that those who do not think at second hand are growing rare.
In the town of Milford lived my uncle, William Godfrey, with my aunt Nancy, and of them and their home I have many pleasant memories. The very first of them all was not so pleasant to me at the time. My parents had just arrived, and had not been ten minutes in the house ere a tremendous squall was heard, and my mother, looking from the window, beheld me standing in the open barn-door holding a tiny chicken in my right hand, while an old hen sat on my head flapping her wings and pecking me in wrath. I, seeing the brood, had forthwith captured one, and for that was undergoing penance. It was a beautiful tableau, which was never forgotten! We went there on visits for many summers. Uncle William was a kind-hearted, “sportive” man, who took Bell’s Life, and I can remember that there was a good supply of English reading in the house. My uncle had three sons, all much older than I. The eldest, Stearns, was said to have first popularised the phrase “posted up,” to signify well-informed. The second, Benjamin, became in after years a great manufacturer and somewhat noted politician, and owner of a famous racehorse. The third, Samuel, went into business in Philadelphia, and crossed the Atlantic with me. He died quite young. All of them, like their father and grandfather, were very good-natured or gentle, and men of perfect integrity. The Lelands, however, were rather dour and grim in their honesty, or more Northern than the Godfreys. This was accounted for by the fact, that while my father’s family was Puritan of the purest, and only intermarried with Puritan stock, the Godfreys had in Rhode Island received an infusion of French Huguenot blood, which was indeed very perceptible in their faces and lively pleasant manner.
There was a strange tradition, to which my mother sometimes jestingly referred, that there had been among her Rhode Island ancestors a High German (i.e., not a Hollander) doctor, who had a reputation as a sorcerer or wizard.
He was a man of learning, but that is all I ever heard about him. My mother’s opinion was that this was a very strong case of atavism, and that the mysterious ancestor had through the ages cropped out again in me. Something tells me that this was the High German doctor who, according to Washington Irving, laid the mystic spell on Sleepy Hollow, which made of it such a pleasant, ancient, dreamy fairy-land. Whether his friendly spirit still watches over me, or whether I am the man himself, is a problem which I leave to my friend Francis Galton, who indeed personally often reminds me of Irving. High German sorcerers were not common in those days north of Pennsylvania, so that I trow mine was the very man referred to by Geoffrey Crayon. And it is true beyond all doubt that even in infancy, as I have often heard, there was a quaint uncanniness, as of something unknown, in my nature, and that I differed in the main totally from every relative, and indeed from any other little boy, known to anybody; though I was a perfect Godfrey in face when very young, as I am now a typical Leland. I was always given to loneliness in gardens and woods when I could get into them, and to hearing words in birds’ songs and running or falling water; and I once appalled a visitor by professing seriously that I could determine for him some question as to what would happen to him by divination with a bullet in an Indian moccasin. We had two servants who spoke old Irish; one was an inexhaustible mine of legends, which she related to me—she surpassed Croker; the other, less versed, still knew a great deal, and told me how her own father, Jackey Mooney, had seen the fairies with his own eyes. Both of these sincerely and seriously regarded me as “gifted” or elfin-favoured, and the latter said in proof thereof, “Only listen to his voice; sure whin he spakes he’d while a burred aff a tree.” For my uncanny ways made a deep impression on them, as also on the darkies.
Once I had a wonderful dream. I thought that I was in Dr. Furness’s chapel, but that, instead of the gentle reverend
clergyman, the devil himself was in the pulpit preaching. Feeling myself inspired, I went up into the pulpit, threw the Evil One out, and preached myself in his place. Now our nurse had a dream-book, and made some pretence to mystic fairy knowledge learned in Kilkenny, and she interpreted this dream as signifying that I would greatly rise in this world, and do strange things. But she was greatly struck with such a vision in such an infant.
Now, I was a great reader of Scripture; in fact, I learned a great deal too much of it, believing now that for babes and sucklings about one-third of it had better be expurgated. The Apocrypha was a favourite work, but above all I loved the Revelations, a work which, I may say by the way, is still a treasure to be investigated as regards the marvellous mixture of Neo-Platonic, later Egyptian (or Gnostic), and even Indian Buddhistic ideas therein. Well, I had learned from it a word which St. John applies (to my mind very vulgarly and much too frequently) to the Scarlet Lady of Babylon or Rome. What this word meant I did not know, but this I understood, that it was “sass” of some kind, as negroes term it, and so one day I applied it experimentally to my nurse. Though the word was not correctly pronounced, for I had never heard it from anybody, its success was immediate, but not agreeable. The passionate Irish woman flew into a great rage and declared that she would “lave the house.” My mother, called in, investigated the circumstances, and found that I really had no idea whatever of the meaning of what I had said. Peace was restored, but Annie declared that only the divil or the fairies could have inspired such an infant to use such language.
I was very fond of asking my nurse to sing in old Irish or to teach me Irish words. This she did, but agreed with her sister Biddy that it was all very uncanny, and that there must have been a time when I was perfectly familiar with the owld language, as I had such unearthly fondness for it.
I must have been about seven years old when my parents
took a house in Arch Street, above Ninth Street, Philadelphia. Here my life begins to be more marked and distinct. I was at first sent, i.e., walked daily to the school of Jacob Pierce, a worthy Quaker, who made us call him Jacob, and who carefully taught us all the ordinary branches, and gave us excellent lectures on natural philosophy and chemistry with experiments, and encouraged us to form mineralogical collections, but who objected to our reading history, “because there were so many battles in it.” In which system of education all that is good and bad, or rather weak, in Quakerism is fully summed up. Like the Roman Catholic, it is utterly unfit for all the world, and incapable of grappling with or adapting itself to the natural expansion of science and the human mind. Thus the Quaker garb, which was originally intended by its simplicity to avoid the appearance of eccentricity or peculiarity (most dress in the time of the Stuarts being extravagant), has now become, by merely sticking to old custom, the most eccentric dress known. The school was in a very large garden, in which was a gymnasium, and in the basement of the main building there was a carpenter’s shop with a turning-lathe, where boys were allowed to work as a reward for good conduct.