Two or three persons having at different times intimated that if I would write an autobiography they would read it when they got leisure, I yield at last to this frenzied public demand and herewith tender my history.
Ours is a noble house, and stretches a long way back into antiquity. The earliest ancestor the Twains have any record of was a friend of the family by the name of Higgins. This was in the eleventh century, when our people were living in Aberdeen, county of Cork, England. Why it is that our long line has ever since borne the maternal name (except when one of them now and then took a playful refuge in an alias to avert foolishness), instead of Higgins, is a mystery which none of us has ever felt much desire to stir. It is a kind of vague, pretty romance, and we leave it alone. All the old families do that way.
Arthour Twain was a man of considerable note–a solicitor on the highway in William Rufus’s time. At about the age of thirty he went to one of those fine old English places of resort called Newgate, to see about something, and never returned again. While there he died suddenly.
Augustus Twain seems to have made something of a stir about the year 1160. He was as full of fun as he could be, and used to take his old saber and sharpen it up, and get in a convenient place on a dark night, and stick it through people as they went by, to see them jump. He was a born humorist. But he got to going too far with it; and the first time he was found stripping one of these parties, the authorities removed one end of him, and put it up on a nice high place on Temple Bar, where it could contemplate the people and have a good time. He never liked any situation so much or stuck to it so long.
Then for the next two hundred years the family tree shows a succession of soldiers–noble, high-spirited fellows, who always went into battle singing, right behind the army, and always went out a-whooping, right ahead of it.
This is a scathing rebuke to old dead Froissart’s poor witticism that our family tree never had but one limb to it, and that that one stuck out at right angles, and bore fruit winter and summer.
Early in the fifteenth century we have Beau Twain, called “the Scholar.” He wrote a beautiful, beautiful hand. And he could imitate anybody’s hand so closely that it was enough to make a person laugh his head off to see it. He had infinite sport with his talent. But by and by he took a contract to break stone for a road, and the roughness of the work spoiled his hand. Still, he enjoyed life all the time he was in the stone business, which, with inconsiderable intervals, was some forty-two years. In fact, he died in harness. During all those long years he gave such satisfaction that he never was through with one contract a week till the government gave him another. He was a perfect pet. And he was always a favorite with his fellow-artists, and was a conspicuous member of their benevolent secret society, called the Chain Gang. He always wore his hair short, had a preference for striped clothes, and died lamented by the government. He was a sore loss to his country. For he was so regular.
Some years later we have the illustrious John Morgan Twain. He came over to this country with Columbus in 1492 as a passenger. He appears to have been of a crusty, uncomfortable disposition. He complained of the food all the way over, and was always threatening to go ashore unless there was a change. He wanted fresh shad. Hardly a day passed over his head that he did not go idling about the ship with his nose in the air, sneering about the commander, and saying he did not believe Columbus knew where he was going to or had ever been there before. The memorable cry of “Land ho!” thrilled every heart in the ship but his. He gazed awhile through a piece of smoked glass at the penciled line lying on the distant water, and then said: “Land be hanged–it’s a raft!”
When this questionable passenger came on board the ship, be brought nothing with him but an old newspaper containing a handkerchief marked “B. G.,” one cotton sock marked “L. W. C.,” one woolen one marked “D. F.,” and a night-shirt marked “O. M. R.” And yet during the voyage he worried more about his “trunk,” and gave himself more airs about it, than all the rest of the passengers put together. If the ship was “down by the head,” and would not steer, he would go and move his “trunk” further aft, and then watch the effect. If the ship was “by the stern,” he would suggest to Columbus to detail some men to “shift that baggage.” In storms he had to be gagged, because his wailings about his “trunk” made it impossible for the men to hear the orders. The man does not appear to have been openly charged with any gravely unbecoming thing, but it is noted in the ship’s log as a “curious circumstance” that albeit he brought his baggage on board the ship in a newspaper, he took it ashore in four trunks, a queensware crate, and a couple of champagne baskets. But when he came back insinuating, in an insolent, swaggering way, that some of this things were missing, and was going to search the other passengers’ baggage, it was too much, and they threw him overboard. They watched long and wonderingly for him to come up, but not even a bubble rose on the quietly ebbing tide. But while every one was most absorbed in gazing over the side, and the interest was momentarily increasing, it was observed with consternation that the vessel was adrift and the anchor-cable hanging limp from the bow. Then in the ship’s dimmed and ancient log we find this quaint note:
“In time it was discouvered yt ye troblesome passenger hadde gone downe and got ye anchor, and toke ye same and solde it to ye dam sauvages from ye interior, saying yt he hadde founde it, ye sonne of a ghun!”
Yet this ancestor had good and noble instincts, and it is with pride that we call to mind the fact that he was the first white person who ever interested himself in the work of elevating and civilizing our Indians. He built a commodious jail and put up a gallows, and to his dying day he claimed with satisfaction that he had had a more restraining and elevating influence on the Indians than any other reformer that ever labored among them. At this point the chronicle becomes less frank and chatty, and closes abruptly by saying that the old voyager went to see his gallows perform on the first white man ever hanged in America, and while there received injuries which terminated in his death.
The great-grandson of the “Reformer” flourished in sixteen hundred and something, and was known in our annals as “the old Admiral,” though in history he had other titles. He was long in command of fleets of swift vessels, well armed and manned, and did great service in hurrying up merchantmen. Vessels which he followed and kept his eagle eye on, always made good fair time across the ocean. But if a ship still loitered in spite of all he could do, his indignation would grow till he could contain himself no longer– and then he would take that ship home where he lived and keep it there carefully, expecting the owners to come for it, but they never did. And he would try to get the idleness and sloth out of the sailors of that ship by compelling them to take invigorating exercise and a bath. He called it “walking a plank.” All the pupils liked it. At any rate, they never found any fault with it after trying it. When the owners were late coming for their ships, the Admiral always burned them, so that the insurance money should not be lost. At last this fine old tar was cut down in the fullness of his years and honors. And to her dying day, his poor heart-broken widow believed that if he had been cut down fifteen minutes sooner he might have been resuscitated.
Charles Henry Twain lived during the latter part of the seventeenth century, and was a zealous and distinguished missionary. He converted sixteen thousand South Sea islanders, and taught them that a dog-tooth necklace and a pair of spectacles was not enough clothing to come to divine service in. His poor flock loved him very, very dearly; and when his funeral was over, they got up in a body (and came out of the restaurant) with tears in their eyes, and saying, one to another, that he was a good tender missionary, and they wished they had some more of him.
Pah-go-to-wah-wah-pukketekeewis (Mighty-Hunter-with-a-Hog-Eye-Twain) adorned the middle of the eighteenth century, and aided General Braddock with all his heart to resist the oppressor Washington. It was this ancestor who fired seventeen times at our Washington from behind a tree. So far the beautiful romantic narrative in the moral story-books is correct; but when that narrative goes on to say that at the seventeenth round the awe-stricken savage said solemnly that that man was being reserved by the Great Spirit for some mighty mission, and he dared not lift his sacrilegious rifle against him again, the narrative seriously impairs the integrity of history. What he did say was:
“It ain’t no (hic) no use. ‘At man’s so drunk he can’t stan’ still long enough for a man to hit him. I (hic) I can’t ‘ford to fool away any more am’nition on him.”
That was why he stopped at the seventeenth round, and it was a good, plain, matter-of-fact reason, too, and one that easily commends itself to us by the eloquent, persuasive flavor of probability there is about it.
I also enjoyed the story-book narrative, but I felt a marring misgiving that every Indian at Braddock’s Defeat who fired at a soldier a couple of times (two easily grows to seventeen in a century), and missed him, jumped to the conclusion that the Great Spirit was reserving that soldier for some grand mission; and so I somehow feared that the only reason why Washington’s case is remembered and the others forgotten is, that in his the prophecy came true, and in that of the others it didn’t. There are not books enough on earth to contain the record of the prophecies Indians and other unauthorized parties have made; but one may carry in his overcoat pockets the record of all the prophecies that have been fulfilled.
I will remark here, in passing, that certain ancestors of mine are so thoroughly well-known in history by their aliases, that I have not felt it to be worth while to dwell upon them, or even mention them in the order of their birth. Among these may be mentioned Richard Brinsley Twain, alias Guy Fawkes; John Wentworth Twain, alias Sixteen-String Jack; William Hogarth Twain, alias Jack Sheppard; Ananias Twain, alias Baron Munchausen; John George Twain, alias Captain Kydd; and then there are George Francis Twain, Tom Pepper, Nebuchadnezzar, and Baalam’s Ass–they all belong to our family, but to a branch of it somewhat distinctly removed from the honorable direct line–in fact, a collateral branch, whose members chiefly differ from the ancient stock in that, in order to acquire the notoriety we have always yearned and hungered for, they have got into a low way of going to jail instead of getting hanged.
It is not well, when writing an autobiography, to follow your ancestry down too close to your own time–it is safest to speak only vaguely of your great-grandfather, and then skip from there to yourself, which I now do.
I was born without teeth–and there Richard III. had the advantage of me; but I was born without a humpback, likewise, and there I had the advantage of him. My parents were neither very poor nor conspicuously honest.
But now a thought occurs to me. My own history would really seem so tame contrasted with that of my ancestors, that it is simply wisdom to leave it unwritten until I am hanged. If some other biographies I have read had stopped with the ancestry until a like event occurred, it would have been a felicitous thing for the reading public. How does it strike you?