whom I was most conversant, there was no other vestige of the Christian religion than a faint observation of Sunday, and that merely as a day of rest for the aged, and a play for the young.

The first Christian service I ever heard was in the Garrison church, Baltimore county, Maryland, where my father had sent me to school. I was then about ten years old. The appearance of the church, the windows of which were Gothic, the white surplice of the minister, and the responses in the service, overwhelmed me with surprise.

Civilization. The causes which led to the present state of civilization of the western country, are subjects which deserve some consideration in a work of this nature.

The state of society and manners of the early settlers, as presented in these notes, shows very clearly that their grade of civilization was indeed low enough. The descendants of the English cavaliers from Maryland and Virginia, who settled mostly along the rivers, and the descendants of the Irish, who settled the interior parts of the country, were neither of them remarkable for science or urbanity of manners. The former were mostly illiterate, rough in their manners, and addicted to the rude diversions of horse-racing, wrestling, jumping, shooting, dancing, etc. These diversions were often accompanied with personal combats, which consisted of blows, kicks, biting and gouging. This mode of fighting was what they called rough and tumble. Sometimes a previous stipulation was made, to use the fists only. Yet these people were industrious, enterprising, generous in their hospitality, and brave in the defense of their country.

The rude sports of former times have been discontinued. Athletic trials of muscular strength and activity, in which there certainly is not much of merit, have given way to the more noble ambition for mental endowments, and skill in useful arts. To the rude, and often indecent songs, but roughly and unskillfully sung, have succeeded the psalm, the hymn, and swelling anthem. To the clamorous boast, the provoking banter, the biting sarcasm, the horrid oath and imprecation have succeeded urbanity of manners, and course of conversation enlightened by science, and chastened by mental attention and respect. Above all the direful spirit of revenge, the exercise of which so much approximated the character of many of the first settlers of our country to that of the worst of savages, is now unknown.

The state of society and manners from the commencement of the settlements in this country, during the lapse of many years, owing to the sanguinary character of the Indian mode of warfare, and other circumstances, was in a state of retrogression.

The early introduction of commerce was among the first means of changing, in some degree, the exterior aspect of the population of the country, and giving a new current to public feeling and individual pursuit. The huntsman and warrior, when he had exchanged his hunter's dress for that of the civilized man, soon

lost sight of his former occupations, and assumed a new character and a new line of life; like the soldier, who, when he receives his discharge, and lays aside his regimentals, soon loses the feeling of a soldier, and even forgets, in some degree his manual exercise. Had not commerce furnished the means of changing the dresses of our people, and the furniture of their houses; had the huntingshirt, moccasin and leggins, continued to be the dress of our men; had the three-legged stool, the noggin, the trencher and wooden bowl continued to be the furniture of our houses, our progress toward science and civilization would have been much slower. It may seem strange that so much importance is attached to the influence of dress in giving the, moral and intellectual character of society.

The ultimate objects of civilization are the moral and physical happiness of man. To the latter, the commodious mansion house, with its furniture, contributes essentially. The family mansions of the nations of the earth, furnish the criterion of the different grades of their moral and mental condition. The savages universally live in tents, wigwams, or lodges covered with earth. Barbarians next to these, may indeed have habitations something better; but of no value and indifferently furnished. Such are the habitations of the Russian Tartar, and Turkish peasantry.

Such is the effect of a large, elegant, and well furnished house, on the feelings and deportment of a family, that if you were to build one for a family of savages, by the occupancy of it, they would lose their savage character; or if they did not choose to make the exchange of that character, for that of civilization, they would forsake it for the wigwam and the woods. This was done by many of the early stock of backwoodsmen, even after they built comfortable houses for themselves. They no longer had the chance of "a fall hunt." The woods' pasture was eaten up. They wanted "elbow room." They therefore sold out and fled to the forest of the frontier settlements, choosing rather to encounter the toil of turning the wilderness into fruitful fields a second time, and even risk an Indian war, rather than endure the inconveniences of a crowded settlement. Kentucky first offered a resting-place for those pioneers, then Indiana, and now the Missouri, and it cannot be long before the Pacific Ocean will put a final stop to the westward march of those lovers of the wilderness.

The ministry of the gospel has contributed, no doubt, immensely to the happy change which has been effected in the state of our western society. At an early period of our settlements, three Presbyterian clergymen commenced their clerical labors in our infant settlements. They were pious, patient, laborious men, who collected their people into regular congregations, and did all for them that their circumstances would allow. It was no disparagement to them that their first churches were the shady groves, and their first pulpits a kind of tent, constructed of a few rough slabs, and cov

ered with clapboards. "He who dwelleth not exclusively in temples made with hands," was propitious to their devotions. From the outset, they prudently resolved to create a ministry in the country, and accordingly established little grammar schools at their own houses, or in their immediate neighborhoods. The course of education which they gave their pupils was indeed not extensive; but the piety of those who entered into the ministry, more than made up the deficiency.

At a later period the Methodist Society began their labors in the western parts of Virginia and Pennsylvania; their progress at first was slow, but their zeal and perseverance at length overcame every obstacle. The itinerant plan of their ministry is well calculated to convey the gospel throughout a thinly scattered population. Accordingly their ministry has kept pace with the extension of our settlements. The little cabin was scarcely built, and the little field fenced in, before these evangelical teachers made their appearance among them, collected them into societies, and taught them the worship of God. Had it not been for the labors of these indefatigable men, our country, as to a great extent of its settlements, would have been, at this day, a semi-barbaric region.

With the Catholics I have but little acquaintance, but have every reason to believe that, in proportion to the extent of their flocks they have done well. Their clergy, with apostolic zeal, but in an unostentatious manner, have sought out and ministered to their scattered flocks throughout the country; and, as far as I know, with good success. The Society of Friends in the western country are numerous, and their establishments in good order. Their habits of industry and attention to useful arts and improvements, are highly honorable to themselves, and worthy of imitation. The Baptists in the State of Kentucky took the lead in the ministry, and with great success. The German, Lutheran and Reformed Churches, have done well.

The Episcopal Church, which ought to have been foremost in gathering in their scattered flocks, have been the last, and done the least of any Christian community in the evangelical work. Taking the western country in its whole extent, at least one half of its population, was originally of Episcopalian parentage; but for want of a ministry of their own, have associated with other communities. They had no alternative but that of changing their profession, or living and dying without the ordinances of religion. It can be no subject of regret, that those ordinances were placed within their reach by other hands, while they were withheld by those, by whom, as a matter of right and duty, they ought to have been given. One single chorea episcopus, or suffragan bishop, of a faithful spirit, who twenty years ago (1804) should have "ordained them elders in every place" where they were needed, would have been the instrument of forming Episcopal congregations over a great extent of country, and which, by this time, would have become large, numerous, and respectable; but the opportunity was

neglected, and the consequent loss to this Church is irreparable. So total a neglect of the spiritual interests of so many valuable people, for so great a length of time, by a ministry so near at hand, is a singular and unprecedented fact in ecciasiastical history, the like of which never occurred before.

I beg that it may be understood, that with the distinguishing tenets of our religious societies, I have nothing to do, nor yet with the excellencies or defects of their ecclesiastical institutions. They are noticed on no other ground than that of their respective contributions to the science and civilization of the country. The last, but not the least of the means of our present civilization, are our excellent forms of government, and the administration of the laws.

ORIGIN OF CAMP-MEETINGS.

THE year 1799 was distinguished for the commencement of those great revivals of religion in the West, which introduced the practice of holding "camp-meetings" in the United States. This work commenced under the united labors of two brothers named M'Ghee, one a Presbyterian, and the other a Methodist preacher-the one settled over a congregation in Sumner, and the other in Smith county, West Tennessee.

In the year 1799 they set off on a tour together, through "the Barrens" toward Ohio, and on their way stopped at a settlement on Red River, to attend the administering of the sacrament in the congregation of the Rev. Mr. M'Gready, a Presbyterian clergyman. The M'Ghees and others preached on this occasion, and the congregation were astonishingly affected. Such was the movement among the people, evidently under the impulses of the Divine Spirit, that though Messrs. M'Gready, Hoge, and Rankin left the house, the M'Ghees continued in their places. William M'Ghee soon felt such a power come over him that he, not seeming to know what he did, left his seat and sat down on the floor, while John sat trembling under a consciousness of the power of God. In the meantime, there was great solemnity and weeping all over the house. He was expected to preach, but could not from excess of emotion.

The good effects resulting from this meeting, thus casually convened, induced the M'Ghees to appoint another on Muddy River. There a vast concourse of people assembled under the foliage of the trees, and continued their religious exercises day and night. This novel way of worship excited great attention. In the night the grove was illuminated with lighted candles, lamps, or torches. This, together with the stillness of the night, the solemnity which rested on every countenance, the pointed and earnest manner with which the preachers exhorted the people to repentance, prayer, and faith produced the most awful sensations in the minds of all pre

sent, and it resulted in the conversion of not less than one hundred souls. A still greater meeting of the same kind was held soon after on Desha's Creek, near the Cumberland River, at which many thousands attended. At these gatherings, the people are described by an eye witness, as falling under the power of the word, "like corn before a storm of wind," and that many thus affected," arising from the dust with Divine glory beaming upon their countenances," gave utterance to strains of ecstatic gratitude. In the meantime, the numbers who attended them continually increased, drawn together by various motives-the desire of benefit, the gratification of curiosity, and some to arm themselves with arguments of resistance to their progress; but many of those who thus came to mock, remained to pray."

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In 1801, the numbers who attended those which were held in Kentucky, had become immense. At one held on Cabin Creek, a Presbyterian minister who was present and took an active part, estimated the number at not less than twenty thousand. At this great meeting, the Methodists and Presbyterians united their efforts, seeming to bear down all opposition. The scene is represented as having been indescribably awful.

Few if any escaped without being affected. Such as tried to run from it, were frequently struck on the way, or impelled by some alarming signal to return. No circumstance at this meeting appeared more striking, than the great numbers that fell on the third night, and remained unconscious of external objects for hours together. To prevent their being trodden under foot by the multitude, they were collected together, and laid out in order, on two squares of the meeting-house, until a considerable part of the floor was covered, where they remained in charge of their friends, until they should pass through the strange phenomena of their conversion. But the great meeting at Cane Ridge, exceeded all. The number that fell at this meeting, was reckoned at about three thousand, among whom were several Presbyterian ministers, who, according to their own confession, had hitherto possessed only a speculative knowledge of religion. There, the formal professor, and the deist, and the intemperate, met with one common lot, and confessed with equal candor, that they were destitute of the true knowledge of God, and strangers to the religion of Jesus Christ.

In consequence of such a vast assemblage of people, it was impossible for one person to address them; hence, they were divided into several groups, and addressed by as many different speakers, while the whole grove at times, became vocal with the praise of God, and at others, pierced with the cries of distressed penitents. As before stated, the effect was peculiarly striking at night. The ranges of tents-the fires reflecting lights through the branches of the trees-the candles and lamps, illuminating the entire encamp

* See page 205; Article, "Strange Mental and Physical Phenomena."