Greenwich Village Part 3

In further quoting her mother, she tells of Sir. Peter's house itself--then Mr. Van Nest's--as a square frame residence, with gardens both of flowers and vegetables, stables and numbers of cows, chickens, pigeons and peac.o.c.ks. In the huge hall that ran through the house were mahogany tables loaded with silver baskets of fresh-made cake, and attended by negroes.

In our next chapter we are going back to meet this house a bit more intimately, and find out something of those who built it and lived in it, that fine gentleman, Sir. Peter Warren and his beautiful lady,--Susannah.

But let us not forget.

Greenwich was not exclusively a settlement of the rich and great nor even solely a health resort and refuge. There were, besides the fine estates and the mushroom business sections, two humbler off-shoots: Upper and Lower Greenwich. The first was the Skinner Road--now Christopher Street; the second lay at the foot of Brannan Street--now Spring. To the Upper Greenwich in 1796 came a distinction which would seem to have been of doubtful advantage,--the erection of the New York State Prison. It stood on Amos Street, now our Tenth, close to the river and was an imposing structure for its time--two hundred feet in length with big wings, and a stone-wall enclosure twenty feet in height.

Strange to say the Greenwichers did not object to the prison. They were quite proud of it, and seemed to consider it rather as an acquisition than a plague spot. No other village had a State Prison to show to visitors; Greenwich held its head haughtily in consequence.

A hotel keeper in 1811 put this "ad." in the _Columbia_:

"A few gentlemen may be accommodated with board and lodging at this pleasant and healthy situation, a few doors from the State Prison. The Greenwich stage pa.s.ses from this to the Federal Hall and returns five times a day."

Janvier says that the prison at Greenwich was a "highly volcanic inst.i.tution." They certainly seemed never out of trouble there. Behind its walls battle, murder and sudden death seemed the milder diversions. Mutiny was a habit, and they had a way of burning up parts of the building when annoyed. On one occasion they shut up all their keepers in one of the wings before setting fire to it, but according to the _Chronicle_ "one more humane than the rest released them before it was consumed."

Hugh Macatamney declares that these mutinies were caused by terrible brutality toward the prisoners. It is true that no one was hanged in the jail itself, the Potter's Field being more public and also more convenient, all things considered, but the punishments in this New York Bridewell were severe in the extreme. Those were the days of whippings and the treadmill,--a viciously brutal invention,--of bread and water and dark cells and the rest of the barbarities which society hit upon with such singular perversity as a means of humanising its derelicts. The prison record of Smith, the "revengeful desperado" who spent half a year in solitary confinement, is probably of as mild a punishment as was ever inflicted there.

In the grim history of the penitentiary there is one gleam of humour.

Mr. Macatamney tells it so well that we quote his own words:

"A story is told of an inmate of Greenwich Prison who had been sentenced to die on the gallows, but at the last moment, through the influence of the Society of Friends, had his sentence commuted to life imprisonment, and was placed in charge of the shoe shop in the prison. The Quakers worked for his release, and, having secured it, placed him in a shoe shop of his own. His business flourished, and he was prominently identified with the progress of the times. He had an itching palm, however, and after a time he forged the names of all his business friends, eloped with the daughter of one of his benefactors and disappeared from the earth, apparently. 'Murder will out' A few years after the forger returned to the city, and established himself under an a.s.sumed name in the making of shoes, forgetting, however, to maintain complacency, and thinking that no one would recognise him. In a pa.s.sion at what he considered the carelessness of one of his workmen regarding the time some work should have been delivered, he told the man he should not have promised it, as it caused disappointment. 'Master,'

said the workman, 'you have disappointed me worse than that.' 'How, you rascal?' 'When I waited a whole hour in the rain to see you hanged.'"

In 1828 and 1829 the prisoners were transferred to Sing Sing, and the site pa.s.sed into private hands and the Greenwich State Prison was no more. I believe there's a brewery there now.

It is an odd coincidence that the present Jefferson Market Police Court stands now at Tenth Street,--though a good bit further inland than the ancient State's Prison. The old Jefferson Market clock has looked down upon a deal of crime and trouble, but a fair share of goodness and comfort too. It is hopeful to think that the present regime of Justice is a kindlier and a cleaner one than that which prevailed when the treadmill and the dark cell were Virtue's methods of persuading Vice.

Someone, I know not who, wrote this apropos of prisons in Greenwich:

_"In these days fair Greenwich Village Slept by Hudson's rural sh.o.r.es, Then the stage from Greenwich Prison Drove to Wall Street thrice a day-- Now the sombre 'Black Maria'

Oftener drives the other way."_

But I like to think that the old clock, if it could speak, would have some cheering tales to tell. I like to believe that ugly things are slipping farther and farther from Our Village, that honest romance and clean gaiety are rather the rule there than the exception, and that, perhaps, the day will sometime dawn when there will be no more need of the shame of prisons in Greenwich Village.

The early social growth of the city naturally centred about its churches. Even in Colonial days conservative English society in New York a.s.sembled on Sunday with a devotion directed not less to fas.h.i.+on than to religion. We must not forget that America was really not America then, but Colonial England. A graceful militarism was the order of the day, and in the fas.h.i.+onable congregations were redcoats in plenty. The Church of England, as represented and upheld by Trinity Parish, was the church where everyone went. If one were stubborn in dissenting--which meant, briefly, if one were Dutch--one attended such of those st.u.r.dy outposts of Presbyterianism as one could find outside the social pale. But one was looked down upon accordingly.

It is not hard to make for oneself a colourful picture of a typical Sunday congregation in these dead and gone days. Trinity was the Spiritual Headquarters, one understands; St. Paul's came later, and was immensely fas.h.i.+onable. Though it was rather far out from Greenwich the Greenwich denizens patronised it at the expense of time and trouble. A writer, whose name I cannot fix at the moment, has described the Sabbath attendance:--ladies in powder and patches alighting from their chaises; servants, black of skin and radiant of garment; officers in scarlet and white uniforms (Colonel "Ol" de Lancey lost his patrimony a bit later because he clung to his!)--a soft, fluttering, mincing crowd--most representative of the Colonies, and loathed by the stiff-necked Dutch.

Trinity got its foothold in 1697, and the rest of the English churches had holdings under the Trinity shadow. St. Paul's (where Sir.

Peter Warren paid handsomely for a pew, and which is today perhaps the oldest ecclesiastic edifice in the city, and certainly the oldest of the Trinity structures) was built in 1764, on the street called Vesey because of the Rev. Mr. Vesey, its spiritual director. The "G.o.d's Acre" around it held many a noted man and woman. Yet, as it is so far from the ground in which we are now concerning ourselves, it seems a bit out of place perhaps. But one must perforce show the English church's beginnings, soon to find a more solid basis in St. John's Chapel, dear to all New Yorkers even nowadays when we behold it menaced by that unholy juggernaut, the subway.

St. John's was begun in 1803 and completed in 1807. It was Part of the old King's Farm, originally granted to Trinity by Queen Anne, who appears to have done quite a lot for New York, take it all in all. It was modelled after St. Martin's-in-the-Fields, in London, and always stood for English traditions and ideals. This did not prevent the British from capturing the organ designed for it and holding it up for ransom in the War of 1812. The organ was made in Philadelphia, but was captured en route by the British s.h.i.+p _Plantagenet_, a cruiser with seventy-four guns, which was in the habit of picking up little boats and holding them at $100 to $200 each. Luckily the church bell had been obtained before the war!

In regard to the organ, the _Weekly Register_ of Baltimore has this to say:

"A great business this for a s.h.i.+p of the line.... Now a gentleman might suppose that this article would have pa.s.sed harmless."

St. John's Park, now obliterated and given over to the modernism of the Hudson River Railroad Company, used, in the early fifties, to be still fas.h.i.+onable. Old New Yorkers given to remembrance speak regretfully of the quiet and peace and beauty of the Old Park--which is no more. But St. John's is still with us, "sombre and unalterable,"

as one writer describes it, "a stately link between the present and the past."

And doubtless nearly everyone who reads these pages knows of St.

John's famous "Dole"--the Leake Dole, which has been such a fruitful topic for newspaper writers for decades back.

John Leake and John Watts, in the year 1792, founded the Leake and Watts' Orphan House and John Leake, in so doing, added this curious bequest:

"I hereby give and bequeathe unto the rector and inhabitants of the Protestant Episcopal Church of the State of New York one thousand pounds, put out at interest, to be laid out in the annual income in sixpenny wheaten loaves of bread and distributed on every Sabbath morning after divine service, to such poor as shall appear most deserving."

This charity has endured through the years and is now the trust of St.

John's. I have been told--though I do not vouch for it--that the bread is given out not after divine service but very early in the morning, when the grey and silver light of the new day will not too mercilessly oppress the needy and unfortunate, some of them once very rich, who come for the Dole.

In 1822 St. Luke's was built--also a part of the elastic Trinity Parish, and probably the best-known church, next to old St. John's, that stands in Greenwich Village today.

The prejudices of the English Church in early New York prevented the Catholics from gaining any sort of foothold until after the British evacuation. In 1783 St. Peter's, the first Roman Catholic Church, was erected at Barclay Street, and much trouble they had, if account may be relied on. The reported tales of an escaped nun did much to inflame the bigoted populace, but this pa.s.sed, and today St. Joseph's, which was built in 1829, stands on the corner of Was.h.i.+ngton Place and Sixth Avenue.

It is not far away, by the bye, that the old Jewish cemetery is to be found. Alderman Curran quaintly suggested that an unwarned stranger might easily stub his toe on the little graveyard on Eleventh Street.

It is Beth Haim, the Hebrew Place of Rest, close to Milligan Lane. The same Eleventh Street, which (as we shall see later) was badly handicapped by "the stiff-necked Mr. Henry Brevoort" cut half of Beth Haim away. But a corner of it remains and tranquil enough it seems, not to say pleasant, though almost under the roar of the Elevated.

The Presbyterian churches got a foothold fairly early;--probably the first very fas.h.i.+onable one was that on Mercer Street. Its pastor, the Reverend Thomas Skinner, is chiefly, but deservedly, renowned for a memorable address he made to an a.s.sembly of children, some time in 1834. Here is an extract which is particularly bright and lucid:

"Catechism is a compendium of divine truth. Perhaps, children, you do not know the meaning of that word.

Compendium is synonymous with synopsis"!!!

[Ill.u.s.tration: THE CRADLE OF BOHEMIA. The first and most famous French restaurant in New York.]

The old Methodist churches were models of Puritanism. In the beginning they met in carpenter shops, or wherever they could. When they had real churches, they, for a long time, had separate entrances for the s.e.xes.

It was after I had read of this queer little side shoot of asceticism that I began to fully appreciate what a friend of mine had said to me concerning the New Greenwich.

"The Village," he said, "is a protest against Puritanism." And, he added: "It's just an island, a little island entirely surrounded by hostile seas!"

The Village, old and new, _is_ a protest. It is a voice in the wilderness. Some day perhaps it will conquer even the hostile seas.

Anyway, most of the voyagers on the hostile seas will come to the Village eventually, so _it_ should worry!

The Green Village is green no longer, except in scattered spots where the foliage seems to bubble up from the stone and brick as irrepressibly as Minetta Water once bubbled up thereabouts. But it is still the Village, and utterly different from the rest of the city.

Not all the commissioners in the world could change the charming, erratic plan of it; not the most powerful pressure of modern business could destroy its insistent, yet elusive personality. The Village has always persistently eluded incorporation in the rest of the city.

Never forget this: Greenwich was developed as independently as Boston or Chicago. It is not New York proper: it is an entirely separate place. At points, New York overflows into it, or it straggles out into New York, but it is first and foremost itself. It is not changeless at all, but its changes are eternal and superbly independent of, and inconsistent with, metropolitan evolution.

There was a formative period when, socially speaking, the growth of Greenwich was the growth of New York. But that was when Greenwich was almost the whole of fas.h.i.+onable New York. Later New York plunged onward and left the green cradle of its splendid beginnings. But the cradle remained, still to cherish new lives and fresh ideals and a society profoundly different, yet scarcely less exclusive in its way, than that of the Colonies. It has been described by so many writers in so many ways that one is at a loss for a choice of quotations. Perhaps the most whimsically descriptive is in O. Henry's "Last Leaf."

"In a little district west of Was.h.i.+ngton Square the streets have run crazy and broken themselves into small strips called 'places.' These 'places' make strange angles and curves. One street crosses itself a time or two. An artist once discovered a valuable possibility in this street.

Suppose a collector with a bill for paint, paper and canvas should, in traversing this route, suddenly meet himself coming back, without a cent having been paid on account!"

And Kate Jordan offers this concerning Waverly Place:

"Here Eleventh and Fourth streets, refusing to be separated by arithmetical arrangements, meet at an unexpected point as if to shake hands, and Waverly Place sticks its head in where some other street ought to be, for all the world like a village busybody who has to see what is happening around the corner."

But what of the spirit of Greenwich? The truth is that first and foremost Greenwich is the home of romance. It is a sort of Make Believe Land which has never grown up, and which will never learn to be modern and prosaic.