Front Page Titles (by Subject) JOHN BROWN. speech at salem, january 6, - The Works of Ralph Waldo Emerson, vol. 11 (Miscellanies)
JOHN BROWN. speech at salem, january 6, - Ralph Waldo Emerson, The Works of Ralph Waldo Emerson, vol. 11 (Miscellanies) 
The Works of Ralph Waldo Emerson, in 12 vols. Fireside Edition (Boston and New York, 1909).
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- 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.
- Address At the Dedication of the Soldiers' Monument In Concord April 19th, 1867.
- Address On Emancipation In the British West Indies.
- 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.
speech at salem, january 6,
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.