THE LEATHERWOOD GOD. William Dean Howells

      Chapter 1

       Table of Contents

      Already, in the third decade of the nineteenth century, the settlers in the valley of Leatherwood Creek had opened the primeval forest to their fields of corn and tobacco on the fertile slopes and rich bottom-lands. The stream had its name from the bush growing on its banks, which with its tough and pliable bark served many uses of leather among the pioneers; they made parts of their harness with it, and the thongs which lifted their door-latches, or tied their shoes, or held their working clothes together. The name passed to the settlement, and then it passed to the man, who came and went there in mystery and obloquy, and remained lastingly famed in the annals of the region as the Leatherwood God.

      At the time he appeared the community had become a center of influence, spiritual as well as material, after a manner unknown to later conditions. It was still housed, for the most part, in the log cabins which the farmers built when they ceased to be pioneers, but in the older clearings, and along the creek a good many frame dwellings stood, and even some of brick. The population, woven of the varied strains from the North, East and South which have mixed to form the Mid-Western people, enjoyed an ease of circumstance not so great as to tempt their thoughts from the other world and fix them on this. In their remoteness from the political centers of the young republic, they seldom spoke of the civic questions stirring the towns of the East; the commercial and industrial problems which vex modern society were unknown to them. Religion was their chief interest and the seriousness which they had inherited from their Presbyterian, Methodist, Lutheran, and Moravian ancestry was expressed in their orderly and diligent lives; but the general prosperity had so far relaxed the stringency of their several creeds that their distinctive public rite had come to express a mutual toleration. The different sects had their different services; their ceremonies of public baptism, their revivals, their camp-meetings; but they gathered as one Christian people under the roof of the log-built edifice, thrice the size of their largest dwelling, which they called the Temple.

       I

       A storm of the afternoon before had cleared the mid-August air. The early sun was hot, but the wind had carried away the sultry mists, and infused fresh life into the day. Where Matthew Braile sat smoking his corncob pipe in the covered porchway between the rooms of his double-log cabin he insensibly shared the common exhilaration, and waited comfortably for the breakfast of bacon and coffee which his wife was getting within. As he smoked on he inhaled with the odors from her cooking the dense rich smell of the ripening corn that stirred in the morning breeze on three sides of the cabin, and the fumes of the yellow tobacco which he had grown, and cured, and was now burning. His serenity was a somewhat hawklike repose, but the light that came into his narrowed eyes was of rather amused liking, as a man on a claybank horse rode up before the cabin in the space where alone it was not hidden by the ranks of the tall corn. The man sat astride a sack with a grist of corn in one end balanced by a large stone in the other, and he made as if he were going on to the mill without stopping; but he yielded apparently to a temptation from within, since none had come from without. "Whoa!" he shouted at the claybank, which the slightest whisper would have stayed; and then he called to the old man on the porch, "Fine mornun', Squire!"

      Braile took out his pipe, and spat over the edge of the porch, before he called back, "Won't you light and have some breakfast?"

      "Well, no, thank you, Squire,"

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