was built in 1744, and is now used for recitation-rooms, but at one period in its career it served as the workshop of the college carpenter.

In the years since our grandfathers built their places of worship we have seen strange changes in American church buildings--changes in material, location and adaptation to ritual uses. We have had a revival of pagan temple-building in wood and stucco; we have seen Gothic cathedrals copied for the simplest Protestant uses, until humorists have suggested that congregations might find it cheaper to change their religion than their unsuitable new churches; we have ranged from four plain brick walls to vast and costly piles of marble or greenstone; we have constructed great audience-rooms for Sunday school uses alone, and have equipped the sanctuary with all culinary attachments; we have built parish-houses whose comfort the best-kept mediæval monk might envy, and we have put up evangelistic tabernacles only to find the most noted evangelists preferring to work in regular church edifices rather than in places of easy resort by the thoughtless crowd of wonder-seekers. But not all these doings have been foolish or mistaken: some of them have been most hopeful signs, and the next century will find excellent work in the church-building of our day. The Gothic and Queen Anne revivals, at their best, have promoted even more than the old-time honesty in the use of sound and sincere building-material; and not a few of our newer churches prove that our ecclesiastical architects have something more to show than experiments in fanciful "revivals" that are such only in name. We shall continue to do well so long as we worthily perpetuate the best material lesson taught by our grandfathers' temples--the lesson of downright honesty of construction and of a union between the spirit of worship and its local habitation.

CHARLES F. RICHARDSON.

WILL DEMOCRACY TOLERATE A PERMANENT CLASS OF NATIONAL OFFICE-HOLDERS?

It is no doubt a public misfortune that so much of that thoughtful patriotism which, both on account of its culture and its independence, must always be valuable to the country, should have been wasted, for some time past, upon what are apparently narrow and unpractical, if not radically unsound, propositions of reform in the civil service. There is unquestionably need of reform in that direction: it would be too much to presume that in the generally imperfect state of man his methods of civil government would attain perfection; but it must be questioned whether the subject has been approached from the right direction and upon the side of the popular sympathy and understanding. At this time propositions of civil-service reform have not even the recognition, much less the comprehension, of the mass of the people. Their importance, their limitations, their possibilities, have never been demonstrated: no commanding intellectual authority has ever taken up the subject and worked it out before the eyes of the people as a problem of our national politics. It remains a question of the closet, a merely speculative proposition as to the science of government.

What, then, are the metes and bounds of this reform? How much is demanded? How much is practicable?

Not attempting a full answer to all of these questions, and intending no dogmatic treatment of any, let us give them a brief consideration from the point of view afforded by the democratic system upon which the whole political fabric of the United States is established. We are to look at _our_ civil-service reform from that side. Whatever in it may be feasible, that much must be a work in accord with the popular feeling. It may be set down at the outset, as the first principle of the problem, that any practicable plan of organizing the public service of the United States must not only be founded upon the general consent of the people, but must also have, in its actual operation, their continual, easy and direct participation. Any scheme, no matter by what thoughtful patriot suggested, no matter upon what model shaped, no matter from what experience of other countries deduced, which does not possess these essential features can never be worth the serious attention of any one who expects to accomplish practical and enduring results.

(Possibly this may seem dogmatic, to begin with; but if we agree to treat the question as one in democratic politics, the principle stated becomes perfectly apparent.)

It must be fair, then, and for the purposes of this article not premature, to point out that the measure which is especially known as "civil-service reform," and which has been occasionally recognized in the party platforms along with other generalities, is one whose essence is _the creation of a permanent office-holding class_. Substantially, this is what it amounts to. A man looking forward to a place in the public service is to regard it as a life occupation, the same as if he should study for a professional career or learn a mechanical trade. Once in office, after a "competitive examination" or otherwise, he will expect to stay in: he will hold, as the Federal judges do, by a life-tenure, "during good behavior." This is now substantially the system of Great Britain, which, in the judgment of Mr. Dorman B. Eaton, is so much better than our own as to actually reduce the rate of criminality in that country, and which, he declares, only political baseness can prevent us from imitating. A change of administration there, Mr. Eaton adds, only affects a few scores of persons occupying the highest positions: the great mass of the officials live and die in their places, indifferent to the fluctuation of parliamentary majorities or the rise and fall of ministries.

We must ask ourselves does this system accord with American democracy?