The Dover Anthology of American Literature Volume II (15 page)

My other master—the Ambassador—is not here yet. Under those two gentlemen I learned to make after-dinner speeches, and it was charming.

You know the New England dinner is the great occasion on the other side of the water. It is held every year to celebrate the landing of the Pilgrims. Those Pilgrims were a lot of people who were not needed in England, and you know they had great rivalry, and they were persuaded to go elsewhere, and they chartered a ship
called
Mayflower
and set sail, and I have heard it said that they pumped the Atlantic Ocean through that ship sixteen times.

They fell in over there with the Dutch from Rotterdam, Amsterdam, and a lot of other places with profane names, and it is from that gang that Mr. Depew is descended.

On the other hand, Mr. [Joseph] Choate is descended from those Puritans who landed on a bitter night in December. Every year those people used to meet at a great banquet in New York, and those masters of mind in oratory had to make speeches. It was Doctor Depew's business to get up there and apologize for the Dutch, and Mr. Choate had to get up later and explain the crimes of the Puritans, and grand, beautiful times we used to have.

It is curious that after that long lapse of time I meet the Whitefriars again, some looking as young and fresh as in the old days, others showing a certain amount of wear and tear, and here, after all this time, I find one of the masters of oratory and the others named in the list.

And here we three meet again as exiles on one pretext or another, and you will notice that while we are absent there is a pleasing tranquility in America—a building up of public confidence. We are doing the best we can for our country. I think we have spent our lives in serving our country, and we never serve it to greater advantage than when we get out of it.

But impromptu speaking—that is what I was trying to learn. That is a difficult thing. I used to do it in this way. I used to begin about a week ahead, and write out my impromptu speech and get it by heart. Then I brought it to the New England dinner printed on a piece of paper in my pocket, so that I could pass it to the reporters all cut and dried, and in order to do an impromptu speech as it should be done you have to indicate the places for pauses and hesitations. I put them all in it. And then you want the applause in the right places.

When I got to the place where it should come in, if it did not come in I did not care, but I had it marked in the paper. And these masters of mind used to wonder why it was my speech came out in the morning in the first person, while theirs went through the butchery of synopsis.

I do that kind of speech (I mean an offhand speech), and do it well, and make no mistake in such a way to deceive the audience completely and make that audience believe it is an impromptu speech—that is art.

I
was frightened out of it at last by an experience of Doctor Hayes. He was a sort of Nansen of that day. He had been to the North Pole, and it made him celebrated. He had even seen the polar bear climb the pole.

He had made one of those magnificent voyages such as Nansen made, and in those days when a man did anything which greatly distinguished him for the moment he had to come on to the lecture platform and tell all about it.

Doctor Hayes was a great, magnificent creature like Nansen, superbly built. He was to appear in Boston. He wrote his lecture out, and it was his purpose to read it from manuscript; but in an evil hour he concluded that it would be a good thing to preface it with something rather handsome, poetical, and beautiful that he could get off by heart and deliver as if it were the thought of the moment.

He had not had my experience, and could not do that. He came on the platform, held his manuscript down, and began with a beautiful piece of oratory. He spoke something like this: “When a lonely human being, a pigmy in the midst of the architecture of nature, stands solitary on those icy waters and looks abroad to the horizon and sees mighty castles and temples of eternal ice raising up their pinnacles tipped by the pencil of the departing sun—”

Here a man came across the platform and touched him on the shoulder, and said: “One minute.” And then to the audience:

“Is Mrs. John Smith in the house? Her husband has slipped on the ice and broken his leg.”

And you could see the Mrs. John Smiths get up everywhere and drift out of the house, and it made great gaps everywhere. Then Doctor Hayes began again: “When a lonely man, a pigmy in the architecture—”

The janitor came in again and shouted: “It is not Mrs. John Smith! It is Mrs. John Jones!”

Then all the Mrs. Joneses got up and left. Once more the speaker started, and was in the midst of the sentence when he was interrupted again, and the result was that the lecture was not delivered. But the lecturer interviewed the janitor afterward in a private room, and of the fragments of the janitor they took “twelve basketsful.”

Now, I don't want to sit down just in this way. I have been talking with so much levity that I have said no serious thing, and you are really no better or wiser, although Robert Buchanan has
suggested
that I am a person who deals in wisdom. I have said nothing which would make you better than when you came here.

I should be sorry to sit down without having said one serious word which you can carry home and relate to your children and the old people who are not able to get away.

And this is just a little maxim which has saved me from many a difficulty and many a disaster, and in times of tribulation and uncertainty has come to my rescue, as it shall to yours if you observe it as I do day and night.

I always use it in an emergency, and you can take it home as a legacy from me, and it is: “When in doubt, tell the truth.”

S
OURCE:
Mark Twain.
Mark Twain's Speeches.
With an introduction by William Dean Howells. New York: Harper and Brothers Publishers, 1910.

SITTING
BULL, TATANKA YOTANKA

A chief and wise-man of the Sioux, Sitting Bull (c. 1830–1890) was their greatest leader and a sharp-witted and poetic speaker. At an Indian council in 1875 at the Powder River, Sitting Bull described his mistrust of the American people.

Behold,
My Friends, the Spring Is Come
(1875)

B
EHOLD, MY FRIENDS,
the spring is come; the earth has gladly received the embraces of the sun, and we shall soon see the results of their love! Every seed is awakened, and all animal life. It is through this mysterious power that we too have our being, and we therefore yield to our neighbors, even to our animal neighbors, the same right as ourselves to inhabit this vast land.

Yet hear me, friends! we have now to deal with another people, small and feeble when our forefathers first met with them, but now great and overbearing. Strangely enough, they have a mind to till the soil, and the love of possessions is a disease in them. These people have made many rules that the rich may break, but the poor may not! They have a religion in which the poor worship, but the rich will not! They even take tithes of the poor and weak to support the rich and those who rule. They claim this mother of ours, the Earth, for their own use, and fence their neighbors away from her, and deface her with their buildings and their refuse. They compel her to produce out of season, and when sterile she is made to take medicine in order to produce again. All this is sacrilege.

This nation is like a spring freshet; it overruns its banks and destroys all who are in its path. We cannot dwell side by side. Only seven years ago we made a treaty by which we were assured that the buffalo country should be left to us forever. Now they threaten
to
take that from us also. My brothers, shall we submit? or shall we say to them: “First kill me, before you can take possession of my fatherland!”

S
OURCE:
Charles A. Eastman (Ohiyesa).
Indian Heroes and Great Chieftains.
Boston: Little, Brown, 1918.

This
Land Belongs to Us
(c. 1882)

When the chief, after his surrender to the U.S. Army, was a prisoner of war at Fort Randall in 1881–1883, a journalist visited Sitting Bull among his braves, two wives, and several children.

(The chief put his thumbs together, as though he were comparing them . . . and began.)

I
HAVE LIVED
a long time, and I have seen a great deal, and I have always had a reason for everything I have done. Every act of my life has had an object in view, and no man can say that I have neglected facts or failed to think.

I am one of the last chiefs of the independent Sioux nation, and the place I hold among my people was held by my ancestors before me. If I had no place in the world, I would not be here, and the fact of my existence entitles me to exercise any influence I possess. I am satisfied that I was brought into this life for a purpose; otherwise, why am I here?

This land belongs to us, for the Great Spirit gave it to us when he put us here. We were free to come and go, and to live in our own way. But white men, who belong to another land, have come upon us, and are forcing us to live according to their ideas. That is an injustice; we have never dreamed of making white men live as we live.

White men like to dig in the ground for their food. My people prefer to hunt the buffalo as their fathers did. White men like to stay in one place. My people want to move their tepees here and there to the different hunting grounds. The life of white men is slavery. They are prisoners in towns or farms. The life my people want is a life of freedom. I have seen nothing that a white man has, houses or railways or clothing or food, that is as good as the right to move in the open country, and live in our own fashion. Why has our blood been shed by your soldiers?

(
Sitting Bull drew a square on the ground with his thumb nail. The Indians craned their necks to see what he was doing.)

There! Your soldiers made a mark like that in our country, and said that we must live there. They fed us well, and sent their doctors to heal our sick. They said that we should live without having to work. But they told us that we must go only so far in this direction, and only so far in that direction. They gave us meat, but they took away our liberty. The white men had many things that we wanted, but we could see that they did not have the one thing we liked best,—freedom. I would rather live in a tepee and go without meat when game is scarce than give up my privileges as a free Indian, even though I could have all that white men have. We marched across the lines of our reservation, and the soldiers followed us. They attacked our village, and we killed them all. What would you do if your home was attacked? You would stand up like a brave man and defend it. That is our story. I have spoken.

S
OURCE:
James Creelman.
On the Great Highway: The Wanderings and Adventures of a Special Correspondent.
Boston: Lothrop Publishing Company, 1901.

BRET
HARTE

For a time, Bret Harte (1836–1902) was almost as popular a writer as Mark Twain. Born and raised in New York State, he gained his literary reputation in California, where he wrote “Western” poetry and many comic stories. This humorous and touching story takes place, however, in New England, the eastern shore of his short-story collection
Drift from Two Shores
.

My
Friend, the Tramp
(1878)

I
HAD BEEN
sauntering over the clover downs of a certain noted New England seaport. It was a Sabbath morning, so singularly reposeful and gracious, so replete with the significance of the seventh day of rest, that even the Sabbath bells ringing a mile away over the salt marshes had little that was monitory, mandatory, or even supplicatory in their drowsy voices. Rather they seemed to call from their cloudy towers, like some renegade muezzin: “Sleep is better than prayer; sleep on, O sons of the Puritans! Slumber still, O deacons and vestrymen! Let, oh let those feet that are swift to wickedness curl up beneath thee! those palms that are itching for the shekels of the ungodly lie clasped beneath thy pillow! Sleep is better than prayer.”

And, indeed, though it was high morning, sleep was still in the air. Wrought upon at last by the combined influences of sea and sky and atmosphere, I succumbed, and lay down on one of the boulders of a little stony slope that gave upon the sea. The great Atlantic lay before me, not yet quite awake, but slowly heaving the rhythmical expiration of slumber. There was no sail visible in the misty horizon. There was nothing to do but to lie and stare at the unwinking ether.

Suddenly I became aware of the strong fumes of tobacco. Turning my head, I saw a pale blue smoke curling up from behind
an
adjacent boulder. Rising, and climbing over the intermediate granite, I came upon a little hollow, in which, comfortably extended on the mosses and lichens, lay a powerfully built man. He was very ragged; he was very dirty; there was a strong suggestion about him of his having too much hair, too much nail, too much perspiration; too much of those superfluous excrescences and exudations that society and civilization strive to keep under. But it was noticeable that he had not much of anything else. It was The Tramp.

With that swift severity with which we always visit rebuke upon the person who happens to present any one of our vices offensively before us, in his own person, I was deeply indignant at his laziness. Perhaps I showed it in my manner, for he rose to a half-sitting attitude, returned my stare apologetically, and made a movement toward knocking the fire from his pipe against the granite.

“Shure, sur, and if I'd belaved that I was trispassin' on yer honor's grounds, it's meself that would hev laid down on the say shore and takin' the salt waves for me blankits. But it's sivinteen miles I've walked this blessed noight, with nothin' to sustain me, and hevin' a mortal wakeness to fight wid in me bowels, by reason of starvation, and only a bit o' baccy that the Widdy Maloney giv' me at the cross roads, to kape me up entoirley. But it was the dark day I left me home in Milwaukee to walk to Boston; and if ye'll oblige a lone man who has left a wife and six children in Milwaukee, wid the loan of twenty-five cints, furninst the time he gits worruk, God'll be good to ye.”