Speeches, Addresses, And Occasional Sermons Volume Ii Part 7

So it is plain what the teachers are to do:--besides teaching the special branches which fall to their lot, they are to supply for the pupils, the defects of the State, of the Church, of Business, and the Press, especially the moral defects. For this great work of mediating between the mother and the world, for so furnishing and fitting the rising generation, introducing them into practical life, that they shall receive all the good of these public educational forces with none of the ill, but enhance the one while they withstand the other, and so each in himself realize the idea of man, and all in their social capacity, the idea of a democracy--it is also plain what sort of men we need for teachers: we need able men, well endowed by nature, well disciplined by art; we need superior men--men juster than the state, truer and better than the churches, more humane than business, and higher than the common literature of the press. There are always men of that stamp born into the world; enough of them in any age to do its work. How shall we bring them to the task? Give young men and women the opportunity to fit themselves for the work, at free common schools, high schools, normal schools, and colleges; give them a pay corresponding to their services, as in England and Rome; give them social rank and honor in that proportion, and they will come; able men will come; men well disciplined will come; men of talent and even genius for education will come.

In the state you pay a man of great political talents large money and large honors; hence there is no lack of ability in politics, none of compet.i.tion for office. In the church you pay a good deal for a "smart minister," one who can preach an audience into the pews and not himself out of the pulpit. Talent enough goes to business; educated talent too, at least with a special education for this, honor, and social distinction. Private colleges and theological schools, often, have powerful men for their professors and presidents; sometimes, men of much talent for education; commonly, men of ripe learning and gentlemanly accomplishments. Even men of genius seek a place as teachers in some private college, where they are under the control of the leaders of a sect--and must not doubt its creed, nor set science a-going freely lest it run over some impotent theological dogma--or else of a little coterie, or close corporation of men selected because radical or because conservative, men chosen not on account of any special fitness for superintending the superior education of the people, but because they were one-sided, and leaned this way in Ma.s.sachusetts and that in Virginia. Able men seek such places because they get a competent pay, competent honors, competent social rank. Senators and amba.s.sadors are not ashamed to be presidents of a college, and submit to the control of a coterie, or a sect, and produce their results. If such men can be had for private establishments to educate a few to work in such trammels and such company, certainly, it is not difficult to get them for the public and for the education of all. As the state has the most children to educate, the most money to pay with, it is clear, not only that they need the best ability for this work, but that they can have it soon as they make the teacher's calling gainful and respectable.

In England and Rome, the most important spiritual function of the state is the production of the gentleman and the priest; in democratic America it is the production of the man. Some nations have taken pains with the military training of all the people, for the sake of the state, and made every man a soldier. No nation has. .h.i.therto taken equivalent pains with the general education of all, for the sake of the state and the sake of the citizens;--"the heathens of China" have done more than any Christian people, for the education of all. This was not needed in a theocracy, nor an aristocracy; it is essential to a democracy. This is needed politically; for where all men are voters, the ignorant man, who cannot read the ballot which he casts; the thief, the pirate, and the murderer, may, at any time, turn the scale of an election, and do us a damage which it will take centuries to repair. Ignorant men are the tools of the demagogue; how often he uses them, and for what purposes, we need not go back many years to learn. Let the people be ignorant and suffrage universal, a very few men will control the state, and laugh at the folly of the applauding mult.i.tude whose bread they waste, and on whose necks they ride to insolence and miserable fame.

America has nothing to fear from any foreign foe; for nearly forty years she has had no quarrel but of her own making. Such is our enterprise and our strength, that few nations would, carelessly, engage in war with us; none, without great provocation. In the midst of us, is our danger; not in foreign arms, but in the ignorance and the wickedness of our own children, the ignorance of the many, the wickedness of the few who will lead the many to their ruin. The bulwark of America is not the army and navy of the United States, with all the men at public cost instructed in the art of war; it is not the swords and muskets idly bristling in our armories; it is not the cannon and the powder carefully laid by; no, nor is it yet the forts, which frown in all their grim barbarity of stone along the coast, defacing the landscape, else so fair: these might all be destroyed to-night, and the nation be as safe as now. The more effectual bulwark of America is her schools. The cheap spelling-book, or the vane on her school-house is a better symbol of the nation than "The star-spangled banner;" the printing press does more than the cannon; the press is mightier than the sword. The army that is to keep our liberties--you are part of that, the n.o.ble army of teachers. It is you, who are to make a great nation greater, even wise and good,--the next generation better than their sires.

Europe shows us, by experiment, that a republic cannot be made by a few well-minded men, however well-meaning. They tried for it at Rome, full of enlightened priests; in Germany, the paradise of the scholar, but there was not a people well educated, and a democracy could not stand upright long enough to be set a-going. In France, where men are better fitted for the experiment than elsewhere in continental Europe, you see what comes of it--the first step is a stumble, and for their president, the raw republicans chose an autocrat, not a democrat; not a mere soldier, but only the name of a soldier; one that thinks it an insult if liberty, equality, and fraternity be but named!

Think you a democracy can stand without the education of all; not barely the smallest pittance thereof which will keep a live soul in a live body, but a large, generous cultivation of mind and conscience, heart and soul? A man, with half an eye, can see how we suffer continually in politics for lack of education among the people. Some nations are priest-ridden, some king-ridden, some ridden of n.o.bles; America is ridden by politicians, a heavy burden for a foolish neck.

Our industrial interests demand the same education. The industrial prosperity of the North, our lands yearly enriching, while they bear their annual crop; our railroads, mills and machines, the harness with which we tackle the elements,--for we domesticate fire and water, yes, the very lightning of heaven--all these are but material results of the intelligence of the people. Our political success and our industrial prosperity, both come from the pains taken with the education of the people. Halve this education, and you take away three fourths of our political welfare, three fourths of our industrial prosperity; double this education, you greaten the political welfare of the people, you increase their industrial success fourfold. Yes, more than that, for the results of education increase by a ratio of much higher powers.

It seems strange that so few of the great men in politics have cared much for the education of the people; only one of those, now prominent before the North, is intimately connected with it. He, at great personal sacrifice of money, of comfort, of health, even of respectability, became superintendent of the common schools of Ma.s.sachusetts, a place whence we could ill spare him, to take the place of the famous man he succeeds. Few of the prominent scholars of the land interest themselves in the public education of the people. The men of superior culture think the common school beneath their notice; but it is the mother of them all.

None of the States of the North has ever given this matter the attention it demands. When we legislate about public education, this is the question before us:--Shall we give our posterity the greatest blessing that one generation can bestow upon another? Shall we give them a personal power which will create wealth in every form, multiply ships, and roads of earth, or of iron; subdue the forest, till the field, chain the rivers, hold the winds as its va.s.sals, bind with an iron yoke the fire and water, and catch and tame the lightning of G.o.d? Shall we give them a personal power which will make them sober, temperate, healthy, and wise; that shall keep them at peace, abroad and at home, organize them so wisely that all shall be united, and yet, each left free, with no tyranny of the few over the many, or the little over the great?

Shall we enable them to keep, to improve, to double manifold the political, social, and personal blessings they now possess; shall we give them this power to create riches, to promote order, peace, happiness--all forms of human welfare, or shall we not? That is the question. Give us intelligent men, moral men, men well developed in mind and conscience, heart and soul, men that love man and G.o.d, industrial prosperity, social prosperity, and political prosperity, are sure to follow. But without such men, all the machinery of this threefold prosperity is but a bauble in a child's hand, which he will soon break or lose, which he cannot replace when gone, nor use while kept.

Rich men, who have intelligence and goodness, will educate their children, at whatever cost. There are some men, even poor men's sons, born with such native power that they will achieve an education, often a most masterly culture; men whom no poverty can degrade, or make vulgar, whom no lack of means of culture can keep from being wise and great.

Such are exceptional men; the majority, nine tenths of the people, will depend, for their culture, on the public inst.i.tutions of the land. If there had never been a free public school in New England, not half of her mechanics and farmers would now be able to read, not a fourth part of her women. I need not stop to tell what would be the condition of her agriculture, her manufactures, her commerce; they would have been, perhaps, even behind the agriculture, commerce and manufactures of South Carolina. I need not ask what would be the condition of her free churches, or the republican inst.i.tutions which now beautify her rugged sh.o.r.es and sterile soil; there would be no such churches, no such inst.i.tutions. If there had been no such schools in New England, the Revolution would yet remain to be fought. Take away the free schools, you take away the cause of our manifold prosperity; double their efficiency and value, you not only double and quadruple the prosperity of the people, but you will enlarge their welfare--political, social, personal--far more than I now dare to calculate. I know men object to public schools; they say, education must be bottomed on religion, and that cannot be taught unless we have a State religion, taught "by authority" in all our schools; we cannot teach religion, without teaching it in a sectarian form. This objection is getting made in New York; we have got beyond it in New England. It is true, all manly education must be bottomed on religion; it is essential to the normal development of man, and all attempts at education, without this, must fail of the highest end. But there are two parts of religion which can be taught in all the schools, without disturbing the denominations, or trenching upon their ground, namely, piety, the love of G.o.d, and goodness, the love of man. The rest of religion, after piety and goodness are removed, may safely be left to the inst.i.tutions of any of the sects, and so the state will not occupy their ground.

It is often said that superior education is not much needed; the common schools are enough, and good enough, for it is thought that superior education is needed for men as lawyers, ministers, doctors, and the like, not for men as men. It is not so. We want men cultivated with the best discipline, everywhere, not for the profession's sake, but for man's sake. Every man with a superior culture, intellectual, moral, and religious, every woman thus developed, is a safeguard and a blessing. He may sit on the bench of a judge or a shoemaker, be a clergyman or an oysterman, that matters little, he is still a safeguard and a blessing.

The idea that none should have a superior education but professional men--they only for the profession's sake--belongs to dark ages, and is unworthy of a democracy.

It is the duty of all men to watch over the public education of the people, for it is the most important work of the state. It is particularly the duty of men who, hitherto, have least attended to it, men of the highest culture, men, too, of the highest genius. If a man with but common abilities has attained great learning, he is one of the "public administrators," to distribute the goods of men of genius, from other times and lands, to mankind, their legal heirs. Why does G.o.d sometimes endow a man with great intellectual power, making, now and then, a million-minded man? Is that superiority of gift solely for the man's own sake? Shame on such a thought. It is of little value to him unless he use it for me; it is for your sake and my sake, more than for his own. He is a precious almoner of wisdom; one of the public guardians of mankind, to think for us, to help us think for ourselves; born to educate the world of feebler men. I call on such men, men of culture, men of genius, to help build up inst.i.tutions for the education of the people. If they neglect this, they are false to their trust. The culture which hinders a man from sympathy with the ignorant, is a curse to both, and the genius which separates a man from his fellow-creatures, lowlier born than he, is the genius of a demon.

Men and women, practical teachers now before me, a great trust is in your hands; nine tenths of the children of the people depend on you for their early culture, for all the scholastic discipline they will ever get; their manly culture will depend on that, their prosperity thereon, all these on you. When they are men, you know what evils they will easily learn from state and church, from business and the press. It is for you to give them such a developing and such a furnishing of their powers, that they will withstand, counteract and exterminate that evil.

Teach them to love justice better than their native land, truth better than their church, humanity more than money, and fidelity to their own nature better than the public opinion of the press. As the chief thing of all, teach them to love man and G.o.d. Your characters will be the inspiration of these children; your prayers their practice, your faith their works.

The rising generation is in your hands, you can fashion them in your image, you will, you must do this. Great duties will devolve on these children when grown up to be men; you are to fit them for these duties.

Since the Revolution, there has not been a question before the country, not a question of const.i.tution or confederacy, free trade or protective tariff, sub-treasury or bank, of peace or war, freedom or slavery, the extension of liberty, or the extension of bondage--not a question of this sort has come up before Congress, or the people, which could not have been better decided by seven men, honest, intelligent, and just, who loved man and G.o.d, and looked, with a single eye, to what was right in the case. It is your business to train up such men. A representative, a senator, a governor may be made, any day, by a vote. Ballots can make a president out of almost any thing; the most ordinary material is not too cheap and vulgar for that. But all the votes of all the conventions, all the parties, are unable to make a people capable of self-government. They cannot put intelligence and justice into the head of a single man. You are to do that. You are the "Sacred Legion," the "Theban Brothers" to repel the greatest foes that can invade the land, the only foes to be feared; you are to repel ignorance, injustice, unmanliness, and irreligion. With none else to help you, in ten years'

time you can double the value of your schools; double the amount of development and instruction you annually furnish. So doing, you shall double, triple, quadruple, multiply manifold the blessings of the land.

You can, if you will. I ask If you will? If your works say "Yes," then you will be the great benefactors of the land, not giving money, but a charity far n.o.bler yet, education, the greatest charity. You will help fulfil the prophecy which n.o.ble men long since predicted of mankind, and help found the kingdom of heaven on earth; you will follow the steps of that n.o.blest man of men, the Great Educator of the human race, whom the Christians still worship as their G.o.d. Yes, you will work with G.o.d himself; He will work with you, work for you, and bless you with everlasting life.

V.

THE POLITICAL DESTINATION OF AMERICA AND THE SIGNS OF THE TIMES.--DELIVERED BEFORE SEVERAL LITERARY SOCIETIES, 1848.

Every nation has a peculiar character, in which it differs from all others that have been, that are, and possibly from all that are to come; for it does not yet appear that the Divine Father of the nations ever repeats himself and creates either two nations or two men exactly alike.

However, as nations, like men, agree in more things than they differ, and in obvious things too, the special peculiarity of any one tribe does not always appear at first sight. But if we look through the history of some nation which has pa.s.sed off from the stage of action, we find certain prevailing traits which continually reappear in the language and laws thereof; in its arts, literature, manners, modes of religion--in short, in the whole life of the people. The most prominent thing in the history of the Hebrews is their continual trust in G.o.d, and this marks them from their first appearance to the present day. They have accordingly done little for art, science, philosophy, little for commerce and the useful arts of life, but much for religion; and the psalms they sung two or three thousand years ago are at this day the hymns and prayers of the whole Christian world. Three great historical forms of religion, Judaism, Christianity, and Mahometanism, all have proceeded from them.

He that looks at the Ionian Greeks finds in their story always the same prominent characteristic, a devotion to what is beautiful. This appears often to the neglect of what is true, right, and therefore holy. Hence, while they have done little for religion, their literature, architecture, sculpture, furnish us with models never surpa.s.sed, and perhaps not equalled. Yet they lack the ideal aspiration after religion that appears in the literature and art, and even language of some other people, quite inferior to the Greeks in elegance and refinement.

Science, also, is most largely indebted to these beauty-loving Greeks for truth is one form of loveliness.

If we take the Romans, from Romulus their first king, to Augustulus the last of the Caesars, the same traits of national character appear, only the complexion and dress thereof changed by circ.u.mstances. There is always the same hardness and materialism, the same skill in organizing men, the same turn for affairs and genius for legislation. Rome borrowed her theology and liturgical forms; her art, science, literature, philosophy, and eloquence; even her art of war was an imitation. But law sprung up indigenous in her soil; her laws are the best gift she offers to the human race,--the "monument more lasting than bra.s.s," which she has left behind her.

We may take another nation, which has by no means completed its history, the Saxon race, from Hengist and Horsa to Sir Robert Peel: there also is a permanent peculiarity in the tribe. They are yet the same bold, handy, practical people as when their bark first touched the savage sh.o.r.es of Britain; not over religious; less pious than moral; not so much upright before G.o.d, as downright before men; servants of the understanding more than children of reason; not following the guidance of an intuition, and the light of an idea, but rather trusting to experiment, facts, precedents, and usages; not philosophical, but commercial; warlike through strength and courage, not from love of war or its glory; material, obstinate, and grasping, with the same admiration of horses, dogs, oxen, and strong drink; the same willingness to tread down any obstacle, material, human or divine, which stands in their way; the same impatient l.u.s.t of wealth and power; the same disposition to colonize and reannex other lands; the same love of liberty and love of law; the same readiness in forming political confederations.

In each of these four instances, the Hebrews, the Ionians, the Romans, and the Anglo-Saxon race, have had a nationality so strong, that while they have mingled with other nations in commerce and in war, as victors and vanquished, they have stoutly held their character through all; they have thus modified feebler nations joined with them. To take the last, neither the Britons nor the Danes affected very much the character of the Anglo-Saxons; they never turned it out of its course. The Normans gave the Saxon manners, refinement, letters, elegance. The Anglo-Saxon bishop of the eleventh century, dressed in untanned sheep-skins, "the woolly side out and the fleshy side in;" he ate cheese and flesh, drank milk and mead. The Norman taught him to wear cloth, to eat also bread and roots, to drink wine. But in other respects the Norman left him as he found him. England has received her kings and her n.o.bles from Normandy, Anjou, the Provence, Scotland, Holland, Hanover, often seeing a foreigner ascend her throne; yet the st.u.r.dy Anglo-Saxon character held its own, spite of the new element infused into its blood: change the ministries, change the dynasties often as they will, John Bull is obstinate as ever, and himself changes not; no philosophy or religion makes him less material. No nation but the English could have produced a Hobbes, a Hume, a Paley, or a Bentham; they are all instantial and not exceptional men in that race.

Now this idiosyncrasy of a nation is a sacred gift; like the genius of a Burns, a Thorwaldsen, a Franklin, or a Bowditch, it is given for some divine purpose, to be sacredly cherished and patiently unfolded. The cause of the peculiarities of a nation or an individual man we cannot fully determine as yet, and so we refer it to the chain of causes which we call Providence. But the national persistency in a common type is easily explained. The qualities of father and mother are commonly transmitted to their children, but not always, for peculiarities may lie latent in a family for generations, and reappear in the genius or the folly of a child--often in the complexion and features: and besides, father and mother are often no match. But such exceptions are rare, and the qualities of a race are always thus reproduced, the deficiency of one man getting counterbalanced by the redundancy of the next: the marriages of a whole tribe are not far from normal.

Some nations, it seems, perish through defect of this national character, as individuals fail of success through excess or deficiency in their character. Thus the Celts, that great flood of a nation which once swept over Germany, France, England, and, casting its spray far over the Alps, at one time threatened destruction to Rome itself, seem to have been so filled with love of individual independence that they could never accept a minute organization of human rights and duties, and so their children would not group themselves into a city, as other races, and submit to a strong central power, which should curb individual will enough to insure national unity of action. Perhaps this was once the excellence of the Celts, and thereby they broke the trammels and escaped from the theocratic or despotic traditions of earlier and more savage times, developing the power of the individual for a time, and the energy of a nation loosely bound; but when they came in contact with the Romans, Franks and Saxons, they melted away as snow in April--only, like that, remnants thereof yet lingering in the mountains and islands of Europe. No external pressure of famine or political oppression now holds the Celts in Ireland together, or gives them national unity of action enough to resist the Saxon foe. Doubtless in other days this very peculiarity of the Irish has done the world some service. Nations succeed each other as races of animals in the geological epochs, and like them, also, perish when their work is done.

The peculiar character of a nation does not appear nakedly, without relief and shadow. As the waters of the Rhone, in coming from the mountains, have caught a stain from the soils they have traversed which mars the cerulean tinge of the mountain snow that gave them birth, so the peculiarities of each nation become modified by the circ.u.mstances to which it is exposed, though the fundamental character of a nation, it seems, has never been changed. Only when the blood of the nation is changed by additions from another stock is the idiosyncrasy altered.

Now, while each nation has its peculiar genius or character which does not change, it has also and accordingly a particular work to perform in the economy of the world, a certain fundamental idea to unfold and develop. This is its national task, for in G.o.d's world, as in a shop, there is a regular division of labor. Sometimes it is a limited work, and when it is done the nation may be dismissed, and go to its repose.

_Non omnia possumus omnes_ is as true of nations as of men; one has a genius for one thing, another for something different, and the idea of each nation and its special work will depend on the genius of the nation. Men do not gather grapes of thorns.

In addition to this specific genius of the nation and its corresponding work, there are also various accidental or subordinate qualities, which change with circ.u.mstances, and so vary the nation's aspect that its peculiar genius and peculiar duty are often hid from its own consciousness, and even obscured to that of the philosophic looker-on.

These subordinate peculiarities will depend first on the peculiar genius, idea and work of the nation, and next on the transient circ.u.mstances, geographical, climactic, historical and secular, to which the nation has been exposed. The past helped form the circ.u.mstances of the present age, and they the character of the men now living. Thus new modifications of the national type continually take place; new variations are played, but on the same old strings and of the same old tune. Once circ.u.mstances made the Hebrews entirely pastoral, now as completely commercial; but the same trust in G.o.d, the same national exclusiveness appear, as of old. As one looks at the history of the Ionians, Romans, Saxons, he sees unity of national character, a continuity of idea and of work; but it appears in the midst of variety, for while these remained ever the same to complete the economy of the world, subordinate qualities--sentiments, ideas, actions--changed to suit the pa.s.sing hour. The nation's _course_ was laid towards a certain point, but they stood to the right hand or the left, they sailed with much canvas or little, and swift or slow, as the winds and waves compelled: nay, sometimes the national ship "heaves to," and lies with her "head to the wind," regardless of her destination; but when the storm is overblown resumes her course. Men will carelessly think the ship has no certain aim, but only drifts.

The most marked characteristic of the American nation is Love of Freedom; of man's natural rights. This is so plain to a student of American history, or of American politics, that the point requires no arguing. We have a genius for liberty: the American idea is freedom, natural rights. Accordingly, the work providentially laid out for us to do seems this,--to organize the rights of man. This is a problem hitherto unattempted on a national scale, in human history. Often enough attempts have been made to organize the powers of priests, kings, n.o.bles, in a theocracy, monarchy, oligarchy, powers which had no foundation in human duties or human rights, but solely in the selfishness of strong men. Often enough have the mights of men been organized, but not the rights of man. Surely there has never been an attempt made on a national scale to organize the rights of man as man; rights resting on the nature of things; rights derived from no conventional compact of men with men; not inherited from past generations, nor received from parliaments and kings, nor secured by their parchments; but rights that are derived straightway from G.o.d, the Author of Duty and the Source of Right, and which are secured in the great charter of our being.

At first view it will be said, the peculiar genius of America is not such, nor such her fundamental idea, nor that her destined work. It is true that much of the national conduct seems exceptional when measured by that standard, and the nation's course as crooked as the Rio Grande; it is true that America sometimes seems to spurn liberty, and sells the freedom of three million men for less than three million annual bales of cotton; true, she often tramples, knowingly, consciously, tramples on the most unquestionable and sacred rights. Yet, when one looks through the whole character and history of America, spite of the exceptions, nothing comes out with such relief as this love of freedom, this idea of liberty, this attempt to organize right. There are numerous subordinate qualities which conflict with the nation's idea and work, coming from our circ.u.mstances, not our soul, as well as many others which help the nation perform her providential work. They are signs of the times, and it is important to look carefully among the most prominent of them, where, indeed, one finds striking contradictions.

The first is an impatience of authority. Every thing must render its reason, and show cause for its being. We will not be commanded, at least only by such as we choose to obey. Does some one say, "Thou shalt," or "Thou shalt not," we ask, "Who are you?" Hence comes a seeming irreverence. The shovel hat, the symbol of authority, which awed our fathers, is not respected unless it covers a man, and then it is the man we honor, and no longer the shovel hat. "I will complain of you to the government!" said a Prussian n.o.bleman to a Yankee stage-driver, who uncivilly threw the n.o.bleman's trunk to the top of the coach. "Tell the government to go to the devil!" was the symbolical reply.

Old precedents will not suffice us, for we want something anterior to all precedents; we go beyond what is written, asking the cause of the precedent and the reason of the writing. "Our fathers did so," says some one. "What of that?" say we. "Our fathers--they were giants, were they? Not at all, only great boys, and we are not only taller than they, but mounted on their shoulders to boot, and see twice as far. My dear wise man, or wiseacre, it is we that are the ancients, and have forgotten more than all our fathers knew. We will take their wisdom joyfully, and thank G.o.d for it, but not their authority, we know better; and of their nonsense not a word. It was very well that they lived, and it is very well that they are dead. Let them keep decently buried, for respectable dead men never walk."

Tradition does not satisfy us. The American scholar has no folios in his library. The antiquary unrolls his codex, hid for eighteen hundred years in the ashes of Herculaneum, deciphers its fossil wisdom, telling us what great men thought in the bay of Naples, and two thousand years ago.

"What do you tell of that for?" is the answer to his learning. "What has Pythagoras to do with the price of cotton? You may be a very learned man; you can read the hieroglyphics of Egypt, I dare say, and know so much about the Pharaohs, it is a pity you had not lived in their time, when you might have been good for something; but you are too old-fashioned for our business, and may return to your dust." An eminent American, a student of Egyptian history, with a scholarly indignation declared, "There is not a man who cares to know whether Shoophoo lived one thousand years before Christ, or three."

The example of other and ancient States does not terrify or instruct us.

If slavery were a curse to Athens, the corruption of Corinth, the undoing of Rome, and all history shows it was so, we will learn no lesson from that experience, for we say, "We are not Athenians, men of Corinth, nor pagan Romans, thank G.o.d, but free republicans, Christians of America. We live in the nineteenth century, and though slavery worked all that mischief then and there, we know how to make money out of it, twelve hundred millions of dollars, as Mr. Clay counts the cash."

The example of contemporary nations furnishes us little warning or guidance. We will set our own precedents, and do not like to be told that the Prussians or the Dutch have learned some things in the education of the people before us, which we shall do well to learn after them. So when a good man tells us of their schools and their colleges, "patriotic" school-masters exclaim, "It is not true; our schools are the best in the world! But if it were true, it is unpatriotic to say so; it aids and comforts the enemy." Jonathan knows little of war; he has heard his grandfather talk of Lexington and Saratoga; he thinks he should like to have a little touch of battle on his own account: so when there is difficulty in setting up the fence betwixt his estate and his neighbors, he bl.u.s.ters for awhile, talks big, and threatens to strike his father; but, not having quite the stomach for that experiment, falls to beating his other neighbor, who happens to be poor, weak, and of a sickly const.i.tution; and when he beats her at every step,--

"For 'tis no war, as each one knows, When only one side deals the blows, And t' other bears 'em,"--

Jonathan thinks he has covered himself "with imperishable honors," and sets up his general for a great king. Poor Jonathan--he does not know the misery, the tears, the blood, the shame, the wickedness, and the sin he has set a-going, and which one day he is to account for with G.o.d who forgets nothing!

Yet while we are so unwilling to accept the good principles, to be warned by the fate, or guided by the success, of other nations, we gladly and servilely copy their faults, their follies, their vice and sin. Like all upstarts, we pique ourselves on our imitation of aristocratic ways. How many a bl.u.s.terer in Congress,--for there are two denominations of bl.u.s.terers, differing only in degree, your great bl.u.s.terer in Congress and your little bl.u.s.terer in a bar-room,--has roared away hours long against aristocratic influence, in favor of the "pure democracy," while he played the oligarch in his native village, the tyrant over his hired help, and though no man knows who his grandfather was, spite of the herald's office, conjures up some trumpery coat of arms! Like a clown, who, by pinching his appet.i.te, has bought a gaudy cloak for Sabbath wearing, we chuckle inwardly at our brave apery of foreign absurdities, hoping that strangers will be astonished at us--which, sure enough, comes to pa.s.s. Jonathan is as vain as he is conceited, and expects that the Fiddlers, and the Trollopes, and others, who visit us periodically as the swallows, and likewise for what they can catch, shall only extol, or at least stand aghast at the brave spectacle we offer, of "the freest and most enlightened nation in the world;" and if they tell us that we are an ill-mannered set, raw and clownish, that we pick our teeth with a fork, loll back in our chairs, and make our countenance hateful with tobacco, and that with all our excellences we are a nation of "rowdies,"--why, we are offended, and our feelings are hurt. There was an African chief, long ago, who ruled over a few miserable cabins, and one day received a French traveller from Paris, under a tree. With the exception of a pair of shoes, our chief was as naked as a pestle, but with great complacency he asked the traveller, "What do they say of me at Paris?"

Such is our dread of authority, that we like not old things; hence we are always a-changing. Our house must be new, and our book, and even our church. So we choose a material that soon wears out, though it often outlasts our patience. The wooden house is an apt emblem of this sign of the times. But this love of change appears not less in important matters. We think "Of old things all are over old, of new things none are new enough." So the age asks of all inst.i.tutions their right to be: What right has the government to existence? Who gave the majority a right to control the minority, to restrict trade, levy taxes, make laws, and all that? If the nation goes into a committee of the whole and makes laws, some little man goes into a committee of one and pa.s.ses his counter resolves. The State of South Carolina is a nice example of this self-reliance, and this questioning of all authority. That little brazen State, which contains only about half so many free white inhabitants as the single city of New York, but which none the less claims to have monopolized most of the chivalry of the nation, and its patriotism, as well as political wisdom--that chivalrous little State says, "If the nation does not make laws to suit us; if it does not allow us to imprison all black seamen from the North; if it prevents the extension of Slavery wherever we wish to carry it--then the State of South Carolina will nullify, and leave the other nine-and-twenty States to go to ruin!"