Ambrose Bierce - The Collected Works of Ambrose Bierce, Volume 8 / Epigrams, On With the Dance, Negligible Tales

The next act of this unhappy drama was an insurrection of cats. These sacred animals, seeing themselves doomed to starvation, held a mass-meeting and marched in procession through the streets, swearing and spitting like fiends. This revolt of the gods produced such consternation that many pious persons died of fright and all business was suspended to bury them and pass terrifying resolutions.

Matters were now about as bad as it seemed possible for them to be. Meetings among representatives of the hostile interests were held, but no understanding was arrived at that would hold. Every agreement was broken as soon as made, and each element of the discord was frantically appealing to the people. A new horror was in store.

It will be remembered that my father was a deodorizer of dead dogs, but was unable to practice his useful and humble profession because no one would employ him. The dead dogs in consequence reeked rascally. Then they struck! From every vacant lot and public dumping ground, from every hedge and ditch and gutter and cistern, every crystal rill and the clabbered waters of all the canals and estuaries—from all the places, in short, which from time immemorial have been preëmpted by dead dogs and consecrated to the uses of them and their heirs and successors forever—they trooped innumerous, a ghastly crew! Their procession was a mile in length. Midway of the town it met the procession of cats in full song. The cats instantly exalted their backs and magnified their tails; the dead dogs uncovered their teeth as in life, and erected such of their bristles as still adhered to the skin.

The carnage that ensued was too awful for relation! The light of the sun was obscured by flying fur, and the battle was waged in the darkness, blindly and regardless. The swearing of the cats was audible miles away, while the fragrance of the dead dogs desolated seven provinces.

How the battle might have resulted it is impossible to say, but when it was at its fiercest the Federated Union of Old Maids came running down a side street and sprang into the thickest of the fray. A moment later my mother herself bore down upon the warring hosts, brandishing a cleaver, and laid about her with great freedom and impartiality. My father joined the fight, the municipal authorities engaged, and the general public, converging on the battle-field from all points of the compass, consumed itself in the center as it pressed in from the circumference. Last of all, the dead held a meeting in the cemetery and resolving on a general strike, began to destroy vaults, tombs, monuments, headstones, willows, angels and young sheep in marble—everything they could lay their hands on. By nightfall the living and the dead were alike exterminated, and where the ancient and sacred city of Sardasa had stood nothing remained but an excavation filled with dead bodies and building materials, shreds of cat and blue patches of decayed dog. The place is now a vast pool of stagnant water in the center of a desert.

The stirring events of those few days constituted my industrial education, and so well have I improved my advantages that I am now Chief of Misrule to the Dukes of Disorder, an organization numbering thirteen million American workingmen.

It was a wicked thing to do, certainly. I have often regretted it since, and if the opportunity of doing so again were presented I should hesitate a long time before embracing it. But I was young then, and cherished a species of humor which I have since abjured. Still, when I remember the character of the people who were burlesquing and bringing into disrepute the letter and spirit of our holy religion I feel a certain satisfaction in having contributed one feeble effort toward making them ridiculous. In consideration of the little good I may have done in that way, I beg the reader to judge my conceded error as leniently as possible. This is the story.

Some years ago the town of Harding, in Illinois, experienced "a revival of religion," as the people called it. It would have been more accurate and less profane to term it a revival of Rampageanism, for the craze originated in, and was disseminated by, the sect which I will call the Rampagean communion; and most of the leaping and howling was done in that interest. Amongst those who yielded to the influence was my friend Thomas Dobsho. Tom had been a pretty bad sinner in a small way, but he went into this new thing heart and soul. At one of the meetings he made a public confession of more sins than he ever was, or ever could have been guilty of; stopping just short of statutory crimes, and even hinting, significantly, that he could tell a good deal more if he were pressed. He wanted to join the absurd communion the very evening of his conversion. He wanted to join two or three communions. In fact, he was so carried away with his zeal that some of the brethren gave me a hint to take him home; he and I occupied adjoining apartments in the Elephant Hotel.

Tom's fervor, as it happened, came near defeating its own purpose; instead of taking him at once into the fold without reference or "character," which was their usual way, the brethren remembered against him his awful confessions and put him on probation. But after a few weeks, during which he conducted himself like a decent lunatic, it was decided to baptise him along with a dozen other pretty hard cases who had been converted more recently. This sacrilegious ceremony I persuaded myself it was my duty to prevent, though I think now I erred as to the means adopted. It was to take place on a Sunday, and on the preceding Saturday I called on the head revivalist, the Rev. Mr. Swin, and craved an interview.

"I come," said I, with simulated reluctance and embarrassment, "in behalf of my friend, Brother Dobsho, to make a very delicate and unusual request. You are, I think, going to baptise him to-morrow, and I trust it will be to him the beginning of a new and better life. But I don't know if you are aware that his family are all Plungers, and that he is himself tainted with the wicked heresy of that sect. So it is. He is, as one might say in secular metaphor, 'on the fence' between their grievous error and the pure faith of your church. It would be most melancholy if he should get down on the wrong side. Although I confess with shame I have not myself embraced the truth, I hope I am not too blind to see where it lies."

"The calamity that you apprehend," said the reverend lout, after solemn reflection, "would indeed seriously affect our friend's interest and endanger his soul. I had not expected Brother Dobsho so soon to give up the good fight."

"I think sir," I replied reflectively, "there is no fear of that if the matter is skilfully managed. He is heartily with you—might I venture to say with us —on every point but one. He favors immersion! He has been so vile a sinner that he foolishly fears the more simple rite of your church will not make him wet enough. Would you believe it? his uninstructed scruples on the point are so gross and materialistic that he actually suggested soaping himself as a preparatory ceremony! I believe, however, if instead of sprinkling my friend, you would pour a generous basinful of water on his head—but now that I think of it in your enlightening presence I see that such a proceeding is quite out of the question. I fear we must let matters take the usual course, trusting to our later efforts to prevent the backsliding which may result."

The parson rose and paced the floor a moment, then suggested that he'd better see Brother Dobsho, and labor to remove his error. I told him I thought not; I was sure it would not be best. Argument would only confirm him in his prejudices. So it was settled that the subject should not be broached in that quarter. It would have been bad for me if it had been.