There were a good many comfortable farm-houses scattered about Rockland. The best of them were something of the following pattern, which is too often superseded of late by a more pretentious, but infinitely less pleasing kind of rustic architecture. A little back from the road, seated directly on the green sod, rose a plain wooden building, two stories in front, with a long roof sloping backwards to within a few feet of the ground. This, like the “mansion-house,” is copied from an old English pattern. Cottages of this model may be seen in Lancashire, for instance, always with the same honest, homely look, as if their roofs acknowledged their relationship to the soil out of which they sprung. The walls were unpainted, but turned by the slow action of sun and air and rain to a quiet dove or slate color. An old broken millstone at the door—a well-sweep pointing like a finger to the heavens, which the shining round of water beneath looked up at like a dark unsleeping eye—a single large elm a little at one side—a barn twice as big as the house—a cattle-yard, with
“The white horns tossing above the wall,”—
some fields, in pasture or in crops, with low stone walls round them—a row of beehives—a garden-patch, with roots, and currant-bushes, and many-hued hollyhocks, and swollen-stemmed, globe-headed, seedling onions, and marigolds and flower-de-luces, and lady's-delights, and peonies, crowding in together, with southernwood in the borders, and woodbine and hops and morning-glories climbing as they got a chance—these were the features by which the Rockland-born children remembered the farm-house, when they had grown to be men. Such are the recollections that come over poor sailor-boys crawling out on reeling yards to reef topsails as their vessels stagger round the stormy Cape; and such are the flitting images that make the eyes of old country-born merchants look dim and dreamy, as they sit in their city palaces, warm with the after-dinner flush of the red wave out of which Memory arises, as Aphrodite arose from the green waves of the ocean.
Two meeting-houses stood on two eminences, facing each other, and looking like a couple of fighting-cocks with their necks straight up in the air—as if they would flap their roofs, the next thing, and crow out of their upstretched steeples, and peck at each other's glass eyes with their sharp-pointed weathercocks.
The first was a good pattern of the real old-fashioned New England meeting-house. It was a large barn with windows, fronted by a square tower crowned with a kind of wooden bell inverted and raised on legs, out of which rose a slender spire with the sharp-billed weathercock at its summit. Inside, tall, square pews with flapping seats, and a gallery running round three sides of the building. On the fourth side the pulpit, with a huge, dusty sounding-board hanging over it. Here preached the Reverend Pierrepont Honeywood, D. D., successor, after a number of generations, to the office and the parsonage of the Reverend Didymus Bean, before mentioned, but not suspected of any of his alleged heresies. He held to the old faith of the Puritans, and occasionally delivered a discourse which was considered by the hard-headed theologians of his parish to have settled the whole matter fully and finally, so that now there was a good logical basis laid down for the Millennium, which might begin at once upon the platform of his demonstrations. Yet the Reverend Dr. Honeywood was fonder of preaching plain, practical sermons about the duties of life, and showing his Christianity in abundant good works among his people. It was noticed by some few of his flock, not without comment, that the great majority of his texts came from the Gospels, and this more and more as he became interested in various benevolent enterprises which brought him into relations with-ministers and kindhearted laymen of other denominations. He was in fact a man of a very warm, open, and exceedingly human disposition, and, although bred by a clerical father, whose motto was “Sit anima mea cum Puritanis,” he exercised his human faculties in the harness of his ancient faith with such freedom that the straps of it got so loose they did not interfere greatly with the circulation of the warm blood through his system. Once in a while he seemed to think it necessary to come out with a grand doctrinal sermon, and them he would lapse away for a while into preaching on men's duties to each other and to society, and hit hard, perhaps, at some of the actual vices of the time and place, and insist with such tenderness and eloquence on the great depth and breadth of true Christian love and charity, that his oldest deacon shook his head, and wished he had shown as much interest when he was preaching, three Sabbaths back, on Predestination, or in his discourse against the Sabellians. But he was sound in the faith; no doubt of that. Did he not preside at the council held in the town of Tamarack, on the other side of the mountain, which expelled its clergyman for maintaining heretical doctrines? As presiding officer, he did not vote, of course, but there was no doubt that he was all right; he had some of the Edwards blood in him, and that couldn't very well let him go wrong.
The meeting-house on the other and opposite summit was of a more modern style, considered by many a great improvement on the old New England model, so that it is not uncommon for a country parish to pull down its old meeting-house, which has been preached in for a hundred years or so, and put up one of these more elegant edifices. The new building was in what may be called the florid shingle-Gothic manner. Its pinnacles and crockets and other ornaments were, like the body of the building, all of pine wood—an admirable material, as it is very soft and easily worked, and can be painted of any color desired. Inside, the walls were stuccoed in imitation of stone—first a dark brown square, then two light brown squares, then another dark brown square, and so on, to represent the accidental differences of shade always noticeable in the real stones of which walls are built. To be sure, the architect could not help getting his party-colored squares in almost as regular rhythmical order as those of a chess-board; but nobody can avoid doing things in a systematic and serial way; indeed, people who wish to plant trees in natural chimps know very well that they cannot keep from making regular lines and symmetrical figures, unless by some trick or other, as that one of throwing a peck of potatoes up into the air and sticking in a tree wherever a potato happens to fall. The pews of this meeting-house were the usual oblong ones, where people sit close together, with a ledge before them to support their hymn-books, liable only to occasional contact with the back of the next pew's heads or bonnets, and a place running under the seat of that pew where hats could be deposited—always at the risk of the owner, in case of injury by boots or crickets.
In this meeting-house preached the Reverend Chauncy Fairweather, a divine of the “Liberal” school, as it is commonly called, bred at that famous college which used to be thought, twenty or thirty years ago, to have the monopoly of training young men in the milder forms of heresy. His ministrations were attended with decency, but not followed with enthusiasm. “The beauty of virtue” got to be an old story at last. “The moral dignity of human nature” ceased to excite a thrill of satisfaction, after some hundred repetitions. It grew to be a dull business, this preaching against stealing and intemperance, while he knew very well that the thieves were prowling round orchards and empty houses, instead of being there to hear the sermon, and that the drunkards, being rarely church-goers, get little good by the statistics and eloquent appeals of the preacher. Every now and then, however, the Reverend Mr. Fairweather let off a polemic discourse against his neighbor opposite, which waked his people up a little; but it was a languid congregation, at best—very apt to stay away from meeting in the afternoon, and not at all given to extra evening services. The minister, unlike his rival of the other side of the way, was a down-hearted and timid kind of man. He went on preaching as he had been taught to preach, but he had misgivings at times. There was a little Roman Catholic church at the foot of the hill where his own was placed, which he always had to pass on Sundays. He could never look on the thronging multitudes that crowded its pews and aisles or knelt bare-headed on its steps, without a longing to get in among them and go down on his knees and enjoy that luxury of devotional contact which makes a worshipping throng as different from the same numbers praying apart as a bed of coals is from a trail of scattered cinders.
“Oh, if I could but huddle in with those poor laborers and working-women!” he would say to himself. “If I could but breathe that atmosphere, stifling though it be, yet made holy by ancient litanies, and cloudy with the smoke of hallowed incense, for one hour, instead of droning over these moral precepts to my half-sleeping congregation!” The intellectual isolation of his sect preyed upon him; for, of all terrible things to natures like his, the most terrible is to belong to a minority. No person that looked at his thin and sallow cheek, his sunken and sad eye, his tremulous lip, his contracted forehead,