The least opposition or contradiction threw him into a great rage, and set him screaming, and cursing, and gesticulating like any street drab.

When he wished more clothes, which was pretty often, one of his dupes furnished the money. When he wanted cash for any purpose indeed, they gave it him.

This half-crazy knave and abominable humbug was Robert Matthews, who called himself Matthias. He was of Scotch descent, and born about 1790, in Washington county, New York; and his blood was tainted with insanity, for a brother of his died a lunatic. He was a carpenter and joiner of uncommon skill, and up to nearly his fortieth year lived, on the whole, a useful and respectable life, being industrious, a professing Christian of good standing, and (having married in 1813) a steady family-man. In 1828 and 1829, while living at Albany, he gradually became excited about religious subjects; his first morbid symptoms appearing after hearing some sermons by Rev. E. N. Kirk, and Mr. Finney the revivalist. He soon began to exhort his fellow-journeymen instead of minding his work, so uproariously that his employer turned him away.

He discovered a text in the Bible that forbid Christians to shave. He let his hair and beard grow; began street-preaching in a noisy, brawling style; announced that he was going to set about converting the whole city of Albany--which needed it badly enough, if we may believe the political gentlemen. Finding however, that the Lobby, or the Regency, or something or other about the peculiar wickedness of Albany, was altogether too much for him, he began, like Jonah at Nineveh, to announce the destruction of the obstinate town; and at midnight, one night in June, 1826, he waked up his household, and saying that Albany was to be destroyed next day, took his three little boys--two, four, and six years old--his wife and oldest child (a daughter refusing to go,) and "fled to the mountains." He actually walked the poor little fellows forty miles in twenty-four hours, to his sister's in Washington county.

Here he was reckoned raving crazy; was forcibly turned out of church for one of his brawling interruptions of service, and sent back to Albany, where he resumed his street-preaching more noisily than ever. He now began to call himself Matthias, and claimed to be a Jew. Then he went on a long journey to the Western and Southern States, preaching his doctrines, getting into jail, and sometimes fairly cursing his way out; and, returning to New York city, preached up and down the streets in his crazy, bawling fashion, sometimes on foot and sometimes on an old bony horse.

His New York city dupes, Elijah Pierson and Benjamin H. Folger and their families, together with a Mr. Mills and a few more, figured prominently in the chief chapter of Matthews' career, during two years and a half, from May, 1832, to the fall of 1834.

Pierson and Folger were the leaders in the folly. These men, merchants of wealth and successful in business, were of that sensitive and impressible religious nature which is peculiarly credulous and liable to enthusiasms and delusions. They had been, with a number of other persons, eagerly engaged in some extravagant religious performances, including excessive fasts and asceticisms, and a plan, formed by one of their lady friends, to convert all New York by a system of female visitations and preachings--a plan not so very foolish, I may just remark, if the she apostles are only pretty enough!

Pierson, the craziest of the crew, besides other wretched delusions, had already fancied himself Elijah the Tishbite; and when his wife fell ill and died a little while before this time, had first tried to cure her, and then to raise her from the dead, by anointing with oil and by the prayer of faith, as mentioned in the Epistle of Saint James.

Curiously enough, a sort of lair or nest, very soft and comfortable, was thus made ready for our religious humbug, just as he wanted it worst; for in these days he was but seedy. He heard something of Pierson, I don't know how; and on the 5th of May, 1832, he called on him. Very quickly the poor fellow recognized the long-bearded prophetical humbug as all that he claimed to be--a possessor and teacher of all truth, and as G.o.d himself.

Mills and Folger easily fell into the same pitiable foolery, on Pierson's introduction. And the lucky humbug was very soon living in clover in Mills' house, which he chose first; had admitted the happy fools, Pierson and Folger, as the first two members of his true church; Pierson, believing that from Elijah the Tishbite he had become John the Baptist, devoted himself as a kind of servant to his new Messiah; and the deluded men began to supply all the temporal wants of the impostor, believing their estates set apart as the beginning of the material Kingdom of G.o.d!

After three months, some of Mills' friends, on charges of lunacy, caused Mills to be sent to Bloomingdale Asylum, and Matthias to be thrust into the insane poor's ward at Bellevue, where his beard was forcibly cut off, to his extreme disgust. His brother, however, got him out by a habeas corpus, and he went to live with Folger. Mills now disappears from the story.

Matthias remained in the full enjoyment of his luxurious establishment, until September, 1834, it is true, with a few uncomfortable interruptions. He was always both insolent and cowardly, and thus often irritated some strong-minded auditor, and got himself into some pickle where he had to sneak out, which he did with much ease. In his seedy days the landlord of a hotel in whose bar-room he used to preach and curse, put him down when he grew too abusive, by coolly and sternly telling him to go to bed. Mr. Folger himself had one or two brief intervals of sense, in one of which, angered at some insolence of Matthias, he seized him by the throat, shook him well, and flung him down upon a sofa. The humbug knowing that his living was in danger, took this very mildly, and readily accepted the renewed a.s.surances of belief which poor Folger soon gave him. In the village of Sing Sing where Folger had a country-seat which he called Mount Zion, Matthias was exceedingly obnoxious. His daughter had married a Mr. Laisdell; and the humbug, who claimed that all Christian marriages were void and wicked, by some means induced the young wife to come to Sing Sing, where he whipped her more than once quite cruelly. Her husband came and took her away after encountering all the difficulty which Matthias dared make; and, at a hearing in the matter before a magistrate, he was very near getting tarred and feathered, if not something worse, and the danger frightened him very much.

He barely escaped being shaved by violence, and being thrown overboard to test his a.s.serted miraculous powers, at the hands of a stout and incredulous farmer on the steamboat between Sing Sing and New York.

While imprisoned at Bellevue before his trial, he was tossed in a blanket by the prisoners, to make him give them some money. The unlucky prophet dealt out d.a.m.nation to them in great quant.i.ties; but they told him it wouldn't work, and the poor humbug finally, instead of casting them into h.e.l.l, paid them a quarter of a dollar apiece to let him off.

When he was about to leave Folger's house, some roguish young men of Sing Sing forged a warrant, and with a counterfeit officer seized the humbug, and a second time shaved him by force. He was one day terribly "set back" as the phrase is, by a sharpish answer. He gravely a.s.serted to a certain man that he had been on the earth eighteen hundred years.

His hearer, startled and irreverent, exclaimed:

"The devil you have! Do you tell me so?"

"I do," said the prophet.

"Then," rejoined the other, "all I have to say is, you are a remarkably good-looking fellow for one of your age."

The confounded prophet grinned, scowled, and exclaimed indignantly:

"You are a devil, Sir!" and marched off.

In the beginning of August, 1834, the unhappy Pierson died in Folger's house, under circ.u.mstances amounting to strong circ.u.mstantial evidence that Matthias, with the help of the colored cook, an enthusiastic disciple, had poisoned him with a.r.s.enic. The rascal pretended that his own curse had slain Pierson. There was a post mortem, an indictment, and a trial, but the evidence was not strong enough for conviction. Being acquitted, he was at once tried again for an a.s.sault and battery on his daughter by the aforesaid whippings; and on this charge he was found guilty and sent to the county jail for three months, in April, 1835. The trial for murder was just before--the prophet having lain in prison since his apprehension for murder in the preceding autumn. Mr. Folger's delusion had pretty much disappeared by the end of the summer of 1834.

He had now become ruined, partly in consequence of foolish speculations jointly with Pierson, believed to be conducted under Divine guidance, and partly because his strange conduct destroyed his business reputation and standing. The death of Pierson, and some very queer matters about another apparent poisoning-trick, awakened the suspicions of the Folgers; and after a good deal of scolding and trouble with the impostor, who hung on to his comfortable home like a good fellow, Folger finally turned him out, and then had him taken up for swindling. He had been too foolish himself, however, to maintain this charge; but, shortly after, the others, for murder and a.s.sault, followed, with a little better success.

This imprisonment seems to have put a sudden and final period to the prophetical and religious operations of Master Matthias, and to the follies of his victims, too. I know of no subsequent developments of either kind. Matthias disappears from public life, and died, it is said, in Arkansas; but when, or after what further career, I don't know. He was a shallow knave, and undoubtedly also partly crazy and partly the dupe of his own nonsense. If he had not so opportunely found victims of good standing, he would not have been remembered at all, except as George Munday, the "hatless prophet," and "Angel Gabriel Orr," are remembered--as one more obscure, crazy street-preacher. And as soon as his accidental supports of other people's money and enthusiasm failed him, he disappeared at once. Many of my readers will remember distinctly, as I do, the remarkable career of this man, and the humiliating position in which his victims were placed. In the face of such an exposition as this of the weakness and credulity of poor human nature in this enlightened country of common schools and colleges, in the boasted wide-awake nineteenth century, who shall deny that we can study with interest and profit the history of impositions which have been practiced upon mankind in every possible phase throughout every age of the world, including the age in which we live? There is literally no end to these humbugs; and the reader of these pages, weak as may be my attempts to do the subject justice, will learn that there is no country, no period, and no sphere in life which has not been impiously invaded by the genius of humbug, under more disguises and in more shapes than it has entered into the heart of man to conceive.

CHAPTER XLV.

A RELIGIOUS HUMBUG ON JOHN BULL.--JOANNA SOUTHCOTT.--THE SECOND SHILOH.

Joanna Southcott was born at St. Mary's Ottery in Devonshire, about the year 1750. She was a plain, stout-limbed, hard-fisted farmer la.s.s, whose toils in the field--for her father was in but very moderate circ.u.mstances--had tawned her complexion and hardened her muscles, at an early age. As she grew toward woman's estate, necessity compelled her to leave her home and seek service in the city of Exeter, where for many years, she plodded on very quietly in her obscure path, first, as a domestic hireling, and subsequently as a washer woman.

I have an old and esteemed friend on Staten Island whose father, still living, recollects Joanna well, as she used to come regularly to his house of a Monday morning, to her task of cleansing the family linen. He was then but a little lad, yet he remembers her quite well, with her stout, robust frame, and buxom and rather attractive countenance, and her queer ways. Even then she was beginning to invite attention by her singular manners and discourse, which led many to believe her demented.

It was at Exeter that Joanna became religiously impressed, and joined the Wesleyan Methodists, as a strict and extreme believer in the doctrines of that sect. During her attendance upon the Wesleyan rites, she became intimate with one Sanderson, who, whether a designing rogue, or only a very fanatical believer, pretended that he had discovered in the good washerwoman a Bible prodigy; and it was not long before the poor creature began literally, to "see sights" and dream dreams of the most preternatural description, for which Sanderson always had ready some very telling interpretation. Her visions were of the most thoroughly "mixed" character withal, sometimes transporting her to the courts of heaven, and sometimes to a very opposite region, celebrated for its latent and active caloric. When she ranged into the lower world, she had a very unpleasant habit of seeing sundry scoffers and unbelievers (in herself) belonging to the congregation, in very close but disadvantageous intercourse with the Evil One, who was represented as having a particular eye to others around her, even while they laid claim to special piety. Of course, such revelations as these could not be tolerated in any well regulated community, and when some most astounding religious gymnastics performed by Joanna in the midst of prayers and sermons, occurred to heap up the measure of her offences, it became full time to take the matter in hand, and the prophetess was expelled. Now, those whom she had not served up openly with brimstone, agreeing with her about those whom she had thus "cooked," and delighted in their own exemption from that sort of dressing, seceded in considerable numbers, and became Joanna's followers. This gave her a nucleus to work upon, and between 1790 and 1800, she managed to make herself known throughout Britain, proclaiming that she was to be the destined Mother of the Second Messiah, and although originally quite illiterate, picking up enough general information and Bible lore, to facilitate her publication of several very curious, though sometimes incoherent works. One of the earliest and most startling of these was her "Warning to the whole World, from the Sealed Prophecies of Joanna Southcott, and other communications given since the writings were opened on the 12th of January, 1803." This foretold the close approach of the great red dragon of the Revelations, "with seven heads and ten horns, and seven crowns upon his heads," and the birth of the "man-child who was to rule all nations with a rod of iron."

In 1805, a shoemaker named Tozer built her a chapel in Exeter at his own expense, and it was, from the first, constantly filled on service-days with eager worshipers. Here she gave exhortations, and prophesied in a species of religious frenzy or convulsion, sometimes uttering very heavy prose, and sometimes the most fearful doggerel rhyme resembling--well--perhaps our alb.u.m effusions here at home!

Indeed, I can think of nothing else equally fearful. In these paroxysms, Joanna raved like an ancient Pythoness whirling on her tripod, and to just about the same purpose. Yet, it was astonishing to see how the thing went down. Crowds of intelligent people came from all parts of the United Kingdom to listen, be converted, and to receive the "seals" (as they were called) that secured their fortunate possessor unimpeded and immediate admission to heaven. Of course, tickets so precious could not be given away for nothing, and the seal trade in this new form proved very lucrative.

The most remarkable of all these conversions was that of the celebrated engraver, William Sharp, who, notwithstanding his eminent position as an artist, by no means bore out his name in other things. He had previously become thoroughly imbued with the notions of Swedenborg, Mesmer, and the famous Richard Brothers, and was quite ripe for anything fantastic. Such a convert was a perfect G.o.dsend to Joanna, and she was easily persuaded to accompany him to London, where her congregations rapidly increased to enormous proportions, even rivaling those now summoned by the "drum ecclesiastical" and orthodox of the Rev. Mr. Spurgeon.

The whole sect extended until, in 1813, it numbered no less than one hundred thousand members, signed and "sealed"--Mr. Sharp occupying a most conspicuous position at the very footstool of the Prophetess. Late in 1813, appeared the "Book of Wonders," "in five parts," and it was a clincher. Poor Sharp came in largely for the expenses, but valiantly stood his ground against it all. At length, in 1814, the great Joanna dazzled the eyes of her adherents and the world at large with her "Prophecies concerning the Prince of Peace." This delectable manifesto flatly announced to mankind that the second Shiloh, so long expected, would be born of the Prophetess at midnight, on October 19, in that same year, _i. e._ 1814. The inspired writer was then enceinte, although a virgin, as she expressly and solemnly declared, and in the sixty-fourth year of her age. Among the other preternatural concomitants of this antic.i.p.ated eventful birth, was the fact that the period of her pregnancy had lasted for several years.

Of course, this stupendous announcement threw the whole sect into ecstasies of religious exultation; while, on the other hand, it afforded a fruitful subject of ridicule for the utterly irreverent London pamphleteers. Poor Sharp, who had caused a magnificent cradle and baby-wardrobe to be got ready at his own expense, was most unmercifully scored. The infant was caricatured with a long gray beard and spectacles, with Sharp in a duster carefully rocking him to sleep, while Joanna the Prophetess treated the engraver to some "cuts" in her own style, with a bunch of twigs.

On the appointed night, the street in which Joanna lived was thronged with the faithful, who, undeterred by sarcasm, fully credited her prediction. They bivouacked on the side-walks in motley crowds of men, women, and children; and as the hours wore on, and their interest increased, burst forth into spontaneous psalmody. The adjacent thoroughfares were as densely jammed with curious and incredulous spectators, and the mutton pie and ballad businesses flourished extensively. The interior of the house, with the exception of the sick chamber, was illuminated in all directions, and the dignitaries of the sect held the ante-rooms and corridors, "in full fig," to receive the expected guest. But the evening pa.s.sed, then midnight came, then morning, but alas! no Shiloh; and, little by little, the disappointed throngs dispersed! Poor Joanna, however, kept her bed, and finally, after many fresh paroxysms and prophecies, on the 27th of December, 1814, gave up the ghost--the indefatigable Sharp still declaring that she had gone to heaven for a season, only to legitimatize the unborn infant, and would re-arise again from death, after four days, with the Shiloh in her arms. So firm was this faith in him and many other respectable persons, that the body of the Prophetess was retained in her house until the very last moment. When the dissection demanded by the majority of the sect could no longer be delayed, that operation was performed, and it was found that the subject had died of ovarian dropsy; but was--as she had always maintained herself to be--a virgin. Dr.

Reece, who had been a devout believer, but was now undeceived, published a full account of this and all the other circ.u.mstances of her death, and another equally earnest disciple bore the expenses of her burial at St.

John's Wood, and placed over her a tombstone with appropriate inscriptions.

As late as 1863, there were many families of believers still existing near Chatham, in Kent; and even in this country can here and there be found admirers of the creed of Joanna Southcott, who are firmly convinced that she will re-appear some fine morning, with Sanderson on one side of her and Sharp on the other.

CHAPTER XLVI.

THE FIRST HUMBUG IN THE WORLD.--ADVANTAGES OF STUDYING THE IMPOSITIONS OF FORMER AGES.--HEATHEN HUMBUGS.--THE ANCIENT MYSTERIES.--THE CABIRI.--ELEUSIS.--ISIS.

The domain of humbug reaches back to the Garden of Eden, where the Father of lies practised it upon our poor, innocent first grandmother, Eve. This was the first and worst of all humbugs. But from that eventful day to the present moment, falsehood, hypocrisy, deception, imposition, cant, bigotry, false appearances and false pretences, superst.i.tions, and all conceivable sorts of humbugs, have had a full swing, and he or she who watches these things most closely, and reflects most deeply upon these various peculiarities, bearings, and results, will be best qualified to detect and to avoid them. For this reason, I should look upon myself as somewhat of a public benefactor, in exposing the humbugs of the world, if I felt competent to do the subject full justice.

Next to the fearful humbug practiced upon our first parents, came heathen humbugs generally. All heathenism and idolatry are one grand complex humbug to begin with. All the heathen religions always were, and are still, audacious, colossal, yet shallow and foolish, humbugs. The heathen humbugs were played off by the priests, the shrewdest men then alive. It is a curious fact that the heathen humbugs were all solemn.

This was because they were intended to maintain the existing religions, which, like all false religions, could not endure ridicule. They always appealed to the pious terrors of the public, as well as to its ignorance and appet.i.te for marvels. They offered nothing pleasant, nothing to love, nothing to gladden the heart and lift it up in joyful grat.i.tude, true adoration, and childlike confidence, prayer, and thanksgiving. On the contrary, awful noises, fearful sights, frightful threats, foaming at the mouth, dark sayings, secret processions, b.l.o.o.d.y sacrifices, grim priests, costly offerings, sleeps in darksome caverns to wait for a dream from the G.o.d--these were the machineries of the ancient heathen.

They were as crude and as ferocious as those of the King of Dahomey, or of the barbarous negroes of the Guinea coast. But they often show a cunning as keen and effective as that of any quack, or Philadelphia lawyer, or Davenport Brother, or Jackson Davis of to-day.

The most prominent of the heathen humbugs were the mysteries, the oracles, the sibyls (N. B., the word is often mis-spelled sybils,) and augury. Every respectable Pagan religion had some mysteries, just as every respectable Christian family has a bible--and, as an ill-natured proverb has it, a skeleton. It was considered a poor religion--a one horse religion, so to speak--that had no mysteries.

The chief mysteries were those of the Cabiri, of Eleusis, and of Isis.

These mysteries used exactly the same kind of machinery which proves so effective every day in modern mysteries, viz., shows, processions, voices, lights, dark rooms, frightful sights, solemn mummeries, striking costumes, big talks and preachments, threats, gabbles of nonsense, etc., etc.

The mysteries of the Cabiri are the most ancient of which anything is known. These Cabiri were a sort of "Original old Dr. Jacob Townsends" of divinities. They were considered senior and superior to Jupiter, Neptune, Plato, and the G.o.ds of Olympus. They were Pelasgic, that is, they belonged to that unknown ancient people from whom both the Greek and the Latin nations are thought to have come. The Cabiri afterward figured as the "elder G.o.ds" of Greece, the inventors of religion, and of the human race in fact, and were kept so very dark that it is not even known, with any certainty, who they were. The ancient heathen G.o.ds, like modern thieves, very usually objected to pa.s.s by their real names. The Cabiri were particularly at home in Lemnos, and afterward in Samothrace.

Their mysteries were of a somewhat unpleasant character, as far as we know them. The candidate had to pa.s.s a long time almost starved, and without any enjoyment whatever; was then let into a dark temple, crowned with olive, tied round with a purple girdle, and frightened almost to death with horrid noises, terrible sights of some kind, great flashes of light and deep darkness between, etc., etc. There was a ceremony of absolution from past sin, and a formal beginning of a new life. It is a curious fact, that this performance seems to have been a kind of pious marine insurance company; as the initiated, it was believed, could not be drowned. Perhaps they were put in a way to obtain a drier strangulation. The reason why these ceremonies were kept so successfully secret, is plain. Each man, as he was let in, and found what nonsense it was, was sure to hold his tongue and help the next man in, as in the modern case of the celebrated "Sons of Malta." It is to be admitted, however, to the credit of the Cabiri, that a doctrine of reformation, or of living a better practical life, seems to have been part of their religion. This is an interesting recognition, by heathen consciences, of one of the greatest moral truths which Christianity has enforced.

Something of the same kind can be traced in other heathen mysteries. But these heathen attempts at virtue invariably rotted out into aggravations of vice. No religion except Christianity ever contained the principle of improvement in it. Bugaboos and hob-goblins may serve for a time to frighten the ignorant into obedience; but if they get a chance to cheat the devil, they will be sure to do it. Nothing but the great doctrine of Christian love and brotherhood, and of a kind and paternal Divine government, has ever proved to be permanently reformatory, and tending to lift the heart above the vices and pa.s.sions to which poor human nature is p.r.o.ne.

The mysteries of Eleusis were celebrated every year at Eleusis, near Athens, in honor of Ceres, and were a regular "May Anniversary," so to speak, for the pious heathens of the period. It took just nine days to complete them; long enough for a puppy to get its eyes open. The candidates were very handsomely put through. On the first day, they got together; on the second, they took a wash in the sea; on the third, they had some ceremonies about Proserpine; on the fourth, no mortal knows what they did; on the fifth, they marched round a temple, two and two, with torches, like a Wide-Awake procession; on the sixth, seventh, and eighth, there were more processions, and the initiation proper, said to have been something like that of Free-masonry; so that we may suppose the victims rode the goat and were broiled on the gridiron. On the ninth day, the ceremony, they say, consisted in overturning two vessels of wine. I fear by this means that they all got drunk; and the more so, because the coins of Eleusis have a hog on one side, as much as to say, We make hogs of ourselves.

There was a set of mysteries at Athens, called Thesmophoria, and one at Rome, called the mysteries of the Bona Dea, which were celebrated by married women only. Various notions prevailed as to what they did. But can there be any reasonable doubt about it? They were, I fear, systematic conspirators' meetings, in which the more experienced matrons instructed the junior ones how to manage their husbands. If this was not their object, then it was to maintain the influence of the heathen clergy over the heathen ladies. Women have always been the const.i.tuents of priests where false religions prevailed, as they have, for better purposes, of the ministers of the Gospel among Christians.

The mysteries of the G.o.ddess Isis, which originated in Egypt, were, in general, like those of Ceres at Eleusis. The Persian mysteries of Mithra, which were very popular during part of the latter days of the Roman empire, were of the same sort. So were those of Bacchus, Juno, Jupiter, and various other heathen G.o.ds. All of them were celebrated with great solemnity and secrecy; all included much that was terrifying; and all of their secrets have been so faithfully kept that we have only guesses and general statements about the details of the performances.