Before Jake had fairly finished his preliminary swearing the preacher had surprised him by delivering a blow that knocked him down. But Bill had taken advantage of this to strike Magruder heavily on the cheek. Jake, having felt the awful weight of Magruder's fist, was a little slow in coming to time, and the preacher had a chance to give Bill a most polemical blow on his nose; then turning suddenly, he rushed like a mad bull upon Sniger, and dealt him one tremendous blow that fractured two of his ribs and felled him to the earth. But Bill struck Magruder behind, knocked him over, and threw himself upon him after the fashion of the Western free fight. Nothing saved Magruder but his immense strength. He rose right up with Bill upon him, and then, by a deft use of his legs, tripped his antagonist and hurled him to the ground. He did not dare take advantage of his fall, however, for Jake had regained his feet and was coming up on him cautiously. But when Sniger saw Magruder rushing at him again, he made a speedy retreat into the bushes, leaving Magruder to fight it out with Bill, who, despite his sorry-looking nose, was again ready. But he now "fought shy," and kept retreating slowly backward and calling out, "Come up on him behind, Jake! Come up behind!" But the demoralized Jake had somehow got a superstitious notion that the preacher bristled with fists before and behind, having as many arms as a Hindoo deity. Bill kept backing until he tripped and fell over a bit of brush, and then picked himself up and made off, muttering:
"I aint a-goin' to try to handle him alone! He must have the very devil into him!"
About nine o'clock on that same Sunday morning, the Irish school-master, who was now boarding at Goodwin's, and who had just made an early visit to the Forks for news, accosted Morton with: "An' did ye hear the nooze, Moirton? Bill Conkey and Jake Sniger hev had a bit of Sunday morning ricreation. They throid to thrash the praycher as he was a-comin' through North's Holler, this mornin'; but they didn't make no allowance for the Oirish blood Magruder's got in him. He larruped 'em both single-handed, and Jake's ribs are cracked, and ye'd lawf to see Bill's nose! Captain must 'a' had some proivate intherest in that muss; hey, Moirton?"
"It's thunderin' mean!" said Morton; "two men on one, and him a preacher; and all I've got to say is, I wish he'd killed 'em both."
"And yer futer father-in-law into the bargain? Hey, Moirton? But fwat did I tell ye about Koike? The praycher's jaw is lamed by a lick Bill gave him, and Koike's to exhort in his place. I tould ye he had the botherin' sperit of prophecy in him."
The manliness in a character like Morton's must react, if depressed too far; and he now notified those who were to help him interrupt the meeting that if any disturbance were made, he should take it on himself to punish the offender. He would not fight alongside Bill McConkey and Jake Sniger, and he felt like seeking a quarrel with Lumsden, for the sake of justitifying himself to himself.
CHAPTER XIV.
KIKE'S SERMON.
During the time that had intervened between Kike's conversion and Magruder's second visit to the settlement, Kike had developed a very considerable gift for earnest speech in the class meetings. In that day every influence in Methodist association contributed to make a preacher of a man of force. The reverence with which a self-denying preacher was regarded by the people was a great compensation for the poverty and toil that pertained to the office. To be a preacher was to be canonized during one's lifetime. The moment a young man showed zeal and fluency he was pitched on by all the brethren and sisters as one whose duty it was to preach the Gospel; he was asked whether he did not feel that he had a divine call; he was set upon watching the movements within him to see whether or not he ought to be among the sons of the prophets. Oftentimes a man was made to feel, in spite of his own better judgment, that he was a veritable Jonah, slinking from duty, and in imminent peril of a whale in the shape of some providential disaster. Kike, indeed, needed none of these urgings to impel him toward the ministry. He was a man of the prophetic temperament—one of those men whose beliefs take hold of them more strongly than the objects of sense. The future life, as preached by the early Methodists, with all its joys and all its awful torments, became the most substantial of realities to him. He was in constant astonishment that people could believe these things theoretically and ignore them in practice. If men were going headlong to perdition, and could be saved and brought into a paradise of eternal bliss by preaching, then what nobler work could there be than that of saving them? And, let a man take what view he may of a future life, Kike's opinion was the right one—no work can be so excellent as that of helping men to better living.
Kike had been poring over some works of Methodist biography which he had borrowed, and the sublimated life of Fletcher was the only one that fulfilled his ideal. Methodism preached consecration to its disciples. Kike had already learned from Mrs. Wheeler, who was the class-leader at Hissawachee settlement, and from Methodist literature, that he must "keep all on the altar." He must be ready to do, to suffer, or to perish, for the Master. The sternest sayings of Christ about forsaking father and mother, and hating one's own life and kindred, he heard often repeated in exhortations. Most people are not harmed by a literal understanding of hyperbolical expressions. Laziness and selfishness are great antidotes to fanaticism, and often pass current for common sense. Kike had no such buffers; taught to accept the words of the Gospel with the dry literalness of statutory enactments, he was too honest to evade their force, too earnest to slacken his obedience. He was already prepared to accept any burden and endure any trial that might be given as a test of discipleship. All his natural ambition, vehemence, and persistence, found exercise in his religious life; and the simple-hearted brethren, not knowing that the one sort of intensity was but the counter-part of the other, pointed to the transformation as a "beautiful conversion," a standing miracle. So it was, indeed, and, like all moral miracles, it was worked in the direction of individuality, not in opposition to it.