Sheppard Lee, Written by Himself. Vol. II (of 2) - Bird Robert Montgomery

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at the mouth, and fall back in convulsions. Once he sat up in bed, and, looking like a corpse, began to sing a bacchanalian song; on another occasion, after lying for many minutes in apparent stupefaction, he leaped out of bed before he could be prevented, and, uttering a yell that was heard in the street, endeavoured to throw himself from the window.

      But the last raving act of all was the most horrid. He rose upon his knees with a strength that could not be resisted, caught up his pillow, thrust it down upon the bed with both hands, and there held it, with a grim countenance and a chuckling laugh. None understood the act but myself: no other could read the devilish thoughts then at work in his bosom. It was the scene enacted in the chamber of his parent – he was repeating the deed of murder – he was exulting, in imagination, over a successful parricide.

      In this thought he expired; for while still pressing upon the pillow with a giant's strength, he suddenly fell on his face, and when turned over was a corpse. He gave but a single gasp, and was no more.

      The horror of the spectacle drove me from the chamber, and I ran to my own to fall down and die; when the blessed thought entered my mind, that the wo on my spirit, the anguish, the distraction, were but a dream – that my very existence, as the miser and broken-hearted father, was a phantasm rather than a reality, since it was a borrowed existence – and that it was in my power to exchange it, as I had done other modes of being, for a better. I was Sheppard Lee, not Abram Skinner; and this was but a voluntary episode in my existence, which I was at liberty to terminate.

      The thought was rapture. I resolved to sally out and fasten upon the first body I could find, being certain I could be in none so miserable as I had been in that I now inhabited. Nay, the idea was so agreeable, the execution of it seemed to promise such certain release from a load of wretchedness, that I resolved to attempt it without even waiting for morning.

      I seized upon my hat and cloak, and, for fear I might stumble into some poor man's body, as I had done in the case of Dawkins's, I opened my strong-box, and clapped into my pockets all the money it contained, designing to take precautionary measures to transfer it along with my spirit to the new tenement. I seized upon the loaned money that had been repaid that day, together with a small sum that had been in the box before; and, had there been a million in the coffer, I should have nabbed it all, without much question of the right I actually possessed in it. The whole sum was small, not exceeding four hundred dollars, all being in bank-bills. I should have been glad of more, but was too eager to exchange my vile casing, with its miseries, for a better, to think of waiting till bank-hours next day.

      Taking possession, therefore, of this sum, and a dozen silver spoons that had been left in pledge a few days before, I hastened to put my plan into execution. I slipped down stairs, let myself out of the door as softly as if I had been an intruder, and set out, in a night of February, to search for a new body.

      CHAPTER VII.

      IN WHICH IT IS SHOWN THAT A MAN MAY BE MORE USEFUL AFTER DEATH THAN WHILE LIVING

      The reflection that I possessed the power (already thrice successfully exercised) to transfer my spirit, whenever I willed it, from one man's body to another, and so get rid of any afflictions that might beset me, was highly agreeable, and, under the present circumstances, consolatory. But there was one drawback to my satisfaction; and that was a discovery which I now made, that men's bodies were not to be had every day, at a moment's warning. This was the more provoking, as I knew there was no lack of them in the world, between eighty and ninety thousand men, women, and children having given up the ghost in the natural way that very day, whose corses would be on the morrow consigned to miserable holes in the earth, where they could and would be of no service to any person or persons whatever, the young doctors only excepted.

      And here I cannot help observing, that it is an extremely absurd practice thus to dispose of – to squander and throw away, as I may call it – the hosts of human bodies that are annually falling dead upon our hands; whereas, with the least management in the world, they might be converted into objects of great usefulness and value.

      According to the computation of philosophers, the population of the world may be reckoned in round numbers at just one thousand millions; of which number the annual mortality, at the low rate of three in a hundred, is thirty millions – and that without counting the extra million or two knocked on the head in the wars. Let us see what benefit might be derived from a judicious disposition of this mountain of mortality – I say mountain, for it is plain such a number of bodies heaped together would make a Chimborazo. The great mass of mankind might be made to subserve the purpose for which nature designed them, namely – to enrich the soil from which they draw their sustenance. According to the economical Chinese method, each of these bodies could be converted into five tons of excellent manure; and the whole number would therefore produce just one hundred and fifty millions of tons; of which one hundred and fifty thousand, being their due proportion, would fall to the share of the United States of America, enabling our farmers, in the course of ten or twelve years, to double the value of their lands. This, therefore, would be a highly profitable way of disposing of the mass of mankind. Such a disposition of their bodies would prove especially advantageous among American cultivators in divers districts, as a remedy against bad agriculture, and as the only means of handing down their fields in good order to their descendants. Such a disposition of bodies should be made upon every field of victory, so that dead heroes might be made to repair some of the mischiefs inflicted by live ones. The English farmers, it is well known, made good use of the bones left on the field of Waterloo; and though they would have done much better had they carried off the flesh with them, they did enough to show that war may be reckoned a good as well as an evil, and a great battle looked upon as a public blessing. A similar disposition (to continue the subject) of their mortal flesh might be, with great propriety, required, in this land, of all politicians and office-holders, from the vice-president down to the county collector; who, being all patriots, would doubtless consent to a measure that would make them of some use to their country. As for the president, we would have him reserved for a nobler purpose; we would have him boiled down to soap, according to the plan recommended by the French chymists, to be used by his successor in scouring the constitution and the minds of the people.

      In this manner, I repeat, the great bulk of human bodies could be profitably appropriated; but other methods should be taken with particular classes of men, who might claim a more distinguished and canonical disposition of their bodies. The rich and tender would esteem it a cruelty to be disposed of in the same way with the multitude. I would advise, therefore, that their bodies should be converted into adipocire, or spermaceti, to be made into candles, to be burnt at the tops of the lamp-posts; whereby those who never shone in life might scintillate as the lights of the public for a week or two after. Their bones might be made into rings and whistles, for infant democrats to cut their teeth on.

      The French and Italian philosophers, as I have learned from the newspapers, have made sundry strange, and, as I think, useful discoveries, in relation to the practicability of converting the human body into different mineral substances. One man changes his neighbour's bones into fine glass; a second turns the blood into iron; while a third, more successful still, transforms the whole body into stone. If these things be true, and I have no reason to doubt them, seeing that I found them, as I said before, in the newspapers, they offer us new modes of appropriation, applicable to the bodies of other interesting classes. Lovers might thus be converted into jewels, which, although false, could be worn with less fear of losing them than happens with living inamoratos; or, in case of extreme grief on the part of the survivers, into looking-glasses, where the mourners would find a solace in the contemplation of their own features. The second process, namely, the conversion of blood into iron, would be peculiarly applicable in the case of soldiers too distinguished to be cast into corn-fields; and, indeed, nothing could be more natural than that those whose blood we buy with gold, should pay us back our change in iron. The last discovery could be turned to equal profit, and would do away with the necessity of employing statuaries in all cases where their services are now required. But I would confine the process of petrifaction to those in whom Nature had indicated its propriety by beginning the process herself. None could with greater justice claim to have their bodies turned into stone, than those whose hearts were of the same material; and I should propose, accordingly, that such a transformation of bodies should be made only in the case of tyrants,

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