There has been a lively inquiry after the primeval man. Wanted, a
man who would satisfy the conditions of the miocene environment, and
yet would be good enough for an ancestor. We are not particular
about our ancestors, if they are sufficiently remote; but we must
have something. Failing to apprehend the primeval man, science has
sought the primitive man where he exists as a survival in present
savage races. He is, at best, only a mushroom growth of the recent
period (came in, probably, with the general raft of mammalian fauna);
but he possesses yet some rudimentary traits that may be studied.
It is a good mental exercise to try to fix the mind on the primitive
man divested of all the attributes he has acquired in his struggles
with the other mammalian fauna. Fix the mind on an orange, the
ordinary occupation of the metaphysician: take from it (without
eating it) odor, color, weight, form, substance, and peel; then let
the mind still dwell on it as an orange. The experiment is perfectly
successful; only, at the end of it, you haven't any mind. Better
still, consider the telephone: take away from it the metallic disk,
and the magnetized iron, and the connecting wire, and then let the
mind run abroad on the telephone. The mind won't come back. I have
tried by this sort of process to get a conception of the primitive
man. I let the mind roam away back over the vast geologic spaces,
and sometimes fancy I see a dim image of him stalking across the
terrace epoch of the quaternary period.
But this is an unsatisfying pleasure. The best results are obtained
by studying the primitive man as he is left here and there in our
era, a witness of what has been; and I find him most to my mind in
the Adirondack system of what geologists call the Champlain epoch. I
suppose the primitive man is one who owes more to nature than to the
forces of civilization. What we seek in him are the primal and
original traits, unmixed with the sophistications of society, and
unimpaired by the refinements of an artificial culture. He would
retain the primitive instincts, which are cultivated out of the
ordinary, commonplace man. I should expect to find him, by reason of
an unrelinquished kinship, enjoying a special communion with nature,-
-admitted to its mysteries, understanding its moods, and able to
predict its vagaries. He would be a kind of test to us of what we
have lost by our gregarious acquisitions. On the one hand, there
would be the sharpness of the senses, the keen instincts (which the
fox and the beaver still possess), the ability to find one's way in
the pathless forest, to follow a trail, to circumvent the wild
denizens of the woods; and, on the other hand, there would be the
philosophy of life which the primitive man, with little external aid,
would evolve from original observation and cogitation. It is our
good fortune to know such a man; but it is difficult to present him
to a scientific and caviling generation. He emigrated from somewhat
limited conditions in Vermont, at an early age, nearly half a century
ago, and sought freedom for his natural development backward in the
wilds of the Adirondacks. Sometimes it is a love of adventure and
freedom that sends men out of the more civilized conditions into the
less; sometimes it is a constitutional physical lassitude which leads
them to prefer the rod to the hoe, the trap to the sickle, and the
society of bears to town meetings and taxes. I think that Old
Mountain Phelps had merely the instincts of the primitive man, and
never any hostile civilizing intent as to the wilderness into which
he plunged. Why should he want to slash away the forest and plow up
the ancient mould, when it is infinitely pleasanter to roam about in
the leafy solitudes, or sit upon a mossy log and listen to the
chatter of birds and the stir of beasts? Are there not trout in the
streams, gum exuding from the spruce, sugar in the maples, honey in
the hollow trees, fur on the sables, warmth in hickory logs? Will
not a few days' planting and scratching in the "open" yield potatoes
and rye? And, if there is steadier diet needed than venison and
bear, is the pig an expensive animal? If Old Phelps bowed to the
prejudice or fashion of his age (since we have come out of the
tertiary state of things), and reared a family, built a frame house
in a secluded nook by a cold spring, planted about it some apple
trees and a rudimentary garden, and installed a group of flaming
sunflowers by the door, I am convinced that it was a concession that
did not touch his radical character; that is to say, it did not
impair his reluctance to split oven-wood.
He was a true citizen of the wilderness. Thoreau would have liked
him, as he liked Indians and woodchucks, and the smell of pine
forests; and, if Old Phelps had seen Thoreau, he would probably have
said to him, "Why on airth, Mr. Thoreau, don't you live accordin' to
your preachin'?" You might be misled by the shaggy suggestion of Old
Phelps's given name--Orson--into the notion that he was a mighty
hunter, with the fierce spirit of the Berserkers in his veins.
Nothing could be farther from the truth. The hirsute and grisly
sound of Orson expresses only his entire affinity with the untamed
and the natural, an uncouth but gentle passion for the freedom and
wildness of the forest. Orson Phelps has only those unconventional
and humorous qualities of the bear which make the animal so beloved
in literature; and one does not think of Old Phelps so much as a
lover of nature,--to use the sentimental slang of the period,--as a
part of nature itself.
His appearance at the time when as a "guide" he began to come into
public notice fostered this impression,--a sturdy figure with long
body and short legs, clad in a woolen shirt and butternut-colored
trousers repaired to the point of picturesqueness, his head
surmounted by a limp, light-brown felt hat, frayed away at the top,
so that his yellowish hair grew out of it like some nameless fern out
of a pot. His tawny hair was long and tangled, matted now many years
past the possibility of being entered by a comb.
His features were small and delicate, and set in the frame of a
reddish beard, the razor having mowed away a clearing about the
sensitive mouth, which was not seldom wreathed with a childlike and
charming smile. Out of this hirsute environment looked the small
gray eyes, set near together; eyes keen to observe, and quick to
express change of thought; eyes that made you believe instinct can
grow into philosophic judgment. His feet and hands were of
aristocratic smallness, although the latter were not worn away by
ablutions; in fact, they assisted his toilet to give you the
impression that here was a man who had just come out of the ground,--
a real son of the soil, whose appearance was partially explained by
his humorous relation to-soap. "Soap is a thing," he said, "that I
hain't no kinder use for." His clothes seemed to have been put on
him once for all, like the bark of a tree, a long time ago. The
observant stranger was sure to be puzzled by the contrast of this
realistic and uncouth exterior with the internal fineness, amounting
to refinement and culture, that shone through it all. What communion
had supplied the place of our artificial breeding to this man?
Perhaps his most characteristic attitude was sitting on a log, with a
short pipe in his mouth. If ever man was formed to sit on a log, it
was Old Phelps. He was essentially a contemplative person. Walking
on a country road, or anywhere in the "open," was irksome to him. He
had a shambling, loose-jointed gait, not unlike that of the bear: his
short legs bowed out, as if they had been more in the habit of
climbing trees than of walking. On land, if we may use that
expression, he was something like a sailor; but, once in the rugged
trail or the unmarked route of his native forest, he was a different
person, and few pedestrians could compete with him. The vulgar
estimate of his contemporaries, that reckoned Old Phelps "lazy," was
simply a failure to comprehend the conditions of his being. It is
the unjustness of civilization that it sets up uniform and artificial
standards for all persons. The primitive man suffers by them much as
the contemplative philosopher does, when one happens to arrive in
this busy, fussy world.
If the appearance of Old Phelps attracts attention, his voice, when
first heard, invariably startles the listener. A small, high-
pitched, half-querulous voice, it easily rises into the shrillest
falsetto; and it has a quality in it that makes it audible in all the
tempests of the forest, or the roar of rapids, like the piping of a
boatswain's whistle at sea in a gale. He has a way of letting it
rise as his sentence goes on, or when he is opposed in argument, or
wishes to mount above other voices in the conversation, until it
dominates everything. Heard in the depths of the woods, quavering
aloft, it is felt to be as much a part of nature, an original force,
as the northwest wind or the scream of the hen-hawk. When he is
pottering about the camp-fire, trying to light his pipe with a twig
held in the flame, he is apt to begin some philosophical observation
in a small, slow, stumbling voice, which seems about to end in
defeat; when he puts on some unsuspected force, and the sentence ends
in an insistent shriek. Horace Greeley had such a voice, and could
regulate it in the same manner. But Phelps's voice is not seldom
plaintive, as if touched by the dreamy sadness of the woods
themselves.
When Old Mountain Phelps was discovered, he was, as the reader has
already guessed, not understood by his contemporaries. His
neighbors, farmers in the secluded valley, had many of them grown
thrifty and prosperous, cultivating the fertile meadows, and
vigorously attacking the timbered mountains; while Phelps, with not
much more faculty of acquiring property than the roaming deer, had
pursued the even tenor of the life in the forest on which he set out.
They would have been surprised to be told that Old Phelps owned more
of what makes the value of the Adirondacks than all of them put
together, but it was true. This woodsman, this trapper, this hunter,
this fisherman, this sitter on a log, and philosopher, was the real
proprietor of the region over which he was ready to guide the
stranger. It is true that he had not a monopoly of its geography or
its topography (though his knowledge was superior in these respects);
there were other trappers, and more deadly hunters, and as intrepid
guides: but Old Phelps was the discoverer of the beauties and
sublimities of the mountains; and, when city strangers broke into the
region, he monopolized the appreciation of these delights and wonders
of nature. I suppose that in all that country he alone had noticed
the sunsets, and observed the delightful processes of the seasons,
taken pleasure in the woods for themselves, and climbed mountains
solely for the sake of the prospect. He alone understood what was
meant by "scenery." In the eyes of his neighbors, who did not know
that he was a poet and a philosopher, I dare say he appeared to be a
slack provider, a rather shiftless trapper and fisherman; and his
passionate love of the forest and the mountains, if it was noticed,
was accounted to him for idleness. When the appreciative tourist
arrived, Phelps was ready, as guide, to open to him all the wonders
of his possessions; he, for the first time, found an outlet for his
enthusiasm, and a response to his own passion. It then became known
what manner of man this was who had grown up here in the
companionship of forests, mountains, and wild animals; that these
scenes had highly developed in him the love of beauty, the aesthetic
sense, delicacy of appreciation, refinement of feeling; and that, in
his solitary wanderings and musings, the primitive man, self-taught,
had evolved for himself a philosophy and a system of things. And it
was a sufficient system, so long as it was not disturbed by external
skepticism. When the outer world came to him, perhaps he had about
as much to give to it as to receive from it; probably more, in his
own estimation; for there is no conceit like that of isolation.
Phelps loved his mountains. He was the discoverer of Marcy, and
caused the first trail to be cut to its summit, so that others could
enjoy the noble views from its round and rocky top. To him it was,
in noble symmetry and beauty, the chief mountain of the globe. To
stand on it gave him, as he said, "a feeling of heaven up-h'isted-
ness." He heard with impatience that Mount Washington was a thousand
feet higher, and he had a childlike incredulity about the surpassing
sublimity of the Alps. Praise of any other elevation he seemed to
consider a slight to Mount Marcy, and did not willingly hear it, any
more than a lover hears the laudation of the beauty of another woman
than the one he loves. When he showed us scenery he loved, it made
him melancholy to have us speak of scenery elsewhere that was finer.
And yet there was this delicacy about him, that he never over-praised
what he brought us to see, any more than one would over-praise a
friend of whom he was fond. I remember that when for the first time,
after a toilsome journey through the forest, the splendors of the
Lower Au Sable Pond broke upon our vision,--that low-lying silver
lake, imprisoned by the precipices which it reflected in its bosom,--
he made no outward response to our burst of admiration: only a quiet
gleam of the eye showed the pleasure our appreciation gave him. As
some one said, it was as if his friend had been admired--a friend
about whom he was unwilling to say much himself, but well pleased to
have others praise.
Thus far, we have considered Old Phelps as simply the product of the
Adirondacks; not so much a self-made man (as the doubtful phrase has
it) as a natural growth amid primal forces. But our study is
interrupted by another influence, which complicates the problem, but
increases its interest. No scientific observer, so far as we know,
has ever been able to watch the development of the primitive man,
played upon and fashioned by the hebdomadal iteration of "Greeley's
Weekly Tri-bune." Old Phelps educated by the woods is a fascinating
study; educated by the woods and the Tri-bune, he is a phenomenon.
No one at this day can reasonably conceive exactly what this
newspaper was to such a mountain valley as Keene. If it was not a
Providence, it was a Bible. It was no doubt owing to it that
Democrats became as scarce as moose in the Adirondacks. But it is
not of its political aspect that I speak. I suppose that the most
cultivated and best informed portion of the earth's surface--the
Western Reserve of Ohio, as free from conceit as it is from a
suspicion that it lacks anything owes its pre-eminence solely to this
comprehensive journal. It received from it everything except a
collegiate and a classical education,--things not to be desired,
since they interfere with the self-manufacture of man. If Greek had
been in this curriculum, its best known dictum would have been
translated, "Make thyself." This journal carried to the community
that fed on it not only a complete education in all departments of
human practice and theorizing, but the more valuable and satisfying
assurance that there was nothing more to be gleaned in the universe
worth the attention of man. This panoplied its readers in
completeness. Politics, literature, arts, sciences, universal
brotherhood and sisterhood, nothing was omitted; neither the poetry
of Tennyson, nor the philosophy of Margaret Fuller; neither the
virtues of association, nor of unbolted wheat. The laws of political
economy and trade were laid down as positively and clearly as the
best way to bake beans, and the saving truth that the millennium
would come, and come only when every foot of the earth was subsoiled.
I do not say that Orson Phelps was the product of nature and the Tri-
bune: but he cannot be explained without considering these two
factors. To him Greeley was the Tri-bune, and the Tri-bune was
Greeley; and yet I think he conceived of Horace Greeley as something
greater than his newspaper, and perhaps capable of producing another
journal equal to it in another part of the universe. At any rate, so
completely did Phelps absorb this paper and this personality that he
was popularly known as "Greeley" in the region where he lived.
Perhaps a fancied resemblance of the two men in the popular mind had
something to do with this transfer of name. There is no doubt that
Horace Greeley owed his vast influence in the country to his genius,
nor much doubt that he owed his popularity in the rural districts to
James Gordon Bennett; that is, to the personality of the man which
the ingenious Bennett impressed upon the country. That he despised
the conventionalities of society, and was a sloven in his toilet, was
firmly believed; and the belief endeared him to the hearts of the
people. To them "the old white coat"--an antique garment of
unrenewed immortality--was as much a subject of idolatry as the
redingote grise to the soldiers of the first Napoleon, who had seen
it by the campfires on the Po and on the Borysthenes, and believed
that he would come again in it to lead them against the enemies of
France. The Greeley of the popular heart was clad as Bennett said he
was clad. It was in vain, even pathetically in vain, that he
published in his newspaper the full bill of his fashionable tailor
(the fact that it was receipted may have excited the animosity of
some of his contemporaries) to show that he wore the best broadcloth,
and that the folds of his trousers followed the city fashion of
falling outside his boots. If this revelation was believed, it made
no sort of impression in the country. The rural readers were not to
be wheedled out of their cherished conception of the personal
appearance of the philosopher of the Tri-bune.
That the Tri-bune taught Old Phelps to be more Phelps than he would
have been without it was part of the independence-teaching mission of
Greeley's paper. The subscribers were an army, in which every man
was a general. And I am not surprised to find Old Phelps lately
rising to the audacity of criticising his exemplar. In some
recently-published observations by Phelps upon the philosophy of
reading is laid down this definition: "If I understand the necessity
or use of reading, it is to reproduce again what has been said or
proclaimed before. Hence, letters, characters, &c., are arranged in
all the perfection they possibly can be, to show how certain language
has been spoken by the, original author. Now, to reproduce by
reading, the reading should be so perfectly like the original that no
one standing out of sight could tell the reading from the first time
the language was spoken."
This is illustrated by the highest authority at hand: I have heard as
good readers read, and as poor readers, as almost any one in this
region. If I have not heard as many, I have had a chance to hear
nearly the extreme in variety. Horace Greeley ought to have been a
good reader. Certainly but few, if any, ever knew every word of the
English language at a glance more readily than he did, or knew the
meaning of every mark of punctuation more clearly; but he could not
read proper. 'But how do you know?' says one. From the fact I heard
him in the same lecture deliver or produce remarks in his own
particular way, that, if they had been published properly in print, a
proper reader would have reproduced them again the same way. In the
midst of those remarks Mr. Greeley took up a paper, to reproduce by
reading part of a speech that some one else had made; and his reading
did not sound much more like the man that first read or made the
speech than the clatter of a nail factory sounds like a well-
delivered speech. Now, the fault was not because Mr. Greeley did not
know how to read as well as almost any man that ever lived, if not
quite: but in his youth he learned to read wrong; and, as it is ten
times harder to unlearn anything than it is to learn it, he, like
thousands of others, could never stop to unlearn it, but carried it
on through his whole life."
Whether a reader would be thanked for reproducing one of Horace
Greeley's lectures as he delivered it is a question that cannot
detain us here; but the teaching that he ought to do so, I think,
would please Mr. Greeley.
The first driblets of professional tourists and summer boarders who
arrived among the Adirondack Mountains a few years ago found Old
Phelps the chief and best guide of the region. Those who were eager
to throw off the usages of civilization, and tramp and camp in the
wilderness, could not but be well satisfied with the aboriginal
appearance of this guide; and when he led off into the woods, axe in
hand, and a huge canvas sack upon his shoulders, they seemed to be
following the Wandering Jew. The contents--of this sack would have
furnished a modern industrial exhibition, provisions cooked and raw,
blankets, maple-sugar, tinware, clothing, pork, Indian meal, flour,
coffee, tea, &c. Phelps was the ideal guide: he knew every foot of
the pathless forest; he knew all woodcraft, all the signs of the
weather, or, what is the same thing, how to make a Delphic prediction
about it. He was fisherman and hunter, and had been the comrade of
sportsmen and explorers; and his enthusiasm for the beauty and
sublimity of the region, and for its untamable wildness, amounted to
a passion. He loved his profession; and yet it very soon appeared
that he exercised it with reluctance for those who had neither
ideality, nor love for the woods. Their presence was a profanation
amid the scenery he loved. To guide into his private and secret
haunts a party that had no appreciation of their loveliness disgusted
him. It was a waste of his time to conduct flippant young men and
giddy girls who made a noisy and irreverent lark of the expedition.
And, for their part, they did not appreciate the benefit of being
accompanied by a poet and a philosopher. They neither understood nor
valued his special knowledge and his shrewd observations: they didn't
even like his shrill voice; his quaint talk bored them. It was true
that, at this period, Phelps had lost something of the activity of
his youth; and the habit of contemplative sitting on a log and
talking increased with the infirmities induced by the hard life of
the woodsman. Perhaps he would rather talk, either about the woods-
life or the various problems of existence, than cut wood, or busy
himself in the drudgery of the camp. His critics went so far as to
say,"Old Phelps is a fraud." They would have said the same of
Socrates. Xantippe, who never appreciated the world in which
Socrates lived, thought he was lazy. Probably Socrates could cook no
better than Old Phelps, and no doubt went "gumming" about Athens with
very little care of what was in the pot for dinner.
If the summer visitors measured Old Phelps, he also measured them by
his own standards. He used to write out what he called "short-faced
descriptions" of his comrades in the woods, which were never so
flattering as true. It was curious to see how the various qualities
which are esteemed in society appeared in his eyes, looked at merely
in their relation to the limited world he knew, and judged by their
adaptation to the primitive life. It was a much subtler comparison
than that of the ordinary guide, who rates his traveler by his
ability to endure on a march, to carry a pack, use an oar, hit a
mark, or sing a song. Phelps brought his people to a test of their
naturalness and sincerity, tried by contact with the verities of the
woods. If a person failed to appreciate the woods, Phelps had no
opinion of him or his culture; and yet, although he was perfectly
satisfied with his own philosophy of life, worked out by close
observation of nature and study of the Tri-bune, he was always eager
for converse with superior minds, with those who had the advantage of
travel and much reading, and, above all, with those who had any
original "speckerlation." Of all the society he was ever permitted
to enjoy, I think he prized most that of Dr. Bushnell. The doctor
enjoyed the quaint and first-hand observations of the old woodsman,
and Phelps found new worlds open to him in the wide ranges of the
doctor's mind. They talked by the hour upon all sorts of themes, the
growth of the tree, the habits of wild animals, the migration of
seeds, the succession of oak and pine, not to mention theology, and
the mysteries of the supernatural.
I recall the bearing of Old Phelps, when, several years ago, he
conducted a party to the summit of Mount Marcy by the way he had
"bushed out." This was his mountain, and he had a peculiar sense of
ownership in it. In a way, it was holy ground; and he would rather
no one should go on it who did not feel its sanctity. Perhaps it was
a sense of some divine relation in it that made him always speak of
it as "Mercy." To him this ridiculously dubbed Mount Marcy was
always "Mount Mercy." By a like effort to soften the personal
offensiveness of the nomenclature of this region, he invariably spoke
of Dix's Peak, one of the southern peaks of the range, as "Dixie."
It was some time since Phelps himself had visited his mountain; and,
as he pushed on through the miles of forest, we noticed a kind of
eagerness in the old man, as of a lover going to a rendezvous. Along
the foot of the mountain flows a clear trout stream, secluded and
undisturbed in those awful solitudes, which is the "Mercy Brook" of
the old woodsman. That day when he crossed it, in advance of his
company, he was heard to say in a low voice, as if greeting some
object of which he was shyly fond, "So, little brook, do I meet you
once more?" and when we were well up the mountain, and emerged from
the last stunted fringe of vegetation upon the rock-bound slope, I
saw Old Phelps, who was still foremost, cast himself upon the ground,
and heard him cry, with an enthusiasm that was intended for no mortal
ear, "I'm with you once again!" His great passion very rarely found
expression in any such theatrical burst. The bare summit that day
was swept by a fierce, cold wind, and lost in an occasional chilling
cloud. Some of the party, exhausted by the climb, and shivering in
the rude wind, wanted a fire kindled and a cup of tea made, and
thought this the guide's business. Fire and tea were far enough from
his thought. He had withdrawn himself quite apart, and wrapped in a
ragged blanket, still and silent as the rock he stood on, was gazing
out upon the wilderness of peaks. The view from Marcy is peculiar.
It is without softness or relief. The narrow valleys are only dark
shadows; the lakes are bits of broken mirror. From horizon to
horizon there is a tumultuous sea of billows turned to stone. You
stand upon the highest billow; you command the situation; you have
surprised Nature in a high creative act; the mighty primal energy has
only just become repose. This was a supreme hour to Old Phelps.
Tea! I believe the boys succeeded in kindling a fire; but the
enthusiastic stoic had no reason to complain of want of appreciation
in the rest of the party. When we were descending, he told us, with
mingled humor and scorn, of a party of ladies he once led to the top
of the mountain on a still day, who began immediately to talk about
the fashions! As he related the scene, stopping and facing us in the
trail, his mild, far-in eyes came to the front, and his voice rose
with his language to a kind of scream.
"Why, there they were, right before the greatest view they ever saw,
talkin' about the fashions!"
Impossible to convey the accent of contempt in which he pronounced
the word " fashions," and then added, with a sort of regretful
bitterness, "I was a great mind to come down, and leave 'em there."
In common with the Greeks, Old Phelps personified the woods,
mountains, and streams. They had not only personality, but
distinctions of sex. It was something beyond the characterization of
the hunter, which appeared, for instance, when he related a fight
with a panther, in such expressions as, "Then Mr. Panther thought he
would see what he could do," etc. He was in "imaginative sympathy"
with all wild things. The afternoon we descended Marcy, we went away
to the west, through the primeval forests, toward Avalanche and
Colden, and followed the course of the charming Opalescent. When we
reached the leaping stream, Phelps exclaimed,
"Here's little Miss Opalescent!"
"Why don't you say Mr. Opalescent?" some one asked.
"Oh, she's too pretty!" And too pretty she was, with her foam-white
and rainbow dress, and her downfalls, and fountainlike uprising. A
bewitching young person we found her all that summer afternoon.
This sylph-like person had little in common with a monstrous lady
whose adventures in the wildernes Phelps was fond of relating. She
was built some thing on the plan of the mountains, and her ambition
to explore was equal to her size. Phelps and the other guides once
succeeded in raising her to the top of Marcy; but the feat of getting
a hogshead of molasses up there would have been easier. In
attempting to give us an idea of her magnitude tha night, as we sat
in the forest camp, Phelps hesitated a moment, while he cast his eye
around the woods: "Waal, there ain't no tree!"
It is only by recalling fragmentary remarks and incidents that I can
put the reader in possession of the peculiarities of my subject; and
this involves the wrenching of things out of their natural order and
continuity, and introducing them abruptly, an abruptness illustrated
by the remark of "Old Man Hoskins" (which Phelps liked to quote),
when one day he suddenly slipped down a bank into a thicket, and
seated himself in a wasps' nest: "I hain't no business here; but here
I be!"
The first time we went into camp on the Upper Au Sable Pond, which
has been justly celebrated as the most prettily set sheet of water in
the region, we were disposed to build our shanty on the south side,
so that we could have in full view the Gothics and that loveliest of
mountain contours. To our surprise, Old Phelps, whose sentimental
weakness for these mountains we knew, opposed this. His favorite
camping ground was on the north side,--a pretty site in itself, but
with no special view. In order to enjoy the lovely mountains, we
should be obliged to row out into the lake: we wanted them always
before our eyes,--at sunrise and sunset, and in the blaze of noon.
With deliberate speech, as if weighing our arguments and disposing of
them, he replied, "Waal, now, them Gothics ain't the kinder scenery
you want ter hog down!"
It was on quiet Sundays in the woods, or in talks by the camp-fire,
that Phelps came out as the philosopher, and commonly contributed the
light of his observations. Unfortunate marriages, and marriages in
general, were, on one occasion, the subject of discussion; and a good
deal of darkness had been cast on it by various speakers; when Phelps
suddenly piped up, from a log where he had sat silent, almost
invisible, in the shadow and smoke, "Waal, now, when you've said all
there is to be said, marriage is mostly for discipline."
Discipline, certainly, the old man had, in one way or another; and
years of solitary communing in the forest had given him, perhaps, a
childlike insight into spiritual concerns. Whether he had formulated
any creed or what faith he had, I never knew. Keene Valley had a
reputation of not ripening Christians any more successfully than
maize, the season there being short; and on our first visit it was
said to contain but one Bible Christian, though I think an accurate
census disclosed three. Old Phelps, who sometimes made abrupt
remarks in trying situations, was not included in this census; but he
was the disciple of supernaturalism in a most charming form. I have
heard of his opening his inmost thoughts to a lady, one Sunday, after
a noble sermon of Robertson's had been read in the cathedral
stillness of the forest. His experience was entirely first-hand, and
related with unconsciousness that it was not common to all. There
was nothing of the mystic or the sentimentalist, only a vivid
realism, in that nearness of God of which he spoke,--"as near some-
times as those trees,"--and of the holy voice, that, in a time of
inward struggle, had seemed to him to come from the depths of the
forest, saying, "Poor soul, I am the way."
In later years there was a "revival" in Keene Valley, the result of
which was a number of young "converts," whom Phelps seemed to regard
as a veteran might raw recruits, and to have his doubts what sort of
soldiers they would make.
"Waal, Jimmy," he said to one of them, "you've kindled a pretty good
fire with light wood. That's what we do of a dark night in the
woods, you know but we do it just so as we can look around and find
the solid wood: so now put on your solid wood."
In the Sunday Bible classes of the period Phelps was a perpetual
anxiety to the others, who followed closely the printed lessons, and
beheld with alarm his discursive efforts to get into freer air and
light. His remarks were the most refreshing part of the exercises,
but were outside of the safe path into which the others thought it
necessary to win him from his "speckerlations." The class were one
day on the verses concerning "God's word" being "written on the
heart," and were keeping close to the shore, under the guidance of
"Barnes's Notes," when Old Phelps made a dive to the bottom, and
remarked that he had "thought a good deal about the expression,
'God's word written on the heart,' and had been asking himself how
that was to be done; and suddenly it occurred to him (having been
much interested lately in watching the work of a photographer) that,
when a photograph is going to be taken, all that has to be done is to
put the object in position, and the sun makes the picture; and so he
rather thought that all we had got to do was to put our hearts in
place, and God would do the writin'."
Phelps's theology, like his science, is first-hand. In the woods,
one day, talk ran on the Trinity as being nowhere asserted as a
doctrine in the Bible, and some one suggested that the attempt to
pack these great and fluent mysteries into one word must always be
more or less unsatisfactory. "Ye-es," droned Phelps: "I never could
see much speckerlation in that expression the Trinity. Why, they'd a
good deal better say Legion."
The sentiment of the man about nature, or his poetic sensibility, was
frequently not to be distinguished from a natural religion, and was
always tinged with the devoutness of Wordsworth's verse. Climbing
slowly one day up the Balcony,--he was more than usually calm and
slow,--he espied an exquisite fragile flower in the crevice of a
rock, in a very lonely spot.
It seems as if," he said, or rather dreamed out, it seems as if the
Creator had kept something just to look at himself."
To a lady whom he had taken to Chapel Pond (a retired but rather
uninteresting spot), and who expressed a little disappointment at its
tameness, saying, of this "Why, Mr. Phelps, the principal charm of
this place seems to be its loneliness,"
"Yes," he replied in gentle and lingering tones, and its nativeness.
It lies here just where it was born."
Rest and quiet had infinite attractions for him. A secluded opening
in the woods was a "calm spot." He told of seeing once, or rather
being in, a circular rainbow. He stood on Indian Head, overlooking
the Lower Lake, so that he saw the whole bow in the sky and the lake,
and seemed to be in the midst of it; "only at one place there was an
indentation in it, where it rested on the lake, just enough to keep
it from rolling off." This "resting" of the sphere seemed to give
him great comfort.
One Indian-summer morning in October, some ladies found the old man
sitting on his doorstep smoking a short pipe.
He gave no sign of recognition except a twinkle of the eye, being
evidently quite in harmony with the peaceful day. They stood there a
full minute before he opened his mouth: then he did not rise, but
slowly took his pipe from his mouth, and said in a dreamy way,
pointing towards the brook,--
"Do you see that tree?" indicating a maple almost denuded of leaves,
which lay like a yellow garment cast at its feet. "I've been
watching that tree all the morning. There hain't been a breath of
wind: but for hours the leaves have been falling, falling, just as
you see them now; and at last it's pretty much bare." And after a
pause, pensively: "Waal, I suppose its hour had come."
This contemplative habit of Old Phelps is wholly unappreciated by his
neighbors; but it has been indulged in no inconsiderable part of his
life. Rising after a time, he said, "Now I want you to go with me
and see my golden city I've talked so much about." He led the way to
a hill-outlook, when suddenly, emerging from the forest, the
spectators saw revealed the winding valley and its stream. He said
quietly, "There is my golden city." Far below, at their feet, they
saw that vast assemblage of birches and "popples," yellow as gold in
the brooding noonday, and slender spires rising out of the glowing
mass. Without another word, Phelps sat a long time in silent
content: it was to him, as Bunyan says, "a place desirous to be in."
Is this philosopher contented with what life has brought him?
Speaking of money one day, when we had asked him if he should do
differently if he had his life to live over again, he said, "Yes, but
not about money. To have had hours such as I have had in these
mountains, and with such men as Dr. Bushnell and Dr. Shaw and Mr.
Twichell, and others I could name, is worth all the money the world
could give." He read character very well, and took in accurately the
boy nature. "Tom" (an irrepressible, rather overdone specimen),--"
Tom's a nice kind of a boy; but he's got to come up against a
snubbin'-post one of these days."--"Boys!" he once said: "you can't
git boys to take any kinder notice of scenery. I never yet saw a boy
that would look a second time at a sunset. Now, a girl will some
times; but even then it's instantaneous,--comes an goes like the
sunset. As for me," still speaking of scenery, "these mountains
about here, that I see every day, are no more to me, in one sense,
than a man's farm is to him. What mostly interests me now is when I
see some new freak or shape in the face of Nature."
In literature it may be said that Old Phelps prefers the best in the
very limited range that has been open to him. Tennyson is his
favorite among poets an affinity explained by the fact that they are
both lotos-eaters. Speaking of a lecture-room talk of Mr. Beecher's
which he had read, he said, "It filled my cup about as full as I
callerlate to have it: there was a good deal of truth in it, and some
poetry; waal, and a little spice, too. We've got to have the spice,
you know." He admired, for different reasons, a lecture by Greeley
that he once heard, into which so much knowledge of various kinds was
crowded that he said he "made a reg'lar gobble of it." He was not
without discrimination, which he exercised upon the local preaching
when nothing better offered. Of one sermon he said, "The man began
way back at the creation, and just preached right along down; and he
didn't say nothing, after all. It just seemed to me as if he was
tryin' to git up a kind of a fix-up."
Old Phelps used words sometimes like algebraic signs, and had a habit
of making one do duty for a season together for all occasions.
"Speckerlation" and "callerlation" and "fix-up" are specimens of
words that were prolific in expression. An unusual expression, or an
unusual article, would be charactcrized as a "kind of a scientific
literary git-up."
"What is the program for tomorrow?" I once asked him. " Waal, I
callerlate, if they rig up the callerlation they callerlate on, we'll
go to the Boreas." Starting out for a day's tramp in the woods, he
would ask whether we wanted to take a "reg'lar walk, or a random
scoot,"--the latter being a plunge into the pathless forest. When he
was on such an expedition, and became entangled in dense brush, and
maybe a network of "slash" and swamp, he was like an old wizard, as
he looked here and there, seeking a way, peering into the tangle, or
withdrawing from a thicket, and muttering to himself, "There ain't no
speckerlation there." And when the way became altogether
inscrutable,--"Waal, this is a reg'lar random scoot of a rigmarole."
As some one remarked, "The dictionary in his hands is like clay in
the hands of the potter." A petrifaction was a kind of a hard-wood
chemical git-up."
There is no conceit, we are apt to say, like that born of isolation
from the world, and there are no such conceited people as those who
have lived all their lives in the woods. Phelps was, however,
unsophisticated in his until the advent of strangers into his life,
who brought in literature and various other disturbing influences. I
am sorry to say that the effect has been to take off something of the
bloom of his simplicity, and to elevate him into an oracle. I
suppose this is inevitable as soon as one goes into print; and Phelps
has gone into print in the local papers. He has been bitten with the
literary "git up." Justly regarding most of the Adirondack
literature as a "perfect fizzle," he has himself projected a work,
and written much on the natural history of his region. Long ago he
made a large map of the mountain country; and, until recent surveys,
it was the only one that could lay any claim to accuracy. His
history is no doubt original in form, and unconventional in
expression. Like most of the writers of the seventeenth century, and
the court ladies and gentlemen of the eighteenth century, he is an
independent speller. Writing of his work on the Adirondacks, he
says, "If I should ever live to get this wonderful thing written, I
expect it will show one thing, if no more; and that is, that every
thing has an opposite. I expect to show in this that literature has
an opposite, if I do not show any thing els. We could not enjoy the
blessings and happiness of riteousness if we did not know innicuty
was in the world: in fact, there would be no riteousness without
innicuty." Writing also of his great enjoyment of being in the
woods, especially since he has had the society there of some people
he names, he adds, "And since I have Literature, Siance, and Art all
spread about on the green moss of the mountain woods or the gravell
banks of a cristle stream, it seems like finding roses, honeysuckels,
and violets on a crisp brown cliff in December. You know I don't
believe much in the religion of seramony; but any riteous thing that
has life and spirit in it is food for me." I must not neglect to
mention an essay, continued in several numbers of his local paper, on
"The Growth of the Tree," in which he demolishes the theory of Mr.
Greeley, whom he calls "one of the best vegetable philosophers,"
about "growth without seed." He treats of the office of sap: "All
trees have some kind of sap and some kind of operation of sap flowing
in their season," the dissemination of seeds, the processes of
growth, the power of healing wounds, the proportion of roots to
branches, &c. Speaking of the latter, he says, "I have thought it
would be one of the greatest curiosities on earth to see a thrifty
growing maple or elm, that had grown on a deep soil interval to be
two feet in diameter, to be raised clear into the air with every root
and fibre down to the minutest thread, all entirely cleared of soil,
so that every particle could be seen in its natural position. I
think it would astonish even the wise ones." From his instinctive
sympathy with nature, he often credits vegetable organism with
"instinctive judgment." " Observation teaches us that a tree is
given powerful instincts, which would almost appear to amount to
judgment in some cases, to provide for its own wants and
necessities."
Here our study must cease. When the primitive man comes into
literature, he is no longer primitive.