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not a morsel of anything to eat, except a bitter kind of potato, that gives them the dry gripes, and fills their whole body with loathsome ulcers, that stink, and are insupportably painful. Here all the women are old and ugly, having claws like a panther, with which they fly upon the men that slight their passion. For it seems these haggard old furies are intolerably fond, and expect a vast deal of cherishing. They talk much, and exceedingly shrill, giving exquisite pain to the drum of the ear, which in that place of torment is so tender, that every sharp note wounds it to the quick. At the end of this path sits a dreadful old woman on a monstrous toad-stool, whose head is covered with rattle-snakes instead of tresses, with glaring white eyes, that strike a terror unspeakable into all that behold her. This hag pronounces sentence of woe upon all the miserable wretches that hold up their hands at her tribunal. After this they are delivered over to huge turkey-buzzards, like harpies, that fly away with them to the place above mentioned. Here, after they have been tormented a certain number of years, according to their several degrees of guilt, they are again driven back into this world, to try if they will mend their manners, and merit a place the next time in the regions of bliss. This was the substance of Bearskin's religion, and was as much to the purpose as could be expected from a mere state of nature, without one glimpse of revelation or philosophy. It contained, however, the three great articles of natural religion: the belief of a God; the moral distinction betwixt good and evil; and the expectation of rewards and punishments in another world. Indeed, the Indian notion of a future happiness is a little gross and sensual, like Mahomet's paradise. But how can it be otherwise, in a people that are contented with Nature as they find her, and have no other lights but what they receive from purblind tradition? 1728

From A Progress to the Mines

[Reading a Play in the Backwoods]

1841

[Sept. 20, 1732.] I continued the bark,' and then tossed down my poached eggs, with as much ease as some good breeders slip children into the world. About nine I left the prudentest orders I could think of with my vizier, and then crossed the river to Shacco's. I made a running visit to three of my quarters, where, besides finding all the people well, I had the pleasure to see better crops than usual

6. An account of a journey to the home and iron mines of former Governor Alexander Spotswood in the highlands of western Virginia. Byrd hoped to develop the iron on his own land. Goochland, named below as a stage, was about half

the distance.

7. Suffering from a fever, he has been taking doses of "bark" (quinine) and brandy.

8. I.e., the living "quarters" for the slaves.

both of corn and tobacco. I parted there with my intendant, and pursued my journey to Mr. Randolph's, at Tuckahoe, without meeting with any adventure by the way. Here I found Mrs. Fleming, who was packing up her baggage with design to follow her husband the next day, who was gone to a new settlement in Goochland. Both he and she have been about seven years persuading themselves to remove to that retired part of the country, though they had the two strong arguments of health and interest for so doing. The widow smiled graciously upon me, and entertained me very handsomely. Here I learned all the tragical story of her daughter's humble marriage with her uncle's overseer. Besides the meanness of this mortal's aspect, the man has not one visible qualification, except impudence, to recommend him to a female's inclinations. But there is sometimes such a charm in that Hibernian endowment, that frail woman cannot withstand it, though it stand alone without any other recommendation. Had she run away with a gentleman or a pretty fellow, there might have been some excuse for her, though he were of inferior fortune: but to stoop to a dirty plebeian, without any kind of merit, is the lowest prostitution. I found the family justly enraged at it; and though I had more good nature than to join in her condemnation, yet I could devise no excuse for so senseless a prank as this young gentlewoman had played. Here good drink was more scarce than good victuals, the family being reduced to the last bottle of wine, which was therefore husbanded very carefully. But the water was excellent. The heir of the family did not come home till late in the evening. He is a pretty young man, but had the misfortune to become his own master too soon. This puts young fellows upon wrong pursuits, before they have sense to judge rightly for themselves. Though at the same time they have a strange conceit of their own sufficiency, when they grow near twenty years old, especially if they happen to have a small smattering of learning. It is then they fancy themselves wiser than all their tutors and governors, which makes them headstrong to all advice, and above all reproof and admonition.

[Sept. 21, 1732.] I was sorry in the morning to find myself stopped in my career by bad weather brought upon us by a northeast wind. This drives a world of raw unkindly vapors upon us from Newfoundland, laden with blight, coughs, and pleurisies. However, I complained not, lest I might be suspected to be tired of the good company. Though Mrs. Fleming was not so much upon her guard, but mutinied strongly at the rain, that hindered her from pursuing her dear husband. I said what I could to comfort a gentlewoman under so sad a disappointment. I told her a husband, that stayed so much at home as her's did, could be no such violent rarity, as for a woman to venture her precious health, to go daggling through the rain

after him, or to be miserable if she happened to be prevented. That it was prudent for married people to fast sometimes from one another, that they might come together again with the better stomach. That the best things in this world, if constantly used, are apt to be cloying, which a little absence and abstinence would prevent. This was strange doctrine to a fond female, who fancies people should love with as little reason after marriage as before. In the afternoon monsieur Marij, the minister of the parish, came to make me a visit. He had been a Romish priest, but found reasons, either spiritual or temporal, to quit that gay religion. The fault of this new convert is, that he looks for as much respect from his protestant flock, as is paid to the popish clergy, which our ill-bred Hugonots do not understand. Madam Marij had so much curiosity as to want to come too; but another horse was wanting, and she believed it would have too vulgar an air to ride behind her husband. This woman was of the true exchange breed, full of discourse, but void of discretion, and married a parson, with the idle hopes he might some time or other come to be his grace of Canterbury. The gray mare is the better horse in that family, and the poor man submits to her wild vagaries for peace' sake. She has just enough of the fine lady to run in debt, and be of no signification in her household. And the only thing that can prevent her from undoing her loving husband will be, that nobody will trust them beyond the sixteen thousand, which is soon run out in a Goochland store. The way of dealing there is for some small merchant or peddler to buy a Scots pennyworth of goods, and clap one hundred and fifty per cent. upon that. At this rate the parson cannot be paid much more for his preaching than it is worth. No sooner was our visitor retired, but the facetious widow was so kind as to let me into all this secret history, but was at the same time exceedingly sorry that the woman should be so indiscreet, and the man so tame as to be governed by an unprofitable and fantastical wife.

[Sept. 22, 1732.] We had another wet day, to try both Mrs. Fleming's patience and my good breeding. The northeast wind commonly sticks by us three or four days, filling the atmosphere with damps, injurious both to man and beast. The worst of it was, we had no good liquor to warm our blood, and fortify our spirits against so strong a malignity. However, I was cheerful under all these misfortunes, and expressed no concern but a decent fear lest my long visit might be troublesome. Since I was like to have thus much leisure, I endeavored to find out what subject a dull married man could introduce that might best bring the widow to the use of her tongue. At length I discovered she was a notable quack, and therefore paid that regard to

9. I.e., "sixteen thousand" pounds of tobacco, as this country clergyman's salary was reckoned.

her knowledge, as to put some questions to her about the bad distemper that raged then in the country. I mean the bloody flux, that was brought us in the negro-ship consigned to Col. Braxton. She told me she made use of very simple remedies in that case, with very good success. She did the business either with hartshorn drink, that had plantain leaves boiled in it, or else with a strong decoction of St. Andrew's cross, in new milk instead of water. I agreed with her that those remedies might be very good, but would be more effectual after a dose or two of Indian physic. But for fear this conversation might be too grave for a widow, I turned the discourse, and began to talk of plays, and finding her taste lay most towards comedy, I offered my service to read one to her, which she kindly accepted. She produced the second part of the Beggar's Opera,1 which had diverted the town for forty nights successively, and gained four thousand pounds to the author. This was not owing altogether to the wit or humor that sparkled in it, but to some political reflections, that seemed to hit the ministry. But the great advantage of the author was, that his interest was solicited by the dutchess of Queensbury, which no man could refuse who had but half an eye in his head, or half a guinea in his pocket. Her grace, like death, spared nobody, but even took my lord Selkirk3 in for two guineas, to repair which extravagance he lived upon Scots herrings two months afterwards. But the best story was, she made a very smart officer in his majesty's guards give her a guinea, who swearing at the same time it was all he had in the world, she sent him fifty for it the next day, to reward his obedience. After having acquainted my company with the history of the play, I read three acts of it, and left Mrs. Fleming and Mr. Randolph to finish it, who read as well as most actors do at a rehearsal. Thus we killed the time, and triumphed over the bad weather.

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ing autobiographies of the world, it shines apart, one of the few in which the record of the temporal life radiates a wholly spiritual and eternal light. The sentence with which, at thirty-six, Woolman began his Journal, contains the clue to its perfect candor and purity: "I have often felt a motion of love to leave some hints in writing of my experience of the goodness of God."

Such a vision of the interpenetration of the divine with the human had enkindled the evangelism of George Fox in England, about 1650. His followers called themselves Friends but found an unfriendly world, for they were double-dyed dissenters, differing both from the established church and from the Puritan sects. The American Puritans, themselves fugitives from persecution, had grievously persecuted the Quakers, whose "heresies" certainly threatened a hierarchy founded on belief in original depravity, predestination, and limited election for salvation by grace. Quakers believed that Christ was the atonement for all mankind's sins, that the "inward light" of God's immanence was available to all who sought "in the spirit and in truth."

Woolman's Journal is clearer to the reader who understands these principles of the Quakers, and their other fundamental testimony, that of quietness. The hysterical outbreaks of revivalism which marked the Puritan history are rare in the rare in the Quaker records; the Quaker trusted his "light" only in the controlled retrospect of his judg

ment. This is nowhere better illustrated than in Woolman's strict discipline of impulsive "concerns" by means of "religious exercise" and the "draught" or "leading" of his mind. That this discipline of responsibility inevitably compelled Friends toward the service of the human community is illustrated by Woolman's unflagging interest in the whole life about him. For the Quaker mystic, salvation did not await a millennium; mortal and immortal life were wonderfully and strangely one. Woolman's Journal reveals those Quaker characteristics which have given the Friends an astonishing leadership, considering their numerical meagerness, in American thought and social action from the time of Penn to the present.

John Woolman was born in 1720, on a farm on the Rancocas in New Jersey, twenty miles from the Quaker city of the Penns. The young farmer experienced a growing companionship with nature, and a quietness favorable to the natural unfolding of a spirit essentially mystical. For his education there was the dame school, the Bible, the journals of Friends, some of them truly inspired, and always the close-knit community of the Quaker family and its meeting. At twenty he became a shopkeeper in nearby Mount Holly, and also learned the trade of the tailor. He prospered in his business and in his marriage, while his vocation soon led to his being "recorded" as a ministerthe Friends' the Friends' way of acknowledging by consensus the acceptability of the voluntary minis

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