"True enough—there they are, gathered about the school-house. But whom do you mean by the 'squire, who is so fond of making speeches?"
"Ole school-master. Come from salt lake—great friend of grandfader."
"Oh! Mr. Newcome, my agent—true; I might have known that he was king of the settlement. Well, Trueflint, let us go on; and when we reach the tavern we shall be able to learn what the 'great council' is about. Say nothing of my business; for it will be pleasant to look on a little, before I speak myself."
The Indian arose, and led the way down the height, following a foot-path with which he appeared to be familiar. In a few minutes we were in a highway, and at no great distance from the hamlet. I had laid aside most of the dress that it was the fashion of gentlemen to wear in 1784, and put on a hunting-shirt and leggings, as more fitting for the woods; consequently it would not have been easy for one who was not in the secret to imagine that he who arrived on foot, in such a garb, carrying his fowling-piece, and accompanied by an Indian, was the owner of the estate. I had sent no recent notice of my intended arrival; and as we went along, I took a fancy to get a faint glimpse of things incognito. In order to do this it might be necessary to say a word more to the Indian.
"Susquesus," I added, as we drew near the school-house, which stood between us and the tavern, "I hope you have understood me—there is no need of telling any one who I am. If asked, you can answer I am your friend. That will be true, as you will find as long as you live."
"Good—young chief got eyes; want to look wid 'em himself. Good—Susquesus know."
In another minute we stopped in the crowd, before the door of the school-house. The Indian was so well known, and so often at the 'Nest, that his appearance excited no attention. Some important business appeared on the carpet, for there was much caucusing, much private conversation, many eager faces, and much putting together of heads. While the public mind was thus agitated, few were disposed to take any particular notice of me, though I had not stood long in the outer edge of the crowd, which may have contained sixty or seventy men, besides quite as many well-grown lads, before I overheard an interrogatory put as to who I was, and whether I had "a right to a vote." My curiosity was a good deal excited, and I was on the point of asking some explanation, when a man appeared in the door of the school-house, who laid the whole matter bare, in a speech. This person had a shrivelled, care-worn, but keen look, and was somewhat better dressed than most around him, though not particularly elegant, or even very neat, in his toilette. He was gray-headed, of a small, thin figure, and might have been drawing hard upon sixty. He spoke in a deliberate, self-possessed manner, as if long accustomed to the sort of business in which he was engaged, but in a very decided Connecticut accent. I say Connecticut, in contradistinction to that of New England generally; for while the Eastern States have many common peculiarities in this way, a nice and practised ear can tell a Rhode-Islander from a Massachusetts man, and a Connecticut man from either. As the orator opened his mouth to remove a chew of tobacco previously to opening it to speak, a murmur near me said—"Hist! there's the squire; now we shall get suthin'." This, then, was Mr. Jason Newcome, my agent, and the principal resident in the settlement.
"Fellow-citizens"—Mr. Newcome commenced—"you are assembled this day on a most important, and, I may say, trying occasion; an occasion calculated to exercise all our spirits. Your business is to decide on the denomination of the church building that you are about to erect; and the futur' welfare of your souls may, in one sense, be said to be interested in your decision. Your deliberations have already been opened by prayer; and now you are about to come to a final vote. Differences of opinion have, and do exist among you; but differences of opinion exist everywhere. They belong to liberty, the blessings of which are not to be enj'yed without full and free differences of opinion. Religious liberty demands differences of opinion, as a body might say; and without them there would be no religious liberty. You all know the weighty reason there is for coming to some conclusion speedily. The owner of the sile will make his appearance this summer, and his family are all of a desperate tendency toward an idolatrous church, which is unpleasant to most of you. To prevent any consequences, therefore, from his interference, we ought to decide at once, and not only have the house raised, but ruffed in afore he arrives. Among ourselves, however, we have been somewhat divided, and that is a different matter. On the former votes it has stood twenty-six for Congregational to twenty-five Presbytery, fourteen Methodist, nine Baptist, three Universal, and one Episcopal. Now, nothin' is clearer than that the majority ought to rule, and that it is the duty of the minority to submit. My first decision, as moderator, was that the Congregationals have it by a majority of one, but some being dissatisfied with that opinion, I have been ready to hear reason, and to take the view that twenty-six is not a majority, but a plurality, as it is called. As twenty-six, or twenty-five, however, is a majority over nine, and over three, and over one, taking their numbers singly or together, your committee report that the Baptists, Universals and Episcopals ought to be dropped, and that the next vote, now to be taken, shall be confined to the three highest numbers; that is to say, to the Congregationals, the Presbyterians, and the Methodists. Everybody has a right to vote for which he pleases, provided he vote for one of them three. I suppose I am understood, and shall now put the question, unless some gentleman has any remarks to make."
"Mr. Moderator," cried out a burly, hearty-looking yeoman, "is it in order now to speak?"
"Quite so, sir—order, gentlemen, order—Major Hosmer is up."