In the Carquinez Woods

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Bret Harte. In the Carquinez Woods

CHAPTER I

CHAPTER II

CHAPTER III

CHAPTER IV

CHAPTER V

CHAPTER VI

CHAPTER VII

CHAPTER VIII

CHAPTER IX

CHAPTER X

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It was a peculiarity of the Carquinez Wood that it stood apart and distinct in its gigantic individuality. Even where the integrity of its own singular species was not entirely preserved, it admitted no inferior trees. Nor was there any diminishing fringe on its outskirts; the sentinels that guarded the few gateways of the dim trails were as monstrous as the serried ranks drawn up in the heart of the forest. Consequently, the red highway that skirted the eastern angle was bare and shadeless, until it slipped a league off into a watered valley and refreshed itself under lesser sycamores and willows. It was here the newly born city of Excelsior, still in its cradle, had, like an infant Hercules, strangled the serpentine North Fork of the American river, and turned its life current into the ditches and flumes of the Excelsior mines.

Newest of the new houses that seemed to have accidentally formed its single, straggling street was the residence of the Rev. Winslow Wynn, not unfrequently known as “Father Wynn,” pastor of the First Baptist church. The “pastorage,” as it was cheerfully called, had the glaring distinction of being built of brick, and was, as had been wickedly pointed out by idle scoffers, the only “fireproof” structure in town. This sarcasm was not, however, supposed to be particularly distasteful to “Father Wynn,” who enjoyed the reputation of being “hail fellow, well met” with the rough mining element, who called them by their Christian names, had been known to drink at the bar of the Polka Saloon while engaged in the conversion of a prominent citizen, and was popularly said to have no “gospel starch” about him. Certain conscious outcasts and transgressors were touched at this apparent unbending of the spiritual authority. The rigid tenets of Father Wynn’s faith were lost in the supposed catholicity of his humanity. “A preacher that can jine a man when he’s histin’ liquor into him, without jawin’ about it, ought to be allowed to wrestle with sinners and splash about in as much cold water as he likes,” was the criticism of one of his converts. Nevertheless, it was true that Father Wynn was somewhat loud and intolerant in his tolerance. It was true that he was a little more rough, a little more frank, a little more hearty, a little more impulsive than his disciples. It was true that often the proclamation of his extreme liberality and brotherly equality partook somewhat of an apology. It is true that a few who might have been most benefited by this kind of gospel regarded him with a singular disdain. It is true that his liberality was of an ornamental, insinuating quality, accompanied with but little sacrifice; his acceptance of a collection taken up in a gambling saloon for the rebuilding of his church, destroyed by fire, gave him a popularity large enough, it must be confessed, to cover the sins of the gamblers themselves, but it was not proven that HE had ever organized any form of relief. But it was true that local history somehow accepted him as an exponent of mining Christianity, without the least reference to the opinions of the Christian miners themselves.

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“An Injin! Yes, an out-and-out Cherokee. You see he calls himself Dorman—Low Dorman. That’s only French for ‘Sleeping Water,’ his Injin name!—‘Low Dorman.’”

“You mean ‘L’Eau Dormante,’” said Nellie.

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