The Online Library of Liberty

A project of Liberty Fund, Inc.

• Note.
• The Lord's Supper. Sermon Delivered Before the Second Church In Boston September 9, 1832
• Historical Discourse, At Concord, On the Second Centennial Anniversary of the Incorporation of the Town, September 12, 1835.
• Appendix.
• Address At the Dedication of the Soldiers' Monument In Concord April 19th, 1867.
• Appendix.
• Address On Emancipation In the British West Indies.
• War
• The Fugitive Slave Law. Lecture Read In the Tabernacle, New York City, March 7, 1854.
• The Assault Upon Mr. Sumner. Speech At a Meeting of the Citizens In the Town Hall, In Concord, May 26, 1856.
• Speech At the Kansas Relief Meeting In Cambridge, Wednesday. Evening, September 10, 1856.
• Remarks At a Meeting For the Relief of the Family of John Brown, At Tremont Temple, Boston, November 18, 1859.
• John Brown. Speech At Salem, January 6,
• Theodore Parker. an Address At the Memorial Meeting At the Music Hall, Boston, June 15, 1860.
• American Civilization.
• The Emancipation Proclamation. an Address Delivered In Boston In September, 1862.
• Abraham Lincoln. Bemarks At the Funeral Services Held In Concord, April 19, 1886.
• Harvard Commemoration Speech. July 21, 1865.
• Editors' Address. Massachusetts Quarterly Review, December, 184[editor: Illegible Number]
• Woman. a Lecture Read Before the Woman's Bights Convention Boston, September 20, 1855.
• Address to Kossuth. At Concord, May 11, 1852.
• Robert Burns. Speech At the Celebration of the Burns Centenary, Boston, January 25, 1869.
• Walter Scott. Remarks At the Celebration By the Massachusetts Historical Society of the Centennial Anniversary of His Birth, Boston, August 15, 1871.
• Remarks At the Meeting For Organizing the Free Religious Association, Boston, May 30, 1867.
• Speech At the Second Annual Meeting of the Free Religious Association, At Tremont Temple, Friday, May 28, 1869.
• The Fortune of the Republic. Lecture Delivered At the Old South Church, Boston, March 30, 1878.

APPENDIX.

ADDRESS
delivered in concord on the anniversary of the emancipation of the negroes in the british west indies, august 1, 1844.

ADDRESS
on emancipation in the british west indies.

FriendsandFellow Citizens:

We are met to exchange congratulations on the anniversary of an event singular in the history of civilization; a day of reason; of the clear light; of that which makes us better than a flock of birds and beasts: a day which gave the immense fortification of a fact, of gross history, to ethical abstractions. It was the settlement, as far as a great Empire was concerned, of a question on which almost every leading citizen in it had taken care to record his vote; one which for many years absorbed the attention of the best and most eminent of mankind. I might well hesitate, coming from other studies, and without the smallest claim to be a special laborer in this work of humanity, to undertake to set this matter before you; which ought rather to be done by a strict co-operation of many well-advised persons; but I shall not apologize for my weakness. In this cause, no man's weakness is any prejudice: it has a thousand sons; if one man cannot speak, ten others can; and, whether by the wisdom of its friends, or by the folly of the adversaries; by speech and by silence; by doing and by omitting to do, it goes forward. Therefore I will speak,—or, not I, but the might of liberty in my weakness. The subject is said to have the property of making dull men eloquent.

It has been in all men's experience a marked effect of the enterprise in behalf of the African, to generate an overbearing and defying spirit. The institution of slavery seems to its opponent to have but one side, and he feels that none but a stupid or a malignant person can hesitate on a view of the facts. Under such an impulse, I was about to say, If any cannot speak, or cannot hear the words of freedom, let him go hence,—I had almost said, Creep into your grave, the universe has no need of you! But I have thought better: let him not go. When we consider what remains to be done for this interest in this country, the dictates of humanity make us tender of such as are not yet persuaded. The hardest selfishness is to be borne with. Let us withhold every reproachful, and, if we can, every indignant remark. In this cause, we must renounce our temper, and the risings of pride. If there be any man who thinks the ruin of a race of men a small matter, compared with the last decoration and completions of his own comfort,—who would not so much as part with his ice-cream, to save them from rapine and manacles, I think I must not hesitate to satisfy that man that also his cream and vanilla are safer and cheaper by placing the negro nation on a fair footing, than by robbing them. If the Virginian piques himself on the picturesque luxury of his vassalage, on the heavy Ethiopian manners of his house-servants, their silent obedience, their hue of bronze, their turbaned heads, and would not exchange them for the more intelligent but precarious hired service of whites, I shall not refuse to show him that when their free-papers are made out, it will still be their interest to remain on his estate, and that the oldest planters of Jamaica are convinced that it is cheaper to pay wages than to own the slave.

The history of mankind interests us only as it exhibits a steady gain of truth and right, in the incessant conflict which it records between the material and the moral nature. From the earliest monuments it appears that one race was victim and served the other races. In the oldest temples of Egypt, negro captives are painted on the tombs of kings, in such attitudes as to show that they are on the point of being executed; and Herodotus, our oldest historian, relates that the Troglodytes hunted the Ethiopians in four-horse chariots. From the earliest time, the negro has been an article of luxury to the commercial nations. So has it been, down to the day that has just dawned on the world. Language must be raked, the secrets of slaughterhouses and infamous holes that cannot front the day, must be ransacked, to tell what negro-slavery has been. These men, our benefactors, as they are producers of corn and wine, of coffee, of tobacco, of cotton, of sugar, of rum and brandy; gentle and joyous themselves, and producers of comfort and luxury for the civilized world,—there seated in the finest climates of the globe, children of the sun,—I am heart-sick when I read how they came there, and how they are kept there. Their case was left out of the mind and out of the heart of their brothers. The prizes of society, the trumpet of fame, the privileges of learning, of culture, of religion, the decencies and joys of marriage, honor, obedience, personal authority and a perpetual melioration into a finer civility,—these were for all, but not for them. For the negro, was the slave-ship to begin with, in whose filthy hold he sat in irons, unable to lie down; bad food, and insufficiency of that; dis-franchisement; no property in the rags that covered him; no marriage, no right in the poor black woman that cherished him in her bosom, no right to the children of his body; no security from the humors, none from the crimes, none from the appetites of his master: toil, famine, insult and flogging; and, when he sank in the furrow, no wind of good fame blew over him, no priest of salvation visited him with glad tidings: but he went down to death with dusky dreams of African shadow-catchers and Obeahs hunting him. Very sad was the negro tradition, that the Great Spirit, in the beginning, offered the black man, whom he loved better than the buckra, or white, his choice of two boxes, a big and a little one. The black man was greedy, and chose the largest. “The buckra box was full up with pen, paper and whip, and the negro box with hoe and bill; and hoe and bill for negro to this day.”

But the crude element of good in human affairs must work and ripen, spite of whips and plantation-laws and West Indian interest. Conscience rolled on its pillow, and could not sleep. We sympathize very tenderly here with the poor aggrieved planter, of whom so many unpleasant things are said; but if we saw the whip applied to old men, to tender women; and, undeniably, though I shrink to say so, pregnant women set in the treadmill for refusing to work; when, not they, but the eternal law of animal nature refused to work;—if we saw men's backs flayed with cowhides, and “hot rum poured on, superinduced with brine or pickle, rubbed in with a cornhusk, in the scorching heat of the sun;”—if we saw the runaways hunted with blood-hounds into swamps and hills; and, in cases of passion, a planter throwing his negro into a copper of boiling cane-juice,—if we saw these things with eyes, we too should wince. They are not pleasant sights. The blood is moral: the blood is anti-slavery: it runs cold in the veins: the stomach rises with disgust, and curses slavery. Well, so it happened; a good man or woman, a country boy or girl,—it would so fall out,—once in a while saw these injuries and had the indiscretion to tell of them. The horrid story ran and flew; the winds blew it all over the world. They who heard it asked their rich and great friends if it was true, or only missionary lies. The richest and greatest, the prime minister of England, the king's privy council were obliged to say that it was too true. It became plain to all men, the more this business was looked into, that the crimes and cruelties of the slave-traders and slave-owners could not be overstated. The more it was searched, the more shocking anecdotes came up,—things not to be spoken. Humane persons who were informed of the reports, insisted on proving them. Granville Sharpe was accidentally made acquainted with the sufferings of a slave, whom a West Indian planter had brought with him to London and had beaten with a pistol on his head, so badly that his whole body became diseased, and the man useless to his master, who left him to go whither he pleased. The man applied to Mr. William Sharpe, a charitable surgeon, who attended the diseases of the poor. In process of time, he was healed. Granville Sharpe found him at his brother's and procured a place for him in an apothecary's shop. The master accidentally met his recovered slave, and instantly endeavored to get possession of him again. Sharpe protected the slave. In consulting with the lawyers, they told Sharpe the laws were against him. Sharpe would not believe it; no prescription on earth could ever render such iniquities legal. ‘But the decisions are against you, and Lord Mansfield, now Chief Justice of England, leans to the decisions.’ Sharpe instantly sat down and gave himself to the study of English law for more than two years, until he had proved that the opinions relied on, of Talbot and Yorke, were incompatible with the former English decisions and with the whole spirit of English law. He published his book in 1769, and he so filled the heads and hearts of his advocates that when he brought the case of George Somerset, another slave, before Lord Mansfield, the slavish decisions were set aside, and equity affirmed. There is a sparkle of God's righteousness in Lord Mansfield's judgment, which does the heart good. Very unwilling had that great lawyer been to reverse the late decisions; he suggested twice from the bench, in the course of the trial, how the question might be got rid of: but the hint was not taken; the case was adjourned again and again, and judgment delayed. At last judgment was demanded, and on the 22d June, 1772, Lord Mansfield is reported to have decided in these words:—

“Immemorial usage preserves the memory of positive law, long after all traces of the occasion, reason, authority and time of its introduction, are lost; and in a case so odious as the condition of slaves, must be taken strictly; (tracing the subject to natural principles, the claim of slavery never can be supported.) The power claimed by this return never was in use here. We cannot say the cause set forth by this return is allowed or approved of by the laws of this kingdom; and therefore the man must be discharged.”

This decision established the principle that the “air of England is too pure for any slave to breathe,” but the wrongs in the islands were not thereby touched. Public attention, however, was drawn that way, and the methods of the stealing and the transportation from Africa became noised abroad. The Quakers got the story. In their plain meeting-houses and prim dwellings this dismal agitation got entrance. They were rich: they owned, for debt or by inheritance, island property; they were religious, tender-hearted men and women; and they had to hear the news and digest it as they could. Six Quakers met in London on the 6th July, 1783,—William Dillwyn, Samuel Hoar, George Harrison, Thomas Knowles, John Lloyd, Joseph Woods, “to consider what step they should take for the relief and liberation of the negro slaves in the West Indies, and for the discouragement of the slave-trade on the coast of Africa.” They made friends and raised money for the slave; they interested their Yearly Meeting; and all English and all American Quakers. John Woolman of New Jersey, whilst yet an apprentice, was uneasy in his mind when he was set to write a bill of sale of a negro, for his master. He gave his testimony against the traffic, in Maryland and Virginia. Thomas Clarkson was a youth at Cambridge, England, when the subject given out for a Latin prize dissertation was, “Is it right to make slaves of others against their will? “ He wrote an essay, and won the prize; but he wrote too well for his own peace; he began to ask himself if these things could be true; and if they were, he could no longer rest. He left Cambridge; he fell in with the six Quakers. They engaged him to act for them. He himself interested Mr. Wilberforce in the matter. The shipmasters in that trade were the greatest miscreants, and guilty of every barbarity to their own crews. Clarkson went to Bristol, made himself acquainted with the interior of the slave-ships and the details of the trade. The facts confirmed his sentiment, “that Providence had never made that to be wise which was immoral, and that the slave-trade was as impolitic as it was unjust;” that it was found peculiarly fatal to those employed in it. More seamen died in that trade in one year than in the whole remaining trade of the country in two. Mr. Pitt and Mr. Fox were drawn into the generous enterprise. In 1788, the House of Commons voted Parliamentary inquiry. In 1791, a bill to abolish the trade was brought in by Wil-berforce, and supported by him and by Fox and Burke and Pitt, with the utmost ability and faithfulness; resisted by the planters and the whole West Indian interest, and lost. During the next sixteen years, ten times, year after year, the attempt was renewed by Mr. Wilberforce, and ten times defeated by the planters. The king, and all the royal family but one, were against it. These debates are instructive, as they show on what grounds the trade was assailed and defended. Everything generous, wise, and sprightly is sure to come to the attack. On the other part are found cold prudence, barefaced selfishness and silent votes. But the nation was aroused to enthusiasm. Every horrid fact became known. In 1791, three hundred thousand persons in Britain pledged themselves to abstain from all articles of island produce. The planters were obliged to give way; and in 1807, on the 25th March, the bill passed, and the slave-trade was abolished.

The assailants of slavery had early agreed to limit their political action on this subject to the abolition of the trade, but Granville Sharpe, as a matter of conscience, whilst he acted as chairman of the London Committee, felt constrained to record his protest against the limitation, declaring that slavery was as much a crime against the Divine law, as the slave-trade. The trade, under false flags, went on as before. In 1821, according to official documents presented to the American government by the Colonization Society, 200,000 slaves were deported from Africa. Nearly 30,000 were landed in the port of Havana alone. In consequence of the dangers of the trade growing out of the act of abolition, ships were built sharp for swiftness, and with a frightful disregard of the comfort of the victims they were destined to transport. They carried five, six, even seven hundred stowed in a ship built so narrow as to be unsafe, being made just broad enough on the beam to keep the sea. In attempting to make its escape from the pursuit of a man-of-war, one ship flung five hundred slaves alive into the sea. These facts went into Parliament. In the islands was an ominous state of cruel and licentious society; every house had a dungeon attached to it; every slave was worked by the whip. There is no end to the tragic anecdotes in the municipal record's of the colonies. The boy was set to strip and to flog his own mother to blood, for a small offence. Looking in the face of his master by the negro was held to be violence by the island courts. He was worked sixteen hours, and his ration by law, in some islands, was a pint of flour and one salt herring a day. He suffered insult, stripes, mutilation, at the humor of the master: iron collars were riveted on their necks with iron prongs ten inches long; capsicum pepper was rubbed in the eyes of the females; and they were done to death with the most shocking levity between the master and manager, without fine or inquiry. And when, at last, some Quakers, Moravians, and Wesleyan and Baptist missionaries, following in the steps of Carey and Ward in the East Indies, had been moved to come and cheer the poor victim with the hope of some reparation, in a future world, of the wrongs he suffered in this, these missionaries were persecuted by the planters, their lives threatened, their chapels burned, and the negroes furiously forbidden to go near them. These outrages rekindled the flame of British indignation. Petitions poured into Parliament: a million persons signed their names to these; and in 1833, on the 14th May, Lord Stanley, minister of the colonies, introduced into the House of Commons his bill for the Emancipation.

The scheme of the minister, with such modification as it received in the legislature, proposed gradual emancipation; that, on 1st August, 1834, all persons now slaves should be entitled to be registered as apprenticed laborers, and to acquire thereby all the rights and privileges of freemen, subject to the restriction of laboring under certain conditions. These conditions were, that the prædials should owe three fourths of the profits of their labor to their masters for six years, and the non-prædials for four years. The other fourth of the apprentice's time was to be his own, which he might sell to his master, or to other persons; and at the end of the term of years fixed, he should be free.

With these provisions and conditions, the bill proceeds, in the twelfth section, in the following terms: “Be it enacted, that all and every person who, on the 1st August, 1834, shall be holden in slavery within any such British colony as aforesaid, shall upon and from and after the said 1st August, become and be to all intents and purposes free, and discharged of and from all manner of slavery, and shall be absolutely and forever manumitted; and that the children thereafter born to any such persons, and the offspring of such children, shall, in like manner, be free, from their birth; and that from and after the 1st August, 1834, slavery shall be and is hereby utterly and forever abolished and declared unlawful throughout the British colonies, plantations, and possessions abroad.”

The ministers, having estimated the slave products of the colonies in annual exports of sugar, rum and coffee, at £1,500,000 per annum, estimated the total value of the slave-property at 30,000,000 pounds sterling, and proposed to give the planters, as a compensation for so much of the slaves' time as the act took from them, 20,000,000 pounds sterling, to be divided into nineteen shares for the nineteen colonies, and to be distributed to the owners of slaves by commissioners, whose appointment and duties were regulated by the Act. After much debate, the bill passed by large majorities. The apprenticeship system is understood to have proceeded from Lord Brougham, and was by him urged on his colleagues, who, it is said, were inclined to the policy of immediate emancipation.

The colonial legislatures received the act of Parliament with various degrees of displeasure, and, of course, every provision of the bill was criticised with severity. The new relation between the master and the apprentice, it was feared, would be mischievous; for the bill required the appointment of magistrates who should hear every complaint of the apprentice and see that justice was done him. It was feared that the interest of the master and servant would now produce perpetual discord between them. In the island of Antigua, containing 37,000 people, 30,000 being negroes, these objections had such weight, that the legislature rejected the apprenticeship system, and adopted absolute emancipation. In the other islands the system of the ministry was accepted.

The reception of it by the negro population was equal in nobleness to the deed. The negroes were called together by the missionaries and by the planters, and the news explained to them. On the night of the 31st July, they met everywhere at their churches and chapels, and at midnight, when the clock struck twelve, on their knees, the silent, weeping assembly became men; they rose and embraced each other; they cried, they sung, they prayed, they were wild with joy, but there was no riot, no feasting. I have never read anything in history more touching than the moderation of the negroes. Some American captains left the shore and put to sea, anticipating insurrection and general murder. With far different thoughts, the negroes spent the hour in their huts and chapels. I will not repeat to you the well-known paragraph, in which Messrs. Thome and Kimball, the commissioners sent out in the year 1837 by the American Anti-slavery Society, describe the occurrences of that night in the island of Antigua. It has been quoted in every newspaper, and Dr. Channing has given it additional fame. But I must be indulged in quoting a few sentences from the pages that follow it, narrating the behavior of the emancipated people on the next day.1

“The first of August came on Friday, and a release was proclaimed from all work until the next Monday. The day was chiefly spent by the great mass of the negroes in the churches and chapels. The clergy and missionaries throughout the island were actively engaged, seizing the opportunity to enlighten the people on all the duties and responsibilities of their new relation, and urging them to the attainment of that higher liberty with which Christ maketh his children free. In every quarter, we were assured, the day was like a Sabbath. Work had ceased. The hum of business was still: tranquillity pervaded the towns and country. The planters informed us, that they went to the chapels where their own people were assembled, greeted them, shook hands with them, and exchanged the most hearty good wishes. At Grace Hill, there were at least a thousand persons around the Moravian Chapel who could not get in. For once the house of God suffered violence, and the violent took it by force. At Grace Bay, the people, all dressed in white, formed a procession, and walked arm in arm into the chapel. We were told that the dress of the negroes on that occasion was uncommonly simple and modest. There was not the least disposition to gayety. Throughout the island, there was not a single dance known of, either day or night, nor so much as a fiddle played.”

On the next Monday morning, with very few exceptions, every negro on every plantation was in the field at his work. In some places, they waited to see their master, to know what bargain he would make; but, for the most part, throughout the islands, nothing painful occurred. In June, 1835, the ministers, Lord Aberdeen and Sir George Grey, declared to the Parliament that the system worked well; that now for ten months, from 1st August, 1834, no injury or violence had been offered to any white, and only one black had been hurt in 800,000 negroes: and, contrary to many sinister predictions, that the new crop of island produce would not fall short of that of the last year.

But the habit of oppression was not destroyed by a law and a day of jubilee. It soon appeared in all the islands that the planters were disposed to use their old privileges, and overwork the apprentices; to take from them, under various pretences, their fourth part of their time; and to exert the same licentious despotism as before. The negroes complained to the magistrates and to the governor. In the island of Jamaica, this ill blood continually grew worse. The governors, Lord Belmore, the Earl of Sligo, and afterwards Sir Lionel Smith (a governor of their own class, who had been sent out to gratify the planters,) threw themselves on the side of the oppressed, and were at constant quarrel with the angry and bilious island legislature. Nothing can exceed the ill humor and sulkiness of the addresses of this assembly.

I may here express a general remark, which the history of slavery seems to justify, that it is not founded solely on the avarice of the planter. We sometimes say, the planter does not want slaves, he only wants the immunities and the luxuries which the slaves yield him; give him money, give him a machine that will yield him as much money as the slaves, and he will thankfully let them go. He has no love of slavery, he wants luxury, and he will pay even this price of crime and danger for it. But I think experience does not warrant this favorable distinction, but shows the existence, beside the covetousness, of a bitterer element, the love of power, the voluptuousness of holding a human being in his absolute control. We sometimes observe that spoiled children contract a habit of annoying quite wantonly those who have charge of them, and seem to measure their own sense of well-being, not by what they do, but by the degree of reaction they can cause. It is vain to get rid of them by not minding them: if purring and humming is not noticed, they squeal and screech; then if you chide and console them, they find the experiment succeeds, and they begin again. The child will sit in your arms contented, provided you do nothing. If you take a book and read, he commences hostile operations. The planter is the spoiled child of his unnatural habits, and has contracted in his indolent and luxurious climate the need of excitement by irritating and tormenting his slave.

Sir Lionel Smith defended the poor negro girls, prey to the licentiousness of the planters; they shall not be whipped with tamarind rods if they do not comply with their master's will; he defended the negro women; they should not be made to dig the cane-holes, (which is the very hardest of the field-work;) he defended the Baptist preachers and the stipendiary magistrates, who are the negroes' friends, from the power of the planter. The power of the planters however, to oppress, was greater than the power of the apprentice and of his guardians to withstand. Lord Brougham and Mr. Buxton declared that the planter had not fulfilled his part in the contract, whilst the apprentices had fulfilled theirs; and demanded that the emancipation should be hastened, and the apprenticeship abolished. Parliament was compelled to pass additional laws for the defence and security of the negro, and in ill humor at these acts, the great island of Jamaica, with a population of half a million, and 300,000 negroes, early in 1838, resolved to throw up the two remaining years of apprenticeship, and to emancipate absolutely on the 1st August, 1838. In British Guiana, in Dominica, the same resolution had been earlier taken with more good will; and the other islands fell into the measure; so that on the 1st August, 1838, the shackles dropped from every British slave. The accounts which we have from all parties, both from the planters (and those too who were originally most opposed to the measure), and from the new freemen, are of the most satisfactory kind. The manner in which the new festival was celebrated, brings tears to the eyes. The First of August, 1838, was observed in Jamaica as a day of thanksgiving and prayer. Sir Lionel Smith, the governor, writes to the British Ministry, “It is impossible for me to do justice to the good order, decorum and gratitude which the whole laboring population manifested on that happy occasion. Though joy beamed on every countenance, it was throughout tempered with solemn thankfulness to God, and the churches and chapels were everywhere filled with these happy people in humble offering of praise.”

The Queen, in her speech to the Lords and Commons, praised the conduct of the emancipated population: and in 1840 Sir Charles Metcalfe, the new governor of Jamaica, in his address to the Assembly expressed himself to that late exasperated body in these terms: “All those who are acquainted with the state of the island know that our emancipated population are as free, as independent in their conduct, as well-conditioned, as much in the enjoyment of abundance, and as strongly sensible of the blessings of liberty, as any that we know of in any country. All disqualifications and distinctions of color have ceased; men of all colors have equal rights in law, and an equal footing in society, and every man's position is settled by the same circumstances which regulate that point in other free countries, where no difference of color exists. It may be asserted, without fear of denial, that the former slaves of Jamaica are now as secure in all social rights, as freeborn Britons.” He further describes the erection of numerous churches, chapels and schools which the new population required, and adds that more are still demanded. The legislature, in their reply, echo the governor's statement, and say, “The peaceful demeanor of the emancipated population redounds to their own credit, and affords a proof of their continued comfort and prosperity.”

I said, this event is signal in the history of civilization. There are many styles of civilization, and not one only. Ours is full of barbarities. There are many faculties in man, each of which takes its turn of activity, and that faculty which is paramount in any period and exerts itself through the strongest nation, determines the civility of that age: and each age thinks its own the perfection of reason. Our culture is very cheap and intelligible. Unroof any house, and you shall find it. The well-being consists in having a sufficiency of coffee and toast, with a daily newspaper; a well glazed parlor, with marbles, mirrors and centre-table; and the excitement of a few parties and a few rides in a year. Such as one house, such are all. The owner of a New York manor imitates the mansion and equipage of the London nobleman; the Boston merchant rivals his brother of New York; and the villages copy Boston. There have been nations elevated by great sentiments. Such was the civility of Sparta and the Dorian race, whilst it was defective in some of the chief elements of ours. That of Athens, again, lay in an intellect dedicated to beauty. That of Asia Minor in poetry, music and arts; that of Palestine in piety; that of Rome in military arts and virtues, exalted by a prodigious magnanimity; that of China and Japan in the last exaggeration of decorum and etiquette. Our civility, England determines the style of, inasmuch as England is the strongest of the family of existing nations, and as we are the expansion of that people. It is that of a trading nation; it is a shopkeeping civility. The English lord is a retired shopkeeper, and has the prejudices and timidities of that profession. And we are shopkeepers, and have acquired the vices and virtues that belong to trade. We peddle, we truck, we sail, we row, we ride in cars, we creep in teams, we go in canals,—to market, and for the sale of goods. The national aim and employment streams into our ways of thinking, our laws, our habits and our manners. The customer is the immediate jewel of our souls. Him we flatter, him we feast, compliment, vote for, and will not contradict. It was, or it seemed the dictate of trade, to keep the negro down. We had found a race who were less warlike, and less energetic shopkeepers than we; who had very little skill in trade. We found it very convenient to keep them at work, since, by the aid of a little whipping, we could get their work for nothing but their board and the cost of whips.

What if it cost a few unpleasant scenes on the coast of Africa? That was a great way off; and the scenes could be endured by some sturdy, unscrupulous fellows, who could go, for high wages, and bring us the men, and need not trouble our ears with the disagreeable particulars. If any mention was made of homicide, madness, adultery, and intolerable tortures, we would let the churchbells ring louder, the church-organ swell its peal and drown the hideous sound. The sugar they raised was excellent: nobody tasted blood in it. The coffee was fragrant; the tobacco was incense; the brandy made nations happy; the cotton clothed the world. What! all raised by these men, and no wages? Excellent! What a convenience! They seemed created by Providence to bear the heat and the whipping, and make these fine articles.

But unhappily, most unhappily, gentlemen, man is born with intellect, as well as with a love of sugar; and with a sense of justice, as well as a taste for strong drink. These ripened, as well as those. You could not educate him, you could not get any poetry, any wisdom, any beauty in woman, any strong and commanding character in man, but these absurdities would still come flashing out,—these absurdities of a demand for justice, a generosity for the weak and oppressed. Unhappily too for the planter, the laws of nature are in harmony with each other: that which the head and the heart demand, is found to be, in the long run, for what the grossest calculator calls his advantage. The moral sense is always supported by the permanent interest of the parties. Else, I know not how, in our world, any good would ever get done. It was shown to the planters that they, as well as the negroes, were slaves; that though they paid no wages, they got very poor work; that their estates were ruining them, under the finest climate; and that they needed the severest monopoly laws at home to keep them from bankruptcy. The oppression of the slave recoiled on them. They were full of vices; their children were lumps of pride, sloth, sensuality and rottenness. The position of woman was nearly as bad as it could be; and, like other robbers, they could not sleep in security. Many planters have said, since the emancipation, that, before that day, they were the greatest slaves on the estates. Slavery is no scholar, no improver; it does not love the whistle of the railroad; it does not love the newspaper, the mailbag, a college, a book or a preacher who has the absurd whim of saying what he thinks; it does not increase the white population; it does not improve the soil; everything goes to decay. For these reasons the islands proved bad customers to England. It was very easy for manufacturers less shrewd than those of Birmingham and Manchester to see that if the state of things in the islands was altered, if the slaves had wages, the slaves would be clothed, would build houses, would fill them with tools, with pottery, with crockery, with hardware; and negro women love fine clothes as well as white women. In every naked negro of those thousands, they saw a future customer. Meantime, they saw further that the slave-trade, by keeping in barbarism the whole coast of eastern Africa, deprives them of countries and nations of customers, if once freedom and civility and European manners could get a foothold there. But the trade could not be abolished whilst this hungry West Indian market, with an appetite like the grave, cried, “More, more, bring me a hundred a day;” they could not expect any mitigation in the madness of the poor African war-chiefs. These considerations opened the eyes of the dullest in Britain. More than this, the West Indian estate was owned or mortgaged in England, and the owner and the mortgagee had very plain intimations that the feeling of English liberty was gaining every hour new mass and velocity, and the hostility to such as resisted it would be fatal. The House of Commons would destroy the protection of island produce, and interfere in English politics in the island legislation: so they hastened to make the best of their position, and accepted the bill.

These considerations, I doubt not, had their weight; the interest of trade, the interest of the revenue, and, moreover, the good fame of the action. It was inevitable that men should feel these motives. But they do not appear to have had an excessive or unreasonable weight. On reviewing this history, I think the whole transaction reflects infinite honor on the people and parliament of England. It was a stately spectacle, to see the cause of human rights argued with so much patience and generosity and with such a mass of evidence before that powerful people. It is a creditable incident in the history that when, in 1789, the first privy-council report of evidence on the trade (a bulky folio embodying all the facts which the London Committee had been engaged for years in collecting, and all the examinations before the council) was presented to the House of Commons, a late day being named for the discussion, in order to give members time,—Mr. Wilberforce, Mr. Pitt, the prime minister, and other gentlemen, took advantage of the postponement to retire into the country to read the report. For months and years the bill was debated, with some consciousness of the extent of its relations, by the first citizens of England, the foremost men of the earth; every argument was weighed, every particle of evidence was sifted and laid in the scale; and, at last, the right triumphed, the poor man was vindicated, and the oppressor was flung out. I know that England has the advantage of trying the question at a wide distance from the spot where the nuisance exists: the planters are not, excepting in rare examples, members of the legislature. The extent of the empire, and the magnituds and number of other questions crowding into court, keep this one in balance, and prevent it from obtaining that ascendency, and being urged with that intemperance which a question of property tends to acquire. There are causes in the composition of the British legislature, and the relation of its leaders to the country and to Europe, which exclude much that is pitiful and injurious in other legislative assemblies. From these reasons, the question was discussed with a rare independence and magnanimity. It was not narrowed down to a paltry electioneering trap; and, I must say, a delight in justice, an honest tenderness for the poor negro, for man suffering these wrongs, combined with the national pride, which refused to give the support of English soil or the protection of the English flag to these disgusting violations of nature.

Forgive me, fellow-citizens, if I own to you, that in the last few days that my attention has been occupied with this history, I have not been able to read a page of it without the most painful comparisons. Whilst I have read of England, I have thought of New England. Whilst I have meditated in my solitary walks on the magnanimity of the English Bench and Senate, reaching out the benefit of the law to the most helpless citizen in her world-wide realm, I have found myself oppressed by other thoughts. As I have walked in the pastures and along the edge of woods, I could not keep my imagination on those agreeable figures, for other images that intruded on me. I could not see the great vision of the patriots and senators who have adopted the slave's cause:—they turned their backs on me. No: I see other pictures,—of mean men: I see very poor, very ill-clothed, very ignorant men, not surrounded by happy friends,—to be plain,—poor black men of obscure employment as mariners, cooks, or stewards, in ships, yet citizens of this our Commonwealth of Massachusetts,—freeborn as we,—whom the slave-laws of the States of South Carolina, Georgia and Louisiana have arrested in the vessels in which they visited those ports, and shut up in jails so long as the vessel remained in port, with the stringent addition, that if the shipmaster fails to pay the costs of this official arrest and the board in jail, these citizens are to be sold for slaves, to pay that expense. This man, these men, I see, and no law to save them. Fellow-citizens, this crime will not be hushed up any longer. I have learned that a citizen of Nantucket, walking in New Orleans, found a freeborn citizen of Nantucket, a man, too, of great personal worth, and, as it happened, very dear to him, as having saved his own life, working chained in the streets of that city, kidnapped by such a process as this. In the sleep of the laws, the private interference of two excellent citizens of Boston has, I have ascertained, rescued several natives of this State from these Southern prisons. Gentlemen, I thought the deck of a Massachusetts ship was as much the territory of Massachusetts as the floor on which we stand. It should be as sacred as the temple of God. The poorest fishing smack that floats under the shadow of an iceberg in the Northern seas, or hunts the whale in the Southern ocean, should be encompassed by her laws with comfort and protection, as much as within the arms of Cape Ann and Cape Cod. And this kidnapping is suffered within our own land and federation, whilst the fourth article of the Constitution of the United States ordains in terms, that, “The citizens of each State shall be entitled to all privileges and immunities of citizens in the several States.” If such a damnable outrage can be committed on the person of a citizen with impunity, let the Governor break the broad seal of the State; he bears the sword in vain. The Governor of Massachusetts is a trifler; the State-house in Boston is a play-house; the General Court is a dishonored body, if they make laws which they cannot execute. The great-hearted Puritans have left no posterity. The rich men may walk in State Street, but they walk without honor; and the farmers may brag their democracy in the country, but they are disgraced men. If the State has no power to defend its own people in its own shipping, because it has delegated that power to the Federal Government, has it no representation in the Federal Government? Are those men dumb? I am no lawyer, and cannot indicate the forms applicable to the case, but here is something which transcends all forms. Let the senators and representatives of the State, containing a population of a million freemen, go in a body before the Congress and say that they have a demand to make on them, so imperative that all functions of government must stop until it is satisfied. If ordinary legislation cannot reach it, then extraordinary must be applied. The Congress should instruct the President to send to those ports of Charleston, Savannah and New Orleans such orders and such force as should release, forthwith, all such citizens of Massachusetts as were holden in prison without the allegation of any crime, and should set on foot the strictest inquisition to discover where such persons, brought into slavery by these local laws at any time heretofore, may now be. That first;—and then, let order be taken to indem nify all such as have been incarcerated. As for dangers to the Union, from such demands!—the Union is already at an end when the first citizen of Massachusetts is thus outraged. Is it an union and covenant in which the State of Massachusetts agrees to be imprisoned, and the State of Carolina to imprison? Gentlemen, I am loath to say harsh things, and perhaps I know too little of politics for the smallest weight to attach to any censure of mine,—but I am at a loss how to characterize the tameness and silence of the two senators and the ten representatives of the State at Washington. To what purpose have we clothed each of those representatives with the power of seventy thousand persons, and each senator with near half a million, if they are to sit dumb at their desks and see their constituents captured and sold;—perhaps to gentlemen sitting by them in the hall? There is a scandalous rumor that has been swelling louder of late years,—perhaps it is wholly false,—that members are bullied into silence by Southern gentlemen. It is so easy to omit to speak, or even to be absent when delicate things are to be handled. I may as well say what all men feel, that whilst our very amiable and very innocent representatives and senators at Washington are accomplished lawyers and merchants, and very eloquent at dinners and at caucuses, there is a disastrous want of men from New England. I would gladly make exceptions, and you will not suffer me to forget one eloquent old man, in whose veins the blood of Massachusetts rolls, and who singly has defended the freedom of speech, and the rights of the free, against the usurpation of the slave-holder. But the reader of Congressional debates, in New England, is perplexed to see with what admirable sweetness and patience the majority of the free States are schooled and ridden by the minority of slave-holders. What if we should send thither representatives who were a particle less amiable and less innocent? I entreat you, sirs, let not this stain attach, let not this misery accumulate any longer. If the managers of our political parties are too prudent and too cold;—if, most unhappily, the ambitious class of young men and political men have found out that these neglected victims are poor and without weight; that they have no graceful hospitalities to offer; no valuable business to throw into any man's hands, no strong vote to cast at the elections; and therefore may with impunity be left in their chains or to the chance of chains,—then let the citizens in their primary capacity take up their cause on this very ground, and say to the government of the State, and of the Union, that government exists to defend the weak and the poor and the injured party; the rich and the strong can better take care of themselves. And as an omen and assurance of success, I point you to the bright example which England set you, on this day, ten years ago.

There are other comparisons and other imperative duties which come sadly to mind,—but I do not wish to darken the hours of this day by crimination; I turn gladly to the rightful theme, to the bright aspects of the occasion.

This event was a moral revolution. The history of it is before you. Here was no prodigy, no fabulous hero, no Trojan horse, no bloody war, but all was achieved by plain means of plain men, working not under a leader, but under a sentiment. Other revolutions have been the insurrection of the oppressed; this was the repentance of the tyrant. It was the masters revolting from their mastery. The slave-holder said, I will not hold slaves. The end was noble and the means were pure. Hence the elevation and pathos of this chapter of history. The lives of the advocates are pages of greatness, and the connection of the eminent senators with this question constitutes the immortalizing moments of those men's lives. The bare enunciation of the theses at which the lawyers and legislators arrived, gives a glow to the heart of the reader. Lord Chancellor Northington is the author of the famous sentence, “As soon as any man puts his foot on English ground, he becomes free.” “I was a slave,” said the counsel of Somerset, speaking for his client, “for I was in America: I am now in a country where the common rights of mankind are known and regarded.” Granville Sharpe filled the ear of the judges with the sound principles that had from time to time been affirmed by the legal authorities: “Derived power cannot be superior to the power from which it is derived: “ “The reasonableness of the law is the soul of the law:” “It is better to suffer every evil, than to consent to any.” Out it would come, the God's truth, out it came, like a bolt from a cloud, for all the mumbling of the lawyers. One feels very sensibly in all this history that a great heart and soul are behind there, superior to any man, and making use of each, in turn, and infinitely attractive to every person according to the degree of reason in his own mind, so that this cause has had the power to draw to it every particle of talent and of worth in England, from the beginning. All the great geniuses of the British senate, Fox, Pitt, Burke, Grenville, Sheridan, Grey, Canning, ranged themselves on its side; the poet Cowper wrote for it: Franklin, Jefferson, Washington, in this country, all recorded their votes. All men remember the subtlety and the fire of indignation which the “Edinburgh Review” contributed to the cause; and every liberal mind, poet, preacher, moralist, statesman, has had the fortune to appear somewhere for this cause. On the other part, appeared the reign of pounds and shillings, and all manner of rage and stupidity; a resistance which drew from Mr. Huddlestone in Parliament the observation, “That a curse attended this trade even in the mode of defending it. By a certain fatality, none but the vilest arguments were brought forward, which corrupted the very persons who used them. Every one of these was built on the narrow ground of interest, of pecuniary profit, of sordid gain, in opposition to every motive that had reference to humanity, justice, and religion, or to that great principle which comprehended them all.” This moral force perpetually reinforces and dignifies the friends of this cause. It gave that tenacity to their point which has insured ultimate triumph; and it gave that superiority in reason, in imagery, in eloquence, which makes in all countries anti-slavery meetings so attractive to the people, and has made it a proverb in Massachusetts, that “eloquence is dog-cheap at the anti-slavery chapel.”

I will say further that we are indebted mainly to this movement and to the continuers of it, for the popular discussion of every point of practical ethics, and a reference of every question to the absolute standard. It is notorious that the political, religious and social schemes, with which the minds of men are now most occupied, have been matured, or at least broached, in the free and daring discussions of these assemblies. Men have become aware, through the emancipation and kindred events, of the presence of powers which, in their days of darkness, they had overlooked. Virtuous men will not again rely on political agents. They have found out the deleterious effect of political association. Up to this day we have allowed to statesmen a paramount social standing, and we bow low to them as to the great. We cannot extend this deference to them any longer. The secret cannot be kept, that the seats of power are filled by underlings, ignorant, timid and selfish to a degree to destroy all claim, excepting that on compassion, to the society of the just and generous. What happened notoriously to an American ambassador in England, that he found himself compelled to palter and to disguise the fact that he was a slave-breeder, happens to men of state. Their vocation is a presumption against them among well-meaning people. The superstition respecting power and office is going to the ground. The stream of human affairs flows its own way, and is very little affected by the activity of legislators. What great masses of men wish done, will be done; and they do not wish it for a freak, but because it is their state and natural end. There are now other energies than force, other than political, which no man in future can allow himself to disregard. There is direct conversation and influence. A man is to make himself felt by his proper force. The tendency of things runs steadily to this point, namely, to put every man on his merits, and to give him so much power as he naturally exerts,—no more, no less. Of course, the timid and base persons, all who are conscious of no worth in themselves, and who owe all their place to the opportunities which the old order of things allowed them, to deceive and defraud men, shudder at the change, and would fain silence every honest voice, and lock up every house where liberty and innovation can be pleaded for. They would raise mobs, for fear is very cruel. But the strong and healthy yeomen and husbands of the land, the self-sustaining class of inventive and industrious men, fear no competition or superiority. Come what will, their faculty cannot be spared.

The First of August marks the entrance of a new element into modern politics, namely, the civilization of the negro. A man is added to the human family. Not the least affecting part of this history of abolition is the annihilation of the old indecent nonsense about the nature of the negro. In the case of the ship Zong, in 1781, whose master had thrown one hundred and thirty-two slaves alive into the sea, to cheat the underwriters, the first jury gave a verdict in favor of the master and owners: they had a right to do what they had done. Lord Mansfield is reported to have said on the bench, “The matter left to the jury is,—Was it from necessity? For they had no doubt,—though it shocks one very much,—that the case of slaves was the same as if horses had been thrown overboard. It is a very shocking case.” But a more enlightened and humane opinion began to prevail. Mr. Clarkson, early in his career, made a collection of African productions and manufactures, as specimens of the arts and culture of the negro; comprising cloths and loom, weapons, polished stones and woods, leather, glass, dyes, ornaments, soap, pipe-bowls and trinkets. These he showed to Mr. Pitt, who saw and handled them with extreme interest. “On sight of these,” says Clarkson, “many sublime thoughts seemed to rush at once into his mind, some of which he expressed;” and hence appeared to arise a project which was always dear to him, of the civilization of Africa,—a dream which forever elevates his fame. In 1791, Mr. Wilberforce announced to the House of Commons, “We have already gained one victory: we have obtained for these poor creatures the recognition of their human nature, which for a time was most shamefully denied them.” It was the sarcasm of Montesquieu, “it would not do to suppose that negroes were men, lest it should turn out that whites were not;” for the white has, for ages, done what he could to keep the negro in that hoggish state. His laws have been furies. It now appears that the negro race is, more than any other, susceptible of rapid civilization. The emancipation is observed, in the islands, to have wrought for the negro a benefit as sudden as when a thermometer is brought out of the shade into the sun. It has given him eyes and ears. If, before, he was taxed with such stupidity, or such defective vision, that he could not set a table square to the walls of an apartment, he is now the principal if not the only mechanic in the West Indies; and is, besides, an architect, a physician, a lawyer, a magistrate, an editor, and a valued and increasing political power. The recent testimonies of Sturge, of Thome and Kimball, of Gurney, of Philippo, are very explicit on this point, the capacity and the success of the colored and the black population in employments of skill, of profit and of trust; and best of all is the testimony to their moderation. They receive hints and advances from the whites that they will be gladly received as subscribers to the Exchange, as members of this or that committee of trust. They hold back, and say to each other that “social position is not to be gained by pushing.”

I have said that this event interests us because it came mainly from the concession of the whites; I add, that in part it is the earning of the blacks. They won the pity and respect which they have received, by their powers and native endowments. I think this a circumstance of the highest import. Their whole future is in it. Our planet, before the age of written history, had its races of savages, like the generations of sour paste, or the animalcules that wriggle and bite in a drop of putrid water. Who cares for these or for their wars? We do not wish a world of bugs or of birds; neither afterward of Seythians, Caraibs or Feejees. The grand style of nature, her great periods, is all we observe in them. Who cares for oppressing whites, or oppressed blacks, twenty centuries ago, more than for bad dreams? Eaters and food are in the harmony of nature; and there too is the germ forever protected, unfolding gigantic leaf after leaf, a newer flower, a richer fruit, in every period, yet its next product is never to be guessed. It will only save what is worth saving; and it saves not by compassion, but by power. It appoints no police to guard the lion, but his teeth and claws; no fort or city for the bird, but his wings; no rescue for flies and mites, but their spawning numbers, which no ravages can overcome. It deals with men after the same manner. If they are rude and foolish, down they must go. When at last in a race, a new principle appears, an idea,—that conserves it; ideas only save races. If the black man is feeble and not important to the existing races, not on a parity with the best race, the black man must serve, and be exterminated. But if the black man carries in his bosom an indispensable element of a new and coming civilization; for the sake of that element, no wrong, nor strength nor circumstance can hurt him: he will survive and play his part. So now, the arrival in the world of such men as Toussaint, and the Haytian heroes, or of the leaders of their race in Barbadoes and Jamaica, outweighs in good omen all the English and American humanity. The anti-slavery of the whole world is dust in the balance before this,—is a poor squeamishness and nervousness: the might and the right are here: here is the anti-slave: here is man: and if you have man, black or white is an insignificance. The intellect,—that is miraculous! Who has it, has the talisman: his skin and bones, though they were of the color of night, are transparent, and the everlasting stars shine through, with attractive beams. But a compassion for that which is not and cannot be useful or lovely, is degrading and futile. All the songs and newspapers and money-subscriptions and vituperation of such as do not think with us, will avail nothing against a fact. I say to you, you must save yourself, black or white, man or woman; other help is none. I esteem the occasion of this jubilee to be the proud discovery that the black race can contend with the white; that, in the great anthem which we call history, a piece of many parts and vast compass, after playing a long time a very low and subdued accompaniment, they perceive the time arrived when they can strike in with effect and take a master's part in the music. The civility of the world has reached that pitch that their more moral genius is becoming indispensable, and the quality of this race is to be honored for itself. For this, they have been preserved in sandy deserts, in rice-swamps, in kitchens and shoe-shops, so long: now let them emerge, clothed and in their own form.

There remains the very elevated consideration which the subject opens, but which belongs to more abstract views than we are now taking, this namely, that the civility of no race can be perfect whilst another race is degraded. It is a doctrine alike of the oldest and of the newest philosophy, that man is one, and that you cannot injure any member, without a sympathetic injury to all the members. America is not civil, whilst Africa is barbarous.

These considerations seem to leave no choice for the action of the intellect and the conscience of the country. There have been moments in this, as well as in every piece of moral history, when there seemed room for the infusions of a skeptical philosophy; when it seemed doubtful whether brute force would not triumph in the eternal struggle. I doubt not that sometimes, a despairing negro, when jumping over the ship's sides to escape from the white devils who surrounded him, has believed there was no vindication of right; it is horrible to think of, but it seemed so. I doubt not that sometimes the negro's friend, in the face of scornful and brutal hundreds of traders and drivers, has felt his heart sink. Especially, it seems to me, some degree of despondency is pardonable, when he observes the men of conscience and of intellect, his own natural allies and champions,—those whose attention should be nailed to the grand objects of this cause, so hotly offended by whatever incidental petulances or infirmities of indiscreet defenders of the negro, as to permit themselves to be ranged with the enemies of the human race; and names which should be the alarums of liberty and the watchwords of truth, are mixed up with all the rotten rabble of selfishness and tyranny. I assure myself that this coldness and blindness will pass away. A single noble wind of sentiment will scatter them forever. I am sure that the good and wise elders, the ardent and generous youth, will not permit what is incidental and exceptional to withdraw their devotion from the essential and permanent characters of the question. There have been moments, I said, when men might be forgiven who doubted. Those moments are past. Seen in masses, it cannot be disputed, there is progress in human society. There is a blessed necessity by which the interest of men is always driving them to the right; and, again, making all crime mean and ugly. The genius of the Saxon race, friendly to liberty; the enterprise, the very muscular vigor of this nation, are inconsistent with slavery. The Intellect, with blazing eye, looking through history from the beginning onward, gazes on this blot and it disappears. The sentiment of Right, once very low and indistinct, but ever more articulate, because it is the voice of the universe, pronounces Freedom. The Power that built this fabric of things affirms it in the heart; and in the history of the First of August, has made a sign to the ages, of his will.

WAR

• The archangel Hope
• Looks to the azure cope,
• Waits through dark ages for the morn,
• Defeated day by day, but unto Victory born.

WAR.1

It has been a favorite study of modern philosophy to indicate the steps of human progress, to watch the rising of a thought in one man's mind, the communication of it to a few, to a small minority, its expansion and general reception, until it publishes itself to the world by destroying the existing laws and institutions, and the generation of new. Looked at in this general and historical way, many things wear a very different face from that they show near by, and one at a time,—and, particularly, war. War, which to sane men at the present day begins to look like an epidemic insanity, breaking out here and there like the cholera or influenza, infecting men's brains instead of their bowels,—when seen in the remote past, in the infancy of society, appears a part of the connection of events, and, in its place, necessary.

As far as history has preserved to us the slow unfoldings of any savage tribe, it is not easy to see how war could be avoided by such wild, passionate, needy, ungoverned, strong-bodied creatures. For in the infancy of society, when a thin population and improvidence make the supply of food and of shelter insufficient and very precarious, and when hunger, thirst, ague and frozen limbs universally take precedence of the wants of the mind and the heart, the necessities of the strong will certainly be satisfied at the cost of the weak, at whatever peril of future revenge. It is plain, too, that in the first dawnings of the religious sentiment, that blends itself with their passions and is oil to the fire. Not only every tribe has war-gods, religious festivals in victory, but religious wars.

The student of history acquiesces the more readily in this copious bloodshed of the early annals, bloodshed in God's name too, when he learns that it is a temporary and preparatory state, and does actively forward the culture of man. War educates the senses, calls into action the will, perfects the physical constitution, brings men into such swift and close collision in critical moments that man measures man. On its own scale, on the virtues it loves, it endures no counterfeit, but shakes the whole society until every atom falls into the place its specific gravity assigns it. It presently finds the value of good sense and of foresight, and Ulysses takes rank next to Achilles. The leaders, picked men of a courage and vigor tried and augmented in fifty battles, are emulous to distinguish themselves above each other by new merits, as clemency, hospitality, splendor of living. The people imitate the chiefs. The strong tribe, in which war has become au art, attack and conquer their neighbors, and teach them their arts and virtues. New territory, augmented numbers and extended interests call out new virtues and abilities, and the tribe makes long strides. And, finally, when much progress has been made, all its secrets of wisdom and art are disseminated by its invasions. Plutarch, in his essay “On the Fortune of Alexander,” considers the invasion and conquest of the East by Alexander as one of the most bright and pleasing pages in history; and it must be owned he gives sound reason for his opinion. It had the effect of uniting into one great interest the divided commonwealths of Greece, and infusing a new and more enlarged public spirit into the councils of their statesmen. It carried the arts and language and philosophy of the Greeks into the sluggish and barbarous nations of Persia, Assyria and India. It introduced the arts of husbandry among tribes of hunters and shepherds. It weaned the Scythians and Persians from some cruel and licentious practices to a more civil way of life. It introduced the sacredness of marriage among them. It built seventy cities, and sowed the Greek customs and humane laws over Asia, and united hostile nations under one code. It brought different families of the human race together,—to blows at first, but afterwards to truce, to trade and to intermarriage. It would be very easy to show analogous benefits that have resulted from military movements of later ages.

Considerations of this kind lead us to a true view of the nature and office of war. We see it is the subject of all history; that it has been the principal employment of the most conspicuous men; that it is at this moment the delight of half the world, of almost all young and ignorant persons; that it is exhibited to us continually in the dumb show of brute nature, where war between tribes, and between individuals of the same tribe, perpetually rages. The microscope reveals miniature butchery in atomies and infinitely small biters that swim and fight in an illuminated drop of water; and the little globe is but a too faithful miniature of the large.

What does all this war, beginning from the lowest races and reaching up to man, signify? Is it not manifest that it covers a great and beneficent principle, which nature had deeply at heart? What is that principle?—It is self-help. Nature implants with life the instinct of self-help, perpetual struggle to be, to resist opposition, to attain to freedom, to attain to a mastery and the security of a permanent, self-defended being; and to each creature these objects are made so dear that it risks its life continually in the struggle for these ends.

But whilst this principle, necessarily, is inwrought into the fabric of every creature, yet it is but one instinct; and though a primary one, or we may say the very first, yet the appearance of the other instincts immediately modifies and controls this; turns its energies into harmless, useful and high courses, showing thereby what was its ultimate design; and, finally, takes out its fangs. The instinct of self-help is very early unfolded in the coarse and merely brute form of war, only in the childhood and imbecility of the other instincts, and remains in that form only until their development. It is the ignorant and childish part of mankind that is the fighting part. Idle and vacant minds want excitement, as all boys kill cats. Bull-baiting, cockpits and the boxer's ring are the enjoyment of the part of society whose animal nature alone has been developed. In some parts of this country, where the intellectual and moral faculties have as yet scarcely any culture, the absorbing topic of all conversation is whipping; who fought, and which whipped? Of man, boy, or beast, the only trait that much interests the speakers is the pugnacity. And why? Because the speaker has as yet no other image of manly activity and virtue, none of endurance, none of perseverance, none of charity, none of the attainment of truth. Put him into a circle of cultivated men, where the conversation broaches the great questions that besiege the human reason, and he would be dumb and unhappy, as an Indian in church.

To men of a sedate and mature spirit, in whom is any knowledge or mental activity, the detail of battle becomes insupportably tedious and revolting. It is like the talk of one of those monomaniacs whom we sometimes meet in society, who converse on horses; and Fontenelle expressed a volume of meaning when he said, “I hate war, for it spoils conversation.”

Nothing is plainer than that the sympathy with war is a juvenile and temporary state. Not only the moral sentiment, but trade, learning and whatever makes intercourse, conspire to put it down. Trade, as all men know, is the antagonist of war. Wherever there is no property, the people will put on the knapsack for bread; but trade is instantly endangered and destroyed. And, moreover, trade brings men to look each other in the face, and gives the parties the knowledge that these enemies over sea or over the mountain are such men as we; who laugh and grieve, who love and fear, as we do. And learning and art, and especially religion, weave ties that make war look like fratricide, as it is. And as all history is the picture of war, as we have said, so it is no less true that it is the record of the mitigation and decline of war. Early in the eleventh and twelfth centuries, the Italian cities had grown so populous and strong, that they forced the rural nobility to dismantle their castles, which were dens of cruelty, and come and reside in the towns. The Popes, to their eternal honor, declared religious jubilees, during which all hostilities were suspended throughout Christendom, and man had a breathing space. The increase of civility has abolished the use of poison and of torture, once supposed as necessary as navies now. And, finally, the art of war, what with gunpowder and tactics, has made, as all men know, battles less frequent and less murderous.

By all these means, war has been steadily on the decline; and we read with astonishment of the beastly fighting of the old times. Only in Elizabeth's time, out of the European waters, piracy was all but universal. The proverb was,—”No peace beyond the line;” and the seaman shipped on the buccaneer's bargain, “No prey, no pay.” The celebrated Cavendish, who was thought in his times a good Christian man, wrote thus to Lord Hunsdon, on his return from a voyage round the world:—”Sept. 1588. It hath pleased Almighty God to suffer me to circumpass the whole globe of the world, entering in at the Strait of Magellan, and returning by the Cape of Buena Esperança; in which voyage, I have either discovered or brought certain intelligence of all the rich places of the world, which were ever discovered by any Christian. I navigated along the coast of Chili, Peru, and New Spain, where I made great spoils. I burnt and sunk nineteen sail of ships, small and great. All the villages and towns that ever I landed at, I burned and spoiled. And had I not been discovered upon the coast, I had taken great quantity of treasure. The matter of most profit to me was a great ship of the king's, which I took at California,” &c. And the good Cavendish piously begins this statement,—”It hath pleased Almighty God.”

Indeed, our American annals have preserved the vestiges of barbarous warfare down to more recent times. I read in Williams's “History of Maine,” that “Assacombuit, the Sagamore of the Anagunti-cook tribe, was remarkable for his turpitude and ferocity above all other known Indians; that, in 1705, Vaudreuil sent him to France, where he was introduced to the king. When he appeared at court, he lifted up his hand, and said, ‘This hand has slain a hundred and fifty of your majesty's enemies within the territories of New England.’ This so pleased the king that he knighted him, and ordered a pension of eight livres a day to be paid him during life.” This valuable person, on his return to America, took to killing his own neighbors and kindred, with such appetite that his tribe combined against him, and would have killed him had he not fled his country for ever.

The scandal which we feel in such facts certainly shows that we have got on a little. All history is the decline of war, though the slow decline. All that society has yet gained is mitigation: the doctrine of the right of war still remains.

For ages (for ideas work in ages, and animate vast societies of men) the human race has gone on under the tyranny—shall I so call it?—of this first brutish form of their effort to be men; that is, for ages they have shared so much of the nature of the lower animals, the tiger and the shark, and the savages of the water-drop. They have nearly exhausted all the good and all the evil of this form: they have held as fast to this degradation as their worst enemy could desire; but all things have an end, and so has this. The eternal germination of the better has unfolded new powers, new instincts, which were really concealed under this rough and base rind. The sublime question has startled one and another happy soul in different quarters of the globe,—Cannot love be, as well as hate? Would not love answer the same end, or even a better? Cannot peace be, as well as war?

This thought is no man's invention, neither St. Pierre's nor Rousseau's, but the rising of the general tide in the human soul,—and rising highest, and first made visible, in the most simple and pure souls, who have therefore announced it to us beforehand; but presently we all see it. It has now become so distinct as to be a social thought: societies can be formed on it. It is expounded, illustrated, defined, with different degrees of clearness; and its actualization, or the measures it should inspire, predicted according to the light of each seer.

The idea itself is the epoch; the fact that it has become so distinct to any small number of persons as to become a subject of prayer and hope, of concert and discussion,—that is the commanding fact. This having come, much more will follow. Revolutions go not backward. The star once risen, though only one man in the hemisphere has yet seen its upper limb in the horizon, will mount and mount, until it becomes visible to other men, to multitudes, and climbs the zenith of all eyes. And so it is not a great matter how long men refuse to believe the advent of peace: war is on its last legs; and a universal peace is as sure as is the prevalence of civilization over barbarism, of liberal governments over feudal forms. The question for us is only How soon?

That the project of peace should appear visionary to great numbers of sensible men; should appear laughable even, to numbers; should appear to the grave and good-natured to be embarrassed with extreme practical difficulties,—is very natural. ‘This is a poor, tedious society of yours,’ they say: ‘we do not see what good can come of it. Peace! why, we are all at peace now. But if a foreign nation should wantonly insult or plunder our commerce, or, worse yet, should land on our shores to rob and kill, you would not have us sit, and be robbed and killed? You mistake the times; you overestimate the virtue of men. You forget that the quiet which now sleeps in cities and in farms, which lets the wagon go unguarded and the farmhouse unbolted, rests on the perfect understanding of all men that the musket, the halter and the jail stand behind there, ready to punish any disturber of it. All admit that this would be the best policy, if the world were all a church, if all men were the best men, if all would agree to accept this rule. But it is absurd for one nation to attempt it alone.”

In the first place, we answer that we never make much account of objections which merely respect the actual state of the world at this moment, but which admit the general expediency and permanent excellence of the project. What is the best must be the true; and what is true,—that is, what is at bottom fit and agreeable to the constitution of man,—must at last prevail over all obstruction and all opposition. There is no good now enjoyed by society that was not once as problematical and visionary as this. It is the tendency of the true interest of man to become his desire and steadfast aim.

But, further, it is a lesson which all history teaches wise men, to put trust in ideas, and not in circumstances. We have all grown up in the sight of frigates and navy yards, of armed forts and islands, of arsenals and militia. The reference to any foreign register will inform us of the number of thousand or million men that are now under arms in the vast colonial system of the British empire, of Russia, Austria and France; and one is scared to find at what a cost the peace of the globe is kept. This vast apparatus of artillery, of fleets, of stone bastions and trenches and embankments; this incessant patrolling of sentinels; this waving of national flags; this reveille and evening gun; this martial music and endless playing of marches and singing of military and naval songs seem to us to constitute an imposing actual, which will not yield in centuries to the feeble, deprecatory voices of a handful of friends of peace.

Thus always we are daunted by the appearances; not seeing that their whole value lies at bottom in the state of mind. It is really a thought that built this portentous war-establishment, and a thought shall also melt it away. Every nation and every man instantly surround themselves with a material apparatus which exactly corresponds to their moral state, or their state of thought. Observe how every truth and every error, each a thought of some man's mind, clothes itself with societies, houses, cities, language, ceremonies, newspapers. Observe the ideas of the present day,—orthodoxy, skepticism, missions, popular education, temperance, antimasonry, anti-slavery; see how each of these abstractions has embodied itself in an imposing apparatus in the community; and how timber, brick, lime and stone have flown into convenient shape, obedient to the master-idea reigning in the minds of many persons.

You shall hear, some day, of a wild fancy which some man has in his brain, of the mischief of secret oaths. Come again one or two years afterwards, and you shall see it has built great houses of solid wood and brick and mortar. You shall see a hundred presses printing a million sheets; you shall see men and horses and wheels made to walk, run and roll for it: this great body of matter thus executing that one man's wild thought. This happens daily, yearly about us, with half thoughts, often with flimsy lies, pieces of policy and speculation. With good nursing they will last three or four years before they will come to nothing. But when a truth appears,—as, for instance, a perception in the wit of one Columbus that there is land in the Western Sea; though he alone of all men has that thought, and they all jeer,—it will build ships; it will build fleets; it will carry over half Spain and half England; it will plant a colony, a state, nations and half a globe full of men.

We surround ourselves always, according to our freedom and ability, with true images of ourselves in things, whether it be ships or books or cannons or churches. The standing army, the arsenal, the camp and the gibbet do not appertain to man. They only serve as an index to show where man is now; what a bad, ungoverned temper he has; what an ugly neighbor he is; how his affections halt; how low his hope lies. He who loves the bristle of bayonets only sees in their glitter what beforehand he feels in his heart. It is avarice and hatred; it is that quivering lip, that cold, hating eye, which built magazines and powder-houses.

It follows of course that the least change in the man will change his circumstances; the least enlargement of his ideas, the least mitigation of his feelings in respect to other men; if, for example, he could be inspired with a tender kindness to the souls of men, and should come to feel that every man was another self with whom he might come to join, as left hand works with right. Every degree of the ascendancy of this feeling would cause the most striking changes of external things: the tents would be struck; the men-of-war would rot ashore; the arms rust; the cannon would become streetposts; the pikes, a fisher's harpoon; the marching regiment would be a caravan of emigrants, peaceful pioneers at the fountains of the Wabash and the Missouri. And so it must and will be: bayonet and sword must first retreat a little from their ostentatious prominence; then quite hide themselves, as the sheriff's halter does now, inviting the attendance only of relations and friends; and then, lastly, will be transferred to the museums of the curious, as poisoning and torturing tools are at this day.

War and peace thus resolve themselves into a mercury of the state of cultivation. At a certain stage of his progress, the man fights, if he be of a sound body and mind. At a certain higher stage, he makes no offensive demonstration, but is alert to repel injury, and of an unconquerable heart. At a still higher stage, he comes into the region of holiness; passion has passed away from him; his warlike nature is all converted into an active medicinal principle; he sacrifices himself, and accepts with alacrity wearisome tasks of denial and charity; but, being attacked, he bears it and turns the other cheek, as one engaged, throughout his being, no longer to the service of an individual but to the common soul of all men.

Since the peace question has been before the public mind, those who affirm its right and expediency have naturally been met with objections more or less weighty. There are cases frequently put by the curious,—moral problems, like those problems in arithmetic which in long winter evenings the rustics try the hardness of their heads in ciphering out. And chiefly it is said,—Either accept this principle for better, for worse, carry it out to the end, and meet its absurd consequences; or else, if you pretend to set an arbitrary limit, a “Thus far, no farther,” then give up the principle, and take that limit which the common-sense of all mankind has set, and which distinguishes offensive war as criminal, defensive war as just. Otherwise, if you go for no war, then be consistent, and give up self-defence in the highway, in your own house. Will you push it thus far? Will you stick to your principle of non-resistance when your strong-box is broken open, when your wife and babes are insulted and slaughtered in your sight? If you say yes, you only invite the robber and assassin; and a few bloody-minded desperadoes would soon butcher the good.

In reply to this charge of absurdity on the extreme peace doctrine, as shown in the supposed consequences, I wish to say that such deductions consider only one half of the fact. They look only at the passive side of the friend of peace, only at his passivity; they quite omit to consider his activity. But no man, it may be presumed, ever embraced the cause of peace and philanthropy for the sole end and satisfaction of being plundered and slain. A man does not come the length of the spirit of martyrdom without some active purpose, some equal motive, some flaming love. If you have a nation of men who have risen to that height of moral cultivation that they will not declare war or carry arms, for they have not so much madness left in their brains, you have a nation of lovers, of benefactors, of true, great and able men. Let me know more of that nation; I shall not find them defenceless, with idle hands springing at their sides. I shall find them men of love, honor and truth; men of an immense industry; men whose influence is felt to the end of the earth; men whose very look and voice carry the sentence of honor and shame; and all forces yield to their energy and persuasion. Whenever we see the doctrine of peace embraced by a nation, we may be assured it will not be one that invites injury; but one, on the contrary, which has a friend in the bottom of the heart of every man, even of the violent and the base; one against which no weapon can prosper; one which is looked upon as the asylum of the human race and has the tears and the blessings of mankind.

In the second place, as far as it respects individual action in difficult and extreme cases, I will say, such cases seldom or never occur to the good and just man; nor are we careful to say, or even to know, what in such crises is to be done. A wise man will never impawn his future being and action, and decide beforehand what he shall do in a given extreme event. Nature and God will instruct him in that hour.

The question naturally arises, How is this new aspiration of the human mind to be made visible and real? How is it to pass out of thoughts into things?

Not, certainly, in the first place, in the way of routine and mere forms,—the universal specific of modern politics; not by organizing a society, and going through a course of resolutions and public manifestoes, and being thus formally accredited to the public and to the civility of the newspapers. We have played this game to tediousness. In some of our cities they choose noted duellists as presidents and officers of anti-duelling societies. Men who love that bloated vanity called public opinion think all is well if they have once got their bantling through a sufficient course of speeches and cheerings, of one, two, or three public meetings; as if they could do anything: they vote and vote, cry hurrah on both sides, no man responsible, no man caring a pin. The next season, an Indian war, or an aggression on our commerce by Malays; or the party this man votes with have an appropriation to carry through Congress: instantly he wags his head the other way, and cries, Havoc and war!

This is not to be carried by public opinion, but by private opinion, by private conviction, by private, dear and earnest love. For the only hope of this cause is in the increased insight, and it is to be accomplished by the spontaneous teaching, of the cultivated soul, in its secret experience and meditation,—that it is now time that it should pass out of the state of beast into the state of man; it is to hear the voice of God, which bids the devils that have rended and torn him come out of him and let him now be clothed and walk forth in his right mind.

Nor, in the next place, is the peace principle to be carried into effect by fear. It can never be defended, it can never be executed, by cowards. Everything great must be done in the spirit of greatness. The manhood that has been in war must be transferred to the cause of peace, before war can lose its charm, and peace be venerable to men.

The attractiveness of war shows one thing through all the throats of artillery, the thunders of so many sieges, the sack of towns, the jousts of chivalry, the shock of hosts,—this namely, the conviction of man universally, that a man should be himself responsible, with goods, health and life, for his behavior; that he should not ask of the State protection; should ask nothing of the State; should be himself a kingdom and a state; fearing no man; quite willing to use the opportunities and advantages that good government throw in his way, but nothing daunted, and not really the poorer if government, law and order went by the board; because in himself reside infinite resources; because he is sure of himself, and never needs to ask another what in any crisis it behooves him to do.

What makes to us the attractiveness of the Greek heroes? of the Roman? What makes the attractiveness of that romantic style of living which is the material of ten thousand plays and romances, from Shakspeare to Scott; the feudal baron, the French, the English nobility, the Warwicks, Plantagenets? It is their absolute self-dependence. I do not wonder at the dislike some of the friends of peace have expressed at Shakspeare. The veriest churl and Jacobin cannot resist the influence of the style and manners of these haughty lords. We are affected, as boys and barbarians are, by the appearance of a few rich and wilful gentlemen who take their honor into their own keeping, defy the world, so confident are they of their courage and strength, and whose appearance is the arrival of so much life and virtue. In dangerous times they are presently tried, and therefore their name is a flourish of trumpets. They, at least, affect us as a reality. They are not shams, but the substance of which that age and world is made. They are true heroes for their time. They make what is in their minds the greatest sacrifice. They will, for an injurious word, peril all their state and wealth, and go to the field. Take away that principle of responsibleness, and they become pirates and ruffians.

This self-subsistency is the charm of war; for this self-subsistency is essential to our idea of man. But another age comes, a truer religion and ethics open, and a man puts himself under the dominion of principles. I see him to be the servant of truth, of love and of freedom, and immoveable in the waves of the crowd. The man of principle, that is, the man who, without any flourish of trumpets, titles of lordship or train of guards, without any notice of his action abroad, expecting none, takes in solitude the right step uniformly, on his private choice and disdaining consequences,—does not yield, in my imagination, to any man. He is willing to be hanged at his own gate, rather than consent to any compromise of his freedom or the suppression of his conviction. I regard no longer those names that so tingled in my ear. This is a baron of a better nobility and a stouter stomach.

The cause of peace is not the cause of cowardice. If peace is sought to be defended or preserved for the safety of the luxurious and the timid, it is a sham, and the peace will be base. War is better, and the peace will be broken. If peace is to be maintained, it must be by brave men, who have come up to the same height as the hero, namely, the will to carry their life in their hand, and stake it at any instant for their principle, but who have gone one step beyond the hero, and will not seek another man's life;—men who have, by their intellectual insight or else by their moral elevation, attained such a perception of their own intrinsic worth, that they do not think property or their own body a sufficient good to be saved by such dereliction of principle as treating a man like a sheep.

If the universal cry for reform of so many inveterate abuses, with which society rings,—if the desire of a large class of young men for a faith and hope, intellectual and religious, such as they have not yet found, be an omen to be trusted; if the disposition to rely more in study and in action on the unexplored riches of the human constitution,—if the search of the sublime laws of morals and the sources of hope and trust, in man, and not in books, in the present, and not in the past, proceed; if the rising generation can be provoked to think it unworthy to nestle into every abomination of the past, and shall feel the generous darings of austerity and virtue, then war has a short day, and human blood will cease to flow.

It is of little consequence in what manner, through what organs, this purpose of mercy and holiness is effected. The proposition of the Congress of Nations is undoubtedly that at which the present fabric of our society and the present course of events do point. But the mind, once prepared for the reign of principles, will easily find modes of expressing its will. There is the highest fitness in the place and time in which this enterprise is begun. Not in an obscure corner, not in a feudal Europe, not in an antiquated appanage where no onward step can be taken without rebellion, is this seed of benevolence laid in the furrow, with tears of hope; but in this broad America of God and man, where the forest is only now falling, or yet to man, where the green earth opened to the inundation of emigrant men from all quarters of oppression and guilt; here, where not a family, not a few men, but mankind, shall say what shall be; here, we ask, Shall it be War, or shall it be Peace?

THE FUGITIVE SLAVE LAW.
lecture read in the tabernacle, new york city, march 7, 1854.

THE FUGITIVE SLAVE LAW.

I do not often speak to public questions;—they are odious and hurtful, and it seems like meddling or leaving your work. I have my own spirits in prison;—spirits in deeper prisons, whom no man visits if I do not. And then I see what havoc it makes with any good mind, a dissipated philanthropy. The one thing not to be forgiven to intellectual persons is, not to know their own task, or to take their ideas from others. From this want of manly rest in their own and rash acceptance of other people's watchwords, come the imbecility and fatigue of their conversation. For they cannot affirm these from any original experience, and of course not with the natural movement and total strength of their nature and talent, but only from their memory, only from their cramp position of standing for their teacher. They say what they would have you believe, but what they do not quite know.

My own habitual view is to the well-being of students or scholars. And it is only when the public event affects them, that it very seriously touches me. And what I have to say is to them. For every man speaks mainly to a class whom he works with and more or less fully represents. It is to these I am beforehand related and engaged, in this audience or out of it—to them and not to others. And yet, when I say the class of scholars or students,—that is a class which comprises in some sort all mankind, comprises every man in the best hours of his life; and in these days not only virtually but actually. For who are the readers and thinkers of 1854? Owing to the silent revolution which the newspaper has wrought, this class has come in this country to take in all classes. Look into the morning trains which, from every suburb, carry the business men into the city to their shops, counting-rooms, work-yards and warehouses. With them enters the car—the newsboy, that humble priest of politics, finance, philosophy, and religion. He unfolds his magical sheets,—twopence a head his bread of knowledge costs—and instantly the entire rectangular assembly, fresh from their breakfast, are bending as one man to their second breakfast. There is, no doubt, chaff enough in what he brings; but there is fact, thought, and wisdom in the crude mass, from all regions of the world.

I have lived all my life without suffering any known inconvenience from American Slavery. I never saw it; I never heard the whip; I never felt the check on my free speech and action, until, the other day, when Mr. Webster, by his personal influence, brought the Fugitive Slave Law on the country. I say Mr. Webster, for though the Bill was not his, it is yet notorious that he was the life and soul of it, that he gave it all he had: it cost him his life, and under the shadow of his great name inferior men sheltered themselves, threw their ballots for it and made the law. I say inferior men. There were all sorts of what are called brilliant men, accomplished men, men of high station, a President of the United States, Senators, men of eloquent speech, but men without self-respect, without character, and it was strange to see that office, age, fame, talent, even a repute for honesty, all count for nothing. They had no opinions, they had no memory for what they had been saying like the Lord's Prayer all their lifetime: they were only looking to what their great Captain did: if he jumped, they jumped, if he stood on his head, they did. In ordinary, the supposed sense of their district and State is their guide, and that holds them to the part of liberty and justice. But it is always a little difficult to decipher what this public sense is; and when a great man comes who knots up into himself the opinions and wishes of the people, it is so much easier to follow him as an exponent of this. He too is responsible; they will not be. It will always suffice to say,—”I followed him.”

I saw plainly that the great show their legitimate power in nothing more than in their power to misguide us. I saw that a great man, deservedly admired for his powers and their general right direction, was able,—fault of the total want of stamina in public men,—when he failed, to break them all with him, to carry parties with him.

In what I have to say of Mr. Webster I do not confound him with vulgar politicians before or since. There is always base ambition enough, men who calculate on the immense ignorance of the masses; that is their quarry and farm: they use the constituencies at home only for their shoes. And, of course, they can drive out from the contest any honorable man. The low can best win the low, and all men like to be made much of. There are those too who have power and inspiration only to do ill. Their talent or their faculty deserts them when they undertake any thing right. Mr. Webster had a natural ascendancy of aspect and carriage which distinguished him over all his contemporaries. His countenance, his figure, and his manners were all in so grand a style, that he was, without effort, as superior to his most eminen rivals as they were to the humblest; so that his arrival in any place was an event which drew crowds of people, who went to satisfy their eyes, and could not see him enough. I think they looked at him as the representative of the American Continent. He was there in his Adamitic capacity, as if he alone of all men did not disappoint the eye and the ear, but was a fit figure in the landscape.

I remember his appearance at Bunker's Hill. There was the Monument, and here was Webster. He knew well that a little more or less of rhetoric signified nothing: he was only to say plain and equal things,—grand things if he had them, and, if he had them not, only to abstain from saying unfit things,—and the whole occasion was answered by his presence. It was a place for behavior more than for speech, and Mr. Webster walked through his part with entire success. His excellent organization, the perfection of his elocution and all that thereto belongs,—voice, accent, intonation, attitude, manner,—we shall not soon find again. Then he was so thoroughly simple and wise in his rhetoric; he saw through his matter, hugged his fact so close, went to the principle or essential, and never indulged in a weak flourish, though he knew perfectly well how to make such exordiums, episodes and perorations as might give perspective to his harangues without in the least embarrassing his march or confounding his transitions. In his statement things lay in daylight; we saw them in order as they were. Though he knew very well how to present his own personal claims, yet in his argument he was intellectual,—stated his fact pure of all personality, so that his splendid wrath, when his eyes became lamps, was the wrath of the fact and the cause he stood for.

His power, like that of all great masters, was not in excellent parts, but was total. He had a great and everywhere equal property. He worked with that closeness of adhesion to the matter in hand which a joiner or a chemist uses, and the same quiet and sure feeling of right to his place that an oak or a mountain have to theirs. After all his talents have been described, there remains that perfect propriety which animated all the details of the action or speech with the character of the whole, so that his beauties of detail are endless. He seemed born for the bar, born for the senate, and took very naturally a leading part in large private and in public affairs; for his head distributed things in their right places, and what he saw so well he compelled other people to see also. Great is the privilege of eloquence. What gratitude does every man feel to him who speaks well for the right,—who translates truth into language entirely plain and clear!

The history of this country has given a disastrous importance to the defects of this great man's mind. Whether evil influences and the corruption of politics, or whether original infirmity, it was the misfortune of his country that with this large understanding he had not what is better than intellect, and the source of its health. It is a law of our nature that great thoughts come from the heart. If his moral sensibility had been proportioned to the force of his understanding, what limits could have been set to his genius and beneficent power. But he wanted that deep source of inspiration. Hence a sterility of thought, the want of generalization in his speeches, and the curious fact that, with a general ability which impresses all the world, there is not a single general remark, not an observation on life and manners, not an aphorism that can pass into literature from his writings.

Four years ago to-night, on one of those high critical moments in history when great issues are determined, when the powers of right and wrong are mustered for conflict, and it lies with one mau to give a casting vote,—Mr. Webster, most unexpectedly, threw his whole weight on the side of Slavery, and caused by his personal and official authority the passage of the Fugitive Slave Bill.

It is remarked of the Americans that they value dexterity too much, and honor too little; that they think they praise a man more by saying that he is “smart” than by saying that he is right. Whether the defect be national or not, it is the defect and calamity of Mr. Webster; and it is so far true of his countrymen, namely, that the appeal is sure to be made to his physical and mental ability when his character is assailed. His speeches on the seventh of March, and at Albany, at Buffalo, at Syracuse and Boston are cited in justification. And Mr. Webster's literary editor believes that it was his wish to rest his fame on the speech of the seventh of March. Now, though I have my own opinions on this seventh of March discourse and those others, and think them very transparent and very open to criticism,—yet the secondary merits of a speech, namely, its logic, its illustrations, its points, etc., are not here in question. Nobody doubts that Daniel Webster could make a good speech. Nobody doubts that there were good and plausible things to be said on the part of the South. But this is not a question of ingenuity, not a question of syllogisms, but of sides. How came he there?

There are always texts and thoughts and arguments. But it is the genius and temper of the man which decides whether he will stand for right or for might. Who doubts the power of any fluent debater to defend either of our political parties, or any client in our courts? There was the same law in England for Jeffries and Talbot and Yorke to read slavery out of, and for Lord Mansfield to read freedom. And in this country one sees that there is always margin enough in the statute for a liberal judge to read one way and a servile judge another.

But the question which History will ask is broader. In the final hour when he was forced by the peremptory necessity of the closing armies to take a side,—did he take the part of great principles, the side of humanity and justice, or the side of abuse and oppression and chaos?

Mr. Webster decided for Slavery, and that, when the aspect of the institution was no longer doubtful, no longer feeble and apologetic and proposing soon to end itself, but when it was strong, aggressive, and threatening an illimitable increase. He listened to State reasons and hopes, and left, with much complacency we are told, the testament of his speech to the astonished State of Massachusetts, vera pro gratis; a ghastly result of all those years of experience in affairs, this, that there was nothing better for the foremost American man to tell his countrymen than that Slavery was now at that strength that they must beat down their conscience and become kidnappers for it.

This was like the doleful speech falsely ascribed to the patriot Brutus: “Virtue, I have followed thee through life, and I find thee but a shadow.” Here was a question of an immoral law; a question agitated for ages, and settled always in the same way by every great jurist, that an immoral law cannot be valid. Cicero, Grotius, Coke, Blackstone, Burlamaqui, Vattel, Burke, Jefferson, do all affirm this, and I cite them, not that they can give evidence to what is indisputable, but because, though lawyers and practical statesmen, the habit of their profession did not hide from them that this truth was the foundation of States.

Here was the question, Are you for man and for the good of man; or are you for the hurt and harm of man? It was question whether man shall be treated as leather? whether the Negroes shall be as the Indians were in Spanish America, a piece of money? Whether this system, which is a kind of mill or factory for converting men into monkeys, shall be upheld and enlarged? And Mr. Webster and the country went for the application to these poor men of quadruped law.

People were expecting a totally different course from Mr. Webster. If any man had in that hour possessed the weight with the country which he had acquired, he could have brought the whole country to its senses. But not a moment's pause was allowed. Angry parties went from bad to worse, and the decision of Webster was accompanied with everything offensive to freedom and good morals. There was something like an attempt to debauch the moral sentiment of the clergy and of the youth. Burke said he “would pardon something to the spirit of liberty.” But by Mr. Webster the opposition to the law was sharply called treason, and prosecuted so. He told the people at Boston “they must conquer their prejudices;” that “agitation of the subject of Slavery must be suppressed.” He did as immoral men usually do, made very low bows to the Christian Church, and went through all the Sunday decorums; but when allusion was made to the question of duty and the sanctions of morality, he very frankly said, at Albany, “Some higher law, something existing somewhere between here and the third heaven,—I do not know where.” And if the reporters say true, this wretched atheism found some laughter in the company.

I said I had never in my life up to this time suffered from the Slave Institution. Slavery in Virginia or Carolina was like Slavery in Africa or the Feejees, for me. There was an old fugitive law, but it had become or was fast becoming a dead letter, and, by the genius and laws of Massachusetts, inoperative. The new Bill made it operative, required me to hunt slaves, and it found citizens in Massachusetts willing to act as judges and captors. Moreover, it discloses the secret of the new times, that Slavery was no longer mendicant, but was become aggressive and dangerous.

The way in which the country was dragged to consent to this, and the disastrous defection (on the miserable cry of Union) of the men of letters, of the colleges, of educated men, nay, of some preachers of religion,—was the darkest passage in the history. It showed that our prosperity had hurt us, and that we could not be shocked by crime. It showed that the old religion and the sense of the right had faded and gone out; that while we reckoned ourselves a highly cultivated nation, our bellies had run away with our brains, and the principles of culture and progress did not exist.

For I suppose that liberty is an accurate index, in men and nations, of general progress. The theory of personal liberty must always appeal to the most refined communities and to the men of the rarest perception and of delicate moral sense. For there are rights which rest on the finest sense of justice, and, with every degree of civility, it will be more truly felt and defined. A barbarous tribe of good stock will, by means of their best heads, secure substantial liberty. But where there is any weakness in a race, and it becomes in a degree matter of concession and protection from their stronger neighbors, the incompatibility and offensiveness of the wrong will of course be most evident to the most cultivated. For it is,—is it not?—the essence of courtesy, of politeness, of religion, of love, to prefer another, to postpone oneself, to protect another from oneself? That is the distinction of the gentleman, to defend the weak and redress the injured, as it is of the savage and the brutal to usurp and use others.

In Massachusetts, as we all know, there has always existed a predominant conservative spirit. We have more money and value of every kind than other people, and wish to keep them. The plea on which freedom was resisted was Union. I went to certain serious men, who had a little more reason than the rest, and inquired why they took this part? They answered that they had no confidence in their strength to resist the Democratic party; that they saw plainly that all was going to the utmost verge of licence; each was vying with his neighbor to lead the party, by proposing the worst measure, and they threw themselves on the extreme conservatism, as a drag on the wheel: that they knew Cuba would be had, and Mexico would be had, and they stood stiffly on conservatism, and as near to monarchy as they could, only to moderate the velocity with which the car was running down the precipice. In short, their theory was despair; the Whig wisdom was only reprieve, a waiting to be last devoured. They side with Carolina, or with Arkansas, only to make a show of Whig strength, wherewith to resist a little longer this general ruin.

I have a respect for conservatism. I know how deeply founded it is in our nature, and how idle are all attempts to shake ourselves free from it. We are all conservatives, half Whig, half Democrat, in our essences: and might as well try to jump out of our skins as to escape from our Whiggery. There are two forces in Nature, by whose antagonism we exist; the power of Fate, Fortune, the laws of the world, the order of things, or however else we choose to phrase it, the material necessities, on the one hand,—and Will or Duty or Freedom on the other.

May and Must, and the sense of right and duty, on the one hand, and the material necessities on the other: May and Must. In vulgar politics the Whig goes for what has been, for the old necessities,—the Musts. The reformer goes for the Better, for the ideal good, for the Mays. But each of these parties must of necessity take in, in some measure, the principles of the other. Each wishes to cover the whole ground; to hold fast and to advance. Only, one lays the emphasis on keeping, and the other on advancing. I too think the musts are a safe company to follow, and even agreeable. But if we are Whigs, let us be Whigs of nature and science, and so for all the necessities. Let us know that, over and above all the musts of poverty and appetite, is the instinct of man to rise, and the instinct to love and help his brother.

Now, Gentlemen, I think we have in this hour instruction again in the simplest lesson. Events roll, millions of men are engaged, and the result is the enforcing of some of those first commandments which we heard in the nursery. We never get beyond our first lesson, for, really, the world exists, as I understand it, to teach the science of liberty, which begins with liberty from fear.

The events of this month are teaching one thing plain and clear, the worthlessness of good tools to bad workmen; that official papers are of no use; resolutions of public meetings, platforms of conventions, no, nor laws, nor constitutions, any more. These are all declaratory of the will of the moment, and are passed with more levity and on grounds far less honorable than ordinary business transactions of the street.

You relied on the constitution. It has not the word slave in it; and very good argument has shown that it would not warrant the crimes that are done under it; that, with provisions so vague for an object not named, and which could not be availed of to claim a barrel of sugar or a barrel of corn,—the robbing of a man and of all his posterity is effected. You relied on the Supreme Court. The law was right, excellent law for the lambs. But what if unhappily the judges were chosen from the wolves, and give to all the law a wolfish interpretation? You relied on the Missouri Compromise. That is ridden over. You relied on State sovereignty in the Free States to protect their citizens. They are driven with contempt out of the courts and out of the territory of the Slave States,—if they are so happy as to get out with their lives,—and now you relied on these dismal guaranties infamously made in 1850; and, before the body of Webster is yet crumbled, it is found that they have crumbled. This eternal monument of his fame and of the Union is rotten in four years. They are no guaranty to the Free States. They are a guaranty to the Slave States that, as they have hitherto met with no repulse, they shall meet with none.

I fear there is no reliance to be put on any kind or form of covenant, no, not on sacred forms, none on churches, none on bibles. For one would have said that a Christian would not keep slaves;—but the Christians keep slaves. Of course they will not dare to read the Bible? Won't they? They quote the Bible, quote Paul, quote Christ to justify slavery. If slavery is good, then is lying, theft, arson, homicide, each and all good, and to be maintained by Union societies.

These things show that no forms, neither constitutions, nor laws, nor covenants, nor churches, nor bibles, are of any use in themselves. The Devil nestles comfortably into them all. There is no help but in the head and heart and hamstrings of a man. Covenants are of no use without honest men to keep them; laws of none, but with loyal citizens to obey them. To interpret Christ it needs Christ in the heart. The teachings of the Spirit can be apprehended only by the same spirit that gave them forth. To make good the cause of Freedom, you must draw off from all foolish trust in others. You must be citadels and warriors, yourselves, declarations of Independence, the charter, the battle and the victory. Cromwell said, “We can only resist the superior training of the King's soldiers, by enlisting godly men.” And no man has a right to hope that the laws of New York will defend him from the contamination of slaves another day until he has made up his mind that he will not owe his protection to the laws of New York, but to his own sense and spirit. Then he protects New York. He only who is able to stand alone is qualified for society. And that I understand to be the end for which a soul exists in this world,—to be himself the counterbalance of all falsehood and all wrong. “The army of unright is encamped from pole to pole, but the road of victory is known to the just.” Everything may be taken away; he may be poor, he may be houseless, yet he will know out of his arms to make a pillow, and out of his breast a bolster. Why have the minority no influence? Because they have not a real minority of one.

I conceive that thus to detach a man and make him feel that he is to owe all to himself, is the way to make him strong and rich; and here the optimist must find, if anywhere, the benefit of Slavery. We have many teachers; we are in this world for culture, to be instructed in realities, in the laws of moral and intelligent nature; and our education is not conducted by toys and luxuries, but by austere and rugged masters, by poverty, solitude, passions, War, Slavery; to know that Paradise is under the shadow of swords; that divine sentiments which are always soliciting us are breathed into us from on high, and are an offset to a Universe of suffering and crime; that self-reliance, the height and perfection of man, is reliance on God. The insight of the religious sentiment will disclose to him unexpected aids in the nature of things. The Persian Saadi said, “Beware of hurting, the orphan. When the orphan sets a-crying, the throne of the Almighty is rocked from side to side.”

Whenever a man has come to this mind, that there is no Church for him but his believing prayer; no Constitution but his dealing well and justly with his neighbor; no liberty but his invincible will to do right,—then certain aids and allies will promptly appear: for the constitution of the Universe is on his side. It is of no use to vote down gravitation or morals. What is useful will last, whilst that which is hurtful to the world will sink beneath all the opposing forces which it must exasperate. The terror which the Marseillaise struck into oppression, it thunders again to-day,

Everything turns soldier to fight you down. The end for which man was made is not crime in any form, and a man cannot steal without incurring the penalties of the thief, though all the legislatures vote that it is virtuous, and though there be a general conspiracy among scholars and official persons to hold him up, and to say, “Nothing is good but stealing.” A man who commits a crime defeats the end of his existence. He was created for benefit, and he exists for harm; and as well-doing makes power and wisdom, ill-doing takes them away. A man who steals another man's labor steals away his own faculties; his integrity, his humanity is flowing away from him. The habit of oppression cuts out the moral eyes, and, though the intellect goes on simulating the moral as before, its sanity is gradually destroyed. It takes away the presentiments.

I suppose in general this is allowed, that if you have a nice question of right and wrong, you would not go with it to Louis Napoleon, or to a political hack; or to a slave-driver. The habit of mind of traders in power would not be esteemed favorable to delicate moral perception. American slavery affords no exception to this rule. No excess of good nature or of tenderness in individuals has been able to give a new character to the system, to tear down the whipping-house. The plea that the negro is an inferior race sounds very oddly in my ear in the mouth of a slave-holder. “The masters of slaves seem generally anxious to prove that they are not of a race superior in any noble quality to the meanest of their bondmen.” And indeed when the Southerner points to the anatomy of the negro, and talks of chimpanzee,—I recall Montesquieu's remark, “It will not do to say that negroes are men, lest it should turn out that whites are not.”

Slavery is disheartening; but Nature is not so helpless but it can rid itself at last of every wrong. But the spasms of Nature are centuries and ages, and will tax the faith of short-lived men. Slowly, slowly the Avenger comes, but comes surely. The proverbs of the nations affirm these delays, but affirm the arrival. They say, “God may consent, but not forever.” The delay of the Divine Justice—this was the meaning and soul of the Greek Tragedy; this the soul of their religion. “There has come, too, one to whom lurking warfare is dear, Retribution, with a soul full of wiles; a violator of hospitality; guileful without the guilt of guile; limping, late in her arrival.” They said of the happiness of the unjust, that “at its close it begets itself an offspring and does not die childless, and instead of good fortune, there sprouts forth for posterity ever-ravening calamity:”

• “For evil word shall evil word be said,
• For murder-stroke a murder-stroke be paid.
• Who smites must smart.”

These delays, you see them now in the temper of the times. The national spirit in this country is so drowsy, pre-occupied with interest, deaf to principle. The Anglo-Saxon race is proud and strong and selfish. They believe only in Anglo-Saxons. In 1825 Greece found America deaf, Poland found America deaf, Italy and Hungary found her deaf. England maintains trade, not liberty; stands against Greece; against Hungary; against Schleswig Holstein; against the French Republic, whilst it was a republic.

To faint hearts the times offer no invitation, and torpor exists here throughout the active classes on the subject of domestic slavery and its appalling aggressions. Yes, that is the stern edict of Providence, that liberty shall be no hasty fruit, but that event on event, population on population, age on age, shall cast itself into the opposite scale, and not until liberty has slowly accumulated weight enough to countervail and preponderate against all this, can the sufficient recoil come. All the great cities, all the refined circles, all the statesmen, Guizot, Palmerston, Webster, Calhoun, are sure to be found befriending liberty with their words, and crushing it with their votes. Liberty is never cheap. It is made difficult, because freedom is the accomplishment and perfectness of man. He is a finished man; earning and bestowing good; equal to the world; at home in nature and dignifying that; the sun does not see anything nobler, and has nothing to teach him. Therefore mountains of difficulty must be surmounted, stern trials met, wiles of seduction, dangers, healed by a quarantine of calamities to measure his strength before he dare say I am free.

Whilst the inconsistency of slavery with the principles on which the world is built guarantees its downfall, I own that the patience it requires is almost too sublime for mortals, and seems to demand of us more than mere hoping. And when one sees how fast the rot spreads,—it is growing serious—I think we demand of superior men that they be superior in this,—that the mind and the virtue shall give their verdict in their day, and accelerate so far the progress of civilization. Possession is sure to throw its stupid strength for existing power, and appetite and ambition will go for that. Let the aid of virtue, intelligence and education be cast where they rightfully belong. They are organically ours. Let them be loyal to their own. I wish to see the instructed class here know their own flag, and not fire on their comrades. We should not forgive the clergy for taking on every issue the immoral side; nor the Bench, if it put itself on the side of the culprit; nor the Government, if it sustain the mob against the laws.

It is a potent support and ally to a brave man standing single, or with a few, for the right, and out-voted and ostracized, to know that better men in other parts of the country appreciate the service and will rightly report him to his own and the next age. Without this assurance, he will sooner sink. He may well say, If my countrymen do not care to be defended, I too will decline the controversy, from which I only reap invectives and hatred. Yet the lovers of liberty may with reason tax the coldness and indifferentism of scholars and literary men. They are lovers of liberty in Greece and Rome and in the English Commonwealth, but they are lukewarm lovers of the liberty of America in 1854. The Universities are not, as in Hobbes's time, “the core of rebellion,” no, but the seat of inertness. They have forgotten their allegiance to the Muse, and grown worldly and political. I listened, lately, on one of those occasions when the University chooses one of its distinguished sons returning from the political arena, believing that Senators and Statesmen would be glad to throw off the harness and to dip again in the Castalian pools. But if audiences forget themselves, statesmen do not. The low bows to all the crockery gods of the day were duly made:—only in one part of the discourse the orator allowed to transpire rather against his will a little sober sense. It was this ‘I am as you see a man virtuously inclined, and only corrupted by my profession of politics. I should prefer the right side. You, gentlemen of these literary and scientific schools, and the important class you represent, have the power to make your verdict clear and prevailing. Had you done so, you would have found me its glad organ and champion. Abstractly, I should have preferred that side. But you have not done it. You have not spoken out. You have failed to arm me. I can only deal with masses as I find them. Abstractions are not for me. I go then for such parties and opinions as have provided me with a working apparatus. I give you my word, not without regret, that I was first for you; and though I am now to deny and condemn you, you see it is not my will but the party necessity.’ Having made this manifesto and professed his adoration for liberty in the time of his grandfathers, he proceeded with his work of denouncing freedom and freemen at the present day, much in the tone and spirit in which Lord Bacon prosecuted his benefactor Essex. He denounced every name and aspect under which liberty and progress dare show themselves in this age and country, but with a lingering conscience which qualified each sentence with a recommendation to mercy.

But I put it to every noble and generous spirit, to every poetic, every heroic, every religious heart, that not so is our learning, our education, our poetry, our worship to be declared. Liberty is aggressive, Liberty is the Crusade of all brave and conscientious men, the Epic Poetry, the new religion, the chivalry of all gentlemen. This is the oppressed Lady whom true knights on their oath and honor must rescue and save.

Now at last we are disenchanted and shall have no more false hopes. I respect the Anti-Slavery Society. It is the Cassandra that has foretold all that has befallen, fact for fact, years ago; foretold all, and no man laid it to heart. It seemed, as the Turks say, “Fate makes that a man should not believe his own eyes.” But the Fugitive Law did much to unglue the eyes of men, and now the Nebraska Bill leaves us staring. The Anti-Slavery Society will add many members this year. The Whig Party will join it: the Democrats will join it. The population of the Free States will join it. I doubt not, at last, the Slave States will join it. But be that sooner or later, and whoever comes or stays away, I hope we have reached the end of our unbelief, have come to a belief that there is a divine Providence in the world, which will not save us but through our own co-operation.

THE ASSAULT UPON MR. SUMNER.
speech at a meeting of the citizens in the town hall, in concord, may 26, 1856.

THE ASSAULT UPON MR. SUMNER.

Mr. Chairman:—I sympathize heartily with the spirit of the resolutions. The events of the last few years and months and days have taught us the lessons of centuries. I do not see how a barbarous community and a civilized community can constitute one State. I think we must get rid of slavery, or we must get rid of freedom. Life has not parity of value in the free state and in the slave state. In one, it is adorned with education, with skilful labor, with arts, with long prospective interests, with sacred family ties, with honor and justice. In the other, life is a fever; man is an animal, given to pleasure, frivolous, irritable, spending his days in hunting and practising with deadly weapons to defend himself against his slaves and against his companions brought up in the same idle and dangerous way. Such people live for the moment, they have properly no future, and readily risk on every passion a life which is of small value to themselves or to others. Many years ago, when Mr. Webster was challenged in Washington to a duel by one of these madcaps, his friends came forward with prompt good sense and said such a thing was not to be thought of; Mr. Webster's life was the property of his friends and of the whole country, and was not to be risked on the turn of a vagabond's ball. Life and life are incommensurate. The whole State of South Carolina does not now offer one or any number of persons who are to be weighed for a moment in the scale with such a person as the meanest of them all has now struck down. The very conditions of the game must always be,—the worst life staked against the best. It is the best whom they desire to kill. It is only when they cannot answer your reasons, that they wish to knock you down. If, therefore, Massachusetts could send to the Senate a better man than Mr. Sumner, his death would be only so much the more quick and certain. Now, as men's bodily strength, or skill with knives and guns, is not usually in proportion to their knowledge and mother-wit, but oftener in the inverse ratio, it will only do to send foolish persons to Washington, if you wish them to be safe.

The outrage is the more shocking from the singularly pure character of its victim. Mr. Sumner's position is exceptional in its honor. He had not taken his degrees in the caucus and in hack politics. It is notorious that, in the long time when his election was pending, he refused to take a single step to secure it. He would not so much as go up to the State House to shake hands with this or that person whose good will was reckoned important by his friends. He was elected. It was a homage to character and talent. In Congress, he did not rush into party position. He sat long silent and studious. His friends, I remember, were told that they would find Sumner a man of the world like the rest; ‘'t is quite impossible to be at Washington and not bend; he will bend as the rest have done.’ Well, he did not bend. He took his position and kept it. He meekly bore the cold shoulder from some of his New England colleagues, the hatred of his enemies, the pity of the indifferent, cheered by the love and respect of good men with whom he acted; and has stood for the North, a little in advance of all the North, and therefore without adequate support. He has never faltered in his maintenance of justice and freedom. He has gone beyond the large expectation of his friends in his increasing ability and his manlier tone. I have heard that some of his political friends tax him with indolence or negligence in refusing to make electioneering speeches, or otherwise to bear his part in the labor which party-organization requires. I say it to his honor. But more to his honor are the faults which his enemies lay to his charge. I think, sir, if Mr. Sumner had any vices, we should be likely to hear of them. They have fastened their eyes like microscopes for five years on every act, word, manner and movement, to find a flaw,—and with what result? His opponents accuse him neither of drunkenness, nor debauchery, nor job, nor speculation, nor rapacity, nor personal aims of any kind. No; but with what? Why, beyond this charge, which it is impossible was ever sincerely made, that he broke over the proprieties of debate, I find him accused of publishing his opinion of the Nebraska conspiracy in a letter to the people of the United States, with discourtesy. Then, that he is an abolitionist; as if every sane human being were not an abolitionist, or a believer that all men should be free. And the third crime he stands charged with, is, that his speeches were written before they were spoken; which of course must be true in Sumner's case, as it was true of Webster, of Adams, of Calhoun, of Burke, of Chatham, of Demosthenes; of every first-rate speaker that ever lived. It is the high compliment he pays to the intelligence of the Senate and of the country. When the same reproach was cast on the first orator of ancient times by some caviler of his day, he said, “I should be ashamed to come with one unconsidered word before such an assembly.” Mr. Chairman, when I think of these most small faults as the worst which party hatred could allege, I think I may borrow the language which Bishop Burnet applied to Sir Isaac Newton, and say that Charles Sumner “has the whitest soul I ever knew.”

Well, sir, this noble head, so comely and so wise, must be the target for a pair of bullies to beat with clubs. The murderer's brand shall stamp their foreheads wherever they may wander in the earth. But I wish, sir, that the high respects of this meeting shall be expressed to Mr. Sumner; that a copy of the resolutions that have been read may be forwarded to him. I wish that he may know the shudder of terror which ran through all this community on the first tidings of this brutal attack. Let him hear that every man of worth in New England loves his virtues; that every mother thinks of him as the protector of families; that every friend of freedom thinks him the friend of freedom. And if our arms at this distance cannot defend him from assassins, we confide the defence of a life so precious, to all honorable men and true patriots, and to the Almighty Maker of men.

SPEECH
at the kansas relief meeting in cambridge, wednesday. evening, september 10, 1856.

SPEECH ON AFFAIRS IN KANSAS.

I regret, with all this company, the absence of Mr. Whitman of Kansas, whose narrative was to constitute the interest of this meeting. Mr. Whitman is not here; but knowing, as we all do, why he is not, what duties kept him at home, he is more than present. His vacant chair speaks for him. For quite other reasons, I had been wiser to have stayed at home, unskilled as I am to address a political meeting, but it is impossible for the most recluse to extricate himself from the questions of the times.

There is this peculiarity about the case of Kansas, that all the right is on one side. We hear the screams of hunted wives and children answered by the howl of the butchers. The testimony of the telegraphs from St. Louis and the border confirm the worst details. The printed letters of the border ruffians avow the facts. When pressed to look at the cause of the mischief in the Kansas laws, the President falters and declines the discussion; but his supporters in the Senate, Mr. Cass, Mr. Geyer, Mr. Hunter, speak out, and declare the intolerable atrocity of the code. It is a maxim that all party spirit produces the incapacity to receive natural impressions from facts; and our recent political history has abundantly borne out the maxim. But these details that have come from Kansas are so horrible, that the hostile press have but one word in reply, namely, that it is all exaggeration, 't is an Abolition lie. Do the Committee of Investigation say that the outrages have been overstated? Does their dismal catalogue of private tragedies show it? Do the private letters? Is it an exaggeration, that Mr. Hopps of Somerville, Mr. Hoyt of Deerfield, Mr. Jennison of Groton, Mr. Phillips of Berkshire, have been murdered? That Mr. Robinson of Fitchburg has been imprisoned? Rev. Mr. Nute of Springfield seized, and up to this time we have no tidings of his fate?

In these calamities under which they suffer, and the worse which threaten them, the people of Kansas ask for bread, clothes, arms and men, to save them alive, and enable them to stand against these enemies of the human race. They have a right to be helped, for they have helped themselves.

This aid must be sent, and this is not to be doled out as an ordinary charity; but bestowed up to the magnitude of the want, and, as has been elsewhere said, “on the scale of a national action.” I think we are to give largely, lavishly, to these men. And we must prepare to do it. We must learn to do with less, live in a smaller tenement, sell our apple-trees, our acres, our pleasant houses. I know people who are making haste to reduce their expenses and pay their debts, not with a view to new accumulations, but in preparation to save and earn for the benefit of the Kansas emigrants.

We must have aid from individuals,—we must also have aid from the State. I know that the last Legislature refused that aid. I know that lawyers hesitate on technical grounds, and wonder what method of relief the Legislature will apply. But I submit that, in a case like this, where citizens of Massachusetts, legal voters here, have emigrated to national territory under the sanction of every law, and are then set on by highwaymen, driven from their new homes, pillaged, and numbers of them killed and scalped, and the whole world knows that this is no accidental brawl, but a systematic war to the knife, and in defiance of all laws and liberties, I submit that the Governor and Legislature should neither slumber nor sleep till they have found out how to send effectual aid and comfort to these poor farmers, or else should resign their seats to those who can. But first let them hang the halls of the State House with black crape, and order funeral service to be said there for the citizens whom they were unable to defend.

We stick at the technical difficulties. I think there never was a people so choked and stultified by forms. We adore the forms of law, instead of making them vehicles of wisdom and justice. I like the primary assembly. I own I have little esteem for governments. I esteem them only good in the moment when they are established. I set the private man first. He only who is able to stand alone is qualified to be a citizen. Next to the private man, I value the primary assembly, met to watch the government and to correct it. That is the theory of the American State, that it exists to execute the will of the citizens, is always responsible to them, and is always to be changed when it does not. First, the private citizen, then the primary assembly, and the government last.

In this country for the last few years the government has been the chief obstruction to the common weal. Who doubts that Kansas would have been very well settled, if the United States had let it alone? The government armed and led the ruffians against the poor farmers. I do not know any story so gloomy as the politics of this country for the last twenty years, centralizing ever more manifestly round one spring, and that a vast crime, and ever more plainly, until it is notorious that all promotion, power and policy are dictated from one source,—illustrating the fatal effects of a false position to demoralize legislation and put the best people always at a disadvantage;—one crime always present, always to be varnished over, to find fine names for; and we free-statesmen, as accomplices to the guilt, ever in the power of the grand offender.

Language has lost its meaning in the universal cant. Representative Government is really mis-representative; Union is a conspiracy against the Northern States which the Northern States are to have the privilege of paying for; the adding of Cuba and Central America to the slave marts is enlarging the area of Freedom. Manifest Destiny, Democracy, Freedom, fine names for an ugly thing. They call it otto of rose and lavender,—I call it bilge water. They call it Chivalry and Freedom; I call it the stealing all the earnings of a poor man and the earnings of his little girl and boy, and the earnings of all that shall come from him, his children's children forever.

But this is Union, and this is Democracy; and our poor people, led by the nose by these fine words, dance and sing, ring bells and fire cannon, with every new link of the chain which is forged for their limbs by the plotters in the Capitol.

What are the results of law and union? There is no Union. Can any citizen of Massachusetts travel in honor through Kentucky and Alabama and speak his mind? Or can any citizen of the Southern country who happens to think kidnapping a bad thing, say so? Let Mr. Underwood of Virginia answer. Is it to be supposed that there are no men in Carolina who dissent from the popular sentiment now reigning there? It must happen, in the variety of human opinions, that there are dissenters. They are silent as the grave. Are there no women in that country,—women, who always carry the conscience of a people? Yet we have not heard one discordant whisper.

In the free States, we give a snivelling support to slavery. The judges give cowardly interpretations to the law, in direct opposition to the known foundation of all law, that every immoral statute is void. And here of Kansas, the President says: “Let the complainants go to the courts;” though he knows that when the poor plundered farmer comes to the court, he finds the ringleader who has robbed him, dismounting from his own horse, and unbuckling his knife to sit as his judge.

The President told the Kansas Committee that the whole difficulty grew from “the factious spirit of the Kansas people, respecting institutions which they need not have concerned themselves about.” A very remarkable speech from a Democratic President to his fellow citizens, that they are not to concern themselves with institutions which they alone are to create and determine. The President is a lawyer, and should know the statutes of the land. But I borrow the language of an eminent man, used long since, with far less occasion: “If that be law, let the ploughshare be run under the foundations of the Capitol;”—and if that be Government, extirpation is the only cure.

I am glad to see that the terror at disunion and anarchy is disappearing. Massachusetts, in its heroic day, had no government—was an anarchy. Every man stood on his own feet, was his own governor; and there was no breach of peace from Cape Cod to Mount Hoosac. California, a few years ago, by the testimony of all people at that time in the country, had the best government that ever existed. Pans of gold lay drying outside of every man's tent, in perfect security. The land was measured into little strips of a few feet wide, all side by side. A bit of ground that your hand could cover was worth one or two hundred dollars, on the edge of your strip; and there was no dispute. Every man throughout the country was armed with knife and revolver, and it was known that instant justice would be administered to each offence, and perfect peace reigned. For the Saxon man, when he is well awake, is not a pirate but a citizen, all made of hooks and eyes, and links himself naturally to his brothers, as bees hook themselves to one another and to their queen in a loyal swarm.

But the hour is coming when the strongest will not be strong enough. A harder task will the new revolution of the nineteenth century be, than was the revolution of the eighteenth century. I think the American Revolution bought its glory cheap. If the problem was new, it was simple. If there were few people, they were united, and the enemy 3,000 miles off. But now, vast property, gigantic interests, family connections, webs of party, cover the land with a network that immensely multiplies the dangers of war.

Fellow Citizens, in these times full of the fate of the Republic, I think the towns should hold town meetings, and resolve themselves into Committees of Safety, go into permanent sessions, adjourning from week to week, from month to month. I wish we could send the Sergeant-at-arms to stop every American who is about to leave the country. Send home every one who is abroad, lest they should find no country to return to. Come home and stay at home, while there is a country to save. When it is lost it will be time enough then for any who are luckless enough to remain alive to gather up their clothes and depart to some land where freedom exists.

REMARKS
at a meeting for the relief of the family of john brown, at tremont temple, boston, november 18, 1859.

JOHN BROWN: SPEECH AT BOSTON.

Mr. ChairmanandFellow Citizens:

I share the sympathy and sorrow which have brought us together. Gentlemen who have preceded me have well said that no wall of separation could here exist. This commanding event which has brought us together, eclipses all others which have occurred for a long time in our history, and I am very glad to see that this sudden interest in the hero of Harper's Ferry has provoked an extreme curiosity in all parts of the Republic, in regard to the details of his history. Every anecdote is eagerly sought, and I do not wonder that gentlemen find traits of relation readily between him and themselves. One finds a relation in the church, another in the profession, another in the place of his birth. He was happily a representative of the American Republic. Captain John Brown is a farmer, the fifth in descent from Peter Brown, who came to Plymouth in the Mayflower, in 1620. All the six have been farmers. His grandfather, of Simsbury, in Connecticut, was a captain in the Revolution. His father, largely interested as a raiser of stock, became a contractor to supply the army with beef, in the war of 1812, and our Captain John Brown, then a boy, with his father, was present and witnessed the surrender of General Hull. He cherishes a great respect for his father, as a man of strong character, and his respect is probably just. For himself, he is so transparent that all men see him through. He is a man to make friends wherever on earth courage and integrity are esteemed, the rarest of heroes, a pure idealist, with no by-ends of his own. Many of you have seen him, and every one who has heard him speak has been impressed alike by his simple, artless goodness, joined with his sublime courage. He joins that perfect Puritan faith which brought his fifth ancestor to Plymouth Rock, with his grandfather's ardor in the Revolution. He believes in two articles—two instruments shall I say?—the Golden Rule and the Declaration of Independence; and he used this expression in conversation here concerning them, “Better that a whole generation of men, women and children should pass away by a violent death, than that one word of either should be violated in this country.” There is a Unionist,—there is a strict constructionist for you. He believes in the Union of the States, and he conceives that the only obstruction to the Union is Slavery, and for that reason, as a patriot, he works for its abolition. The Governor of Virginia has pronounced his eulogy in a manner that discredits the moderation of our timid parties. His own speeches to the court have interested the nation in him. What magnanimity, and what innocent pleading, as of childhood! You remember his words: “If I had interfered in behalf of the rich, the powerful, the intelligent, the so-called great, or any of their friends, parents, wives, or children, it would all have been right. But I believe that to have interfered as I have done, for the despised poor, was not wrong, but right.”

It is easy to see what a favorite he will be with history, which plays such pranks with temporary reputations. Nothing can resist the sympathy which all elevated minds must feel with Brown, and through them the whole civilized world; and if he must suffer, he must drag official gentlemen into an immortality most undesirable, and of which they have already some disagreeable forebodings. Indeed, it is the reductio ad absurdum of Slavery, when the Governor of Virginia is forced to hang a man whom he declares to be a man of the most integrity, truthfulness and courage he has ever met. Is that the kind of man the gallows is built for? It were bold to affirm that there is within that broad Commonwealth, at this moment, another citizen as worthy to live, and as deserving of all public and private honor, as this poor prisoner.

But we are here to think of relief for the family of John Brown. To my eyes, that family looks very large and very needy of relief. It comprises his brave fellow-sufferers in the Charlestown Jail; the fugitives still hunted in the mountains of Virginia and Pennsylvania; the sympathizers with him in all the States; and I may say, almost every man who loves the Golden Rule and the Declaration of Independence, like him, and who sees what a tiger's thirst threatens him in the malignity of public sentiment in the Slave States. It seems to me that a common feeling joins the people of Massachusetts with him.

I said John Brown was an idealist. He believed in his ideas to that extent that he existed to put them all into action; he said, “he did not believe in moral suasion, he believed in putting the thing through.” He saw how deceptive the forms are. We fancy, in Massachusetts, that we are free; yet it seems the Government is quite unreliable. Great wealth, great population, men of talent in the Executive, on the Bench,—all the forms right,—and yet, life and freedom are not safe. Why? Because the judges rely on the forms, and do not, like John Brown, use their eyes to see the fact behind the forms. They assume that the United States can protect its witness or its prisoner. And, in Massachusetts, that is true, but the moment he is carried out of the bounds of Massachusetts, the United States, it is notorious, afford no protection at all; the Government, the judges, are an envenomed party, and give such protection as they give in Utah to honest citizens, or in Kansas; such protection as they gave to their own Commodore Paulding, when he was simple enough to mistake the formal instructions of his Government for their real meaning. The state judges fear collision between their two allegiances; but there are worse evils than collision; namely, the doing substantial injustice. A good man will see that the use of a judge is to secure good government, and where the citizen's weal is imperilled by abuse of the Federal power, to use that arm which can secure it, viz., the local government. Had that been done on certain calamitous occasions, we should not have seen the honor of Massachusetts trailed in the dust, stained to all ages, once and again, by the ill-timed formalism of a venerable bench. If judges cannot find law enough to maintain the sovereignty of the state, and to protect the life and freedom of every inhabitant not a criminal, it is idle to compliment them as learned and venerable. What avails their learning or veneration? At a pinch, they are no more use than idiots. After the mischance they wring their hands, but they had better never have been born. A Vermont Judge Hutchinson, who has the Declaration of Independence in his heart; a Wisconsin judge, who knows that laws are for the protection of citizens against kidnappers, is worth a court house full of lawyers so idolatrous of forms as to let go the substance. Is any man in Massachusetts so simple as to believe that when a United States Court in Virginia, now, in its present reign of terror, sends to Connecticut, or New York, or Massachusetts, for a witness, it wants him for a witness? No; it wants him for a party; it wants him for meat to slaughter and eat. And your habeas corpus is, in any way in which it has been, or, I fear, is likely to be used, a nuisance, and not a protection; for it takes away his right reliance on himself, and the natural assistance of his friends and fellow-citizens, by offering him a form which is a piece of paper.

But I am detaining the meeting on matters which others understand better. I hope, then, that in administering relief to John Brown's family, we shall remember all those whom his fate concerns, all who are in sympathy with him, and not forget to aid him in the best way, by securing freedom and independence in Massachusetts.

JOHN BROWN.
speech at salem, january 6,

JOHN BROWN.

Mr. Chairman:

I have been struck with one fact, that the best orators who have added their praise to his fame,—and I need not go out of this house to find the purest eloquence in the country,—have one rival who comes off a little better, and that is John Brown. Every thing that is said of him leaves people a little dissatisfied; but as soon as they read his own speeches and letters they are heartily contented,—such is the singleness of purpose which justifies him to the head and the heart of all. Taught by this experience, I mean, in the few remarks I have to make, to cling to his history, or let him speak for himself.

John Brown, the founder of liberty in Kansas, was born in Torrington, Litchfield County, Conn., in 1800. When he was five years old his father emigrated to Ohio, and the boy was there set to keep sheep and to look after cattle and dress skins; he went bareheaded and barefooted, and clothed in buckskin. He said that he loved rough play, could never have rough play enough; could not see a seedy hat without wishing to pull it off. But for this it needed that the playmates should be equal; not one in fine clothes and the other in buckskin; not one his own master, hale and hearty, and the other watched and whipped. But it chanced that in Pennsylvania, where he was sent by his father to collect cattle, he fell in with a boy whom he heartily liked and whom he looked upon as his superior. This boy was a slave; he saw him beaten with an iron shovel, and otherwise maltreated; he saw that this boy had nothing better to look forward to in life, whilst he himself was petted and made much of; for he was much considered in the family where he then stayed, from the circumstance that this boy of twelve years had conducted alone a drove of cattle a hundred miles. But the colored boy had no friend, and no future. This worked such indignation in him that he swore an oath of resistance to Slavery as long as he lived. And thus his enterprise to go into Virginia and run off five hundred or a thousand slaves was not a piece of spite or revenge, a plot of two years or of twenty years, but the keeping of an oath made to Heaven and earth forty-seven years before. Forty-seven years at least, though I incline to accept his own account of the matter at Charlestown, which makes the date a little older, when he said, “This was all settled millions of years before the world was made.”

He grew up a religious and manly person, in severe poverty; a fair specimen of the best stock of New England; having that force of thought and that sense of right which are the warp and woof of greatness. Our farmers were Orthodox Calvinists, mighty in the Scriptures; had learned that life was a preparation, a “probation,” to use their word, for a higher world, and was to be spent in loving and serving mankind.

Thus was formed a romantic character absolutely without any vulgar trait; living to ideal ends, without any mixture of self-indulgence or compromise, such as lowers the value of benevolent and thoughtful men we know; abstemious, refusing luxuries, not sourly and reproachfully but simply as unfit for his habit; quiet and gentle as a child in the house. And, as happens usually to men of romantic character, his fortunes were romantic. Walter Scott would have delighted to draw his picture and trace his adventurous career. A shepherd and herdsman, he learned the manners of animals, and knew the secret signals by which animals communicate. He made his hard bed on the mountains with them; he learned to drive his flock through thickets all but impassable; he had all the skill of a shepherd by choice of breed and by wise husbandry to obtain the best wool, and that for a course of years. And the anecdotes preserved show a far-seeing skill and conduct which, in spite of adverse accidents, should secure, one year with another, an honest reward, first to the farmer, and afterwards to the dealer. If he kept sheep, it was with a royal mind; and if he traded in wool, he was a merchant prince, not in the amount of wealth, but in the protection of the interests confided to him.

I am not a little surprised at the easy effrontery with which political gentlemen, in and out of Congress, take it upon them to say that there are not a thousand men in the North who sympathize with John Brown. It would be far safer and nearer the truth to say that all people, in proportion to their sensibility and self-respect, sympathize with him. For it is impossible to see courage, and disinterestedness, and the love that casts out fear, without sympathy. All women are drawn to him by their predominance of sentiment. All gentlemen, of course, are on his side. I do not mean by “gentlemen,” people of scented hair and perfumed handkerchiefs, but men of gentle blood and generosity, “fulfilled with all nobleness,” who, like the Cid, give the outcast leper a share of their bed; like the dying Sidney, pass the cup of cold water to the wounded soldier who needs it more. For what is the oath of gentle blood and knighthood? What but to protect the weak and lowly against the strong oppressor?

Nothing is more absurd than to complain of this sympathy, or to complain of a party of men united in opposition to Slavery. As well complain of gravity, or the ebb of the tide. Who makes the Abolitionist? The Slaveholder. The sentiment of mercy is the natural recoil which the laws of the universe provide to protect mankind from destruction by savage passions. And our blind statesmen go up and down, with committees of vigilance and safety, hunting for the origin of this new heresy. They will need a very vigilant committee indeed to find its birthplace, and a very strong force to root it out. For the arch-Abolitionist, older than Brown, and older than the Shenandoah Mountains, is Love, whose other name is Justice, which was before Alfred, before Lycurgus, before Slavery, and will be after it.

THEODORE PARKER.
an address at the memorial meeting at the music hall, boston, june 15, 1860.

THEODORE PARKER.

At the death of a good and admirable person, we meet to console and animate each other by the recollection of his virtues.

I have the feeling that every man's biography is at his own expense. He furnishes not only the facts but the report. I mean that all biography is autobiography. It is only what he tells of himself that comes to be known and believed. In Plutarch's lives of Alexander and Pericles, you have the secret whispers of their confidence to their lovers and trusty friends. For it was each report of this kind that impressed those to whom it was told in a manner to secure its being told everywhere to the best, to those who speak with authority to their own times and therefore to ours. For the political rule is a cosmical rule, that if a man is not strong in his own district, he is not a good candidate elsewhere.

He whose voice will not be heard here again, could well afford to tell his experiences; they were all honorable to him, and were part of the history of the civil and religious liberty of his times. Theodore Parker was a son of the soil, charged with the energy of New England, strong, eager, inquisitive of knowledge, of a diligence that never tired, upright, of a haughty independence, yet the gentlest of companions; a man of study, fit for a man of the world; with decided opinions and plenty of power to state them; rapidly pushing his studies so far as to leave few men qualified to sit as his critics. He elected his part of duty, or accepted nobly that assigned him in his rare constitution. Wonderful acquisition of knowledge, a rapid wit that heard all, and welcomed all that came, by seeing its bearing. Such was the largeness of his reception of facts and his skill to employ them, that it looked as if he were some President of Council to whom a score of telegraphs were ever bringing in reports; and his information would have been excessive, but for the noble use he made of it ever in the interest of humanity. He had a strong understanding, a logical method, a love for facts, a rapid eye for their historic relations, and a skill in stripping them of traditional lustres. He had a sprightly fancy, and often amused himself with throwing his meaning into pretty apologues; yet we can hardly ascribe to his mind the poetic element, though his scholarship had made him a reader and quoter of verses. A little more feeling of the poetic significance of his facts would have disqualified him for some of his severer offices to his generation. The old religions have a charm for most minds which it is a little uncanny to disturb. 'T is sometimes a question, shall we not leave them to decay without rude shocks? I remember that I found some harshness in his treatment both of Greek and of Hebrew antiquity, and sympathized with the pain of many good people in his auditory, whilst I acquitted him, of course, of any wish to be flippant. He came at a time when, to the irresistible march of opinion, the forms still retained by the most advanced sects showed loose and lifeless, and he, with something less of affectionate attachment to the old, or with more vigorous logic, rejected them. 'T is objected to him that he scattered too many illusions. Perhaps more tenderness would have been graceful; but it is vain to charge him with perverting the opinions of the new generation.

The opinions of men are organic. Simply, those came to him who found themselves expressed by him. And had they not met this enlightened mind, in which they beheld their own opinions combined with zeal in every cause of love and humanity, they would have suspected their opinions and suppressed them, and so sunk into melancholy or malignity—a feeling of loneliness and hostility to what was reckoned respectable. 'T is plain to me that he has achieved a historic immortality here; that he has so woven himself in these few years into the history of Boston, that he can never be left out of your annals. It will not be in the acts of City Councils, nor of obsequious Mayors; nor, in the State House, the proclamations of Governors, with their failing virtue—failing them at critical moments—that coming generations will study what really befell: but in the plain lessons of Theodore Parker in this Music Hall, in Faneuil Hall, or in Legislative Committee Rooms, that the true temper and authentic record of these days will be read. The next generation will care little for the chances of elections that govern Governors now, it will care little for fine gentlemen who behaved shabbily; but it will read very intelligently in his rough story, fortified with exact anecdotes, precise with names and dates, what part was taken by each actor; who threw himself into the cause of humanity and came to the rescue of civilization at a hard pinch, and who blocked its course.

The vice charged against America is the want of sincerity in leading men. It does not lie at his door. He never kept back the truth for fear to make an enemy. But, on the other hand, it was complained that he was bitter and harsh, that his zeal burned with too hot a flame. It is so difficult, in evil times, to escape this charge! for the faithful preacher most of all. It was his merit, like Luther, Knox and Latimer, and John Baptist, to speak tart truth, when that was peremptory and when there were few to say it. But his sympathy for goodness was not less energetic. One fault he had, he overestimated his friends,—I may well say it,—and sometimes vexed them with the importunity of his good opinion, whilst they knew better the ebb which follows unfounded praise. He was capable, it must be said, of the most unmeasured eulogies on those he esteemed, especially if he had any jealousy that they did not stand with the Boston public as highly as they ought. His commanding merit as a reformer is this, that he insisted beyond all men in pulpits,—I cannot think of one rival,—that the essence of Christianity is its practical morals; it is there for use, or it is nothing; and if you combine it with sharp trading, or with ordinary city ambitions to gloze over municipal corruptions, or private intemperance, or successful fraud, or immoral politics, or unjust wars, or the cheating of Indians, or the robbery of frontier nations, or leaving your principles at home to follow on the high seas or in Europe a supple complaisance to tyrants,—it is a hypocrisy, and the truth is not in you; and no love of religious music or of dreams of Swedenborg, or praise of John Wesley, or of Jeremy Taylor, can save you from the Satan which you are.

His ministry fell on a political crisis also; on the years when Southern slavery broke over its old banks, made new and vast pretensions, and wrung from the weakness or treachery of Northern people fatal concessions in the Fugitive-Slave Bill and the repeal of the Missouri Compromise. Two days, bitter in the memory of Boston, the days of the rendition of Sims and of Burns, made the occasion of his most remarkable discourses. He kept nothing back. In terrible earnest he denounced the public crime, and meted out to every official, high and low, his due portion. By the incessant power of his statement, he made and held a party. It was his great service to freedom. He took away the reproach of silent consent that would otherwise have lain against the indignant minority, by uttering in the hour and place wherein these outrages were done, the stern protest.

But, whilst I praise this frank speaker, I have no wish to accuse the silence of others. There are men of good powers who have so much sympathy that they must be silent when they are not in sympathy. If you don't agree with them, they know they only injure the truth by speaking. Their faculties will not play them true, and they do not wish to squeak and gibber, and so they shut their mouths. I can readily forgive this, only not the other, the false tongue which makes the worse appear the better cause. There were, of course, multitudes to censure and defame this truth-speaker. But the brave know the brave. Fops, whether in hotels or churches, will utter the fop's opinion, and faintly hope for the salvation of his soul; but his manly enemies, who despised the fops, honored him; and it is well known that his great hospitable heart was the sanctuary to which every soul conscious of an earnest opinion came for sympathy—alike the brave slaveholder and the brave slave-rescuer. These met in the house of this honest man—for every sound heart loves a responsible person, one who does not in generous company say generous things, and in mean company base things, but says one thing—now cheerfully, now indignantly—but always because he must, and because he sees that, whether he speak or refrain from speech, this is said over him; and history, nature and all souls testify to the same.

Ah, my brave brother! it seems as if, in a frivolous age, our loss were immense, and your place cannot be supplied. But you will already be consoled in the transfer of your genius, knowing well that the nature of the world will affirm to all men, in all times, that which for twenty-five years you valiantly spoke; that the winds of Italy murmur the same truth over your grave; the winds of America over these bereaved streets; that the sea which bore your mourners home affirms it, the stars in their courses, and the inspirations of youth; whilst the polished and pleasant traitors to human rights, with perverted learning and disgraced graces, rot and are forgotten with their double tongue saying all that is sordid for the corruption of man.

The sudden and singular eminence of Mr. Parker, the importance of his name and influence, are the verdict of his country to his virtues. We have few such men to lose; amiable and blameless at home, feared abroad as the standard-bearer of liberty, taking all the duties he could grasp, and more, refusing to spare himself, he has gone down in early glory to his grave, to be a living and enlarging power, wherever learning, wit, honest valor and independence are honored.

AMERICAN CIVILIZATION.

AMERICAN CIVILIZATION.1

Use, labor of each for all, is the health and virtue of all beings. Ich dien, I serve, is a truly royal motto. And it is the mark of nobleness to volunteer the lowest service, the greatest spirit only attaining to humility. Nay, God is God because he is the servant of all. Well, now here comes this conspiracy of slavery,—they call it an institution, I call it a destitution,—this stealing of men and setting them to work, stealing their labor, and the thief sitting idle himself; and for two or three ages it has lasted, and has yielded a certain quantity of rice, cotton and sugar. And, standing on this doleful experience, these people have endeavored to reverse the natural sentiments of mankind, and to pronounce labor disgraceful, and the well-being of a man to consist in eating the fruit of other men's labor.

Labor: a man coins himself into his labor; turns his day, his strength, his thought, his affection into some product which remains as the visible sign of his power; and to protect that, to secure that to him, to secure his past self to his future self, is the object of all government. There is no interest in any country so imperative as that of labor; it covers all, and constitutions and governments exist for that,—to protect and insure it to the laborer. All honest men are daily striving to earn their bread by their industry. And who is this who tosses his empty head at this blessing in disguise, the constitution of human nature, and calls labor vile, and insults the faithful workman at his daily toil? I see for such madness no hellebore,—for such calamity no solution but servile war and the Africanization of the country that permits it.

At this moment in America the aspects of political society absorb attention. In every house, from Canada to the Gulf, the children ask the serious father,—”What is the news of the war to-day, and when will there be better times?” The boys have no new clothes, no gifts, no journeys; the girls must go without new bonnets; boys and girls find their education, this year, less liberal and complete. All the little hopes that heretofore made the year pleasant are deferred. The state of the country fills us with anxiety and stern duties. We have attempted to hold together two states of civilization: a higher state, where labor and the tenure of land and the right of suffrage are democratical; and a lower state, in which the old military tenure of prisoners or slaves, and of power and land in a few hands, makes an oligarchy: we have attempted to hold these two states of society under one law. But the rude and early state of society does not work well with the later, nay, works badly, and has poisoned politics, public morals and social intercourse in the Republic, now for many years.

The times put this question, Why cannot the best civilization be extended over the whole country, since the disorder of the less-civilized portion menaces the existence of the country? Is this secular progress we have described, this evolution of man to the highest powers, only to give him sensibility, and not to bring duties with it? Is he not to make his knowledge practical? to stand and to withstand? Is not civilization heroic also? Is it not for action? has it not a will? “There are periods,” said Niebuhr, “when something much better than happiness and security of life is attainable.” We live in a new and exceptional age. America is another word for Opportunity. Our whole history appears like a last effort of the Divine Providence in behalf of the human race; and a literal, slavish following of precedents, as by a justice of the peace, is not for those who at this hour lead the destinies of this people. The evil you contend with has taken alarming proportions, and you still content yourself with parrying the blows it aims, but, as if enchanted, abstain from striking at the cause.

If the American people hesitate, it is not for want of warning or advices. The telegraph has been swift enough to announce our disasters. The journals have not suppressed the extent of the calamity. Neither was there any want of argument or of experience. If the war brought any surprise to the North, it was not the fault of sentinels on the watch-tower, who had furnished full details of the designs, the muster and the means of the enemy. Neither was anything concealed of the theory or practice of slavery. To what purpose make more big books of these statistics? There are already mountains of facts, if any one wants them. But people do not want them. They bring their opinion into the world. If they have a comatose tendency in the brain, they are pro-slavery while they live; if of a nervous sanguineous temperament, they are abolitionists. Then interests were never persuaded. Can you convince the shoe interest, or the iron interest, or the cotton interest, by reading passages from Milton or Montesquieu? You wish to satisfy people that slavery is bad economy. Why, the “Edinburgh Review” pounded on that string, and made out its case, forty years ago. A democratic statesman said to me, long since, that, if he owned the State of Kentucky, he would manumit all the slaves, and be a gainer by the transaction. Is this new? No, everybody knows it. As a general economy it is admitted. But there is no one owner of the state, but a good many small owners. One man owns land and slaves; another owns slaves only. Here is a woman who has no other property,—like a lady in Charleston I knew of, who owned fifteen sweeps and rode in her carriage. It is clearly a vast inconvenience to each of these to make any change, and they are fretful and talkative, and all their friends are; and those less interested are inert, and, from want of thought, averse to innovation. It is like free trade, certainly the interest of nations, but by no means the interest of certain towns and districts, which tariff feeds fat; and the eager interest of the few overpowers the apathetic general conviction of the many. Banknotes rob the public, but are such a daily convenience that we silence our scruples and make believe they are gold. So imposts are the cheap and right taxation; but, by the dislike of people to pay out a direct tax, governments are forced to render life costly by making them pay twice as much, hidden in the price of tea and sugar.

In this national crisis, it is not argument that we want, but that rare courage which dares commit itself to a principle, believing that Nature is its ally, and will create the instruments it requires, and more than make good any petty and injurious profit which it may disturb. There never was such a combination as this of ours, and the rules to meet it are not set down in any history. We want men of original perception and original action, who can open their eyes wider than to a nationality, namely, to considerations of benefit to the human race, can act in the interest of civilization. Government must not be a parish clerk, a justice of the peace. It has, of necessity, in any crisis of the state, the absolute powers of a Dictator. The existing Administration is entitled to the utmost candor. It is to be thanked for its angelic virtue, compared with any executive experiences with which we have been familiar. But the times will not allow us to indulge in compliment. I wish I saw in the people that inspiration which, if Government would not obey the same, would leave the Government behind and create on the moment the means and executors it wanted. Better the war should more dangerously threaten us,—should threaten fracture in what is still whole, and punish us with burned capitals and slaughtered regiments, and so exasperate the people to energy, exasperate our nationality. There are Scriptures written invisibly on men's hearts, whose letters do not come out until they are enraged. They can be read by war-fires, and by eyes in the last peril.

We cannot but remember that there have been days in American history, when, if the Free States had done their duty, Slavery had been blocked by an immovable barrier, and our recent calamities forever precluded. The Free States yielded, and every compromise was surrender and invited new demands. Here again is a new occasion which Heaven offers to sense and virtue. It looks as if we held the fate of the fairest possession of mankind in our hands, to be saved by our firmness or to be lost by hesitation.

The one power that has legs long enough and strong enough to wade across the Potomac offers itself at this hour; the one strong enough to bring all the civility up to the height of that which is best, prays now at the door of Congress for leave to move. Emancipation is the demand of civilization. That is a principle; everything else is an intrigue. This is a progressive policy, puts the whole people in healthy, productive, amiable position, puts every man in the South in just and natural relations with every man in the North, laborer with laborer.

I shall not attempt to unfold the details of the project of emancipation. It has been stated with great ability by several of its leading advocates. I will only advert to some leading points of the argument, at the risk of repeating the reasons of others. The war is welcome to the Southerner; a chivalrous sport to him, like hunting, and suits his semi-civilized condition. On the climbing scale of progress, he is just up to war, and has never appeared to such advantage as in the last twelvemonth. It does not suit us. We are advanced some ages on the war-state,—to trade, art and general cultivation. His laborer works for him at home, so that he loses no labor by the war. All our soldiers are laborers; so that the South, with its inferior numbers, is almost on a footing in effective war-population with the North. Again, as long as we fight without any affirmative step taken by the Government, any word intimating forfeiture in the rebel States of their old privileges under the law, they and we fight on the same side, for Slavery. Again, if we conquer the enemy,—what then? We shall still have to keep him under, and it will cost as much to hold him down as it did to get him down. Then comes the summer, and the fever will drive the soldiers home; next winter we must begin at the beginning, and conquer him over again. What use then to take a fort, or a privateer, or get possession of an inlet, or to capture a regiment of rebels?

But one weapon we hold which is sure. Congress can, by edict, as a part of the military defence which it is the duty of Congress to provide, abolish slavery, and pay for such slaves as we ought to pay for. Then the slaves near our armies will come to us; those in the interior will know in a week what their rights are, and will, where opportunity offers, prepare to take them. Instantly, the armies that now confront you must run home to protect their estates, and must stay there, and your enemies will disappear.

There can be no safety until this step is taken. We fancy that the endless debate, emphasized by the crime and by the cannons of this war, has brought the Free States to some conviction that it can never go well with us whilst this mischief of slavery remains in our politics, and that by concert or by might we must put an end to it. But we have too much experience of the futility of an easy reliance on the momentary good dispositions of the public. There does exist, perhaps, a popular will that the Union shall not be broken,—that our trade, and therefore our laws, must have the whole breadth of the continent, and from Canada to the Gulf. But, since this is the rooted belief and will of the people, so much the more are they in danger, when impatient of defeats, or impatient of taxes, to go with a rush for some peace; and what kind of peace shall at that moment be easiest attained, they will make concessions for it,—will give up the slaves, and the whole torment of the past half-century will come back to be endured anew.

Neither do I doubt, if such a composition should take place, that the Southerners will come back quietly and politely, leaving their haughty dictation. It will be an era of good feelings. There will be a lull after so loud a storm; and, no doubt, there will be discreet men from that section who will earnestly strive to inaugurate more moderate and fair administration of the Government, and the North will for a time have its full share and more, in place and counsel. But this will not last;—not for want of sincere good-will in sensible Southerners, but because Slavery will again speak through them its harsh necessity. It cannot live but by injustice, and it will be unjust and violent to the end of the world.

The power of Emancipation is this, that it alters the atomic social constitution of the Southern people. Now, their interest is in keeping out white labor; then, when they must pay wages, their interest will be to let it in, to get the best labor, and, if they fear their blacks, to invite Irish, German and American laborers. Thus, whilst Slavery makes and keeps disunion, Emancipation removes the whole objection to union. Emancipation at one stroke elevates the poor white of the South, and identifies his interest with that of the Northern laborer.

Now, in the name of all that is simple and generous, why should not this great right be done? Why should not America be capable of a second stroke for the well-being of the human race, as eighty or ninety years ago she was for the first,—of an affirmative step in the interests of human civility, urged on her, too, not by any romance of sentiment, but by her own extreme perils? It is very certain that the statesman who shall break through the cobwebs of doubt, fear and petty cavil that lie in the way, will be greeted by the unanimous thanks of mankind. Men reconcile themselves very fast to a bold and good measure when once it is taken, though they condemned it in advance. A week before the two captive commissioners were surrendered to England, every one thought it could not be done: it would divide the North. It was done, and in two days all agreed it was the right action. And this action, which costs so little, (the parties injured by it being such a handful that they can very easily be indemnified,) rids the world, at one stroke, of this degrading nuisance, the cause of war and ruin to nations. This measure at once puts all parties right. This is borrowing, as I said, the omnipotence of a principle. What is so foolish as the terror lest the blacks should be made furious by freedom and wages? It is denying these that is the outrage, and makes the danger from the blacks. But justice satisfies everybody,—white man, red man, yellow man and black man. All like wages, and the appetite grows by feeding.

But this measure, to be effectual, must come speedily. The weapon is slipping out of our hands. “Time,” say the Indian Scriptures, “drinketh up the essence of every great and noble action which ought to be performed, and which is delayed in the execution.”

I hope it is not a fatal objection to this policy that it is simple and beneficent thoroughly, which is the attribute of a moral action. An unprecedented material prosperity has not tended to make us Stoics or Christians. But the laws by which the universe is organized reappear at every point, and will rule it. The end of all political struggle is to establish morality as the basis of all legislation. It is not free institutions, it is not a republic, it is not a democracy, that is the end,—no, but only the means. Morality is the object of government. We want a state of things in which crime shall not pay. This is the consolation on which we rest in the darkness of the future and the afflictions of to-day, that the government of the world is moral, and does forever destroy what is not. It is the maxim of natural philosophers that the natural forces wear out in time all obstacles, and take place: and it is the maxim of history that victory always falls at last where it ought to fall; or, there is perpetual march and progress to ideas. But, in either case, no link of the chain can drop out. Nature works through her appointed elements; and ideas must work through the brains and the arms of good and brave men, or they are no better than dreams.

Since the above pages were written, President Lincoln has proposed to Congress that the Government shall co-operate with any State that shall enact a gradual abolishment of Slavery. In the recent series of national successes, this Message is the best. It marks the happiest day in the political year. The American Executive ranges itself for the first time on the side of freedom. If Congress has been backward, the President has advanced. This state-paper is the more interesting that it appears to be the President's individual act, done under a strong sense of duty. He speaks his own thought in his own style. All thanks and honor to the Head of the State! The Message has been received throughout the country with praise, and, we doubt not, with more pleasure than has been spoken. If Congress accords with the President, it is not yet too late to begin the emancipation; but we think it will always be too late to make it gradual.

An experience agrees that it should be immediate. More and better than the President has spoken shall, perhaps, the effect of this Message be,—but, we are sure, not more or better than he hoped in his heart, when, thoughtful of all the complexities of his position, he penned these cautious words.

THE EMANCIPATION PROCLAMATION.
an address delivered in boston in september, 1862.

THE EMANCIPATION PROCLAMATION.

In so many arid forms which States incrust themselves with, once in a century, if so often, a poetic act and record occur. These are the jets of thought into affairs, when, roused by danger or inspired by genius, the political leaders of the day break the else insurmountable routine of class and local legislation, and take a step forward in the direction of catholic and universal interests. Every step in the history of political liberty is a sally of the human mind into the untried Future, and has the interest of genius, and is fruitful in heroic anecdotes. Liberty is a slow fruit. It comes, like religion, for short periods, and in rare conditions, as if awaiting a culture of the race which shall make it organic and permanent. Such moments of expansion in modern history were the Confession of Augsburg, the plantation of America, the English Commonwealth of 1648, the Declaration of American Independence in 1776, the British emancipation of slaves in the West Indies, the passage of the Reform Bill, the repeal of the Corn-Laws, the Magnetic Ocean-Telegraph, though yet imperfect, the passage of the Homestead Bill in the last Congress, and now, eminently, President Lincoln's Proclamation on the twenty-second of September. These are acts of great scope, working on a long future and on permanent interests, and honoring alike those who initiate and those who receive them. These measures provoke no noisy joy, but are received into a sympathy so deep as to apprise us that mankind are greater and better than we know. At such times it appears as if a new public were created to greet the new event. It is as when an orator, having ended the compliments and pleasantries with which he conciliated attention, and having run over the superficial fitness and commodities of the measure he urges, suddenly, lending himself to some happy inspiration, announces with vibrating voice the grand human principles involved;—the bravos and wits who greeted him loudly thus far are surprised and overawed; a new audience is found in the heart of the assembly,—an audience hitherto passive and unconcerned, now at last so searched and kindled that they come forward, every one a representative of mankind, standing for all nationalities.

The extreme moderation with which the President advanced to his design,—his long-avowed expectant policy, as if he chose to be strictly the executive of the best public sentiment of the country, waiting only till it should be unmistakably pronounced,—so fair a mind that none ever listened so patiently to such extreme varieties of opinion,—so reticent that his decision has taken all parties by surprise, whilst yet it is just the sequel of his prior acts,—the firm tone in which he announces it, without inflation or surplusage,—all these have bespoken such favor to the act, that, great as the popularity of the President has been, we are beginning to think that we have underestimated the capacity and virtue which the Divine Providence has made an instrument of benefit so vast. He has been permitted to do more for America than any other American man. He is well entitled to the most indulgent construction. Forget all that we thought shortcomings, every mistake, every delay. In the extreme embarrassments of his part, call these endurance, wisdom, magnanimity; illuminated, as they now are, by this dazzling success.

When we consider the immense opposition that has been neutralized or converted by the progress of the war (for it is not long since the President anticipated the resignation of a large number of officers in the army, and the secession of three States, on the promulgation of this policy),—when we see how the great stake which foreign nations hold in our affairs has recently brought every European power as a client into this court, and it became every day more apparent what gigantic and what remote interests were to be affected by the decision of the President,—one can hardly say the deliberation was too long. Against all timorous counsels he had the courage to seize the moment; and such was his position, and such the felicity attending the action, that he has replaced Government in the good graces of mankind. “Better is virtue in the sovereign than plenty in the season,” say the Chinese. 'T is wonderful what power is, and how ill it is used, and how its ill use makes life mean, and the sunshine dark. Life in America had lost much of its attraction in the later years. The virtues of a good magistrate undo a world of mischief, and, because Nature works with rectitude, seem vastly more potent than the acts of bad governors, which are ever tempered by the good-nature in the people, and the incessant resistance which fraud and violence encounter. The acts of good governors work a geometrical ratio, as one midsummer day seems to repair the damage of a year of war.

A day which most of us dared not hope to see, an event worth the dreadful war, worth its costs and uncertainties, seems now to be close before us. October, November, December will have passed over beating hearts and plotting brains: then the hour will strike, and all men of African descent who have faculty enough to find their way to our lines are assured of the protection of American law.

It is by no means necessary that this measure should be suddenly marked by any signal results on the negroes or on the Rebel masters. The force of the act is that it commits the country to this justice,—that it compels the innumerable officers, civil, military, naval, of the Republic to range themselves on the line of this equity. It draws the fashion to this side. It is not a measure that admits of being taken back. Done, it cannot be undone by a new Administration. For slavery over-powers the disgust of the moral sentiment only through immemorial usage. It cannot be introduced as an improvement of the nineteenth century. This act makes that the lives of our heroes have not been sacrificed in vain. It makes a victory of our defeats. Our hurts are healed; the health of the nation is repaired. With a victory like this, we can stand many disasters. It does not promise the redemption of the black race; that lies not with us: but it relieves it of our opposition. The President by this act has paroled all the slaves in America; they will no more fight against us: and it relieves our race once for all of its crime and false position. The first condition of success is secured in putting ourselves right. We have recovered ourselves from our false position, and planted our-selves on a law of Nature:

• “If that fail,
• The pillared firmament is rottennes,
• And earth's base built on stubble.”

The Government has assured itself of the best constituency in the world: every spark of intellect, every virtuous feeling, every religious heart, every man of honor, every poet, every philosopher, the generosity of the cities, the health of the country, the strong arms of the mechanic, the endurance of farmers, the passionate conscience of women, the sympathy of distant nations,—all rally to its support.

Of course, we are assuming the firmness of the policy thus declared. It must not be a paper proclamation. We confide that Mr. Lincoln is in earnest, and, as he has been slow in making up his mind, has resisted the importunacy of parties and of events to the latest moment, he will be as absolute in his adhesion. Not only will he repeat and follow up his stroke, but the nation will add its irresistible strength. If the ruler has duties, so has the citizen. In times like these, when the nation is imperilled, what man can, without shame, receive good news from day to day without giving good news of himself? What right has any one to read in the journals tidings of victories, if he has not bought them by his own valor, treasure, personal sacrifice, or by service as good in his own department? With this blot removed from our national honor, this heavy load lifted off the national heart, we shall not fear henceforward to show our faces among mankind. We shall cease to be hypocrites and pretenders, but what we have styled our free institutions will be such.

In the light of this event the public distress begins to be removed. What if the brokers' quotations show our stocks discredited, and the gold dollar costs one hundred and twenty-seven cents? These tables are fallacious. Every acre in the Free States gained substantial value on the twenty-second of September. The cause of disunion and war has been reached and begun to be removed. Every man's house-lot and garden are relieved of the malaria which the purest winds and strongest sunshine could not penetrate and purge. The territory of the Union shines to-day with a lustre which every European emigrant can discern from far; a sign of inmost security and permanence. Is it feared that taxes will check immigration? That depends on what the taxes are spent for. If they go to fill up this yawning Dismal Swamp, which engulfed armies and populations, and created plague, and neutralized hitherto all the vast capabilities of this continent,—then this taxation, which makes the land wholesome and habitable, and will draw all men unto it, is the best investment in which property-holder ever lodged his earnings.

Whilst we have pointed out the opportuneness of the Proclamation, it remains to be said that the President had no choice. He might look wistfully for what variety of courses lay open to him; every line but one was closed up with fire. This one, too, bristled with danger, but through it was the sole safety. The measure he has adopted was imperative. It is wonderful to see the unseasonable senility of what is called the Peace Party, through all its blindiner their eyes to the main feature of the war, namely, its inevitableness. The war existed long before the cannonade of Sumter, and could not be postponed. It might have begun other wise or elsewhere, but war was in the minds and bones of the combatants, it was written on the iron leaf, and you might as easily dodge gravitation. If we had consented to a peaceable secession of the Rebels, the divided sentiment of the Border States made peaceable secession impossible, the insatiable temper of the South made it impossible, and the slaves on the border, wherever the border might be, were an incessant fuel to rekindle the fire. Give the Confederacy New Orleans, Charleston, and Richmond, and they would have demanded St. Louis and Baltimore. Give them these, and they would have insisted on Washington. Give them Washington, and they would have assumed the army and navy, and, through these, Philadelphia, New York, and Boston. It looks as if the battle-field would have been at least as large in that event as it is now. The war was formidable, but could not be avoided. The war was and is an immense mischief, but brought with it the immense benefit of drawing a line and rallying the Free States to fix it impassably,—preventing the whole force of Southern connection and influence throughout the North from distracting every city with endless confusion, detaching that force and reducing it to handfuls, and, in the progress of hostilities, disinfecting us of our habitual proclivity, through the affection of trade and the traditions of the Democratic party, to follow Southern leading.

These necessities which have dictated the conduct of the Federal Government are overlooked especially by our foreign critics. The popular statement of the opponents of the war abroad is the impossibility of our success. “If you could add,” say they, “to your strength the whole army of England, of France and of Austria, you could not coerce eight millions of people to come under this Government against their will.” This is an odd thing for an Englishman, a Frenchman, or an Austrian to say, who remembers Europe of the last seventy years,—the condition of Italy, until 1859,—of Poland, since 1793,—of France, of French Algiers,—of British Ireland, and British India. But, granting the truth, rightly read, of the historical aphorism, that “the people always conquer,” it is to be noted that, in the Southern States, the tenure of land and the local laws, with slavery, give the social system not a democratic but an aristocratic complexion; and those States have shown every year a more hostile and aggressive temper, until the instinct of self-preservation forced us into the war. And the aim of the war on our part is indicated by the aim of the President's Proclamation, namely, to break up the false combination of Southern society, to destroy the piratic feature in it which makes it our enemy only as it is the enemy of the human race, and so allow its reconstruction on a just and healthful basis. Then new affinities will act, the old repulsion will cease, and, the cause of war being removed, Nature and trade may be trusted to establish a lasting peace.

We think we cannot overstate the wisdom and benefit of this act of the Government. The malignant cry of the Secession press within the Free States, and the recent action of the Confederate Congress, are decisive as to its efficiency and correctness of aim. Not less so is the silent joy which has greeted it in all generous hearts, and the new hope it has breathed into the world. It was well to delay the steamers at the wharves until this edict could be put on board. It will be an insurance to the ship as it goes plunging through the sea with glad tidings to all people. Happy are the young, who find the pestilence cleansed out of the earth, leaving open to them an honest career. Happy the old, who see Nature purified before they depart. Do not let the dying die: hold them back to this world, until you have charged their ear and heart with this message to other spiritual societies, announcing the melioration of our planet:

• “Incertainties now crown themselves assured,
• And Peace proclaims olives of endless age.”

Meantime that ill-fated, much-injured race which the Proclamation respects will lose somewhat of the dejection sculptured for ages in their bronzed countenance, uttered in the wailing of their plaintive music,—a race naturally benevolent, docile, industrious, and whose very miseries sprang from their great talent for usefulness, which, in a more moral age, will not only defend their independence, but will give them a rank among nations.

ABRAHAM LINCOLN.
bemarks at the funeral services held in concord, april 19, 1886.

ABRAHAM LINCOLN.

We meet under the gloom of a calamity which darkens down over the minds of good men in all civil society, as the fearful tidings travel over sea, over land, from country to country, like the shadow of an uncalculated eclipse over the planet. Old as history is, and manifold as are its tragedies, I doubt if any death has caused so much pain to mankind as this has caused, or will cause, on its announcement; and this, not so much because nations are by modern arts brought so closely together, as because of the mysterious hopes and fears which, in the present day, are connected with the name and institutions of America.

In this country, on Saturday, every one was struck dumb, and saw at first only deep below deep, as he meditated on the ghastly blow. And perhaps, at this hour, when the coffin which contains the dust of the President sets forward on its long march through mourning States, on its way to his home in Illinois, we might well be silent, and suffer the awful voices of the time to thunder to us. Yes, but that first despair was brief: the man was not so to be mourned. He was the most active and hopeful of men; and his work had not perished: but acclamations of praise for the task he had accomplished burst out into a song of triumph, which even tears for his death cannot keep down.

The President stood before us as a man of the people. He was thoroughly American, had never crossed the sea, had never been spoiled by English insularity or French dissipation; a quite native, aboriginal man, as an acorn from the oak; no aping of foreigners, no frivolous accomplishments, Kentuckian born, working on a farm, a flatboatman, a captain in the Black Hawk war, a country lawyer, a representative in the rural Legislature of Illinois;—on such modest foundations the broad structure of his fame was laid. How slowly, and yet by happily prepared steps, he came to his place. All of us remember,—it is only a history of five or six years,—the surprise and the disappointment of the country at his first nomination by the Convention at Chicago. Mr. Seward, then in the culmination of his good fame, was the favorite of the Eastern States. And when the new and comparatively unknown name of Lincoln was announced, (notwithstanding the report of the acclamations of that Convention,) we heard the result coldly and sadly. It seemed too rash, on a purely local reputation, to build so grave a trust in such anxious times; and men naturally talked of the chances in politics as incalculable. But it turned out not to be chance. The profound good opinion which the people of Illinois and of the West had conceived of him, and which they had imparted to their colleagues that they also might justify themselves to their constituents at home, was not rash, though they did not begin to know the riches of his worth.

A plain man of the people, an extraordinary fortune attended him. He offered no shining qualities at the first encounter; he did not offend by superiority. He had a face and manner which disarmed suspicion, which inspired confidence, which confirmed good-will. He was a man without vices. He had a strong sense of duty, which it was very easy for him to obey. Then, he had what farmers call a long head; was excellent in working out the sum for himself; in arguing his case and convincing you fairly and firmly. Then, it turned out that he was a great worker; had prodigious faculty of performance; worked easily. A good worker is so rare; everybody has some disabling quality. In a host of young men that start together and promise so many brilliant leaders for the next age, each fails on trial; one by bad health, one by conceit, or by love of pleasure, or lethargy, or an ugly temper,—each has some disqualifying fault that throws him Out of the career. But this man was sound to the core, cheerful, persistent, all right for labor, and liked nothing so well.

Then, he had a vast good-nature, which made him tolerant and accessible to all; fair-minded, leaning to the claim of the petitioner; affable, and not sensible to the affliction which the innumerable visits paid to him when President would have brought to any one else. And how this good-nature became a noble humanity, in many a tragic case which the events of the war brought to him, every one will remember; and with what increasing tenderness he dealt when a whole race was thrown on his compassion. The poor negro said of him, on an impressive occasion, “Massa Linkum am eberywhere.”

Then his broad good-humor, running easily into jocular talk, in which he delighted and in which he excelled, was a rich gift to this wise man. It enabled him to keep his secret; to meet every kind of man and every rank in society; to take off the edge of the severest decisions; to mask his own purpose and sound his companion; and to catch with true instinct the temper of every company he addressed. And, more than all, it is to a man of severe labor, in anxious and exhausting crises, the natural restorative, good as sleep, and is the protection of the overdriven brain against rancor and insanity.

He is the author of a multitude of good sayings, bo disguised as pleasantries that it is certain they had no reputation at first but as jests; and only later, by the very acceptance and adoption they find in the mouths of millions, turn out to be the wisdom of the hour. I am sure if this man had ruled in a period of less facility of printing, he would have become mythological in a very few years, like Æsop or Pilpay, or one of the Seven Wise Masters, by his fables and proverbs. But the weight and penetration of many passages in his letters, messages and speeches, hidden now by the very closeness of their application to the moment, are destined hereafter to wide fame. What pregnant definitions; what unerring common sense; what foresight; and, on great occasion, what lofty, and more than national, what humane tone! His brief speech at Gettysburg will not easily be surpassed by words on any recorded occasion. This, and one other American speech, that of John Brown to the court that tried him, and a part of Kossuth's speech at Birmingham, can only be compared with each other, and with no fourth.

His occupying the chair of State was a triumph of the good-sense of mankind, and of the public conscience. This middle-class country had got a middle-class President, at last. Yes, in manners and sympathies, but not in powers, for his powers were superior. This man grew according to the need. His mind mastered the problem of the day; and, as the problem grew, so did his comprehension of it. Rarely was man so fitted to the event. In the midst of fears and jealousies, in the Babel of counsels and parties, this man wrought incessantly with all his might and all his honesty, laboring to find what the people wanted, and how to obtain that. It cannot be said there is any exaggeration of his worth. If ever a man was fairly tested, he was. There was no lack of resistance, nor of slander, nor of ridicule. The times have allowed no state secrets; the nation has been in such ferment, such multitudes had to be trusted, that no secret could be kept. Every door was ajar, and we know all that befell.

Then, what an occasion was the whirlwind of the war. Here was place for no holiday magistrate, no fair-weather sailor; the new pilot was hurried to the helm in a tornado. In four years,—four years of battle-days,—his endurance, his fertility of resources, his magnanimity, were sorely tried and never found wanting. There, by his courage, his justice, his even temper, his fertile counsel, his humanity, he stood a heroic figure in the centre of a heroic epoch. He is the true history of the American people in his time. Step by step he walked before them; slow with their slowness, quickening his march by theirs, the true representative of this continent; an entirely public man; father of his country, the pulse of twenty millions throbbing in his heart, the thought of their minds articulated by his tongue.

Adam Smith remarks that the axe, which in Houbraken's portraits of British kings and worthies is engraved under those who have suffered at the block, adds a certain lofty charm to the picture. And who does not see, even in this tragedy so recent, how fast the terror and ruin of the massacre are already burning into glory around the victim? Far happier this fate than to have lived to be wished away; to have watched the decay of his own faculties; to have seen,—perhaps even he,—the proverbial ingratitude of statesmen; to have seen mean men preferred. Had he not lived long enough to keep the greatest promise that ever man made to his fellow-men,—the practical abolition of slavery? He had seen Tennessee, Missouri and Maryland emancipate their slaves. He had seen Savannah, Charleston and Richmond surrendered; had seen the main army of the rebellion lay down its arms. He had conquered the public opinion of Canada, England and France. Only Washington can compare with him in fortune.

And what if it should turn out, in the unfolding of the web, that he had reached the term; that this heroic deliverer could no longer serve us; that the rebellion had touched its natural conclusion, and what remained to be done required new and uncommitted hands,—a new spirit born out of the ashes of the war; and that Heaven, wishing to show the world a completed benefactor, shall make him serve his country even more by his death than by his life? Nations, like kings, are not good by facility and complaisance. “The kindness of kings consists in justice and strength.” Easy good-nature has been the dangerous foible of the Republic, and it was necessary that its enemies should outrage it, and drive us to unwonted firmness, to secure the salvation of this country in the next ages.

The ancients believed in a serene and beautiful Genius which ruled in the affairs of nations; which, with a slow but stern justice, carried forward the fortunes of certain chosen houses, weedings out single offenders or offending families, and securing at last the firm prosperity of the favorites of Heaven. It was too narrow a view of the Eternal Nemesis. There is a serene Providence which rules the fate of nations, which makes little account of time, little of one generation or race, makes no account of disasters, conquers alike by what is called defeat or by what is called victory, thrusts aside enemy and obstruction, crushes everything immoral as inhuman, and obtains the ultimate triumph of the best race by the sacrifice of everything which resists the moral laws of the world. It makes its own instruments, creates the man for the time, trains him in poverty, inspires his genius, and arms him for his task. It has given every race its own talent, and ordains that only that race which combines perfectly with the virtues of all shall endure.

HARVARD COMMEMORATION SPEECH.
july 21, 1865.

HARVARD COMMEMORATION SPEECH.
July 21, 1865.

Mr. ChairmanandGentlemen:

With whatever opinion we come here, I think it is not in man to see, without a feeling of pride and pleasure, a tried soldier, the armed defender of the right. I think that in these last years all opinions have been affected by the magnificent and stupendous spectacle which Divine Providence has offered us of the energies that slept in the children of this country,—that slept and have awakened. I see thankfully those that are here, but dim eyes in vain explore for some who are not.

The old Greek Heraclitus said, “War is the Father of all things.” He said it, no doubt, as science, but we of this day can repeat it as political and social truth. War passes the power of all chemical solvents, breaking up the old adhesions and allowing the atoms of society to take a new order. It is not the Government, but the War, that has appointed the good generals, sifted out the pedants, put in the new and vigorous blood. The War has lifted many other people besides Grant and Sherman into their true places. Even Divine Providence, we may say, always seems to work after a certain military necessity. Every nation punishes the General who is not victorious. It is a rule in games of chance that the cards beat all the players, and revolutions disconcert and outwit all the insurgents.

The revolutions carry their own points, sometimes to the ruin of those who set them on foot. The proof that war also is within the highest right, is a marked benefactor in the hands of Divine Providence, is its morale. The war gave back integrity to this erring and immoral nation. It charged with power, peaceful, amiable men, to whose life war and discord were abhorrent. What an infusion of character went out from this and other colleges! What an infusion of character down to the ranks! The experience has been uniform that it is the gentle soul that makes the firm hero after all. It is easy to recall the mood in which our young men, snatched from every peaceful pursuit, went to the war. Many of them had never handled a gun. They said, “It is not in me to resist. I go because I must. It is a duty which I shall never forgive myself if I decline. I do not know that I can make a soldier. I may be very clumsy. Perhaps I shall be timid; but you can rely on me. Only one thing is certain, I can well die, but I cannot afford to misbehave.”

In fact the infusion of culture and tender humanity from these scholars and idealists who went to the war in their own despite,—God knows they had no fury for killing their old friends and countrymen,—had its signal and lasting effect. It was found that enthusiasm was a more potent ally than science and munitions of war without it. “It is a principle of war,” said Napoleon, “that when you can use the thunderbolt you must prefer it to the cannon.” Enthusiasm was the thunderbolt. Here in this little Massachusetts, in smaller Rhode Island, in this little nest of New England republics it flamed out when the guilty gun was aimed at Sumter.

Mr. Chairman, standing here in Harvard College, the parent of all the colleges; in Massachusetts, the parent of all the North; when I consider her influence on the country as a principal planter of the Western States, and now, by her teachers, preachers, journalists and books, as well as by traffic and production, the diffuser of religious, literary and political opinion;—and when I see how irresistible the convictions of Massachusetts are in these swarming populations,—I think the little state bigger than I knew. When her blood is up she has a fist big enough to knock down an empire. And her blood was roused. Scholars changed the black coat for the blue. A single company in the forty-fourth Massachusetts regiment contained thirty-five sons of Harvard. You all know as well as I the story of these dedicated men, who knew well on what duty they went,—whose fathers and mothers said of each slaughtered son, “We gave him up when he enlisted.” One mother said, when her son was offered the command of the first negro regiment, “If he accepts it, I shall be as proud as if I had heard that he was shot.” These men, thus tender, thus high-bred, thus peaceable, were always in the front and always employed. They might say, with their forefathers the old Norse Vikings, “We sung the mass of lances from morning until evening.” And in how many cases it chanced, when the hero had fallen, they who came by night to his funeral on the morrow returned to the warpath to show his slayers the way to death!

Ah! young brothers, all honor and gratitude to you,—you, manly defenders, Liberty's and Humanity's body-guard! We shall not again disparage America, now that we have seen what men it will bear. We see—we thank you for it—a new era, worth to mankind all the treasure and all the lives it has cost; yes, worth to the world the lives of all this generation of American men, if they had been demanded.

EDITORS' ADDRESS.
massachusetts quarterly review, december, 184[Editor: illegible number]

EDITORS' ADDRESS.

The American people are fast opening their own destiny. The material basis is of such extent that no folly of man can quite subvert it; for the territory is a considerable fraction of the planet, and the population neither loath nor inexpert to use their advantages. Add, that this energetic race derive an unprecedented material power from the new arts, from the expansions effected by public schools, cheap postage and a cheap press, from the telescope, the telegraph, the railroad, steamship, steam-ferry, steam-mill; from domestic architecture, chemical agriculture, from ventilation, from ice, ether, caoutchouc, and innumerable inventions and manufactures.

A scholar who has been reading of the fabulous magnificence of Assyria and Persia, of Rome and Constantinople, leaves his library and takes his seat in a railroad-car, where he is importuned by newsboys with journals still wet from Liverpool and Havre, with telegraphic despatches not yet fifty minutes old from Buffalo and Cincinnati. At the screams of the steam-whistle, the train quits city and suburbs, darts away into the interior, drops every man at his estate as it whirls along, and shows our traveller what tens of thousands of powerful and weaponed men, science-armed and society-armed, sit at large in this ample region, obscure from their numbers and the extent of the domain. He reflects on the power which each of these plain republicans can employ; how far these chains of intercourse and travel reach, interlock, and ramify; what levers, what pumps, what exhaustive analyses are applied to nature for the benefit of masses of men. Then he exclaims, What a negro-fine royalty is that of Jamschid and Solomon! What a substantial sovereignty does my townsman possess! A man who has a hundred dollars to dispose of,—a hundred dollars over his bread,—is rich beyond the dreams of the Cæsars.

Keep our eyes as long as we can on this picture, we cannot stave off the ulterior question,—the famous question of Cineas to Pyrrhus,—the where to of all this power and population, these surveys and inventions, this taxing and tabulating, mill-privilege, roads, and mines. The aspect this country presents is a certain maniacal activity, an immense apparatus of cunning machinery which turns out, at last, some Nuremberg toys. Has it generated, as great interests do, any intellectual power? Where are the works of the imagination—the surest test of a national genius? At least as far as the purpose and genius of America is yet reprorted in any book, it is a sterility and no genius.

One would say there is nothing colossal in the country but its geography and its material activities; that the moral and intellectual effects are not on the same scale with the trade and production. There is no speech heard but that of auctioneers, newsboys, and the caucus. Where is the great breath of the New World, the voice of aboriginal nations opening new eras with hymns of lofty cheer? Our books and fine arts are imitations; there is a fatal incuriosity and disinclination in our educated men to new studies and the interrogation of nature. We have taste, critical talent, good professors, good commentators, but a lack of male energy. What more serious calamity can befall a people than a constitutional dulness and limitation? The moral influence of the intellect is wanting. We hearken in vain for any profound voice speaking to the American heart, cheering timid good men, animating the youth, consoling the defeated, and intelligently announcing duties which clothe life with joy, and endear the face of land and sea to men. It is a poor consideration that the country wit is precocious, and, as we say, practical; that political interests on so broad a scale as ours are administered by little men with some saucy village talent, by deft partisans, good cipherers; strict economists, quite empty of all superstition.

Conceding these unfavorable appearances, it would yet be a poor pedantry to read the fates of this country from these narrow data. On the contrary, we are persuaded that moral and material values are always commensurate. Every material organization exists to a moral end, which makes the reason of its existence. Here are no books, but who can see the continent with its inland and surrounding waters, its temperate climates, its west-wind breathing vigor through all the year, its confluence of races so favorable to the highest energy, and the infinite glut of their production, without putting new queries to Destiny as to the purpose for which this muster of nations and this sudden creation of enormous values is made?

This is equally the view of science and of patriotism. We hesitate to employ a word so much abused as patriotism, whose true sense is almost the reverse of its popular sense. We have no sympathy with that boyish egotism, hoarse with cheering for one side, for one state, for one town: the right patriotism consists in the delight which springs from contributing our peculiar and legitimate advantages to the benefit of humanity. Every foot of soil has its proper quality; the grape on two sides of the same fence has new flavors; and so every acre on the globe, every family of men, every point of climate, has its distinguishing virtues. Certainly then this country does not lie here in the sun causeless; and though it may not be easy to define its influence, men feel already its emancipating quality in the careless self-reliance of the manners, in the freedom of thought, in the direct roads by which grievances are reached and redressed, and even in the reckless and sinister politics, not less than in purer expressions. Bad as it is, this freedom leads onward and upward,—to a Columbia of thought and art, which is the last and endless end of Columbus's adventure.

Lovers of our country, but not always approvers of the public counsels, we should certainly be glad to give good advice in politics. We have not been able to escape our national and endemic habit, and to be liberated from interest in the elections and in public affairs. Nor have we cared to disfranchise ourselves. We are more solicitous than others to make our politics clear and healthful, as we believe politics to be nowise accidental or exceptional, but subject to the same laws with trees, earths, and acids. We see that reckless and destructive fury which characterizes the lower classes of American society, and which is pampered by hundreds of prof. ligate presses. The young intriguers who drive in bar-rooms and town-meetings the trade of politics, sagacious only to seize the victorious side, have put the country into the position of an overgrown bully, and Massachusetts finds no heart or head to give weight and efficacy to her contrary judgment. In hours when it seemed only to need one just word from a man of honor to have vindicated the rights of millions, and to have given a true direction to the first steps of a nation, we have seen the best understandings of New England, the trusted leaders of her counsels, constituting a snivelling and despised opposition, clapped on the back by comfortable capitalists from all sections, and persuaded to say, We are too old to stand for what is called a New England sentiment any longer. Rely on us for commercial representatives, but for questions of ethics,—who knows what markets may be opened? We are not well, we are not in our seats, when justice and humanity are to be spoken for.

We have a bad war, many victories, each of which converts the country into an immense chanticleer; and a very insincere political opposition. The country needs to be extricated from its delirium at once. Public affairs are chained in the same law with private; the retributions of armed states are not less sure and signal than those which come to private felons. The facility of majorities is no protection from the natural sequence of their own acts. Men reason badly, but nature and destiny are logical.

But, whilst we should think our pains well bestowed if we could cure the infatuation of statesmen, and should be sincerely pleased if we could give a direction to the Federal politics, we are far from believing politics the primal interest of men. On the contrary, we hold that the laws and governors cannot possess a commanding interest for any but vacant or fanatical people; for the reason that this is simply a formal and superficial interest; and men of a solid genius are only interested in substantial things.

The State, like the individual, should rest on an ideal basis. Not only man but nature is injured by the imputation that man exists only to be fattened with bread, but he lives in such connection with Thought and Fact that his bread is surely involved as one element thereof, but is not its end and aim. So the insight which commands the laws and conditions of the true polity precludes forever all interest in the squabbles of parties. As soon as men have tasted the enjoyment of learning, friendship and virtue, for which the State exists, the prizes of office appear polluted, and their followers outcasts.

A journal that would meet the real wants of this time must have a courage and power sufficient to solve the problems which the great groping society around us, stupid with perplexity, is dumbly exploring. Let it not show its astuteness by dodging each difficult question and arguing diffusely every point on which men are long ago unanimous. Can it front this matter of Socialism, to which the names of Owen and Fourier have attached, and dispose of that question? Will it cope with the allied questions of Government, Nonresistance, and all that belongs under that category? Will it measure itself with the chapter on Slavery, in some sort the special enigma of the time, as it has provoked against it a sort of inspiration and enthusiasm singular in modern history? There are literary and philosophical reputations to settle. The name of Swedenborg has in this very time acquired new honors, and the current year has witnessed the appearance, in their first English translation, of his manuscripts. Here is an unsettled account in the book of Fame; a nebula to dim eyes, but which great telescopes may yet resolve into a magnificent system. Here is the standing problem of Natural Science, and the merits of her great interpreters to be determined; the encyclopaedical Humboldt, and the intrepid generalizations collected by the author of the “Vestiges of Creation.” Here is the balance to be adjusted between the exact French school of Cuvier, and the genial catholic theorists, Geoffrey St. Hilaire, Goethe, Davy, and Agassis. Will it venture into the thin and difficult air of that school where the secrets of structure are discussed under the topics of mesmerism and the twilights of demonology?

What will easily seem to many a far higher question than any other is that which respects the embodying of the Conscience of the period. Is the age we live in unfriendly to the highest powers; to that blending of the affections with the poetic faculty which has distinguished the Religious Ages? We have a better opinion of the economy of nature than to fear that those varying phases which humanity presents, ever leave out any of the grand springs of human action. Mankind for the moment seem to be in search of a religion. The Jewish cultus is declining; the Divine, or, as some will say, the truly Human, hovers, now seen, now unseen, before us. This period of peace, this hour when the jangle of contending churches is hushing or hushed, will seem only the more propitious to those who believe that man need not fear the want of religion, because they know his religious constitution,—that he must rest on the moral and religious sentiments, as the motion of bodies rests on geometry. In the rapid decay of what was called religion, timid and unthinking people fancy a decay of the hope of man. But the moral and religious sentiments meet us everywhere, alike in markets as in churches. A God starts up behind cotton bales also. The conscience of man is regenerated as is the atmosphere, so that society cannot be debauched. The health which we call Virtue is an equipoise which easily redresses itself, and resembles those rocking-stones which a child's finger can move, and a weight of many hundred tons cannot overthrow.

With these convictions, a few friends of good letters have thought fit to associate themselves for the conduct of a new journal. We have obeyed the custom and convenience of the time in adopting this form of a Review, as a mould into which all metal most easily runs. But the form shall not be suffered to be an impediment. The name might convey the impression of a book of criticism, and that nothing is to be found here which was not written expressly for the Review; but good readers know that inspired pages are not written to fill a space, but for inevitable utterance; and to such our journal is freely and solicitously open, even though everything else be excluded. We entreat the aid of every lover of truth and right, and let these principles entreat for us. We rely on the talents and industry of good men known to us, but much more on the magnetism of truth, which is multiplying and educating advocates for itself and friends for us. We rely on the truth for and against ourselves.

WOMAN.
a lecture read before the woman's bights convention boston, september 20, 1855.

WOMAN.

Among those movements which seem to be, now and then, endemic in the public mind,—perhaps we should say, sporadic,—rather than the single inspiration of one mind, is that which has urged on society the benefits of action having for its object a benefit to the position of Woman. And none is more seriously interesting to every healthful and thoughtful mind.

In that race which is now predominant over all the other races of men, it was a cherished belief that women had an oracular nature. They are more delicate than men,—delicate as iodine to light,—and thus more impressionable. They are the best index of the coming hour. I share this belief. I think their words are to be weighed; but it is their inconsiderate word,—according to the rule, ‘take their first advice, not their second:’ as Coleridge was wont to apply to a lady for her judgment in questions of taste, and accept it; but when she added—”I think so, because”—”Pardon me, madam,” he said, “leave me to find out the reasons for myself.” In this sense, as more delicate mercuries of the imponderable and immaterial influences, what they say and think is the shadow of coming events. Their very dolls are indicative. Among our Norse ancestors, Frigga was worshipped as the goddess of women. “Weirdes all,” said the Edda, “Frigga knoweth, though she telleth them never.” That is to say, all wisdoms Woman knows; though she takes them for granted, and does not explain them as discoveries, like the understanding of man. Men remark figure: women always catch the expression. They inspire by a look, and pass with us not so much by what they say or do, as by their presence. They learn so fast and convey the result so fast as to outrun the logic of their slow brother and make his acquisitions poor. 'T is their mood and tone that is important. Does their mind misgive them, or are they firm and cheerful? 'T is a true report that things are going ill or well. And any remarkable opinion or movement shared by woman will be the first sign of revolution.

Plato said, Women are the same as men in faculty, only less in degree. But the general voice of mankind has agreed that they have their own strength; that women are strong by sentiment; that the same mental height which their husbands attain by toil, they attain by sympathy with their husbands. Man is the will, and Woman the sentiment In this ship of humanity, Will is the rudder, and Sentiment the sail: when Woman affects to steer, the rudder is only a masked sail. When women engage in any art or trade, it is usually as a resource, not as a primary object. The life of the affections is primary to them, so that there is usually no employment or career which they will not with their own applause and that of society quit for a suitable marriage. And they give entirely to their affections, set their whole fortune on the die, lose themselves eagerly in the glory of their husbands and children. Man stands astonished at a magnanimity he cannot pretend to. Mrs. Lucy Hutchinson, one of the heroines of the English Commonwealth, who wrote the life of her husband, the Governor of Nottingham, says, “If he esteemed her at a higher rate than she in herself could have deserved, he was the author of that virtue he doted on, while she only reflected his own glories upon him. All that she was, was him, while he was hers, and all that she is now, at best, but his pale shade.”

As for Plato's opinion, it is true that, up to recent times, in no art or science, not in painting, poetry, or music, have they produced a master-piece. Till the new education and larger opportunities of very modern times, this position, with the fewest possible exceptions, has always been true. Sappho, to be sure, in the Olympic Games, gained the crown over Pindar. But, in general, no mastery in either of the fine arts—which should, one would say, be the arts of women—has yet been obtained by them, equal to the mastery of men in the same. The part they play in education, in the care of the young and the tuition of older children, is their organic office in the world. So much sympathy as they have, makes them inestimable as the mediators between those who have knowledge and those who want it: besides, their fine organization, their taste, and love of details, makes the knowledge they give better in their hands.

But there is an art which is better than painting, poetry, music, or architecture,—better than botany, geology, or any science; namely, Conversation. Wise, cultivated, genial conversation is the last flower of civilization and the best result which life has to offer us,—a cup for gods, which has no repentance. Conversation is our account of ourselves. All we have, all we can, all we know, is brought into play, and as the reproduction, in finer form, of all our havings.

Women are, by this and their social influence, the civilizers of mankind. What is civilization? I answer, the power of good women. It was Burns's remark when he first came to Edinburgh that between the men of rustic life and the polite world he observed little difference; that in the former, though unpolished by fashion and unenlightened by science, he had found much observation and much intelligence; but a refined and accomplished woman was a being almost new to him, and of which he had formed a very inadequate idea. I like women,” said a clear-headed man of the world. “they are so finished.” They finish society, manners, language. Form and ceremony are their realm. They embellish trifles. All these ceremonies that hedge our life around are not to be despised, and when we have become habituated to them cannot be dispensed with. No woman can despise them with impunity. Their genius delights in ceremonies, in forms, in decorating life with manners, with proprieties, order and grace. They are, in their nature, more relative; the circumstance must always be fit; out of place they lose half their weight, out of place they are disfranchised. Position, Wren said, is essential to the perfecting of beauty;—a fine building is lost in a dark lane; a statue should stand in the air; much more true is it of woman.

We commonly say that easy circumstances seem somehow necessary to the finish of the female character: but then it is to be remembered that they create these with all their might. They are always making that civilization which they require; that state of art, of decoration, that ornamental life in which they best appear.

The spiritual force of man is as much shown in taste, in his fancy and imagination—attaching deep meanings to things and to arbitrary inventions of no real value,—as in his perception of truth. He is as much raised above the beast by this creative faculty as by any other. The horse and ox use no delays; they run to the river when thirsty, to the corn when hungry, and say no thanks but fight down whatever opposes their appetite. But man invents and adorns all he does with delays and degrees, paints it all over with forms, to please himself better; he invented majesty and the etiquette of courts and drawing-rooms; architecture, curtains, dress, all luxuries and adornments, and the elegance of privacy, to increase the joys of society. He invented marriage; and surrounded by religion, by comeliness, by all manner of dignities and renunciations, the union of the sexes.

And how should we better measure the gulf between the best intercourse of men in old Athens, in London, or in our American capitals,—between this and the hedgehog existence of diggers of worms, and the eaters of clay and offal,—than by signalizing just this department of taste or comeliness? Herein woman is the prime genius and ordainer. There is no grace that is taught by the dancing-master, no style adopted into the etiquette of courts, but was first the whim and mere action of some brilliant woman, who charmed beholders by this new expression, and made it remembered and copied. And I think they should magnify their ritual of manners. Society, conversation, decorum, flowers, dances, colors, forms, are their homes and attendants. They should be found in fit surroundings—with fair approaches, with agreeable architecture, and with all advantages which the means of man collect:—

• “The far-fetched diamond finds its home
• Flashing and smouldering in her hair.
• For her the seas their pearls reveal,
• Art and strange lands her pomp supply
• With purple, chrome and cochineal,
• Ochre and lapis lazuli.
• The worm its golden woof presents.
• Whatever runs, flies, dives or delves
• All doff for her their ornaments,
• Which suit her better than themselves.”

There is no gift of nature without some drawback. So, to women, this exquisite structure could not exist without its own penalty. More vulnerable, more infirm, more mortal than men, they could not be such excellent artists in this element of fancy if they did not lend and give themselves to it. They are poets who believe their own poetry. They emit from their pores a colored atmosphere, one would say, wave upon wave of rosy light in which they walk evermore, and see all objects through this warm-tinted mist that envelops them.

But the starry crown of woman is in the power of her affection and sentiment, and the infinite enlargements to which they lead. Beautiful is the passion of love, painter and adorner of youth and early life: but who suspects, in its blushes and tremors, what tragedies, heroisms and immortalities are beyond it? The passion, with all its grace and poetry, is profane to that which follows it. All these affections are only introductory to that which is beyond, and to that which is sublime.

We men have no right to say it, but the omnipotence of Eve is in humility. The instincts of mankind have drawn the Virgin Mother—

• “Created beings all in lowliness
• Surpassing, as in height above them all.”

This is the Divine Person whom Dante and Milton saw in vision. This is the victory of Griselda, her supreme humility. And it is when love has reached this height that all our pretty rhetoric begins to have meaning. When we see that, it adds to the soul a new soul, it is honey in the mouth, music in the ear and balsam in the heart.

• • “Far have I clambered in my mind,
  • But nought so great as Love I find.
  • What is thy tent, where dost thou dwell
• • ‘My mansion is humility,
  • Heaven's vastest capability.’
  • The further it doth downward tend,
  • The higher up it doth ascend.”

The first thing men think of, when they love, is to exhibit their usefulness and advantages to the object of their affection. Women make light of these, asking only love. They wish it to be an exchange of nobleness.

There is much in their nature, much in their social position which gives them a certain power of divination. And women know, at first sight, the characters of those with whom they converse. There is much that tends to give them a religious height which men do not attain. Their sequestration from affairs and from the injury to the moral sense which affairs often inflict, aids this. And in every remarkable religious development in the world, women have taken a leading part. It is very curious that in the East, where Woman occupies, nationally, a lower sphere, where the laws resist the education and emancipation of women,—in the Mohammedan faith, Woman yet occupies the same leading position, as a prophetess, that she has among the ancient Greeks, or among the Hebrews, or among the Saxons. This power, this religious character, is everywhere to be remarked in them.

The action of society is progressive. In barbarous society the position of women is always low—in the Eastern nations lower than in the West. ‘When a daughter is born,” says the Shiking, the old Sacred Book of China, “she sleeps on the ground, she is clothed with a wrapper, she plays with a tile; she is incapable of evil or of good.” And something like that position, in all low society, is the position of woman; because, as before remarked, she is herself its civilizer. With the advancements of society the position and influence of woman bring her strength or her faults into light. In modern times, three or four conspicuous instrumentalities may be marked. After the deification of Woman in the Catholic Church, in the sixteenth or seventeenth century,—when her religious nature gave her, of course, new importance,—the Quakers have the honor of having first established, in their discipline, the equality in the sexes. It is even more perfect in the later sect of the Shakers, wherein no business is broached or counselled without the intervention of one elder and one elderess.

A second epoch for Woman was in France,—entirely civil; the change of sentiment from a rude to a polite character, in the age of Louis XIV.,—commonly dated from the building of the Hôeltel de Rambouillet. I think another important step was made by the doctrine of Swedenborg, a sublime genius who gave a scientific exposition of the part played severally by man and woman in the world, and showed the difference of sex to run through nature and through thought. Of all Christian sects this is at this moment the most vital and aggressive.

Another step was the effect of the action of the age in the antagonism to Slavery. It was easy to enlist Woman in this; it was impossible not to enlist her. But that Cause turned out to be a great scholar. He was a terrible metaphysician. He was a jurist, a poet, a divine. Was never a University of Oxford or Göttingen that made such students. It took a man from the plough and made him acute, eloquent, and wise, to the silencing of the doctors. There was nothing it did not pry into, no right it did not explore, no wrong it did not expose. And it has, among its other effects, given Woman a feeling of public duty and an added self-respect.

One truth leads in another by the hand; one right is an accession of strength to take more. And the times are marked by the new attitude of Woman; urging, by argument and by association, her rights of all kinds,—in short, to one-half of the world;—as the right to education, to avenues of employment, to equal rights of property, to equal rights in marriage, to the exercise of the professions and of suffrage.

Of course, this conspicuousness had its inconveniences. But it is cheap wit that has been spent on this subject; from Aristophanes, in whose comedies I confess my dulness to find good joke, to Rabelais, in whom it is monstrous exaggeration of temperament, and not borne out by anything in nature,—down to English Comedy, and, in our day, to Tennyson, and the American newspapers. In all, the body of the joke is one, namely, to charge women with temperament; to describe them as victims of temperament; and is identical with Mahomet's opinion that women have not a sufficient moral or intellectual force to control the perturbations of their physical structure. These were all drawings of morbid anatomy, and such satire as might be written on the tenants of a hospital or on an asylum for idiots. Of course it would be easy for women to retaliate in kind, by painting men from the dogs and gorillas that have worn our shape. That they have not, is an eulogy on their taste and self-respect. The good easy world took the joke which it liked. There is always the want of thought; there is always credulity. There are plenty of people who believe women to be incapable of anything but to cook, incapable of interest in affairs. There are plenty of people who believe that the world is governed by men of dark complexions, that affairs are only directed by such, and do not see the use of contemplative men, or how ignoble would be the world that wanted them. And so without the affection of women.

But for the general charge: no doubt it is well founded. They are victims of the finer temperament. They have tears, and gaieties, and faintings, and glooms, and devotion to trifles. Nature's end, of maternity for twenty years, was of so supreme importance that it was to be secured at all events, even to the sacrifice of the highest beauty. They are more personal. Men taunt them that, whatever they do, say, read or write, they are thinking of themselves and their set. Men are not to the same degree temperamented, for there are multitudes of men who live to objects quite out of them, as to politics, to trade, to letters or an art, unhindered by any influence of constitution.

The answer that lies, silent or spoken, in the minds of well-meaning persons, to the new claims, is this: that, though their mathematical justice is not to be denied, yet the best women do not wish these things; they are asked for by people who intellectually seek them, but who have not the support or sympathy of the truest women; and that, if the laws and customs were modified in the manner proposed, it would embarrass and pain gentle and lovely persons with duties which they would find irksome and distasteful. Very likely. Providence is always surprising us with new and unlikely instruments. But perhaps it is because these people have been deprived of education, fine companions, opportunities, such as they wished,—because they feel the same rudeness and disadvantage which offends you,—that they have been stung to say, “It is too late for us to be polished and fashioned into beauty, but, at least, we will see that the whole race of women shall not suffer as we have suffered.”

They have an unquestionable right to their own property. And if a woman demand votes, offices and political equality with men, as among the Shakers an Elder and Elderess are of equal power,—and among the Quakers,—it must not be refused. It is very cheap wit that finds it so droll that a woman should vote. Educate and refine society to the highest point,—bring together a cultivated society of both sexes, in a drawing-room, and consult and decide by voices on a question of taste or on a question of right, and is there any absurdity or any practical difficulty in obtaining their authentic opinions? If not, then there need be none in a hundred companies, if you educate them and accustom them to judge. And, for the effect of it, I can say, for one, that all my points would sooner be carried in the state if women voted. On the questions that are important;—whether the government shall be in one person, or whether representative, or whether democratic; whether men shall be holden in bondage, or shall be roasted alive and eaten, as in Typee, or shall be hunted with blood-hounds, as in this country; whether men shall be hanged for stealing, or hanged at all; whether the unlimited sale of cheap liquors shall be allowed;—they would give, I suppose, as intelligent a vote as the voters of Boston or New York.

We may ask, to be sure,—Why need you vote? If new power is here, of a character which solves old tough questions, which puts me and all the rest in the wrong, tries and condemns our religion, customs, laws, and opens new careers to our young receptive men and women, you can well leave voting to the old dead people. Those whom you teach, and those whom you half teach, will fast enough make themselves considered and strong with their new insight, and votes will follow from all the dull.

The objection to their voting is the same as is urged, in the lobbies of legislatures, against clergymen who take an active part in politics;—that if they are good clergymen they are unacquainted with the expediencies of politics, and if they become good politicians they are worse clergymen. So of women, that they cannot enter this arena without being contaminated and unsexed.

Here are two or three objections; first, a want of practical wisdom; second, a too purely ideal view; and, third, danger of contamination. For their want of intimate knowledge of affairs, I do not think this ought to disqualify them from voting at any town-meeting which I ever attended. I could heartily wish the objection were sound. But if any man will take the trouble to see how our people vote,—how many gentlemen are willing to take on themselves the trouble of thinking and determining for you, and, standing at the door of the polls, give every innocent citizen his ticket as he comes in, informing him that this is the vote of his party; and how the innocent citizen, without further demur, goes and drops it in the ballot-box,—I cannot but think he will agree that most women might vote as wisely.

For the other point, of their not knowing the world, and aiming at abstract right without allowance for circumstances,—that is not a disqualification, but a qualification. Human society is made up of partialities. Each citizen has an interest and a view of his own, which, if followed out to the extreme, would leave no room for any other citizen. One man is timid and another rash; one would change nothing, and the other is pleased with nothing; one wishes schools, another armies, one gunboats, another public gardens. Bring all these biases together and something is done in favor of them all.

Every one is a half vote, but the next elector behind him brings the other or corresponding half in his hand: a reasonable result is had. Now there is no lack, I am sure, of the expediency, or of the interests of trade or of imperative class-interests being neglected. There is no lack of votes representing the physical wants; and if in your city the uneducated emigrant vote numbers thousands, representing a brutal ignorance and mere animal wants, it is to be corrected by an educated and religious vote, representing the wants and desires of honest and refined persons. If the wants, the passions, the vices, are allowed a full vote through the hands of a half-brutal intemperate population, I think it but fair that the virtues, the aspirations should be allowed a full vote, as an offset, through the purest part of the people.

As for the unsexing and contamination,—that only accuses our existing politics, shows how barbarous we are,—that our policies are so crooked, made up of things not to be spoken, to be understood only by wink and nudge; this man to be coaxed, that man to be bought, and that other to be duped. It is easy to see that there is contamination enough, but it rots the men now, and fills the air with stench. Come out of that: it is like a dance-cellar. The fairest names in this country in literature, in law, have gone into Congress and come out dishonored. And when I read the list of men of intellect, of refined pursuits, giants in law, or eminent scholars, or of social distinction, leading men of wealth and enterprise in the commercial community, and see what they have voted for and suffered to be voted for, I think no community was ever so politely and elegantly betrayed.

I do not think it yet appears that women wish this equal share in public affairs. But it is they and not we that are to determine it. Let the laws be purged of every barbarous remainder, every barbarous impediment to women. Let the public donations for education be equally shared by them, let them enter a school as freely as a church, let them have and hold and give their property as men do theirs;—and in a few years it will easily appear whether they wish a voice in making the laws that are to govern them. If you do refuse them a vote, you will also refuse to tax them,—according to our Teutonic principle, No representation, no tax.

All events of history are to be regarded as growths and offshoots of the expanding mind of the race, and this appearance of new opinions, their currency and force in many minds, is itself the wonderful fact. For whatever is popular is important, shows the spontaneous sense of the hour. The aspiration of this century will be the code of the next. It holds of high and distant causes, of the same influences that make the sun and moon. When new opinions appear, they will be entertained and respected, by every fair mind, according to their reasonableness, and not according to their convenience, or their fitness to shock our customs. But let us deal with them greatly; let them make their way by the upper road, and not by the way of manufacturing public opinion, which lapses continually into expediency, and makes charlatans. All that is spontaneous is irresistible, and forever it is individual force that interests. I need not repeat to you,—your own solitude will suggest it,—that a masculine woman is not strong, but a lady is. The loneliest thought, the purest prayer, is rushing to be the history of a thousand years.

Let us have the true woman, the adorner, the hospitable, the religious heart, and no lawyer need be called in to write stipulations, the cunning clauses of provision, the strong investitures;—for woman moulds the lawgiver and writes the law. But I ought to say, I think it impossible to separate the interests and education of the sexes. Improve and refine the men, and you do the same by the women, whether you will or no. Every woman being the wife or the daughter of a man,—wife, daughter, sister, mother, of a man, she can never be very far from his ear, never not of his counsel, if she has really something to urge that is good in itself and agreeable to nature. Slavery it is that makes slavery; freedom, freedom. The slavery of women happened when the men were slaves of kings. The melioration of manners brought their melioration of course. It could not be otherwise, and hence the new desire of better laws. For there are always a certain number of passionately loving fathers, brothers, husbands and sons who put their might into the endeavor to make a daughter, a wife, or a mother happy in the way that suits best. Woman should find in man her guardian. Silently she looks for that, and when she finds that he is not, as she instantly does, she betakes her to her own defences, and does the best she can. But when he is her guardian, fulfilled with all noble-ness, knows and accepts his duties as her brother, all goes well for both.

The new movement is only a tide shared by the spirits of man and woman; and you may proceed in the faith that whatever the woman's heart is prompted to desire, the man's mind is simultaneously prompted to accomplish.

ADDRESS TO KOSSUTH.
at concord, may 11, 1852.

ADDRESS TO KOSSUTH.

Sir,—The fatigue of your many public visits, in such unbroken succession as may compare with the toils of a campaign, forbid us to detain you long. The people of this town share with their countrymen the admiration of valor and perseverance; they, like their compatriots, have been hungry to see the man whose extraordinary eloquence is seconded by the splendor and the solidity of his actions. But, as it is the privilege of the people of this town to keep a hallowed mound which has a place in the story of the country; as Concord is one of the monuments of freedom; we knew beforehand that you could not go by us; you could not take all your steps in the pilgrimage of American liberty, until you had seen with your eyes the ruins of the bridge where a handful of brave farmers opened our Revolution. Therefore, we sat and waited for you.

And now, Sir, we are heartily glad to see you, at last, in these fields. We set no more value than you do on cheers and huzzas. But we think that the graves of our heroes around us throb to-day to a footstep that sounded like their own:—

• “The mighty tread
• Brings from the dust the sound of liberty.”

Sir, we have watched with attention your progress through the land, and the varying feeling with which you have been received, and the unvarying tone and countenance which you have maintained. We wish to discriminate in our regard. We wish to reserve our honor for actions of the noblest strain. We please ourselves that in you we meet one whose temper was long since tried in the fire, and made equal to all events; a man so truly in love with the greatest future, that he cannot be diverted to any less.

It is our republican doctrine, too, that the wide variety of opinions is an advantage. I believe I may say of the people of this country at large, that their sympathy is more worth, because it stands the test of party. It is not a blind wave; it is a living soul contending with living souls. It is, in every expression, antagonized. No opinion will pass but must stand the tug of war. As you see, the love you win is worth something; for it has been argued through; its foundation searched; it has proved sound and whole; it may be avowed; it will last, and it will draw all opinion to itself.

We have seen, with great pleasure, that there is nothing accidental in your attitude. We have seen that you are organically in that cause you plead. The man of Freedom, you are also the man of Fate. You do not elect, but you are elected by God and your genius to the task. We do not, therefore, affect to thank you. We only see in you the angel of freedom, crossing sea and land; crossing parties, nationalities, private interests and self-esteems; dividing populations where you go, and drawing to your part only the good. We are afraid that you are growing popular, Sir; you may be called to the dangers of prosperity. But, hitherto, you have had in all countries and in all parties only the men of heart. I do not know but you will have the million yet. Then, may your strength be equal to your day. But remember, Sir, that everything great and excellent in the world is in minorities.

Far be from us, Sir, any tone of patronage; we ought rather to ask yours. We know the austere condition of liberty—that it must be reconquered over and over again; yea, day by day; that it is a state of war; that it is always slipping from those who boast it to those who fight for it: and you, the foremost soldier of freedom in this age,—it is for us to crave your judgment; who are we that we should dictate to you? You have won your own. We only affirm it. This country of working-men greets in you a worker. This republic greets in you a republican. We only say, ‘Well done, good and faithful.’—You have earned your own nobility at home. We admit you ad eundem (as they say at College). We admit you to the same degree, without new trial. We suspend all rules before so paramount a merit. You may well sit a doctor in the college of liberty. You have achieved your right to interpret our Washington. And I speak the sense not only of every generous American, but the law of mind, when I say that it is not those who live idly in the city called after his name, but those who, all over the world, think and act like him, who can claim to explain the sentiment of Washington.

Sir, whatever obstruction from selfishness, indifference, or from property (which always sympathizes with possession) you may encounter, we congratulate you that you have known how to convert calamities into powers, exile into a campaign, present defeat into lasting victory. For this new crusade which you preach to willing and to unwilling ears in America is a seed of armed men. You have got your story told in every palace and log hut and prairie camp, throughout this continent. And, as the shores of Europe and America approach every month, and their politics will one day mingle, when the crisis arrives it will find us all instructed beforehand in the rights and wrongs of Hungary, and parties already to her freedom.

ROBERT BURNS.
speech at the celebration of the burns centenary, boston, january 25, 1869.

ROBERT BURNS.

Mr. PresidentandGentlemen:

I do not know by what untoward accident it has chanced, and I forbear to inquire, that, in this accomplished circle, it should fall to me, the worst Scotsman of all, to receive your commands, and at the latest hour too, to respond to the sentiment just offered, and which indeed makes the occasion. But I am told there is no appeal, and I must trust to the inspirations of the theme to make a fitness which does not otherwise exist. Yet, Sir, I heartily feel the singular claims of the occasion. At the first announcement, from I know not whence, that the 25th of January was the hundredth anniversary of the birth of Robert Burns, a sudden consent warmed the great English race, in all its kingdoms, colonies and States, all over the world, to keep the festival. We are here to hold our parliament with love and poesy, as men were wont to do in the Middle Ages. Those famous parliaments might or might not have had more stateliness and better singers than we,—though that is yet to be known,—but they could not have better reason. I can only explain this singular unanimity in a race which rarely acts together, but rather after their watchword, Each for himself,—by the fact that Robert Burns, the poet of the middle class, represents in the mind of men to-day that great uprising of the middle class against the armed and privileged minorities, that uprising which worked politically in the American and French Revolutions, and which, not in governments so much as in education and social order, has changed the face of the world.

In order for this destiny, his birth, breeding and fortunes were low. His organic sentiment was absolute independence, and resting as it should on a life of labor. No man existed who could look down on him. They that looked into his eyes saw that they might look down the sky as easily. His muse and teaching was common-sense, joyful, aggressive, irresistible. Not Latimer, not Luther struck more telling blows against false theology than did this brave singer. The Confession of Augsburg, the Declaration of Independence, the French Rights of Man, and the Marseillaise, are not more weighty documents in the history of freedom than the songs of Burns. His satire has lost none of its edge. His musical arrows yet sing through the air. He is so substantially a reformer that. I find his grand plain sense in close chain with the greatest masters,—Rabelais, Shakspeare in comedy, Cervantes, Butler, and Burns. If I should add another name, I find it only in a living countryman of Burns.

He is an exceptional genius. The people who care nothing for literature and poetry care for Burns. It was indifferent—they thought who saw him—whether he wrote verse or not: he could have done anything else as well. Yet how true a poet is he! And the poet, too, of poor men, of gray hodden and the guernsey coat and the blouse. He has given voice to all the experiences of common life; he has endeared the farm-house and cottage, patches and poverty, beans and barley; ale, the poor man's wine; hardship; the fear of debt; the dear society of weans and wife, of brothers and sisters, proud of each other, knowing so few and finding amends for want and obscurity in books and thoughts. What a love of nature, and, shall I say it? of middle-class nature. Not like Goethe, in the stars, or like Byron, in the ocean, or Moore, in the luxurious East, but in the homely landscape which the poor see around them,—bleak leagues of pasture and stubble, ice and sleet and rain and snow-choked brooks; birds, hares, field-mice, thistles and heather, which he daily knew. How many “Bonny Doons” and “John Anderson my jo's” and “Auld lang Synes” all around the earth have his verses been applied to! And his love-songs still woo and melt the youths and maids; the farm-work, the country holiday, the fishing-cobble, are still his debtors to-day.

And as he was thus the poet of the poor, anxious, cheerful, working humanity, so had he the language of low life. He grew up in a rural district, speaking a patois unintelligible to all but natives, and he has made the Lowland Scotch a Doric dialect of fame. It is the only example in history of a language made classic by the genius of a single man. But more than this. He had that secret of genius to draw from the bottom of society the strength of its speech, and astonish the ears of the polite with these artless words, better than art, and filtered of all offence through his beauty. It seemed odious to Luther that the devil should have all the best tunes; he would bring them into the churches; and Burns knew how to take from fairs and gypsies, blacksmiths and drovers, the speech of the market and street, and clothe it with melody. But I am detaining you too long. The memory of Burns,—I am afraid heaven and earth have taken too good care of it to leave us anything to say. The west winds are murmuring it. Open the windows behind you, and hearken for the incoming tide, what the waves say of it. The doves perching always on the eaves of the Stone Chapel opposite, may know something about it. Every name in broad Scotland keeps his fame bright. The memory of Burns,—every man's, every boy's and girl's head carries snatches of his songs, and they say them by heart, and, what is strangest of all, never learned them from a book, but from mouth to mouth. The wind whispers them, the birds whistle them, the corn, barley, and bulrushes hoarsely rustle them, nay, the music-boxes at Geneva are framed and toothed to play them; the hand-organs of the Savoyards in all cities repeat them, and the chimes of bells ring them in the spires. They are the property and the solace of mankind.

WALTER SCOTT.
remarks at the celebration by the massachusetts historical society of the centennial anniversary of his birth, boston, august 15, 1871.

WALTER SCOTT.

The memory of Sir Walter Scott is dear to this Society, of which he was for ten years an Honorary Member. If only as an eminent antiquary who has shed light on the history of Europe and of the English race, he had high claims to our regard. But to the rare tribute of a centennial anniversary of his birthday, which we gladly join with Scotland and indeed with Europe to keep, he is not less entitled,—perhaps he alone among the literary men of this century is entitled,—by the exceptional debt which all English-speaking men have gladly owed to his character and genius. I think no modern writer has inspired his readers with such affection to his own personality. I can well remember as far back as when “The Lord of the Isles” was first republished in Boston, in 1815,—my own and my school-fellows' joy in the book. “Marmion” and “The Lay” had gone before, but we were then learning to spell. In the face of the later novels, we still claim that his poetry is the delight of boys. But this means that when we re-open these old books we all consent to be boys again. We tread over our youthful grounds with joy. Crities have found them to be only rhymed prose. But I believe that many of those who read them in youth, when, later, they come to dismiss finally their school. days' library, will make some fond exception for Scott as for Byron.

It is easy to see the origin of his poems. His own ear had been charmed by old ballads crooned by Scottish dames at firesides, and written down from their lips by antiquaries; and, finding them now outgrown and dishonored by the new culture, he attempted to dignify and adapt them to the times in which he lived. Just so much thought, so much picturesque detail in dialogue or description as the old ballad required, so much suppression of details and leaping to the event, he would keep and use, but without any ambition to write a high poem after a classic model. He made no pretension to the lofty style of Spenser, or Milton, or Wordsworth. Compared with their purified songs, purified of all ephemeral color or material, his were vers de société. But he had the skill proper to vers de société,—skill to fit his verse to his topic, and not to write solemn pentameters alike on a hero or a spaniel. His good sense probably elected the ballad to make his audience larger. He apprehended in advance the immense enlargement of the reading public, which almost dates from the era of his books,—which his books and Byron's inaugurated; and which, though until then unheard of, has become familiar to the present time.

If the success of his poems, however large, was partial, that of his novels was complete. The tone of strength in “Waverley” at once announced the master, and was more than justified by the superior genius of the following romances, up to the “Bride of Lammermoor,” which almost goes back to Æschylus for a counterpart, as a painting of Fate,—leaving on every reader the impression of the highest and purest tragedy.

His power on the public mind rests on the singular union of two influences. By nature, by his reading and taste an aristocrat, in a time and country which easily gave him that bias, he had the virtues and graces of that class, and by his eminent humanity and his love of labor escaped its harm. He saw in the English Church the symbol and seal of all social order; in the historical aristocracy the benefits to the State which Burke claimed for it; and in his own reading and research, such store of legend and renown as won his imagination to their cause. Not less his eminent humanity delighted in the sense and virtue and wit of the common people. In his own household and neighbors he found characters and pets of humble class, with whom he established the best relation,—small farmers and tradesmen, shepherds, fishermen, gypsies, peasant-girls, crones,—and came with these into real ties of mutual help and good-will. From these originals he drew so genially his Jeanie Deans, his Dinmonts and Edie Ochiltrees, Caleb Balderstones and Fairservices, Cuddie Headriggs, Dominies, Meg Merrilies and Jenny Rintherouts, full of life and reality; making these, too, the pivots on which the plots of his stories turn; and meantime without one word of brag of this discernment,—nay, this extreme sympathy reaching down to every beggar and beggar's dog; and horse and cow. In the number and variety of his characters he approaches Shakspeare. Other painters in verse or prose have thrown into literature a few type-figures; as Cervantes, DeFoe, Richardson, Goldsmith, Sterne and Fielding; but Scott portrayed with equal strength and success every figure in his crowded company.

His strong good sense saved him from the faults and foibles incident to poets,—from nervous egotism, sham modesty, or jealousy. He played ever a manly part. With such a fortune and such a genius, we should look to see what heavy toll the Fates took of him, as of Rousseau or Voltaire, of Swift or Byron. But no: he had no insanity, or vice, or blemish. He was a thoroughly upright, wise and great-hearted man, equal to whatever event or fortune should try him. Disasters only drove him to immense exertion. What an ornament and safeguard is humor! Far better than wit for a poet and writer. It is a genius itself, and so defends from the insanities.

Under what rare conjunction of stars was this man born, that, wherever he lived, he found superior men, passed all his life in the best company, and still found himself the best of the best! He was apprenticed at Edinburgh to a Writer to the Signet, and became a Writer to the Signet, and found himself in his youth and manhood and age in the society of Mackintosh, Horner, Jeffrey, Playfair, Dugald Stewart, Sydney Smith, Leslie, Sir William Hamilton, Wilson, Hogg, De Quincey,—to name only some of his literary neighbors, and, as soon as he died, all this brilliant circle was broken up.

REMARKS
at the meeting for organizing the free religious association, boston, may 30, 1867.

REMARKS AT THE MEETING FOR ORGANIZING THE FREE RELIGIOUS ASSOCIATION.

Mr. Chairman:

I hardly felt, in finding this house this morning, that I had come into the right hall. I came, as I supposed myself summoned, to a little committee meeting, for some practical end, where I should happily and humbly learn my lesson; and I supposed myself no longer subject to your call when I saw this house. I have listened with great pleasure to the lessons which we have heard. To many, to those last spoken, I have found so much in accord with my own thought that I have little left to say. I think that it does great honor to the sensibility of the committee that they have felt the universal demand in the community for just the movement they have begun. I say again, in the phrase used by my friend, that we began many years ago,—yes, and many ages before that. But I think the necessity very great, and it has prompted an equal magnanimity, that thus invites all classes, all religious men, whatever their connections, whatever their specialties, in whatever relation they stand to the Christian Church, to unite in a movement of benefit to men, under the sanction of religion. We are all very sensible,—it is forced on us every day,—of the feeling that churches are outgrown; that the creeds are outgrown; that a technical theology no longer suits us. It is not the ill-will of people—no, indeed, but the incapacity for confining themselves there. The church is not large enough for the man; it cannot inspire the enthusiasm which is the parent of everything good in history, which makes the romance of history. For that enthusiasm you must have something greater than yourselves, and not less.

The child, the young student, finds scope in his mathematics and chemistry or natural history, because he finds a truth larger than he is; finds himself continually instructed. But, in churches, every healthy and thoughtful mind finds itself in something less; it is checked, cribbed, confined. And the statistics of the American, the English and the German cities, showing that the mass of the population is leaving off going to church, indicate the necessity, which should have been foreseen, that the Church should always be new and extemporized, because it is eternal and springs from the sentiment of men, or it does not exist. One wonders sometimes that the churches still retain so many votaries, when he reads the histories of the Church. There is an element of childish infatuation in them which does not exalt our respect for man. Read in Michelet, that in Europe, for twelve or fourteen centuries, God the Father had no temple and no altar. The Holy Ghost and the Son of Mary were worshipped, and, in the thirteenth century, the First Person began to appear at the side of his Son, in pictures and in sculpture, for worship, but only through favor of his Son. These mortifying puerilities abound in religious history. But as soon as every man is apprised of the Divine Presence within his own mind,—is apprised that the perfect law of duty corresponds with the laws of chemistry, of vegetation, of astronomy, as face to face in a glass; that the basis of duty, the order of society, the power of character, the wealth of culture, the perfection of taste, all draw their essence from this moral sentiment, then we have a religion that exalts, that commands all the social and all the private action.

What strikes me in the sudden movement which brings together to-day so many separated friends,—separated but sympathetic,—and what I expected to find here was, some practical suggestions by which we were to reanimate and reorganize for ourselves the true Church, the pure worship. Pure doctrine always bears fruit in pure benefits. It is only by good works, it is only on the basis of active duty, that worship finds expression. What is best in the ancient religions was the sacred friendships between heroes, the Sacred Bands, and the relations of the Pythagorean disciples. Our Masonic institutions probably grew from the like origin. The close association which bound the first disciples of Jesus is another example; and it were easy to find more. The soul of our late war, which will always be remembered as dignifying it, was, first, the desire to abolish slavery in this country, and secondly, to abolish the mischief of the war itself, by healing and saving the sick and wounded soldiers,—and this by the sacred bands of the Sanitary Commission. I wish that the various beneficent institutions which are springing up, like joyful plants of wholesomeness, all over this country, should all be remembered as within the sphere of this committee,—almost all of them are represented here,—and that within this little band that has gathered here to-day, should grow friendship. The interests that grow out of a meeting like this, should bind us with new strength to the old eternal duties.

SPEECH
at the second annual meeting of the free religious association, at tremont temple, friday, may 28, 1869.

SPEECH.

Friends:

I wish I could deserve anything of the kind expression of my friend, the President, and the kind good-will which the audience signifies, but it is not in my power to-day to meet the natural demands of the occasion, and, quite against my design and my will, I shall have to request the attention of the audience to a few written remarks, instead of the more extensive statement which I had hoped to offer them.

I think we have disputed long enough. I think we might now relinquish our theological controversies to communities more idle and ignorant than we. I am glad that a more realistic church is coming to be the tendency of society, and that we are likely one day to forget our obstinate polemics in the ambition to excel each other in good works. I have no wish to proselyte any reluctant mind, nor, I think, have I any curiosity or impulse to intrude on those whose ways of thinking differ from mine. But as my friend, your presiding officer, has asked me to take at least some small part in this day's conversation, I am ready to give, as often before, the first simple foundation of my belief, that the Author of Nature has not left himself without a witness in any sane mind: that the moral sentiment speaks to every man the law after which the Universe was made; that we find parity, identity of design, through Nature, and benefit to be the uniform aim: that there is a force always at work to make the best better and the worst good. We have had not long since presented us by Max Müller a valuable paragraph from St. Augustine, not at all extraordinary in itself, but only as coming from that eminent Father in the Church, and at that age, in which St. Augustine writes: “That which is now called the Christian religion existed among the ancients, and never did not exist from the planting of the human race until Christ came in the flesh, at which time the true religion which already existed began to be called Christianity.” I believe that not only Christianity is as old as the Creation,—not only every sentiment and precept of Christianity can be paralleled in other religious writings,—but more, that a man of religious susceptibility, and one at the same time conversant with many men,—say a much-travelled man,—can find the same idea in numberless conversations. The religious find religion wherever they associate. When I find in people narrow religion, I find also in them narrow reading. Nothing really is so self-publishing, so divulgatory, as thought. It cannot be confined or hid. It is easily carried; it takes no room; the knowledge of Europe looks out into Persia and India, and to the very Kaffirs. Every proverb, every fine text, every pregnant jest, travels across the line; and you will find it at Cape Town, or among the Tartars. We are all believers in natural religion; we all agree that the health and integrity of man is self-respect, self-subsistency, a regard to natural conscience. All education is to accustom him to trust himself, discriminate between his higher and lower thoughts, exert the timid faculties until they are robust, and thus train him to self-help, until he ceases to be an underling, a tool, and becomes a benefactor. I think wise men wish their religion to be all of this kind, teaching the agent to go alone, not to hang on the world as a pensioner, a permitted person, but an adult, self-searching soul, brave to assist or resist a world: only humble and docile before the source of the wisdom he has discovered within him.

As it is, every believer holds a different creed; that is, all the churches are churches of one member. All our sects have refined the point of difference between them. The point of difference that still remains between churches, or between classes, is in the addition to the moral code, that is, to natural religion, of somewhat positive and historical. I think that to be, as Mr. Abbot has stated it in his form, the one difference remaining. I object, of course, to the claim of miraculous dispensation,—certainly not to the doctrine of Christianity. This claim impairs, to my mind, the soundness of him who makes it, and indisposes us to his communion. This comes the wrong way; it comes from without, not within. This positive, historical, authoritative scheme is not consistent with our experience or our expectations. It is something not in Nature: it is contrary to that law of nature which all wise men recognize; namely, never to require a larger cause than is necessary to the effect. George Fox, the Quaker, said that, though he read of Christ and God, he knew them only from the like spirit in his own soul. We want all the aids to our moral training. We cannot spare the vision nor the virtue of the saints; but let it be by pure sympathy, not with any personal or official claim. If you are childish, and exhibit your saint as a worker of wonders, a thaumaturgist, I am repelled. That claim takes his teachings out of logic and out of nature, and permits official and arbitrary senses to be grafted on the teachings. It is the praise of our New Testament that its teachings go to the honor and benefit of humanity,—that no better lesson has been taught or incarnated. Let it stand, beautiful and wholesome, with whatever is most like it in the teaching and practice of men; but do not attempt to elevate it out of humanity by saying, “This was not a man,” for then you confound it with the fables of every popular religion, and my distrust of the story makes me distrust the doctrine as soon as it differs from my own belief.

Whoever thinks a story gains by the prodigious, by adding something out of nature, robs it more than he adds. It is no longer an example, a model; no longer a heart-stirring hero, but an exhibition, a wonder, an anomaly, removed out of the range of influence with thoughtful men. I submit that in sound frame of mind, we read or remember the religious sayings and oracles of other men, whether Jew or Indian, or Greek or Persian, only for friendship, only for joy in the social identity which they open to us, and that these words would have no weight with us if we had not the same conviction already. I find something stingy in the unwilling and disparaging admission of these foreign opinions,—opinions from all parts of the world,—by our churchmen, as if only to enhance by their dimness the superior light of Christianity. Meantime, observe, you cannot bring me too good a word, too dazzling a hope, too penetrating an insight from the Jews. I hail every one with delight, as showing the riches of my brother, my fellow-soul, who could thus think and thus greatly feel. Zealots eagerly fasten their eyes on the differences between their creed and yours, but the charm of the study is in finding the agreements, the identities, in all the religions of men.

I am glad to hear each sect complain that they do not now hold the opinions they are charged with. The earth moves, and the mind opens. I am glad to believe society contains a class of humble souls who enjoy the luxury of a religion that does not degrade; who think it the highest worship to expect of Heaven the most and the best; who do not wonder that there was a Christ, but that there were not a thousand; who have conceived an infinite hope for mankind; who believe that the history of Jesus is the history of every man, written large.

THE FORTUNE OF THE REPUBLIC.
lecture delivered at the old south church, boston, march 30, 1878.

THE FORTUNE OF THE REPUBLIC.

It is a rule that holds in economy as well as in hydraulics, that you must have a source higher than your tap. The mills, the shops, the theatre and the caucus, the college and the church, have all found out this secret. The sailors sail by chronometers that do not lose two or three seconds in a year, ever since Newton explained to Parliament that the way to improve navigation was to get good watches, and to offer public premiums for a better time-keeper than any then in use. The manufacturers rely on turbines of hydraulic perfection; the carpet-mill, on mordants and dyes which exhaust the skill of the chemist; the calico print, on designers of genius who draw the wages of artists, not of artisans. Wedgwood, the eminent potter, bravely took the sculptor Flaxman to counsel, who said, “Send to Italy, search the museums for the forms of old Etruscan vases, urns, water-pots, domestic and sacrificial vessels of all kinds.” They built great works and called their manufacturing village Etruria. Flaxman, with his Greek taste, selected and combined the loveliest forms, which were executed in English clay; sent boxes of these as gifts to every court of Europe, and formed the taste of the world. It was a renaissance of the breakfast table and china-closet. The brave manufacturers made their fortune. The jewellers imitated the revived models in silver and gold.

The theatre avails itself of the best talent of poet, of painter, and of amateur of taste, to make the ensemble of dramatic effect. The marine insurance office has its mathematical counsellor to settle averages; the life-assurance, its table of annuities. The wine merchant has his analyst and taster, the more exquisite the better. He has also, I fear, his debts to the chemist as well as to the vineyard.

Our modern wealth stands on a few staples, and the interest nations took in our war was exasperated by the importance of the cotton trade. And what is cotton? One plant out of some two hundred thousand known to the botanist, vastly the larger part of which are reckoned weeds. What is a weed? A plant whose virtues have not yet been discovered,—every one of the two hundred thousand probably yet to be of utility in the arts. As Bacchus of the vine, Ceres of the wheat, as Arkwright and Whitney were the demi-gods of cotton, so prolific Time will yet bring an inventor to every plant. There is not a property in nature but a mind is born to seek and find it. For it is not the plants or the animals, innumerable as they are, nor the whole magazine of material nature that can give the sum of power, but the infinite applicability of these things in the hands of thinking man, every new application being equivalent to a new material.

Our sleepy civilization, ever since Roger Bacon and Monk Schwartz invented gunpowder, has built its whole art of war, all fortification by land and sea, all drill and military education, on that one compound,—all is an extension of a gun-barrel,—and is very scornful about bows and arrows, and reckons Greeks and Romans and Middle Ages little better than Indians and bow-and-arrow times. As if the earth, water, gases, lightning and caloric had not a million energies, the discovery of any one of which could change the art of war again, and put an end to war by the exterminating forces man can apply.

Now, if this is true in all the useful and in the fine arts, that the direction must be drawn from a superior source or there will be no good work, does it hold less in our social and civil life?

In our popular politics you may note that each aspirant who rises above the crowd, however at first making his obedient apprenticeship in party tactics, if he have sagacity, soon learns that it is by no means by obeying the vulgar weathercock of his party, the resentments, the fears and whims of it, that real power is gained, but that he must often face and resist the party, and abide by his resistance, and put them in fear; that the only title to their permanent respect, and to a larger following, is to see for himself what is the real public interest, and to stand for that;—that is a principle, and all the cheering and hissing of the crowd must by and by accommodate itself to it. Our times easily afford you very good examples.

The law of water and all fluids is true of wit. Prince Metternich said, “Revolutions begin in the best heads and run steadily down to the populace.” It is a very old observation; not truer because Metternich said it, and not less true.

There have been revolutions which were not in the interest of feudalism and barbarism, but in that of society. And these are distinguished not by the numbers of the combatants nor the numbers of the slain, but by the motive. No interest now attaches to the wars of York and Lancaster, to the wars of German, French and Spanish emperors, which were only dynastic wars, but to those in which a principle was involved. These are read with passionate interest and never lose their pathos by time. When the cannon is aimed by ideas, when men with religious convictions are behind it, when men die for what they live for, and the mainspring that works daily urges them to hazard all, then the cannon articulates its explosions with the voice of a man, then the rifle seconds the cannon and the fowling-piece the rifle, and the women make the cartridges, and all shoot at one mark; then gods join in the combat; then poets are born, and the better code of laws at last records the victory.

Now the culmination of these triumphs of humanity—and which did virtually include the extinction of slavery—is the planting of America.

At every moment some one country more than any other represents the sentiment and the future of mankind. None will doubt that America occupies this place in the opinion of nations, as is proved by the fact of the vast immigration into this country from all the nations of Western and Central Europe. And when the adventurers have planted themselves and looked about, they send back all the money they can spare to bring their friends.

Meantime they find this country just passing through a great crisis in its history, as necessary as lactation or dentition or puberty to the human individual. We are in these days settling for ourselves and our descendants questions which, as they shall be determined in one way or the other, will make the peace and prosperity or the calamity of the next ages. The questions of Education, of Society, of Labor, the direction of talent, of character, the nature and habits of the American, may well occupy us, and more the question of Religion.

The new conditions of mankind in America are really favorable to progress, the removal of absurd restrictions and antique inequalities. The mind is always better the more it is used, and here it is kept in practice. The humblest is daily challenged to give his opinion on practical questions, and while civil and social freedom exists, nonsense even has a favorable effect. Cant is good to provoke common sense. The Catholic Church, the trance-mediums, the rebel paradoxes, exasperate the common sense. The wilder the paradox, the more sure is Punch to put it in the pillory.

The lodging the power in the people, as in republican forms, has the effect of holding things closer to common sense; for a court or an aristocracy, which must always be a small minority, can more easily run into follies than a republic, which has too many observers,—each with a vote in his hand,—to allow its head to be turned by any kind of nonsense: since hunger, thirst, cold, the cries of children, and debt, are always holding the masses hard to the essential duties.

One hundred years ago the American people attempted to carry out the bill of political rights to an almost ideal perfection. They have made great strides in that direction since. They are now proceeding, instructed by their success and by their many failures, to carry out, not the bill of rights, but the bill of human duties.

And look what revolution that attempt involves. Hitherto government has been that of the single person or of the aristocracy. In this country the attempt to resist these elements, it is asserted, must throw us into the government not quite of mobs, but in practice of an inferior class of professional politicians, who by means of newspapers and caucuses really thrust their unworthy minority into the place of the old aristocracy on the one side, and of the good, industrious, well-taught but unambitious population on the other, win the posts of power, and give their direction to affairs. Hence liberal congresses and legislatures ordain, to the surprise of the people, equivocal, interested and vicious measures. The men themselves are suspected and charged with lobbying and being lobbied. No measure is attempted for itself, but the opinion of the people is courted in the first place, and the measures are perfunctorily carried through as secondary. We do not choose our own candidate, no, nor any other man's first choice,—but only the available candidate, whom, perhaps, no man loves. We do not speak what we think, but grope after the practicable and available. Instead of character, there is a studious exclusion of character. The people are feared and flattered. They are not reprimanded. The country is governed in bar-rooms, and in the mind of bar-rooms. The low can best win the low, and each aspirant for power vies with his rival which can stoop lowest, and depart widest from himself.

The partisan on moral, even on religious questions, will choose a proven rogue who can answer the tests, over an honest, affectionate, noble gentleman; the partisan ceasing to be a man that he may be a sectarian.

The spirit of our political economy is low and degrading. The precious metals are not so precious as they are esteemed. Man exists for his own sake, and not to add a laborer to the state. The spirit of our political action, for the most part, considers nothing less than the sacredness of man. Party sacrifices man to the measure.

We have seen the great party of property and education in the country drivelling and huckstering away, for views of party fear or advantage, every principle of humanity and the dearest hopes of mankind; the trustees of power only energetic when mischief could be done, imbecile as corpses when evil was to be prevented.

Our great men succumb so far to the forms of the day as to peril their integrity for the sake of adding to the weight of their personal character the authority of office, or making a real government titular. Our politics are full of adventurers, who having by education and social innocence a good repute in the state, break away from the law of honesty and think they can afford to join the devil's party. 'T is odious, these offenders in high life. You rally to the support of old charities and the cause of literature, and there, to be sure, are these brazen faces. In this innocence you are puzzled how to meet them; must shake hands with them, under protest. We feel toward them as the minister about the Cape Cod farm,—in the old time when the minister was still invited, in the spring, to make a prayer for the blessing of a piece of land,—the good pastor being brought to the spot, stopped short: “No, this land does not want a prayer, this land wants manure.”

• “T is virtue which they want, and wanting it,
• Honor no garment to their backs can fit.”

Parties keep the old names, but exhibit a surprising fugacity in creeping out of one snake-skin into another of equal ignominy and lubricity, and the grasshopper on the turret of Faneuil Hall gives a proper hint of the men below.

Everything yields. The very glaciers are viscous, or regelate into conformity, and the stiffest patriots falter and compromise; so that will cannot be depended on to save us.

How rare are acts of will! We are all living according to custom; we do as other people do, and shrink from an act of our own. Every such act makes a man famous, and we can all count the few cases,—half a dozen in our time,—when a public man ventured to act as he thought, without waiting for orders or for public opinion. John Quincy Adams was a man of an audacious independence that always kept the public curiosity alive in regard to what he might do. None could predict his word, and a whole congress could not gainsay it when it was spoken. General Jackson was a man of will, and his phrase on one memorable occasion, “I will take the responsibility,” is a proverb ever since.

The American marches with a careless swagger to the height of power, very heedless of his own liberty or of other peoples', in his reckless confidence that he can have all he wants, risking all the prized charters of the human race, bought with battles and revolutions and religion, gambling them all away for a paltry selfish gain.

He sits secure in the possession of his vast domain, rich beyond all experience in resources, sees its inevitable force unlocking itself in elemental order day by day, year by year; looks from his coalfields, his wheat-bearing prairie, his gold-mines, to his two oceans on either side, and feels the security that there can be no famine in a country reaching through so many latitudes, no want that cannot be supplied, no danger from any excess of importation of art or learning into a country of such native strength, such immense digestive power.

In proportion to the personal ability of each man, he feels the invitation and career which the country opens to him. He is easily fed with wheat and game, with Ohio wine, but his brain is also pampered by finer draughts, by political power and by the power in the railroad board, in the mills, or the banks. This elevates his spirits, and gives, of course, an easy self-reliance that makes him self-willed and unscrupulous.

I think this levity is a reaction on the people from the extraordinary advantages and invitations of their condition. When we are most disturbed by their rash and immoral voting, it is not malignity, but recklessness. They are careless of politics, because they do not entertain the possibility of being seriously caught in meshes of legislation. They feel strong and irresistible. They believe that what they have enacted they can repeal if they do not like it. But one may run a risk once too often. They stay away from the polls, saying that one vote can do no good! Or they take another step, and say One vote can do no harm! and vote for something which they do not approve, because their party or set votes for it. Of course this puts them in the power of any party having a steady interest to promote which does not conflict manifestly with the pecuniary interest of the voters. But if they should come to be interested in themselves and in their career, they would no more stay away from the election than from their own counting-room or the house of their friend.

The people are right-minded enough on ethical questions, but they must pay their debts, and must have the means of living well, and not pinching. So it is useless to rely on them to go to a meeting, or to give a vote, if any check from this must-have-the-money side arises. If a customer looks grave at their newspaper, or damns their member of Congress, they take another newspaper, and vote for another man. They must have money, for a certain style of living fast becomes necessary; they must take wine at the hotel, first, for the look of it, and second, for the purpose of sending the bottle to two or three gentlemen at the table; and presently because they have got the taste, and do not feel that they have dined without it.

The record of the election now and then alarms people by the all but unanimous choice of a rogue and brawler. But how was it done? What lawless mob burst into the polls and threw in these hundreds of ballots in defiance of the magistrates? This was done by the very men you know,—the mildest, most sensible, best-natured people. The only account of this is, that they have been scared or warped into some association in their mind of the candidate with the interest of their trade or of their property.

Whilst each cabal urges its candidate, and at last brings, with cheers and street-demonstrations, men whose names are a knell to all hope of progress, the good and wise are hidden in their active retirements, and are quite out of question.

• “These we must join to wake, for these are of the strain
• That justice dare defend, and will the age maintain.”

Yet we know, all over this country, men of integrity, capable of action and of affairs, with the deepest sympathy in all that concerns the public, mortified by the national disgrace, and quite capable of any sacrifice except of their honor.

Faults in the working appear in our system, as in all, but they suggest their own remedies. After every practical mistake out of which any disaster grows, the people wake and correct it with energy. And any disturbances in politics, in civil or foreign wars, sober them, and instantly show more virtue and conviction in the popular vote. In each new threat of faction the ballot has been, beyond expectation, right and decisive.

It is ever an inspiration, God only knows whence; a sudden, undated perception of eternal right coming into and correcting things that were wrong; a perception that passes through thousands as readily as through one.

The gracious lesson taught by science to this country is, that the history of nature from first to last is incessant advance from less to more, from rude to finer organization, the globe of matter thus conspiring with the principle of undying hope in man. Nature works in immense time, and spends individuals and races prodigally to prepare new individuals and races. The lower kinds are one after one extinguished; the higher forms come in. The history of civilization, or the refining of certain races to wonderful power of performance, is analogous; but the best civilization yet is only valuable as a ground of hope.

Ours is the country of poor men. Here is practical democracy; here is the human race poured out over the continent to do itself justice; all mankind in its shirt-sleeves; not grimacing like poor rich men in cities, pretending to be rich, but unmistakably taking off its coat to hard work, when labor is sure to pay. This through all the country. For really, though you see wealth in the capitals, it is only a sprinkling of rich men in the cities and at sparse points; the bulk of the population is poor. In Maine, nearly every man is a lumberer. In Massachusetts, every twelfth man is a shoemaker, and the rest, millers, farmers, sailors, fishermen.

Well, the result is, instead of the doleful experience of the European economist, who tells us, “In almost all countries the condition of the great body of the people is poor and miserable,” here that same great body has arrived at a sloven plenty,—ham and corn-cakes, tight roof and coals enough have been attained; an unbuttoned comfort, not clean, not thoughtful, far from polished, without dignity in his repose; the man awkward and restless if he have not something to do, but honest and kind for the most part, understanding his own rights and stiff to maintain them, and disposed to give his children a better education than he received.

The steady improvement of the public schools in the cities and the country enables the farmer or laborer to secure a precious primary education. It is care to find a born American who cannot read and write. The facility with which clubs are formed by young men for discussion of social, political and intellectual topics secures the notoriety of the questions.

Our institutions, of which the town is the unit are all educational, for responsibility educates fast. The town meeting is, after the high school, a higher school. The legislature, to which every good farmer goes once on trial, is a superior academy.

The result appears in the power of invention, the freedom of thinking, in the readiness for reforms, eagerness for novelty, even for all the follies of false science; in the antipathy to secret societies, in the predominance of the democratic party in the politics of the Union, and in the voice of the public even when irregular and vicious,—the voice of mobs, the voice of lynch law,—because it is thought to be, on the whole, the verdict, though badly spoken, of the greatest number.

All this forwardness and self-reliance cover self-government; proceed on the belief that as the people have made a government they can make another; that their union and law are not in their memory, but in their blood and condition. If they unmake a law they can easily make a new one. In Mr. Webster's imagination the American Union was a huge Prince Rupert's drop, which will snap into atoms if so much as the smallest end be shivered off. Now the fact is quite different from this. The people are loyal, law-abiding. They prefer order, and have no taste for misrule and uproar.

America was opened after the feudal mischief was spent, and so the people made a good start. We began well. No inquisition here, no kings, no nobles, no dominant church. Here heresy has lost its terrors. We have eight or ten religions in every large town, and the most that comes of it is a degree or two on the thermometer of fashion; a pew in a particular church gives an easier entrance to the subscription ball.

We began with freedom, and are defended from shocks now for a century by the facility with which through popular assemblies every necessary measure of reform can instantly be carried. A congress is a standing insurrection, and escapes the violence of accumulated grievance. As the globe keeps its identity by perpetual change, so our civil system, by perpetual appeal to the people and acceptance of its reforms.

The government is acquainted with the opinions of all classes, knows the leading men in the middle class, knows the leaders of the humblest class. The President comes near enough to these; if he does not, the caucus does, the primary ward and town meeting, and what is important does reach him.

The men, the women, all over this land shrill their exclamations of impatience and indignation at what is short-coming or is unbecoming in the government,—at the want of humanity, of morality,—ever on broad grounds of general justice, and not on the class-feeling which narrows the perception of English, French, German people at home.

In this fact, that we are a nation of individuals, that we have a highly intellectual organization, that we can see and feel moral distinctions, and that on such an organization sooner or later the moral laws must tell, to such ears must speak,—in this is our hope. For if the prosperity of this country has been merely the obedience of man to the guiding of nature,—of great rivers and prairies,—yet is there fate above fate, if we choose to speak this language; or, if there is fate in corn and cotton, so is there fate in thought,—this, namely, that the largest thought and the widest love are born to victory, and must prevail.

The revolution is the work of no man, but the eternal effervescence of nature. It never did not work. And we say that revolutions beat all the insurgents, be they never so determined and politic; that the great interests of mankind, being at every moment through ages in favor of justice and the largest liberty, will always, from time to time, gain on the adversary and at last win the day. Never country had such a fortune, as men call fortune, as this, in its geography, its history, and in its majestic possibilities.

We have much to learn, much to correct,—a great deal of lying vanity. The spread eagle must fold his foolish wings and be less of a peacock; must keep his wings to carry the thunderbolt when he is commanded. We must realize our rhetoric and our rituals. Our national flag is not affecting, as it should be, because it does not represent the population of the United States, but some Baltimore or Chicago or Cincinnati or Philadelphia caucus; not union or justice, but selfishness and cunning. If we never put on the liberty-cap until we were freemen by love and self-denial, the liberty-cap would mean something. I wish to see America not like the old powers of the earth, grasping, exclusive and narrow, but a benefactor such as no country ever was, hospitable to all nations, legislating for all nationalities. Nations were made to help each other as much as families were; and all advancement is by ideas, and not by brute force or mechanic force.

In this country, with our practical understanding, there is, at present, a great sensualism, a headlong devotion to trade and to the conquest of the continent,—to each man as large a share of the same as he can carve for himself,—an extravagant confidence in our talent and activity, which becomes, whilst successful, a scornful materialism,—but with the fault, of course, that it has no depth, no reserved force whereon to fall back when a reverse comes.

That repose which is the ornament and ripeness of man is not American. That repose which indicates a faith in the laws of the universe,—a faith that they will fulfil themselves, and are not to be impeded, transgressed, or accelerated. Our people are too slight and vain. They are easily elated and easily depressed. See how fast they extend the fleeting fabric of their trade,—not at all considering the remote reaction and bankruptcy, but with the same abandonment to the moment and the facts of the hour as the Esquimaux who sells his bed in the morning. Our people act on the moment, and from external impulse. They all lean on some other, and this superstitiously, and not from insight of his merit. They follow a fact; they follow success, and not skill. Therefore, as soon as the success stops and the admirable man blunders, they quit him; already they remember that they long ago suspected his judgment, and they transfer the repute of judgment to the next prosperous person who has not yet blundered. Of course this levity makes them as easily despond. It seems as if history gave no account of any society in which despondency came so readily to heart as we see it and feel it in ours. Young men at thirty and even earlier lose all spring and vivacity, and if they fail in their first enterprise throw up the game.

The source of mischief is the extreme difficulty with which men are roused from the torpor of every day. Blessed is all that agitates the mass, breaks up this torpor, and begins motion. Corpora non agunt nisi soluta; the chemical rule is true in mind. Contrast, change, interruption, are necessary to new activity and new combinations.

If a temperate wise man should look over our American society, I think the first danger that would excite his alarm would be the European influences on this country. We buy much of Europe that does not make us better men: and mainly the expensiveness which is ruining that country. We import trifles, dancers, singers, laces, books of patterns, modes, gloves and cologne, manuals of Gothic architecture, steam-made ornaments. America is provincial. It is an immense Halifax. See the secondariness and aping of foreign and English life, that runs through this country, in building, in dress, in eating, in books. Every village, every city has its architecture, its costume, its hotel, its private house, its church, from England.

Our politics threaten her. Her manners threaten us. Life is grown and growing so costly that it threatens to kill us. A man is coming, here as there, to value himself on what he can buy. Worst of all, his expense is not his own, but a far-off copy of Osborne House or the Elysée. The tendency of this is to make all men alike; to extinguish individ ualism and choke up all the channels of inspiration from God in man. We lose our invention and descend into imitation. A man no longer conducts his own life. It is manufactured for him. The tailor makes your dress; the baker your bread; the upholsterer, from an imported book of patterns, your furniture; the Bishop of London your faith.

In the planters of this country, in the seventeenth century, the conditions of the country, combined with the impatience of arbitrary power which they brought from England, forced them to a wonderful personal independence and to a certain heroic planting and trading. Later this strength appeared in the solitudes of the West, where a man is made a hero by the varied emergencies of his lonely farm, and neighborhoods must combine against the Indians, or the horse-thieves, or the river rowdies, by organizing themselves into committees of vigilance. Thus the land and sea educate the people, and bring out presence of mind, self-reliance, and hundred-handed activity. These are the people for an emergency. They are not to be surprised, and can find a way out of any peril. This rough and ready force becomes them, and makes them fit citizens and civilizers. But if we found them clinging to English traditions, which are graceful enough at home, as the English Church, and entailed estates, and distrust of popular election, we should feel this reactionary, and absurdly out of place.

Let the passion for America cast out the passion for Europe. Here let there be what the earth waits for,—exalted manhood. What this country longs for is personalities, grand persons, to counteract its materialities. For it is the rule of the universe that corn shall serve man, and not man corn.

They who find America insipid,—they for whom London and Paris have spoiled their own homes, can be spared to return to those cities. I not only see a career at home for more genius than we have, but for more than there is in the world.

The class of which I speak make themselves merry without duties. They sit in decorated clubhouses in the cities, and burn tobacco and play whist; in the country they sit idle in stores and bar-rooms, and burn tobacco, and gossip and sleep. They complain of the flatness of American life; “America has no illusions, no romance.” They have no perception of its destiny. They are not Americans.

The felon is the logical extreme of the epicure and coxcomb. Selfish luxury is the end of both, though in one it is decorated with refinements, and in the other brutal. But my point now is, that this spirit is not American

Our young men lack idealism. A man for success must not be pure idealist, then he will practically fail; but he must have ideas, must obey ideas, or he might as well be the horse he rides on. A man does not want to be sun-dazzled, sun-blind; but every man must have glimmer enough to keep him from knocking his head against the walls. And it is in the interest of civilization and good society and friendship, that I dread to hear of wellborn, gifted and amiable men, that they have this indifference, disposing them to this despair.

Of no use are the men who study to do exactly as was done before, who can never understand that to-day is a new day. There never was such a combination as this of ours, and the rules to meet it are not set down in any history. We want men of original perception and original action, who can open their eyes wider than to a nationality,—namely, to considerations of benefit to the human race,—can act in the interest of civilization; men of elastic, men of moral mind, who can live in the moment and take a step forward. Columbus was no backward-creeping crab, nor was Martin Luther, nor John Adams, nor Patrick Henry, nor Thomas Jefferson; and the Genius or Destiny of America is no log or sluggard, but a man incessantly advancing, as the shadow on the dial's face, or the heavenly body by whose light it is marked.

The flowering of civilization is the finished man, the man of sense, of grace, of accomplishment, of social power,—the gentleman. What hinders that he be born here? The new times need a new man, the complemental man, whom plainly this country must furnish. Freer swing his arms; farther pierce his eyes; more forward and forthright his whole build and rig than the Englishman's, who, we see, is much imprisoned in his backbone.

'T is certain that our civilization is yet incomplete, it has not ended nor given sign of ending in a hero. 'T is a wild democracy; the riot of mediocrities and dishonesties and fudges. Ours is the age of the omnibus, of the third person plural, of Tammany Hall. Is it that Nature has only so much vital force, and must dilute it if it is to be multiplied into millions? The beautiful is never plentiful. Then Illinois and Indiana, with their spawning loins, must needs be ordinary.

It is not a question whether we shall be a multitude of people. No, that has been conspicuously decided already; but whether we shall be the new nation, the guide and lawgiver of all nations, as having clearly chosen and firmly held the simplest and best rule of political society.

Now, if the spirit which years ago armed this country against rebellion, and put forth such gigantic energy in the charity of the Sanitary Commission, could be waked to the conserving and creating duty of making the laws just and humane, it were to enroll a great constituency of religious, self-respecting, brave, tender, faithful obeyers of duty, lovers of men, filled with loyalty to each other, and with the simple and sublime purpose of carrying out in private and in public action the desire and need of mankind.

Here is the post where the patriot should plant himself; here the altar where virtuous young men, those to whom friendship is the dearest covenant, should bind each other to loyalty; where genius should kindle its fires and bring forgotten truth to the eyes of men.

It is not possible to extricate yourself from the questions in which your age is involved. Let the good citizen perform the duties put on him here and now. It is not by heads reverted to the dying Demosthenes, or to Luther, or to Wallace, or to George Fox, or to George Washington, that you can combat the dangers and dragons that beset the United States at this time. I believe this cannot be accomplished by dunces or idlers, but requires docility, sympathy, and religious receiving from higher principles; for liberty, like religion, is a short and hasty fruit, and like all power subsists only by new rallyings on the source of inspiration.

Power can be generous. The very grandeur of the means which offer themselves to us should suggest grandeur in the direction of our expenditure. If our mechanic arts are unsurpassed in usefulness, if we have taught the river to make shoes and nails and carpets, and the bolt of heaven to write our letters like a Gillott pen, let these wonders work for honest humanity, for the poor, for justice, genius and the public good. Let us realize that this country, the last found, is the great charity of God to the human race.

America should affirm and establish that in no instance shall the guns go in advance of the present right. We shall not make coups d'état and afterwards explain and pay, but shall proceed like William Penn, or whatever other Christian or humane person who treats with the Indian or the foreigner, on principles of honest trade and mutual advantage. We can see that the Constitution and the law in America must be written on ethical principles, so that the entire power of the spiritual world shall hold the citizen loyal, and repel the enemy as by force of nature. It should be mankind's bill of rights, or Royal Proclamation of the Intellect ascending the throne, announcing its good pleasure that now, once for all, the world shall be governed by common sense and law of morals.

The end of all political struggle is to establish morality as the basis of all legislation. 'T is not free institutions, 't is not a democracy that is the end,—no, but only the means. Morality is the object of government. We want a state of things in which crime will not pay; a state of things which allows every man the largest liberty compatible with the liberty of every other man.

Humanity asks that government shall not be ashamed to be tender and paternal, but that democratic institutions shall be more thoughtful for the interests of women, for the training of children, and for the welfare of sick and unable persons, and serious care of criminals, than was ever any the best government of the Old World.

The genius of the country has marked out our true policy,—opportunity. Opportunity of civil rights, of education, of personal power, and not less of wealth; doors wide open. If I could have it,—free trade with all the world without toll or customhouses, invitation as we now make to every nation, to every race and skin, white men, red men, yellow men, black men; hospitality of fair field and equal laws to all. Let them compete, and success to the strongest, the wisest and the best. The land is wide enough, the soil has bread for all.

I hope America will come to have its pride in being a nation of servants, and not of the served. How can men have any other ambition where the reason has not suffered a disastrous eclipse? Whilst every man can say I serve,—to the whole extent of my being I apply my faculty to the service of mankind in my especial place,—he therein sees and shows a reason for his being in the world, and is not a moth or incumbrance in it.

The distinction and end of a soundly constituted man is his labor. Use is inscribed on all his faculties. Use is the end to which he exists. As the tree exists for its fruit, so a man for his work. A fruitless plant, an idle animal, does not stand in the universe. They are all toiling, however secretly or slowly, in the province assigned them, and to a use in the economy of the world; the higher and more complex organizations to higher and more catholic service. And man seems to play, by his instincts and activity, a certain part that even tells on the general face of the planet, drains swamps, leads rivers into dry countries for their irrigation, perforates forests and stony mountain-chains with roads, hinders the inroads of the sea on the continent, as if dressing the globe for happier races.

On the whole, I know that the cosmic results will be the same, whatever the daily events may be. Happily we are under better guidance than of statesmen. Pennsylvania coal mines, and New York shipping, and free labor, though not idealists, gravitate in the ideal direction. Nothing less large than justice can keep them in good temper. Justice satisfies everybody, and justice alone. No monopoly must be foisted in, no weak party or nationality sacrificed, no coward compromise conceded to a strong partner. Every one of these is the seed of vice, war and national disorganization. It is our part to carry out to the last the ends of liberty and justice. We shall stand, then, for vast interests; north and south, east and west will be present to our minds, and our vote will be as if they voted, and we shall know that our vote secures the foundations of the state, good-will, liberty and security of traffic and of production, and mutual increase of good-will in the great interests.

Our helm is given up to a better guidance than our own; the course of events is quite too strong for any helmsman, and our little wherry is taken in tow by the ship of the great Admiral which knows the way, and has the force to draw men and states and planets to their good.

Such and so potent is this high method by which the Divine Providence sends the chiefest benefits under the mask of calamities, that I do not think we shall by any perverse ingenuity prevent the blessing.

In seeing this guidance of events, in seeing this felicity without example that has rested on the Union thus far, I find new confidence for the future. I could heartily wish that our will and endeavor were more active parties to the work. But I see in all directions the light breaking. Trade and government will not alone be the favored aims of mankind, but every useful, every elegant art, every exercise of imagination, the height of reason, the noblest affection, the purest religion will find their home in our institutions, and write our laws for the benefit of men.

[1]Emancipation in the West Indies: A Six Months' Tour in Antigua, Barbadoes, and Jamaica, in the year 1837. By J. A. Thome and J. H. Kimball. New York, 1838. Pp. 146, 147.

[1]Delivered as a lecture in Boston, in March, 1838. Reprinted from “AEsthetic Papers,” edited by Miss E. P. Pea-body, 1849.

[1]Part of a lecture delivered at Washington, Jan. 31, 1862, it is said, in the presence of President Lincoln and some of his Cabinet, some months before the issuing of the Emancipation Proclamation. The rest was published in Society and Solitude, under the title “Civilization.”