Lippincott's Magazine of Popular Literature and Science, Vol. XVI., December, 1880.. Various

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      "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!"

      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 СКАЧАТЬ