He always sold his goods “at a ruinous sacrifice,” but he seemed to have a dépôt of infinite extent and capacity, from which he annually drew new supplies. He invariably left a neighborhood the loser by his visit, and the close of each season found him inconsolable for his “losses.” But the next year he was sure to come back, risen, like the Phœnix, from his own ashes, and ready to be ruined again—in the same way. He could never resist the pleading look of a pretty woman, and if she “jewed” him twenty per cent. (though his profits were only two hundred), the tenderness of his heart compelled him to yield. What wonder is it, then, if he was a prime favorite with all the women, or that his advent, to the children, made a day of jubilee?
But the peddler, like every other human “institution,” only had “his day.” The time soon came when he was forced to give way before the march of newfangledness. The country grew densely populated, neighborhoods became thicker, and the smoke of one man's chimney could be seen from another's front-door. People's wants began to be permanent—they were no longer content with transient or periodical supplies—they demanded something more constant and regular. From this demand arose the little neighborhood “stores,” established for each settlement at a central and convenient point—usually at “cross-roads,” or next door to the blacksmith's shop—and these it was which superseded the peddler's trade.
We could wish to pause here, and, after describing the little dépôt, “take an account of stock:” for no store, not even a sutler's, ever presented a more amusing or characteristic assortment. But since these modest establishments were generally the nuclei, around which western towns were built, we must reserve our fire until we reach that subject.
But the peddler had not acquired his experience of life for nothing, he was not to be outdone, even by the more aristocratic stationary shop-keeper. When he found his trade declining, he cast about him for a good neighborhood, still uninvaded by the Lombards, and his extensive knowledge of the country soon enabled him to find one. Here he erected his own cabin, and boldly entered the lists against his new competitors. If he could find no eligible point for such an establishment, or if he augured unfavorably of his success in the new walk, he was not cast down. If he could not “keep store,” he could at least “keep tavern,” an occupation for which his knowledge of the world and cosmopolitan habits, admirably fitted him. In this capacity, we shall have occasion to refer to him again; and have now only to record, that in the progress of time, he grew rich, if not fat, and eventually died, “universally regretted.”
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VIII.
THE SCHOOLMASTER.
“There, in his quiet mansion, skilled to rule,
The village master taught his little school.
I knew him well, and every truant knew:
Yet he was kind; or, if severe in aught,
The love he bore to learning was in fault.
The village all declared how much he knew:
'Twas certain he could write, and cipher too.”—
Goldsmith's “Deserted Village.”
THE SCHOOLMASTER.
In the progress of society, the physical wants are felt before the intellectual. Men appreciate the necessity for covering their backs and lining their stomachs before storing their minds, and they naturally provide a shelter from the storms of heaven, before they seek (with other learning) a knowledge of the heavenly bodies. Thus the rudest social system comprises something of the mechanic arts—government begins to advance toward the dignity of a science—commerce follows the establishment of legal supremacy—and the education of the citizen comes directly after the recognition of his social and political rights. So, the justice of the peace (among other legal functionaries) indicates subjection, more or less complete, to the regulations of law; the peddler represents the beginning of commercial interests; and the schoolmaster succeeds him, in the natural order of things.
It may be possible to preserve a high respect for a calling, while we despise the men who exercise it: though I believe this is not one of the rules which “work both ways,” and the converse is, therefore, not equally true. A man's occupation affects him more nearly than he does his occupation. A thousand contemptible men will not bring a respectable profession into so much disrepute, as a contemptible profession will a thousand respectable men. All the military talents, for example, of the commander-in-chief of our armies, would not preserve him from contempt, should he set up a barber-shop, or drive a milk-cart; but the barber, or the milkman, might make a thousand blunders at the head of an army, should extravagant democracy elevate him to that position, and yet the rank of a general would be as desirable, because as honorable, as ever.
It is certainly true, however, that the most exalted station may be degraded by filling it with a low or despicable incumbent, for the mental effort necessary to the abstraction of the employment from him who pursues it, is one which most men do not take the trouble to make: an effort, indeed, which the majority of men are incapable of making. A vicious priest degrades the priestly vocation—a hypocrite brings reproach upon the religious profession—a dishonest lawyer sinks the legal character—and even the bravest men care but little for promotion in an army, when cowardice and incompetency are rewarded with rank and power. But manifest incapacity, culpable neglect of duty, or even a positively vicious character, will not reduce a calling to contempt, or bring it into disrepute so soon, as any quality which excites ridicule.
An awkward figure, a badly-shaped garment, or an ungainly manner, will sometimes outweigh the acquirements of the finest scholar; and the cause of religion has suffered more, from the absence of the softer graces, in its clerical representations, than from all the logic of its adversaries. A laugh is more effectual to subvert an institution, than an argument—for it is easier to make men ashamed, than to convince them. Truth and reason are formidable weapons, but ridicule is stronger than either—or both.
Thus: All thinking men will eagerly admit, that the profession of the schoolmaster is, not only respectable, but honorable, alike to the individual, and to the community in which he pursues it: yet, rather than teach a school for a livelihood, the large majority of the same men would “split rails” or cut cord-wood! And this is not because teaching is laborious—though it is laborious, and thankless, too, beyond all other occupations; but because a number and variety of causes, into which we need not inquire, have combined to throw ridicule upon him, who is derisively called the pedagogue—for most men would rather be shot at, than laughed at. Cause and effect are always inter-reactive: and the refusal of the most competent men, to “take up the birch”—which is the effect of this derision—has filled our school-rooms with men, who are, not unfairly, its victims. Thus the profession—(for such is its inherent dignity)—itself, has fallen into discredit—even though the judgment of men universally is, that it is not only useful, but indispensable.
Nor is that judgment incorrect. For, though home-education may sometimes succeed, it is usually too fragmentary to be beneficial—private tutors are too often the slaves of their pupils, and can not enforce “attention,” the first condition of advancement, where they have not the paraphernalia of command—and, as for self-education, logically there can be no such thing: “one might as well attempt to lift himself over the fence, by the straps of his boots,” as to educate himself “without a master.”
The schoolmaster, then, is a useful member of society—not to be spared at any stage of its progress. But he is particularly necessary to communities which are in the transition state; for, upon the enlightenment of the rising generation depend the success and preservation of growing institutions. Nor does his usefulness consist altogether—or even in a great measure—in the number of facts, sciences, or theories, with which he may store the minds of his pupils. These are not the objects of education, any more than a knowledge of the compartments in a printer's “letter-case,” is the ultimate result of the art of printing. The types are so arranged, in order to
enable the compositors more conveniently to attain the ends, for which that arrangement is only a preparation: facts and sciences are taught for the improvement of the faculties, in order that they may work with more ease, force, and certainty, upon other and really important things; for education is only the marshalling of powers, preliminary to the great “battle of life.”
The mind of an uneducated man, however strong in itself, is like an army of undisciplined men—a crowd of chaotic, shapeless, and often misdirected elements. To bring these into proper subjection—to enable him to bind them, with anything like their native force, to a given purpose—a prescribed “training” is necessary; and it is this which education supplies. If you can give a mind the habit of attention, all the power it has will be made available: and it is through this faculty, that even dull minds are so frequently able to mount the car of triumph, and ride swiftly past so many, who are immeasurably their superiors. The first element of the discipline which develops this power, is submission to control; and without such subordination, a school can not exist. Thus, the first lesson that children learn from the schoolmaster, is the most valuable acquisition they can make.
But it was no easy task to teach this principle to the sturdy children of the early Western “settler;” in this, as in all other things, the difficulty of the labor was in exact proportion to its necessity. The peculiarities of the people, and the state of the country, were not favorable to the establishment of the limited monarchy, requisite to successful teaching. In the first place, the parents very generally undervalued, what they called “mere book-learning.” For themselves, they had found more use for a rifle than a pen; and they naturally thought it a much more valuable accomplishment, to be able to scalp a squirrel with a bullet, at a hundred paces, than to read the natural history of the animal in the “picture-book.” They were enthusiastic, also, upon the subject of independence; and, though they could control their children sternly enough at home, they were apt to look, with a jealous eye, upon any attempt to establish dominion elsewhere. The children partook largely of the free, wild spirit of their fathers. They were very prompt to resist anything like encroachment upon their privileges or rights, and were, of course, pretty certain to consider even salutary control an attempt to assert a despotism. I believe history contains no record, whatever the annals of fiction may display, of a boy, with much spirit, submitting without a murmur to the authority of the schoolmaster: if such a prodigy of enlightened humility ever existed, he certainly did not live in the west. But a more important difficulty than either of these, was the almost entire want of money in the country; and without this there was but little encouragement for the effort to overcome other obstacles. Money may be only a representative of value, but its absence operates marvellously like the want of the value itself, and the primitive people of those days, and especially that class to which the schoolmaster belonged, had a habit, however illogical, of considering it a desirable commodity, per se.
All these impediments, however, could, in the course of time, be conquered: the country was improving in social tone; parents must eventually take some pride even in the accomplishments they despised; and patience and gentleness, intermingled, now and then, with a little wholesome severity, will ultimately subdue the most stubborn spirit. As for the pecuniary difficulty, it was, as the political economists will tell us, only the absence of a medium at the worst: and, in its stead, the master could receive boarding, clothing, and the agricultural products of the country. So many barrels of corn, or bushels of wheat, “per quarter,” might not be so conveniently handled, but were quite as easy to be counted, as an equal number of dollars; and this primitive mode of payment is even yet practised in many rural districts, perhaps, in both the east and west. To counter-balance its inconvenience of bulk, this “currency” possessed a double advantage over the more refined “medium of exchange” now in use: it was not liable to counterfeits, and the bank from which it issued was certain not to “break.”
So the schoolmaster was not to be deterred from pursuing his honorable calling, even by the difficulties incident to half-organized communities. Indeed, teaching was the resort, at least temporary, of four fifths of the educated, and nearly an equal number of the uneducated young men, who came to the west: for certainly that proportion of both classes arrived in the country, without money to support, friends to encourage, or pride to deter them.
They were almost all what western people call “Yankees”—born and bred east of the Hudson: descendants of the sturdy puritans—and distinguished by the peculiarities of that strongly-marked people, in personal appearance, language, manners, and style and tone of thought. Like the peddlers, they were generally on the sunny side of thirty, full of the hopeful energy which belongs to that period of life, and only submitting to the labors and privations of the present, because through these they looked to the future for better and brighter things.
The causes which led to their emigration, were as many and as various as the adventurers whom they moved. They were, most of them, mere boys: young Whittingtons, whom the bells did not ring back, to become lord-mayors; who, indeed, had not even the limited possessions of that celebrated worthy; and, thus destitute, they wandered off, many hundreds of miles, “to see the world and make their fortunes,” at an age when the youth of the present day are just beginning to think of college. They brought neither money, letters of introduction, nor bills of exchange: they expected to find neither acquaintance nor relatives. But they knew—for it was one of the wise maxims of their unromantic fathers—that industry and honesty must soon gather friends, and that all other desirable things would speedily follow. They had great and just confidence in their own abilities to “get along;” and if they did not actually think that the whole world belonged to them, they were well-assured, that in an incredibly short space of time, they would be able to possess a respectable portion of it.
A genuine specimen of the class to which most of the early schoolmasters belonged, never felt any misgivings about his own success, and never hesitated to assume any position in life. Neither pride nor modesty was ever suffered to interfere with his action. He would take charge of a numerous school, when he could do little more than write his own name, just as he would have undertaken to run a steamboat, or command an army, when he had never studied engineering or heard of strategy. Nor would he have failed in either capacity: a week's application would make him master of a steam-engine, or a proficient (after the present manner of proficiency) in tactics; and as for his school, he could himself learn at night what he was to teach others on the following day! Nor was this mere “conceit”—though, in some other respects, that word, in its limited sense, was not inapplicable—neither was it altogether ignorant presumption; for one of these men was seldom known to fail in anything he undertook: or, if he did fail, he was never found to be cast down by defeat, and the resiliency of his nature justified his confidence.
The pursuit of a certain avocation, for a long period, is apt to warp one's nature to its inequalities; and as the character gradually assumes the peculiar shape, the personal appearance changes in a corresponding direction and degree. Thus, the blacksmith becomes brawny, square, and sturdy, and the characteristic swing of his arm gives tone to his whole bearing: the silversmith acquires a peering, cunning look, as if he were always examining delicate machinery: the physician becomes solemn, stately, pompous, and mysterious, and speaks like “Sir Oracle,” as if he were eternally administering a bread-pill, or enjoining a regimen of drugs and starvation: the lawyer assumes a keen, alert, suspicious manner, as if he were constantly in pursuit of a latent perjury, or feared that his adversary might discover a flaw in his “case:” and so on, throughout the catalogue of human avocations. But, among all these, that which marks its votaries most clearly, is school-teaching.
There seems to be a sort of antagonism between this employment and all manner of neatness, and the circle of the schoolmaster's female acquaintance never included the Graces. Attention to p
ersonal decoration is usually, though not universally, in an inverse ratio to mental garniture; and an artistically-tied cravat seems inconsistent with the supposition of a well-stored head above it. A mind which is directed toward the evolution of its own powers, has but little time to waste in adorning the body; and a fashionable costume would appear to cramp the intellect, as did the iron-vessel the genius of the Arabian tale. Although, therefore, there are numerous exceptions—persons whose externals are as elegant as their pursuits are intellectual—men of assiduously-cultivated minds are apt to be careless of appearances, and the principle applies, with especial force, to those whose business it is to develop the minds of others.
Nor was the schoolmaster of early days in the west, an exception to the rule. He might not be as learned, nor as purely intellectual, as some of our modern college-professors, but he was as ungraceful, and as awkwardly clad, as the most slovenly of them all. Indeed, he came of a stock which has never been noted for any of the lighter accomplishments, or “carnal graces;” for at no period of its eventful history, has the puritan type been a remarkable elegant one. The men so named have been better known for bravery than taste, for zeal than polish; and since there is always a correspondence between habits of thought and feeling and the external appearance, the physique of the race is more remarkable for rigor of muscle and angularity of outline, than for accuracy of proportion or smoothness of finish. Neither Apollo nor Adonis was in any way related to the family; and if either had been, the probability is that his kindred would have disowned him.
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