Read Ebook: Unwelcomed Visitor by Samachson Joseph

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Ebook has 121 lines and 11642 words, and 3 pages

"Never mind that. Why don't people pay any attention to me?"

"Why should they?"

"That is no answer!"

"But it is, sir," said the old gentleman with dignity. "They don't find you out of the ordinary. Why pay attention to you?"

"You mean that you are accustomed to visitors from space?"

"No, sir, I mean nothing of the kind. What I do mean is that we are by now thoroughly accustomed to the idea of you. I remember--"

"Never mind what you remember!"

"When I was a child, stories about visitors from Mars or Venus were already trite and stereotyped. What could a visitor do? What might a visitor look like? All the possible answers had already been given, and we were familiar with every one of them. We imagined visitors with tentacles and without, with a thousand legs and no legs, with five heads and seven feet, and eighteen stomachs. We imagined visitors who were plants, or electrical impulses, or viruses, or energy-creatures. They had the power to read minds, to move objects telekinetically and to travel through impossible dimensions. Their space ships were of all kinds, and they could race along with many times the speed of light or crawl with the speed of molasses. I do not know, sir, in which category you fall--whether you are animal, vegetable, mineral, or electrical--but I know that there is nothing new about you."

"Young man, I am a hundred and ten years old, and the idea of you was already ancient when I was eight. I remember reading about you in a comic book. You are not the first visitor who has pretended to be real. There were hundreds before you. I have seen press agent stunts by the dozen, and advertising pictures by the hundreds about Mars, about Venus, about the Moon, about visitors from interstellar space. Your pretended colleagues have walked the streets of innumerable cities, until now we are weary of the entire tribe of you. And you yourself, sir, if you will pardon the expression, you are an anticlimax."

"Your race must be insane," protested Xhanph. "For all you know I may come with great gifts which I wish to confer upon you."

"We have been fooled before. And in view of the fact, as I have reminded you, that time is money, we do not wish to bankrupt ourselves by investigating."

"But suppose I'm here to harm you!"

"If your race is capable of it, we can hardly stop you, so it is no use trying. If incapable, you are wasting your efforts."

"This is insanity, genuine racial insanity!"

"You repeat yourself. The fact is, we have become blas?," said the old man. "Thanks to the efforts of our science fiction writers, we have experienced in imagination all there is to experience in interplanetary contact, and the genuine article can be only a disappointment. I am reminded of an incident that occurred when Gerald Crombie, who was City Councilman at the time, ordered a twenty-five inch stereo set...."

Xhanph rolled away. He had his answer now, and he couldn't stand listening any longer to the old man's babbling. He rolled aimlessly, up one street and down another. And he thought of how they would receive his answer when he went back to Gfun.

Was it him or the planet that they would consider mad? Almost certainly, they wouldn't believe him. He could imagine the exchange of wondering glances, the first delicate hints that the long trip had deranged him, the not so delicate hints later on when he persisted in sticking to his story. He remembered the high hopes with which he had departed, the messages with which he had been entrusted by the Chief of Planetary Affairs, the Head of the Scientific Bureau, the Director of Economic Affairs, and countless others. And he could imagine the reception he would find when he reported that he had been unable to deliver a single message.

How long he rolled in this aimless fashion he did not know. After a time he seemed to come to his senses. It was no use trying to run away from reality, as he was doing. He had to go back to the ship and return to Gfun. Let them believe him or not, his report would tell the truth. And the pictorial and auditory records would confirm his story.

What a planet, he thought again. Of all its hundreds of millions, its billions of inhabitants, not one had the curiosity, the ordinary intellectual decency, to be interested in him. Not one had the imagination, the awareness--

"Pardon me," said a shrill voice, "Excuse me for reading thoughts, but I could not help overhearing--I am a visitor here myself."

He swung around. The figure before him was strange, but an aura of friendliness came from it and he knew there was nothing to fear. Nothing to fear--and much to be thankful for.

With a heartfelt double sigh, while disinterested passersby spared them not even a glance, pink tentacles and green streamers clasped in a gesture of friendship that spanned the millions of miles of interplanetary space.

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There were three sources from which the settlers came; and these sources were more or less in effect throughout the whole of Virginia's first century. First and foremost in numbers and importance were the sons of small farmers and tenant farmers, and younger sons of the laboring classes and small merchants. No matter how large the population may be, always there are positions of employment with a normal wage; but when the younger sons of a mechanic or other working man grow to maturity where there is only one wage-producing employment available to the family, the younger sons must seek a living from other sources. Farms cannot be reduced below the number of acres required to support one family. When that has been done and there are several sons, one of them must inherit the farm and the others must seek a living elsewhere.

The broad acres of Virginia and its equable climate attracted thousands of such younger sons, and also others who had not been successful and sought opportunity in a new land. The settlers came from every section of England, and from the bleak hills of Scotland; from Wales and also from Ireland. The English were mostly from the Anglican parishes of the Established Church. The Scottish new-comers were accustomed to membership in the Established Church of Scotland and they found little difficulty in living within the Established Church of Virginia. Indeed there is no recorded effort to establish a Presbyterian congregation in Virginia until the last quarter of the seventeenth century. So friendly was the feeling between the Anglicans and the Scottish Presbyterians in the Norfolk section that Rev. James Porter of Presbyterian ordination was the incumbent minister of the Anglican Lynnhaven Parish prior to 1676 and until his death in 1683.

A second source, certainly in the early years, was the rapidly increasing population of the cities and towns of England. It is of record that in the days of the London Company one town appropriated funds sufficient to pay the expenses to Virginia of a large number of its unemployed, and probably the same thing was done by other towns for their unemployed. Doubtless a little "pressure" was applied in the case of young men who had no occupation and no visible means of support. And shanghaiing, to use a modern term, was not unknown.

A third source from which settlers came developed from the custom which grew up in England of sending to Virginia, and later to all the colonies, persons who had been convicted of law-breaking. At that time there were some hundred felonies in the English code of jurisprudence for which the sentence of death by hanging could be imposed. These felonies included such offenses as stealing a pig or anything of greater value than a shilling. The ruling classes of England had long realized that punishments were too severe for offenses which today would be misdemeanors; and in the fifteenth century an effort had been made to mitigate the severity of punishment by an amendment of the law of "benefit of clergy." This law was a law of Parliament which had come down from earlier ages of the Church. Under that law an ecclesiastical person, either priest or monk, who was charged with a felony could not be tried by a civil court but was delivered up to the bishop of his diocese for trial in an ecclesiastical court.

The benefit of clergy law was early written into the Virginia code and continued in that code until after the Revolution. Harsh as was the law it showed a real effort to ameliorate still harsher laws, and it saved the lives in England and America of many thousands of first offenders. The first verse of the fifty-first Psalm was so frequently presented to be read by some convicted man or boy that it became known as the "neck verse" because it saved a life; and many a kindly official taught a 'teen-age boy that verse so that he could "read" it when it was presented to him.

One of the earliest records of the General Court of Virginia contains the following entry under date January 4, 1628/29:

William Reade, aged thirteen or fourteen years, convicted of manslaughter, when the verdict was read, and William Reade asked what he had to say for himself, that he ought not to die, demanded his clergy, whereupon he was delivered to the Ordinary.

There were many such instances. In Virginia the Governor was the Ordinary and as such had authority to accept the boy's plea, have him read the "neck verse," and thereby permit him to go free "after the burning."

The severity of the laws influenced the courts in many parts of England to permit or sentence an offender to escape death by going to one of the American colonies, and it became the custom to sentence convicted criminals to serve for a period of years in an American colony as an indentured servant. A great number of such "convicts" were sent to Virginia because of the constant demand there for indentured servants to cultivate the fields and for other duties.

Many of the convicts became useful citizens of the colony after their terms of servitude ended; but many did not reform and in time became such a menace that for a period after 1670 the General Assembly forbade that any more convicts be brought into the colony.

It can be seen therefore that from the beginning the population of Virginia grew by immigration from various sources and that not all who came to the colony were of the best type. The New England colonies had the advantage that their immigrants came in large part from dissenters from the Established Church of England. They came for "conscience sake," however, and with their concept of theocratic government the New England colonists could make it difficult indeed for immigrants they did not welcome. After Roger Williams had been exiled to Rhode Island and a few Quakers had been hanged on Boston Common, it was made clear to Baptists and Quakers, to Anglicans and to witches that Virginia was a more favorable climate for them than Massachusetts.

In contrast to New England, Virginia was founded and developed as a cross-section of the whole life of the British Isles, with its evil as well as its good; with ideals of freedom of thought which made no attempt to control a man's conscience; and with an ever growing concept of self-government and human freedom as already developed during nearly a thousand years and set out by the common law and the statute law of the race. Virginia was not founded upon any theocratic concept of government under the influence of a priestly class.

The life and community consciousness that developed in Virginia into the distinctive customs and ways of a well organized and firmly established commonwealth were necessarily different from those of the colonies in New England because of the differing conditions under which men lived. In the township system of New England a village normally became the township center and the people lived near enough to each other to enable them to meet frequently; to work and play together; to transact business; and to gossip of neighborhood affairs. In Virginia it was otherwise. In Virginia families lived on separate farms and each farm was of necessity a community within itself. Life was geared to the basic fact that tobacco was the money crop, and also was the real source of the financial strength and stability of the colony. Each family required a farm of sufficient acreage to raise tobacco as well as food-stuff and cattle; and throughout the whole colonial period the genius of Virginian life opposed the development of towns of greater population than was required for a shipping point and a warehouse, for the storing and grading of tobacco, and for a few agents of English and Scottish merchants.

Building a Christian Community

Of the period following the great massacre he wrote:

Receiving a supply of men, ammunition and victuals out of England, they again gathered heart, pursued their enemies, and so often worsted them, that the Indians were glad to sue for peace, and they, consented to it.

They again began to bud forth, to spread further, to gather wealth, which they rather profusely spent than providently husbanded, or aimed at any public good; or to make a country for posterity; but from hand to mouth, and for a present being; neglecting discoveries, planting orchards, providing for the winter preservation of their stocks, or thinking of anything stable or firm; and whilst tobacco, the only commodity they had to subsist on, bore a price, they wholly and eagerly followed that, neglecting their very planting of corn, and much relyed on England for the chiefest part of their provisions; so that being not alwayes amply supplied, they were often in such want, that their case and condition being relayted in England, it hindred and kept off many from going thither, who rather cast their eyes on the barren and freezing soyle of New-England, than to joyn with such an indigent and sottish people as were reported to be in Virginia.

Yet was not Virginia all this while without divers honest and vertuous inhabitants, who, observing the general neglect and licensiousnesses there, caused Assemblies to be call'd and laws to be made tending to the glory of God, the severe suppression of vices, and the compelling them not to neglect planting and tending such quantities of corn, as would not onely serve themselves, their cattle and hogs plentifully, but to be enabled to supply New-England with such proportions, as were extream reliefs to them in their necessities.

From this industry of theirs and great plenty of corn, , proceeded that great plenty of cattle and hogs, and out of which not only New-England hath been stocked and relieved, but all others parts of the Indies inhabited by Englishmen.

The inhabitants now finding the benefit of their industries, began to look with delight on their increasing stocks; , to take pride in their plentifully furnished tables, to grow not onely civil, but great observers of the Sabbath, to stand upon their reputations, and to be ashamed of that notorious manner of life they had formerly lived and wallowed in....

Then began the Gospel to flourish, civil, honourable, and men of great estates flocked in; famous buildings went forward, orchards innumerable were planted and preserved; tradesmen set on work and encouraged, staple commodities, as silk, flax, pot-ashes, etc., of which I shall speak further hereafter, attempted on, and with good success brought to perfection; so that this country which had a mean beginning, many back friends, two ruinous and bloody massacres, hath by God's grace out-grown all, and is become a place of pleasure and plenty.

It may possibly be worthwhile to compare the life of Virginia during its first two generations with the far west of the United States from the gold-rush days of 1849 to the end of the nineteenth century. There again, as in the Virginia of 1607, bona fide settlers of moral ideals and stability of life prevailed in the long run and developed self-governing states which maintained the moral code.

But Virginia had an advantage which the far west of the gold-rush days lacked. Virginia had an Established Church which in spite of its own problems and difficulties created a parish in every section, and provided clergymen as far as they could be obtained. It is granted that some at least of the clergymen were unworthy. The vestries themselves ejected men of that kind and services could be maintained by readers. And so the Word of God was read and prayer was offered regularly; and every man who could read had the Ten Commandments staring him in the face from the tablets on the wall behind the Holy Table. The individual might scorn and sneer but in the end the Law of God became the law of the community.

Men came to church in those early days. For one reason, the law of the colony required it and there was the threat of punishment if absence from church was reported to the grand jury. But there was another reason also, even though men and women were compelled to walk five or six miles to attend. That other reason was the loneliness of farm life in the early days of colonial Virginia. The churchyard on a Sunday morning was then the meeting-place of the whole community, and the only place where all could meet on the same level. The only other meetings were when elections were held at the Court House, every three or four years. And men might attend the meetings of the county court; but women could not vote, and they did not go to elections; nor were they apt to attend meetings of the county court except in rare instances when they were engaged in litigation. And the amount of hard liquor consumed on election days and county court days was also a deterrent.

Before the day of parish aid societies and women's guilds, the church service of a Sunday morning was moreover the only meeting to which everybody might come as of right; and while at church the women discussed affairs and neighbors within the church building the men outside walked about or sat on stumps or logs and held their discussions before and after the service hour.

The church with its churchyard was the public forum at which matters of public policy and public interest were discussed. It was here also that business was transacted; and it was here that community spirit of fellowship, of sympathy and of understanding was developed. The colonial government recognized all this by directing that every public communication which had to be brought to the attention of the people as a whole be read to the congregation of every church or chapel in the colony. And the Church recognized the same thing by providing that such announcements should be made immediately after the reading of the second lesson or New Testament lesson in the morning service. The approaching worshipper never knew what interesting announcement might be made at that time; so there was always an element of expectancy and suspense; perhaps an announcement of the banns of matrimony; perhaps the reading of a new law, or of some proclamation by the Governor and Council; perhaps the baptism of a baby, or even a marriage.

So it was that men and women of all classes came under the influence of Christian teaching whether they would or no; and the constant teaching and stressing of moral and Christian ideals of life had their effect in changing and improving the character of the community life.

The Coming of the Negro

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