Part 4: Nineteenth Century Romanticism and Transcendentalism

4.1 LEARNING OUTCOMES

After reading this chapter students will be able to

• Understand the meaning of the manifest destiny and its relationship to the increase of American territory through the Louisiana Purchase, the Mexican-American War, and the Gadsden Purchase increased American territory.
• Understand the adverse effects on Native Americans caused by the push of Americans of European heritage to claim new territory east of the Mississippi River.
• Understand the effects of the second Industrial Revolution and the factory system on the American economy, technology, and productivity.
• Understand how the change in labor practices effected an ongoing shift of the American population from rural to urban communities and the related affects of ongoing immigration on the American populace.
• Trace the ongoing tensions between slave and free states in such legislation as the Missouri Compromise, the Fugitive Slave Acts, and the Kansas-Nebraska Act of 1854.
• Understand the significance of the reform movements to abolish slavery and support women’s rights to American literature.
• Understand how literary nationalism, a movement to make distinctly American art, motivated the distinctive elements of nineteenth century American literature.
• Identify the characteristic features of the literary movement known as American Romanticism.
• Understand the philosophies, literature, and intellectual impact of the Transcendental movement.
• Understand the contributions of slave narratives and sentimental or domestic fiction to American literature.

4.2 INTRODUCTION

By the second decade of the nineteenth century, the United States of America had survived the War of 1812, its first international crisis, and set its sights on claiming more territory . Journalist John O’Sullivan claimed in his 1839 article “The Great Nation of Futurity” that it was “the right of our manifest destiny to overspread and to possess the whole of the continent which Providence has given us for the development of the great experiment of liberty.” However, it was more money and military power that fueled Manifest Destiny than Providence. In terms of territory, the United States more than tripled its total area between the beginning of the nineteenth century and the Civil War. The first great increase came from the Louisiana Purchase in 1803. The United States government’s agreement to buy more than 500,000,000 acres of French territory stretching from New Orleans to the Rocky Mountains effectively doubled the United States’ landmass in one fell swoop. Americans of European heritage did not take long to discover the valuable agricultural land east of the Mississippi River within this new territory, then occupied by Native Americans, and used force and coercion to move the tribes to less-desirable land. This mass relocation of Native Americans culminated in the “Trail of Tears,” a series of forced relocations of tribes from southeastern states to an area that would eventually become Oklahoma spanning the 1830s and 1840s. The borders of the country were further expanded when American emigrants to the Mexican territory of Texas declared the region’s independence from Mexico in 1835 and the United States annexed it in 1845, touching off the Mexican-American War. When the war ended with the American capture of Mexico City and the Treaty of Guadalupe in 1848, America claimed Texas as well as parts of Colorado, Nevada, and Utah. The actions in Texas inspired American emigrants in the Mexican territory of California to establish a similar independent republic in 1846, and California ultimately came under United States rule and joined the union in 1850. Finally, the Gadsden Purchase in 1853 stretched American borders even further in that area, adding territory that ultimately became Arizona and New Mexico. However much O’Sullivan’s prophecy may have cited Providence, the United States achieved its continental borders through financial and military dominance.

America’s economic and technological growth also continued apace as America became the center of the second Industrial Revolution. While the first Industrial Revolution had occurred in England around the 1760s to 1780s, America was the stage for the second one in the early to mid—nineteenth century. At its root was increased agricultural productivity as a result of acquiring land in the Midwest and South; the former was ideal for grain and meat production and the latter for cotton, all of which needed processing and contributed to the growth of those industries. At the same time, improvements in agricultural technology—such as the mechanical reaper, spinning machines, the cotton gin, and the automated flour mill—made it possible for a smaller percentage of the population to produce the necessary amount of food, freeing up manpower for other industries. This productivity was complemented by increased ability to deliver products faster and further. Shipping along waterways became faster after the invention of the first steamboat in 1807. By the 1840s, however, this primary mode of shipping was rivaled by the exponential growth of the railroad and its ability to reach places without navigable waterways. In 1840, less than ten years after a functional steam locomotive had been built in America, there was more than 3000 miles of railroad track; twenty years later, there was ten times that number.

The increase in raw materials, the ability to process them, and the ability to move them led to expanding markets that required a new form of labor. Previously, fabrication of goods was done according to the outwork system: piecework was done by individuals in their own homes and then sent to a central location for final assembly. The outwork system had low pay and uncertain workloads. With the increased need for workers and the development of machinery beyond what could be used in a home, the factory system replaced the outwork system. Under this system, the workers came together at one central location to work and often to live as well, as with the famous textile mills of Lowell, Massachusetts. The improved pay and the variety and independence offered by this new work system attracted the daughters of New England farmers. This change also contributed to what would become an ongoing shift of the American population from rural to urban communities and of the American economy from an agricultural to an industrial emphasis.

The population of America was also expanding during the nineteenth century. As J. Hector St. John de Crevecoeur’s titular farmer James observes, Americans had been a “promiscuous breed” even before America was an independent nation. Famines and warfare in Europe sent even more people to the United States looking for a more congenial place to grow. From 1820 to 1870, over seven and a half million immigrants came to America. The largest group within that period were the Irish, and many contributed to the building of the railroad and canal systems on the eastern seaboard. Germans made another large immigrant group, many settling in Texas or in the Midwest and working in the meatpacking industry. The Chinese, an immigrant group unknown to farmer James, also came to America, particularly to California. Many were lured by news of the 1849 gold rush and driven by roadblocks to prosperity at home. They ultimately became the primary work force that extended the railroad system in the West Coast.

The extension of American territory and the division of the American population between agricultural producers and those in trade had political repercussions as well. The Federalist party of the previous century had dwindled away, leaving Democratic-Republicans as the only major political party left during the so-called Era of Good Feelings. However, there were developing divisions within the party, particularly over banking and currency issues and Southern slavery. With the banking issues, the tensions were between those in trade and farmers over debt terms; paper money versus hard currency; and the banks’ role in the Panic of 1819 and its following depression. With slavery, the conflict was over whether slave-owning states had too much or not enough political power. The contentious election of 1824 blew the party apart. The Tennessee senator and former war hero Andrew Jackson was a kind of Presidential candidate who would have never made it that far before that time. Suffrage privileges in the original colonies were confined to white men of enough financial wherewithal to own a certain amount of land. Under that system, men of the elite class from populous states had the advantage, leading to what was called “the Virginia dynasty” of American presidents. But as new states with less stringent requirements for suffrage entered the union, the older states accordingly changed theirs and by 1824, most white men over 21 could vote. It was under these new circumstances that Jackson, a man from what was considered a “western state” who presented himself as a representative for “the humble members of society—the farmers, mechanics and laborers,” won the popular and electoral votes. However, since he had not won with a majority, given the large field of candidates, the decision among the top three candidates went to the House of Representatives and the election was given to John Quincy Adams. Decrying this as a “corrupt bargain,” Jackson proponents formed the Democratic Party, got their candidate into the Presidency in 1828, and ushered in the political philosophy known as Jacksonian democracy.

On-going moral arguments about slavery were complemented by considerable political tensions at this period. Every time a new territory was proposed or a territory petitioned for statehood, battles between the legislators of free states and legislators of slave states would erupt. Both feared that the other would gain more political power and then force its system on all states. Much of American politics at this period could be described as a series of secession crises and compromises made to maintain the tenuous balance between slave and free states, occasionally punctuated with dire warnings that balance was impossible. The Missouri Compromise of 1820 was the first attempt of the century to solve the stand-off between pro—and anti-slavery legislators by bringing in a slave state (Missouri) and a free state (Maine) together and setting up a system to make sure that the slave and free territories and states would be balanced. However, a crisis was touched off again thirty years later by California’s petition for statehood and the Compromise of 1850 was made to resolve it. From this compromise came the Fugitive Slave Acts. They were part of a bigger piece of legislation meant to pacify the southern states which were threatening secession, but one of the provisions made it a criminal offense to aid an escaping slave or to fail to turn in an escaped slave, causing considerable foment in free states; they felt that they were being compelled to support slavery. Then, the Kansas-Nebraska Act of 1854 negated the Missouri Compromise and allowed the citizens of the Kansas and Nebraska territories to decide for themselves whether they wanted to allow or prohibit slavery. The act was then followed by the incidents known as Bloody Kansas, where proponents of both sides flooded those territories and fought with each other. The Supreme Court’s Dred Scott decision in 1857 defined slaves as property and ruled that the United States government could not prohibit slavery in its territories. U.S. Senate candidate Abraham Lincoln connected the dots in his 1858 “House Divided” speech, where he laid out how the Dred Scott decision created the legal precedent for extending slavery to every state. He warned that the “House Divided”—in this case, between free and slave states—would not remain so; it must end up going one way or the other.

Numerous social reform movements paralleled the democratic reforms of the Jacksonian era, fueled by the middle class’ increase in leisure time and income as well as by the evangelical energies of the second Great Awakening. Like the first one, the second Great Awakening was another surge in evangelical Protestant piety starting around the 1820s. As evangelicalism emphasized public testimony of spiritual experience as a way of spreading that experience, there was a natural synergy between the reformation of souls and the reformation of society which directed itself into numerous reform movements for a variety of social problems. Two of the more significant reform movements in terms of American literature were the movements to abolish slavery and for women’s rights. Motivated by a mix of the desire to make the Revolutionary ideal of freedom for all a reality and the belief, originating in evangelical theology, that people must be free to choose between right and wrong in order to achieve salvation, Northern churches took up the cause of immediate emancipation of slaves and asserted that message in numerous pulpits, lecture halls, and newspapers. The abolitionist movement also overlapped the movement for reforming women’s rights. The Grimkeé sisters, Elizabeth Cady Stanton, and Lucretia Mott were major forces in both. The latter two were the organizers of the 1848 Seneca Falls Convention, which produced a female bill of rights modeled along the lines of the Constitutional one. Uncle Tom’s Cabin by Harriet Stowe, the blockbuster novel of the nineteenth century, can be seen as the literary nexus of religious reform, abolition, and women’s rights. Arguing that women had a special role in reforming the spirituality of her family and her society, Stowe urged her readers to reject slavery, as it was an impediment to the spiritual salvation of the slaves, the slaveholders, and the nation that tolerated it.

America, from its official beginning, has had a chip on its shoulder about comparisons of its cultural achievements to those of Europe. Thomas Jefferson in Query VI of his Notes on the State of Virginia (1785) directly addresses the claim that America had not produced any great literature:

When we shall have existed as a people as long as the Greeks did before they produced a Homer, the Romans a Virgil, the French a Racine and Voltaire, the English a Shakespeare and Milton, should this reproach be still true, we will enquire from what unfriendly causes it has proceeded, that the other countries of Europe and quarters of the earth shall not have inscribed any name in the roll of poets.

However, by the time Sydney Smith, founder of the Edinburgh Review and well-known literary critic, wrote his 1820 review of Statistical Annals of the United States by Adam Seybert, it was clear that some Britons felt it was time for America to put up or shut up. Asserting that “[d]uring the thirty or forty years of their independence, they have done absolutely nothing for the Sciences, for the Arts, for Literature, or even for the statesman-like studies of Politics or Political Economy,” Smith famously asked, “In the four quarters of the globe, who reads an American book? or goes to an American play?” and counseled Americans to temper their self-adulation until they had produced something. A movement to make distinctly American art, called literary nationalism, was American writers’ response to such sneering. Works produced in the first few decades of the nineteenth century made a point of incorporating distinctly American elements such as untamed nature, the frontier, America’s colonial and federal past, and interactions with its aboriginal inhabitants. As Charles Brockden Brown asserts in his preface to Edgar Huntly (1799), an American novel intent on “calling forth the passions and engaging the sympathy of the reader” cannot use the “puerile superstition and exploded manners, Gothic castles and chimeras” of Europe when “[t]he incidents of Indian hostility, and the perils of the Western wilderness, are far more suitable . . . for a native of America to overlook these would admit of no apology.”

The literary period of American Romanticism is often dated as starting around 1820 with the publication of Washington Irving’s The Sketchbook of Geoffrey Crayon and terminating with the American Civil War. Like earlier periods, this period’s assumptions are rooted in its views of human nature and truth. For the Romantics, human nature was neither born bad nor blank; it was born good, though it could be swayed from its essential nature by the pernicious effects of excessive rationalism or hidebound social mores. A period’s stance on human nature also affects its beliefs about the best ways to access truth. If human nature is initially corrupt, the sources of truth must be outside of it; if human nature is neither good nor bad but is accompanied by the ability to discern the workings of the world around it, then truth comes from the interaction of human ability and outside sources. For the Romantics, the essential goodness of human nature meant that the sources of truth could be discerned from within, particularly through imagination, feelings, and intuition.

As the reputation of human nature rose, so did the belief in the primacy of the individual over the community. While seventeenth century American literature most frequently warned readers to suppress self-interest in favor of the common good and eighteenth century literature presented the two as working in tandem, American Romantic literature valorized the drama of an individual striving against a repressive society. In addition, Romanticism emphasized idealism over realism. For them, literature’s purpose was not to represent the common and probable experiences of life or to teach improving lessons. Instead, literature’s role was to flesh out otherwise abstract concepts and accurately represent human emotions, what Nathaniel Hawthorne in his preface to The House of the Seven Gables (1851) calls “the truth of the human heart.” Finally, the Romantics felt that the essential goodness of human nature had a strong link to nature itself. Unlike earlier texts that portrayed nature as, at worst, aligned with malevolent forces and, at best, raw material existing to be used by man, Romantic texts often represented nature as beneficial and congenial to the human soul. It was a place of resort when man was in need of comfort or clarity and an antidote to the negative effects of science, reason, and tradition.

The philosophies and literature of the Transcendental movement differ from Romantic qualities more in degree than in kind. American Transcendentalism was a concise moment, both in geography and time. Arising from a faction of the Unitarian denomination that felt its theology did not place enough emphasis on the role of intuition in religion, this movement is typically dated as starting in 1836 with the publication of Ralph Waldo Emerson’s manifesto Nature and gradually faded as an active movement at the approach of the American Civil War, with the exception of Walt Whitman. Nearly all of its proponents lived in Boston or Concord, Massachusetts. Nonetheless, Transcendentalism had an outsized impact of the American intellectual conversation and on the literature produced during the latter half of the Romantic period. Like prior Romantics, Transcendental writers also emphasized the supremacy of the individual, some to the degree that the individual was better off distancing himself physically or mentally from all other people, even family, to preserve the sanctity of self-reliance. Transcendentalists extended the Romantic kinship between human nature and the natural world, arguing that humanity and nature were all expressions of God (referenced under several different names like the Absolute Spirit or the Oversoul) and that nature served to guide humanity toward realization of that essential truth. Furthermore, Transcendentalists also agreed that the conduit to truth was within and located it particularly in intuition, a kind of knowledge prior to and superior to any Lockian sensory experience or reflections upon it.

Transcendentalism had an impact on American literary culture both directly and indirectly. Several of the best known American Romantics sneered at its beliefs. Poe roundly insulted several major Transcendental figures in his criticism and Melville included satiric versions of Emerson and Thoreau in his final novel The Confidence Man (1857). Nonetheless, even authors critical of Transcendentalism could not help but address some of its key concerns, either positively or negatively and sometimes both within the same work. In short, Transcendentalism introduced a series of pronouncements to which other writers of the period felt compelled to respond. Writers of the latter part of the Romantic period pondered questions of whether nature existed to teach us, whether we were capable of seeing past our biases to the truth, and whether it was possible or even desirable to live a life completely independent of others.

As a final note in these descriptions of Romantic and Transcendental emphases, it should be acknowledged that literary periods are constructions—lenses that help us organize an otherwise chaotic spectrum of years of literary production. Some works written during the Romantic and Transcendental periods challenge those lenses and are worthy of consideration nonetheless. Romanticism’s insistence that art should not be required to teach a lesson—Hawthorne compared making it do so to sticking a pin through a butterfly—is a luxury of which not all writers could partake. Slave narratives, such as those of Frederick Douglass and Harriet Jacobs, depicted common experiences of slaves, aimed to teach a lesson about the evils of slavery, and hoped to have real world results. Similarly, woman’s fiction—sometimes called sentimental or domestic fiction—often revealed the vulnerability of women to unscrupulous relatives and suitors and sought to question the domestic sphere to which women were confined or to compel greater respect for the work women did within it. Though these works are less familiar to modern readers, these were some of the most popular genres for nineteenth century readers and represent the vast majority of what Americans actually read during this period.

4.3 WASHINGTON IRVING

(1783–1859)

Washington Irving honed his writing craft early and in various ways. The youngest of eleven children, Irving grew up in New York City in a prosperous merchant family. He was an avid and comprehensive reader, enjoying the periodical essay (a fairly new genre), the plays of Shakespeare, and the sentimentalist works of Oliver Goldsmith and Laurence Sterne. For his brothers’ entertainment, he wrote essays on the theater, using the pseudonym of Jonathan Oldstyle.

Image 4.1 | Washington Irving

Artist | John Wesley Jarvis

Source | Wikimedia Commons

License | Public Domain

Irving studied law and in 1806 was admitted to the New York bar but he still fulfilled his literary bent. Also in 1806, he, his brother William, and James Kirke Paulding, a relative through marriage, founded Salmagundi; or, The Whim-whams and Opinions of Launcelot Langstaff, Esq. & Others. A hodge-podge of sorts, it satirized New York society in essays and poems. Irving expanded his scope in A History of New-York (1809), using the persona of Diedrich Knickerbock to turn a more serious history of New York (1807) by Samuel Latham Mitchill on its head with humor and hilarious wit.

After the War of 1812, Irving traveled to Europe, where he remained based in England for the next seventeen years. The failure of his brother’s hardware import firm in 1818 freed Irving to focus on his writing, spurred by the great novelist Sir Walter Scott (1771–1832). Scott, whose writing took an almost anthropological approach to the Scottish highlands, suggested that Irving mine German folklore. Irving’s consequent The Sketch Book of Geoffrey Crayon, Gent. appeared in two-volume form in 1820, winning Irving international fame. Indeed, Irving is considered the first American writer to achieve international fame. His book’s urbanity, gentle humor, rounded characterizations, and delightful yet often symbolic plots fulfilled the long-held promise of a successful work of American literature. Irving depicted for European and American audiences a perpetually new and renewing republic rising like a palimpsest over the landscape of the past.

Besides contributing to the early short story genre, Irving wrote histories and biographies. His experiences in Spain as part of an American legation led to Irving’s A History of the Life and Voyages of Christopher Columbus (1828), a work that became the standard biography on Columbus through the nineteenth century. After serving in London as secretary of the American legation, Irving returned to America, built his home Sunnyside at Tarrytown, and published travelogues on the American West and South; Astoria (1836), a biography of the American millionaire John Jacob Astor (1763–1848); and the five-volume The Life of George Washington (1855–1859). Irving considered this last work, completed just months before his death, to be his most important.

4.3.1 From The Sketch Book of Geoffrey Crayon, Gent.

(1820)

“The Author’s Account of Himself”

I am of this mind with Homer, that as the snaile that crept out of her shel was turned eftsoones into a toad I and thereby was forced to make a stoole to sit on; so the traveller that stragleth from his owne country is in a short time transformed into so monstrous a shape, that he is faine to alter his mansion with his manners, and to live where he can, not where he would.—LYLY’S EUPHUES.

I was always fond of visiting new scenes, and observing strange characters and manners. Even when a mere child I began my travels, and made many tours of discovery into foreign parts and unknown regions of my native city, to the frequent alarm of my parents, and the emolument of the town crier. As I grew into boyhood, I extended the range of my observations. My holiday afternoons were spent in rambles about the surrounding country. I made myself familiar with all its places famous in history or fable. I knew every spot where a murder or robbery had been committed, or a ghost seen. I visited the neighboring villages, and added greatly to my stock of knowledge, by noting their habits and customs, and conversing with their sages and great men. I even journeyed one long summer’s day to the summit of the most distant hill, whence I stretched my eye over many a mile of terra incognita, and was astonished to find how vast a globe I inhabited.

This rambling propensity strengthened with my years. Books of voyages and travels became my passion, and in devouring their contents, I neglected the regular exercises of the school. How wistfully would I wander about the pier-heads in fine weather, and watch the parting ships, bound to distant climes; with what longing eyes would I gaze after their lessening sails, and waft myself in imagination to the ends of the earth!

Further reading and thinking, though they brought this vague inclination into more reasonable bounds, only served to make it more decided. I visited various parts of my own country; and had I been merely a lover of fine scenery, I should have felt little desire to seek elsewhere its gratification, for on no country had the charms of nature been more prodigally lavished. Her mighty lakes, her oceans of liquid silver; her mountains, with their bright aerial tints; her valleys, teeming with wild fertility; her tremendous cataracts, thundering in their solitudes; her boundless plains, waving with spontaneous verdure; her broad, deep rivers, rolling in solemn silence to the ocean; her trackless forests, where vegetation puts forth all its magnificence; her skies, kindling with the magic of summer clouds and glorious sunshine;—no, never need an American look beyond his own country for the sublime and beautiful of natural scenery.

But Europe held forth all the charms of storied and poetical association. There were to be seen the masterpieces of art, the refinements of highly cultivated society, the quaint peculiarities of ancient and local custom. My native country was full of youthful promise; Europe was rich in the accumulated treasures of age. Her very ruins told the history of the times gone by, and every mouldering stone was a chronicle. I longed to wander over the scenes of renowned achievement—to tread, as it were, in the footsteps of antiquity—to loiter about the ruined castle—to meditate on the falling tower—to escape, in short, from the commonplace realities of the present, and lose myself among the shadowy grandeurs of the past.

I had, besides all this, an earnest desire to see the great men of the earth. We have, it is true, our great men in America: not a city but has an ample share of them. I have mingled among them in my time, and been almost withered by the shade into which they cast me; for there is nothing so baleful to a small man as the shade of a great one, particularly the great man of a city. But I was anxious to see the great men of Europe; for I had read in the works of various philosophers, that all animals degenerated in America, and man among the number. A great man of Europe, thought I, must therefore be as superior to a great man of America, as a peak of the Alps to a highland of the Hudson; and in this idea I was confirmed by observing the comparative importance and swelling magnitude of many English travellers among us, who, I was assured, were very little people in their own country. I will visit this land of wonders, thought I, and see the gigantic race from which I am degenerated.

It has been either my good or evil lot to have my roving passion gratified. I have wandered through different countries and witnessed many of the shifting scenes of life. I cannot say that I have studied them with the eye of a philosopher, but rather with the sauntering gaze with which humble lovers of the picturesque stroll from the window of one print-shop to another; caught sometimes by the delineations of beauty, sometimes by the distortions of caricature, and sometimes by the loveliness of landscape. As it is the fashion for modern tourists to travel pencil in hand, and bring home their portfolios filled with sketches, I am disposed to get up a few for the entertainment of my friends. When, however, I look over the hints and memorandums I have taken down for the purpose, my heart almost fails me, at finding how my idle humor has led me astray from the great object studied by every regular traveller who would make a book. I fear I shall give equal disappointment with an unlucky landscape-painter, who had travelled on the Continent, but following the bent of his vagrant inclination, had sketched in nooks, and corners, and by-places. His sketch-book was accordingly crowded with cottages, and landscapes, and obscure ruins; but he had neglected to paint St. Peter’s, or the Coliseum, the cascade of Terni, or the bay of Naples, and had not a single glacier or volcano in his whole collection.

“Rip Van Winkle”

By Woden, God of Saxons,

From whence comes Wensday, that is Wodensday,

Truth is a thing that ever I will keep

Unto thylke day in which I creep into

My sepulchre—

CARTWRIGHT.

The following Tale was found among the papers of the late Diedrich Knickerbocker, an old gentleman of New York, who was very curious in the Dutch History of the province and the manners of the descendants from its primitive settlers. His historical researches, however, did not lie so much among books as among men; for the former are lamentably scanty on his favorite topics; whereas he found the old burghers, and still more, their wives, rich in that legendary lore, so invaluable to true history. Whenever, therefore, he happened upon a genuine Dutch family, snugly shut up in its low-roofed farm-house, under a spreading sycamore, he looked upon it as a little clasped volume of black-letter, and studied it with the zeal of a bookworm.

The result of all these researches was a history of the province, during the reign of the Dutch governors, which he published some years since. There have been various opinions as to the literary character of his work, and, to tell the truth, it is not a whit better than it should be. Its chief merit is its scrupulous accuracy, which indeed was a little questioned on its first appearance, but has since been completely established; and it is now admitted into all historical collections, as a book of unquestionable authority.

The old gentleman died shortly after the publication of his work; and now that he is dead and gone, it cannot do much harm to his memory to say that his time might have been much better employed in weightier labors. He, however, was apt to ride his hobby his own way; and though it did now and then kick up the dust a little in the eyes of his neighbors, and grieve the spirit of some friends, for whom he felt the truest deference and affection, yet his errors and follies are remembered “more in sorrow than in anger,” and it begins to be suspected, that he never intended to injure or offend. But however his memory may be appreciated by critics, it is still held dear among many folks, whose good opinion is well worth having; particularly by certain biscuit-bakers, who have gone so far as to imprint his likeness on their new-year cakes, and have thus given him a chance for immortality, almost equal to the being stamped on a Waterloo medal, or a Queen Anne’s farthing.]

Whoever has made a voyage up the Hudson must remember the Kaatskill mountains. They are a dismembered branch of the great Appalachian family, and are seen away to the west of the river, swelling up to a noble height, and lording it over the surrounding country. Every change of season, every change of weather, indeed, every hour of the day produces some change in the magical hues and shapes of these mountains; and they are regarded by all the good wives, far and near, as perfect barometers. When the weather is fair and settled, they are clothed in blue and purple, and print their bold outlines on the clear evening sky; but sometimes, when the rest of the landscape is cloudless, they will gather a hood of gray vapors about their summits, which, in the last rays of the setting sun, will glow and light up like a crown of glory.

At the foot of these fairy mountains, the voyager may have descried the light smoke curling up from a Village, whose shingle roofs gleam among the trees, just where the blue tints of the upland melt away into the fresh green of the nearer landscape. It is a little village of great antiquity, having been founded by some of the Dutch colonists, in the early times of the province, just about the beginning of the government of the good Peter Stuyvesant (may he rest in peace!), and there were some of the houses of the original settlers standing within a few years, built of small yellow bricks, brought from Holland, having latticed windows and gable fronts, surmounted with weathercocks.

In that same village, and in one of these very houses (which, to tell the precise truth, was sadly time-worn and weather-beaten), there lived, many years since, while the country was yet a province of Great Britain, a simple, good-natured fellow, of the name of Rip Van Winkle. He was a descendant of the Van Winkles who figured so gallantly in the chivalrous days of Peter Stuyvesant, and accompanied him to the siege of Fort Christina. He inherited, however, but little of the martial character of his ancestors. I have observed that he was a simple, good-natured man; he was, moreover, a kind neighbor, and an obedient henpecked husband. Indeed, to the latter circumstance might be owing that meekness of spirit which gained him such universal popularity; for those men are apt to be obsequious and conciliating abroad, who are under the discipline of shrews at home. Their tempers, doubtless, are rendered pliant and malleable in the fiery furnace of domestic tribulation, and a curtain-lecture is worth all the sermons in the world for teaching the virtues of patience and long-suffering. A termagant wife may, therefore, in some respects, be considered a tolerable blessing, and if so, Rip Van Winkle was thrice blessed.

Certain it is, that he was a great favorite among all the good wives of the village, who, as usual with the amiable sex, took his part in all family squabbles, and never failed, whenever they talked those matters over in their evening gossipings, to lay all the blame on Dame Van Winkle. The children of the village, too, would shout with joy whenever he approached. He assisted at their sports, made their playthings, taught them to fly kites and shoot marbles, and told them long stories of ghosts, witches, and Indians. Whenever he went dodging about the village, he was surrounded by a troop of them hanging on his skirts, clambering on his back, and playing a thousand tricks on him with impunity; and not a dog would bark at him throughout the neighborhood.

The great error in Rip’s composition was an insuperable aversion to all kinds of profitable labor. It could not be for want of assiduity or perseverance; for he would sit on a wet rock, with a rod as long and heavy as a Tartar’s lance, and fish all day without a murmur, even though he should not be encouraged by a single nibble. He would carry a fowling-piece on his shoulder, for hours together, trudging through woods and swamps, and up hill and down dale, to shoot a few squirrels or wild pigeons. He would never refuse to assist a neighbor even in the roughest toil, and was a foremost man in all country frolics for husking Indian corn, or building stone fences; the women of the village, too, used to employ him to run their errands, and to do such little odd jobs as their less obliging husbands would not do for them. In a word, Rip was ready to attend to anybody’s business but his own; but as to doing family duty, and keeping his farm in order, he found it impossible.

In fact, he declared it was of no use to work on his farm; it was the most pestilent little piece of ground in the whole country; everything about it went wrong, in spite of him. His fences were continually falling to pieces; his cow would either go astray, or get among the cabbages; weeds were sure to grow quicker in his fields than anywhere else; the rain always made a point of setting in just as he had some out-door work to do; so that though his patrimonial estate had dwindled away under his management, acre by acre, until there was little more left than a mere patch of Indian corn and potatoes, yet it was the worst-conditioned farm in the neighborhood.

His children, too, were as ragged and wild as if they belonged to nobody. His son Rip, an urchin begotten in his own likeness, promised to inherit the habits, with the old clothes, of his father. He was generally seen trooping like a colt at his mother’s heels, equipped in a pair of his father’s cast-off galligaskins, which he had much ado to hold up with one hand, as a fine lady does her train in bad weather.

Rip Van Winkle, however, was one of those happy mortals, of foolish, well-oiled dispositions, who take the world easy, eat white bread or brown, whichever can be got with least thought or trouble, and would rather starve on a penny than work for a pound. If left to himself, he would have whistled life away, in perfect contentment; but his wife kept continually dinning in his ears about his idleness, his carelessness, and the ruin he was bringing on his family. Morning, noon, and night, her tongue was incessantly going, and every thing he said or did was sure to produce a torrent of household eloquence. Rip had but one way of replying to all lectures of the kind, and that, by frequent use, had grown into a habit. He shrugged his shoulders, shook his head, cast up his eyes, but said nothing. This, however, always provoked a fresh volley from his wife, so that he was fain to draw off his forces, and take to the outside of the house—the only side which, in truth, belongs to a henpecked husband.

Rip’s sole domestic adherent was his dog Wolf, who was as much henpecked as his master; for Dame Van Winkle regarded them as companions in idleness, and even looked upon Wolf with an evil eye, as the cause of his master’s going so often astray. True it is, in all points of spirit befitting in honorable dog, he was as courageous an animal as ever scoured the woods—but what courage can withstand the evil-doing and all-besetting terrors of a woman’s tongue? The moment Wolf entered the house, his crest fell, his tail drooped to the ground, or curled between his legs, he sneaked about with a gallows air, casting many a sidelong glance at Dame Van Winkle, and at the least flourish of a broomstick or ladle, he would fly to the door with yelping precipitation.

Times grew worse and worse with Rip Van Winkle as years of matrimony rolled on; a tart temper never mellows with age, and a sharp tongue is the only edged tool that grows keener with constant use. For a long while he used to console himself, when driven from home, by frequenting a kind of perpetual club of the sages, philosophers, and other idle personages of the village, which held its sessions on a bench before a small inn, designated by a rubicund portrait of his Majesty George the Third. Here they used to sit in the shade through a long, lazy summer’s day, talking listlessly over village gossip, or telling endless, sleepy stories about nothing. But it would have been worth any statesman’s money to have heard the profound discussions which sometimes took place, when by chance an old newspaper fell into their hands from some passing traveller. How solemnly they would listen to the contents, as drawled out by Derrick Van Bummel, the school-master, a dapper learned little man, who was not to be daunted by the most gigantic word in the dictionary; and how sagely they would deliberate upon public events some months after they had taken place.

The opinions of this junto were completely controlled by Nicholas Vedder, a patriarch of the village, and landlord of the inn, at the door of which he took his seat from morning till night, just moving sufficiently to avoid the sun, and keep in the shade of a large tree; so that the neighbors could tell the hour by his movements as accurately as by a sun-dial. It is true, he was rarely heard to speak, but smoked his pipe incessantly. His adherents, however (for every great man has his adherents), perfectly understood him, and knew how to gather his opinions. When any thing that was read or related displeased him, he was observed to smoke his pipe vehemently, and to send forth, frequent, and angry puffs; but when pleased, he would inhale the smoke slowly and tranquilly, and emit it in light and placid clouds, and sometimes, taking the pipe from his mouth, and letting the fragrant vapor curl about his nose, would gravely nod his head in token of perfect approbation.

From even this stronghold the unlucky Rip was at length routed by his termagant wife, who would suddenly break in upon the tranquillity of the assemblage, and call the members all to nought; nor was that august personage, Nicholas Vedder himself, sacred from the daring tongue of this terrible virago, who charged him outright with encouraging her husband in habits of idleness.

Poor Rip was at last reduced almost to despair; and his only alternative, to escape from the labor of the farm and the clamor of his wife, was to take gun in hand, and stroll away into the woods. Here he would sometimes seat himself at the foot of a tree, and share the contents of his wallet with Wolf, with whom he sympathized as a fellow-sufferer in persecution. “Poor Wolf,” he would say, “thy mistress leads thee a dog’s life of it; but never mind, my lad, whilst I live thou shalt never want a friend to stand by thee!” Wolf would wag his tail, look wistfully in his master’s face, and if dogs can feel pity, I verily believe he reciprocated the sentiment with all his heart.

In a long ramble of the kind, on a fine autumnal day, Rip had unconsciously scrambled to one of the highest parts of the Kaatskill mountains. He was after his favorite sport of squirrel-shooting, and the still solitudes had echoed and re-echoed with the reports of his gun. Panting and fatigued, he threw himself, late in the afternoon, on a green knoll, covered with mountain herbage, that crowned the brow of a precipice. From an opening between the trees, he could overlook all the lower country for many a mile of rich woodland. He saw at a distance the lordly Hudson, far, far below him, moving on its silent but majestic course, with the reflection of a purple cloud, or the sail of a lagging bark, here and there sleeping on its glassy bosom and at last losing itself in the blue highlands.

On the other side he looked down into a deep mountain glen, wild, lonely, and shagged, the bottom filled with fragments from the impending cliffs, and scarcely lighted by the reflected rays of the setting sun. For some time Rip lay musing on this scene; evening was gradually advancing; the mountains began to throw their long blue shadows over the valleys; he saw that it would be dark long before he could reach the village; and he heaved a heavy sigh when he thought of encountering the terrors of Dame Van Winkle.

As he was about to descend, he heard a voice from a distance hallooing: “Rip Van Winkle! Rip Van Winkle!” He looked around, but could see nothing but a crow winging its solitary flight across the mountain. He thought his fancy must have deceived him, and turned again to descend, when he heard the same cry ring through the still evening air, “Rip Van Winkle! Rip Van Winkle!”—at the same time Wolf bristled up his back, and giving a low growl, skulked to his master’s side, looking fearfully down into the glen. Rip now felt a vague apprehension stealing over him; he looked anxiously in the same direction, and perceived a strange figure slowly toiling up the rocks, and bending under the weight of something he carried on his back. He was surprised to see any human being in this lonely and unfrequented place, but supposing it to be some one of the neighborhood in need of his assistance, he hastened down to yield it.

On nearer approach, he was still more surprised at the singularity of the stranger’s appearance. He was a short, square-built old fellow, with thick bushy hair, and a grizzled beard. His dress was of the antique Dutch fashion—a cloth jerkin strapped round the waist—several pairs of breeches, the outer one of ample volume, decorated with rows of buttons down the sides, and bunches at the knees. He bore on his shoulders a stout keg, that seemed full of liquor, and made signs for Rip to approach and assist him with the load. Though rather shy and distrustful of this new acquaintance, Rip complied with his usual alacrity; and mutually relieving each other, they clambered up a narrow gully, apparently the dry bed of a mountain torrent. As they ascended, Rip every now and then heard long rolling peals, like distant thunder, that seemed to issue out of a deep ravine, or rather cleft between lofty rocks, toward which their rugged path conducted. He paused for an instant, but supposing it to be the muttering of one of those transient thunder-showers which often take place in the mountain heights, he proceeded. Passing through the ravine, they came to a hollow, like a small amphitheatre, surrounded by perpendicular precipices, over the brinks of which impending trees shot their branches, so that you only caught glimpses of the azure sky, and the bright evening cloud. During the whole time Rip and his companion had labored on in silence; for though the former marvelled greatly what could be the object of carrying a keg of liquor up this wild mountain, yet there was something strange and incomprehensible about the unknown, that inspired awe, and checked familiarity. On entering the amphitheatre, new objects of wonder presented themselves.

On a level spot in the centre was a company of odd-looking personages playing at ninepins. They were dressed in quaint outlandish fashion; some wore short doublets, others jerkins, with long knives in their belts, and most of them had enormous breeches, of similar style with that of the guide’s. Their visages, too, were peculiar; one had a large head, broad face, and small piggish eyes; the face of another seemed to consist entirely of nose, and was surmounted by a white sugar-loaf hat, set off with a little red cock’s tail. They all had beards, of various shapes and colors. There was one who seemed to be the commander. He was a stout old gentleman, with a weather-beaten countenance; he wore a laced doublet, broad belt and hanger, high-crowned hat and feather, red stockings, and high-heeled shoes, with roses in them. The whole group reminded Rip of the figures in an old Flemish painting, in the parlor of Dominie Van Schaick, the village parson, and which had been brought over from Holland at the time of the settlement.

What seemed particularly odd to Rip was, that though these folks were evidently amusing themselves, yet they maintained the gravest faces, the most mysterious silence, and were, withal, the most melancholy party of pleasure he had ever witnessed. Nothing interrupted the stillness of the scene but the noise of the balls, which, whenever they were rolled, echoed along the mountains like rumbling peals of thunder.

As Rip and his companion approached them, they suddenly desisted from their play, and stared at him with such a fixed statue-like gaze, and such strange uncouth, lack-lustre countenances, that his heart turned within him, and his knees smote together. His companion now emptied the contents of the keg into large flagons, and made signs to him to wait upon the company. He obeyed with fear and trembling; they quaffed the liquor in profound silence, and then returned to their game.

By degrees, Rip’s awe and apprehension subsided. He even ventured, when no eye was fixed upon him, to taste the beverage which he found had much of the flavor of excellent Hollands. He was naturally a thirsty soul, and was soon tempted to repeat the draught. One taste provoked another; and he reiterated his visits to the flagon so often, that at length his senses were overpowered, his eyes swam in his head, his head gradually declined, and he fell into a deep sleep.

On waking, he found himself on the green knoll whence he had first seen the old man of the glen. He rubbed his eyes—it was a bright sunny morning. The birds were hopping and twittering among the bushes, and the eagle was wheeling aloft, and breasting the pure mountain breeze. “Surely,” thought Rip, “I have not slept here all night.” He recalled the occurrences before he fell asleep. The strange man with the keg of liquor—the mountain ravine—the wild retreat among the rocks—the woe-begone party at ninepins—the flagon—“Oh! that flagon! that wicked flagon!” thought Rip—“what excuse shall I make to Dame Van Winkle?”

He looked round for his gun, but in place of the clean well-oiled fowling-piece, he found an old firelock lying by him, the barrel encrusted with rust, the lock falling off, and the stock worm-eaten. He now suspected that the grave roysterers of the mountains had put a trick upon him, and, having dosed him with liquor, had robbed him of his gun. Wolf, too, had disappeared, but he might have strayed away after a squirrel or partridge. He whistled after him and shouted his name, but all in vain; the echoes repeated his whistle and shout, but no dog was to be seen.

He determined to revisit the scene of the last evening’s gambol, and if he met with any of the party, to demand his dog and gun. As he rose to walk, he found himself stiff in the joints, and wanting in his usual activity. “These mountain beds do not agree with me,” thought Rip, “and if this frolic, should lay me up with a fit of the rheumatism, I shall have a blessed time with Dame Van Winkle.” With some difficulty he got down into the glen: he found the gully up which he and his companion had ascended the preceding evening; but to his astonishment a mountain stream was now foaming down it, leaping from rock to rock, and filling the glen with babbling murmurs. He, however, made shift to scramble up its sides, working his toilsome way through thickets of birch, sassafras, and witch-hazel; and sometimes tripped up or entangled by the wild grape vines that twisted their coils and tendrils from tree to tree, and spread a kind of network in his path.

At length he reached to where the ravine had opened through the cliffs to the amphitheatre; but no traces of such opening remained. The rocks presented a high impenetrable wall, over which the torrent came tumbling in a sheet of feathery foam, and fell into a broad deep basin, black from the shadows of the surrounding forest. Here, then, poor Rip was brought to a stand. He again called and whistled after his dog; he was only answered by the cawing of a flock of idle crows, sporting high in the air about a dry tree that overhung a sunny precipice; and who, secure in their elevation, seemed to look down and scoff at the poor man’s perplexities. What was to be done? The morning was passing away, and Rip felt famished for want of his breakfast. He grieved to give up his dog and gun; he dreaded to meet his wife; but it would not do to starve among the mountains. He shook his head, shouldered the rusty firelock, and, with a heart full of trouble and anxiety, turned his steps homeward.

As he approached the village, he met a number of people, but none whom he new, which somewhat surprised him, for he had thought himself acquainted with every one in the country round. Their dress, too, was of a different fashion from that to which he was accustomed. They all stared at him with equal marks of surprise, and whenever they cast eyes upon him, invariably stroked their chins. The constant recurrence of this gesture, induced Rip, involuntarily, to do, the same, when, to his astonishment, he found his beard had grown a foot long!

He had now entered the skirts of the village. A troop of strange children ran at his heels, hooting after him, and pointing at his gray beard. The dogs, too, not one of which he recognized for an old acquaintance, barked at him as he passed. The very village was altered: it was larger and more populous. There were rows of houses which he had never seen before, and those which had been his familiar haunts had disappeared. Strange names were over the doors—strange faces at the windows—everything was strange. His mind now misgave him; he began to doubt whether both he and the world around him were not bewitched. Surely this was his native village, which he had left but a day before. There stood the Kaatskill mountains—there ran the silver Hudson at a distance—there was every hill and dale precisely as it had always been—Rip was sorely perplexed—“That flagon last night,” thought he, “has addled my poor head sadly!”

It was with some difficulty that he found the way to his own house, which he approached with silent awe, expecting every moment to hear the shrill voice of Dame Van Winkle. He found the house gone to decay—the roof had fallen in, the windows shattered, and the doors off the hinges. A half-starved dog, that looked like Wolf, was skulking about it. Rip called him by name, but the cur snarled, showed his teeth, and passed on. This was an unkind cut indeed.—“My very dog,” sighed poor Rip, “has forgotten me!”

He entered the house, which, to tell the truth, Dame Van Winkle had always kept in neat order. It was empty, forlorn, and apparently abandoned. This desolateness overcame all his connubial fears—he called loudly for his wife and children—the lonely chambers rang for a moment with his voice, and then all again was silence.

He now hurried forth, and hastened to his old resort, the village inn—but it too was gone. A large rickety wooden building stood in its place, with great gaping windows, some of them broken, and mended with old hats and petticoats, and over the door was painted, “The Union Hotel, by Jonathan Doolittle.” Instead of the great tree that used to shelter the quiet little Dutch inn of yore, there now was reared a tall naked pole, with something on the top that looked like a red nightcap, and from it was fluttering a flag, on which was a singular assemblage of stars and stripes—all this was strange and incomprehensible. He recognized on the sign, however, the ruby face of King George, under which he had smoked so many a peaceful pipe, but even this was singularly metamorphosed. The red coat was changed for one of blue and buff, a sword was held in the hand instead of a sceptre, the head was decorated with a cocked hat, and underneath was painted in large characters, “GENERAL WASHINGTON.”

There was, as usual, a crowd of folk about the door, but none that Rip recollected. The very character of the people seemed changed. There was a busy, bustling, disputatious tone about it, instead of the accustomed phlegm and drowsy tranquillity. He looked in vain for the sage Nicholas Vedder, with his broad face, double chin, and fair long pipe, uttering clouds of tobacco-smoke, instead of idle speeches; or Van Bummel, the schoolmaster, doling forth the contents of an ancient newspaper. In place of these, a lean, bilious-looking fellow, with his pockets full of handbills, was haranguing, vehemently about rights of citizens-elections— members of Congress—liberty—Bunker’s hill—heroes of seventy-six-and other words, which were a perfect Babylonish jargon to the bewildered Van Winkle.

The appearance of Rip, with his long, grizzled beard, his rusty fowling-piece, his uncouth dress, and the army of women and children at his heels, soon attracted the attention of the tavern politicians. They crowded round him, eying him from head to foot, with great curiosity. The orator bustled up to him, and, drawing him partly aside, inquired, “on which side he voted?” Rip stared in vacant stupidity. Another short but busy little fellow pulled him by the arm, and rising on tiptoe, inquired in his ear, “whether he was Federal or Democrat.” Rip was equally at a loss to comprehend the question; when a knowing, self-important old gentleman, in a sharp cocked hat, made his way through the crowd, putting them to the right and left with his elbows as he passed, and planting himself before Van Winkle, with one arm akimbo, the other resting on his cane, his keen eyes and sharp hat penetrating, as it were, into his very soul, demanded in an austere tone, “What brought him to the election with a gun on his shoulder, and a mob at his heels; and whether he meant to breed a riot in the village?”

“Alas! gentlemen,” cried Rip, somewhat dismayed, “I am a poor, quiet man, a native of the place, and a loyal subject of the King, God bless him!”

Here a general shout burst from the bystanders-“a tory! a tory! a spy! a refugee! hustle him! away with him!” It was with great difficulty that the self-important man in the cocked hat restored order; and having assumed a tenfold austerity of brow, demanded again of the unknown culprit, what he came there for, and whom he was seeking. The poor man humbly assured him that he meant no harm, but merely came there in search of some of his neighbors, who used to keep about the tavern.

“Well—who are they?—name them.”

Rip bethought himself a moment, and inquired, Where’s Nicholas Vedder?

There was a silence for a little while, when an old man replied, in a thin, piping voice, “Nicholas Vedder? why, he is dead and gone these eighteen years! There was a wooden tombstone in the churchyard that used to tell all about him, but that’s rotten and gone too.”

“Where’s Brom Dutcher?”

“Oh, he went off to the army in the beginning of the war; some say he was killed at the storming of Stony-Point—others say he was drowned in a squall at the foot of Antony’s Nose. I don’t know—he never came back again.”

“Where’s Van Bummel, the schoolmaster?”

“He went off to the wars, too; was a great militia general, and is now in Congress.”

Rip’s heart died away, at hearing of these sad changes in his home and friends, and finding himself thus alone in the world. Every answer puzzled him too, by treating of such enormous lapses of time, and of matters which he could not understand: war—Congress-Stony-Point;—he had no courage to ask after any more friends, but cried out in despair, “Does nobody here know Rip Van Winkle?”

“Oh, Rip Van Winkle!” exclaimed two or three. “Oh, to be sure! that’s Rip Van Winkle yonder, leaning against the tree.”

Rip looked, and beheld a precise counterpart of himself as he went up the mountain; apparently as lazy, and certainly as ragged. The poor fellow was now completely confounded. He doubted his own identity, and whether he was himself or another man. In the midst of his bewilderment, the man in the cocked hat demanded who he was, and what was his name?

“God knows!” exclaimed he at his wit’s end; “I’m not myself—I’m somebody else—that’s me yonder-no—that’s somebody else, got into my shoes—I was myself last night, but I fell asleep on the mountain, and they’ve changed my gun, and everything’s changed, and I’m changed, and I can’t tell what’s my name, or who I am!”

The by-standers began now to look at each other, nod, wink significantly, and tap their fingers against their foreheads. There was a whisper, also, about securing the gun, and keeping the old fellow from doing mischief; at the very suggestion of which, the self-important man with the cocked hat retired with some precipitation. At this critical moment a fresh, comely woman pressed through the throng to get a peep at the gray-bearded man. She had a chubby child in her arms, which, frightened at his looks, began to cry. “Hush, Rip,” cried she, “hush, you little fool; the old man won’t hurt you.” The name of the child, the air of the mother, the tone of her voice, all awakened a train of recollections in his mind.

“What is your name, my good woman?” asked he.

“Judith Cardenier.”

“And your father’s name?”

“Ah, poor man, Rip Van Winkle was his name, but it’s twenty years since he went away from home with his gun, and never has been heard of since,—his dog came home without him; but whether he shot himself, or was carried away by the Indians, nobody can tell. I was then but a little girl.”

Rip had but one more question to ask; but he put it with a faltering voice:

“Where’s your mother?”

Oh, she too had died but a short time since; she broke a blood-vessel in a fit of passion at a New-England pedler.

There was a drop of comfort, at least, in this intelligence. The honest man could contain himself no longer. He caught his daughter and her child in his arms. “I am your father!” cried he-“Young Rip Van Winkle once-old Rip Van Winkle now— Does nobody know poor Rip Van Winkle!”

All stood amazed, until an old woman, tottering out from among the crowd, put her hand to her brow, and peering under it in his face for a moment exclaimed, “sure enough! it is Rip Van Winkle—it is himself. Welcome home again, old neighbor. Why, where have you been these twenty long years?”

Rip’s story was soon told, for the whole twenty years had been to him but as one night. The neighbors stared when they heard it; some were seen to wink at each other, and put their tongues in their cheeks; and the self-important man in the cocked hat, who, when the alarm was over, had returned to the field, screwed down the corners of his mouth, and shook his head—upon which there was a general shaking of the head throughout the assemblage.

It was determined, however, to take the opinion of old Peter Vanderdonk, who was seen slowly advancing up the road. He was a descendant of the historian of that name, who wrote one of the earliest accounts of the province. Peter was the most ancient inhabitant of the village, and well versed in all the wonderful events and traditions of the neighborhood. He recollected Rip at once, and corroborated his story in the most satisfactory manner. He assured the company that it was a fact, handed down from his ancestor, the historian, that the Kaatskill mountains had always been haunted by strange beings. That it was affirmed that the great Hendrick Hudson, the first discoverer of the river and country, kept a kind of vigil there every twenty years, with his crew of the Half-moon; being permitted in this way to revisit the scenes of his enterprise, and keep a guardian eye upon the river and the great city called by his name. That his father had once seen them in their old Dutch dresses playing at ninepins in the hollow of the mountain; and that he himself had heard, one summer afternoon, the sound of their balls, like distant peals of thunder.

To make a long story short, the company broke up, and returned to the more important concerns of the election. Rip’s daughter took him home to live with her; she had a snug, well-furnished house, and a stout cheery farmer for a husband, whom Rip recollected for one of the urchins that used to climb upon his back. As to Rip’s son and heir, who was the ditto of himself, seen leaning against the tree, he was employed to work on the farm; but evinced an hereditary disposition to attend to any thing else but his business.

Rip now resumed his old walks and habits; he soon found many of his former cronies, though all rather the worse for the wear and tear of time; and preferred making friends among the rising generation, with whom he soon grew into great favor.

Having nothing to do at home, and being arrived at that happy age when a man can be idle with impunity, he took his place once more on the bench, at the inn door, and was reverenced as one of the patriarchs of the village, and a chronicle of the old times “before the war.” It was some time before he could get into the regular track of gossip, or could be made to comprehend the strange events that had taken place during his torpor. How that there had been a revolutionary war— that the country had thrown off the yoke of old England—and that, instead of being a subject to his Majesty George the Third, he was now a free citizen of the United States. Rip, in fact, was no politician; the changes of states and empires made but little impression on him; but there was one species of despotism under which he had long groaned, and that was—petticoat government. Happily, that was at an end; he had got his neck out of the yoke of matrimony, and could go in and out whenever he pleased, without dreading the tyranny of Dame Van Winkle. Whenever her name was mentioned, however, he shook his head, shrugged his shoulders, and cast up his eyes; which might pass either for an expression of resignation to his fate, or joy at his deliverance.

He used to tell his story to every stranger that arrived at Mr. Doolittle’s hotel. He was observed, at first, to vary on some points every time he told it, which was, doubtless, owing to his having so recently awaked. It at last settled down precisely to the tale I have related, and not a man, woman, or child in the neighborhood, but knew it by heart. Some always pretended to doubt the reality of it, and insisted that Rip had been out of his head, and that this was one point on which he always remained flighty. The old Dutch inhabitants, however, almost universally gave it full credit. Even to this day, they never hear a thunder-storm of a summer afternoon about the Kaatskill, but they say Hendrick Hudson and his crew are at their game of ninepins; and it is a common wish of all henpecked husbands in the neighborhood, when life hangs heavy on their hands, that they might have a quieting draught out of Rip Van Winkle’s flagon.

NOTE.

The foregoing tale, one would suspect, had been suggested to Mr. Knickerbocker by a little German superstition about the Emperor Frederick der Rothbart and the Kypphauser mountain; the subjoined note, however, which had appended to the tale, shows that it is an absolute fact, narrated with his usual fidelity.

“The story of Rip Van Winkle may seem incredible to many, but nevertheless I give it my full belief, for I know the vicinity of our old Dutch settlements to have been very subject to marvellous events and appearances. Indeed, I have heard many stranger stories than this, in the villages along the Hudson; all of which were too well authenticated to admit of a doubt. I have even talked with Rip Van Winkle myself, who, when last I saw him, was a very venerable old man, and so perfectly rational and consistent on every other point, that I think no conscientious person could refuse to take this into the bargain; nay, I have seen a certificate on the subject taken before a country justice, and signed with cross, in the justice’s own handwriting. The story, therefore, is beyond the possibility of doubt.

“D. K.” POSTSCRIPT.

The following are travelling notes from a memorandum-book of Mr. Knickerbocker:

The Kaatsberg or Catskill mountains have always been a region full of fable. The Indians considered them the abode of spirits, who influenced the weather, spreading sunshine or clouds over the landscape, and sending good or bad hunting seasons. They were ruled by an old squaw spirit, said to be their mother. She dwelt on the highest peak of the Catskills, and had charge of the doors of day and night to open and shut them at the proper hour. She hung up the new moons in the skies, and cut up the old ones into stars. In times of drought, if properly propitiated, she would spin light summer clouds out of cobwebs and morning dew, and send them off from the crest of the mountain, flake after flake, like flakes of carded cotton, to float in the air; until, dissolved by the heat of the sun, they would fall in gentle showers, causing the grass to spring, the fruits to ripen, and the corn to grow an inch an hour. If displeased, however, she would brew up clouds black as ink, sitting in the midst of them like a bottle-bellied spider in the midst of its web; and when these clouds broke, woe betide the valleys!

In old times, say the Indian traditions, there was a kind of Manitou or Spirit, who kept about the wildest recesses of the Catskill mountains, and took a mischievous pleasure in wreaking all kind of evils and vexations upon the red men. Sometimes he would assume the form of a bear, a panther, or a deer, lead the bewildered hunter a weary chase through tangled forests and among ragged rocks, and then spring off with a loud ho! ho! leaving him aghast on the brink of a beetling precipice or raging torrent.

The favorite abode of this Manitou is still shown. It is a rock or cliff on the loneliest port of the mountains, and, from the flowering vines which clamber about it, and the wild flowers which abound in its neighborhood, is known by the name of the Garden Rock. Near the foot of it is a small lake, the haunt of the solitary bittern, with water-snakes basking in the sun on the leaves of the pond-lilies which lie on the surface. This place was held in great awe by the Indians, insomuch that the boldest hunter would not pursue his game within its precincts. Once upon a time, however, a hunter who had lost his way penetrated to the Garden Rock, where he beheld a number of gourds placed in the crotches of trees. One of these he seized and made off with it, but in the hurry of his retreat he let it fall among the rocks, when a great stream gushed forth, which washed him away and swept him down precipices, where he was dished to pieces, and the stream made its way to the Hudson, and continues to flow to the present day, being the identical stream known by the name of the Kaaterskill.

“The Legend of Sleepy Hollow”

(FOUND AMONG THE PAPERS OF THE LATE DIEDRICH KNICKERBOCKER.)

A pleasing land of drowsy-head it was,

Of dreams that wave before the half-shut eye,

And of gay castles in the clouds that pays,

For ever flushing round a summer sky.

Castle of Indolence

In the bosom of one of those spacious coves which indent the eastern shore of the Hudson, at that broad expansion of the river denominated by the ancient Dutch navigators the Tappan Zee, and where they always prudently shortened sail and implored the protection of St. Nicholas when they crossed, there lies a small market-town or rural port which by some is called Greensburg, but which is more generally and properly known by the name of Tarry Town. This name was given, we are told, in former days by the good housewives of the adjacent country from the inveterate propensity of their husbands to linger about the village tavern on market days. Be that as it may, I do not vouch for the fact, but merely advert to it for the sake of being precise and authentic. Not far from this village, perhaps about two miles, there is a little valley, or rather lap of land, among high hills, which is one of the quietest places in the whole world. A small brook glides through it, with just murmur enough to lull one to repose, and the occasional whistle of a quail or tapping of a woodpecker is almost the only sound that ever breaks in upon the uniform tranquillity.

I recollect that when a stripling my first exploit in squirrel-shooting was in a grove of tall walnut trees that shades one side of the valley. I had wandered into it at noontime, when all Nature is peculiarly quiet, and was startled by the roar of my own gun as it broke the Sabbath stillness around and was prolonged and reverberated by the angry echoes. If ever I should wish for a retreat whither I might steal from the world and its distractions and dream quietly away the remnant of a troubled life, I know of none more promising than this little valley.

From the listless repose of the place and the peculiar character of its inhabitants, who are descendants from the original Dutch settlers, this sequestered glen has long been known by the name of SLEEPY HOLLOW, and its rustic lads are called the Sleepy Hollow Boys throughout all the neighboring country. A drowsy, dreamy influence seems to hang over the land and to pervade the very atmosphere. Some say that the place was bewitched by a High German doctor during the early days of the settlement; others, that an old Indian chief, the prophet or wizard of his tribe, held his powwows there before the country was discovered by Master Hendrick Hudson. Certain it is, the place still continues under the sway of some witching power that holds a spell over the minds of the good people, causing them to walk in a continual reverie. They are given to all kinds of marvellous beliefs, are subject to trances and visions, and frequently see strange sights and hear music and voices in the air. The whole neighborhood abounds with local tales, haunted spots, and twilight superstitions; stars shoot and meteors glare oftener across the valley than in any other part of the country, and the nightmare, with her whole ninefold, seems to make it the favorite scene of her gambols.

The dominant spirit, however, that haunts this enchanted region, and seems to be commander-in-chief of all the powers of the air, is the apparition of a figure on horseback without a head. It is said by some to be the ghost of a Hessian trooper whose head had been carried away by a cannonball in some nameless battle during the Revolutionary War, and who is ever and anon seen by the country-folk hurrying along in the gloom of night as if on the wings of the wind. His haunts are not confined to the valley, but extend at times to the adjacent roads, and especially to the vicinity of a church at no great distance. Indeed, certain of the most authentic historians of those parts, who have been careful in collecting and collating the floating facts concerning this spectre, allege that the body of the trooper, having been buried in the churchyard, the ghost rides forth to the scene of battle in nightly quest of his head, and that the rushing speed with which he sometimes passes along the Hollow, like a midnight blast, is owing to his being belated and in a hurry to get back to the churchyard before daybreak.

Such is the general purport of this legendary superstition, which has furnished materials for many a wild story in that region of shadows; and the spectre is known at all the country firesides by the name of the Headless Horseman of Sleepy Hollow.

It is remarkable that the visionary propensity I have mentioned is not confined to the native inhabitants of the valley, but is unconsciously imbibed by every one who resides there for a time. However wide awake they may have been before they entered that sleepy region, they are sure in a little time to inhale the witching influence of the air and begin to grow imaginative—to dream dreams and see apparitions.

I mention this peaceful spot with all possible laud, for it is in such little retired Dutch valleys, found here and there embosomed in the great State of New York, that population, manners, and customs remain fixed, while the great torrent of migration and improvement, which is making such incessant changes in other parts of this restless country, sweeps by them unobserved. They are like those little nooks of still water which border a rapid stream where we may see the straw and bubble riding quietly at anchor or slowly revolving in their mimic harbor, undisturbed by the rush of the passing current. Though many years have elapsed since I trod the drowsy shades of Sleepy Hollow, yet I question whether I should not still find the same trees and the same families vegetating in its sheltered bosom.

In this by-place of Nature there abode, in a remote period of American history— that is to say, some thirty years since—a worthy wight of the name of Ichabod Crane, who sojourned, or, as he expressed it, “tarried,” in Sleepy Hollow for the purpose of instructing the children of the vicinity. He was a native of Connecticut, a State which supplies the Union with pioneers for the mind as well as for the forest, and sends forth yearly its legions of frontier woodmen and country schoolmasters. The cognomen of Crane was not inapplicable to his person. He was tall, but exceedingly lank, with narrow shoulders, long arms and legs, hands that dangled a mile out of his sleeves, feet that might have served for shovels, and his whole frame most loosely hung together. His head was small, and flat at top, with huge ears, large green glassy eyes, and a long snip nose, so that it looked like a weathercock perched upon his spindle neck to tell which way the wind blew. To see him striding along the profile of a hill on a windy day, with his clothes bagging and fluttering about him, one might have mistaken him for the genius of Famine descending upon the earth or some scarecrow eloped from a cornfield.

His school-house was a low building of one large room, rudely constructed of logs, the windows partly glazed and partly patched with leaves of old copybooks. It was most ingeniously secured at vacant hours by a withe twisted in the handle of the door and stakes set against the window-shutters, so that, though a thief might get in with perfect ease, he would find some embarrassment in getting out—-an idea most probably borrowed by the architect, Yost Van Houten, from the mystery of an eel-pot. The school-house stood in a rather lonely but pleasant situation, just at the foot of a woody hill, with a brook running close by and a formidable birch tree growing at one end of it. From hence the low murmur of his pupils’ voices, conning over their lessons, might be heard in a drowsy summer’s day like the hum of a bee-hive, interrupted now and then by the authoritative voice of the master in the tone of menace or command, or, peradventure, by the appalling sound of the birch as he urged some tardy loiterer along the flowery path of knowledge. Truth to say, he was a conscientious man, and ever bore in mind the golden maxim, “Spare the rod and spoil the child.” Ichabod Crane’s scholars certainly were not spoiled.

I would not have it imagined, however, that he was one of those cruel potentates of the school who joy in the smart of their subjects; on the contrary, he administered justice with discrimination rather than severity, taking the burden off the backs of the weak and laying it on those of the strong. Your mere puny stripling, that winced at the least flourish of the rod, was passed by with indulgence; but the claims of justice were satisfied by inflicting a double portion on some little tough, wrong-headed, broad-skirted Dutch urchin, who sulked and swelled and grew dogged and sullen beneath the birch. All this he called “doing his duty by their parents;” and he never inflicted a chastisement without following it by the assurance, so consolatory to the smarting urchin, that “he would remember it and thank him for it the longest day he had to live.”

When school-hours were over he was even the companion and playmate of the larger boys, and on holiday afternoons would convoy some of the smaller ones home who happened to have pretty sisters or good housewives for mothers noted for the comforts of the cupboard. Indeed it behooved him to keep on good terms with his pupils. The revenue arising from his school was small, and would have been scarcely sufficient to furnish him with daily bread, for he was a huge feeder, and, though lank, had the dilating powers of an anaconda; but to help out his maintenance he was, according to country custom in those parts, boarded and lodged at the houses of the farmers whose children he instructed. With these he lived successively a week at a time, thus going the rounds of the neighborhood with all his worldly effects tied up in a cotton handkerchief.

That all this might not be too onerous on the purses of his rustic patrons, who are apt to consider the costs of schooling a grievous burden and schoolmasters as mere drones, he had various ways of rendering himself both useful and agreeable. He assisted the farmers occasionally in the lighter labors of their farms, helped to make hay, mended the fences, took the horses to water, drove the cows from pasture, and cut wood for the winter fire. He laid aside, too, all the dominant dignity and absolute sway with which he lorded it in his little empire, the school, and became wonderfully gentle and ingratiating. He found favor in the eyes of the mothers by petting the children, particularly the youngest; and like the lion bold, which whilom so magnanimously the lamb did hold, he would sit with a child on one knee and rock a cradle with his foot for whole hours together.

In addition to his other vocations, he was the singing-master of the neighborhood and picked up many bright shillings by instructing the young folks in psalmody. It was a matter of no little vanity to him on Sundays to take his station in front of the church-gallery with a band of chosen singers, where, in his own mind, he completely carried away the palm from the parson. Certain it is, his voice resounded far above all the rest of the congregation, and there are peculiar quavers still to be heard in that church, and which may even be heard half a mile off, quite to the opposite side of the mill-pond on a still Sunday morning, which are said to be legitimately descended from the nose of Ichabod Crane. Thus, by divers little makeshifts in that ingenious way which is commonly denominated “by hook and by crook,” the worthy pedagogue got on tolerably enough, and was thought, by all who understood nothing of the labor of headwork, to have a wonderfully easy life of it.

The schoolmaster is generally a man of some importance in the female circle of a rural neighborhood, being considered a kind of idle, gentleman-like personage of vastly superior taste and accomplishments to the rough country swains, and, indeed, inferior in learning only to the parson. His appearance, therefore, is apt to occasion some little stir at the tea-table of a farmhouse and the addition of a supernumerary dish of cakes or sweetmeats, or, peradventure, the parade of a silver tea-pot. Our man of letters, therefore, was peculiarly happy in the smiles of all the country damsels. How he would figure among them in the churchyard between services on Sundays, gathering grapes for them from the wild vines that overrun the surrounding trees; reciting for their amusement all the epitaphs on the tombstones; or sauntering, with a whole bevy of them, along the banks of the adjacent mill-pond, while the more bashful country bumpkins hung sheepishly back, envying his superior elegance and address.

From his half-itinerant life, also, he was a kind of travelling gazette, carrying the whole budget of local gossip from house to house, so that his appearance was always greeted with satisfaction. He was, moreover, esteemed by the women as a man of great erudition, for he had read several books quite through, and was a perfect master of Cotton Mather’s History of New England Witchcraft, in which, by the way, he most firmly and potently believed.

He was, in fact, an odd mixture of small shrewdness and simple credulity. His appetite for the marvellous and his powers of digesting it were equally extraordinary, and both had been increased by his residence in this spellbound region. No tale was too gross or monstrous for his capacious swallow. It was often his delight, after his school was dismissed in the afternoon, to stretch himself on the rich bed of clover bordering the little brook that whimpered by his school-house, and there con over old Mather’s direful tales until the gathering dusk of the evening made the printed page a mere mist before his eyes. Then, as he wended his way by swamp and stream and awful woodland to the farmhouse where he happened to be quartered, every sound of Nature at that witching hour fluttered his excited imagination—the moan of the whip-poor-will* from the hillside; the boding cry of the tree-toad, that harbinger of storm; the dreary hooting of the screech-owl, or the sudden rustling in the thicket of birds frightened from their roost. The fire-flies, too, which sparkled most vividly in the darkest places, now and then startled him as one of uncommon brightness would stream across his path; and if, by chance, a huge blockhead of a beetle came winging his blundering flight against him, the poor varlet was ready to give up the ghost, with the idea that he was struck with a witch’s token. His only resource on such occasions, either to drown thought or drive away evil spirits, was to sing psalm tunes; and the good people of Sleepy Hollow, as they sat by their doors of an evening, were often filled with awe at hearing his nasal melody, “in linked sweetness long drawn out,” floating from the distant hill or along the dusky road.

Another of his sources of fearful pleasure was to pass long winter evenings with the old Dutch wives as they sat spinning by the fire, with a row of apples roasting and spluttering along the hearth, and listen to their marvellous tales of ghosts and goblins, and haunted fields, and haunted brooks, and haunted bridges, and haunted houses, and particularly of the headless horseman, or Galloping Hessian of the Hollow, as they sometimes called him. He would delight them equally by his anecdotes of witchcraft and of the direful omens and portentous sights and sounds in the air which prevailed in the earlier times of Connecticut, and would frighten them woefully with speculations upon comets and shooting stars, and with the alarming fact that the world did absolutely turn round and that they were half the time topsy-turvy.

But if there was a pleasure in all this while snugly cuddling in the chimney-corner of a chamber that was all of a ruddy glow from the crackling wood-fire, and where, of course, no spectre dared to show its face, it was dearly purchased by the terrors of his subsequent walk homewards. What fearful shapes and shadows beset his path amidst the dim and ghastly glare of a snowy night! With what wistful look did be eye every trembling ray of light streaming across the waste fields from some distant window! How often was he appalled by some shrub covered with snow, which, like a sheeted spectre, beset his very path! How often did he shrink with curdling awe at the sound of his own steps on the frosty crust beneath his feet, and dread to look over his shoulder, lest he should behold some uncouth being tramping close behind him! And how often was he thrown into complete dismay by some rushing blast howling among the trees, in the idea that it was the Galloping Hessian on one of his nightly scourings!

All these, however, were mere terrors of the night, phantoms of the mind that walk in darkness; and though he had seen many spectres in his time, and been more than once beset by Satan in divers shapes in his lonely perambulations, yet daylight put an end to all these evils; and he would have passed a pleasant life of it, in despite of the devil and all his works, if his path had not been crossed by a being that causes more perplexity to mortal man than ghosts, goblins, and the whole race of witches put together, and that was—a woman.

Among the musical disciples who assembled one evening in each week to receive his instructions in psalmody was Katrina Van Tassel, the daughter and only child of a substantial Dutch farmer. She was a blooming lass of fresh eighteen, plump as a partridge, ripe and melting and rosy-cheeked as one of her father’s peaches, and universally famed, not merely for her beauty, but her vast expectations. She was withal a little of a coquette, as might be perceived even in her dress, which was a mixture of ancient and modern fashions, as most suited to set off her charms. She wore the ornaments of pure yellow gold which her great-great-grandmother had brought over from Saardam, the tempting stomacher of the olden time, and withal a provokingly short petticoat to display the prettiest foot and ankle in the country round.

Ichabod Crane had a soft and foolish heart towards the sex, and it is not to be wondered at that so tempting a morsel soon found favor in his eyes, more especially after he had visited her in her paternal mansion. Old Baltus Van Tassel was a perfect picture of a thriving, contented, liberal-hearted farmer. He seldom, it is true, sent either his eyes or his thoughts beyond the boundaries of his own farm, but within those everything was snug, happy, and well-conditioned. He was satisfied with his wealth but not proud of it, and piqued himself upon the hearty abundance, rather than the style, in which he lived. His stronghold was situated on the banks of the Hudson, in one of those green, sheltered, fertile nooks in which the Dutch farmers are so fond of nestling. A great elm tree spread its broad branches over it, at the foot of which bubbled up a spring of the softest and sweetest water in a little well formed of a barrel, and then stole sparkling away through the grass to a neighboring brook that bubbled along among alders and dwarf willows. Hard by the farmhouse was a vast barn, that might have served for a church, every window and crevice of which seemed bursting forth with the treasures of the farm; the flail was busily resounding within it from morning to night; swallows and martins skimmed twittering about the eaves; and rows of pigeons, some with one eye turned up, as if watching the weather, some with their heads under their wings or buried in their bosoms, and others, swelling, and cooing, and bowing about their dames, were enjoying the sunshine on the roof. Sleek, unwieldy porkers were grunting in the repose and abundance of their pens, whence sallied forth, now and then, troops of sucking pigs as if to snuff the air. A stately squadron of snowy geese were riding in an adjoining pond, convoying whole fleets of ducks; regiments of turkeys were gobbling through the farmyard, and guinea-fowls fretting about it, like ill-tempered housewives, with their peevish, discontented cry. Before the barn-door strutted the gallant cock, that pattern of a husband, a warrior, and a fine gentleman, clapping his burnished wings and crowing in the pride and gladness of his heart—sometimes tearing up the earth with his feet, and then generously calling his ever-hungry family of wives and children to enjoy the rich morsel which he had discovered.

The pedagogue’s mouth watered as he looked upon this sumptuous promise of luxurious winter fare. In his devouring mind’s eye he pictured to himself every roasting-pig running about with a pudding in his belly and an apple in his mouth; the pigeons were snugly put to bed in a comfortable pie and tucked in with a coverlet of crust; the geese were swimming in their own gravy; and the ducks pairing cosily in dishes, like snug married couples, with a decent competency of onion sauce. In the porkers he saw carved out the future sleek side of bacon and juicy relishing ham; not a turkey but he beheld daintily trussed up, with its gizzard under its wing, and, peradventure, a necklace of savory sausages; and even bright Chanticleer himself lay sprawling on his back in a side-dish, with uplifted claws, as if craving that quarter which his chivalrous spirit disdained to ask while living.

As the enraptured Ichabod fancied all this, and as he rolled his great green eyes over the fat meadow-lands, the rich fields of wheat, of rye, of buckwheat, and Indian corn, and the orchards burdened with ruddy fruit, which surrounded the warm tenement of Van Tassel, his heart yearned after the damsel who was to inherit these domains, and his imagination expanded with the idea how they might be readily turned into cash and the money invested in immense tracts of wild land and shingle palaces in the wilderness. Nay, his busy fancy already realized his hopes, and presented to him the blooming Katrina, with a whole family of children, mounted on the top of a wagon loaded with household trumpery, with pots and kettles dangling beneath, and he beheld himself bestriding a pacing mare, with a colt at her heels, setting out for Kentucky, Tennessee, or the Lord knows where.

When he entered the house the conquest of his heart was complete. It was one of those spacious farmhouses with high-ridged but lowly-sloping roofs, built in the style handed down from the first Dutch settlers, the low projecting eaves forming a piazza along the front capable of being closed up in bad weather. Under this were hung flails, harness, various utensils of husbandry, and nets for fishing in the neighboring river. Benches were built along the sides for summer use, and a great spinning-wheel at one end and a churn at the other showed the various uses to which this important porch might be devoted. From this piazza the wondering Ichabod entered the hall, which formed the centre of the mansion and the place of usual residence. Here rows of resplendent pewter, ranged on a long dresser, dazzled his eyes. In one corner stood a huge bag of wool ready to be spun; in another a quantity of linsey-woolsey just from the loom; ears of Indian corn and strings of dried apples and peaches hung in gay festoons along the walls, mingled with the gaud of red peppers; and a door left ajar gave him a peep into the best parlor, where the claw-footed chairs and dark mahogany tables shone like mirrors; andirons, with their accompanying shovel and tongs, glistened from their covert of asparagus tops; mock-oranges and conch-shells decorated the mantelpiece; strings of various-colored birds’ eggs were suspended above it; a great ostrich egg was hung from the centre of the room, and a corner cupboard, knowingly left open, displayed immense treasures of old silver and well-mended china.

From the moment Ichabod laid his eyes upon these regions of delight the peace of his mind was at an end, and his only study was how to gain the affections of the peerless daughter of Van Tassel. In this enterprise, however, he had more real difficulties than generally fell to the lot of a knight-errant of yore, who seldom had anything but giants, enchanters, fiery dragons, and such-like easily-conquered adversaries to contend with, and had to make his way merely through gates of iron and brass and walls of adamant to the castle keep, where the lady of his heart was confined; all which he achieved as easily as a man would carve his way to the centre of a Christmas pie, and then the lady gave him her hand as a matter of course. Ichabod, on the contrary, had to win his way to the heart of a country coquette beset with a labyrinth of whims and caprices, which were forever presenting new difficulties and impediments, and he had to encounter a host of fearful adversaries of real flesh and blood, the numerous rustic admirers who beset every portal to her heart, keeping a watchful and angry eye upon each other, but ready to fly out in the common cause against any new competitor.

Among these the most formidable was a burly, roaring, roistering blade of the name of Abraham—or, according to the Dutch abbreviation, Brom—Van Brunt, the hero of the country round, which rang with his feats of strength and hardihood. He was broad-shouldered and double-jointed, with short curly black hair and a bluff but not unpleasant countenance, having a mingled air of fun and arrogance. From his Herculean frame and great powers of limb, he had received the nickname of BROM BONES, by which he was universally known. He was famed for great knowledge and skill in horsemanship, being as dexterous on horseback as a Tartar. He was foremost at all races and cockfights, and, with the ascendancy which bodily strength acquires in rustic life, was the umpire in all disputes, setting his hat on one side and giving his decisions with an air and tone admitting of no gainsay or appeal. He was always ready for either a fight or a frolic, but had more mischief than ill-will in his composition; and with all his overbearing roughness there was a strong dash of waggish good-humor at bottom. He had three or four boon companions who regarded him as their model, and at the head of whom he scoured the country, attending every scene of feud or merriment for miles around. In cold weather he was distinguished by a fur cap surmounted with a flaunting fox’s tail; and when the folks at a country gathering descried this well-known crest at a distance, whisking about among a squad of hard riders, they always stood by for a squall. Sometimes his crew would be heard dashing along past the farm-houses at midnight with whoop and halloo, like a troop of Don Cossacks, and the old dames, startled out of their sleep, would listen for a moment till the hurry-scurry had clattered by, and then exclaim, “Ay, there goes Brom Bones and his gang!” The neighbors looked upon him with a mixture of awe, admiration, and good-will, and when any madcap prank or rustic brawl occurred in the vicinity always shook their heads and warranted Brom Bones was at the bottom of it.

This rantipole hero had for some time singled out the blooming Katrina for the object of his uncouth gallantries, and, though his amorous toyings were something like the gentle caresses and endearments of a bear, yet it was whispered that she did not altogether discourage his hopes. Certain it is, his advances were signals for rival candidates to retire who felt no inclination to cross a line in his amours; insomuch, that when his horse was seen tied to Van Tassel’s paling on a Sunday night, a sure sign that his master was courting—or, as it is termed, “sparking”—within, all other suitors passed by in despair and carried the war into other quarters.

Such was the formidable rival with whom Ichabod Crane had to contend, and, considering all things, a stouter man than he would have shrunk from the competition and a wiser (*)man would have despaired. He had, however, a happy mixture of pliability and perseverance in his nature; he was in form and spirit like a supple jack—yielding, but although; though he bent, he never broke and though he bowed beneath the slightest pressure, yet the moment it was away, jerk! he was as erect and carried his head as high as ever.

To have taken the field openly against his rival would have been madness for he was not man to be thwarted in his amours, any more than that stormy lover, Achilles. Ichabod, therefore, made his advances in a quiet and gently-insinuating manner. Under cover of his character of singing-master, he made frequent visits at the farm-house; not that he had anything to apprehend from the meddlesome interference of parents, which is so often a stumbling-block in the path of lovers. Balt Van Tassel was an easy, indulgent soul; he loved his daughter better even than his pipe, and, like a reasonable man and an excellent father, let her have her way in everything. His notable little wife, too, had enough to do to attend to her housekeeping and manage her poultry for, as she sagely observed, ducks and geese are foolish things and must be looked after, but girls can take care of themselves. Thus while the busy dame bustled about the house or plied her spinning-wheel at one end of the piazza, honest Balt would sit smoking his evening pipe at the other, watching the achievements of a little wooden warrior who, armed with a sword in each hand, was most valiantly fighting the wind on the pinnacle of the barn. In the meantime, Ichabod would carry on his suit with the daughter by the side of the spring under the great elm, or sauntering along in the twilight, that hour so favorable to the lover’s eloquence.

I profess not to know how women’s hearts are wooed and won. To me they have always been matters of riddle and admiration. Some seem to have but one vulnerable point, or door of access, while otheres have a thousand avenues and may be captured in a thousand different ways. It is a great triumph of skill to gain the former, but still greater proof of generalship to maintain possession of the latter, for the man must battle for his fortress at every door and window. He who wins a thousand common hearts is therefore entitled to some renown, but he who keeps undisputed sway over the heart of a coquette is indeed a hero. Certain it is, this was not the case with the redoubtable Brom Bones; and from the moment Ichabod Crane made his advances, the interests of the former evidently declined; his horse was no longer seen tied at the palings on Sunday nights, and a deadly feud gradually arose between him and the preceptor of Sleepy Hollow.

Brom, who had a degree of rough chivalry in his nature, would fain have carried matters to open warfare, and have settled their pretensions to the lady according to the mode of those most concise and simple reasoners, the knights-errant of yore—by single combat; but Ichabod was too conscious of the superior might of his adversary to enter the lists against him: he had overheard a boast of Bones, that he would “double the schoolmaster up and lay him on a shelf of his own school-house;” and he was too wary to give him an opportunity. There was something extremely provoking in this obstinately pacific system; it left Brom no alternative but to draw upon the funds of rustic waggery in his disposition and to play off boorish practical jokes upon his rival. Ichabod became the object of whimsical persecution to Bones and his gang of rough riders. They harried his hitherto peaceful domains; smoked out his singing school by stopping up the chimney; broke into the schoolhouse at night in spite of its formidable fastenings of withe and window stakes, and turned everything topsy-turvy; so that the poor schoolmaster began to think all the witches in the country held their meetings there. But, what was still more annoying, Brom took all opportunities of turning him into ridicule in presence of his mistress, and had a scoundrel dog whom he taught to whine in the most ludicrous manner, and introduced as a rival of Ichabod’s, to instruct her in psalmody.

In this way, matters went on for some time without producing any material effect on the relative situation of the contending powers. On a fine autumnal afternoon Ichabod, in pensive mood, sat enthroned on the lofty stool whence he usually watched all the concerns of his little literary realm. In his hand he swayed a ferule, that sceptre of despotic power; the birch of justice reposed on three nails behind the throne, a constant terror to evildoers; while on the desk before him might be seen sundry contraband articles and prohibited weapons detected upon the persons of idle urchins, such as half-munched apples, popguns, whirligigs, fly-cages, and whole legions of rampant little paper gamecocks. Apparently there had been some appalling act of justice recently inflicted, for his scholars were all busily intent upon their books or slyly whispering behind them with one eye kept upon the master, and a kind of buzzing stillness reigned throughout the school-room. It was suddenly interrupted by the appearance of a negro in tow-cloth jacket and trowsers, a round-crowned fragment of a hat like the cap of Mercury, and mounted on the back of a ragged, wild, half-broken colt, which he managed with a rope by way of halter. He came clattering up to the school door with an invitation to Ichabod to attend a merry-making or “quilting frolic” to be held that evening at Mynheer Van Tassel’s; and, having delivered his message with that air of importance and effort at fine language which a negro is apt to display on petty embassies of the kind, he dashed over the brook, and was seen scampering away up the hollow, full of the importance and hurry of his mission.

All was now bustle and hubbub in the late quiet school-room. The scholars were hurried through their lessons without stopping at trifles; those who were nimble skipped over half with impunity, and those who were tardy had a smart application now and then in the rear to quicken their speed or help them over a tall word. Books were flung aside without being put away on the shelves, inkstands were overturned, benches thrown down, and the whole school was turned loose an hour before the usual time, bursting forth like a legion of young imps, yelping and racketing about the green in joy at their early emancipation.

The gallant Ichabod now spent at least an extra half hour at his toilet, brushing and furbishing up his best, and indeed only, suit of rusty black, and arranging his locks by a bit of broken looking-glass that hung up in the school-house. That he might make his appearance before his mistress in the true style of a cavalier, he borrowed a horse from the farmer with whom he was domiciliated, a choleric old Dutchman of the name of Hans Van Ripper, and, thus gallantly mounted, issued forth like a knight-errant in quest of adventures. But it is meet I should, in the true spirit of romantic story, give some account of the looks and equipments of my hero and his steed. The animal he bestrode was a broken-down plough-horse that had outlived almost everything but his viciousness. He was gaunt and shagged, with a ewe neck and a head like a hammer; his rusty mane and tail were tangled and knotted with burrs; one eye had lost its pupil and was glaring and spectral, but the other had the gleam of a genuine devil in it. Still, he must have had fire and mettle in his day, if we may judge from the name he bore of Gunpowder. He had, in fact, been a favorite steed of his master’s, the choleric Van Ripper, who was a furious rider, and had infused, very probably, some of his own spirit into the animal; for, old and broken down as he looked, there was more of the lurking devil in him than in any young filly in the country.

Ichabod was a suitable figure for such a steed. He rode with short stirrups, which brought his knees nearly up to the pommel of the saddle; his sharp elbows stuck out like grasshoppers’; he carried his whip perpendicularly in his hand like a sceptre; and as his horse jogged on the motion of his arms was not unlike the flapping of a pair of wings. A small wool hat rested on the top of his nose, for so his scanty strip of forehead might be called, and the skirts of his black coat fluttered out almost to his horse’s tail. Such was the appearance of Ichabod and his steed as they shambled out of the gate of Hans Van Ripper, and it was altogether such an apparition as is seldom to be met with in broad daylight.

It was, as I have said, a fine autumnal day, the sky was clear and serene, and Nature wore that rich and golden livery which we always associate with the idea of abundance. The forests had put on their sober brown and yellow, while some trees of the tenderer kind had been nipped by the frosts into brilliant dyes of orange, purple, and scarlet. Streaming files of wild-ducks began to make their appearance high in the air; the bark of the squirrel might be heard from the groves of beech and hickory nuts, and the pensive whistle of the quail at intervals from the neighboring stubble-field.

The small birds were taking their farewell banquets. In the fulness of their revelry they fluttered, chirping and frolicking, from bush to bush and tree to tree, capricious from the very profusion and variety around them. There was the honest cock robin, the favorite game of stripling sportsmen, with its loud querulous note; and the twittering blackbirds, flying in sable clouds; and the golden-winged woodpecker, with his crimson crest, his broad black gorget, and splendid plumage; and the cedar-bird, with its red-tipt wings and yellow-tipt tail and its little monteiro cap of feathers; and the blue jay, that noisy coxcomb, in his gay light-blue coat and white under-clothes, screaming and chattering, bobbing and nodding and bowing, and pretending to be on good terms with every songster of the grove.

As Ichabod jogged slowly on his way his eye, ever open to every symptom of culinary abundance, ranged with delight over the treasures of jolly Autumn. On all sides he beheld vast store of apples—some hanging in oppressive opulence on the trees, some gathered into baskets and barrels for the market, others heaped up in rich piles for the cider-press. Farther on he beheld great fields of Indian corn, with its golden ears peeping from their leafy coverts and holding out the promise of cakes and hasty pudding; and the yellow pumpkins lying beneath them, turning up their fair round bellies to the sun, and giving ample prospects of the most luxurious of pies; and anon he passed the fragrant buckwheat-fields, breathing the odor of the beehive, and as he beheld them soft anticipations stole over his mind of dainty slapjacks, well buttered and garnished with honey or treacle by the delicate little dimpled hand of Katrina Van Tassel.

Thus feeding his mind with many sweet thoughts and “sugared suppositions,” he journeyed along the sides of a range of hills which look out upon some of the goodliest scenes of the mighty Hudson. The sun gradually wheeled his broad disk down into the west. The wide bosom of the Tappan Zee lay motionless and glassy, excepting that here and there a gentle undulation waved and prolonged the blue shadow of the distant mountain. A few amber clouds floated in the sky, without a breath of air to move them. The horizon was of a fine golden tint, changing gradually into a pure apple green, and from that into the deep blue of the mid-heaven. A slanting ray lingered on the woody crests of the precipices that overhung some parts of the river, giving greater depth to the dark-gray and purple of their rocky sides. A sloop was loitering in the distance, dropping slowly down with the tide, her sail hanging uselessly against the mast, and as the reflection of the sky gleamed along the still water it seemed as if the vessel was suspended in the air.

It was toward evening that Ichabod arrived at the castle of the Heer Van Tassel, which he found thronged with the pride and flower of the adjacent country— old farmers, a spare leathern-faced race, in homespun coats and breeches, blue stockings, huge shoes, and magnificent pewter buckles; their brisk withered little dames, in close crimped caps, long-waisted shortgowns, homespun petticoats, with scissors and pincushions and gay calico pockets hanging on the outside; buxom lasses, almost as antiquated as their mothers, excepting where a straw hat, a fine ribbon, or perhaps a white frock, gave symptoms of city innovation; the sons, in short square-skirted coats with rows of stupendous brass buttons, and their hair generally queued in the fashion of the times, especially if they could procure an eel-skin for the purpose, it being esteemed throughout the country as a potent nourisher and strengthener of the hair.

Brom Bones, however, was the hero of the scene, having come to the gathering on his favorite steed Daredevil—a creature, like himself full of metal and mischief, and which no one but himself could manage. He was, in fact, noted for preferring vicious animals, given to all kinds of tricks, which kept the rider in constant risk of his neck, for he held a tractable, well-broken horse as unworthy of a lad of spirit.

Fain would I pause to dwell upon the world of charms that burst upon the enraptured gaze of my hero as he entered the state parlor of Van Tassel’s mansion. Not those of the bevy of buxom lasses with their luxurious display of red and white, but the ample charms of a genuine Dutch country tea-table in the sumptuous time of autumn. Such heaped-up platters of cakes of various and almost indescribable kinds, known only to experienced Dutch housewives! There was the doughty doughnut, the tenderer oily koek, and the crisp and crumbling cruller; sweet cakes and short cakes, ginger cakes and honey cakes, and the whole family of cakes. And then there were apple pies and peach pies and pumpkin pies; besides slices of ham and smoked beef; and moreover delectable dishes of preserved plums and peaches and pears and quinces; not to mention broiled shad and roasted chickens; together with bowls of milk and cream,—all mingled higgledy-piggledy, pretty much as I have enumerated them, with the motherly teapot sending up its clouds of vapor from the midst. Heaven bless the mark! I want breath and time to discuss this banquet as it deserves, and am too eager to get on with my story. Happily, Ichabod Crane was not in so great a hurry as his historian, but did ample justice to every dainty.

He was a kind and thankful creature, whose heart dilated in proportion as his skin was filled with good cheer, and whose spirits rose with eating as some men’s do with drink. He could not help, too, rolling his large eyes round him as he ate, and chuckling with the possibility that he might one day be lord of all this scene of almost unimaginable luxury and splendor. Then, he thought, how soon he’d turn his back upon the old school-house, snap his fingers in the face of Hans Van Ripper and every other niggardly patron, and kick any itinerant pedagogue out of doors that should dare to call him comrade!

Old Baltus Van Tassel moved about among his guests with a face dilated with content and good-humor, round and jolly as the harvest moon. His hospitable attentions were brief, but expressive, being confined to a shake of the hand, a slap on the shoulder, a loud laugh, and a pressing invitation to “fall to and help themselves.”

And now the sound of the music from the common room, or hall, summoned to the dance. The musician was an old gray-headed negro who had been the itinerant orchestra of the neighborhood for more than half a century. His instrument was as old and battered as himself. The greater part of the time he scraped on two or three strings, accompanying every movement of the bow with a motion of the head, bowing almost to the ground and stamping with his foot whenever a fresh couple were to start.

Ichabod prided himself upon his dancing as much as upon his vocal powers. Not a limb, not a fibre about him was idle; and to have seen his loosely hung frame in full motion and clattering about the room you would have thought Saint Vitus himself, that blessed patron of the dance, was figuring before you in person. He was the admiration of all the negroes, who, having gathered, of all ages and sizes, from the farm and the neighborhood, stood forming a pyramid of shining black faces at every door and window, gazing with delight at the scene, rolling their white eyeballs, and showing grinning rows of ivory from ear to ear. How could the flogger of urchins be otherwise than animated and joyous? The lady of his heart was his partner in the dance, and smiling graciously in reply to all his amorous oglings, while Brom Bones, sorely smitten with love and jealousy, sat brooding by himself in one corner.

When the dance was at an end Ichabod was attracted to a knot of the sager folks, who, with old Van Tassel, sat smoking at one end of the piazza gossiping over former times and drawing out long stories about the war.

This neighborhood, at the time of which I am speaking, was one of those highly favored places which abound with chronicle and great men. The British and American line had run near it during the war; it had therefore been the scene of marauding and infested with refugees, cow-boys, and all kinds of border chivalry. Just sufficient time had elapsed to enable each storyteller to dress up his tale with a little becoming fiction, and in the indistinctness of his recollection to make himself the hero of every exploit.

There was the story of Doffue Martling, a large blue-bearded Dutchman, who had nearly taken a British frigate with an old iron nine-pounder from a mud breastwork, only that his gun burst at the sixth discharge. And there was an old gentleman who shall be nameless, being too rich a mynheer to be lightly mentioned, who, in the battle of Whiteplains, being an excellent master of defence, parried a musket-ball with a small sword, insomuch that he absolutely felt it whiz round the blade and glance off at the hilt: in proof of which he was ready at any time to show the sword, with the hilt a little bent. There were several more that had been equally great in the field, not one of whom but was persuaded that he had a considerable hand in bringing the war to a happy termination.

But all these were nothing to the tales of ghosts and apparitions that succeeded. The neighborhood is rich in legendary treasures of the kind. Local tales and superstitions thrive best in these sheltered, long-settled retreats but are trampled under foot by the shifting throng that forms the population of most of our country places. Besides, there is no encouragement for ghosts in most of our villages, for they have scarcely had time to finish their first nap and turn themselves in their graves before their surviving friends have travelled away from the neighborhood; so that when they turn out at night to walk their rounds they have no acquaintance left to call upon. This is perhaps the reason why we so seldom hear of ghosts except in our long-established Dutch communities.

The immediate causes however, of the prevalence of supernatural stories in these parts, was doubtless owing to the vicinity of Sleepy Hollow. There was a contagion in the very air that blew from that haunted region; it breathed forth an atmosphere of dreams and fancies infecting all the land. Several of the Sleepy Hollow people were present at Van Tassel’s, and, as usual, were doling out their wild and wonderful legends. Many dismal tales were told about funeral trains and mourning cries and wailings heard and seen about the great tree where the unfortunate Major Andre was taken, and which stood in the neighborhood. Some mention was made also of the woman in white that haunted the dark glen at Raven Rock, and was often heard to shriek on winter nights before a storm, having perished there in the snow. The chief part of the stories, however, turned upon the favorite spectre of Sleepy Hollow, the headless horseman, who had been heard several times of late patrolling the country, and, it was said, tethered his horse nightly among the graves in the churchyard.

The sequestered situation of this church seems always to have made it a favorite haunt of troubled spirits. It stands on a knoll surrounded by locust trees and lofty elms, from among which its decent whitewashed walls shine modestly forth, like Christian purity beaming through the shades of retirement. A gentle slope descends from it to a silver sheet of water bordered by high trees, between which peeps may be caught at the blue hills of the Hudson. To look upon its grass-grown yard, where the sunbeams seem to sleep so quietly, one would think that there at least the dead might rest in peace. On one side of the church extends a wide woody dell, along, which raves a large brook among broken rocks and trunks of fallen trees. Over a deep black part of the stream, not far from the church, was formerly thrown a wooden bridge; the road that led to it and the bridge itself were thickly shaded by overhanging trees, which cast a gloom about it even in the daytime, but occasioned a fearful darkness at night. Such was one of the favorite haunts of the headless horseman, and the place where he was most frequently encountered. The tale was told of old Brouwer, a most heretical disbeliever in ghosts, how he met the horseman returning from his foray into Sleepy Hollow, and was obliged to get up behind him; how they galloped over bush and brake, over hill and swamp, until they reached the bridge, when the horseman suddenly turned into a skeleton, threw old Brouwer into the brook, and sprang away over the tree-tops with a clap of thunder.

This story was immediately matched by a thrice-marvellous adventure of Brom Bones, who made light of the galloping Hessian as an arrant jockey. He affirmed that on returning one night from the neighboring village of Sing-Sing he had been over taken by this midnight trooper; that he had offered to race with him for a bowl of punch, and should have won it too, for Daredevil beat the goblin horse all hollow, but just as they came to the church bridge the Hessian bolted and vanished in a flash of fire.

All these tales, told in that drowsy undertone with which men talk in the dark, the countenances of the listeners only now and then receiving a casual gleam from the glare of a pipe, sank deep in the mind of Ichabod. He repaid them in kind with large extracts from his invaluable author, Cotton Mather, and added many marvellous events that had taken place in his native state of Connecticut and fearful sights which he had seen in his nightly walks about Sleepy Hollow.

The revel now gradually broke up. The old farmers gathered together their families in their wagons, and were heard for some time rattling along the hollow roads and over the distant hills. Some of the damsels mounted on pillions behind their favorite swains, and their light-hearted laughter, mingling with the clatter of hoofs, echoed along the silent woodlands, sounding fainter and fainter until they gradually died away, and the late scene of noise and frolic was all silent and deserted. Ichabod only lingered behind, according to the custom of country lovers, to have a tete-a-tete with the heiress, fully convinced that he was now on the high road to success. What passed at this interview I will not pretend to say, for in fact I do not know. Something, however, I fear me, must have gone wrong, for he certainly sallied forth, after no very great interval, with an air quite desolate and chop-fallen. Oh these women! these women! Could that girl have been playing off any of her coquettish tricks? Was her encouragement of the poor pedagogue all a mere sham to secure her conquest of his rival? Heaven only knows, not I! Let it suffice to say, Ichabod stole forth with the air of one who had been sacking a hen-roost, rather than a fair lady’s heart. Without looking to the right or left to notice the scene of rural wealth on which he had so often gloated, he went straight to the stable, and with several hearty cuffs and kicks roused his steed most uncourteously from the comfortable quarters in which he was soundly sleeping, dreaming of mountains of corn and oats and whole valleys of timothy and clover.

It was the very witching time of night that Ichabod, heavy-hearted and crestfallen, pursued his travel homewards along the sides of the lofty hills which rise above Tarry Town, and which he had traversed so cheerily in the afternoon. The hour was as dismal as himself. Far below him the Tappan Zee spread its dusky and indistinct waste of waters, with here and there the tall mast of a sloop riding quietly at anchor under the land. In the dead hush of midnight he could even hear the barking of the watch-dog from the opposite shore of the Hudson; but it was so vague and faint as only to give an idea of his distance from this faithful companion of man. Now and then, too, the long-drawn crowing of a cock, accidentally awakened, would sound far, far off, from some farm-house away among the hills; but it was like a dreaming sound in his ear. No signs of life occurred near him, but occasionally the melancholy chirp of a cricket, or perhaps the guttural twang of a bull-frog from a neighboring marsh, as if sleeping uncomfortably and turning suddenly in his bed.

All the stories of ghosts and goblins that he had heard in the afternoon now came crowding upon his recollection. The night grew darker and darker; the stars seemed to sink deeper in the sky, and driving clouds occasionally had them from his sight. He had never felt so lonely and dismal. He was, moreover, approaching the very place where many of the scenes of the ghost-stories had been laid. In the centre of the road stood an enormous tulip tree which towered like a giant above all the other trees of the neighborhood and formed a kind of landmark. Its limbs were gnarled and fantastic, large enough to form trunks for ordinary trees, twisting down almost to the earth and rising again into the air. It was connected with the tragical story of the unfortunate Andre, who had been taken prisoner hard by, and was universally known by the name of Major Andre’s tree. The common people regarded it with a mixture of respect and superstition, partly out of sympathy for the fate of its ill-starred namesake, and partly from the tales of strange sights and doleful lamentations told concerning it.

As Ichabod approached this fearful tree he began to whistle: he thought his whistle was answered; it was but a blast sweeping sharply through the dry branches. As he approached a little nearer he thought he saw something white hanging in the midst of the tree: he paused and ceased whistling, but on looking more narrowly perceived that it was a place where the tree had been scathed by lightning and the white wood laid bare. Suddenly he heard a groan: his teeth chattered and his knees smote against the saddle; it was but the rubbing of one huge bough upon another as they were swayed about by the breeze. He passed the tree in safety, but new perils lay before him.

About two hundred yards from the tree a small brook crossed the road and ran into a marshy and thickly-wooded glen known by the name of Wiley’s Swamp. A few rough logs, laid side by side, served for a bridge over this stream. On that side of the road where the brook entered the wood a group of oaks and chestnuts, matted thick with wild grape-vines, threw a cavernous gloom over it. To pass this bridge was the severest trial. It was at this identical spot that the unfortunate Andre was captured, and under the covert of those chestnuts and vines were the sturdy yeomen concealed who surprised him. This has ever since been considered a haunted stream, and fearful are the feelings of the schoolboy who has to pass it alone after dark.

As he approached the stream his heart began to thump; he summoned up, however, all his resolution, gave his horse half a score of kicks in the ribs, and attempted to dash briskly across the bridge; but instead of starting forward, the perverse old animal made a lateral movement and ran broadside against the fence. Ichabod, whose fears increased with the delay, jerked the reins on the other side and kicked lustily with the contrary foot: it was all in vain; his steed started, it is true, but it was only to plunge to the opposite side of the road into a thicket of brambles and alder bushes. The schoolmaster now bestowed both whip and heel upon the starveling ribs of old Gunpowder, who dashed forward, snuffing and snorting, but came to a stand just by the bridge with a suddenness that had nearly sent his rider sprawling over his head. Just at this moment a plashy tramp by the side of the bridge caught the sensitive ear of Ichabod. In the dark shadow of the grove on the margin of the brook he beheld something huge, misshapen, black, and towering. It stirred not, but seemed gathered up in the gloom, like some gigantic monster ready to spring upon the traveller.

The hair of the affrighted pedagogue rose upon his head with terror. What was to be done? To turn and fly was now too late; and besides, what chance was there of escaping ghost or goblin, if such it was, which could ride upon the wings of the wind? Summoning up, therefore, a show of courage, he demanded in stammering accents, “Who are you?” He received no reply. He repeated his demand in a still more agitated voice. Still there was no answer. Once more he cudgelled the sides of the inflexible Gunpowder, and, shutting his eyes, broke forth with involuntary fervor into a psalm tune. Just then the shadowy object of alarm put itself in motion, and with a scramble and a bound stood at once in the middle of the road. Though the night was dark and dismal, yet the form of the unknown might now in some degree be ascertained. He appeared to be a horseman of large dimensions and mounted on a black horse of powerful frame. He made no offer of molestation or sociability, but kept aloof on one side of the road, jogging along on the blind side of old Gunpowder, who had now got over his fright and waywardness.

Ichabod, who had no relish for this strange midnight companion, and bethought himself of the adventure of Brom Bones with the Galloping Hessian, now quickened his steed in hopes of leaving him behind. The stranger, however, quickened his horse to an equal pace. Ichabod pulled up, and fell into a walk, thinking to lag behind; the other did the same. His heart began to sink within him; he endeavored to resume his psalm tune, but his parched tongue clove to the roof of his mouth and he could not utter a stave. There was something in the moody and dogged silence of this pertinacious companion that was mysterious and appalling. It was soon fearfully accounted for. On mounting a rising ground, which brought the figure of his fellow-traveller in relief against the sky, gigantic in height and muffled in a cloak, Ichabod was horror-struck on perceiving that he was headless! but his horror was still more increased on observing that the head, which should have rested on his shoulders, was carried before him on the pommel of the saddle. His terror rose to desperation, he rained a shower of kicks and blows upon Gunpowder, hoping by a sudden movement to give his companion the slip; but the spectre started full jump with him. Away, then, they dashed through thick and thin, stones flying and sparks flashing at every bound. Ichabod’s flimsy garments fluttered in the air as he stretched his long lank body away over his horse’s head in the eagerness of his flight.

They had now reached the road which turns off to Sleepy Hollow; but Gunpowder, who seemed possessed with a demon, instead of keeping up it, made an opposite turn and plunged headlong down hill to the left. This road leads through a sandy hollow shaded by trees for about a quarter of a mile, where it crosses the bridge famous in goblin story, and just beyond swells the green knoll on which stands the whitewashed church.

As yet the panic of the steed had given his unskillful rider an apparent advantage in the chase; but just as he had got halfway through the hollow the girths of the saddle gave away and he felt it slipping from under him. He seized it by the pommel and endeavored to hold it firm, but in vain, and had just time to save himself by clasping old Gunpowder round the neck, when the saddle fell to the earth, and he heard it trampled under foot by his pursuer. For a moment the terror of Hans Van Ripper’s wrath passed across his mind, for it was his Sunday saddle; but this was no time for petty fears; the goblin was hard on his haunches, and (unskilled rider that he was) he had much ado to maintain his seat, sometimes slipping on one side, sometimes on another, and sometimes jolted on the high ridge of his horse’s backbone with a violence that he verily feared would cleave him asunder.

An opening in the trees now cheered him with the hopes that the church bridge was at hand. The wavering reflection of a silver star in the bosom of the brook told him that he was not mistaken. He saw the walls of the church dimly glaring under the trees beyond. He recollected the place where Brom Bones’ ghostly competitor had disappeared. “If I can but reach that bridge,” thought Ichabod, “I am safe.” Just then he heard the black steed panting and blowing close behind him; he even fancied that he felt his hot breath. Another convulsive kick in the ribs, and old Gunpowder sprang upon the bridge; he thundered over the resounding planks; he gained the opposite side; and now Ichabod cast a look behind to see if his pursuer should vanish, according to rule, in a flash of fire and brimstone. Just then he saw the goblin rising in his stirrups, and in the very act of hurling his head at him. Ichabod endeavored to dodge the horrible missile, but too late. It encountered his cranium with a tremendous crash; he was tumbled headlong into the dust, and Gunpowder, the black steed, and the goblin rider passed by like a whirlwind.

The next morning the old horse was found, without his saddle and with the bridle under his feet, soberly cropping the grass at his master’s gate. Ichabod did not make his appearance at breakfast; dinner-hour came, but no Ichabod. The boys assembled at the school-house and strolled idly about the banks of the brook but no schoolmaster. Hans Van Ripper now began to feel some uneasiness about the fate of poor Ichabod and his saddle. An inquiry was set on foot, and after diligent investigation they came upon his traces. In one part of the road leading to the church was found the saddle trampled in the dirt; the tracks of horses’ hoofs, deeply dented in the road and evidently at furious speed, were traced to the bridge, beyond which, on the bank of a broad part of the brook, where the water ran deep and black, was found the hat of the unfortunate Ichabod, and close beside it a spattered pumpkin.

The brook was searched, but the body of the schoolmaster was not to be discovered. Hans Van Ripper, as executor of his estate, examined the bundle which contained all his worldly effects. They consisted of two shirts and a half, two stocks for the neck, a pair or two of worsted stockings, an old pair of corduroy small-clothes, a rusty razor, a book of psalm tunes full of dog’s ears, and a broken pitch-pipe. As to the books and furniture of the school-house, they belonged to the community, excepting Cotton Mather’s History of Witchcraft, a New England Almanac, and a book of dreams and fortune-telling; in which last was a sheet of foolscap much scribbled and blotted in several fruitless attempts to make a copy of verses in honor of the heiress of Van Tassel. These magic books and the poetic scrawl were forthwith consigned to the flames by Hans Van Ripper, who from that time forward determined to send his children no more to school, observing that he never knew any good come of this same reading and writing. Whatever money the schoolmaster possessed—and he had received his quarter’s pay but a day or two before—he must have had about his person at the time of his disappearance.

The mysterious event caused much speculation at the church on the following Sunday. Knots of gazers and gossips were collected in the churchyard, at the bridge, and at the spot where the hat and pumpkin had been found. The stories of Brouwer, of Bones, and a whole budget of others were called to mind, and when they had diligently considered them all, and compared them with the symptoms of the present case, they shook their heads and came to the conclusion that Ichabod had been carried off by the galloping Hessian. As he was a bachelor and in nobody’s debt, nobody troubled his head any more about him, the school was removed to a different quarter of the hollow and another pedagogue reigned in his stead.

It is true an old farmer, who had been down to New York on a visit several years after, and from whom this account of the ghostly adventure was received, brought home the intelligence that Ichabod Crane was still alive; that he had left the neighborhood, partly through fear of the goblin and Hans Van Ripper, and partly in mortification at having been suddenly dismissed by the heiress; that he had changed his quarters to a distant part of the country, had kept school and studied law at the same time, had been admitted to the bar, turned politician, electioneered, written for the newspapers, and finally had been made a justice of the Ten Pound Court. Brom Bones too, who shortly after his rival’s disappearance conducted the blooming Katrina in triumph to the altar, was observed to look exceedingly knowing whenever the story of Ichabod was related, and always burst into a hearty laugh at the mention of the pumpkin; which led some to suspect that he knew more about the matter than he chose to tell.

The old country wives, however, who are the best judges of these matters, maintain to this day that Ichabod was spirited away by supernatural means; and it is a favorite story often told about the neighborhood round the intervening fire. The bridge became more than ever an object of superstitious awe, and that may be the reason why the road has been altered of late years, so as to approach the church by the border of the mill-pond. The schoolhouse, being deserted, soon fell to decay, and was reported to be haunted by the ghost of the unfortunate pedagogue; and the plough-boy, loitering homeward of a still summer evening, has often fancied his voice at a distance chanting a melancholy psalm tune among the tranquil solitudes of Sleepy Hollow.

POSTSCRIPT FOUND IN THE HANDWRITING OF MR. KNICKERBOCKER.

The preceding tale is given almost in the precise words in which I heard it related at a Corporation meeting of the ancient city of Manhattoes, at which were present many of its sagest and most illustrious burghers. The narrator was a pleasant, shabby, gentlemanly old fellow in pepper-and-salt clothes, with a sadly humorous face, and one whom I strongly suspected of being poor, he made such efforts to be entertaining. When his story was concluded there was much laughter and approbation, particularly from two or three deputy aldermen who had been asleep the greater part of the time. There was, however, one tall, dry-looking old gentleman, with beetling eyebrows, who maintained a grave and rather severe face throughout, now and then folding his arms, inclining his head, and looking down upon the floor, as if turning a doubt over in his mind. He was one of your wary men, who never laugh but upon good grounds—when they have reason and the law on their side. When the mirth of the rest of the company had subsided and silence was restored, he leaned one arm on the elbow of his chair, and sticking the other akimbo, demanded, with a slight but exceedingly sage motion of the head and contraction of the brow, what was the moral of the story and what it went to prove. The story-teller, who was just putting a glass of wine to his lips as a refreshment after his toils, paused for a moment, looked at his inquirer with an air of infinite deference, and, lowering the glass slowly to the table, observed that the story was intended most logically to prove—

“That there is no situation in life but has its advantages and pleasures—provided we will but take a joke as we find it;

“That, therefore, he that runs races with goblin troopers is likely to have rough riding of it.

“Ergo, for a country schoolmaster to be refused the hand of a Dutch heiress is a certain step to high preferment in the state.”

The cautious old gentleman knit his brows tenfold closer after this explanation, being sorely puzzled by the ratiocination of the syllogism, while methought the one in pepper-and-salt eyed him with something of a triumphant leer. At length he observed that all this was very well, but still he thought the story a little on the extravagant—there were one or two points on which he had his doubts.

“Faith, sir,” replied the story-teller, “as to that matter, I don’t believe one-half of it myself.”

D. K.

4.3.2 Reading and Review Questions

1. In The Sketch Book of Geoffrey Crayon, Gent., how does the author’s account of himself situate Americans within the larger world, situate the author with those of the Old World? How does the author come to the subject matter of his sketch book?
2. What role does nature, or the wild, play in “Rip Van Winkle?” What’s Rip Van Winkle’s relationship with nature?
3. Why do the tales and myths in Rip Van Winkle connect with the Dutch rather than with Native American? How does the Manitou Spirit affect the story? What role, if any, does the Manitou Spirit play in Rip Van Winkle’s story? How do Native American legends connect with those of the Dutch?
4. Why does Rip Van Winkle awaken to a post-Revolutionary America, do you think?
5. Why does Irving connect Ichabod Crane in “The Legend of Sleepy Hollow” with images of consumption and consumerism? To what effect? How does Ichabod Crane compare with Brom Bones? Why?

4.4 JAMES FENIMORE COOPER

(1789–1851)

James Fenimore Cooper, author of the Leatherstocking novels, beginning with The Pioneers (1823), and seafaring tales like The Pathfinder (1840), was himself a pioneer and pathfinder for later writers like Herman Melville and Mark Twain. Cooper dramatized unique American experiences, such as the fast vanishing wilderness, and unique American characters, such as Natty Bumpo, who was based in part on the explorer Daniel Boone (1734–1820). Influenced by the historical romances of Sir Walter Scott, Cooper wrote of the uncommon common man, sprung almost from untouched nature itself but certainly from the fast-changing American landscape, in a time and place where he seemed an anachronism but also a touchstone of American ideals.

Image 4.2 | James Fenimore Cooper

Artist | Unknown

Source | Wikimedia Commons

License | Public Domain

Cooper was born into a well-to-do family, growing up in Cooperstown, a frontier village on the southern shore of Ostego Lake developed by his father William Cooper (1754–1809). William Cooper was a judge and member of Congress who, after Fenimore Cooper was expelled from Yale for misconduct (perhaps a brawl), would obtain a position for him in the United States Navy. After William’s death, Cooper inherited part of his father’s large fortune. He left the Navy in 1808 and married Susan Augusta de Lancey—daughter of a wealthy Westchester family— three years later. He turned to writing to recoup financial losses, likely due to his own poor management.

After a poor showing in Precaution (1820), a novel of manners, Cooper found his stride in The Spy (1821), a historical novel set during the American Revolution. He did not plan to write the Leatherstocking novels as a series, but The Pioneers was so popular that he followed it three years later with The Last of the Mohicans (1826). Set during the French and Indian War, this novel has a quality of nostalgia for chivalry embodied in the simple nobility of Natty Bumpo and his friendship with the Native American Chingachgook. It also considers such social issues as miscegenation and racial conflict. In much of his work, Cooper exalted the American way of life, democracy, and individual rights. Yet he faced unpleasant truths about America, including growing demagoguery, unfair property rights, and too-rapid urbanization.

From 1826 to 1833, Cooper lived in Europe, where he was acclaimed as “the American Scott.” He wrote novels set in medieval Europe and contrasted American and European governments in travelogues, including his Gleanings in Europe series (1836–1838). This attention to Europe tarnished Cooper’s reputation in America, yet he continued to write prolifically until his death in Cooperstown in 1851.

4.4.1 The Pioneers

(1823)

Volume I, Chapter I

See, Winter comes, to rule the varied year,

Sullen and sad, with all his rising train;

Vapours, and clouds, and storms.—

Thompson.

Near the centre of the great State of New-York lies an extensive district of country, whose surface is a succession of hills and dales, or, to speak with greater deference to geographical definitions, of mountains and valleys. It is among these hills that the Delaware takes its rise; and flowing from the limpid lakes and thousand springs of this country, the numerous sources of the mighty Susquehanna meander through the valleys, until, uniting, they form one of the proudest streams of which the old United States could boast. The mountains are generally arable to the top, although instances are not wanting, where the sides are jutted with rocks, that aid greatly in giving that romantic character to the country, which it so eminently possesses. The vales are narrow, rich, and cultivated; with a stream uniformly winding through each, now gliding peacefully under the brow on one of the hills, and then suddenly shooting across the plain, to wash the feet of its opposite rival. Beautiful and thriving villages are found interspersed along the margins of the small lakes, or situated at those points of the streams which are favourable to manufacturing; and neat and comfortable farms, with every indication of wealth about them, are scattered profusely through the vales, and even to the mountain tops. Roads diverge in every direction, from the even and graceful bottoms of the valleys, to the most rugged and intricate passes of the hills. Academies and minor edifices for the encouragement of learning, meet the eye of the stranger, at every few miles, as he winds his way through this uneven territory; and places for the public worship of God abound with that frequency which characterizes a moral and reflecting people, and with that variety of exterior and canonical government which flows from unfettered liberty of conscience. In short, the whole district is hourly exhibiting how much can be done, in even a rugged country, and with a severe climate, under the dominion of mild laws, and where every man feels a direct interest in the prosperity of a commonwealth, of which he knows himself to form a distinct and independent part. The expedients of the pioneers who first broke ground in the settlement of this country, are succeeded by the permanent improvements of the yeoman, who intends to leave his remains to moulder under the sod which he tills, or, perhaps, of the son, who, born in the land, piously wishes to linger around the grave of his father. Only forty years have passed since this whole territory was a wilderness.

Very soon after the establishment of the independence of the States by the peace of 1783, the enterprise of their citizens was directed to a development of the natural advantages of their widely extended dominions. Before the war of the revolution the inhabited parts of the colony of New-York were limited to less than a tenth of her possessions. A narrow belt of country, extending for a short distance on either side of the Hudson, with a similar occupation of fifty miles on the banks of the Mohawk, together with the islands of Nassau and Staten, and a few insulated settlements on chosen land along the margins of streams, composed the country, that was then inhabited by less than two hundred thousand souls. Within the short period we have mentioned, her population has spread itself over five degrees of latitude and seven of longitude, and has swelled to the powerful number of nearly a million and a half, who are maintained in abundance, and can look forward to ages before the evil day must arrive when their possessions will become unequal to their wants.

Our tale begins in 1793, about seven years after the commencement of one of the earliest of those settlements, which have conduced to effect that magical change in the power and condition of the state, to which we have alluded.

It was near the setting of the sun, on a clear, cold day in December of that year, when a sleigh was moving slowly up one of the mountains in the district which we have described. The day had been fine for the season, and but two or three large clouds, whose colour seemed brightened by the light reflected from the mass of snow that covered the earth, floated in a sky of the purest blue. The road wound along the brow of a precipice, and on one side was upheld by a foundation of logs, piled for many feet, one upon the other, while a narrow excavation in the mountain, in the opposite direction, had made a passage of sufficient width for the ordinary travelling of that day. But logs, excavation, and every thing that did not reach for several feet above the earth, lay promiscuously buried under the snow. A single track, barely wide enough to receive the sleigh, denoted the route of the highway, and this was sunken near two feet below the surrounding surface. In the vale, which lay at a distance of several hundred feet beneath them, there was what in the language of the country was called a clearing, and all the usual improvements of a new settlement; these even extended up the hill to the point where the road turned short and ran across the level land, which lay on the summit of the mountain; but the summit itself yet remained a forest. There was glittering in the atmosphere, as if it were filled with innumerable shining particles, and the noble bay horses that drew the sleigh were covered, in many parts, with a coat of frost. The vapour from their nostrils was seen to issue like smoke; and every object in the view, as well as every arrangement of the travellers, denoted the depth of a winter in the mountains. The harness, which was of a deep dull black, differing from the glossy varnishing of the present day, was ornamented with enormous plates and buckles of brass, that shone like gold in those transient beams of the sun, which found their way obliquely through the tops of the trees. Huge saddles, studded with nails of the same material, and fitted with cloths that admirably served as blankets to the shoulders of the animals, supported four high, square-topped turrets, through which the stout reins led from the mouths of the horses to the hands of the driver, who was a negro, of apparently twenty years of age. His face, which nature had colored with a glistening black, was now mottled with the cold, and his large shining eyes were moistened with a liquid that flowed from the same cause; still, there was a smiling expression of good humour in his happy countenance, that was created by the thoughts of his home, and a Christmas fireside, with its Christmas frolics. The sleigh was one of those large, comfortable, old-fashioned conveyances, which would admit a whole family within its bosom, but which now contained only two passengers besides the driver. Its outside was of a modest green, and its inside of a fiery red, that was intended to convey the idea of heat in that cold climate. Large buffalo skins, trimmed around the edges with red cloth, cut into festoons, covered the back of the sleigh, and were spread over its bottom, and drawn up around the feet of the travellers—one of whom was a man of middle age and the other a female, just entering upon womanhood. The former was of a large stature; but the precautions he had taken to guard against the cold, left but little of his person exposed to view. A great-coat, that was abundantly ornamented, if it were not made more comfortable, by a profusion of furs, enveloped the whole of his figure, excepting the head, which was covered with a cap of martin skins, lined with morocco, the sides of which were made to fall, if necessary, and were now drawn close over the ears, and were fastened beneath his chin with a black riband; its top was surmounted with the tail of the animal whose skin had furnished the materials for the for the cap, which fell back not ungracefully, a few inches behind the head. From beneath this masque were to be seen part of a fine, manly face, and particularly a pair of expressive, large blue eyes, that promised extraordinary intellect, covert humour, and great benevolence. The form of his companion was literally hid beneath the multitude and variety of garments which she wore. There were furs and silks peeping from under a large camblet cloak, with a thick flannel lining, that, by its cut and size, was evidently intended for a masculine wearer. A huge hood of black silk, that was quilted with down, concealed the whole of her head, except at a small opening in front for breath, through which occasionally sparkled a pair of animated eyes of the deepest black.

Both the father and daughter (for such was the connexion between the two travellers) were too much occupied with their different reflections to break a stillness, that received little or no interruption from the easy gliding of the sleigh, by the sound of their voices. The former was thinking of the wife that had held this their only child to her bosom, when, four years before, she had reluctantly consented to relinquish the society of her daughter, in order that the latter might enjoy the advantages which the city could afford to her education. A few months afterwards death had deprived him of the remaining companion of his solitude; but still he had enough real regard for his child, not to bring her into the comparative wilderness in which he dwelt, until the full period had expired, to which he had limited her juvenile labours. The reflections of the daughter were less melancholy, and mingled with a pleased astonishment at the novel scenery that she met at every turn in the road.

The mountain on which they were journeying was covered with pines, that rose without a branch seventy or eighty feet, and which frequently towered to an additional height, that more than equalled that elevation. Through the innumerable vistas that opened beneath the lofty trees, the eye could penetrate until it was met by a distant inequality in the ground, or was stopped by a view of the summit of the mountain which lay on the opposite side of the valley to which they were hastening. The dark trunks of the trees rose from the pure white of the snow, in regularly formed shafts, until, at a great height, their branches shot forth their horizontal limbs, that were covered with the meager foliage of an evergreen, affording a melancholy contrast to the torpor of nature below. To the travellers there seemed to be no wind; but these pines waved majestically at their topmost boughs, sending forth a dull, sighing sound, that was quite in consonance with the scene.

The sleigh had glided for some distance along the even surface, and the gaze of the female was bent in inquisitive, and, perhaps, timid glances, into the recesses of the forest, which were lighted by the unsullied covering of the earth, when a loud and continued howling was heard, pealing under the long arches of the woods, like the cry of a numerous pack of hounds. The instant the sounds reached the ear of the gentleman, whatever might have been the subject of his meditations, he forgot it; for he cried aloud to the black—

“Hold up, Aggy; there is old Hector; I should know his bay among ten thousand. The Leather-stocking has put his hounds into the hills this clear day, and they have started their game, you hear. There is a deer-track a few rods ahead;—and now, Bess, if thou canst muster courage enough to stand fire, I will give thee a saddle for thy Christmas dinner.”

The black drew up, with a cheerful grin upon his chilled features, and began thrashing his arms together, in order to restore the circulation to his fingers, while the speaker stood erect, and, throwing aside his outer covering, stept from the sleigh upon a bank of snow, which sustained his weight without yielding more than an inch or two. A storm of sleet had fallen and frozen upon the surface a few days before, and but a slight snow had occurred since to purify, without weakening its covering.

In a few moments the speaker succeeded in extricating a double-barrelled fowling-piece from amongst a multitude of trunks and bandboxes. After throwing aside the thick mittens which had encased his hands, that now appeared in a pair of leather gloves tipped with fur, he examined his priming, and was about to move forward, when the light bounding noise of an animal plunging through the woods was heard, and directly and a fine buck darted into the path, a short distance ahead of him. The appearance of the animal was sudden, and his flight inconceivably rapid; but the traveller appeared to be too keen a sportsman to be disconcerted by either. As it came first into view he raised the fowling-piece to his shoulder and, with a practised eye and steady hand, drew a trigger; but the deer dashed forward undaunted, and apparently unhurt. Without lowering his piece, the traveller turned its muzzle toward his intended victim, and fired again. Neither discharge, however, seemed to have taken effect.

The whole scene had passed with a rapidity that confused the female, who was unconsciously rejoicing in the escape of the buck, as he rather darted like a meteor, than ran across the road before her, when a sharp, quick sound struck her ear, quite different from the full, round reports of her father’s gun, but still sufficiently distinct to be known as the concussion produced by fire-arms. At the same instant that she heard this unexpected report, the buck sprang from the snow, to a great height in the air, and directly a second discharge, similar in sound to the first, followed, when the animal came to the earth, falling headlong, and rolling over on the crust once of twice with its own velocity. A loud shout was given by the unseen marksman, as triumphing in his better aim; and a couple of men instantly appeared from behind the trunks of two of the pines, where they had evidently placed themselves in expectation of the passage of the deer.

“Ha! Natty, had I known you were in ambush, I would not have fired,” cried the traveller, moving towards the spot where the deer lay—near to which he was followed by the delighted black, with the sleigh; “but the sound of old Hector was too exhilarating to let me be quiet; though I hardly think I struck him, either.”

“No—no—Judge,” returned the hunter, with an inward chuckle, and with that look of exultation, that indicates a consciousness of superior skill; “you burnt your powder, only to warm your nose this cold evening. Did ye think to stop a full-grown buck, with Hector and the slut open upon him, within sound, with that robin pop-gun in your hand? There’s plenty of pheasants amongst the swamps; and the snow birds are flying round your own door, where you may feed them with crumbs, and shoot enough for a potpie any day; but if you’re for a buck, or a little bear’s meat, Judge, you’ll have to take the long rifle, with a greased wadding, or you’ll waste more powder than you’ll fill stomachs, I’m thinking.”

As the speaker concluded, he drew his bare hand across the bottom of his nose, and again opened his enormous mouth with a kind of inward laugh.

“The gun scatters well, Natty, and has killed a deer before now,” said the traveller, smiling good-humouredly. “One barrel was charged with buck shot; but the other was loaded for birds only.—Here are two hurts that he has received; one through the neck, and the other directly through the heart. It is by no means certain, Natty, but I gave him one of the two.

“Let who will kill him,” said the hunter, rather surily, “I suppose the cretur is to be eaten.” So saying, he drew a large knife from a leathern sheath, which was stuck through his girdle or sash, and cut the throat of the animal, “If there is two balls through the deer, I want to know if there wasn’t two rifles fired—besides, who ever saw such a ragged hole from a smooth-bore, as this is through the neck?—and you will own yourself, Judge, that the buck fell at the last shot, which was sent from a truer and a younger hand than your’n or mine ‘ither; but for my part, although I am a poor man, I can live without the venison, but I don’t love to give up my lawful dues in a free country. Though, for the matter of that, might often makes right here, as well as in the old country, for what I can see.”

An air of sullen dissatisfaction pervaded the manner of the hunter during the whole of this speech; yet he thought it prudent to utter the close of the sentence in such an under tone as to leave nothing audible but the grumbling sounds of his voice.

“Nay, Natty,” rejoined the traveller, with undisturbed good humour, “it is for the honour that I contend. A few dollars will pay for the venison; but what will requite me for the lost honour of a buck’s tail in my cap? Think, Natty, how I should triumph over that quizzing dog, Dick Jones, who has failed seven times this season already, and has only brought in one wood-chuck and a few gray squirrels.”

“Ah! The game is becoming hard to find, indeed, Judge, with your clearings and betterments,” said the old hunter, with a kind of disdainful resignation. “The time has been, when I have thirteen deer, without counting the fa’ns standing in the door of my own hut;—and for bear’s meat, if one wanted a ham or so from the cretur, he had only to watch a-nights, and he could shoot one by moonlight, through the cracks of the logs; no fear of his over-sleeping himself, n’ither, for the howling of the wolves was sartin to keep his eyes open. There’s old Hector,”—patting with affection a tall hound, of black and yellow spots, with white belly and legs, that just then came in on the scent, accompanied by the slut he had mentioned; “see where the wolves bit his throat, the night I druve them from the venison I was smoking on the chimbey top—that dog is more to be trusted nor many a Christian man; for he never forgets a friend, and loves the hand that gives him bread.”

There was a peculiarity in the manner of the hunter, that struck the notice of the young female, who had been a close and interested observer of his appearance and equipments, from the moment he first came into view. He was tall, and so meagre as to make him seem above even the six feet that he actually stood in his stockings. On his head, which was thinly covered with lank, sandy hair, he wore a cap made of fox-skin, resembling in shape the one we have already described, although much inferior in finish and ornaments. His face was skinny and thin almost to emaciation; but yet bore no signs of disease;—on the contrary, it had every indication of the most robust and enduring health. The cold and the exposure had, together, given it a colour of uniform red; his gray eyes were glancing under a pair of shaggy brows, that overhung them in long hairs of gray mingled with their natural hue; his scraggy neck was bare, and burnt to the same tint with his face; though a small part of a shirt collar, made of the country check, was to be seen above the over-dress he wore. A kind of coat, made of dressed deer-skin, with the hair on, was belted close to his lank body, by a girdle of coloured worsted. On his feet were deer-skin moccasins, ornamented with porcupines’ quills, after the manner of the Indians, and his limbs were guarded with long leggings of the same material as the moccasins, which, gartering over the knees of his tarnished buck-skin breeches, had obtained for him, among the settlers, the nick-name of Leather-stocking, notwithstanding his legs were protected beneath, in winter, by thick garments of woollen, duly made of good blue yarn. Over his left shoulder was slung a belt of deer-skin, from which depended an enormous ox horn, so thinly scraped, as to discover the dark powder that it contained. The larger end was fitted ingeniously and securely with a wooden bottom, and the other was stopped tight by a little plug. A leathern pouch hung before him, from which, as he concluded his last speech, he took a small measure, and, filling it accurately with powder, he commenced reloading the rifle, which as its butt rested on the snow before him, reached nearly to the top of his fox-skin cap.

The traveller had been closely examining the wounds during these movements, and now, without heeding the ill humour of the hunter’s manner, he exclaimed—

“I would fain establish a right, Natty, to the honour of this capture; and surely if the hit in the neck be mine it is enough; for the shot in the heart was unnecessary— what we call an act of supererogation, Leather-stocking.”

“You may call it by what larned name you please, Judge,” said the hunter, throwing his rifle across his left arm, and knocking up a brass lid in the breech, from which he took a small piece of greased leather, and wrapping a ball in it, forced them down by main strength on the powder, where he continued to pound them while speaking. “It’s far easier to call names, than to shoot a buck on the spring; but the cretur came by his end from a younger hand than ‘ither your’n or mine, as I said before.”

“What say you, my friend,” cried the traveller, turning pleasantly to Natty`s companion; “shall we toss up this dollar for the honour, and you keep the silver if you lose —what say you, friend?”

“That I killed the deer,” answered the young man, with a little haughtiness, as he leaned on another long rifle similar to that of Natty’s.

“Here are two to one, indeed,” replied the Judge, with a smile; “I am out voted— overruled, as we say on the bench. There is Aggy, he can’t vote being a slave; and Bess is a minor—so I must even make the best of it. But you’ll sell me the venison; and the deuse is in it, but I make a good story about its death.”

“The meat is none of mine to sell,” said Leather-stocking, adopting a little of his companion’s hauteur; “for my part, I have known animals travel days with shots in the neck, and I’m none of them who’ll rob a man of his rightful dues.”

“You are tenacious of your rights, this cold evening, Natty,” returned the Judge, with unconquerable good nature; “but what say you, young man, will three dollars pay you for the buck?”

“First let us determine the question of right to the satisfaction of us both,” said the youth, firmly but respectfully, and with a pronunciation and language vastly superior to his appearance; “with how many shot did you load your gun?”

“With five, sir,” said the Judge, gravely, a little struck with the other`s manner; “are they not enough to slay a buck like this?”

“One would do it; but,” moving to the tree from behind which he had appeared, “you know, sir, you fired in this direction—here are four of the bullets in the tree.”

The Judge examined the fresh marks in the rough bark of the pine, and, shaking his head, said with a laugh—

“You are making out the case against yourself, my young advocate—where is the fifth?”

“Here,” said the youth, throwing aside the rough over-coat that he wore, and exhibiting a hole in his under garment, through which large drops of blood were oozing.

“Good God!” exclaimed the Judge, with horror; “have I been trifling here about an empty distinction, and a fellow-creature suffering from my hands without a murmur? But hasten—quick—get into my sleigh—it is but a mile to the village, where surgical aid can be obtained;—all shall be done at my expense, and thou shalt live with me until thy wound is healed—ay, and forever afterwards, too.”

“I thank you, sir, for your good intentions, but must decline your offer. I have a friend who would be uneasy were he to hear that I am hurt and away from him. The injury is but slight, and the bullet has missed the bones; but I believe, sir, you will now admit my title to the venison.”

“Admit it!” repeated the agitated Judge; ‘I here give thee a right to shoot deer, or bears, or anything thou pleasest in my woods, for ever. Leather-stocking is the only other man that I have granted the same privilege to; and the time is coming when it will be of value. But I buy your deer—here, this bill will pay thee, both for thy shot and my own.”

The old hunter gathered his tall person up into an air of pride, during this dialogue, and now muttered in an under tone—

“There’s them living who say, that Nathaniel Bumppo’s right to shoot in these hills, is of older date than Marmaduke Temple’s right to forbid him. But if there’s a law about it at all, though who ever heard tell of a law, that a man should’nt kill deer where he pleased!—but if there is a law at all, it should be to keep people from the use of smooth-bores. A body never knows where his lead will fly, when he pulls the trigger of one of them fancified fire-arms.”

Without attending to the soliloquy of Natty, the youth bowed his head silently to the offer of the bank note, and replied—

“Excuse me, sir, I have need of the venison.”

“But this will buy you many deer,” said the judge; “take it, I entreat you,” and lowering his voice to a whisper, he added—”it is for a hundred dollars.”

For an instant only, the youth seemed to hesitate, and then, blushing even through the high colour that the cold had given to his cheeks, as if with inward shame at his own weakness, he again proudly declined the offer.

During this scene the female arose, and, regardless of the cold air, she threw back the hood which concealed her features, and now spoke, with great earnestness—

“Surely, surely—young man—sir—you would not pain my father so much as to have him think that he leaves a fellow-creature in this wilderness, whom his own hand has injured. I entreat you will go with us, and receive medical aid for your hurts.”

Whether his wound became more painful, or there was something irresistible in the voice and manner of the fair pleader for her father’s feelings, we know not, but the haughty distance of the young man’s manner was sensibly softened by this appeal, and he stood, in apparent doubt, as if reluctant to comply with, and yet unwilling to refuse her request. The judge, for such being his office, must, in future, be his title, watched, with no little interest, the display of this singular contention in the feelings of the youth, and advancing, kindly took his hand, and, as he pulled him gently toward the sleigh, urged him to enter it.

“There is no human aid nearer than Templeton,” he said; “and the hut of Natty is full three miles from this;—come—come, my young friend, go with us, and let the new doctor look to this shoulder of thine. Here is Natty will take the tidings of thy welfare to thy friend; and should’st thou require it, thou shalt be returned to thy home in the morning.”

The young man succeeded in extricating his hand from the warm grasp of the judge, but continued to gaze on the face of the female, who, regardless of the cold was still standing with her fine features exposed, which expressed feelings that eloquently seconded the request of her father. Leather-stocking stood, in the mean time, leaning upon his long rifle, with his head turned a little to one side, as if engaged in deep and sagacious musing; when, having apparently satisfied his doubts, by revolving the subject in his mind, he broke silence—

“It may be best to go, lad, after all; for if the shot hangs under the skin, my hand is getting too old to be cutting into human flesh, as I once used to could. Though some thirty years agone, in the old war, when I was out under Sir William, I travelled seventy miles alone in the howling wilderness, with a rifle bullet in my thigh, and then cut it out with my own jack-knife. Old Indian John knows the time well. I met him with a party of the Delawares, on the trail of the Iroquois, who had been down and taken five scalps on the Schoharie. But I made a mark on the red-skin that I’ll warrant he carried to his grave. I took him on the posteerum, saving the lady’s presence, as he got up from the amboosh, and rattled three buck shot into his naked hide, so close, that you might have laid a broad joe upon them all—” here Natty stretched out his long neck, and straightened his body, as he opened his mouth, which exposed a single tusk of yellow bone, while his eyes, his face, even his whole frame, seemed to laugh, although no sound was emitted, except a kind of thick hissing, as he inhaled his breath in quavers. “I had lost my bullet mould in crossing the Oneida outlet, and so was true, and did’nt scatter like your two-legged thing there, Judge, which don’t do, I find, to hunt in company with.”

Natty’s apology to the delicacy of the young lady was unnecessary, for, while he was speaking, she was too much employed in helping her father to remove certain articles of their baggage to hear him. Unable to resist the kind urgency of the travellers any longer, the youth, though still with an unaccountable reluctance expressed in his manner, suffered himself to be persuaded to enter the sleigh. The black with the aid of his master threw the buck across the baggage, and entering the vehicle themselves, the judge invited the hunter to do so likewise.

“No—no—” said the old man, shaking his head; “I have work to do at home this Christmas eve—drive on with the boy, and let your doctor look to the shoulder; though if he will only cut out the shot, I have yarbs that will heal the wound quicker than all his foreign ‘intments.” He turned, and was about to move off, when, suddenly recollecting himself, he again faced the party, and added—”If you see anything of Indian John, about the foot of the lake, you had better take him with you, and let him lend the doctor a hand; for old as he is, he is curious at cuts and bruises, and it’s likelier than not he’ll be in with brooms to sweep your Christmas ha’arths.”

“Stop—stop,” cried the youth, catching the arm of the black as he prepared to urge his horses forward; “Natty—you need say nothing of the shot, nor of where I am going—remember, Natty, as you love me.”

“Trust old Leather-stocking,” returned the hunter, significantly; “he hasn’t lived forty years in the wilderness, and not larnt from the savages how to hold his tongue—trust to me, lad; and remember old Indian John.”

“And, Natty,” said the youth eagerly, still holding the black by the arm. “I will just get the shot extracted, and bring you up, to-night, a quarter of the buck, for the Christmas dinner.”

He was interrupted by the hunter, who held up his finger with an expressive gesture for silence, and moved softly along the margin of the road, keeping his eyes steadfastly fixed on the branches of a pine near him. When he had obtained such a position as he wished, he stopped, and cocking his rifle, threw one leg far behind him, and stretching his left arm to its utmost extent along the barrel of his piece, he began slowly to raise its muzzle in a line with the straight trunk of the tree. The eyes of the group in the sleigh naturally preceded the movement of the rifle, and they soon discovered the object of Natty’s aim. On a small dead branch of the pine, which, at the distance of seventy feet from the ground, shot out horizontally, immediately beneath the living members of the tree, sat a bird, that in the vulgar language of the country, was indiscriminately called pheasant or a partridge. In size, it was but little smaller than a common barn-yard fowl. The baying of the dogs, and the conversation that had passed near the root of the tree on which it was perched, had alarmed the bird, which was now drawn up near the body of the pine, with a head and neck erect, that formed nearly a straight line with its legs. So soon as the rifle bore on the victim, Natty drew his trigger, and the partridge fell from its height with a force that buried it in the snow.

“Lie down, you old villain,” exclaimed Leather-stocking, shaking his ramrod at Hector as he bounded toward the foot of the tree, “lie down, I say.” The dog obeyed, and Natty proceeded with great rapidity, though with the nicest accuracy, to re-load his piece. When this was ended, he took up his game, and showing it to the party without a head, he cried—”Here is a tit-bit for an old man’s Christmas— never mind the venison, boy, and remember Indian John; his yarbs are better nor all the foreign ‘intments. Here, Judge,” holding up the bird again, “do you think a smooth-bore would pick game off their roost, and not ruffle a feather?” The old man gave another of his remarkable laughs, which partook so largely of exultation, mirth, and irony, and, shaking his head, he turned, with his rifle at a trail, and moved into the forest with short and quick steps, that were between a walk and a trot. At each movement he made his body lowered several inches, his knees yielding with an inclination inward; but as the sleigh turned at a bend in the road, the youth cast his eyes in quest of his old companion, and he saw that he was already nearly concealed by the trunks of the trees, while his dogs were following quietly in his footsteps, occasionally scenting the deer track, that they seemed to know instinctively was now of no farther use to them. Another jerk was given to the sleigh, and Leather-stocking was hidden from view.

Volume II, Chapter II

“Speed! Malise, speed! such cause of haste

Thine active sinews never braced.” —Scott.

The roads of Otsego, if we except the principal highways, were, at the early day of our tale, but little better than wood-paths. The high trees that were growing on the very verge of the wheel-tracks excluded the sun’s rays, unless at meridian; and the slowness of the evaporation, united with the rich mould of vegetable decomposition that covered the whole country to the depth of several inches, occasioned but an indifferent foundation for the footing of travellers. Added to these were the inequalities of a natural surface, and the constant recurrence of enormous and slippery roots that were laid bare by the removal of the light soil, together with stumps of trees, to make a passage not only difficult but dangerous. Yet the riders among these numerous obstructions, which were such as would terrify an unpracticed eye, gave no demonstrations of uneasiness as their horses toiled through the sloughs or trotted with uncertain paces along the dark route. In many places the marks on the trees were the only indications of a road, with perhaps an occasional remnant of a pine that, by being cut close to the earth, so as to leave nothing visible but its base of roots, spreading for twenty feet in every direction, was apparently placed there as a beacon to warn the traveller that it was the centre of a highway.

Into one of these roads the active sheriff led the way, first striking out of the foot-path, by which they had descended from the sugar-bush, across a little bridge, formed of round logs laid loosely on sleepers of pine, in which large openings of a formidable width were frequent. The nag of Richard, when it reached one of these gaps, laid its nose along the logs and stepped across the difficult passage with the sagacity of a man; but the blooded filly which Miss Temple rode disdained so humble a movement. She made a step or two with an unusual caution, and then, on reaching the broadest opening, obedient to the curt and whip of her fearless mistress, she bounded across the dangerous pass with the activity of a squirrel.

“Gently, gently, my child,” said Marmaduke, who was following in the manner of Richard; “this is not a country for equestrian feats. Much prudence is requisite to journey through our rough paths with safety. Thou mayst practise thy skill in horsemanship on the plains of New Jersey with safety; but in the hills of Otsego they may be suspended for a time.”

“I may as well then relinquish my saddle at once, dear sir,” returned his daughter; “for if it is to be laid aside until this wild country be improved, old age will overtake me, and put an end to what you term my equestrian feats.”

“Say not so, my child,” returned her father; “but if thou venturest again as in crossing this bridge, old age will never overtake thee, but I shall be left to mourn thee, cut off in thy pride, my Elizabeth. If thou hadst seen this district of country, as I did, when it lay in the sleep of nature, and bad witnessed its rapid changes as it awoke to supply the wants of man, thou wouldst curb thy impatience for a little time, though thou shouldst not check thy steed.”

“I recollect hearing you speak of your first visit to these woods, but the impression is faint, and blended with the confused images of childhood. Wild and unsettled as it may yet seem, it must have been a thousand times more dreary then. Will you repeat, dear sir, what you then thought of your enterprise, and what you felt?”

During this speech of Elizabeth, which was uttered with the fervor of affection, young Edwards rode more closely to the side of the Judge, and bent his dark eyes on his countenance with an expression that seemed to read his thoughts.

“Thou wast then young, my child, but must remember when I left thee and thy mother, to take my first survey of these uninhabited mountains,” said Marmaduke. “But thou dost not feel all the secret motives that can urge a man to endure privations in order to accumulate wealth. In my case they have not been trifling, and God has been pleased to smile on my efforts. If I have encountered pain, famine, and disease in accomplishing the settlement of this rough territory, I have not the misery of failure to add to the grievances.”

“Famine!” echoed Elizabeth; “I thought this was the land of abundance! Had you famine to contend with?”

“Even so, my child,” said her father. “Those who look around them now, and see the loads of produce that issue out of every wild path in these mountains during the season of travelling, will hardly credit that no more than five years have elapsed since the tenants of these woods were compelled to eat the scanty fruits of the forest to sustain life, and, with their unpracticed skill, to hunt the beasts as food for their starving families.”

“Ay!” cried Richard, who happened to overhear the last of this speech between the notes of the wood-chopper’s song, which he was endeavoring to breathe aloud; “that was the starving-time, Cousin Bess. I grew as lank as a weasel that fall, and my face was as pale as one of your fever-and-ague visages. Monsieur Le Quoi, there, fell away like a pumpkin in drying; nor do I think you have got fairly over it yet, monsieur. Benjamin, I thought, bore it with a worse grace than any of the family; for he swore it was harder to endure than a short allowance in the calm latitudes. Benjamin is a sad fellow to swear if you starve him ever so little. I had half a mind to quit you then, ‘Duke, and to go into Pennsylvania to fatten; but, damn it, thinks I, we are sisters’ children, and I will live or die with him, after all.”

“I do not forget thy kindness,” said Marmaduke, “nor that we are of one blood.”

“But, my dear father,” cried the wondering Elizabeth, “was there actual suffering? Where were the beautiful and fertile vales of the Mohawk? Could they not furnish food for your wants?”

“It was a season of scarcity; the necessities of life commanded a high price in Europe, and were greedily sought after by the speculators. The emigrants from the East to the West invariably passed along the valley of the Mohawk, and swept away the means of subsistence like a swarm of locusts, Nor were the people on the Flats in a much better condition. They were in want themselves, but they spared the little excess of provisions that nature did not absolutely require, with the justice of the German character. There was no grinding of the poor. The word speculator was then unknown to them. I have seen many a stout man, bending under the load of the bag of meal which he was carrying from the mills of the Mohawk, through the rugged passes of these mountains, to feed his half-famished children, with a heart so light, as he approached his hut, that the thirty miles he had passed seemed nothing. Remember, my child, it was in our very infancy; we had neither mills, nor grain, nor roads, nor often clearings; we had nothing of increase but the mouths that were to be fed: for even at that inauspicious moment the restless spirit of emigration was not idle; nay, the general scarcity which extended to the East tended to increase the number of adventurers.”

“And how, dearest father, didst thou encounter this dreadful evil?” said Elizabeth, unconsciously adopting the dialect of her parent in the warmth of her sympathy. “Upon thee must have fallen the responsibility, if not the suffering.”

“It did, Elizabeth,” returned the Judge, pausing for a single moment, as if musing on his former feelings. “ I had hundreds at that dreadful time daily looking up to me for bread. The sufferings of their families and the gloomy prospect before them had paralyzed the enterprise and efforts of my settlers; hunger drove them to the woods for food, but despair sent them at night, enfeebled and wan, to a sleepless pillow. It was not a moment for in action. I purchased cargoes of wheat from the granaries of Pennsylvania; they were landed at Albany and brought up the Mohawk in boats; from thence it was transported on pack-horses into the wilderness and distributed among my people. Seines were made, and the lakes and rivers were dragged for fish. Something like a miracle was wrought in our favor, for enormous shoals of herrings were discovered to have wandered five hundred miles through the windings of the impetuous Susquehanna, and the lake was alive with their numbers. These were at length caught and dealt out to the people, with proper portions of salt, and from that moment we again began to prosper.”

“Yes,” cried Richard, “and I was the man who served out the fish and salt. When the poor devils came to receive their rations, Benjamin, who was my deputy, was obliged to keep them off by stretching ropes around me, for they smelt so of garlic, from eating nothing but the wild onion, that the fumes put me out often in my measurement. You were a child then, Bess, and knew nothing of the matter, for great care was observed to keep both you and your mother from suffering. That year put me back dreadfully, both in the breed of my hogs and of my turkeys.”

“No, Bess,” cried the Judge, in a more cheerful tone, disregarding the interruption of his cousin, “he who hears of the settlement of a country knows but little of the toil and suffering by which it is accomplished. Unimproved and wild as this district now seems to your eyes, what was it when I first entered the hills? I left my party, the morning of my arrival, near the farms of the Cherry Valley, and, following a deer-path, rode to the summit of the mountain that I have since called Mount Vision; for the sight that there met my eyes seemed to me as the deceptions of a dream. The fire had run over the pinnacle, and in a great measure laid open the view. The leaves were fallen, and I mounted a tree and sat for an hour looking on the silent wilderness. Not an opening was to be seen in the boundless forest except where the lake lay, like a mirror of glass. The water was covered by myriads of the wild-fowl that migrate with the changes in the season; and while in my situation on the branch of the beech, I saw a bear, with her cubs, descend to the shore to drink. I had met many deer, gliding through the woods, in my journey ; but not the vestige of a man could I trace during my progress, nor from my elevated observatory. No clearing, no hut, none of the winding roads that are now to be seen, were there; nothing but mountains rising behind mountains ; and the valley, with its surface of branches enlivened here and there with the faded foliage of some tree that parted from its leaves with more than ordinary reluctance. Even the Susquehanna was then hid by the height and density of the forest.”

“And were you alone?” asked Elizabeth: “passed you the night in that solitary state?”

“Not so, my child,” returned the father. “After musing on the scene for an hour, with a mingled feeling of pleasure and desolation, I left my perch and descended the mountain. My horse was left to browse on the twigs that grew within his reach, while I explored the shores of the lake and the spot where Templeton stands. A pine of more than ordinary growth stood where my dwelling is now placed! A wind— row had been opened through the trees from thence to the lake, and my view was but little impeded. Under the branches of that tree I made my solitary dinner. I had just finished my repast as I saw smoke curling from under the mountain, near the eastern bank of the lake. It was the only indication of the vicinity of man that I had then seen. After much toil I made my way to the spot, and found a rough cabin of logs, built against the foot of a rock, and bearing the marks of a tenant, though I found no one within it —”

“It was the hut of Leather-Stocking,” said Edwards quickly.

“It was; though I at first supposed it to be a habitation of the Indians. But while I was lingering around the spot Natty made his appearance, staggering under the carcass of a buck that he bad slain. Our acquaintance commenced at that time; before, I had never heard that such a being tenanted the woods. He launched his bark canoe and set me across the foot of the lake to the place where I had fastened my horse, and pointed out a spot where he might get a scanty browsing until the morning; when I returned and passed the night in the cabin of the hunter.”

Miss Temple was so much struck by the deep attention of young Edwards during this speech that she forgot to resume her interrogations; but the youth himself continued the discourse by asking:

“And how did the Leather-Stocking discharge the duties of a host sir?”

“Why, simply but kindly, until late in the evening, when he discovered my name and object, and the cordiality of his manner very sensibly diminished, or, I might better say, disappeared. He considered the introduction of the settlers as an innovation on his rights, I believe for he expressed much dissatisfaction at the measure, though it was in his confused and ambiguous manner. I hardly understood his objections myself, but supposed they referred chiefly to an interruption of the hunting.”

“Had you then purchased the estate, or were you examining it with an intent to buy?” asked Edwards, a little abruptly.

“It had been mine for several years. It was with a view to People the land that I visited the lake. Natty treated me hospitably, but coldly, I thought, after he learned the nature of my journey. I slept on his own bear—skin, however, and in the morning joined my surveyors again.”

“Said he nothing of the Indian rights, sir? The Leather-Stocking is much given to impeach the justice of the tenure by which the whites hold the country.”

“I remember that he spoke of them, but I did not nearly comprehend him, and may have forgotten what he said; for the Indian title was extinguished so far back as the close of the old war, and if it had not been at all, I hold under the patents of the Royal Governors, confirmed by an act of our own State Legislature, and no court in the country can affect my title.” “Doubtless, sir, your title is both legal and equitable,” returned the youth coldly, reining his horse back and remaining silent till the subject was changed.

It was seldom Mr. Jones suffered any conversation to continue for a great length of time without his participation. It seems that he was of the party that Judge Temple had designated as his surveyors; and he embraced the opportunity of the pause that succeeded the retreat of young Edwards to take up the discourse, and with a narration of their further proceedings, after his own manner. As it wanted, however, the interest that had accompanied the description of the Judge, we must decline the task of committing his sentences to paper.

They soon reached the point where the promised view was to be seen. It was one of those picturesque and peculiar scenes that belong to the Otsego, but which required the absence of the ice and the softness of a summer’s landscape to be enjoyed in all its beauty. Marmaduke had early forewarned his daughter of the season, and of its effect on the prospect; and after casting a cursory glance at its capabilities, the party returned homeward, perfectly satisfied that its beauties would repay them for the toil of a second ride at a more propitious season.

“The spring is the gloomy time of the American year,” said the Judge, “and it is more peculiarly the case in these mountains. The winter seems to retreat to the fast nesses of the hills, as to the citadel of its dominion, and is only expelled after a tedious siege, in which either party, at times, would seem to be gaining the victory.”

“A very just and apposite figure, Judge Temple,” observed the sheriff; “and the garrison under the command of Jack Frost make formidable sorties—you understand what I mean by sorties, monsieur; sallies, in English—and sometimes drive General Spring and his troops back again into the low countries.”

“Yes sair,” returned the Frenchman, whose prominent eyes were watching the precarious footsteps of the beast he rode, as it picked its dangerous way among the roots of trees, holes, log bridges, and sloughs that formed the aggregate of the highway. “Je vous entends; de low countrie is freeze up for half de year.”

The error of Mr. Le Quoi was not noticed by the sheriff; and the rest of the party were yielding to the influence of the changeful season, which was already teaching the equestrians that a continuance of its mildness was not to be expected for any length of time. Silence and thoughtfulness succeeded the gayety and conversation that had prevailed during the commencement of the ride, as clouds began to gather about the heavens, apparently collecting from every quarter, in quick motion, without the agency of a breath of air,

While riding over one of the cleared eminencies that occurred in their route, the watchful eye of Judge Temple pointed out to his daughter the approach of a tempest. Flurries of snow already obscured the mountain that formed the northern boundary of the lake, and the genial sensation which had quickened the blood through their veins was already succeeded by the deadening influence of an approaching northwester.

All of the party were now busily engaged in making the best of their way to the village, though the badness of the roads frequently compelled them to check the impatience of their animals, which often carried them over places that would not admit of any gait faster than a walk.

Richard continued in advance, followed by Mr. Le Quoi; next to whom rode Elizabeth, who seemed to have imbibed the distance which pervaded the manner of young Edwards since the termination of the discourse between the latter and her father. Marmaduke followed his daughter, giving her frequent and tender warnings as to the management of her horse. It was, possibly, the evident dependence that Louisa Grant placed on his assistance which induced the youth to continue by her side, as they pursued their way through a dreary and dark wood, where the rays of the sun could but rarely penetrate, and where even the daylight was obscured and rendered gloomy by the deep forests that surrounded them. No wind had yet reached the spot where the equestrians were in motion, but that dead silence that often precedes a storm contributed to render their situation more irksome than if they were already subject to the fury of the tempest. Suddenly the voice of young Edwards was heard shouting in those appalling tones that carry alarm to the very soul, and which curdle the blood of those that hear them.

“A tree! a tree! Whip—spur for your lives! a tree! a tree. “

“A tree! a tree!” echoed Richard, giving his horse a blow that caused the alarmed beast to jump nearly a rod, throwing the mud and water into the air like a hurricane.

“Von tree! von tree!” shouted the Frenchman, bending his body on the neck of his charger, shutting his eyes, and playing on the ribs of his beast with his heels at a rate that caused him to be conveyed on the crupper of the sheriff with a marvellous speed.

Elizabeth checked her filly and looked up, with an unconscious but alarmed air, at the very cause of their danger, while she listened to the crackling sounds that awoke the stillness of the forest; but the next instant her bridlet was seized by her father, who cried, “God protect my child!” and she felt herself hurried onward, impelled by the vigor of his nervous arm.

Each one of the party bowed to his saddle-bows as the tearing of branches was succeeded by a sound like the rushing of the winds, which was followed by a thundering report, and a shock that caused the very earth to tremble as one of the noblest ruins of the forest fell directly across their path.

One glance was enough to assure Judge Temple that his daughter and those in front of him were safe, and he turned his eyes, in dreadful anxiety, to learn the fate of the others. Young Edwards was on the opposite side of the tree, his form thrown back in his saddle to its utmost distance, his left hand drawing up his bridle with its greatest force, while the right grasped that of Miss Grant so as to draw the head of her horse under its body. Both the animals stood shaking in every joint with terror, and snorting fearfully. Louisa herself had relinquished her reins, and, with her hands pressed on her face, sat bending forward in her saddle, in an attitude of despair, mingled strangely with resignation.

“Are you safe?” cried the Judge, first breaking the awful silence of the moment.

“By God’s blessing,” returned the youth; but if there had been branches to the tree we must have been lost—”

He was interrupted by the figure of Louisa slowly yielding in her saddle, and but for his arm she would have sunk to the earth. Terror, however, was the only injury that the clergyman’s daughter had sustained, and, with the aid of Elizabeth, she was soon restored to her senses. After some little time was lost in recovering her strength, the young lady was replaced in her saddle, and supported on either side by Judge Temple and Mr. Edwards she was enabled to follow the party in their slow progress.

“The sudden fallings of the trees,” said Marmaduke, “are the most dangerous accidents in the forest, for they are not to be foreseen, being impelled by no winds, nor any extraneous or visible cause against which we can guard.”

“The reason of their falling, Judge Temple, is very obvious,” said the sheriff. “The tree is old and decayed, and it is gradually weakened by the frosts, until a line drawn from the centre of gravity falls without its base, and then the tree comes of a certainty; and I should like to know what greater compulsion there can be for any thing than a mathematical certainty. I studied math—”

“Very true, Richard,” interrupted Marmaduke; “thy reasoning is true, and, if my memory be not over-treacherous, was furnished by myself on a former occasion, But how is one to guard against the danger? Canst thou go through the forests measuring the bases and calculating the centres of the oaks? Answer me that, friend Jones, and I will say thou wilt do the country a service.”

“Answer thee that, friend Temple!” returned Richard; “a well-educated man can answer thee anything, sir. Do any trees fall in this manner but such as are decayed? Take care not to approach the roots of a rotten tree, and you will be safe enough.”

“That would be excluding us entirely from the forests,’ said Marmaduke. “But, happily, the winds usually force down most of these dangerous ruins, as their currents are admitted into the woods by the surrounding clearings, and such a fall as this has been is very rare.”

Louisa by this time had recovered so much strength as to allow the party to proceed at a quicker pace, but long before they were safely housed they were overtaken by the storm; and when they dismounted at the door of the mansion-house, the black plumes of Miss Temple’s hat were drooping with the weight of a load of damp snow, and the coats of the gentlemen were powdered with the same material.

While Edwards was assisting Louisa from her horse, the warm-hearted girl caught his hand with fervor and whispered:

“Now, Mr. Edwards, both father and daughter owe their lives to you.”

A driving northwesterly storm succeeded, and before the sun was set every vestige of spring had vanished; the lake, the mountains, the village, and the fields being again hidden under one dazzling coat of snow.

4.4.2 Reading and Review Questions

1. How do people’s relationship with the land depend upon their relationship with each other in a commonwealth or democracy? Why?
2. How does progress/advancement of civilization mitigate against the abundance of the land that supports the growing population? How does the law of civilization assist or hinder American ‘rights’?
3. How, if at all, does Natty Bumpo seem a uniquely American character? Consider the way he dresses, talks, and acts. Consider his attitude towards the Judge.
4. How does Judge Templeton represent the values of civilization? Why? What dangers are there in settling the land under Templeton’s jurisdiction?
5. What is Natty Bumbo’s attitude towards Native American rights? And the Judge’s? How do you know?

4.5 CATHARINE MARIA SEDGWICK

(1789–1867)

Catharine Maria Sedgwick was born after the Revolutionary War into a respected Massachusetts family. Her father, Theodore Sedgwick, served in the House of Representatives and in the Massachusetts Supreme Court. Sedgwick was educated at home and then at Payne’s Finishing School, a boarding school in Boston, and New York.

Image 4.3 | Catharine Maria Sedgwick

Artist | W. Croome

Source | Wikimedia Commons

License | Public Domain

After her mother died and her father remarried in 1813, Sedgwick lived with her brothers, alternating between their respective households in Boston and New York. In 1821, she took the unusual step of converting to Unitarianism. The next year, she published her first novel, A New-England Tale. It established some constants in her writing: a New England setting, interest in the benefits of the Unitarian faith, and focus on domesticity.

In most of her works, Sedgwick considers women’s lives, both within and outside of marriage. In Married or Single? (1857), she asked her readers not to consider women as mere extensions of men or as vessels of civilization and virtue best confined to the domestic realm. She also wrote of minority groups, including Native Americans. Hope Leslie (1827) sympathetically depicts the religious and social customs of Native Americans, a depiction based on her own research on the Mohawks. She had a public life through her activities in various reform movements tied to Unitarianism. She also had a public life as a very well-received writer. Indeed, in a September 1846 notice of “The Literati of New York City,” Edgar Allan Poe described Sedgwick as “one of our most celebrated and meritorious writers.” Besides her six novels, Sedgwick published biographies and children’s literature. She never married.

4.5.1 From Hope Leslie

Volume I, Chapter IV

“The sisters’ vows, the hours that we have spent,

When we have chid the hasty-footed time

For parting us—oh, and is all forgot?”

Midsummer Night’s Dream

On quitting Everell, our heroine, quite unconscious that she was the subject of painful suspicion or affectionate anxiety, sought a sequestered spot, where she might indulge and tranquillize her feelings.

It has been said that the love of a brother and sister is the only platonic affection. This truth (if it be a truth) is the conviction of an experience far beyond our heroine’s. She had seen in Esther the pangs of repressed and unrequited love, and, mistaking them for the characteristic emotions of that sentiment, it was no wonder that she perceived no affinity to it in the joyous affection that had animated her own soul. “After a little while,” she said, “I shall feel as I did when we lived together in Bethel; if all that I love are happy, I must be happy too.” If the cold and selfish laugh to scorn what they think the reasoning of ignorance and inexperience, it is because they have never felt that to meditate the happiness of others is to enter upon the ministry and the joy of celestial spirits. Not one envious or repining thought intruded into the heaven of Hope Leslie’s mind. Not one malignant spirit passed the bounds of that paradise, that was filled with pure and tender affections, with projects of goodness, and all their cheerful train.

Hope was longer absorbed in her revery than perhaps was quite consistent with her philosophy; and when she was roused from it by Digby’s voice, she blushed from the consciousness that her thoughts had been too long withdrawn from the purpose of her visit to the island. Digby came to say that his wife’s supper-table was awaiting Miss Leslie. Hope embraced the opportunity, as they walked together towards his dwelling, to make her arrangements for the evening. “Digby,” she said, “I have something to confide to you, but you must ask me no questions.”

“That’s crossing human nature,” replied the good fellow; “but I think I can swim against the current for you. Miss Hope.”

“Thank you, Digby. Then, in the first place, you must know, I expect some friends to meet me here this evening; all that I ask of you is to permit me to remain out unmolested as long as I may choose. You may tell your wife that I like to stroll in the garden by moonlight, or to sit and listen to the waves breaking on the shore— as you know I do, Digby.”

“Yes, Miss Hope, I know your heart always linked into such things; but it will be heathen Greek to my wife—so you must make out a better reason for her.”

“Then tell her that I like to have my own way.”

“Ah, that will I,” replied Digby, chuckling; “that is what every woman can understand. I always said, Miss Hope, it was a pure mercy you chose the right way, for you always had yours.”

“Perhaps you think, Digby, I have been too headstrong in my own way.”

“Oh, no! my sweet mistress, no; why, this having our own way is what everybody likes; it’s the privilege we came to this wilderness world for; and though the gentles up in town there, with the governor at their head, hold a pretty tight rein, yet I can tell them that there are many who think what blunt Master Blackstone said, ‘That he came not away from the Lord’s-bishops to put himself under the Lord’s-brethren.’ No, no. Miss Hope, I watch the motions of the straws—I know which way the wind blows. Thought and will are set free, it was but the other day, so to speak—in the days of good Queen Bess, as they called her—when, if her majesty did but raise her hand, the Parliament folk were all down on their knees to her; and now, thank God, the poorest and the lowest of us only kneel to Him who made us. Times are changed—there is a new spirit in the world—chains are broken—fetters are knocked off—and the liberty set forth in the blessed Word is now felt to be every man’s birthright. But shame on my prating, that wags so fast when I might hear your nightingale voice.”

Hope’s mind was preoccupied, and she found it difficult to listen to Digby’s speculations with interest, or to respond with animation; but she was too benignant to lose herself in sullen abstraction; and when they arrived at the cottage, she roused her faculties to amuse the children, and to listen to the mother’s stories of their promising smartness. She commended the good wife’s milk and cakes, and sat for half an hour after the table was removed, talking of the past, and brightening the future prospects of her good friends with predictions of their children’s prosperity and respectability: predictions which, Digby afterward said, the dear young lady’s bounty brought to pass.

Suddenly she sprang from her chair: “ Digby,” she exclaimed, “I think the east is lighting up with the rising moon—is it not ?”

“If it is not, it soon will,” replied Digby, understanding and favouring her purpose.

“Then,” said Hope, “I will take a walk around the island; and do not you, Betsy, sit up for me.” Betsy, of course, remonstrated. The night air was unwholesome; and, though the sky overhead was clear, yet she had heard distant thunder; the beach-birds had been in flocks on Shore all the day; and the breakers on the east side of the island made a boding sound. These and other signs were ‘urged as arguments against the unseasonable walk. Of course they were unheeded by our heroine, who, declaring that, with shelter so near, she was in no danger, muffled herself in her cloak and sallied forth. She bent her steps around the cliff which rises at the western extremity of the island, leaving at its base a few yards of flat, rocky shore, around which the waters of the bay sweep, deeply indenting it, and forming a natural cove or harbour for small boats. As Hope passed around a ledge of rocks, she fancied she saw a shadow cast by a figure that seemed flying before her. “They are here already,” she thought, and hastened forward, expecting to catch a glimpse of them as soon as she should turn the angle of the rock; but no figure appeared; and though Hope imagined she heard stones rattling, as if displaced by hurried steps, she was soon convinced the sound was accidental. Alive only to one expectation, she seated herself, without any apprehension, to await in this solitude the coming of her sister.

The moon rose unclouded, and sent her broad stream of light across the beautiful bay, kindling in her beams the islands that gemmed it, and disclosing with a dim, indefinite light, the distant town, rising over this fair domain of sea and land: hills, heights, jutting points, and islands then unknown to fame, but now consecrated in domestic annals, and illustrious in the patriot’s story.

Whatever charms the scene might have presented to our heroine’s eye at another moment, she was now only conscious of one emotion of feverish impatience. She gazed and listened till her senses ached; and at last, when anticipation had nearly yielded to despair, her ear caught the dash of oars, and at the next moment a canoe glanced around the headland into the cove: she darted to the brink of the water— she gazed intently on the little bark; her whole soul was in that look. Her sister was there. At this first assurance that she really beheld this loved, lost sister, Hope uttered a scream of joy; but when, at a second glance^ she saw her in her savage attire, fondly leaning on Oneco’s shoulder, her heart died within her; a sickening feeling came over her—an unthought of revolting of nature; and, instead of obeying the first impulse, and springing forward to clasp her in her arms, she retreated to the cliff, leaned her head against it, averted her eyes, and pressed her hands on her heart, as if she would have bound down her rebel feelings.

Magawisca’s voice aroused her. “Hope Leslie,” she said, “take thy sister’s hand.”

Hope stretched out her hand without lifting her eyes; but when she felt her sister’s touch, the energies of nature awoke; she threw her arms around her, folded her to her bosom, laid her cheek on hers, and wept as if her heart would burst in every sob.

Mary (we use the appellative by which Hope had known her sister) remained passive in her arms. Her eye was moistened, but she seemed rather abashed and confounded than excited; and when Hope released her, she turned towards Oneco with a look of simple wonder. Hope again threw her arm around her sister, and intently explored her face for some trace of those infantine features that were impressed on her memory.” It is—it is my sister !” she exclaimed, and kissed her cheek again and again. “Oh, Mary! do you not remember when we sat together on mother’s knee? Do you not remember when, with her own burning hand, the very day she died, she put those chains on our necks ? Do you not remember when they held us up to kiss her cold lips?” Mary looked towards Magawisca for an explanation of her sister’s words.” Look at me, Mary; speak to me,” continued Hope.

“No speak Yengees,” replied Mary, exhausting in this brief sentence all the English she could command.

Hope, in the impetuosity of her feelings, had forgotten that Magawisca had forewarned her not to indulge the expectation that her sister could speak to her; and the melancholy truth, announced by her own lips, seemed to Hope to open a new and impassable gulf between them. She wrung her hands: “Oh, what shall I do? what shall I say?” she exclaimed.

Magawisca now advanced to her, and said, in a compassionate tone, “Let me be thy interpreter, Hope Leslie, and be thou more calm. Dost thou not see thy sister is to thee as the feather borne on the torrent?”

“I will be more calm, Magawisca; but promise me you will interpret truly for me.”

A blush of offended pride overspread Magawisca’s cheek. “We hold truth to be the health of the soul,” she said: “thou mayst speak, maiden, without fear that I will abate one of thy words.”

“Oh, I fear nothing wrong from you, Magawisca; forgive me—forgive me—I know not what I say or do.” She drew her sister to a rock, and they sat down together. Hope knew not how to address one so near to her by nature, so far removed by habit and education. She thought that if Mary’s dress, which was singularly and gaudily decorated, had a less savage aspect, she might look more natural to her; and she signed to her to remove the mantle she wore, made of birds’ feathers, woven together with threads of the wild nettle. Mary threw it aside, and disclosed her person, light and agile as a fawn’s, clothed with skins, neatly fitted to her waist and arms, and ambitiously embellished with embroidery in porcupine’s quills and beads. The removal of the mantle, instead of the effect designed, only served to make more striking the aboriginal peculiarities; and Hope, shuddering and heart-sick, made one more effort to disguise them by taking off her silk cloak and wrapping it close around her sister. Mary seemed instantly to comprehend the language of the action; she shook her head, gently disengaged herself from the cloak, and resumed her mantle. An involuntary exclamation of triumph burst from Oneco’s lips. “Oh, tell her,” said Hope to Magawisca; “that I want once more to see her in the dress of her own people—of her own family—from whose arms she was torn to be dragged into captivity.”

A faint smile curled Magawisca’s lip, but she interpreted faithfully Hope’s communication and Mary’s reply: “‘She does not like the English dress,’ she says.”

“Ask her,” said Hope, “if she remembers the day when the wild Indians sprung upon the family at Bethel like wolves upon a fold of lambs? If she remembers when Mrs. Fletcher and her innocent little ones were murdered, and she stolen away?”

“She says ‘she remembers it well, for then it was Oneco saved her life.’”

Hope groaned aloud. “Ask her,” she continued, with unabated eagerness,” if she remembers when we played together, and, read together, and knelt together at our mother’s feet; when she told us of the God that made us, and the Saviour that redeemed us?”

“She remembers something of all this, but she says ‘it is faint and distant, like the vanishing vapour on the far-off mountain.’”

“Oh, tell her, Magawisca, if she will come home and live with me, I will devote my life to her. I will watch over her in sickness and health. I will be mother— sister—friend to her: tell her that our mother, now a saint in heaven, stoops from her happy place to entreat her to return to our God and our father’s God.”

Mary shook her head in a manner indicative of a more determined feeling than she had before manifested, and took from her bosom a crucifix, which she fervently pressed to her lips.

Every motive Hope offered was powerless, every mode of entreaty useless, and she leaned her head despondently on Mary’s shoulder. The contrast between the two faces thus brought together was most striking. Hope’s hat had slipped back, and her rich brown tresses fell about her neck and face; her full eye was intently fixed on Mary, and her cheek glowing with impassioned feeling, she looked like an angel touched with some mortal misery; while Mary’s face, pale and spiritless, was only redeemed from absolute vacancy by an expression of gentle—ness and modesty. Hope’s hand was lying on her sister’s lap, and a brilliant diamond ring caught Mary’s attention. Hope perceived this, and instantly drew it from her own finger and placed it on Mary’s; “and here is another—and another—and another,” she cried, making the same transfer of all her rings. “Tell her, Magawisca, if she will come home with me, she shall be decked with jewels from head to foot; she shall have feathers from the most beautiful birds that wing the air, and flowers that never fade: tell her that all I possess shall be hers.”

“Shall I tell her so ?” asked Magawisca, with a mingled expression of contempt and concern, as if she herself despised the lure, but feared that Mary might be caught by it; for the pleased girl was holding her hand before her, turning it, and gazing with childlike delight on the gems, as they caught and reflected the moonbeams. “Shall I ask your sister to barter truth and love—the jewels of the soul, that grow brighter and brighter in the land of spirits—for these poor perishing trifles? Oh, Hope Leslie, I had better thoughts of thee.”

“I cannot help it, Magawisca; I am driven to try every way to win back my sister: tell her, I entreat you, tell her what I have said.”

Magawisca faithfully repeated all the motives Hope had urged, while Hope herself clasped her sister’s hand, and looked in her face with a mute supplication more earnest than words could express. Mary hesitated, and her eye turned quickly to Oneco, to Magawisca, and then again rested on her sister. Hope felt her hand tremble in hers; Mary, for the first time, bent towards her, and laid her cheek to Hope’s. Hope uttered a scream of delight: “Oh, she does not refuse; she will stay with me,” she exclaimed. Mary understood the exclamation, and suddenly recoiled, and hastily drew the rings from her fingers. “Keep them—keep them,” said Hope, bursting into tears; “if we must be cruelly parted again, they will sometimes speak to you of me.”

At this moment a bright light, as of burning flax, flamed up from the cliff before them, threw a momentary flash over the water, and then disappeared. Oneco rose: “I like not this light,” he said; “we must be gone; we have redeemed our promise;” and he took Hope’s cloak from the ground, and gave it to her as a signal that the moment of separation had arrived.

“Oh, stay one moment longer,” cried Hope. Oneco pointed to the heavens, over which black and threatening clouds were rapidly gathering, and Magawisca said, “Do not ask us to delay; my father has waited long enough.” Hope now, for the first time, observed there was an Indian in the canoe, wrapped in skins, and listlessly awaiting, in a recumbent position, the termination of the scene.

“Is that Mononotto?” she said, shuddering at the thought of the bloody scenes with which he was associated in her mind; but, before her inquiry was answered, the subject of it sprang to his feet, and uttering an exclamation of surprise, stretched his hand towards the town. All at once perceived the object towards which he pointed. A bright strong light streamed upward from the highest point pf land, and sent a ruddy glow over the bay. Every eye turned inquiringly to Hope. “It is nothing,” she said to Magawisca, “but the light that is often kindled on Beacon Hill to guide the ships into the harbour. The night is becoming dark, and some vessel is expected in; that is all, believe me.”

Whatever trust her visiters might have reposed in Hope’s good faith, they were evidently alarmed by an appearance which they did not think sufficiently accounted for; and Oneco hearing, or imagining he heard, approaching oars, said, in his own language, to Magawisca, “We have no time to lose; I will not permit my white bird to remain any longer within reach of the net.”

Magawisca assented: “We must go,” she said, “we must no longer hazard our father’s life.” Oneco sprang into the canoe, and called to Mary to follow him.

“Oh, spare her one single moment!” said Hope, imploringly, to Magawisca; and she drew, her a few paces from the shore, and knelt down with her, and, in a half articulate prayer, expressed the tenderness and sorrow of her soul, and committed her sister to God. Mary understood her action, and feeling that their separation was forever, nature for a moment asserted her rights; she returned Hope’s embrace, and wept on her bosom.

While the sisters were thus folded in one another’s arms, a loud yell burst from the savages; Magawisca caught Mary by the arms, and Hope, turning, perceived that a boat filled with armed men had passed the projecting point of land, and, borne in by the tide, it instantly touched the beach, and in another instant Magawisca and Mary were prisoners. Hope saw the men were in the uniform of the governor’s guard. One moment before she would have given worlds to have had her sister in her power; but now, the first impulse of her generous spirit was an abhorrence of her seeming treachery to her friends. “Oh! Oneco,” she cried, springing towards the canoe, “I did not—indeed I did not know of it.” She had scarcely uttered the words, which fell from her neither understood nor heeded, when Oneco caught her in his arms, and shouting to Magawisca to tell the English that, as they dealt by Mary, so Would he deal by her sister, he gave the canoe the first impulse, and it shot out like an arrow, distancing and defying pursuit.

Oneco’s coup-de-main seemed to petrify all present. They were roused by Sir Philip Gardiner, who, coming round the base of the cliff, appeared among them; and, learning the cause of their amazement, he ordered them, with a burst of passionate exclamation, instantly to man the boat, and proceed with him in pursuit. This one and all refused. “Daylight and calm water,” they said, “would be necessary to give any hope to such a pursuit, and the storm was now gathering so fast as to render it dangerous to venture out at all.”

Sir Philip endeavoured to alarm them with threats of the governor’s displeasure, and to persuade them with offers of high reward; but they understood too well the danger and hopelessness of the attempt to risk it, and they remained inexorable. Sir Philip then went in quest of Digby, and at the distance of a few paces met him. Alarmed by the rapid approach of the storm, he was seeking Miss Leslie; when he learned her fate from Sir Philip’s hurried communication, he uttered a cry of despair. “Oh! I would go after her,” he said, “if I had but a cockle-shell; but it seems as if the foul fiends were at work:. my boat was this morning sent to town to be repaired. And yet, what could we do?” He added, shuddering, “The wind is rising to that degree, that I think no boat could live in the bay; and it is getting as dark as Egypt. O God, save my precious young lady! God have mercy on her!” he continued. A sudden burst of thunder heightened his alarm: “ Man can do nothing for her. Why, in the name of Heaven,” he added, with a natural desire to appropriate the blame of misfortune, “why must they be forever meddling; why not let the sisters meet and part in peace?”

“Oh, why not ?” thought Sir Philip, who would have given his right hand to have retraced the steps that had led to this most unlooked-for and unhappy issue of the affair. They were now joined by the guard with their prisoners. Digby was requested to lead them instantly to a shelter. He did so; and, agitated as he was with fear and despair for Miss Leslie, he did not fail to greet Magawisca as one to whom all honour was due. She heeded him not; she seemed scarcely conscious of the cries of Faith Leslie, who was weeping like a child, and clinging to her. The treachery that had betrayed her rapt her soul in indignation, and nothing roused her but the blasts of wind and flashes of lightning, that seemed to her the death-knell of her father.

The storm continued for the space of an hour, and then died away as suddenly as it had gathered. In another hour the guard had safely landed at the wharf, and were conveying their prisoners to the governor. He and his confidential counsellors, who had been awaiting at his house the return of their emissaries, solaced themselves with the belief that all parties were safely sheltered on the island, and probably would remain there during the night. While they were whispering this conclusion to one another at one extremity of the parlour, Everell sat beside Miss Downing in the recess of a window that overlooked the garden. The huge projecting chimney formed a convenient screen for the lovers. The evening was warm, the window-sash thrown up. The moon had come forth, and shed a mild lustre through the dewy atmosphere; the very light that the young and sentimental, and, above all, young and sentimental lovers, most delight in. But in vain did Everell look abroad for inspiration; in vain did he turn his eyes to Esther’s face, now more beautiful than ever, flushed as it was with the first dawn of happiness; in Tain did he try to recall his truant thoughts, to answer words to her timid but bright glances; he would not, he could not say what he did not feel, and the few sentences he uttered fell on his own ear like cold abstractions. While he was in this durance, his father was listening—if a man stretched on a rack can be said to listen—to Madam Winthrop’s whispered and reiterated assurances of her entire approbation of her niece’s choice.

This was the position of all parties, when a bustle was heard in the court, and the guard entered. The foremost advanced to the governor, and communicated a few sentences in a low tone. The governor manifested unusual emotion, turned round suddenly, and exclaimed, “Here, Mr. Fletcher—Everell;” and then motioning to them to keep their places, he said, in an under voice, to those near to him, “We must first dispose of our prisoner: come forward, Magawisca.”

“Magavnsca!” echoed Everell, springing at one bound into the hall. But Magawisca shrunk back and averted her face. “Now God be praised!” he exclaimed, as he caught the first glance of a form never to be forgotten; “it is—it is Magawisca!” She did not speak, but drew away, and leaned her head against the wall. “What means this?” he said, now for the first time espying Faith Leslie, and then looking round on the guard; “what means it, sir?” he demanded, turning somewhat imperiously to the governor.

“It means, sir,” replied the governor, coldly, “that this Indian woman is the prisoner of the Common wealth”

“It means that I am a prisoner, lured to the net, and betrayed.”

“You a prisoner—here, Magawisca!” Everell exclaimed. “Impossible! Justice, gratitude, humanity forbid it. My father—Governor Winthrop, you will not surely suffer this outrage?”

The elder Fletcher had advanced, and, scarcely less perplexed and agitated than his son, was endeavouring to draw forth Faith Leslie, who had shrunk behind Magawisca. Governor Winthrop seemed not at all pleased with Everell’s interference. “You will do well, young Mr. Fletcher, to bridle your zeal; private feelings must yield to the public good: this young woman is suspected of being an active agent in brewing the conspiracy forming against us among the Indian tribes; and it is somewhat bold in you to oppose the course of justice—to intermeddle with the public welfare—to lift your feeble judgment against the wisdom of Providence, which has led, by peculiar means, to the apprehension of the enemy. Conduct your prisoner to the jail,” he added, turning to the guard, “and bid Barnaby have her in close and safe keeping till farther orders.”

“For the love of God, sir,” cried Everell, “do not this injustice. At least suffer her to remain in your own house, on her promise—more secure than the walls of a prison.” Governor Winthrop only replied by signing to the guards to proceed to their duty.

“Stay one moment,” exclaimed Everell; “permit her, I beseech you, to remain here; place her in any one of your apartments, and I will remain before it, a faithful warder, night and day. But do not—do not, I beseech you—sully your honour by committing this noble creature to your jail.”

“Listen to my son, I entreat you,” said the elder Fletcher, unable any longer to restrain his own feelings;” certainly we owe much to this woman.”

“You owe much, undoubtedly,” replied the governor; “but it yet remains to be proved, my friend, that your son’s redeemed life is to be put in the balance against the public weal.”

Esther, who had observed the scene with an intense interest, now overcame her timidity so far as to penetrate the circle that surrounded the governor, and to attempt to enforce Everell’s prayer. “May not Magawisca,” she said, “share our apartment—Hope’s and mine? She will then, in safe custody, await your farther pleasure.”

“Thanks, Esther—thanks,” cried Everell, with an animation that would have rewarded a far more difficult effort: but all efforts were unavailing, but not useless; for Magawisca said to Everell, “You have sent light into my darkened soul—you have truth and gratitude; and for the rest, they are but what I deemed them; Send me,” she continued, proudly turning to the governor, “to your dungeon; all places are alike to me while I am your prisoner; but, for the sake of Everell Fletcher, let me tell you, that she who is dearer to him than his own soul, if, indeed, she has lived out the perils of this night, must answer for my safe keeping.”

“Hope Leslie!” exclaimed Everell; “what has happened? What do you mean, Magawisca?”

“She was the decoy bird,” replied Magawisca, calmly; “and she, too, is caught in the net.”

“Explain, I beseech you!” The governor answered Everell’s appeal by a brief explanation. A bustle ensued: every other feeling was now lost in concern for Hope Leslie; and Magawisca was separated from her weeping and frightened companion, and conducted away without farther opposition; while the two Fletchers, as if life and death hung on every instant, were calling on the governor to aid them in the way and means of pursuit.

4.5.2 Reading and Review Questions

1. How does Digby’s view of Native Americans in general, and of Mascawisca in particular, frame the reader’s understanding of Mascawisca’s character?
2. How does the theme of treachery and betrayal work in this chapter? Who are the guilty? Who are the innocent? Why do you think Mascawisca doesn’t tell Everell about her father’s intentions?
3. What positive, even utopian, aspects does Mascwisca’s tribal home possess? What negative aspects?
4. What impact does Mascawisca’s comment on Samoset’s death’s belying Christian law have on Everell? Why?
5. Mascawisca tells the “loser’s” side of the Pequod War. Why does Everell think it’s the true version?

4.6 LYDIA HOWARD HUNTLEY SIGOURNEY

(1791–1865)

Lydia Howard Huntley Sigourney was born in Norwich and died in Hartford, Connecticut. Under the supervision and through the help of her father’s employers, Sigourney educated herself, established a school for girls, and published her first book, Moral Pieces (1815). It set the tone for much for her voluminous later work; she published over sixty volumes of poetry and prose and thousands of periodical essays. She always maintained an interest in morality and virtue—a “proper” concern for women at that time. She supported Republican Motherhood and often placed women’s work within the separate, domestic sphere. Women could work for public good, but in their relegated realm. She herself publicly supported schools for the hearing impaired, protested for Native American rights, and advocated Abolition.

Image 4.4 | Lydia Howard Huntley Sigourney

Artist | Mathew Brady

Source | Wikimedia Commons

License | Public Domain

In 1819, she married Charles Sigourney, a hardware merchant. He discouraged Sigourney from publishing her writing—until they needed money due to financial losses in his business. At first, she published her work anonymously, in deference to her husband. As her reputation grew, though, she published once more under her own name.

In 1840, she traveled to Europe, seeking out literary lions and seeking to be lionized herself. Her travelogue Pleasant Memories of Pleasant Lands (1842) augmented her reputation and respect in America. That respect did not survive long after her death; she became primarily associated with the outmoded lachrymose elegies of the graveyard school of poets, such as those Mark Twain parodies in “Ode to Stephen Dowling Bots, Dec’d.”

4.6.1 “To the First Slave Ship”

(1827)

First of that train which cursed the wave

And from the rifled cabin bore

Inheritor of wo,—the slave

To bless his palm tree’s shade no more

Dire engine!—o’er the troubled main

Borne on in unresisted state,—

Know’st thou within thy dark domain

The secrets of thy prison’d freight?—

Hear’st thou their moans whom hope hath fled?—

Wild cries in agonizing starts?—

Know’st thou thy humid sails are spread

With ceaseless sighs from broken hearts?—

The fetter’d chieftain’s burning tear,—

The parted lover’s mute despair,—

The childless mother’s pang severe,—

The orphan’s misery are there

Ah!—could’st thou from the scroll of fate

The annal read of future years

Stripes,—tortures,—unrelenting hate,

And death-gasps drown’d in slavery’s tears,

Down,—down,—beneath the cleaving main

Thou fain would’st plunge where monsters lie,

Rather than ope the gates of pain

For time and for Eternity.—

Oh Afric!—what has been thy crime?—

That thus like Eden’s fratricide,

A mark is set upon thy clime,

And every brother shuns thy side.—

Yet are thy wrongs thou long distrest!—

Thy burdens, by the world unweigh’d,

Safe in that Unforgetful Breast

Where all the sins of earth are laid.—

Poor outcast slave!—Our guilty land

Should tremble while she drinks thy tears,

Or sees in vengeful silence stand,

The beacon of thy shorten’d years;—

Should shrink to hear her sons proclaim

The sacred truth that heaven is just,—

Shrink even at her Judge’s name,—

“Jehovah,—Saviour of the opprest.”

The Sun upon thy forehead frown’d,

But Man more cruel far than he,

Dark fetters on thy spirit bound:—

Look to the mansions of the free!

Look to that realm where chains unbind,—

Where the pale tyrant drops his rod,

And where the patient sufferers find

A friend,—a father in their God

4.6.2 “Indian Names”

(1834)

“How can the Red men be forgotten, while so many of our states and territories, bays, lakes and rivers, are indelibly stamped by names of their giving?”

Ye say, they all have passed away,

That noble race and brave,

That their light canoes have vanished

From off the crested wave;

That ‘mid the forests where they roamed

There rings no hunter shout;

But their name is on your waters,

Ye may not wash it out.

‘Tis where Ontario’s billow

Like Ocean’s surge is curl’d.

Where strong Niagara’s thunders wake

The echo of the world.

Where red Missouri bringeth

Rich tribute from the west.

And Rappahannock sweetly sleeps

On green Virginia’s breast.

Ye say, their cone-like cabins,

That clustered o’er the vale,

Have fled away like withered leaves

Before the autumn gale:

But their memory liveth on your hills,

Their baptism on your shore,

Your everlasting rivers speak

Their dialect of yore.

Old Massachusetts wears it

Within her lordly crown.

And broad Ohio bears it

Amid his young renown;

Connecticut hath wreathed it

Where her quiet foliage waves.

And bold Kentucky breathes it hoarse

Through all her ancient caves.

Wachuset hides its lingering voice

Within his rocky heart,

And Alleghany graves its tone

Throughout his lofty chart;

Monadnock on his forehead hoar

Doth seal the sacred trust.

Your mountains build their monument,

Though ye destroy their dust.

4.6.3 “Our Aborigines”

(1838)

I heard the forests as they cried

Unto the valleys green,

“Where is the red-brow’d hunter-race,

Who lov’d our leafy screen?

Who humbled ‘mid these dewy glades

The red deer’s antler’d crown,

Or soaring at his highest noon.

Struck the strong eagle down.

Then in the zephyr’s voice replied

Those vales, so meekly blest,

“They rear’d their dwellings on our side,

Their corn upon our breast;

A blight came down, a blast swept by,

The cone-roof d cabins fell,

And where that exil’d people fled,

It is not ours to tell.”

Niagara, of the mountains gray,

Demanded, from his throne.

And old Ontario’s billowy lake

Prolong’d the thunder tone,

“The chieftains at our side who stood

Upon our christening day,

Who gave the glorious names we bear,

Our sponsors, where are they?”

And then the fair Ohio charg’d

Her many sisters dear,

“Show me once more, those stately forms

Within my mirror clear;”

But they replied, “ tall barks of pride

Do cleave our waters blue,

And strong keels ride our farthest tide,

But where’s their light canoe?

The farmer drove his plough-share deep

“Whose bones are these?” said he,

“I find them where my browsing sheep

Roam o’er the upland lea.”

But starting sudden to his path

A phantom seem’d to glide,

A plume of feathers on his head,

A quiver at his side.

He pointed to the rifled grave

Then rais’d his hand on high,

And with a hollow groan invok’d

The vengeance of the sky.

O’er the broad realm so long his own

Gaz’d with despairing ray.

Then on the mist that slowly curl’d.

Fled mournfully away.

4.6.4 “Fallen Forests”

(1854)

Man’s warfare on the trees is terrible.

He lifts his rude hut in the wilderness,

And lo! the loftiest trunks that age on age

Were nurtured to nobility, and bore

Their summer coronets so gloriously,

Fall with a thunder-sound, to rise no more

He toucheth flame unto them, and they lie

A blackened wreck, their tracery and wealth

Of sky-fed emerald,madly spent to feed

An arch of brilliance for a single night,

And scaring thence the wild deer and the fox,

And the lithe squirrel from the nut strewn home,

So long enjoyed.

He lifts his puny arm,

And every echo of the axe doth hew

The iron heart of centuries away.

He entereth boldly to the solemn groves

On whose green altar-tops, since time was young,

The winged birds have poured their incense strain

Of praise and love, within whose mighty nave

The wearied cattle from a thousand hills

Have found their shelter ‘mid the heat of day;

Perchance in their mute worship leasing Him

Who careth for the meanest He hath made.

I said he entereth to the sacred groves

Where Nature in her beauty bends to God,

And lo! their temple-arch is desecrate;

Sinks the sweet hymn, the ancient ritual fades,

And uptorn roots, and prostrate columns mark

The invader’s footsteps.

Silent years roll on,

His babes are men His ant heap dwelling grows

Too narrow, for his hand hath gotten wealth.

He builds a stately mansion, but it stands

Unblessed by trees. He smote them recklessly

When their green arms were round him, as a guard

Of tutelary deities, and feels

Their maledictions, now the burning noon

Maketh his spirit faint. With anxious care

He casteth acorns in the earth, and woos

Sunbeam and rain: he planteth the young shoot,

And props it from the storm; but neither he,

Nor yet his children’s children shall behold

What he hath swept away

Methinks ‘twere well,

Not as a spoiler or a thief, to roam

O’er Nature’s bosom that sweet, gentle nurse

Who loveth us, and spreads a sheltering couch

When our brief task is o’er. On that green mound

Affection’s hand may set the willow-tree,

Or train the cypress, and let none profane

Her pious care.

Oh, Father! grant us grace

In all life’s toils so with a stedfast hand

Evil and good to poise, as not to mark

Our way with wrecks, not when the sands of time

Run low, with saddened eye the past survey,

And mourn the rashness time can ne’er restore

4.6.5 Reading and Review Questions

1. In “To the First Slave Ship,” how does Sigourney engage sympathy for the nameless blacks held as prisoned freight in the slave ship? What hope or consolation, if any, does the speaker offer the slaves?
2. In “To the First Slave Ship,” how does Sigourney use personification and to what effect?
3. In “Indian Names,” how does Sigourney address the cultural appropriation of Native American “names” for places now part of (white) America? Why do forests, waterfalls, lakes, and rivers have words to express the absence of Native Americans in places where they once lived and the phantom chieftain appearing before the farmer only groan? What’s the effect of this difference in terms of communication?
4. How does nature become a symbol for Native American Indians (now passed away) in “Indian Names?”
5. How does Sigourney characterize, or give character, to trees in “Fallen Forests?” What is the overall effect of this characterization? How does Sigourney contrast the relationship that trees have with Americans/ humans as opposed to the relationship that Americans/humans have with trees? Why?

4.7 WILLIAM CULLEN BRYANT

(1794–1878)

William Cullen lived and wrote at the cusp of the Romantic era; indeed, he’s credited with giving an American slant to the English Romantic poetry heraldedby William Wordsworth(1770– 1850) and Samuel Taylor Coleridge’s (1772–1834) Lyrical Ballads (1799). Like Wordsworth, Bryant appreciated emulated, the neoclassical poetry of Alexander Pope and Samuel Johnson (1709–1784). Bryant also responded to the so-called graveyard school of poetry of Thomas Gray (1716–1771), poetry that linked emotion with observation of the natural world. From Wordsworth and Coleridge, Bryant awoke to the power of nature itself to teach, guide, and inspire the individual’s developing mind and spirit. His poetry especially reflected his life-long love of nature, especially in his use of scenic nature imagery.

Image 4.5 | William Cullen Bryant

Artist | John Wesley Jarvis

Source | Wikimedia Commons

License | Public Domain

From his childhood on, he was exposed to the wonders of the American landscape; he was born in Cummington, Massachusetts. With his father, Dr. Peter Bryant (1767–1820), who was a naturalist, Bryant took many walking excursions into the surrounding woods and the Berkeshire foothills. His father’s library also provided Bryant with ample reading material (which he read with the help of his uncle, who schooled him in the classics). His father encouraged Bryant’s early literary bent, including having Bryant’s pro-Federalist poem The Embargo; or, Sketches of the Times: A Satire by a Youth of Thirteen (1808) published as a pamphlet.

In 1810, Bryant entered Williams College. There, he continued to write, drafting “Thanatopsis,” which would become his most important poem. After learning that his family could not support his college education, Bryant studied law and was admitted to the bar in 1815. From 1816 to 1825, he practiced law at Great Barrington, married Frances Fairchild, began a family, and still wrote poetry. Upon publishing a revised “Thanatopsis,” (1817), he gained enough critical attention and admiration to turn to writing professionally. In 1821, he published his collected Poems. In 1825, he moved to New York to edit the New-York Review and Atheneum Magazine then later the New York Evening Post, an important national newspaper that he eventually served as editor-in-chief. In New York, Bryant became an important (if not the most important) man of letters, socializing with such well-known writers as James Fenimore Cooper. At the Atheneum, he lectured on poetry; he supported freedom of speech and religion and lectured on the rights of labor unions and the great wrongs of slavery. He eventually helped create the Republican Party, giving his significant support to Abraham Lincoln. And he continued to write poetry, with six new poetry collections appearing between 1832 and 1864.

Image 4.6 | William Cullen Bryant Memorial

Artist | Herbert Adams

Photographer | User “Daderot”

Source | Wikimedia Commons

License | Public Domain

Besides poetry, he published popular travelogues based on his travels across the United States and in Europe. By the time he died, due to complications from a fall while giving a speech at the unveiling of Giuseppe Mazzini’s statue in New York, Bryant was considered one of the most important and influential writers of that era. He certainly contributed to making the idea of American literature viable both in America and abroad.

4.7.1 “Thanatopsis”

(1817)

To him who in the love of nature holds

Communion with her visible forms, she speaks

A various language; for his gayer hours

She has a voice of gladness, and a smile

And eloquence of beauty; and she glides

Into his darker musings, with a mild

And healing sympathy that steals away

Their sharpness ere he is aware. When thoughts

Of the last bitter hour come like a blight

Over thy spirit, and sad images

Of the stern agony, and shroud, and pall,

And breathless darkness, and the narrow house,

Make thee to shudder, and grow sick at heart;—

Go forth, under the open sky, and list

To Nature’s teachings, while from all around—

Earth and her waters, and the depths of air—

Comes a still voice. Yet a few days, and thee

The all-beholding sun shall see no more

In all his course; nor yet in the cold ground,

Where thy pale form was laid, with many tears,

Nor in the embrace of ocean, shall exist

Thy image. Earth, that nourished thee, shall claim

Thy growth, to be resolved to earth again,

And, lost each human trace, surrendering up

Thine individual being, shalt thou go

To mix forever with the elements,

To be a brother to the insensible rock

And to the sluggish clod, which the rude swain

Turns with his share, and treads upon. The oak

Shall send his roots abroad, and pierce thy mold.

Yet not to thine eternal resting-place

Shalt thou retire alone, nor couldst thou wish

Couch more magnificent. Thou shalt lie down

With patriarchs of the infant world—with kings,

The powerful of the earth—the wise, the good,

Fair forms, and hoary seers of ages past,

All in one mighty sepulchre. The hills

Rock-ribbed and ancient as the sun,—the vales

Stretching in pensive quietness between;

The venerable woods—rivers that move

In majesty, and the complaining brooks

That make the meadows green; and, poured round all,

Old Ocean’s gray and melancholy waste,—

Are but the solemn decorations all

Of the great tomb of man. The golden sun,

The planets, all the infinite host of heaven,

Are shining on the sad abodes of death

Through the still lapse of ages. All that tread

The globe are but a handful to the tribes

That slumber in its bosom.—Take the wings

Of morning, pierce the Barcan wilderness,

Or lose thyself in the continuous woods

Where rolls the Oregon, and hears no sound,

Save his own dashings—yet the dead are there:

And millions in those solitudes, since first

The flight of years began, have laid them down

In their last sleep—the dead reign there alone.

So shalt thou rest—and what if thou withdraw

In silence from the living, and no friend

Take note of thy departure? All that breathe

Will share thy destiny. The gay will laugh

When thou art gone, the solemn brood of care

Plod on, and each one as before will chase

His favorite phantom; yet all these shall leave

Their mirth and their employments, and shall come

And make their bed with thee. As the long train

Of ages glides away, the sons of men—

The youth in life’s fresh spring, and he who goes

In the full strength of years, matron and maid,

The speechless babe, and the gray-headed man—

Shall one by one be gathered to thy side,

By those, who in their turn, shall follow them.

So live, that when thy summons comes to join

The innumerable caravan, which moves

To that mysterious realm, where each shall take

His chamber in the silent halls of death,

Thou go not, like the quarry-slave at night,

Scourged to his dungeon, but, sustained and soothed

By an unfaltering trust, approach thy grave

Like one who wraps the drapery of his couch

About him, and lies down to pleasant dreams.

4.7.2 “To a Waterfowl”

(1815)

Whither, ‘midst falling dew,

While glow the heavens with the last steps of day,

Far, through their rosy depths, dost thou pursue

Thy solitary way?

Vainly the fowler’s eye

Might mark thy distant flight to do thee wrong,

As, darkly painted on the crimson sky,

Thy figure floats along.

Seek’st thou the plashy brink

Of weedy lake, or marge of river wide,

Or where the rocking billows rise and sink

On the chafed ocean side?

There is a Power whose care

Teaches thy way along that pathless coast,—

The desert and illimitable air,—

Lone wandering, but not lost.

All day thy wings have fann’d

At that far height, the cold thin atmosphere:

Yet stoop not, weary, to the welcome land,

Though the dark night is near.

And soon that toil shall end,

Soon shalt thou find a summer home, and rest,

And scream among thy fellows; reed shall bend

Soon o’er thy sheltered nest.

Thou’rt gone, the abyss of heaven

Hath swallowed up thy form; yet, on my heart

Deeply hath sunk the lesson thou hast given,

And shall not soon depart.

He, who, from zone to zone,

Guides through the boundless sky thy certain flight,

In the long way that I must tread alone,

Will lead my steps aright.

4.7.3 “The Prairies”

(1833)

These are the gardens of the Desert, these

The unshorn fields, boundless and beautiful,

For which the speech of England has no name—

The Prairies. I behold them for the first,

And my heart swells, while the dilated sight

Takes in the encircling vastness. Lo! they stretch,

In airy undulations, far away,

As if the ocean, in his gentlest swell,

Stood still, with all his rounded billows fixed,

And motionless forever.—Motionless?—

No—they are all unchained again. The clouds

Sweep over with their shadows, and, beneath,

The surface rolls and fluctuates to the eye;

Dark hollows seem to glide along and chase

The sunny ridges. Breezes of the South!

Who toss the golden and the flame-like flowers,

And pass the prairie-hawk that, poised on high,

Flaps his broad wings, yet moves not—ye have played

Among the palms of Mexico and vines

Of Texas, and have crisped the limpid brooks

That from the fountains of Sonora glide

Into the calm Pacific—have ye fanned

A nobler or a lovelier scene than this?

Man hath no power in all this glorious work:

The hand that built the firmament hath heaved

And smoothed these verdant swells, and sown their slopes

With herbage, planted them with island groves,

And hedged them round with forests. Fitting floor

For this magnificent temple of the sky—

With flowers whose glory and whose multitude

Rival the constellations! The great heavens

Seem to stoop down upon the scene in love,—

A nearer vault, and of a tenderer blue,

Than that which bends above our eastern hills.

As o’er the verdant waste I guide my steed,

Among the high rank grass that sweeps his sides

The hollow beating of his footsteps seems

A sacrilegious sound. I think of those

Upon whose rest he tramples. Are they here—

The dead of other days?—and did the dust

Of these fair solitudes once stir with life

And burn with passion? Let the mighty mounds

That overlook the rivers, or that rise

In the dim forest crowded with old oaks,

Answer. A race, that long has passed away,

Built them;—a disciplined and populous race

Heaped, with long toil, the earth, while yet the Greek

Was hewing the Pentelicus to forms

Of symmetry, and rearing on its rock

The glittering Parthenon. These ample fields

Nourished their harvest, here their herds were fed,

When haply by their stalls the bison lowed,

And bowed his maned shoulder to the yoke.

All day this desert murmured with their toils,

Till twilight blushed, and lovers walked, and wooed

In a forgotten language, and old tunes,

From instruments of unremembered form,

Gave the soft winds a voice. The red man came—

The roaming hunter tribes, warlike and fierce,

And the mound-builders vanished from the earth.

The solitude of centuries untold

Has settled where they dwelt. The prairie-wolf

Hunts in their meadows, and his fresh-dug den

Yawns by my path. The gopher mines the ground

Where stood their swarming cities. All is gone;

All—save the piles of earth that hold their bones,

The platforms where they worshipped unknown gods,

The barriers which they builded from the soil

To keep the foe at bay—till o’er the walls

The wild beleaguerers broke, and, one by one,

The strongholds of the plain were forced, and heaped

With corpses. The brown vultures of the wood

Flocked to those vast uncovered sepulchres,

And sat unscared and silent at their feast.

Haply some solitary fugitive,

Lurking in marsh and forest, till the sense

Of desolation and of fear became

Bitterer than death, yielded himself to die.

Man’s better nature triumphed then. Kind words

Welcomed and soothed him; the rude conquerors

Seated the captive with their chiefs; he chose

A bride among their maidens, and at length

Seemed to forget—yet ne’er forgot—the wife

Of his first love, and her sweet little ones,

Butchered, amid their shrieks, with all his race.

Thus change the forms of being. Thus arise

Races of living things, glorious in strength,

And perish, as the quickening breath of God

Fills them, or is withdrawn. The red man, too,

Has left the blooming wilds he ranged so long,

And, nearer to the Rocky Mountains, sought

A wilder hunting-ground. The beaver builds

No longer by these streams, but far away,

On waters whose blue surface ne’er gave back

The white man’s face—among Missouri’s springs,

And pools whose issues swell the Oregon—

He rears his little Venice. In these plains

The bison feeds no more. Twice twenty leagues

Beyond remotest smoke of hunter’s camp,

Roams the majestic brute, in herds that shake

The earth with thundering steps—yet here I meet

His ancient footprints stamped beside the pool.

Still this great solitude is quick with life.

Myriads of insects, gaudy as the flowers

They flutter over, gentle quadrupeds,

And birds, that scarce have learned the fear of man,

Are here, and sliding reptiles of the ground,

Startlingly beautiful. The graceful deer

Bounds to the wood at my approach. The bee,

A more adventurous colonist than man,

With whom he came across the eastern deep,

Fills the savannas with his murmurings,

And hides his sweets, as in the golden age,

Within the hollow oak. I listen long

To his domestic hum, and think I hear

The sound of that advancing multitude

Which soon shall fill these deserts. From the ground

Comes up the laugh of children, the soft voice

Of maidens, and the sweet and solemn hymn

Of Sabbath worshippers. The low of herds

Blends with the rustling of the heavy grain

Over the dark brown furrows. All at once

A fresher winds sweeps by, and breaks my dream,

And I am in the wilderness alone.

4.7.4 Reading and Review Questions

1. In “Thanatopsis,” how does Bryant use the senses to convey a conception of death?
2. In “Thanatopsis,” what concrete objects in nature convey a conception of death, and why?
3. How, if at all, does Bryant present America—the land of America—as a democracy of death in “Thanatopsis?”
4. How might the Water Fowl in “To a Waterfowl” be a Romantic image, that is, an imaginative ideal realized in an actual object of nature? What do you think the Water Fowl represents?
5. In “The Prairies,” how do the Prairies represent both the promise and the destructiveness of America, the new land? Why?

4.8 DAVID WALKER

(c. 1796–1830)

David Walker’s father was a slave; his mother, a freed slave. Due to his mother’s status, Walker was also granted status as a free black upon birth. How he was taught to read and write is unknown, as are the places where he traveled around the South before electing Boston as his home. In 1826, he married Eliza Butler, daughter of a well-respected black family in Boston. Walker started a clothing store and involved himself in the Abolition movement. He supported the newspaper Freedom’s Journal and joined the Massachusetts General Colored Association. Most significantly, he wrote An Appeal to the Colored Citizens of the World, but in Particular, and Very Expressly, to Those of the United States (1829).

Image 4.7 | Frontispiece from David Walker’s An Appeal to the Colored Citizens of the World

Artist | David Walker

Source | Wikimedia Commons

License | Public Domain

In his Appeal, Walker particularly took issue with Thomas Jefferson as a racist and hypocrite—as indicated especially by Jefferson’s Notes on the State of Virginia. Walker expanded that indictment against whites in America who owned slaves or who supported slavery, particularly attacking their religious hypocrisy and betrayal of the ideals of the Declaration of Independence. He also directly addressed blacks, advocating resistance—even violent resistance—if necessary. After its publication, Walker worked to disseminate it throughout the United States but particularly in the South, relying on the mail and on black sailors. The remarkable militant attitude of his Appeal gained Walker dangerous notoriety, as pro-slavery Southerners sought either his capture or death. It also inspired other black Abolitionists like Henry Highland Garnet (1815–1882) who also advocated blacks’ violent resistance to slavery.

4.8.1 An Appeal to the Colored Citizens of the World

(1829)

ARTICLE I

OUR WRETCHEDNESS IN CONSEQUENCE OF SLAVERY.

My beloved brethren:—The Indians of North and of South America—the Greeks—the Irish, subjectedunder the king of Great Britain—the Jews, that ancient people of the Lord—the inhabitants of the islands of the sea—in fine, all the inhabitants of the earth, (except however, the sons of Africa) are called men, and of course are, and ought to be free. But we, (coloured people) and our children are brutes!! and of course are, and ought to be SLAVES to the American people and their children forever!! to dig their mines and work their farms; and thus go on enriching them, from one generation to another with our blood and our tears!!!!

I promised in a preceding page to demonstrate to the satisfaction of the most incredulous, that we, (coloured people of these United States of America) are the most wretched, degraded and abject set of beings that ever lived since the world began, and that the white Americans having reduced us to the wretched state of slavery, treat us in that condition more cruel (they being an enlighted and Christian people), than any heathen nation did any people whom it had reduced to our condition. These affirmations are so well confirmed in the minds of all unprejudiced men, who have taken the trouble to read histories, that they need no elucidation from me. But to put them beyond all doubt, I refer you in the first place to the children of Jacob, or of Israel in Egypt, under Pharaoh and his people. Some of my brethren do not know who Pharaoh and the Egyptians were—I know it to be a fact, that some of them take the Egyptians to have been a gang of devils, not knowing any better, and that they (Egyptians) having got possession of the Lord’s people, treated them nearly as cruel as Christian Americans do us, at the present day. For the information of such, I would only mention that the Egyptians, were Africans or coloured people, such as we are—some of them yellow and others dark—a mixture of Ethiopians and the natives of Egypt—about the same as you see the coloured people of the United States at the present day.—I say, I call your attention then, to the children of Jacob, while I point out particularly to you his son Joseph, among the rest, in Egypt.

“And Pharaoh, said unto Joseph, thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.”

“And Pharaoh said unto Joseph, see, I have set thee over all the land of Egypt.”

“And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.”

Now I appeal to heaven and to earth, and particularly to the American people themselves, who cease not to declare that our condition is not hard, and that we are comparatively satisfied to rest in wretchedness and misery, under them and their children. Not, indeed, to show me a coloured President, a Governor, a Legislator, a Senator, a Mayor, or an Attorney at the Bar.—But to show me a man of colour, who holds the low office of a Constable, or one who sits in a Juror Box, even on a case of one of his wretched brethren, throughout this great Republic!!— But let us pass Joseph the son of Israel a little farther in review, as he existed with that heathen nation.

“And Pharaoh called Joseph’s name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.”

Compare the above, with the American institutions. Do they not institute laws to prohibit us from marrying among the whites? I would wish, candidly, however, before the Lord, to be understood, that Iwould not give a pinch of snuff to be married to any white person I ever saw in all the days of my life. And I do say it, that the black man, or man of colour, who will leave his own colour (provided he can get one, who is good for any thing) and marry a white woman, to be a double slave to her, just because she is white, ought to be treated by her as he surely will be, viz: as a NIGER!!!! It is not, indeed, what I care about inter-marriages with the whites, which induced me to pass this subject in review; for the Lord knows, that there is a day coming when they will be glad enough to get into the company of the blacks, notwithstanding, we are, in this generation, levelled by them, almost on a level with the brute creation: and some of us they treat even worse than they do the brutes that perish. I only made this extract to show how much lower we are held, and how much more cruel we are treated by the Americans, than were the children of Jacob, by the Egyptians.—We will notice the sufferings of Israel some further, under heathen Pharaoh, compared with ours under the enlightened Christians of America.

“And Pharaoh spake unto Joseph, saying, thy father and thy brethren are come unto thee: The land of Egypt is before thee: in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou. knowest any men of activity among them, then make them rulers over my cattle.”

I ask those people who treat us so well, Oh! I ask them, where is the most barren spot of land which they have given unto us? Israel had the most fertile land in all Egypt. Need I mention the very notorious fact, that I have known a poor man of colour, who laboured night and day, to acquire a little money, and having acquired it, he vested it in a small piece of land, and got him a house erected thereon, and having paid for the whole, he moved his family into it, where he was suffered to remain but nine months, when he was cheated out of his property by a white man, and driven out of door! And is not this the case generally? Can a man of colour buy a piece of land and keep it peaceably? Will not some white man try to get it from him, even if it is in a mud hole? I need not comment any farther on a subject, which all, both black and white, will readily admit. But I must, really, observe that in this very city, when a man of colour dies, if he owned any real estate it most generally falls into the hands of some white person. The wife and children of the deceased may weep and lament if they please, but the estate will be kept snug enough by its white possessor.

But to prove farther that the condition of the Israelites was better under the Egyptians than ours is under the whites. I call upon the professing Christians, I call upon the philanthropist, I call upon the very tyrant himself, to show me a page of history, either sacred or profane, on which a verse can be found, which maintains, that the Egyptians heaped the insupportable insult upon the children of Israel, by telling them that they were not of the human family. Can the whites deny this charge? Have they not, after having reduced us to the deplorable condition of slaves under their feet, held us up as descending originally from the tribes of Monkeys or Orang—Outangs? O! my God! I appeal to every man of feeling—is not this insupportable? Is it not heaping the most gross insult upon our miseries, because they have got us under their feet and we cannot help ourselves? Oh! pity us we pray thee, Lord Jesus, Master.—Has Mr. Jefferson declared to the world, that we are inferior to the whites, both in the endowments of our bodies and of minds? It is indeed surprising, that a man of such great learning, combined with such excellent natural parts, should speak so of a set of men in chains. I do not know what to compare it to, unless, like putting one wild deer in an iron cage, where it will be secured, and hold another by the side of the same, then let it go, and expect the one in the cage to run as fast as the one at liberty. So far, my brethren, were the Egyptians from heaping these insults upon their slaves, that Pharoah’s daughter took Moses, a son of Israel for her own, as will appear by the following.

“And Pharoah’s daughter said unto her, [Moses’ mother] take this child away, and nurse it for me, and I will pay thee thy wages. And the woman took the child [Moses] and nursed it. And the child grew, and she brought him unto Pharoah’s daughter and he became her son. And she called his name Moses: and she said because I drew him out of the water.”

In all probability, Moses would have become Prince Regent to the throne, and no doubt, in process of time but he would have been seated on the throne of Egypt. But he had rather suffer shame, with the people of God, than to enjoy pleasures with that wicked people for a season. O! that the coloured people were long since of Moses’ excellent disposition, instead of courting favour with, and telling news and lies to our natural enemies, against each other—aiding them to keep their hellish chains of slavery upon us. Would we not long before this time, have been respectable men, instead of such wretched victims of oppression as we are? Would they be able to drag our mothers, our fathers, our wives, our children and ourselves, around the world in chains and hand-cuffs as they do, to dig up gold and silver for them and theirs? This question, my brethren, I leave for you to digest; and may God Almighty force it home to your hearts. Remember that unless you are united, keeping your tongues within your teeth, you will be afraid to trust your secrets to each other, and thus perpetuate our miseries under the Christians!!!!! ADDITION—Remember, also to lay humble at the feet of our Lord and Master Jesus Christ, with prayers and fastings. Let our enemies go on with their butcheries, and at once fill up their cup. Never make an attempt to gain our freedom of natural right, from under our cruel oppressors and murderers, until you see your way clear—when that hour arrives and you move, be not afraid or dismayed; for be you assured that Jesus Christ the King of heaven and of earth who is the God of justice and of armies, will surely go before you. And those enemies who have for hundreds of years stolen our rights, and kept us ignorant of Him and His divine worship, he will remove. Millions of whom, are this day, so ignorant and avaricious, that they cannot conceive how God can have an attribute of justice, and show mercy to us because it pleased Him to make us black—which colour, Mr. Jefferson calls unfortunate!!!!!! As though we are not as thankful to our God, for having made us as it pleased himself, as they, (the whites,) are for having made them white. They think because they hold us in their infernal chains of slavery, that we wish to be white, or of their color—but they are dreadfully deceived—we wish to be just as it pleased our Creator to have made us, and no avaricious and unmerciful wretches, have any business to make slaves of, or hold us in slavery. How would they like for us to make slaves of, and hold them in cruel slavery, and murder them as they do us?—But is Mr. Jefferson’s assertions true? viz. “that it is unfortunate for us that our Creator has been pleased to make us black.” We will not take his say so, for the fact. The world will have an opportunity to see whether it is unfortunate for us, that our Creator has made us darker than the whites.

Fear not the number and education of our enemies, against whom we shall have to contend for our lawful right; guaranteed to us by our Maker; for why should we be afraid, when God is, and will continue, (if we continue humble) to be on our side?

The man who would not fight under our Lord and Master Jesus Christ, in the glorious and heavenly cause of freedom and of God—to be delivered from the most wretched, abject and servile slavery, that ever a people was afflicted with since the foundation of the world, to the present day—ought to be kept with all of his children or family, in slavery, or in chains, to be butchered by his cruel enemies.

I saw a paragraph, a few years since, in a South Carolina paper, which, speaking of the barbarity of the Turks, it said: “The Turks are the most barbarous people in the world—they treat the Greeks more like brutes than human beings.” And in the same paper was an advertisement, which said: “ Eight well built Virginia and Maryland Negro fellows and four wenches will positively be sold this day, to the highest bidder! “And what astonished me still more was, to see in this same humane paper!! the cuts of three men, with clubs and budgets on their backs, and an advertisement offering a considerable sum of money for their apprehension and delivery. I declare, it is really so amusing to hear the Southerners and Westerners of this country talk about barbarity, that it is positively, enough to make a man smile.

The sufferings of the Helots among the Spartans, were somewhat severe, it is true, but to say that theirs, were as severe as ours among the Americans, I do most strenuously deny—for instance, can any man show me an article on a page of ancient history which specifies, that, the Spartans chained, and handcuffed the Helots, and dragged them from their wives and children, children from their parents, mothers from their suckling babes, wives from their husbands, driving them from one end of the country to the other? Notice the Spartans were heathens, who lived long before our Divine Master made his appearance in the flesh. Can Christian Americans deny these barbarous cruelties? Have you not, Americans, having subjected us under you, added to these miseries, by insulting us in telling us to our face, because we are helpless, that we are not of the human family? I ask you, O! Americans, I ask you, in the name of the Lord, can you deny these charges? Some perhaps may deny, by saying, that they never thought or said that we were not men. But do not actions speak louder than words?—have they not made provisions for the Greeks, and Irish? Nations who have never done the least thing for them, while we, who have enriched their country with our blood and tears—have dug up gold and silver for them and their children, from generation to generation, and are in more miseries than any other people under heaven, are not seen, but by comparatively, a handful of the American people? There are indeed, more ways to kill a dog, besides choking it to death with butter. Further—The Spartans or Lacedaemonians, had some frivolous pretext, for enslaving the Helots, for they (Helots) while being free inhabitants of Sparta, stirred up an intestine commotion, and were, by the Spartans subdued, and made prisoners of war. Consequently they and their children were condemned to perpetual slavery.

I have been for years troubling the pages of historians, to find out what our fathers have done to the white Christians of America, to merit such condign punishment as they have inflicted on them, and do continue to inflict on us their children. But I must aver, that my researches have hitherto been to no effect. I have therefore, come to the immoveable conclusion, that they (Americans) have, and do continue to punish us for nothing else, but for enriching them and their country. For I cannot conceive of any thing else. Nor will I ever believe otherwise, until the Lord shall convince me.

The world knows, that slavery as it existed among the Romans, (which was the primary cause of their destruction) was, comparatively speaking, no more than a cypher, when compared with ours under the Americans. Indeed I should not have noticed the Roman slaves, had not the very learned and penetrating Mr. Jefferson said, “when a master was murdered, all his slaves in the same house, or within hearing, were condemned to death.”— Here let me ask Mr. Jefferson, (but he is gone to answer at the bar of God, for the deeds done in his body while living,) I therefore ask the whole American people, had I not rather die, or be put to death, than to be a slave to any tyrant, who takes not only my own, but my wife and children’s lives by the inches? Yea, would I meet death with avidity far! far!! in preference to such servile submission to the murderous hands of tyrants. Mr. Jefferson’s very severe remarks on us have been so extensively argued upon by men whose attainments in literature, I shall never be able to reach, that I would not have meddled with it, were it not to solicit each of my brethren, who has the spirit of a man, to buy a copy of Mr. Jefferson’s “Notes on Virginia,” and put it in the hand of his son. For let no one of us supposethat the refutations which have been written by our white friends are enough—they are whites—we are blacks. We, and the world wish to see the charges of Mr. Jefferson refuted by the blacks themselves, according to their chance; for we must remember that what the whites have written respecting this subject, is other men’s labours, and did not emanate from the blacks. I know well, that there are some talents and learning among the coloured people of this country, which we have not a chance to develope, in consequence of oppression; but our oppression ought not to hinder us from acquiring all we can. For we will have a chance to develope them by and by. God will not suffer us, always to be oppressed. Our sufferings will come to an end, in spite of all the Americans this side of eternity. Then we will want all the learning and talents among ourselves, and perhaps more, to govern ourselves.—”Every dog must have its day,” the American’s is coming to an end.

But let us review Mr. Jefferson’s remarks respecting us some further. Comparing our miserable fathers, with the learned philosophers of Greece, he says: “Yet notwithstanding these and other discouraging circumstances among the Romans, their slaves were often their rarest artists. They excelled too, in science, insomuch as to be usually employed as tutors to their master’s children; Epictetus, Terence and Phædrus, were slaves,—but they were of the race of whites. It is not their condition then, but nature, which has produced the distinction.” See this, my brethren!! Do you believe that this assertion is swallowed by millions of the whites? Do you know that Mr. Jefferson was one of as great characters as ever lived among the whites? See his writings for the world, and public labours for the United States of America. Do you believe that the assertions of such a man, will pass away into oblivion unobserved by this people and the world? If you do you are much mistaken—See how the American people treat us—have we souls in our bodies? Are we men who have any spirits at all? I know that there are many swellbellied fellows among us, whose greatest object is to fill their stomachs. Such I do not mean—I am after those who know and feel, that we are MEN, as well as other people; to them, I say, that unless we try to refute Mr. Jefferson’s arguments respecting us, we will only establish them.

But the slaves among the Romans. Every body who has read history, knows, that as soon as a slave among the Romans obtained his freedom, he could rise to the greatest eminence in the State, and there was no law instituted to hinder a slave from buying his freedom. Have not the Americans instituted laws to hinder us from obtaining our freedom? Do any deny this charge? Read the laws of Virginia, North Carolina, &c. Further: have not the Americans instituted laws to prohibit a man of colour from obtaining and holding any office whatever, under the government of the United States of America? Now, Mr. Jefferson tells us, that our condition is not so hard, as the slaves were under the Romans!!!!!!

It is time for me to bring this article to a close. But before I close it, I must observe to my brethren that at the close of the first Revolution in this country, with Great Britain, there were but thirteen States in the Union, now there are twenty-four, most of which are slave-holding States, and the whites are dragging us around in chains and in handcuffs, to their new States and Territories to work their mines and farms, to enrich them and their children—and millions of them believing firmly that we being a little darker than they, were made by our Creator to be an inheritance to them and their children for ever—the same as a parcel of brutes.

Are we MEN!!—I ask you, O my brethren! are we MEN? Did our Creator make us to be slaves to dust and ashes like ourselves? Are they not dying worms as well as we? Have they not to make their appearance before the tribunal of Heaven, to answer for the deeds done in the body, as well as we? Have we any other Master but Jesus Christ alone? Is he not their Master as well as ours?—What right then, have we to obey and call any other Master, but Himself? How we could be so submissive to a gang of men, whom we cannot tell whether they are as good as ourselves or not, I never could conceive. However, this is shut up with the Lord, and we cannot precisely tell—but I declare, we judge men by their works.

The whites have always been an unjust, jealous, unmerciful, avaricious and blood-thirsty set of beings, always seeking after power and authority.—We view them all over the confederacy of Greece, where they were first known to be any thing, (in consequence of education) we see them there, cutting each other’s throats—trying to subject each other to wretchedness and misery—to effect which, they used all kinds of deceitful, unfair, and unmerciful means. We view them next in Rome, where the spirit of tyranny and deceit raged still higher. We view them in Gaul, Spain, and in Britain.—In fine, we view them all over Europe, together with what were scattered about in Asia and Africa, as heathens, and we see them acting more like devils than accountable men. But some may ask, did not the blacks of Africa, and the mulattoes of Asia, go on in the same way as did the whites of Europe. I answer, no—they never were half so avaricious, deceitful and unmerciful as the whites, according to their knowledge.

But we will leave the whites or Europeans as heathens, and take a view of them as Christians, in which capacity we see them as cruel, if not more so than ever. In fact, take them as a body, they are ten times more cruel, avaricious and unmerciful than ever they were; for while they were heathens, they were bad enough it is true, but it is positively a fact that they were not quite so audacious as to go and take vessel loads of men, women and children, and in cold blood, and through devilishness, throw them into the sea, and murder them in all kind of ways. While they were heathens, they were too ignorant for such barbarity. But being Christians, enlightened and sensible, they are completely prepared for such hellish cruelties. Now suppose God were to give them more sense, what would they do? If it were possible, would they not dethrone Jehovah and seat themselves upon his throne? I therefore, in the name and fear of the Lord God of Heaven and of earth, divested of prejudice either on the side of my colour or that of the whites, advance my suspicion of them, whether they are as good by nature as we are or not. Their actions, since they were known as a people, have been the reverse, I do indeed suspect them, but this, as I before oberved, is shut up with the Lord, we cannot exactly tell, it will be proved in succeeding generations.—The whites have had the essence of the gospel as it was preached by my master and his apostles— the Ethiopians have not, who are to have it in its meridian splendor—the Lord will give it to them to their satisfaction. I hope and pray my God, that they will make good use of it, that it may be well with them.

ARTICLE II

OUR WRETCHEDNESS IN CONSEQUENCE OF IGNORANCE.

Ignorance, my brethren, is a mist, low down into the very dark and almost impenetrable abyss in which, our fathers for many centuries have been plunged. The Christians, and enlightened of Europe, and some of Asia, seeing the ignorance and consequent degradation of our fathers, instead of trying to cnlighten them, by teaching them that religion and light with which God had blessed them, they have plunged them into wretchedness ten thousand times more intolerable, than if they had left them entirely to the Lord, and to add to their miseries, deep down into which they have plunged them tell them, that they are an inferior and distinct race of beings, which they will be glad enough to recal and swallow by and by. Fortune and misfortune, two inseparable companions, lay rolled up in the wheel of events, which have from the creation of the world, and will continue to take place among men until God shall dash worlds together.

When we take a retrospective view of the arts and sciences—the wise legislators— the Pyramids, and other magnificent buildings—the turning of the channel of the river Nile, by the sons of Africa or of Ham, among whom learning originated, and was carried thence into Greece, where it was improved upon and refined. Thence among the Romans, and all over the then enlightened parts of the world, and it has been enlightening the dark and benighted minds of men from then, down to this day. I say, when I view retrospectively, the renown of that once mighty people, the children of our great progenitor I am indeed cheered. Yea further, when I view that mighty son of Africa, HANNIBAL, one of the greatest generals of antiquity, who defeated and cut off so many thousands of the white Romans or murderers, and who carried his victorious arms, to the very gate of Rome, and I give it as my candid opinion, that had Carthage been well united and had given him good support, he would have carried that cruel and barbarous city by storm. But they were dis-united, as the coloured people are now, in the United States of America, the reason our natural enemies are enabled to keep their feet on our throats.

Beloved brethren—here let me tell you, and believe it, that the Lord our God, as true as he sits on his throne in heaven, and as true as our Saviour died to redeem the world, will give you a Hannibal, and when the Lord shall have raised him up, and given him to you for your possession, O my suffering brethren! remember the divisions and consequent sufferings of Carthage and of Hayti. Read the history particularly of Hayti, and see how they were butchered by the whites, and do you take warning. The person whom God shall give you, give him your support and let him go his length, and behold in him the salvation of your God. God will indeed, deliver you through him from your deplorable and wretched condition under the Christians of America. I charge you this day before my God to lay no obstacle in his way, but let him go. The whites want slaves, and want us for their slaves, but some of them will curse the day they ever saw us. As true as the sun ever shone in its meridian splendor, my colour will root some of them out of the very face of the earth. They shall have enough of making slaves of, and butchering, and murdering us in the manner which they have. No doubt some may say that I write with a bad spirit, and that I being a black, wish these things to occur. Whether I write with a bad or a good spirit, I say if these things do not occur in their proper time, it is because the world in which we live does not exist, and we are deceived with regard to its existence.—It is immaterial however to me, who believe, or who refuse— though I should like to see the whites repent peradventure God may have mercy on them, some however, have gone so far that their cup must be filled.

But what need have I to refer to antiquity, when Hayti, the glory of the blacks and terror of tyrants, is enough to convince the most avaricious and stupid of wretches—which is at this time, and I am sorry to say it, plagued with that scourge of nations, the Catholic religion; but I hope and pray God that she may yet rid herself of it, and adopt in its stead the Protestant faith; also, I hope that she may keep peace within her borders and be united, keeping a strict look out for tyrants, for if they get the least chance to injure her, they will avail themselves of it, as true as the Lord lives in heaven. But one thing which gives me joy is, that they are men who would be cut off to a man, before they would yield to the combined forces of the whole world—in fact, if the whole world was combined against them, it could not do any thing with them, unless the Lord delivers them up.

Ignorance and treachery one against the other—a grovelling servile and abject submission to the lash of tyrants, we see plainly, my brethren, are not the natural elements of the blacks, as the Americans try to make us believe; but these are misfortunes which God has suffered our fathers to be enveloped in for many ages, no doubt in consequence of their disobedience to their Maker, and which do, indeed, reign at this time among us, almost to the destruction of all other principles: for I must truly say, that ignorance, the mother of treachery and deceit, gnaws into our very vitals. Ignorance, as it now exits among us, produces a state of things, Oh my Lord! too horrible to present to the world. Any man who is curious to see the full force of ignorance developed among the coloured people of the United States of America, has only to go into the southern and western states of this confederacy, where, if he is not a tyrant, but has the feelings of a human being, who can feel for a fellow creature, he may see enough to make his very heart bleed! He may see there, a son take his mother, who bore almost the pains of death to give him birth, and by the command of a tyrant, strip her as naked as she came into the world, and apply the cow-hide to her, until she falls a victim to death in the road! He may see a husband take his dear wife, not unfrequently in a pregnant state, and perhaps far advanced, and beat her for an unmerciful wretch, until his infant falls a lifeless lump at her feet! Can the Americans escape God Almighty? If they do, can he be to us a God of Justice? God is just, and I know it—for he has convinced me to my satisfaction—I cannot doubt him. My observer may see fathers beating their sons, mothers their daughters, and children their parents, all to pacify the passions of unrelenting tyrants. He may also, see them telling news and lies, making mischief one upon another. These are some of the productions of ignorance, which he will see practised among my dear brethren, who are held in unjust slavery and wretchedness, by avaricious and unmerciful tyrants, to whom, and their hellish deeds, I would suffer my life to be taken before I would submit. And when my curious observer comes to take notice of those who are said to be free, (which assertion I deny) and who are making some frivolous pretentions to common sense, he will see that branch of ignorance among the slaves assuming a more cunning and deceitful course of procedure.—He may see some of my brethren in league with tyrants, selling their own brethren into hell upon earth, not dissimilar to the exhibitions in Africa, but in a more secret, servile and abject manner. Oh Heaven! I am full!!! I can hardly move my pen!!! and as I expect some will try to put me to death, to strike terror into others, and to obliterate from their minds the notion of freedom, so as to keep my brethren the more secure in wretchedness, where they will be permitted to stay but a short time (whether tyrants believe it or not)—I shall give the world a development of facts, which are already witnessed in the courts of heaven. My observer may see some of those ignorant and treacherous creatures (coloured people) sneaking about in the large cities, endeavouring to find out all strange coloured people, where they work and where they reside, asking them questions, and trying to ascertain whether they are runaways or not, telling them, at the same time, that they always have been, are, and always will be, friends to their brethren; and, perhaps, that they themselves are absconders, and a thousand such treacherous lies to get the better information of the more ignorant!!! There have been and are at this day in Boston, New-York, Philadelphia, and Baltimore, coloured men, who are in league with tyrants, and who receive a great portion of their daily bread, of the moneys which they acquire from the blood and tears of their more miserable brethren, whom they scandalously delivered into the hands of our natural enemies!!!!!!

To show the force of degraded ignorace and deceit among us some farther, I will give here an extract from a paragraph, which may be found in the Columbian Centinel of this city, for September 9, 1829, on the first page of which, the curious may find an article, headed

“AFFRAY AND MURDER.”

“Portsmouth, (Ohio) Aug. 22, 1829.

“A most shocking outrage was committed in Kentucky, about eight miles from this place, on 14th inst. A negro driver, by the name of Gordon, who had purchased in Mayland about sixty negroes, was taking them, assisted by an associate named Allen, and the wagoner who conveyed the baggage, to the Mississippi. The men were hand-cuffed and chained together, in the usual manner for driving those poor wretches, while the women and children were suffered to proceed without incumbrance. It appears that, by means of a file the negroes, unobserved, had succeeded in separating the iron which bound their hands, in such a way as to be able to throw them off at any moment. About 8 o’clock in the morning, while proceeding on the state road leading from Greenup to Vanceburg, two of them dropped their shackles and commenced a fight, when the wagoner (Petit) rushed in with his whip to compel them to desist. At this moment, every negro was found to be perfectly at liberty; and one of them seizing a club, gave Petit a violent blow on the head, and laid him dead at his feet; and Allen, who came to his assistance, met a similar fate, from the contents of a pistol fired by another of the gang. Gordon was then attacked, seized and held by one of the negroes, whilst another fired twice at him with a pistol, the ball of which each time grazed his head, but not proving effectual, he was beaten with clubs, and left for dead. They then commenced pillaging the wagon, and with an axe split open the trunk of Gordon, and rifled it of the money, about $2,400. Sixteen of the negroes then took to the woods; Gordon, in the mean time, not being materially injured, was enabled, by the assistance of one of the women, to mount his horse and flee; pursued, however, by one of the gang on another horse, with a drawn pistol; fortunately he escaped with his life barely, arriving at a plantation, as the negro came in sight; who then turned about and retreated.”

“The neighbourhood was immediately rallied, and a hot pursuit given— which, we understand, has resulted in the capture of the whole gang and the recovery of the greatest part of the money. Seven of the negro men and one woman, it is said were engaged in the murders, and will be brought to trial at the next court in Greenupsburg.”

Here my brethren, I want you to notice particularly in the above article, the ignorant and deceitful actions of this coloured woman. I beg you to view it candidly, as for ETERNITY!!!! Here a notorious wretch, with two other confederates had SIXTY of them in a gang, driving them like brutes—the men all in chains and handcuffs, and by the help of God they got their chains and hand-cuffs thrown off, and caught two of the wretches and put them to death, and beat the other until they thought he was dead, and left him for dead; however, he deceived them, and rising from the ground, this servile woman helped him upon his horse, and he made his escape. Brethren, what do you think of this? Was it the natural fine feelings of this woman, to save such a wretch alive? I know that the blacks, take them half enlightened and ignorant, are more humane and merciful than the most enlightened and refined European that can be found in all the earth. Let no one say that I assert this because I am prejudiced on the side of my colour, and against the whites or Europeans. For what I write, I do it candidly, for my God and the good of both parties: Natural observations have taught me these things; there is a solemn awe in the hearts of the blacks, as it respects murdering men: whereas the whites, (though they are great cowards) where they have the advantage, or think that there are any prospects of getting it, they murder all before them, in order to subject men to wretchedness and degradation under them. This is the natural result of pride and avarice. But I declare, the actions of this black woman are really insupportable. For my own part, I cannot think it was any thing but servile deceit, combined with the most gross ignorance: for we must remember that humanity, kindness and the fear of the Lord, does not consist in protecting devils. Here is a set of wretches, who had SIXTY of them in a gang, driving them around the country like brutes to dig up gold and silver for them, (which they will get enough of yet.) Should the lives of such creatures be spared? Are God and Mammon in league? What has the Lord to do with a gang of desperate wretches, who go sneaking about the country like robbers—light upon his people wherever they can get a chance, binding them with chains and hand-cuffs, beat and murder them as they would rattle-snakes? Are they not the Lord’s enemies? Ought they not to be destroyed? Any person who will save such wretches from destruction, is fighting against the Lord, and will receive his just recompense. The black men acted like blockheads. Why did they not make sure of the wretch? He would have made sure of them, if he could. It is just the way with black men—eight white men can frighten fifty of them; whereas, if you can only get courage into the blacks, I do declare it, that one good black man can put to death six white men; and I give it as a fact, let twelve black men get well armed for battle, and they will kill and put to flight fifty whites.—The reason is, the blacks, once you get them started, they glory in death. The whites have had us under them for more than three centuries, murdering, and treating us like brutes; and, as Mr. Jefferson wisely said, they have never found us out—they do not know, indeed, that there is an unconquerable disposition in the breasts of the blacks, which, when it is fully awakened and put in motion, will be subdued, only with the destruction of the animal existence. Get the blacks started, and if you do not have a gang of tigers and lions to deal with, I am a deceiver of the blacks and of the whites. How sixty of them could let that wretch escape unkilled, I cannot conceive—they will have to suffer as much for the two whom, they secured, as if they had put one hundred to death: if you commence, make sure work—do not trifle, for they will not trifle with you— they want us for their slaves, and think nothing of murdering us in order to subject us to that wretched condition—therefore, if there is an attempt made by us, kill or be killed. Now, I ask you, had you not rather be killed than to be a slave to a tyrant, who takes the life of your mother, wife, and dear little children? Look upon your mother, wife and children, and answer God Almighty; and believe this, that it is no more harm for you to kill a man, who is trying to kill you, than it is for you to take a drink of water when thirsty; in fact, the man who will stand still and let another murder him, is worse than an infidel, and, if he has common sense, ought not to be pitied. The actions of this deceitful and ignorant coloured woman, in saving the life of a desperate wretch, whose avaricious and cruel object was to drive her, and her companions in miseries, through the country like cattle, to make his fortune on their carcasses, are but too much like that of thousands of our brethren in these states: if any thing is whispered by one, which has any allusion to the melioration of their dreadful condition, they run and tell tyrants, that they may be enabled to keep them the longer in wretchedness and miseries. Oh! coloured people of these United States, I ask you, in the name of that God who made us, have we, in consequence of oppression, nearly lost the spirit of man, and, in no very trifling degree, adopted that of brutes? Do you answer, no?—I ask you, then, what set of men can you point me to, in all the world, who are so abjectly employed by their oppressors, as we are by our natural enemies? How can, Oh! how can those enemies but say that we and our children are not of the HUMAN FAMILY, but were made by our Creator to be an inheritance to them and theirs for ever? How canthe slaveholders but say that they can bribe the best coloured person in the country, to sell his brethren for a trifling sum of money, and take that atrocity to confirm them in their avaricious opinion, that we were made to be slaves to them and their children? How could Mr. Jefferson but say, “I advance it therefore as a suspicion only, that the blacks, whether originally a distinct race, or made distinct by time and circumstances, are inferior to the whites in the endowments both of body and mind?”—It,” says he, “is not against experience to suppose, that different species of the same genius, or varieties of the same species, may possess different qualifications.” [Here, my brethren, listen to him.] “Will not a lover of natural history, then, one who views the gradations in all the races of animals with the eye of philosophy, excuse an effort to keep those in the department of MAN as distinct as nature has formed them? “—I hope you will try to find out the meaning of this verse—its widest sense and all its bearings: whether you do or not, remember the whites do. This very verse, brethren, having emanated from Mr. Jefferson, a much greater philosopher the world never afforded, has in truth injured us more, and has been as great a barrier to our emancipation as any thing that has ever been advanced against us. I hope you will not let it pass unnoticed. He goes on further, and says: “ This unfortunate difference of colour, and perhaps of faculty, is a powerful obstacle to the emancipation of these people. Many of their advocates, while they wish to vindicate the liberty of human nature are anxious also to preserve its dignity and beauty. Some of these, embarrassed by the question, ‘What further is to be done with them? ‘join themselves in opposition with those who are actuated by sordid avarice only.” Now I ask you candidly, my suffering brethren in time, who are candidates for the eternal worlds, how could Mr. Jefferson but have given the world these remarks respecting us, when we are so submissive to them, and so much servile deceit prevail among ourselves—when we so meanly submit to their murderous lashes, to which neither the Indians nor any other people under Heaven would submit? No, they would die to a man, before they would suffer such things from men who are no better than themselves, and perhaps not so good. Yes, how can our friends but be embarrassed, as Mr. Jefferson says, by the question, “What further is to be done with these people?” For while they are working for our emancipation, we are, by our treachery, wickedness and deceit, working against ourselves and our children—helping ours, and the enemies of God, to keep us and our dear little children in their infernal chains of slavery!!! Indeed, our friends cannot but relapse and join themselves “with those who are actuated by sordid avarice only!!!!” For my own part, I am glad Mr. Jefferson has advanced his positions for your sake; for you will either have to contradict or confirm him by your own actions, and not by what our friends have said or done for us; for those things are other men’s labours, and do not satisfy the Americans, who are waiting for us to prove to them ourselves, that we are m e n; before they will be willing to admit the fact; for I pledge you my sacred word of honour, that Mr. Jefferson’s remarks respecting us, have sunk deep into the hearts of millions of the whites, and never will be removed this side of eternity.—For how can they, when we are confirming him every day, by our groveling submissions and treachery? I aver, that when I look over these United States of America, and the world, and see the ignorant deceptions and consequent wretchedness of my brethren, I am brought oftimes solemnly to a stand, and in the midst of my reflections I exclaim to my God, “Lord didst thou make us to be slaves to our brethren, the whites?” But when I reflect that God is just, and that millions of my wretched brethren would meet death with glory—yea, more, would plunge into the very mouths of cannons and be torn into particles as minute as the atoms which compose the elements of the earth, in preference to a mean submission to the lash of tyrants, I am with streaming eyes, compelled to shrink back into nothingness before my Maker, and exclaim again, thy will be done, O Lord God Almighty.

Men of colour, who are also of sense, for you particularly is my APPEAL designed. Our more ignorant brethren are not able to penetrate its value. I call upon you therefore to cast your eyes upon the wretchedness of your brethren, and to do your utmost to enlighten them—go to work and enlighten your brethren!—Let the Lord see you doing what you can to rescue them and yourselves from degradation. Do any of you say that you and your family are free and happy, and what have you to do with the wretched slaves and other people? So can I say, for I enjoy as much freedom as any of you, if I am not quite as well off as the best of you. Look into our freedom and happiness, and see of what kind they are composed!! They are of the very lowest kind—they are the very dregs!—they are the most servile and abject kind, that ever a people was in possession of! If any of you wish to know how FREE you are, let one of you start and go through the southern and western States of this country, and unless you travel as a slave to a white man (a servant is a slave to the man whom he serves) or have your free papers, (which if you are not careful they will get from you) if they do not take you up and put you in jail, and if you cannot give good evidence of your freedom, sell you into eternal slavery, I am not a living man: or any man of colour, immaterial who he is, or where he came from, if he is not the fourth from the negro race!! (as we are called) the white Christians of America will serve him the same they will sink him into wretchedness and degradation for ever while he lives. And yet some of you have the hardihood to say that you are free and happy! May God have mercy on your freedom and happiness!! I met a coloured man in the street a short time since, with a string of boots on his shoulders; we fell into conversation, and in course of which, I said to him, what a miserable set of people we are! He asked, why?—Said I, we are so subjected under the whites, that we cannot obtain the comforts of life, but by cleaning their boots and shoes, old clothes, waiting on them, shaving them &c. Said he, (with the boots on his shoulders) “I am completely happy!!! I never want to live any better or happier than when I can get a plenty of boots and shoes to clean!!! ” Oh! how can those who are actuated by avarice only, but think, that our Creator made us to be an inheritance to them for ever, when they see that our greatest glory is centered in such mean and low objects? Understand me, brethren, I do not mean to speak against the occupations by which we acquire enough and sometimes scarcely that, to render ourselves and families comfortable through life. I am subjected to the same inconvenience, as you all.—My objections are, to our glorying and being happy in such low employments; for if we are men, we ought to be thankful to the Lord for the past, and for the future. Be looking forward with thankful hearts to higher attainments than wielding the razor and cleaning boots and shoes. The man whose aspirations are not above, and even below these, is indeed, ignorant and wretched enough. I advance it therefore to you, not as a problematical, but as an unshaken and for ever immoveable fact, that your full glory and happiness, as well as all other coloured people under Heaven, shall never be fully consummated, but with the entire emancipation of your enslaved brethren all over the world. You may therefore, go to work and do what you can to rescue, or join in with tyrants to oppress them and yourselves, until the Lord shall come upon you all like a thief in the night. For I believe it is the will of the Lord that our greatest happiness shall consist in working for the salvation of our whole body. When this is accomplished a burst of glory will shine upon you, which will indeed astonish you and the world. Do any of you say this never will be done? I assure you that God will accomplish it—if nothing else will answer, he will hurl tyrants and devils into atoms and make way for his people. But O my brethren! I say unto you again, you must go to work and prepare the way of the Lord

There is a great work for you to do, as trifling as some of you may think of it. You have to prove to the Americans and the world, that we are MEN, and not brutes, as we have been represented, and by millions treated. Remember, to let the aim of your labours among your brethren, and particularly the youths, be the dissemination of education and religion. It is lamentable, that many of our children go to school, from four until they are eight or ten, and sometimes fifteen years of age, and leave school knowing but a little more about the grammar of their language than a horse does about handling a musket—and not a few of them are really so ignorant, that they are unable to answer a person correctly, general questions in geography, and to hear them read, would only be to disgust a man who has a taste for reading; which, to do well, as trifling as it may appear to some, (to the ignorant in particular) is a great part of learning. Some few of them, may make out to scribble tolerably well, over a half sheet of paper, which I believe has hitherto been a powerful obstacle in our way, to keep us from acquiring knowledge. An ignorant father, who knows no more than what nature has taught him, together with what little he acquires by the senses of hearing and seeing, finding his son able to write a neat hand, sets it down for granted that he has as good learning as any body; the young, ignorant gump, hearing his father or mother, who perhaps may be ten times more ignorant, in point of literature, than himself, extolling his learning, struts about, in the full assurance, that his attainments in literature are sufficient to take him through the world, when, in fact, he has scarcely any learning at all!!!!

I promiscuously fell in conversation once, with an elderly coloured man on the topics of education, and of the great prevalency of ignorance among us: Said he, “I know that our people are very ignorant but my son has a good education: I spent a great deal of money on his education: he can write as well as any white man, and I assure you that no one can fool him,” &c. Said I, what else can your son do, besides writing a good hand? Can he post a set of books in a mercantile manner? Can he write a neat piece of composition in prose or in verse? To these interogations he answered in the negative. Said I, did your son learn, while he was at school, the width and depth of English Grammar? To which he also replied in the negative, telling me his son did not learn those things. Your son, said I, then, has hardly any learning at all—he is almost as ignorant, and more so, than many of those who never went to school one day in all their lives. My friend got a little put out, and so walking off, said that his son could write as well as any white man. Most of the coloured people, when they speak of the education of one among us who can write a neat hand, and who perhaps knows nothing but to scribble and puff pretty fair on a small scrap of paper, immaterial whether his words are grammatical, or spelt correctly, or not; if it only looks beautiful, they say he has as good an education as any white man—he can write as well as any white man, &c. The poor, ignorant creature, hearing, this, he is ashamed, forever after, to let any person see him humbling himself to another for knowledge but going about trying to deceive those who are more ignorant than himself, he at last falls an ignorant victim to death in wretchedness. I pray that the Lord may undeceive my ignorant brethren, and permit them to throw away pretensions, and seek after the substance of learning. I would crawl on my hands and knees through mud and mire, to the feet of a learned man, where I would sit and humbly supplicate him to instil into me, that which neither devils nor tyrants could remove, only with my life—for colored people to acquire learning in this country, makes tyrants quake and tremble on their sandy foundation. Why, what is the matter? Why, they know that their infernal deeds of cruelty will be made known to the world. Do you suppose one man of good sense and learning would submit himself, his father, mother, wife and children, to be slaves to a wretched man like himself, who, instead of compensating him for his labours, chains, hand-cuffs and beats him and family almost to death, leaving life enough in them, however, to work for, and call him master? No! no! he would cut his devilish throat from ear to ear, and well do slave-holders know it. The bare name of educating the coloured people, scares our cruel oppressors almost to death. But if they do not have enough to be frightened for yet, it will be, because they can always keep us ignorant, and because God approbates their cruelties, with which they have been for centuries murdering us. The whites shall have enough of the blacks, yet, as true as God sits on his throne in Heaven.

Some of our brethren are so very full of learning, that you cannot mention any thing to them which they do not know better than yourself!!—nothing is strange to them!!—they knew every thing years ago!—if any thing should be mentioned in company where they are, immaterial how important it is respecting us or the world, if they had not divulged it; they make light of it, and affect to have known it long before it was mentioned and try to make all in the room, or wherever you may be, believe that your conversation is nothing!!—not worth hearing! All this is the result of ignorance and ill-breeding; for a man of good-breeding, sense and penetration, if he had heard a subject told twenty times over, and should happen to be in company where one should commence telling it again, he would wait with patience on its narrator, and see if he would tell it as it was told in his presence before—paying the most strict attention to what is said, to see if any more light will be thrown on the subject: for all men are not gifted alike in telling, or even hearing the most simple narration. These ignorant, vicious, and wretched men, contribute almost as much injury to our body as tyrants themselves, by doing so much for the promotion of ignorance amongst us; for they, making such pretensions to knowledge, such of our youth as are seeking after knowledge, and can get access to them, take them as criterions to go by, who will lead them into a channel, where, unless the Lord blesses them with the privilege of seeing their folly, they will be irretrievably lost forever, while in time!!!

I must close this article by relating the very heartrending fact, that I have examined school-boys and young men of colour in different parts of the country, in the most simple parts of Murray’s English Grammar, and not more than one in thirty was able to give a correct answer to my interrogations. If any one contradicts me, let him step out of his door into the streets of Boston, New-York, Philadelphia, or Baltimore, (no use to mention any other, for the Christians are too charitable further south or west!)—I say, let him who disputes me, step out of his door into the streets of either of those four cities, and promiscuously collect one hundred school-boys, or young men of colour, who have been to school, and who are considered by the coloured people to have received an excellent education, because, perhaps, some of them can write a good hand, but who, notwithstanding their neat writing, may be almost as ignorant, in comparison, as a horse.—And, I say it, he will hardly find (in this enlightened day, and in the midst of this charitable people) five in one hundred, who, are able to correct the false grammar of their language.—The cause of this almost universal ignorance among us, I appeal to our school-masters to declare. Here is a fact, which I this very minute take from the mouth of a young coloured man, who has been to school in this state (Massachusetts) nearly nine years, and who knows grammar this day, nearly as well as he did the day he first entered the schoolhouse, under a white master. This young man says: “My master would never allow me to study grammar.” I asked him, why? “The school committee,” said he “forbid the coloured children learning grammar—they would not allow any but the white children to study grammar.” It is a notorious fact, that the major part of the white Americans, have, ever since we have been among them, tried to keep us ignorant, and make us believe that God made us and our children to be slaves to them and theirs. Oh! my God, have mercy on Christian Americans!!!

ARTICLE III

OUR WRETCHEDNESS INCONSEQUENCE OF THE PREACHERS OF THE RELIGION OF JESUS CHRIST.

Religion, my brethren, is a substance of deep consideration among all nations of the earth. The Pagans have a kind, as well as the Mahometans, the Jews and the Christians. But pure and undefiled religion, such as was preached by Jesus Christ and his apostles, is hard to be found in all the earth. God, through his instrument, Moses, handed a dispensation of his Divine will, to the children of Israel after they had left Egypt for the land of Canaan or of Promise, who through hypocrisy, oppression and unbelief, departed from the faith.—He then, by his apostles, handed a dispensation of his, together with the will of Jesus Christ, to the Europeans in Europe, who, in open violation of which, have made merchandise of us, and it does appear as though they take this very dispensation to aid them in their infernal depredations upon us. Indeed, the way in which religion was and is conducted by the Europeans and their descendants, one might believe it was a plan fabricated by themselves and the devils to oppress us. But hark! My master has taught me better than to believe it—he has taught me that his gospel as it was preached by himself and his apostles remains the same, notwithstanding Europe has tried to mingle blood and opression with it.

It is well known to the Christian world, that Bartholomew Las Casas, that very very notoriously avaricious Catholic priest or preacher, and adventurer with Columbus in his second voyage, proposed to his countrymen, the Spaniards in Hispaniola to import the Africans from the Portuguese settlement in Africa, to dig up gold and silver, and work their plantations for them, to effect which, he made a voyage thence to Spain, and opened the subject to his master, Ferdinand then in declining health, who listened to the plan: but who died soon after, and left it in the hand of his successor, Charles V. This wretch, (“Las Casas, the Preacher,”) succeeded so well in his plans of oppression, that in 1503, the first blacks had been imported into the new world. Elated with this success, and stimulated by sordid avarice only, he importuned Charles V. in 1511, to grant permission to a Flemish merchant, to import 4000 blacks at one time. Thus we see, through the instrumentality of a pretended preacher of the gospel of Jesus Christ our common master, our wretchedness first commenced in America—where it has been continued from 1503, to this day, 1829. A period of three hundred and twenty-six years. But two hundred and nine, from 1620—when twenty of our fathers were brought into Jamestown, Virginia, by a Dutch man of war, and sold off like brutes to the highest bidders; and there is not a doubt in my mind, but that tyrants are in hope to perpetuate our miseries under them and their children until the final consumation of all things.—But if they do not get dreadfully deceived, it will be because God has forgotten them.

The Pagans, Jews and Mahometans try to make proselytes to their religions, and whatever human beings adopt their religions they extend to them their protection. But Christian Americans, not only hinder their fellow creatures, the Africans, but thousands of them will absolutely beat a coloured person nearly to death, if they catch him on his knees, supplicating the throne of grace. This barbarous cruelty was by all the heathen nations of antiquity, and is by the Pagans, Jews and Mahometans of the present day, left entirely to Christian Americans to inflict on the Africans and their descendants, that their cup which is nearly full may be completed. I have known tyrants or usurpers of human liberty in different parts of this country to take their fellow creatures, the coloured people, and beat them until they would scarcely leave life in them; what for? Why they say “ The black devils had the audacity to be found making prayers and supplications to the God who made them!!!!” Yes, I have known small collections of coloured people to have convened together, for no other purpose than to worship God Almighty, in spirit and in truth, to the best of their knowledge; when tyrants, calling themselves patrols, would also convene and wait almost in breathless silence for the poor coloured people to commence singing and praying to the Lord our God, as soon as they had commenced, the wretches would burst in upon them and drag them out and commence beating them as they would rattle-snakes—many of whom, they would beat so unmercifully, that they would hardly be able to crawl for weeks and sometimes for months. Yet the American minister send out missionaries to convert the heathen, while they keep us and our children sunk at their feet in the most abject ignorance and wretchedness that ever a people was afflicted with since the world began. Will the Lord suffer this people to proceed much longer? Will he not stop them in their career? Does he regard the heathens abroad, more than the heathens among the Americans? Surely the Americans must believe that God is partial, notwithstanding his Apostle Peter, declared before Cornelius and others that he has no respect to persons, but in every nation he that feareth God and worketh righteousness is accepted with him.—”The word,” said he, which “ God sent unto the children of Israel, preaching “ peace, by Jesus Christ, (he is Lord of all.”) Have not the Americans the Bible in their hands? Do they believe it? Surely they do not. See how they treat us in open violation of the Bible!! They no doubt will be greatly offended with me, but if God does not awaken them, it will be, because they are superior to other men, as they have represented themselves to be. Our divine Lord and Master said, “all things whatsoever ye would that men should do unto you, do ye even so unto them.” But an American minister, with the Bible in is hand, holds us and our children in the most abject slavery and wretchedness. Now I ask them, would they like for us to hold them and their children in abject slavery and wretchedness? No says one, that never can be done—your are too abject and ignorant to do it—you are not men—your were made to be slaves to us, to dig up gold and silver for us and our children. Know this, my dear sirs, that although you treat us and our children now, as you do your domestic beast—yet the final result of all future events are known but to God Almighty alone, who rules in the armies of heaven and among the inhabitants of the earth, and who dethrones one earthly king and sits up another, as it seemeth good in his holy sight. We may attribute these vicissitudes to what we please, but the God of armies and of justice rules in heaven and in earth, and the whole American people shall see and know it yet, to their satisfaction. I have known pretended preachers of the gospel of my Master, who not only held us as their natural inheritance, but treated us with as much rigor as any Infidel or Deist in the world—just as though they were intent only on taking our blood and groans to glorify the Lord Jesus Christ. The wicked and ungodly, seeing their preachers treat us with so much cruelty, they say: our preachers, who must be right, if any body are, treat them like brutes, and why cannot we?—They think it is no harm to keep them in slavery and put the whip to them, and why cannot we do the same!—They being preachers of the gospel of Jesus Christ, if it were any harm, they would surely preach against their oppression and do their utmost to erase it from the country; not only in one or two cities, but one continual cry would be raised in all parts of this confederacy, and would cease only with the complete overthrow of the system of slavery, in every part of the country. But how far the American preachers are from preaching against slavery and oppression, which have carried their country to the brink of a precipice; to save them from plunging down the side of which, will hardly be affected, will appear in the sequel of this paragraph, which I shall narrate just as as it transpired. I remember a Camp Meeting in South Carolina, for which I embarked in a Steam Boat at Charleston, and having been five or six hours on the water, we at last arrived at the place of hearing, where was a very great concourse of people, who were no doubt, collected together to hear the word of God, (that some had collected barely as spectators to the scene, I will not here pretend to doubt, however, that is left to themselves and their God.) Myself and boat companions, having been there a little while, we were all called up to hear; I among the rest went up and took my seat— being seated, I fixed myself in a complete position to hear the word of my Saviour and to receive such as I thought was authenticated by the Holy Scriptures; but to my no ordinary astonishment, our Reverend gentleman got up and told us (coloured people) that slaves must be obedient to their masters—must do their duty to their masters or be whipped—the whip was made for the backs of fools. &c. Here I pause for a moment, to give the world time to consider what was my surprise, to hear such preaching from a minister of my Master, whose very gospel is that of peace and not of blood and whips, as this pretended preacher tried to make us believe. What the American preachers can think of us, I aver this day before my God, I have never been able to define. They have newspapers and monthly periodicals, which they receive in continual succession, but on the pages of which, you will scarcely ever find a paragraph respecting slavery, which is ten thousand times more injurious to this country than all the other evils put together; and which will be the final overthrow of its government, unless something is very speedily done; for their cup is nearly full.—Perhaps they will laugh at or make light of this; but I tell you Americans! that unless you speedily alter your course, you and your Country are gone!!!!!! For God Almighty will tear up the very face of the earth!!! Will not that very remarkable passage of Scripture be fulfilled on Christian Americans ? Hear it Americans!! “He that is “ unjust, let him be unjust still:—and he which is “ filthy, let him be filthy still: and he that is righteous, “ let him be righteous still: and he that is holy, let “ him be holy still.” I hope that the Americans may hear, but I am afraid that they have done us so much injury, and are so firm in the belief that our Creator made us to be an inheritance to them for ever, that their hearts will be hardened, so that their destruction may be sure. This language, perhaps is too harsh for the American’s delicate ears. But Oh Americans! Americans!! I warn you in the name of the Lord, (whether you will hear, or forbear,) to repent and reform, or you are ruined!!! Do you think that our blood is hidden from the Lord, because you can hide it from the rest of the world, by sending out missionaries, and by your charitable deeds to the Greeks, Irish, &c. ? Will he not publish your secret crimes on the house top ? Even here in Boston, pride and prejudice have got to such a pitch, that in the very houses erected to the Lord, they have built little places for the reception of coloured people, where they must sit during meeting, or keep away from the house of God, and the preachers say nothing about it—much less go into the hedges and highways seeking the lost sheep of the house of Israel, and try to bring them in to their Lord and Master. There are not a more wretched, ignorant, miserable, and abject set of beings in all the world, than the blacks in the Southern and Western sections of this country, under tyrants and devils. The preachers of America cannot see them, but they can send out missionaries to convert the heathens, notwithstanding. Americans! unless you speedily alter your course of proceeding, if God Almighty does not stop you, I say it in his name, that you may go on and do as you please for ever, both in time and eternity—never fear any evil at all!!!!!!!!

ADDITION.—The preachers and people of the United States form societies against Free Masonry and Intemperance, and write against Sabbath breaking, Sabbath mails, Infidelity, &c. &c. But the fountain head, compared with which, all those other evils are comparatively nothing, and from the bloody and murderous head of which, they receive no trifling support, is hardly noticed by the Americans. This is a fair illustration of the state of society in this country—it shows what a bearing avarice has upon a people, when they are nearly given up by the Lord to a hard heart and a reprobate mind, in consequence of afflicting their fellow creatures. God suffers some to go on until they are ruined for ever!!!!! Will it be the case with the whites of the United States of America?—We hope not—we would not wish to see them destroyed notwithstanding, they have and do now treat us more cruel than any people have treated another, on this earth since it came from the hands of its Creator (with the exceptions of the French and the Dutch, they treat us nearly as bad as the Americans of the United States.) The will of God must however, in spite of us, be done.

The English are the best friends the coloured people have upon earth. Though they have oppressed us a little and have colonies now in the West Indies, which oppress us sorely.—Yet notwithstanding they (the English) have done one hundred times more for the melioration of our condition, than all the other nations of the earth put together. The blacks cannot but respect the English as a nation, notwithstanding they have treated us a little cruel.

There is no intelligent black man who knows any thing, but esteems a real Englishman, let him see him in what part of the world he will—for they are the greatest benefactors we have upon earth. We have here and there, in other nations, good friends. But as a nation, the English are our friends.

How can the preachers and people of America believe the Bible? Does it teach them any distinction on account of a man’s colour? Hearken, Americans! to the injunctions of our Lord and Master, to his humble followers.

”And Jesus came and spake unto them, saying, all power is given unto me in Heaven and in earth.

“Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

“Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world. Amen.”

I declare, that the very face of these injunctions appear to be of God and not of man. They do not show the slightest degree of distinction. “Go ye therefore,” (says my divine Master) “and teach all nations,” (or in other words, all people) “baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Do you understand the above, Americans? We are a people, notwithstanding many of you doubt it. You have the Bible in your hands, with this very injunction.— Have you been to Africa, teaching the inhabitants thereof the words of the Lord Jesus? “Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Have you not, on the contrary, entered among us, and learnt us the art of throatcutting, by setting us to fight, one against another, to take each other as prisoners of war, and sell to you for small bits of calicoes, old swords, knives, &c. to make slaves for you and your children? This being done, have you not brought us among you, in chains and hand-cuffs, like brutes, and treated us with all the cruelties and rigour your ingenuity could invent, consistent with the laws of your country, which (for the blacks) are tyrannical enough? Can the American preachers appeal unto God, the Maker and Searcher of hearts, and tell him, with the Bible in their hands, that they make no distinction on account of men’s colour? Can they say, O God! thou knowest all things—thou knowest that we make no distinction between thy creatures, to whom we have to preach thy Word? Let them answer the Lord; and if they cannot do it in the affirmative, have they not departed from the Lord Jesus Christ, their master? But some may say, that they never had, or were in possession of a religion, which made no distinction, and of course they could not have departed from it. I ask you then, in the name of the Lord, of what kind can your religion be? Can it be that which was preached by our Lord Jesus Christ from Heaven? I believe you cannot be so wicked as to tell him that his Gospel was that of distinction. What can the American preachers and people take God to be? Do they believe his words? If they do, do they believe that he will be mocked? Or do they believe, because they are whites and we blacks, that God will have respect to them? Did not God make us all as it seemed best to himself? What right, then, has one of us, to despise another, and to treat him cruel, on account of his colour, which none, but the God who made it can alter? Can there be a greater absurdity in nature, and particularly in a free republican country? But the Americans, having introduced slavery among them, their hearts have become almost seared, as with an hot iron, and God has nearly given them up to believe a lie in preference to the truth!!! And I am awfully afraid that pride, prejudice, avarice and blood, will, before long prove the final ruin of this happy republic, or land of liberty!!!! Can any thing be a greater mockery of religion than the way in which it is conducted by the Americans? It appears as though they are bent only on daring God Almighty to do his best—they chain and handcuff us and our children and drive us around the country like brutes, and go into the house of the God of justice to return him thanks for having aided them in their infernal cruelties inflicted upon us. Will the Lord suffer this people to go on much longer, taking his holy name in vain? Will he not stop them, PREACHERS and all? O Americans! Americans!! I call God—I call angels—I call men, to witness, that your DESTRUCTION is at hand, and will be speedily consummated unless you REPENT.

ARTICLE IV

OUR WRETCHEDNESS IN CONSEQUENCE OF THE COLONIZING PLAN.

My dearly beloved brethren:—This is a scheme on which so many able writers, together with that very judicious coloured Baltimorean, have commented, that I feel my delicacy about touching it. But as I am compelled to do the will of my Master, I declare, I will give you my sentiments upon it.—Previous, however, to giving my sentiments, either for or against it, I shall give that of Mr. Henry Clay, together with that of Mr. Elias B. Caldwell, Esq. of the District of Columbia, as extracted from the National Intelligencer, by Dr. Torrey, author of a series of “Essays on Morals, and the Diffusion of Useful Knowledge.”

At a meeting which was convened in the District of Columbia, for the express purpose of agitating the subject of colonizing us in some part of the world, Mr. Clay was called to the chair, and having been seated a little while, he rose and spake, in substance, as follows: says he—”That class of the mixt population of our country [coloured people] was peculiarly situated; they neither enjoyed the immunities of freemen, nor were they subjected to the incapacities of slaves, but partook, in some degree, of the qualities of both. From their condition, and the unconquerable prejudices resulting from their colour, they never could amalgamate with the free whites of this country. It was desirable, therefore, as it respected them, and the residue of the population of the country, to drain them off. Various schemes of colonization had been thought of, and a part of our continent, it was supposed by some, might furnish a suitable establishment for them. But, for his part, Mr. C. said, he had a decided preference for some part of the Coast of Africa. There ample provision might be made for the colony itself, and it might be rendered instrumental to the introduction into that extensive quarter of the globe, of the arts, civilization, and Christianity.” [Here I ask Mr. Clay, what kind of Christianity? Did he mean such as they have among the Americans—distinction, whip, blood and oppression? I pray the Lord Jesus Christ to forbid it.] “There,” said he, “was a peculiar, a moral fitness, in restoring them to the land of their fathers, and if instead of the evils and sufferings which we had been the innocent cause of inflicting upon the inhabitants of Africa, we can transmit to her the blessings of our arts, our civilization, and our religion. May we not hope that America will extinguish a great portion of that moral debt which she has contracted to that unfortunate continent? Can there be a nobler cause than that which, whilst it proposes, &c. * * * * * * * [you know what this means.] “contemplates” the spreading of the arts of civilized life, and the possible redemption from ignorance and barbarism of a benighted quarter of the globe?”

Before I proceed any further, I solicit your notice, brethren, to the foregoing part of Mr. Clay’s speech, in which he says, (look above) “and if, instead of the evils and sufferings, which we had been the innocent cause of inflicting,” &c.—What this very learned statesman could have been thinking about, when he said in his speech, “we had been the innocent cause of inflicting,” &c., I have never been able to conceive. Are Mr. Clay and the rest of the Americans, innocent of the blood and groans of our fathers and us, their children?—Every individual may plead innocence, if he pleases, but God will, before long, separate the innocent from the guilty, unless someting is speedily done—which I suppose will hardly be, so that their destruction may be sure. Oh Americans! let me tell you, in the name of the Lord, it will be good for you, if you listen to the voice of the Holy Ghost, but if you do not, you are ruined!!! Some of you are good men; but the will of my God must be done. Those avaricious and ungodly tyrants among you, I am awfully afraid will drag down the vengeance of God upon you. When God Almighty commences his battle on the continent of America, for the oppression of his people, tyrants will wish they never were born.

But to return to Mr. Clay, whence I digressed. He says, “It was proper and necessary distinctly to state, that he understood it constituted no part of the object of this meeting, to touch or agitate in the slightest degree, a delicate question, connected with another portion of the coloured population of our country. It was not proposed to deliberate upon or consider at all, any question of emancipation, or that which was connected with the abolition of slavery. It was upon that condition alone, he was sure, that many gentlemen from the South and the West, whom he saw present, had attended, or could be expected to co-operate. It was upon that condition only, that he himself had attended.”—That is to say, to fix a plan to get those of the coloured people, who are said to be free, away from among those of our brethren whom they unjustly hold in bondage, so that they may be enabled to keep them the more secure in ignorance and wretchedness, to support them and their children, and consequently they would have the more obedient slaves. For if the free are allowed to stay among the slaves, they will have intercourse together, and, of course, the free will learn the slaves bad habits, by teaching them that they are MEN, as well as other people, and certainly ought and must be FREE.

I presume, that every intelligent man of colour must have some idea of Mr. Henry Clay, originally of Virginia, but now of Kentucky; they know too, perhaps, whether he is a friend, or a foe to the coloured citizens of this country, and of the world. This gentleman, according to his own words, had been highly favoured and blessed of the Lord, though he did not acknowledge it; but, to the contrary, he acknowledged men, for all the blessings with which God had favoured him. At a public dinner, given him at Fowler’s Garden, Lexington, Kentucky, he delivered a public speech to a very large concourse of people—in the concluding clause of which, he says, “And now, my friends and fellow citizens, I cannot part from you on possibly the last occasion of my ever publicly addressing you, without reiterating the expression of my thanks, from a heart overflowing with gratitude. I came among you, now more than thirty years ago, an orphan boy, pennyless, a stranger to you all, without friends, without the favour of the great, you took me up, cherished me, protected me, honoured me, you have constantly poured upon me a bold and unabated stream of innumerable favours, time which wears out every thing has increased and strengthened your affection for me. When I seemed deserted by almost the whole world, and assailed by almost every tongue, and pen, and press, you have fearlessly and manfully stood by me, with unsurpassed zeal and undiminished friendship. When I felt as if I should sink beneath the storm of abuse and detraction, which was violently raging around me, I have found myself upheld and sustained by your encouraging voices and approving smiles. I have doubtless, committed many faults and indiscretions, over which you have thrown the broad mantle of your charity. But I can say, and in the presence of God and in this assembled multitude, I will say, that I have honestly and faithfully served my country—that I have never wronged it—and that, however unprepared, I lament that I am to appear in the Divine presence on other accounts, I invoke the stern justice of his judgment on my public conduct, without the slightest apprehension of his displeasure.”

Hearken to this Statesman indeed, but no philanthropist, whom God sent into Kentucky, an orphan boy, pennyless, and friendless, where he not only gave him a plenty of friends and the comforts of life, but raised him almost to the very highest honour in the nation, where his great talents, with which the Lord has been pleased to bless him, has gained for him the affection of a great portion of the people with whom he had to do. But what has this gentleman done for the Lord, after having done so much for him? The Lord has a suffering people, whose moans and groans at his feet for deliverance from oppression and wretchedness, pierce the very throne of Heaven, and call loudly on the God of Justice, to be revenged. Now, what this gentleman, who is so highly favoured of the Lord, has done to liberate those miserable victims of oppression, shall appear before the world, by his letters to Mr. Gallatin, Envoy Extraordinary and Minister Plenipotentiary to Great Britain, dated June 19, 1826.—Though Mr. Clay was writing for the States, yet nevertheless, it appears, from the very face of his letters to that gentleman, that he was as anxious, if not more so, to get those free people and sink them into wretchedness, as his constituents, for whom he wrote.

The Americans of North and of South America, including the West India Islands—no trifling portion of whom were, for stealing, murdering, &c. compelled to flee from Europe, to save their necks or banishment, have effected their escape to this continent, where God blessed them with all the comforts of life—He gave them a plenty of every thing calculated to do them good—not satisfied with this, however, they wanted slaves, and wanted us for their slaves, who belong to the Holy Ghost, and no other, who we shall have to serve instead of tyrants.—I say, the Americans want us, the property of the Holy Ghost, to serve them. But there is a day fast approaching, when (unless there is a universal repentance on the part of the whites, which will scarcely take place, they have got to be so hardened in consequence of our blood, and so wise in their own conceit.) To be plain and candid with you, Americans! I say that the day is fast approaching, when there will be a greater time on the continent of America, than ever was witnessed upon this earth, since it came from the hand of its Creator. Some of you have done us so much injury, that you will never be able to repent.—Your cup must be filled.—You want us for your slaves, and shall have enough of us—God is just, who will give you your fill of us. But Mr. Henry Clay, speaking to Mr. Gallatin, respecting coloured people, who had effected their escape from the U. States (or to them hell upon earth!!!) to the hospitable shores of Canada, from whence it would cause more than the lives of the Americans to get them, to plunge into wretchedness—he says: “The General Assembly of Kentucky, one of the states which is most affected by the escape of slaves into Upper Canada, has again, at their session which has just terminated, invoked the interposition of the General Government. In the treaty which has been recently concluded with the United Mexican States, and which is now under the consideration of the Senate, provision is made for the restoration of fugitive slaves. As it appears from your statements of what passed on that subject, with the British Plenipotentiaries, that they admitted the correctness of the principle of restoration, it is hoped that you will be able to succeed in making satisfactory arrangements.”

There are a series of these letters, all of which are to the same amount; some however, presenting a face more of his own responsibility. I wonder what would this gentleman think, if the Lord should give him among the rest of his blessings enough of slaves? Could he blame any other being but himself? Do we not belong to the Holy Ghost? What business has he or any body else, to be sending letters about the world respecting us? Can we not go where we want to, as well as other people, only if we obey the voice of the Holy Ghost? This gentleman, (Mr. Henry Clay) not only took an active part in this colonizing plan, but was absolutely chairman of a meeting held at Washington, the 21st day of December 1816, to agitate the subject of colonizing us in Africa.—Now I appeal and ask every citizen of these United States and of the world, both white and black, who has any knowledge of Mr. Clay’s public labor for these States—I want you candidly to answer the Lord, who sees the secrets of our hearts.—Do you believe that Mr. Henry Clay, late Secretary of State, and now in Kentucky, is a friend to the blacks, further, than his personal interest extends? Is it not his greatest object and glory upon earth, to sink us into miseries and wretchedness by making slaves of us, to work his plantation to enrich him and his family? Does he care a pinch of snuff about Africa—whether it remains a land of Pagans and of blood, or of Christians, so long as he gets enough of her sons and daughters to dig up gold and silver for him? If he had no slaves, and could obtain them in no other way if it were not, repugnant to the laws of his country, which prohibit the importation of slaves (which act was, indeed, more through apprehension than humanity) would he not try to import a few from Africa, to work his farm? Would he work in the hot sun to earn his bread, if he could make an African work for nothing, particularly, if he could keep him in ignorance and make him believe that God made him for nothing else but to work for him? Is not Mr. Clay a white man, and too delicate to work in the hot sun!! Was he not made by his Creator to sit in the shade, and make the blacks work without remuneration for their services, to support him and his family!!! I have been for some time taking notice of this man’s speeches and public writings, but never to my knowledge have I seen any thing in his writings which insisted on the emancipation of slavery, which has almost ruined his country. Thus we see the depravity of men’s hearts, when in pursuit only of gain—particularly when they oppress their fellow creatures to obtain that gain—God suffers some to go on until they are lost forever. This same Mr. Clay, wants to know, what he has done, to merit the disapprobation of the American people. In a public speech delivered by him, he asked: “Did I involve my country in an unnecessary war?” to merit the censure of the Americans—“Did I bring obliquy upon the nation, or the people whom I represented?—did I ever lose any opportunity to advance the fame, honor and prosperity of this State and the Union?” How astonishing it is, for a man who knows so much about God and his ways, as Mr. Clay, to ask such frivolous questions? Does he believe that a man of his talents and standing in the midst of a people, will get along unnoticed by the penetrating and all seeing eye of God, who is continually taking cognizance of the hearts of men? Is not God against him, for advocating the murderous cause of slavery? If God is against him, what can the Americans, together with the whole world do for him? Can they save him from the hand of the Lord Jesus Christ?

I shall now pass in review the speech of Mr. Elias B. Caldwell, Esq. of the District of Columbia, extracted from the same page on which Mr. Clay’s will be found. Mr. Caldwell, giving his opinion respecting us, at that ever memorable meeting, he says: “The more you improve the condition of these people, the more you cultivate their minds, the more miserable you make them in their present state. You give them a higher relish for those privileges which they can never attain, and turn what we intend for a blessing into a curse.” Let me ask this benevolent man, what he means by a blessing intended for us? Did he mean sinking us and our children into ignorance and wretchedness, to support him and his family? What he meant will appear evident and obvious to the most ignorant in the world. See Mr. Caldwell’s intended blessings for us, O! my Lord!! “No,” said he, “if they must remain in their present situation, keep them in the lowest state of degradation and ignorance. The nearer you bring them to the condition of brutes, the better chance do you give them of possessing their apathy.” Here I pause to get breath, having labored to extract the above clause of this gentleman’s speech, at that colonizing meeting. I presume that every body knows the meaning of the world “apathy,”—if any do not, let him get Sheridan’s Dictionary, in which he will find it explained in full. I solicit the attention of the world, to the foregoing part of Mr. Caldwell’s speech, that they may see what man will do with his fellow men, when he has them under his feet. To what length will not man go in iniquity when given up to a hard heart, and reprobate mind, in consequence of blood and oppression? The last clause of this speech, which was written in a very artful manner, and which will be taken for the speech of a friend, without close examination and deep penetration, I shall now present. He says, “surely, Americans ought to be the last people on earth, to advocate such slavish doctrines, to cry peace and contentment to those who are deprived of the privileges of civil liberty, they who have so largely partaken of its blessings, who know so well how to estimate its value, ought to be among the foremost to extend it to others.” The real sense and meaning of the last part of Mr. Caldwell’s speech is, get the free people of colour away to Africa, from among the slaves, where they may at once be blessed and happy, and those who we hold in slavery, will be contented to rest in ignorance and wretchedness, to dig up gold and silver for us and our children. Men have indeed got to be so cunning, these days, that it would take the eye of a Solomon to penetrate and find them out.

ADDITION.—Our dear Redeemer said, “Therefore, whatsoever ye have spoken in darkness, shall be heard in the light; and that which ye have spoken in the ear in closets, shall be proclaimed upon the house tops.” How obviously this declaration of our Lord has been shown among the Americans of the United States. They have hitherto passed among some nations, who do not know any thing about their internal concerns, for the most enlightened, humane, charitable, and merciful people upon earth, when at the same time they treat us, the (coloured people) secretly more cruel and unmerciful than any other nation upon earth.—It is a fact, that in our Southern and Western States, there are millions who hold us in chains or in slavery, whose greatest object and glory, is centered in keeping us sunk in the most profound ignorance and stupidity, to make us work without remunerations for our services. Many of whom if they catch a coloured person, whom they hold in unjust ignorance, slavery and degradation, to them and their children, with a book in his hand, will beat him nearly to death. I heard a wretch in the state of North Carolina said, that if any man would teach a black person whom he held in slavery, to spell, read or write, he would prosecute him to the very extent of the law.—Said the ignorant wretch, “a Nigar, ought not to have any more sense than enough to work for his master.” May I not ask to fatten the wretch and his family?—These and similar cruelties these Christians have been for hundreds of years inflicting on our fathers and us in the dark, God has however, very recently published some of their secret crimes on the house top, that the world may gaze on their Christianity and see of what kind it is composed.—Georgia for instance, God has completely shown to the world, the Christianity among its white inhabitants. A law has recently passed the Legislature of this republican State (Georgia) prohibiting all free or slave persons of colour, from learning to read or write; another law has passed the republican House of Delegates, (but not the Senate) in Virginia, to prohibit all persons of colour, (free and slave) from learning to read or write, and even to hinder them from meeting together in order to worship our Maker!!!!!!—Now I solemly appeal, to the most skilful historians in the world, and all those who are mostly acquainted with the histories of the Antideluvians and of Sodom and Gomorrah, to show me a parallel of barbarity. Christians!! Christians!!! I dare you to show me a parallel of cruelties in the annals of Heathens or of Devils, with those of Ohio, Virginia and of Georgia—know the world that these things were before done in the dark, or in a corner under a garb of humanity and religion. God has however, taken of the fig-leaf covering, and made them expose themselves on the house top. I tell you that God works in many ways his wonders to perform, he will unless they repent, make them expose themselves enough more yet to the world.—See the acts of the Christians in FLORIDA, SOUTH CAROLINA, and KENTUCKY—was it not for the reputation of the house of my Lord and Master, I would mention here, an act of cruelty inflicted a few days since on a black man, by the white Christians in the PARK STREET CHURCH, in this (CITY) which is almost enough to make Demons themselves quake and tremble in their FIREY HABITATIONS.—Oh! my Lord how refined in iniquity the whites have got to be in consequence of our blood—what kind!! Oh! what kind!!! of Christianity can be found this day in all the earth!!!!!!

I write without the fear of man, I am writing for my God, and fear none but himself; they may put me to death if they choose—(I fear and esteem a good man however, let him be black or white.) I forbear to comment on the cruelties inflicted on this Black Man by the Whites, in the Park Street MEETING HOUSE, I will leave it in the dark!!!!! But I declare that the atrocity is really to Heaven daring and infernal, that I must say that God has commenced a course of exposition among the Americans, and the glorious and heavenly work will continue to progress until they learn to do justice.

Extract from the Speech of Mr. John Randolph, of Roanoke. Said he:—”It had been properly observed by the Chairman, as well as by the gentleman from this District (meaning Messrs. Clay and Caldwell) that there was nothing in the proposition submitted to consideration which in the smallest degree touches another very important and delicate question, which ought to be left as much out of view as possible, (Negro Slavery.)”

“There is no fear, Mr. R. said that this proposition would alarm the slave-holders; they had been accustomed to think seriously of the subject.—There was a popular work on agriculture, by John Taylor of Carolina, which was widely circulated, and much confided in, in Virginia. In that book, much read because coming from a practical man, this description of people, [referring to us half free ones] were pointed out as a great evil. They had indeed been held up as the greater bug-bear to every man who feels an inclination to emancipate his slaves, not to create in the bosom of his country so great a nuisance. If a place could be provided for their reception, and a mode of sending them hence, there were hundreds, nay thousands of citizens who would, by manumitting their slaves, relieve themselves from the cares attendant on their possession. The great slave-holder, Mr. R. said, was frequently a mere sentry at his own door—bound to stay on his plantation to see that his slaves were properly treated, &c. Mr. R. concluded by saying, that he had thought it necessary to make these remarks being a slaveholder himself, to shew that, so far from being connected with abolition of slavery, the measure proposed would prove one of the greatest securities to enable the master to keep in possession his own property.”

Here is a demonstrative proof, of a plan got up, by a gang of slave-holders to select the free people of colour from among the slaves, that our more miserable brethren may be the better secured in ignorance and wretchedness, to work their farms and dig their mines, and thus go on enriching the Christians with their blood and groans. What our brethren could have been thinking about, who have left their native land and home and gone away to Africa, I am unable to say. This country is as much ours as it is the whites, whether they will admit it now or not, they will see and believe it by and by. They tell us about prejudice—what have we to do with it? Their prejudices will be obliged to fall like lightning to the ground, in succeeding generations; not, however, with the will and consent of all the whites, for some will be obliged to hold on to the old adage, viz: the blacks are not men, but were made to be an inheritance to us and our children for ever!!!!!! I hope the residue of the coloured people, will stand still and see the salvation of God and the miracle which he will work for our delivery from wretchedness under the Christians!!!!!!

ADDITION.—If any of us see fit to go away, go to those who have been for many years, and are now our greatest earthly friends and benefactors—the English. If not so, go to our brethren, the Haytians, who, according to their word, are bound to protect and comfort us. The Americans say, that we are ungrateful—but I ask them for heaven’s sake, what should we be grateful to them for—for murdering our fathers and mothers?—Or do they wish us to return thanks to them for chaining and handcuffing us, branding us, cramming fire down our throats, or for keeping us in slavery, and beating us nearly or quite to death to make us work in ignorance and miseries, to support them and their families. They certainly think that we are a gang of fools. Those among them, who have volunteered their services for our redemption, though we are unable to compensate them for their labours, we nevertheless thank them from the bottom of our hearts, and have our eyes steadfastly fixed upon them, and their labours of love for God and man.—But do slave-holders think that we thank them for keeping us in miseries, and taking our lives by the inches?

Before I proceed further with this scheme, I shall give an extract from the letter of that truly Reverend Divine, (Bishop Allen,) of Philadelphia, respecting this trick. At the instance of the editor of the Freedom’s Journal, he says,

“Dear Sir, I have been for several years trying to reconcile my mind to the Colonizing of Africans in Liberia, but there have always been, and there still remain great and insurmountable objections against the scheme. We are an unlettered people, brought up in ignorance, not one in a hundred can read or write, not one in a thousand has a liberal education; is there any fitness for such to be sent into a far country, among heathens, to convert or civilize them, when they themselves are neither civilized or Christianized? See the great bulk of the poor, ignorant Africans in this country, exposed to every temptation before them: all for the want of their morals being refined by education and proper attendance paid unto them by their owners, or those who had the charge of them. It is said by the Southern slave-holders, that the more ignorant they can bring up the Africans, the better slaves they make, (‘go and come.’) Is there any fitness for such people to be colonized in a far country to be their own rulers? Can we not discern the project of sending the free people of colour away from their country? Is it not for the interest of the slave-holders to select the free people of colour out of the different states, and send them to Liberia? Will it not make their slaves uneasy to see free men of colour enjoying liberty? It is against the law in some of the Southern States, that a person of colour should receive an education, under a severe penalty. Colonizationists speak of America being first colonized; but is there any comparison between the two? America was colonized by as wise, judicious and educated men as the world afforded. WILLIAM PENN did not want for learning, wisdom, or intelligence. If all the people in Europe and America were as ignorant and in the same situation as our brethren, what would become of the world? Where would be the principle or piety that would govern the people? We were stolen from our mother country, and brought here. We have tilled the ground and made fortunes for thousands, and still they are not weary of our services. But they who stay to till the ground must be slaves. Is there not land enough in America, or ‘corn enough in Egypt?’ Why should they send us into a far country to die? See the thousands of foreigners emigrating to America every year: and if there be ground sufficient for them to cultivate, and bread for them to eat, why would they wish to send the first tillers of the land away? Africans have made fortunes for thousands, who are yet unwilling to part with their services; but the free must be sent away, and those who remain, must be slaves. I have no doubt that there are many good men who do not see as I do, and who are for sending us to Liberia; but they have not duly considered the subject—they are not men of colour.—This land which we have watered with our tears and our blood, is now our mother country, and we are well satisfied to stay where wisdom abounds and the gospel is free.”

“RICHARD ALLEN,”

“Bishop of the African Methodist Episcopal “Church in the United States.”

I have given you, my brethren, an extract verbatim, from the letter of that godly man, as you may find it on the aforementioned page of Freedom’s Journal. I know that thousands, and perhaps millions of my brethren in these States, have never heard of such a man as Bishop Allen—a man whom God many years ago raised up among his ignorant and degraded brethren, to preach Jesus Christ and him crucified to them—who notwithstanding, had to wrestle against principalities and the powers of darkness to diffuse that gospel with which he was endowed among his brethren—but who having overcome the combined powers of devils and wicked men, has under God planted a Church among us which will be as durable as the foundation of the earth on which it stands. Richard Allen! O my God!! The bare recollection of the labours of this man, and his ministers among his deplorably wretched brethren, (rendered so by the whites) to bring them to a knowledge of the God of Heaven, fills my soul with all those very high emotions which would take the pen of an Addison to portray. It is impossible my brethren for me to say much in this work respecting that man of God. When the Lord shall raise up coloured historians in succeeding generations, to present the crimes of this nation, to the then gazing world, the Holy Ghost will make them do justice to the name of Bishop Allen, of Philadelphia. Suffice it for me to say, that the name of this very man (Richard Allen) though now in obscurity and degradation, will notwithstanding, stand on the pages of history among the greatest divines who have lived since the apostolic age, and among the Africans, Bishop Allen’s will be entirely pre-eminent. My brethren, search after the character and exploits of this godly man among his ignorant and miserable brethren, to bring them to a knowledge of the truth as it is in our Master. Consider upon the tyrants and false Christians against whom he had to contend in order to get access to his brethren. See him and his ministers in the States of New York, New Jersey, Pennsylvania, Delaware and Maryland, carrying the gladsome tidings of free and full salvation to the coloured people. Tyrants and false Christians however, would not allow him to penetrate far into the South, for fear that he would awaken some of his ignorant brethren, whom they held in wretchedness and misery—for fear, I say it, that he would awaken and bring them to a knowledge of their Maker. O my Master! my Master! I cannot but think upon Christian Americans!!!—What Kind of people can they be? Will not those who were burnt up in Sodom and Gomorrah rise up in judgment against Christian Americans with the Bible in their hands, and condemn them? Will not the Scribes and Pharisees of Jerusalem, who had nothing but the laws of Moses and the Prophets to go by, rise up in judgment against Christian Americans, and condemn them, who, in addition to these have a revelation from Jesus Christ the Son of the living God? In fine, will not the Antideluvians, together with the whole heathen world of antiquity, rise up in judgment against Christian Americans and condemn them? The Christians of Europe and America go to Africa, bring us away, and throw us into the seas, and in other ways murder us, as they would wild beast. The Antideluvians and heathens never dreamed of such barbarities.—Now the Christians believe, because they have a name to live, while they are dead, that God will overlook such things. But if he does not deceive them, it will be because he has overlooked it sure enough. But to return to this godly man, Bishop Allen. I do hereby openly affirm it to the world, that he has done more in a spiritual sense for his ignorant and wretched brethren than any other man of colour has, since the world began. And as for the greater part of the whites, it has hitherto been their greatest object and glory to keep us ignorant of our Maker, so as to make us believe that we were made to be slaves to them and their children, to dig up gold and silver for them. It is notorious that not a few professing Christians among the whites, who profess to love our Lord and Saviour Jesus Christ, have assailed this man and laid all the obstacles in his way they possibly could, consistent with their profession— and what for? Why, their course of proceeding and his, clashed exactly together— they trying their best to keep us ignorant, that we might be the better and more obedient slaves—while he, on the other hand, doing his very best to enlighten us and teach us a knowledge of the Lord. And I am sorry that I have it to say, that many of our brethren have joined in with our oppressors, whose dearest objects are only to keep us ignorant and miserable against this man to stay his hand.— However, they have kept us in so much ignorance, that many of us know no better than to fight against ourselves, and by that means strengthen the hands of our natural enemies, to rivet their infernal chains of slavery upon us and our children. I have several times called the white Americans our natural enemies—I shall here define my meaning of the phrase. Shem, Ham and Japheth, together with their father Noah and wives, I believe were not natural enemies to each other. When the ark rested after the flood upon Mount Arrarat, in Asia, they (eight) were all the people which could be found alive in all the earth—in fact if Scriptures be true, (which I believe are) there were no other living men in all the earth, notwithstanding some ignorant creatures hesitate not to tell us that we, (the blacks) are the seed of Cain the murderer of his brother Abel. But where or of whom those ignorant and avaricious wretches could have got their information, I am unable to declare. Did they receive it from the Bible? I have searched the Bible as well as they, if I am not as well learned as they are, and have never seen a verse which testifies whether we are the seed of Cain or of Abel. Yet those men tell us that we are the seed of Cain, and that God put a dark stain upon us, that we might be known as their slaves!!! Now, I ask those avaricious and ignorant wretches, who act more like the seed of Cain, by murdering the whites or the blacks? How many vessel loads of human beings, have the blacks thrown into the seas? How many thousand souls have the blacks murdered in cold blood, to make them work in wretchedness and ignorance, to support them and their families?—However, let us be the seed of Cain, Harry, Dick, or Tom!!! God will show the whites what we are, yet. I say, from the beginning, I do not think that we were natural enemies to each other. But the whites having made us so wretched, by subjecting us to slavery, and having murdered so many millions of us, in order to make us work for them, and out of devilishness—and they taking our wives, whom we love as we do ourselves—our mothers, who bore the pains of death to give us birth—our fathers and dear little children, and ourselves, and strip and beat us one before the other—chain, hand-cuff, and drag us about like rattle-snakes—shoot us down like wild bears, before each other’s faces, to make us submissive to, and work to support them and their families. They (the whites) know well, if we are men—and there is a secret monitor in their hearts which tells them we are—they know, I say, if we are men, and see them treating us in the manner they do, that there can be nothing in our hearts but death alone, for them, notwithstanding we may appear cheerful, when we see them murdering our dear mothers and wives, because we cannot help ourselves. Man, in all ages and all nations of the earth, is the same. Man is a peculiar creature—he is the image of his God, though he may be subjected to the most wretched condition upon earth, yet the spirit and feeling which constitute the creature, man, can never be entirely erased from his breast, because the God who made him after his own image, planted it in his heart; he cannot get rid of it. The whites knowing this, they do not know what to do; they know that they have done us so much injury, they are afraid that we, being men, and not brutes, will retaliate, and woe will be to them; therefore, that dreadful fear, together with an avaricious spirit, and the natural love in them, to be called masters, (which term will yet honour them with to their sorrow) bring them to the resolve that they will keep us in ignorance and wretchedness, as long as they possibly can, and make the best of their time, while it lasts. Consequently they, themselves, (and not us) render themselves our natural enemies, by treating us so cruel. They keep us miserable now, and call us their property, but some of them will have enough of us by and by—their stomachs shall run over with us; they want us for their slaves, and shall have us to their fill. (We are all in the world together!!—I said above, because we cannot help ourselves, (viz. we cannot help the whites murdering our mothers and our wives) but this statement is incorrect— for we can help ourselves; for, if we lay aside abject servility, and be determined to act like men, and not brutes—the murders among the whites would be afraid to show their cruel heads. But O, my God!—in sorrow I must say it, that my colour, all over the world, have a mean, servile spirit. They yield in a moment to the whites, let them be right or wrong—the reason they are able to keep their feet on our throats. Oh! my coloured brethren, all over the world, when shall we arise from this death-like apathy?—And be men!! You will notice, if ever we become men, I mean respectable men, such as other people are,) we must exert ourselves to the full. For remember, that it is the greatest desire and object of the greater part of the whites, to keep us ignorant, and make us work to support them and their families.— Here now, in the Southern and Western sections of this country, there are at least three coloured persons for one white, why is it, that those few weak, good-for-nothing whites, are able to keep so many able men, one of whom, can put to flight a dozen whites, in wretchedness and misery ? It shows at once, what the blacks are, we are ignorant, abject, servile and mean—and the whites know it—they know that we are too servile to assert our rights as men—or they would not fool with us as they do. Would they fool with any other people as they do with us ? No, they know too well, that they would get themselves ruined. Why do they not bring the inhabitants of Asia to be body servants to them ? They know they would get their bodies rent and torn from head to foot. Why do they not get the Aborigines of this country to be slaves to them and their children, to work their farms and dig their mines ? They know well that the Aborigines of this country, or (Indians) would tear them from the earth. The Indians would not rest day or night, they would be up all times of night, cutting their cruel throats. But my colour, (some, not all,) are willing to stand still and be murdered by the cruel whites. In some of the West-India Islands, and over a large part of South America, there are six or eight coloured persons for one white. Why do they not take possession of those places? Who hinders them? It is not the avaricious whites—for they are too busily engaged in laying up money—derived from the blood and tears of the blacks. The fact is, they are too servile, they love to have Masters too well!! Some of our brethren, too, who seeking more after self aggrandisement, than the glory of God, and the welfare of their brethren, join in with our oppressors, to ridicule and say all manner of evils falsely against our Bishop. They think, that they are doing great things, when they can get in company with the whites, to ridicule and make sport of those who are labouring for their good. Poor ignorant creatures, they do not know that the sole aim and object of the whites, are only to make fools and slaves of them, and put the whip to them, and make them work to support them and their families. But I do say, that no man, can well be a despiser of Bishop Allen, for his public labours among us, unless he is a despiser of God and of Righteousness. Thus, we see, my brethren, the two very opposite positions of those great men, who have written respecting this “Colonizing Plan.” (Mr. Clay and his slaveholding party,) men who are resolved to keep us in eternal wretchedness, are also bent upon sending us to Liberia. While the Reverend Bishop Allen, and his party, men who have the fear of God, and the wellfare of their brethren at heart. The Bishop, in particular, whose labours for the salvation of his brethren, are well known to a large part of those, who dwell in the United States, are completely opposed to the plan—and advise us to stay where we are. Now we have to determine whose advice we will take respecting this all important matter, whether we will adhere to Mr. Clay and his slave holding party, who have always been our oppressors and murderers, and who are for colonizing us, more through apprehension than humanity, or to this godly man who has done so much for our benefit, together with the advice of all the good and wise among us and the whites. Will any of us leave our homes and go to Africa? I hope not. Let them commence their attack upon us as they did on our brethren in Ohio, driving and beating us from our country, and my soul for theirs, they will have enough of it. Let no man of us budge one step, and let slaveholders come to beat us from our country. America is more our country, than it is the whites—we have enriched it with our blood and tears. The greatest riches in all America have arisen from our blood and tears:—and will they drive us from our property and homes, which we have earned with our blood? They must look sharp or this very thing will bring swift destruction upon them. The Americans have got so fat on our blood and groans, that they have almost forgotten the God of armies. But let them go on.

ADDITION.—I will give here a very imperfect list of the cruelties inflicted on us by the enlightened Christians of America.—First, no trifling portion of them will beat us nearly to death, if they find us on our knees praying to God.—They hinder us from going to hear the word of God—they keep us sunk in ignorance, and will not let us learn to read the word of God, nor write—If they find us with a book of any description in our hand, they will beat us nearly to death—they are so afraid we will learn to read, and enlighten our dark and benighted minds—They will not suffer us to meet together to worship the God who made us—they brand us with hot iron—they cram bolts of fire down our throats—they cut us as they do horses, bulls, or hogs—they crop our ears and sometimes cut off bits of our tongues—they chain and handcuff us, and while in that miserable and wretched condition, beat us with cow-hides and clubs—they keep us half naked and starve us sometimes nearly to death under their infernal whips or lashes (which some of them shall have enough of yet)—They put on us fiftysixes and chains, and make us work in that cruel situation, and in sickness, under lashes to support them and their families.—They keep us three or four hundred feet under ground working in their mines, night and day to dig up gold and silver to enrich them and their children.—They keep us in the most death-like ignorance by keeping us from all source of information, and call us, who are free men and next to the Angels of God, their property!!!!!! They make us fight and murder each other, many of us being ignorant, not knowing any better.—They take us, (being ignorant,) and put us as drivers one over the other, and make us afflict each other as bad as they themselves afflict us—and to crown the whole of this catalogue of cruelties, they tell us that we the (blacks) are an inferior race of beings! incapable of self government!!—We would be injurious to society and ourselves, if tyrants should loose their unjust hold on us!!! That if we were free we would not work, but would live on plunder or theft!!!! that we are the meanest and laziest set of beings in the world!!!!! That they are obliged to keep us in bondage to do us good!!!!!!—That we are satisfied to rest in slavery to them and their children!!!!!!—That we ought not to be set free in America, but ought to be sent away to Africa!!!!!!!!—That if we were set free in America, we would involve the country in a civil war, which assertion is altogether at variance with our feeling or design, for we ask them for nothing but the rights of man, viz. for them to set us free, and treat us like men, and there will be no danger, for we will love and respect them, and protect our country—but cannot conscientiously do these things until they treat us like men.

How cunning slave-holders think they are!!!—How much like the king of Egypt, who, after he saw plainly that God was determined to bring out his people, in spite of him and his, as powerful as they were. He was willing that Moses, Aaron and the Elders of Israel, but not all the people should go and serve the Lord. But God deceived him as he will Christian Americans, unless they are very cautious how they move. What would have become of the United States of America, was it not for those among the whites, who not in words barely, but in truth and in deed, love and fear the Lord?—Our Lord and Master said:—”Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” But the Americans with this very threatening of the Lord’s, not only beat his little ones among the Africans, but many of them they put to death or murder. Now the avaricious Americans, think that the Lord Jesus Christ will let them off, because his words are no more than the words of a man!!! In fact, many of them are so avaricious and ignorant, that they do not believe in our Lord and Saviour Jesus Christ. Tyrants may think they are so skillful in State affairs is the reason that the government is preserved. But I tell you, that this country would have been given up long ago, was it not for the lovers of the Lord. They are indeed, the salt of the earth. Remove the people of God among the whites, from this land of blood, and it will stand until they cleverly get out of the way.

I adopt the language of the Rev. Mr. S. E. Cornish, of New York, editor of the Rights of All, and say: “Any coloured man of common intelligence, who gives his countenance and influence to that colony, further than its missionary object and in-interest extend, should be considered as a traitor to his brethren, and discarded by every respectable man of colour. And every member of that society, however pure his motive, whatever may be his religious character and moral worth, should in his efforts to remove the coloured population from their rightful soil, the land of their birth and nativity, be considered as acting gratuitously unrighteous and cruel.”

Let me make an appeal brethren, to your hearts, for your cordial co-operation in the circulation of “The Rights of All,” among us. The utility of such a vehicle if rightly conducted, cannot be estimated. I hope that the well informed among us, may see the absolute necessity of their co-operation in its universal spread among us. If we should let it go down, never let us undertake any thing of the kind again, but give up at once and say that we are really so ignorant and wretched that we cannot do any thing at all!!—As far as I have seen the writings of its editor, I believe he is not seeking to fill his pockets with money, but has the welfare of his brethren truly at heart. Such men, brethren, ought to be supported by us.

But to return to the colonizing trick. It will be well for me to notice here at once, that I do not mean indiscriminately to condemn all the members and advocates of this scheme, for I believe that there are some friends to the sons of Africa, who are laboring for our salvation, not in words only but in truth and in deed, who have been drawn into this plan.—Some, more by persuasion than any thing else; while others, with humane feelings and lively zeal for our good, seeing how much we suffer from the afflictions poured upon us by unmerciful tyrants, are willing to enroll their names in any thing which they think has for its ultimate end our redemption from wretchedness and miseries; such men, with a heart truly overflowing with gratitude for their past services and zeal in our cause, I humbly beg to examine this plot minutely, and see if the end which they have in view will be completely consummated by such a course of procedure. Our friends who have been imperceptibly drawn into this plot I view with tenderness, and would not for the world injure their feelings, and I have only to hope for the future, that they will withdraw themselves from it;—for I declare to them, that the plot is not for the glory of God, but on the contrary the perpetuation of slavery in this country, which will ruin them and the country forever, unless something is immediately done.

Do the colonizationists think to send us off without first being reconciled to us? Do they think to bundle us up like brutes and send us off, as they did our brethren of the State of Ohio? Have they not to be reconciled to us, or reconcile us to them, for the cruelties with which they have afflicted our fathers and us? Methinks colonizationists think they have a set of brutes to deal with, sure enough. Do they think to drive us from our country and homes, after having enriched it with our blood and tears, and keep back millions of our dear brethren, sunk in the most barbarous wretchedness, to dig up gold and silver for them and their children? Surely, the Americans must think that we are brutes, as some of them have represented us to be. They think that we do not feel for our brethren, whom they are murdering by the inches, but they are dreadfully deceived. I acknowledge that there are some deceitful and hypocritical wretches among us, who will tell us one thing while they mean another, and thus they go on aiding our enemies to oppress themselves and us. But I declare this day before my Lord and Master, that I believe there are some true-hearted sons of Africa, in this land of oppression, but pretended liberty!!!!!—who do in reality feel for their suffering brethren, who are held in bondage by tyrants. Some of the advocates of this cunningly devised plot of Satan represent us to be the greatest set of cut-throats in the world, as though God wants us to take his work out of his hand before he is ready. Does not vengeance belong to the Lord? Is he not able to repay the Americans for their cruelties, with which they have afflicted Africa’s sons and daughters, without our interference, unless we are ordered? It is surprising to think that the Americans, having the Bible in their hands, do not believe it. Are not the hearts of all men in the hands of the God of battles? And does he not suffer some, in consequence of cruelties, to go on until they are irrecoverably lost? Now, what can be more aggravating, than for the Americans, after having treated us so bad, to hold us up to the world as such great throatcutters? It appears to me as though they are resolved to assail us with every species of affliction that their ingenuity can invent. See the African Repository and Colonial Journal, from its commencement to the present day—see how we are through the medium of that periodical, abused and held up by the Americans, as the greatest nuisance to society, and throat-cutters in the world.) But the Lord sees their actions. Americans! notwithstanding you have and do continue to treat us more cruel than any heathen nation ever did a people it had subjected to the same condition that you have us. Now let us reason—I mean you of the United States, whom I believe God designs to save from destruction, if you will hear. For I declare to you, whether you believe it or not, that there are some on the continent of America, who will never be able to repent. God will surely destroy them, to show you his disapprobation of the murders they and you have inflicted on us. I say, let us reason; had you not better take our body, while you have it in your power, and while we are yet ignorant and wretched, not knowing but a little, give us education, and teach us the pure religion of our Lord and Master, which is calculated to make the lion lay down in peace with the lamb, and which millions of you have beaten us nearly to death for trying to obtain since we have been among you, and thus at once, gain our affection while we are ignorant? Remember Americans, that we must and shall be free and enlightened as you are, will you wait until we shall, under God, obtain our liberty by the crushing arm of power ? Will it not be dreadful for you ? I speak Americans for your good. We must and shall be free I say, in spite of you. You may do your best to keep us in wretchedness and misery, to enrich you and your children, but God will deliver us from under you. And wo, wo, will be to you if we have to obtain our freedom by fighting. Throw away your fears and prejudices then, and enlighten us and treat us like men, and we will like you more than we do now hate you, and tell us now no more about colonization, for America is as much our country, as it is yours.—Treat us like men, and there is no danger but we will all live in peace and happiness together. For we are not like you, hard hearted, unmerciful, and unforgiving. What a happy country this will be, if the whites will listen. What nation under heaven, will be able to do any thing with us, unless God gives us up into its hand? But Americans, I declare to you, while you keep us and our children in bondage, and treat us like brutes, to make us support you and your families, we cannot be your friends. You do not look for it, do you? Treat us then like men, and we will be your friends. And there is not a doubt in my mind, but that the whole of the past will be sunk into oblivion, and we yet, under God, will become a united and happy people. The whites may say it is impossible, but remember that nothing is impossible with God.

The Americans may say or do as they please, but they have to raise us from the condition of brutes to that of respectable men, and to make a national acknowledgement to us for the wrongs they have inflicted on us. As unexpected, strange, and wild as these propositions may to some appear, it is no less a fact, that unless they are complied with, the Americans of the United States, though they may for a little while escape, God will yet weigh them in a balance, and if they are not superior to other men, as they have represented themselves to be, he will give them wretchedness to their very heart’s content.

And now brethren, having concluded these four Articles, I submit them, together with my Preamble, dedicated to the Lord, for your inspection, in language so very simple, that the most ignorant, who can read at all, may easily understand— of which you may make the best you possibly can. Should tyrants take it into their heads to emancipate any of you, remember that your freedom is your natural right. You are men, as well as they, and instead of returning thanks to them for your freedom, return it to the Holy Ghost, who is our rightful owner. If they do not want to part with your labours, which have enriched them, let them keep you, and my word for it, that God Almighty, will break their strong band. Do you believe this, my brethren?—See my Address, delivered before the General Coloured Association of Massachusetts, which may be found in Freedom’s Journal, for Dec. 20, 1828.— See the last clause of that Address. Whether you believe it or not, I tell you that God will dash tyrants, in combination with devils, into atoms, and will bring you out from your wretchedness and miseries under these Christian People!!!!!!

Those philanthropists and lovers of the human family, who have volunteered their services for our redemption from wretchedness, have a high claim on our gratitude, and we should always view them as our greatest earthly benefactors.

If any are anxious to ascertain who I am, know the world, that I am one of the oppressed, degraded and wretched sons of Africa, rendered so by the avaricious and unmerciful, among the whites.—If any wish to plunge me into the wretched incapacity of a slave, or murder me for the truth, know ye, that I am in the hand of God, and at your disposal. I count my life not dear unto me, but I am ready to be offered at any moment. For what is the use of living, when in fact I am dead. But remember, Americans, that as miserable, wretched, degraded and abject as you have made us in preceding, and in this generation, to support you and your families, that some of you, (whites) on the continent of America, will yet curse the day that you ever were born. You want slaves, and want us for your slaves!!! My colour will yet, root some of you out of the very face of the earth!!!!!! You may doubt it if you please. I know that thousands will doubt—they think they have us so well secured in wretchedness, to them and their children, that it is impossible for such things to occur. So did the antideluvians doubt Noah until the day in which the flood came and swept them away. So did the Sodomites doubt, until Lot had got out of the city, and God rained down fire and brimstone from Heaven upon them, and burnt them up. So did the king of Egypt doubt the very existence of a God; he said, “who is the Lord, that I should let Israel go?” Did he not find to his sorrow, who the Lord was, when he and all his mighty men of war, were smothered to death in the Red Sea ? So did the Romans doubt, many of them were really so ignorant, that they thought the whole of mankind were made to be slaves to them; just as many of the Americans think now, of my colour. But they got dreadfully deceived. When men got their eyes opened, they made the murderers scamper. The way in which they cut their tyrannical throats, was not much inferior to the way the Romans or murderers, served them, when they held them in wretchedness and degradation under their feet. So would Christian Americans doubt, if God should send an Angel from Heaven to preach their funeral sermon. The fact is, the Christians having a name to live, while they are dead, think that God will screen them on that ground.

See the hundreds and thousands of us that are thrown into the seas by Christians, and murdered by them in other ways. They cram us into their vessel holds in chains and in hand-cuffs—men, women and children, all together!! O! save us, we pray thee, thou God of Heaven and of earth, from the devouring hands of the white Christians!!!

Oh! thou Alpha and Omega!

The beginning and the end.

Enthron’d thou art, in Heaven above,

Surrounded by Angels there:

Front whence thou seest the miseries

To which we are subject;

The whites have murder’d us, O God!

And kept us ignorant of thee.

Not satisfied with this, my Lord!

They throw us in the seas:

Be pleas’d, we pray, for Jesus’ sake,

To save us from their grasp.

We believe that, for thy glory’s sake,

Thou wilt deliver us;

But that thou may’st effect these things,

Thy glory must be sought.

In conclusion, I ask the candid and unprejudiced of the whole world, to search the pages of historians diligently, and see if the Antideluvians—the Sodomites—the Egyptians—the Babylonians—the Ninevites—the Carthagenians—the Persians— the Macedonians—the Greeks—the Romans—the Mahometans—the Jews—or devils, ever treated a set of human beings, as the white Christians of America do us, the blacks, or Africans. I also ask the attention of the world of mankind to the declaration of these very American people, of the United States.

A declaration made July 4, 1776.

It says, “When in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the Powers of the earth, the separate and equal station to which the laws of nature and of nature’s God entitle them. A decent respect for the opinions of mankind requires, that they should declare the causes which impel them to the separation.—We hold these truths to be self evident—that all men are created equal, that they are endowed by their Creator with certain unalienable rights: that among these, are life, liberty, and the pursuit of happiness that, to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that when ever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute a new government laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate, that governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right it is their duty to throw off such government, and to provide new guards for their future security.” See your Declaration Americans!!! Do you understand your own language? Hear your language, proclaimed to the world, July 4th, 1776—”We hold these truths to be self evident—that ALL MEN ARE CREATED EQUAL!! that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness!! ” Compare your own language above, extracted from your Declaration of Independence, with your cruelties and murders inflicted by your cruel and unmerciful fathers and yourselves on our fathers and on us—men who have never given your fathers or you the least provocation!!!!!!

Hear your language further! “But when a long train of abuses and usurpation, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide “ new guards for their future security.”

Now, Americans! I ask you candidly, was your sufferings under Great Britain, one hundredth part as cruel and tyranical as you have rendered ours under you? Some of you, no doubt, believe that we will never throw off your murderous government and “provide new guards for our future security.” If Satan has made you believe it, will he not deceive you? Do the whites say, I being a black man, ought to be humble, which I readily admit? I ask them, ought they not to be as humble as I? or do they think that they can measure arms with Jehovah? Will not the Lord yet humble them? or will not these very coloured people whom they now treat worse than brutes, yet under God, humble them low down enough? Some of the whites are ignorant enough to tell us, that we ought to be submissive to them, that they may keep their feet on our throats. And if we do not submit to be beaten to death by them, we are bad creatures and of course must be damned, &c. If any man wishes to hear this doctrine openly preached to us by the American preachers, let him go into the Southern and Western sections of this country—I do not speak from hear say—what I have written, is what I have seen and heard myself. No man may think that my book is made up of conjecture—I have travelled and observed nearly the whole of those things myself, and what little I did not get by my own observation, I received from those among the whites and blacks, in whom the greatest confidence may be placed.

The Americans may be as vigilant as they please, but they cannot be vigilant enough for the Lord, neither can they hide themselves, where he will not find and bring them out.

Thy presence why withdraw’st, Lord?

Why hid’st thou now thy face,

When dismal times of deep distress

Call for thy wonted grace?

The wicked, swell’d with lawless pride,

Have made the poor their prey;

O let them fall by those designs

Which they for others lay.

For straight they triumph, if success

Their thriving crimes attend;

And sordid wretches, whom God hates,

Perversely they command.

To own a pow’r above themselves

Their haughty pride disdains;

And, therefore, in their stubborn mind

No thought of God remains.

Oppressive methods they pursue,

And all their foes they slight;

Because thy judgments, unobserv’d,

Are far above their sight.

They fondly think their prosp’rous state

Shall unmolested be;

They think their vain designed shall thrive,

From all misfortune free.

Vain and deceitful is their speech,

With curses fill’d, and lies;

By which the mischief of their heart

They study to disguise.

Near public roads they lie conceal’d

And all their art employ,

The innocent and poor at once

To rifle and destroy.

Not lions, crouching in their dens,

Surprise their heedless prey

With greater cunning, or express

More savage rage than they.

Sometimes they act the harmless man,

And modest looks they wear;

That so, deceiv’d the poor may less

Their sudden onset fear.

For, God, they think, no notice takes,

Of their unrighteous deeds;

He never minds the suff’ring poor,

Nor their oppression heeds.

But thou, O Lord, at length arise,

Stretch forth thy mighty arm,

And, by the greatness of thy pow’r,

Defend the poor from harm.

No longer let the wicked vaunt,

And, proudly boasting, say,

“Tush, God regards not what we do;”

“He never will repay.”

—Common Prayer Book.

Shall I for fear of feeble man,

The spirit’s course in me restrain?

Or, undismay’d in deed and word,

Be a true witness of my Lord.

Aw’d by mortal’s frown, shall I

Conceal the word of God Most High!

How then before thee shall I dare

To stand, or how thy anger bear?

Shall I, to soothe th’ unholy throng,

Soften the truth, or smooth my tongue,

To gain earth’s gilded toys or, flee

The cross endur’d, my Lord, by thee?

What then is he whose scorn I dread?

Whose wrath or hate makes me afraid

A man! an heir of death! a slave

To sin! a bubble on the wave!

Yea, let men rage, since thou will spread

Thy shadowing wings around my head:

Since in all pain thy tender love

Will still my sure refreshment prove.

—Wesleys Collection

4.8.2 Reading and Review Questions

1. Why does Walker address his appeal to blacks? What does he hope to achieve by addressing blacks directly?
2. Why does Walker call white slave-holders “false Christians?” What’s his purpose in doing so? What role do American preachers play in the oppression of black slaves?
3. Why, and to what effect, does Walker contextualize American slaves of his present day with slaves throughout history, including those in Israel, Sparta, and Spain, as well as oppressed peoples, such as the Irish and the Jews?
4. How and why does Walker criticize Jefferson’s Notes on the State of Virginia? What does he hope for his audience to do or achieve through these criticisms?
5. How and why does ignorance endanger American blacks? How are they deceived?

4.9 WILLIAM APESS

(1798–1839)

William Apess is credited as the first Native American to publish an extensive autobiography, A Son of the Forest (1829). In it, he writes that his father was a white man and his mother was the granddaughter of Metacom, or King Philip (instigator of King Philips War of 1676). His mother may have been part African American. It is possible that Apess was indeed a descendent of Metacom; he may also have descended from the Pequot tribe, a tribe that Apess’s father joined. Apess was born in Colrain, Massachusetts. His autobiography describes his childhood as painful, as he was left to the care of poor, alcoholic, and physically-abusive grandparents. He attributed their abuse in good part to the whites who introduced alcohol to Native Americans. At the age of five, Apess was indentured as a laborer. The family to which he was indentured sent him to school in the winters; his schooling lasted six years. He was also introduced to Christianity during this time.

Image 4.8 | William Apess

Artist | Unknown

Source | Wikimedia Commons

License | Public Domain

During the War of 1812, Apess joined the American militia and participated in the American attack on Montreal. From 1816 to 1818, he lived once more among the Pequots. Apess came to appreciate the egalitarian views of evangelical Methodism; being particularly drawn to the enthusiasm of their camp revivals and services, he chose to be baptized a Methodist. After obtaining a license to “exhort” at church services, he became an itinerant preacher. According to his autobiography, he encountered barriers placed between himself—as a Native American—and the church hierarchy, only later being ordained as a Methodist minister.

He certainly resented the prevalent mistreatment of Native Americans by whites, lamenting their unjust laws and lack of Christian fellowship. Preaching across the state of Massachusetts, Apess became involved in the ultimately successful Mashpee Revolt of 1833 against the state government, with the Mashpee protesting their being treated as wards of the state. With Apess’ help, the Mashpee petitioned the state government, declaring their refusal to allow any whites to “come upon our plantation, to cut or carry off wood, or hay, or any other article without our permission.” They claimed their right to self-governance, as they possessed the constitutional rights of freedom and equality.

Besides his autobiography, Apess wrote sermons, conversion narratives, and political commentaries. His An Indian’s Looking-Glass for the White Man insists that whites look at their racial prejudice and mistreatment of people of color, especially Native Americans. It joins a line of protest that would lead to civil rights writers like Henry David Thoreau and to Abolitionist writers like Frederick Douglass.

4.9.1 “An Indian’s Looking-Glass for the White Man”

(1833)

Having a desire to place a few things before my fellow creatures who are travelling with me to the grave, and to that God who is the maker and preserver both of the white man and the Indian, whose abilities are the same, and who are to be judged by one God, who will show no favor to outward appearances, but will judge righteousness. Now I ask if degradation has not been heaped long enough upon the Indians? And if so, can there not be a compromise; is it right to hold and promote prejudices? If not, why not put them all away? I mean here amongst those who are civilized. It may be that many are ignorant of the situation of many of my brethren within the limits of New England. Let me for a few moments turn your attention to the reservations in the different states of New England, and, with but few exceptions, we shall find them as follows: The most mean, abject, miserable race of beings in the world—a complete place of prodigality and prostitution.

Let a gentleman and lady, of integrity and respectability visit these places, and they would be surprised; as they wandered from one hut to the other they would view with the females who are left alone, children half starved, and some almost as naked as they came into the world. And it is a fact that I have seen them as much so—while the females are left without protection, and are seduced by white men, and are finally left to be common prostitutes for them, and to be destroyed by that burning, fiery curse, that has swept millions, both of red and white men, into the grave with sorrow and disgrace—Rum. One reason why they are left so is, because their most sensible and active men are absent at sea. Another reason is, because they are made to believe they are minors and have not the abilities given them from God, to take care of themselves, without it is to see to a few little articles, such as baskets and brooms. Their land is in common stock, and they have nothing to make them enterprising.

Another reason is because those men who are Agents, many of them are unfaithful, and care not whether the Indians live or die; they are much imposed upon by their neighbors who have no principle. They would think it no crime to go upon Indian lands and cut and carry off their most valuable timber, or any thing else they chose; and I doubt not but they think it clear gain. Another reason is because they have no education to take care of themselves; if they had, I would risk them to take care of their own property.

Now I will ask, if the Indians are not called the most ingenious people amongst us? And are they not said to be men of talents? And I would ask, could there be a more efficient way to distress and murder them by inches than the way they have taken? And there is no people in the world but who may be destroyed in the same way. Now if these people are what they are held up in our view to be, I would take the liberty to ask why they are not brought forward and pains taken to educate them? to give them all a common education, and those of the brightest and first-rate talents put forward and held up to office. Perhaps some unholy, unprincipled men would cry out, the skin was not good enough; but stop friends—I am not talking about the skin, but about principles. I would ask if there cannot be as good feelings and principles under a red skin as there can be under a white? And let me ask, is it not on the account of a bad principle, that we who are red children have had to suffer so much as we have? And let me ask, did not this bad principle proceed from the whites or their forefathers? And I would ask, is it worth while to nourish it any longer? If not, then let us have a change; although some men no doubt will spout their corrupt principles against it, that are in the halls of legislation and elsewhere. But [ presume this kind of talk will seem surprising and horrible. I do not see why it should so long as they (the whites) say that they think as much of us as they do of themselves.

This I have heard repeatedly, from the most respectable gentlemen and ladies—and having heard so much precept, I should now wish to see the example. And I would ask who has a better right to look for these things than the naturalist himself—the candid man would say none.

I know that many say that they are willing, perhaps the majority of the people, that we should enjoy our rights and privileges as they do. If so, I would ask why are not we protected in our persons and property throughout the Union? Is it not because there reigns in the breast of many who are leaders, a most unrighteous, unbecoming and impure black principle, and as corrupt and unholy as it can be— while these very same unfeeling, self-esteemed characters pretend to take the skin as a pretext to keep us from our unalienable and lawful rights? I would ask you if you would like to be disfranchised from all your rights, merely because your skin is white, and for no other crime? I’ll venture to say, these very characters who hold the skin to be such a barrier in the way, would be the first to cry out, injustice! awful injustice!

But, reader, I acknowledge that this is a confused world, and I am not seeking for office; but merely placing before you the black inconsistency that you place before me—which is ten times blacker than any skin that you will find in the Universe. And now let me exhort you to do away that principle, as it appears ten times worse in the sight of God and candid men, than skins of color—more disgraceful than all the skins that Jehovah ever made. If black or red skins, or any other skin of color is disgraceful to God, it appears that he has disgraced himself a great deal—for he has made fifteen colored people to one white, and placed them here upon this earth.

Now let me ask you, white man, if it is a disgrace for to eat, drink and sleep with the image of God, or sit, or walk and talk with them? Or have you the folly to think that the white man, being one in fifteen or sixteen, are the only beloved images of God? Assemble all nations together in your imagination, and then let the whites be seated amongst them, and then let us look for the whites, and I doubt not it would be hard finding them; for to the rest of the nations, they are still but a handful. Now suppose these skins were put together, and each skin had its national crimes written upon it—which skin do you think would have the greatest? I will ask one question more. Can you charge the Indians with robbing a nation almost of their whole Continent, and murdering their women and children, and then depriving the remainder of their lawful rights, that nature and God require them to have? And to cap the climax, rob another nation to till their grounds, and welter out their days under the lash with hunger and fatigue under the scorching rays of a burning sun? I should look at all the skins, and 1 know that when I cast my eye upon that white skin, and if I saw those crimes written upon it, I should enter my protest against it immediately, and cleave to that which is more honorable. And I can tell you that I am satisfied with the manner of my creation, fully—whether others are or not.

But we will strive to penetrate more fully into the conduct of those who profess to have pure principles, and who tell us to follow Jesus Christ and imitate him and have his Spirit. Let us see if they come any where near him and his ancient disciples. The first thing we are to look at, are his precepts, of which we will mention a few. ‘Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. The second is like unto it. Thou shalt love thy neighbor as thyself. On these two precepts hang all the law and the prophets.— Matt. xxii. 37, 38, 39, 40. By this shall all men know that they are my disciples, if ye have love one to another.’—John xiii. 35. Our Lord left this special command with his followers, that they should love one another.

Again, John in his Epistles says, ‘He who loveth God, loveth his brother also.’—iv. 21. ‘ Let us not love in word but in deed.’—iii. 18. ‘Let your love be without dissimulation. See that ye love one another with a pure heart fervently.’—1. Peter, viii. 22. ‘If any man say, I love God, and hateth his brother, he is a liar.’—John iv. 20, ‘Whosoever hateth his brother is a murderer, and no murderer hath eternal life abiding in him.’ The first thing that, takes our attention, is the saying of Jesus, ‘Thou shalt love,’ &,c. The first question I would ask my brethren in the ministry, as well as that of the membership. What is love, or its effects? Now if they who teach are not essentially affected with pure love, the love of God, how can they teach as they ought? Again, the holy teachers of old said, ‘Now if any man have not the spirit of Christ, he is none of his.’—Rom. viii. 9. Now my brethren in the ministry, let me ask you a few sincere questions. Did you ever hear or read of Christ teaching his disciples that they ought to despise one because his skin was different from theirs? Jesus Christ being a Jew, and those of his Apostles certainly were not whites,—and did not he who completed the plan of salvation complete it for the whites as well as for the Jews, and others? And were not the whites the most degraded people on the earth at that time, and none were more so; for they sacrificed their children to dumb idols! And did not St. Paul labor more abundantly for building up a christian nation amongst you than any of the Apostles. And you know as well as I that you are not indebted to a principle beneath a white skin for your religious services, but to a colored one.

What then is the matter now; is not religion the same now under a colored skin as it ever was? If so I would ask why is not a man of color respected; you may say as many say, we have white men enough. But was this the spirit of Christ and his Apostles? If it had been, there would not have been one white preacher in the world—for Jesus Christ never would have imparted his grace or word to them, for he could forever have withheld it from them. But we find that Jesus Christ and his Apostles never looked at the outward appearances. Jesus in particular looked at the hearts, and his Apostles through him being discerners of the spirit, looked at their fruit without any regard to the skin, color or nation; as St. Paul himself speaks, ‘Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free—but Christ is all and in all.’ If you can find a spirit like Jesus Christ and his Apostles prevailing now in any of the white congregations, I should like to know it. I ask, is it not the case that every body that is not white is treated with contempt and counted as barbarians? And I ask if the word of God justifies the white man in so doing? When the prophets prophesied, of whom did they speak? When they spoke of heathens, was it not the whites and others who were counted Gentiles? And I ask if all nations with the exception of the Jews were not counted heathens? and according to the writings of some, it could not mean the Indians, for they are counted Jews. And now I would ask, why is all this distinction made among these christian societies? I would ask what is all this ado about Missionary Societies, if it be not to christianize those who are not christians? And what is it for? To degrade them worse, to bring them into society where they must welter out their days in disgrace merely because their skin is of a different complexion. What folly it is to try to make the state of human society worse than it is. How astonished some may be at this—but let me ask, is it not so? Let me refer you to the churches only. And my brethren, is there any agreement? Do brethren and sisters love one another?—Do they not rather hate one another. Outward forms and ceremonies, the lusts of the flesh, the lusts of the eye and pride of life is of more value to many professors, than the love of God shed abroad in their hearts, or an attachment to his altar, to his ordinances or to his children. But you may ask who are the children of God? perhaps you may say none but white. If so, the word of the Lord is not true.

I will refer you to St. Peter’s precepts—Acts 10. ‘God is no respecter of persons’— &c. Now if this is the case, my white brother, what better are you than God? And if no belter, why do you who profess his gospel and to have his spirit, act so contrary to it? Let me ask why the men of a different skin are so dispised, why are not they educated and placed in your pulpits? I ask if his services well performed are not as good as if a white man performed them? I ask if a marriage or a funeral ceremony, or the ordinance of the Lord’s house would not be as acceptable in the sight of God as though he was white? And if so, why is it not to you? I ask again, why is it not as acceptable to have men to exercise their office in one place as well as in another? Perhaps you will say that if we admit you to all of these privileges you will want more. I expect that I can guess what that is—Why, say you, there would be intermarriages. How that would be 1 am not able to say—and if it should be, it would be nothing strange or new to me; for I can assure you that I know a great many that have intermarried, both of the whites and the Indians—and many are their sons and daughters—and people too of the first respectability. And I could point to some in the famous city of Boston and elsewhere. You may now look at the disgraceful act in the statute law passed by the Legislature of Massachusetts, and behold the fifty pound fine levied upon any Clergyman or Justice of the Peace that dare to encourage the laws of God and nature by a legitimate union in holy wedlock between the Indians and whites. I would ask how this looks to your law makers. I would ask if this corresponds with your sayings—that you think as much of the Indians as you do of the whites. 1 do not wonder that you blush many of you while you read; for many have broken the ill-fated laws made by man to hedge up the laws of God and nature. I would ask if they who have made the law have not broken it—but there is no other state in New England that has this law but Massachusetts; and I think as many of you do not, that you have done yourselves no credit.

But as I am not looking for a wife, having one of the finest cast, as you no doubt would understand while you read her experience and travail of soul in the way to heaven, you will see that it is not my object. And if I had none, I should not want any one to take my right from me and choose a wife for me; for I think that I or any of my brethren have a right to choose a wife for themselves as well as the whites—and as the whites have taken the liberty to choose my brethren, the Indians, hundreds and thousands of them as partners in life, I believe the Indians have as much right to choose their partners amongst the whites if they wish. I would ask you if you can see any thing inconsistent in your conduct and talk about the Indians? And if you do, I hope you will try to become more consistent. Now if the Lord Jesus Christ, who is counted by all to be a Jew, and it is well known that the Jews are a colored people, especially those living in the East, where Christ was born—and if he should appear amongst us, would he not be shut out of doors by many, very quickly? and by those too, who profess religion?

By what you read, you may learn how deep your principles are. I should say they were skin deep. I should not wonder if some of the most selfish and ignorant would spout a charge of their principles now and then at me. But I would ask, how are you to love your neighbors as yourself? Is it to cheat them? is it to wrong them in any thing? Now to cheat them out of any of their rights is robbery. And I ask, can you deny that you are not robbing the Indians daily, and many others } But at last you may think I am what is called a hard and uncharitable man. But not so. I believe there are many who would not hesitate to advocate our cause; and those too who are men of fame and respectability—as well as ladies of honor and virtue. There is a Webster, an Everett, and a Wirt, and many others who are distinguished characters—besides an host of my fellow citizens, who advocate our cause daily. And how I congratulate such noble spirits—how they are to be prized and valued; for they are well calculated to promote the happiness of mankind. They well know that man was made for society, and not for hissing stocks and outcasts. And when such a principle as this lies within the hearts of men, how much it is like its God—and how it honors its Maker—and how it imitates the feelings of the good Samaritan, that had his wounds bound up, who had been among thieves and robbers.

Do not get tired, ye noble-hearted—only think how many poor Indians want their wounds done up daily; the Lord will reward you, and pray you stop not till this tree of distinction shall be levelled to the earth, and the mantle of prejudice torn from every American heart—then shall peace pervade the Union.

William Apes.

4.9.2 Reading and Review Questions

1. What are some of the causes Apess identifies as the causes for the misery of Native Americans? What, if anything, do these causes have in common?
2. How will Native Americans and whites be equal in the sight of God? What transcendent vision is Apess advocating for whites, who claim to be Christians?
3. How does Apess undermine whites’ assumptions of their superiority to Native Americans? To what effect?
4. Why, and in what way, does Apess use rhetorical tropes and phrases deriving from white European discourse (like the King James Bible)?
5. What “Christian” virtues does Apess claim for Native Americans, and why?

4.10 JANE JOHNSTON SCHOOLCRAFT

(1800–1842)

Jane Johnston Schoolcraft’s parents were John Johnston, an Irish immigrant fur trader, and the daughter of Waub Ojeeg, chief of the Ojibwe. Schoolcraft’s original Ojibwe name was Bamewawage-zhikaquay, which means a woman who moves, making sound in the heavens.

Image 4.9 | Jane Johnston Schoolcraft

Artist | Unknown

Source | Wikimedia Commons

License | Public Domain

Both of Schoolcraft’s parents educated her: her father through his library; her mother, through her knowledge of Ojibwe lore and customs. This mediation enabled Schoolcraft to later help her husband, Henry Rowe Schoolcraft (1793– 1864), to publish over twenty books and a number of articles on Native Americans. In 1826, the couple founded the journal The Literary Voyager, or Muzzeniegun. Schoolcraft published several articles for this journal, taking on the persona of Leelinau, an Ojibwe woman able to write knowledgeably about Ojibwe life and traditions. In this way, Schoolcraft continued to serve as a mediator between whites and Native Americans. She does so, for example, in Mishosha, an Ojibwe folktale that introduces readers to such Ojibwe values as bravery and loyalty. In effect, much of her writing recorded Ojibwe’s fast-dying culture. Schoolcraft also contributed poetry, using the pseudonym of Rosa, writing in both English and Ojibwan.

Like the words of many Native Americans, Schoolcraft’s work was also filtered to whites by a white, in this case, Schoolcraft’s husband. He edited and often took credit for her work. Schoolcraft and her husband had four children, two of whom survived to adulthood. She separated from her husband in 1830.

4.10.1 Mishosha, or the Magician and his Daughters

(1827)

Mishosha, or the Magician and his Daughters

4.10.2 Reading and Review Questions

1. What gender expectations for women are implied in Mishosha? How do you know?
2. What cosmic order, if any, is implied in this tale? How do you know?
3. How do the repetitions in this story effect its meaning? Why?
4. What qualities does this tale suggest are admirable for this society (Ojibwe)?
5. What qualities does this tale suggest are negative and/or dangerous? What do these differences suggest about the values of this society?

4.11 RALPH WALDO EMERSON

(1803–1882)

Ralph Waldo Emerson, in his essays, poems, and lectures, clarified and distilled such quintessential American values as individualism, self-reliance, self-education, non-conformity, and anti-institutionalism. He asserted the individual’s intuitive grasp of immensity, divinity—or soul—in observable nature. He brought to human scale and his own understanding the metaphysical Absolute united in the physical and in all life.

Image 4.10 | Ralph Waldo Emerson

Photographer | Unknown

Source | Wikimedia Commons

License | Public Domain

This latter vision would inspire a groupofhisfriends,whometathishomein Concord, to develop a Transcendentalist philosophy influenced by German and British Romanticism; higher criticism of the Bible, that is of the origins of the text; the philosopher Immanuel Kant (1724 – 1804); and German Idealism, a doctrine considering the differences in appearances —as objects of human cognition—and things in themselves. Rejecting John Locke’s view of the mind as a tabula rasa and passive receptor, these Transcendentalists saw instead an interchange between the individual mind and nature (nature as animated and inspirited), an interchange that received and created a sense of the spirit, or the Over-soul. They rejected institutions and dogma in favor of their own individuality and independence as better able to maintain the inherent goodness in themselves and perception of goodness in the world around them.

Emerson was early introduced to a spiritual life, particularly through his father William Emerson (1769–1811), a Unitarian minister in Boston. He died in 1811, when Emerson was eight. His mother, Ruth Haskins Emerson (1768–1853), kept boardinghouses to support her six children and see to their education. Emerson was educated at the Boston Latin School in Concord and at Harvard College. From 1821 to 1825, he taught at his brother William’s Boston School for Young Ladies then entered Harvard Divinity School.

In 1829, Emerson was ordained as Unitarian minister of Boston’s Second Church; he also married Ellen Louisa Tucker, who died two years later from tuberculosis. Her death caused Emerson great grief and may have propelled him in 1832 to resign from his church, which he came to see as institutionalizing Christianity, thereby causing church-goers to experience Christianity at a remove, so to speak. Emerson later affirmed his views and broke permanently with the Unitarian church in his “Divinity School Address” (1838), protesting the church’s having dogmatized and formalized faith, morality, and God. Emerson thought the church turned God from a living spirit and reality into a fixed convention, evoking only a historical Christianity—making God seem a thing of the past and dead.

From 1832 to 1833, Emerson traveled in Europe where he met such influential writers and thinkers as William Wordsworth, Samuel Taylor Coleridge, and Thomas Carlyle (1795—1881). He and Carlyle remained life-long friends. When he returned to America, Emerson settled a legal dispute over his wife’s legacy, through which he ultimately acquired an annual income of 1,000 pounds. He began lecturing around New England, married Lydia Jackson, and settled in Concord, at a house near ancestral property. In 1836, he anonymously published—at his own expense—his first book, Nature. It expressed his spiritual and transcendentalist views and drew to Concord such like-minded friends as Bronson Alcott (1799— 1888), Margaret Fuller, and Henry David Thoreau. They started The Dial (1840— 1844), a Transcendentalist journal edited mainly by Emerson, Fuller, and Thoreau.

Staying true to his individualist views, Emerson often visited but did not join the utopian experiment of Brook Farm (1841–1847), a co-operative community whose residents included Nathaniel Hawthorne and the Unitarian minister George Ripley (1802—1880). Emerson did continue to lecture across America and abroad in England and Scotland. He publicly condemned slavery in his “Emancipation of the Negroes in the British West Indies” (1841) and later attacked the Fugitive Slave Act of 1850. He also supported women’s suffrage and right to own property. Emerson published a number of prose collections drawn from his lectures, including his first Essays (1841), Essays: Second Series (1844), Representative Men (1850), and The Conduct of Life (1860).

In Poems (1847) and May-Day and Other Poems (1867), he also published poetry notable for its metrical irregularity; poetry that, though disparaged by many contemporary critics, inspired the long line of Walt Whitman. Indeed, Emerson became one of Whitman’s earliest champions. Through his life and work, Emerson promoted literary nationalism and a distinctly American culture.

4.11.1 “The American Scholar”

(1837)

Mr. President and Gentlemen,

I greet you on the recommencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labor. We do not meet for games of strength or skill, for the recitation of histories, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troubadours; nor for the advancement of science, like our contemporaries in the British and European capitals. Thus far, our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give to letters any more. As such it is precious as the sign of an indestructible instinct. Perhaps the time is already come when it ought to be, and will be, something else; when the sluggard intellect of this continent will look from under its iron lids and fill the postponed expectation of the world with something better than the exertions of mechanical skill. Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close. The millions that around us are rushing into life, cannot always be fed on the sere remains of foreign harvests. Events, actions arise, that must be sung, that will sing themselves. Who can doubt that poetry will revive and lead in a new age, as the star in the constellation Harp, which now flames in our zenith, astronomers announce, shall one day be the pole-star for a thousand years?

In this hope I accept the topic which not only usage but the nature of our association seem to prescribe to this day,—the American Scholar. Year by year we come up hither to read one more chapter of his biography. Let us inquire what light new days and events have thrown on his character and his hopes.

It is one of those fables which out of an unknown antiquity convey an unlooked-for wisdom, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself; just as the hand was divided into fingers, the better to answer its end.

The old fable covers a doctrine ever new and sublime; that there is One Man,— present to all particular men only partially, or through one faculty; and that you must take the whole society to find the whole man. Man is not a farmer, or a professor, or an engineer, but he is all. Man is priest, and scholar, and statesman, and producer, and soldier. In the divided or social state these functions are parcelled out to individuals, each of whom aims to do his stint of the joint work, whilst each other performs his. The fable implies that the individual, to possess himself, must sometimes return from his own labor to embrace all the other laborers. But, unfortunately, this original unit, this fountain of power, has been so distributed to multitudes, has been so minutely subdivided and peddled out, that it is spilled into drops, and cannot be gathered. The state of society is one in which the members have suffered amputation from the trunk, and strut about so many walking monsters,—a good finger, a neck, a stomach, an elbow, but never a man.

Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into the field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craft, and the soul is subject to dollars. The priest becomes a form; the attorney a statute-book; the mechanic a machine; the sailor a rope of the ship.

In this distribution of functions the scholar is the delegated intellect. In the right state he is Man Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, or still worse, the parrot of other men’s thinking.

In this view of him, as Man Thinking, the theory of his office is contained. Him Nature solicits with all her placid, all her monitory pictures; him the past instructs; him the future invites. Is not indeed every man a student, and do not all things exist for the student’s behalf? And, finally, is not the true scholar the only true master? But the old oracle said, “All things have two handles: beware of the wrong one.” In life, too often, the scholar errs with mankind and forfeits his privilege. Let us see him in his school, and consider him in reference to the main influences he receives.

I. The first in time and the first in importance of the influences upon the mind is that of nature. Every day, the sun; and, after sunset, Night and her stars. Ever the winds blow; ever the grass grows. Every day, men and women, conversing, beholding and beholden. The scholar is he of all men whom this spectacle most engages. He must settle its value in his mind. What is nature to him? There is never a beginning, there is never an end, to the inexplicable continuity of this web of God, but always circular power returning into itself. Therein it resembles his own spirit, whoso beginning, whose ending, he never can find,—so entire, so boundless. Far too as her splendors shine, system on system shooting like rays, upward, downward, without centre, without circumference,—in the mass and in the particle, Nature hastens to render account of herself to the mind. Classification begins. To the young mind every thing is individual, stands by itself. By and by, it finds how to join two things and see in them one nature; then three, then three thousand; and so, tyrannized over by its own unifying instinct, it goes on tying things together, diminishing anomalies, discovering roots running under ground whereby contrary and remote things cohere and flower out from one stem. It presently learns that since the dawn of history there has been a constant accumulation and classifying of facts. But what is classification but the perceiving that these objects are not chaotic, and are not foreign, but have a law which is also a law of the human mind? The astronomer discovers that geometry, a pure abstraction of the human mind, is the measure of planetary motion. The chemist finds proportions and intelligible method throughout matter; and science is nothing but the finding of analogy, identity, in the most remote parts. The ambitious soul sits down before each refractory fact; one after another reduces all strange constitutions, all new powers, to their class and their law, and goes on forever to animate the last fibre of organization, the outskirts of nature, by insight.

Thus to him, to this school-boy under the bending dome of day, is suggested that he and it proceed from one root; one is leaf and one is flower; relation, sympathy, stirring in every vein. And what is that root? Is not that the soul of his soul? A thought too bold; a dream too wild. Yet when this spiritual light shall have revealed the law of more earthly natures,—when he has learned to worship the soul, and to see that the natural philosophy that now is, is only the first gropings of its gigantic hand, he shall look forward to an ever expanding knowledge as to a becoming creator. He shall see that nature is the opposite of the soul, answering to it part for part. One is seal and one is print. Its beauty is the beauty of his own mind. Its laws are the laws of his own mind. Nature then becomes to him the measure of his attainments. So much of nature as he is ignorant of, so much of his own mind does he not yet possess. And, in fine, the ancient precept, “Know thyself,” and the modern precept, “Study nature,” become at last one maxim.

II. The next great influence into the spirit of the scholar is the mind of the Past,—in whatever form, whether of literature, of art, of institutions, that mind is inscribed. Books are the best type of the influence of the past, and perhaps we shall get at the truth,—learn the amount of this influence more conveniently,—by considering their value alone.

The theory of books is noble. The scholar of the first age received into him the world around; brooded thereon; gave it the new arrangement of his own mind, and uttered it again. It came into him life; it went out from him truth. It came to him short-lived actions; it went out from him immortal thoughts. It came to him business; it went from him poetry. It was dead fact; now, it is quick thought. It can stand, and it can go. It now endures, it now flies, it now inspires. Precisely in proportion to the depth of mind from which it issued, so high does it soar, so long does it sing.

Or, I might say, it depends on how far the process had gone, of transmuting life into truth. In proportion to the completeness of the distillation, so will the purity and imperishableness of the product be. But none is quite perfect. As no airpump can by any means make a perfect vacuum, to neither can any artist entirely exclude the conventional, the local, the perishable from his book, or write a book of pure thought, that shall be as efficient, in all respects, to a remote posterity, as to contemporaries, or rather to the second age. Each age, it is found, must write its own books; or rather, each generation for the next succeeding. The books of an older period will not fit this.

Yet hence arises a grave mischief. The sacredness which attaches to the act of creation, the act of thought, is transferred to the record. The poet chanting was felt to be a divine man: henceforth the chant is divine also. The writer was a just and wise spirit: henceforward it is settled the book is perfect; as love of the hero corrupts into worship of his statue. Instantly the book becomes noxious: the guide is a tyrant. The sluggish and perverted mind of the multitude, slow to open to the incursions of Reason, having once so opened, having once received this book, stands upon it, and makes an outcry if it is disparaged. Colleges are built on it. Books are written on it by thinkers, not by Man Thinking; by men of talent, that is, who start wrong, who set out from accepted dogmas, not from their own sight of principles. Meek young men grow up in libraries, believing it their duty to accept the views which Cicero, which Locke, which Bacon, have given; forgetful that Cicero, Locke, and Bacon were only young men in libraries when they wrote these books.

Hence, instead of Man Thinking, we have the bookworm. Hence the book-learned class, who value books, as such; not as related to nature and the human constitution, but as making a sort of Third Estate with the world and the soul. Hence the restorers of readings, the emendators, the bibliomaniacs of all degrees.

Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire. I had better never see a book than to be warped by its attraction clean out of my own orbit, and made a satellite instead of a system. The one thing in the world, of value, is the active soul. This every man is entitled to; this every man contains within him, although in almost all men obstructed, and as yet unborn. The soul active sees absolute truth and utters truth, or creates. In this action it is genius; not the privilege of here and there a favorite, but the sound estate of every man. In its essence it is progressive. The book, the college, the school of art, the institution of any kind, stop with some past utterance of genius. This is good, say they,—let us hold by this. They pin me down. They look backward and not forward. But genius looks forward: the eyes of man are set in his forehead, not in his forehead, man hopes: genius creates. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his;—cinders and smoke there may be, but not yet flame. There are creative manners, there are creative actions, and creative words; manners, actions, words, that is, indicative of no custom or authority, but springing spontaneous from the mind’s own sense of good and fair.

On the other part, instead of being its own seer, let it receive from another mind its truth, though it were in torrents of light, without periods of solitude, inquest, and self-recovery, and a fatal disservice is done. Genius is always sufficiently the enemy of genius by over-influence. The literature of every nation bears me witness. The English dramatic poets have Shakspearized now for two hundred years.

Undoubtedly there is a right way of reading, so it be sternly subordinated. Man Thinking must not be subdued by his instruments. Books are for the scholar’s idle times. When he can read God directly, the hour is too precious to be wasted in other men’s transcripts of their readings. But when the intervals of darkness come, as come they must,—when the sun is hid and the stars withdraw their shining,—we repair to the lamps which were kindled by their ray, to guide our steps to the East again, where the dawn is. We hear, that we may speak. The Arabian proverb says, “A fig tree, looking on a fig tree, becometh fruitful.”

It is remarkable, the character of the pleasure we derive from the best books. They impress us with the conviction that one nature wrote and the same reads We read the verses of one of the great English poets, of Chaucer, of Marvell, of Dryden, with the most modern joy,—with a pleasure, I mean, which is in great part caused by the abstraction of all time from their verses. There is some awe mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies close to my own soul, that which I also had well-nigh thought and said. But for the evidence thence afforded to the philosophical doctrine of the identity of all minds, we should suppose some preëstablished harmony, some foresight of souls that were to be, and some preparation of stores for their future wants, like the fact observed in insects, who lay up food before death for the young grub they shall never see.

I would not be hurried by any love of system, by any exaggeration of instincts, to underrate the Book. We all know, that as the human body can be nourished on any food, though it were boiled grass and the broth of shoes, so the human mind can be fed by any knowledge. And great and heroic men have existed who had almost no other information than by the printed page. I only would say that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, “He that would bring home the wealth of the Indies, must carry out the wealth of the Indies.” There is then creative reading as well as creative writing. When the mind is braced by labor and invention, the page of whatever book we read becomes luminous with manifold allusion. Every sentence is doubly significant, and the sense of our author is as broad as the world. We then see, what is always true, that as the seer’s hour of vision is short and rare among heavy days and months, so is its record, perchance, the least part of his volume. The discerning will read, in his Plato or Shakspeare, only that least part,—only the authentic utterances of the oracle;—all the rest he rejects, were it never so many times Plato’s and Shakspeare’s.

Of course there is a portion of reading quite indispensable to a wise man. History and exact science he must learn by laborious reading. Colleges, in like manner, have their indispensable office,—to teach elements But they can only highly serve us when they aim not to drill, but to create; when they gather from far every ray of various genius to their hospitable halls, and by the concentrated fires, set the hearts of their youth on flame. Thought and knowledge are natures in which apparatus and pretension avail nothing. Gowns and pecuniary foundations, though of towns of gold, can never countervail the least sentence or syllable of wit. Forget this, and our American colleges will recede in their public importance, whilst they grow richer every year.

III. There goes in the world a notion that the scholar should be a recluse, a valetudinarian,—as unfit for any handiwork or public labor as a penknife for an axe. The so-called “practical men” sneer at speculative men, as if, because they speculate or see, they could do nothing. I have heard it said that the clergy,—who are always, more universally than any other class, the scholars of their day,—are addressed as women; that the rough, spontaneous conversation of men they do not hear, but only a mincing and diluted speech. They are often virtually disfranchised; and indeed there are advocates for their celibacy. As far as this is true of the studious classes, it is not just and wise. Action is with the scholar subordinate, but it is essential. Without it he is not yet man. Without it thought can never ripen into truth. Whilst the world hangs before the eye as a cloud of beauty, we cannot even see its beauty. Inaction is cowardice, but there can be no scholar without the heroic mind. The preamble of thought, the transition through which it passes from the unconscious to the conscious, is action. Only so much do I know, as I have lived. Instantly we know whose words are loaded with life, and whose not.

The world,—this shadow of the soul, or other me, lies wide around. Its attractions are the keys which unlock my thoughts and make me acquainted with myself. I run eagerly into this resounding tumult. I grasp the hands of those next me, and take my place in the ring to suffer and to work, taught by an instinct that so shall the dumb abyss be vocal with speech. I pierce its order; I dissipate its fear; I dispose of it within the circuit of my expanding life. So much only of life as I know by experience, so much of the wilderness have I vanquished and planted, or so far have I extended my being, my dominion. I do not see how any man can afford, for the sake of his nerves and his nap, to spare any action in which he can partake. It is pearls and rubies to his discourse. Drudgery, calamity, exasperation, want, are instructors in eloquence and wisdom. The true scholar grudges every opportunity of action past by, as a loss of power.

It is the raw material out of which the intellect moulds her splendid products. A strange process too, this by which experience is converted into thought, as a mulberry leaf is converted into satin. The manufacture goes forward at all hours.

The actions and events of our childhood and youth are now matters of calmest observation. They lie like fair pictures in the air. Not so with our recent actions,— with the business which we now have in hand. On this we are quite unable to speculate. Our affections as yet circulate through it. We no more feel or know it than we feel the feet, or the hand, or the brain of our body. The new deed is yet a part of life,—remains for a time immersed in our unconscious life. In some contemplative hour it detaches itself from the life like a ripe fruit, to become a thought of the mind. Instantly it is raised, transfigured; the corruptible has put on in-corruption. Henceforth it is an object of beauty, however base its origin and neighborhood. Observe too the impossibility of antedating this act. In its grub state, it cannot fly, it cannot shine, it is a dull grub. But suddenly, without observation, the selfsame thing unfurls beautiful wings, and is an angel of wisdom. So is there no fact, no event, in our private history, which shall not, sooner or later, lose its adhesive, inert form, and astonish us by soaring from our body into the empyrean. Cradle and infancy, school and playground, the fear of boys, and dogs, and ferules, the love of little maids and berries, and many another fact that once filled the whole sky, are gone already; friend and relative, profession and party, town and country, nation and world, must also soar and sing.

Of course, he who has put forth his total strength in fit actions has the richest return of wisdom. I will not shut myself out of this globe of action, and transplant an oak into a flower-pot, there to hunger and pine; nor trust the revenue of some single faculty, and exhaust one vein of thought, much like those Savoyards, who, getting their livelihood by carving shepherds, shepherdesses, and smoking Dutchmen, for all Europe, went out one day to the mountain to find stock, and discovered that they had whittled up the last of their pine-trees. Authors we have, in numbers, who have written out their vein, and who, moved by a commendable prudence, sail for Greece or Palestine, follow the trapper into the prairie, or ramble round Algiers, to replenish their merchantable stock.

If it were only for a vocabulary, the scholar would be covetous of action. Life is our dictionary. Years are well spent in country labors; in town; in the insight into trades and manufactures; in frank intercourse with many men and women; in science; in art; to the one end of mastering in all their facts a language by which to illustrate and embody our perceptions. I learn immediately from any speaker how much he has already lived, through the poverty or the splendor of his speech. Life lies behind us as the quarry from whence we get tiles and copestones for the masonry of to-day. This is the way to learn grammar. Colleges and books only copy the language which the field and the work-yard made.

But the final value of action, like that of books, and better than books, is that it is a resource. That great principle of Undulation in nature, that shows itself in the inspiring and expiring of the breath; in desire and satiety; in the ebb and flow of the sea; in day and night; in heat and cold; and, as yet more deeply ingrained in every atom and every fluid, is known to us under the name of Polarity,—these “fits of easy transmission and reflection,” as Newton called them,—are the law of nature because they are the law of spirit.

The mind now thinks, now acts, and each fit reproduces the other. When the artist has exhausted his materials, when the fancy no longer paints, when thoughts are no longer apprehended and books are a weariness,—he has always the resource to live. Character is higher than intellect. Thinking is the function. Living is the functionary. The stream retreats to its source. A great soul will be strong to live, as well as strong to think. Does he lack organ or medium to impart his truth? He can still fall back on this elemental force of living them. This is a total act. Thinking is a partial act. Let the grandeur of justice shine in his affairs. Let the beauty of affection cheer his lowly roof. Those “far from fame,” who dwell and act with him, will feel the ‘ force of his constitution in the doings and passages of the day better than it can be measured by any public and designed display. Time shall teach him that the scholar loses no hour which the man lives. Herein he unfolds the sacred germ of his instinct, screened from influence. What is lost in seemliness is gained in strength. Not out of those on whom systems of education have exhausted their culture, comes the helpful giant to destroy the old or to build the new, but out of unhandselled savage nature; out of terrible Druids and Berserkers come at last Alfred and Shakspeare.

I hear therefore with joy whatever is beginning to be said of the dignity and necessity of labor to every citizen. There is virtue yet in the hoe and the spade, for learned as well as for unlearned hands. And labor is everywhere welcome; always we are invited to work; only be this limitation observed, that a man shall not for the sake of wider activity sacrifice any opinion to the popular judgments and modes of action.

I have now spoken of the education of the scholar by nature, by books, and by action. It remains to say somewhat of his duties.

They are such as become Man Thinking. They may all be comprised in self-trust. The office of the scholar is to cheer, to raise, and to guide men by showing them facts amidst appearances. He plies the slow, unhonored, and unpaid task of observation. Flamsteed and Herschel, in their glazed observatories, may catalogue the stars with the praise of all men, and the results being splendid and useful, honor is sure. But he, in his private observatory, cataloguing obscure and nebulous stars of the human mind, which as yet no man has thought of as such,—watching days and months sometimes for a few facts; correcting still his old records;—must relinquish display and immediate fame. In the long period of his preparation he must betray often an ignorance and shiftlessness in popular arts, incurring the disdain of the able who shoulder him aside. Long he must stammer in his speech; often forego the living for the dead. Worse yet, he must accept,—how often! poverty and solitude. For the ease and pleasure of treading the old road, accepting the fashions, the education, the religion of society, he takes the cress of making his own, and, of course, the self-accusation, the faint heart, the frequent uncertainty and loss of time, which are the nettles and tangling vines in the way of the self-relying and self-directed; and the state of virtual hostility in which he seems to stand to society, and especially to educated society. For all this loss and scorn, what offset? He is to find consolation in exercising the highest functions of human nature. He is one who raises himself from private considerations and breathes and lives on public and illustrious thoughts. He is the world’s eye. He is the world’s heart. He is to resist the vulgar prosperity that retrogrades ever to barbarism, by preserving and communicating heroic sentiments, noble biographies, melodious verse, and the conclusions of history. Whatsoever oracles the human heart, in all emergencies, in all solemn hours, has uttered as its commentary on the world of actions,—these he shall receive and impart. And whatsoever new verdict Reason from her inviolable seat pronounces on the passing men and events of to-day,— this he shall hear and promulgate.

These being his functions, it becomes him to feel all confidence in himself, and to defer never to the popular cry. He and he only knows the world. The world of any moment is the merest appearance. Some great decorum, some fetish of a government, some ephemeral trade, or war, or man, is cried up by half mankind and cried down by the other half, as if all depended on this particular up or down. The odds are that the whole question is not worth the poorest thought which the scholar has lost in listening to the controversy. Let him not quit his belief that a popgun is a popgun, though the ancient and honorable of the earth affirm it to be the crack of doom. In silence, in steadiness, in severe abstraction, let him hold by himself; add observation to observation, patient of neglect, patient of reproach, and bide his own time,—happy enough if he can satisfy himself alone that this day he has seen something truly. Success treads on every right step. For the instinct is sure, that prompts him to tell his brother what he thinks. He then learns that in going down into the secrets of his own mind he has descended into the secrets of all minds. He learns that he who has mastered any law in his private thoughts, is master to that extent of all men whose language he speaks, and of all into whose language his own can be translated. The poet, in utter solitude remembering his spontaneous thoughts and recording them, is found to have recorded that which men in crowded cities find true for them also. The orator distrusts at first the fitness of his frank confessions, his want of knowledge of the persons he addresses, until he finds that he is the complement of his hearers;—that they drink his words because he fulfils for them their own nature; the deeper he dives into his privatest, secretest presentiment, to his wonder he finds this is the most acceptable, most public, and universally true. The people delight in it; the better part of every man feels, This is my music; this is myself.

In self-trust all the virtues are comprehended. Free should the scholar be,— free and brave. Free even to the definition of freedom, “without any hindrance that does not arise out of his own constitution.” Brave; for fear is a thing which a scholar by his very function puts behind him. Fear always springs from ignorance. It is a shame to him if his tranquillity, amid dangerous times, arise from the presumption that like children and women his is a protected class; or if he seek a temporary peace by the diversion of his thoughts from politics or vexed questions, hiding his head like an ostrich in the flowering bushes, peeping into microscopes, and turning rhymes, as a boy whistles to keep his courage up. So is the danger a danger still; so is the fear worse. Manlike let him turn and face it. Let him look into its eye and search its nature, inspect its origin,—see the whelping of this lion,—which lies no great way back; he will then find in himself a perfect comprehension of its nature and extent; he will have made his hands meet on the other side, and can henceforth defy it and pass on superior. The world is his who can see through its pretension. What deafness, what stone-blind custom, what overgrown error you behold is there only by sufferance,—by your sufferance. See it to be a lie, and you have already dealt it its mortal blow.

Yes, we are the cowed,—we the trustless. It is a mischievous notion that we are come late into nature; that the world was finished a long time ago. As the world was plastic and fluid in the hands of God, so it is ever to so much of his attributes as we bring to it. To ignorance and sin, it is flint. They adapt themselves to it as they may; but in proportion as a man has any thing in him divine, the firmament flows before him and takes his signet and form. Not he is great who can alter matter, but he who can alter my state of mind. They are the kings of the world who give the color of their present thought to all nature and all art, and persuade men by the cheerful serenity of their carrying the matter, that this thing which they do is the apple which the ages have desired to pluck, now at last ripe, and inviting nations to the harvest. The great man makes the great thing. Wherever Macdonald sits, there is the head of the table. Linnæus makes botany the most alluring of studies, and wins it from the farmer and the herb-woman; Davy, chemistry; and Cuvier, fossils. The day is always his who works in it with serenity and great aims. The unstable estimates of men crowd to him whose mind is filled with a truth, as the heaped waves of the Atlantic follow the moon.

For this self-trust, the mason is deeper than can be fathomed,—darker than can be enlightened. I might not carry with me the feeling of my audience in stating my own belief. But I have already shown the ground of my hope, in adverting to the doctrine that man is one. I believe man has been wronged; he has wronged himself. He has almost lost the light that can lead him back to his prerogatives. Men are become of no account. Men in history, men in the world of to-day, are bugs, are spawn, and are called “the mass” and “the herd.” In a century, in a millennium, one or two men; that is to say, one or two approximations to the right state of every man. All the rest behold in the hero or the poet their own green and crude being,— ripened; yes, and are content to be less, so that may attain to its full stature. What a testimony, full of grandeur, full of pity, is borne to the demands of his own nature, by the poor clansman, the poor partisan, who rejoices in the glory of his chief. The poor and the low find some amends to their immense moral capacity, for their acquiescence in a political and social inferiority. They are content to be brushed like flies from the path of a great person, so that justice shall be done by him to that common nature which it is the dearest desire of all to see enlarged and glorified. They sun themselves in the great man’s light, and feel it to be their own element. They east the dignity of man from their downtrod selves upon the shoulders of a hero, and will perish to add one drop of blood to make that great heart beat, those giant sinews combat and conquer. He lives for us, and we live in him.

Men such as they are, very naturally seek money or power; and power because it is as good as money,—the “spoils,” so called, “of office.” And why not? for they aspire to the highest, and this, in their sleep-walking, they dream is highest. Wake them and they shaft quit the false good and leap to the true, and leave governments to clerks and desks. This revolution is to be wrought by the gradual domestication of the idea of Culture. The main enterprise of the world for splendor, for extent, is the upbuilding of a man. Here are the materials strewn along the ground. The private life of one man shall be a more illustrious monarchy, more formidable to its enemy, more sweet and serene in its influence to its friend, than any kingdom in history. For a man, rightly viewed, comprehendeth the particular natures of all men. Each philosopher, each bard, each actor has only done for me, as by a delegate, what one day I can do for myself. The books which once we valued more than the apple of the eye, we have quite exhausted. What is that but saying that we have come up with the point of view which the universal mind took through the eyes of one scribe; we have been that man, and have passed on. First, one, then another, we drain all cisterns, and waxing greater by all these supplies, we crave a better and more abundant food. The man has never lived that can feed us ever. The human mind cannot be enshrined in a person who shall set a barrier on any one side to this unbounded, unboundable empire. It is one central fire, which, flaming now out of the lips of Etna, lightens the capes of Sicily, and now out of the throat of Vesuvius, illuminates the towers and vineyards of Naples. It is one light which beams out of a thousand stars. It is one soul which animates all men.

But I have dwelt perhaps tediously upon this abstraction of the Scholar. I ought not to delay longer to add what I have to say of nearer reference to the time and to this country.

Historically, there is thought to be a difference in the ideas which predominate over successive epochs, and there are data for marking the genius of the Classic, of the Romantic, and now of the Reflective or Philosophical age. With the views I have intimated of the oneness or the identity of the mind through all individuals, I do not much dwell on these differences. In fact, I believe each individual passes through all three. The boy is a Greek; the youth, romantic; the adult, reflective. I deny not however that a revolution in the leading idea may be distinctly enough traced.

Our age is bewailed as the age of Introversion. Must that needs be evil? We, it seems, are critical; we are embarrassed with second thoughts; we cannot enjoy any thing for hankering to know whereof the pleasure consists; we are lined with eyes; we see with our feet; the time is infected with Hamlet’s unhappiness,—

“Sicklied o’er with the pale cast of thought.”

It is so bad then? Sight is the last thing to be pitied. Would we be blind? Do we fear lest we should outsee nature and God, and drink truth dry? I look upon the discontent of the literary class as a mere announcement of the fact that they find themselves not in the state of mind of their fathers, and regret the coming state as untried; as a boy dreads the water before he has learned that he can swim. If there is any period one would desire to be born in, is it not the age of Revolution; when the old and the new stand side by side and admit of being compared; when the energies of all men are searched by fear and by hope; when the historic glories of the old can be compensated by the rich possibilities of the new era? This time, like all times, is a very good one, if we but know what to do with it.

I read with some joy of the auspicious signs of the coming days, as they glimmer already through poetry and art, through philosophy and science, through church and state.

One of these signs is the fact that the same movement which effected the elevation of what was called the lowest class in the state, assumed in literature a very marked and as benign an aspect. Instead of the sublime and beautiful, the near, the low, the common, was explored and poetized. That which had been negligently trodden under foot by those who were harnessing and provisioning themselves for long journeys into far countries, is suddenly found to be richer than all foreign parts. The literature of the poor, the feelings of the child, the philosophy of the street, the meaning of household life, are the topics of the time. It is a great stride. It is a sign,—is it not? of new vigor when the extremities are made active, when currents of warm life run into the hands and the feet. I ask not for the great, the remote, the romantic; what is doing in Italy or Arabia; what is Greek art, or Provencal minstrelsy; I embrace the common, I explore and sit at the feet of the familiar, the low. Give me insight into to-day, and you may have the antique and future worlds. What would we really know the meaning of? The meal in the firkin; the milk in the pan; the ballad in the street; the news of the boat; the glance of the eye; the form and the gait of the body;—show me the ultimate reason of these matters; show me the sublime presence of the highest spiritual cause lurking, as always it does lurk, in these suburbs and extremities of nature; let me see every trifle bristling with the polarity that ranges it instantly on an eternal law; and the shop, the plough, and the ledger referred to the like cause by which light undulates and poets sing;—and the world lies no longer a dull miscellany and lumber-room, but has form and order; there is no trifle, there is no puzzle, but one design unites and animates the farthest pinnacle and the lowest trench.

This idea has inspired the genius of Goldsmith, Burns, Cowper, and, in a newer time, of Goethe, Wordsworth, and Carlyle. This idea they have differently followed and with various success. In contrast with their writing, the style of Pope, of Johnson, of Gibbon, looks cold and pedantic. This writing is blood-warm. Man is surprised to find that things near are not less beautiful and wondrous than things remote. The near explains the far. The drop is a small ocean. A man is related to all nature. This perception of the worth of he vulgar is fruitful in discoveries. Goethe, in this very thing the most modern of the moderns, has shown us, as none ever did, the genius of the ancients.

There is one man of genius who has done much for this philosophy of life, whose literary value has never yet been rightly estimated;—I mean Emanuel Swedenborg. The most imaginative of men, yet writing with the precision of a mathematician, he endeavored to engraft a purely philosophical Ethics on the popular Christianity of his time. Such an attempt of course must have difficulty which no genius could surmount. But he saw and showed the connection between nature and the affections of the soul. He pierced the emblematic or spiritual character of the visible, audible, tangible world. Especially did his shade-loving muse hover over and interpret the lower parts of nature; he showed the mysterious bend that allies moral evil to the foul material forms, and has given in epical parables a theory of insanity, of beasts, of unclean and fearful things.

Another sign of our times, also marked by an analogous political movement, is the new importance given to the single person. Every thing that tends to insulate the individual,—to surround him with barriers of natural respect, so that each man shall feel the world is his, and man shall treat with man as a sovereign state with a sovereign state,—tends to true union as well as greatness. “I learned,” said the melancholy Pestalozzi, “that no man in God’s wide earth is either willing or able to help any other man.” Help must come from the bosom alone. The scholar is that man who must take up into himself all the ability of the time, all the contributions of the past, all the hopes of the future. He must be an university of knowledges. If there be one lesson more than another which should pierce his ear, it is, The world is nothing, the man is all; in yourself is the law of all nature, and you know not yet how a globule of sap ascends; in yourself slumbers the whole of Rea son; it is for you to know all; it is for you to dare all. Mr. President and Gentlemen, this confidence in the unsearched might of man belongs, by all motives, by all prophecy, by all preparation, to the American Scholar. We have listened too long to the courtly muses of Europe. The spirit of the American freeman is already suspected to be timid, imitative, tame. Public and private avarice make the air we breathe thick and fat. The scholar is decent, indolent, complaisant. See already the tragic consequence. The mind of this country, taught to aim at low objects, eats upon it self. There is no work for any but the decorous and the complaisant. Young men of the fairest promise, who begin life upon our shores, inflated by the mountain winds, shined upon by all the stars of God, find the earth below not in unison with these, but are hindered from action by the disgust which the principles on which business is managed inspire, and turn drudges, or die of disgust, some of them suicides. What is the remedy? They did not yet see, and thousands of young men as hopeful now crowding to the barriers for the career do not yet see, that if the single man plant himself indomitably on his instincts, and there abide, the huge world will come round to him. Patience,—patience; with the shades of all the good and great for company; and for solace the perspective of your own infinite life; and for work the study and the communication of principles, the making those instincts prevalent, the conversion of the world. Is it not the chief disgrace in the world, not to be an unit;—not to be reckoned one character;—not to yield that peculiar fruit which each man was created to bear, but to be reckoned in the gross, in the hundred, or the thousand, of the party, the section, to which we belong; and our opinion predicted geographically, as the north, or the south? Not so, brothers and friends,—please God, ours shall not be so. We will walk on our own feet; we will work with our own hands; we will speak our own minds. The study of letters shall be no longer a name for pity, for doubt, and for sensual indulgence. The dread of man and the love of man shall be a wall of defence and a wreath of joy around all. A nation of men will for the first time exist, because each believes himself inspired by the Divine Soul which also inspires all men.

4.11.2 “The Divinity School Address”

(1838)

In this refulgent summer, it has been a luxury to draw the breath of life. The grass grows, the buds burst, the meadow is spotted with fire and gold in the tint of flowers. The air is full of birds, and sweet with the breath of the pine, the balm-of-Gilead, and the new hay. Night brings no gloom to the heart with its welcome shade. Through the transparent darkness the stars pour their almost spiritual rays. Man under them seems a young child, and his huge globe a toy. The cool night bathes the world as with a river, and prepares his eyes again for the crimson dawn. The mystery of nature was never displayed more happily. The corn and the wine have been freely dealt to all creatures, and the never-broken silence with which the old bounty goes forward has not yielded yet one word of explanation. One is constrained to respect the perfection of this world in which our senses converse. How wide; how rich; what invitation from every property it gives to every faculty of man! In its fruitful soils; in its navigable sea; in its mountains of metal and stone; in its forests of all woods; in its animals; in its chemical ingredients; in the powers and path of light, heat, attraction and life, it is well worth the pith and heart of great men to subdue and enjoy it. The planters, the mechanics, the inventors, the astronomers, the builders of cities, and the captains, history delights to honor.

But when the mind opens and reveals the laws which traverse the universe and make things what they are, then shrinks the great world at once into a mere illustration and fable of this mind. What am I? and What is? asks the human spirit with a curiosity new-kindled, but never to be quenched. Behold these outrunning laws, which our imperfect apprehension can see tend this way and that, but not come full circle. Behold these infinite relations, so like, so unlike; many, yet one. I would study, I would know, I would admire forever. These works of thought have been the entertainments of the human spirit in all ages.

A more secret, sweet, and overpowering beauty appears to man when his heart and mind open to the sentiment of virtue. Then he is instructed in what is above him. He learns that his being is without bound; that to the good, to the perfect, he is born, low as he now lies in evil and weakness. That which he venerates is still his own, though he has not realized it yet. He ought. He knows the sense of that grand word, though his analysis fails to render account of it. When in innocency or when by intellectual perception he attains to say,—”I love the Right; Truth is beautiful within and without forevermore. Virtue, I am thine; save me; use me; thee will I serve, day and night, in great, in small, that I may be not virtuous, but virtue;”— then is the end of the creation answered, and God is well pleased.

The sentiment of virtue is a reverence and delight in the presence of certain divine laws. It perceives that this homely game of life we play, covers, under what seem foolish details, principles that astonish. The child amidst his baubles is learning the action of light, motion, gravity, muscular force; and in the game of human life, love, fear, justice, appetite, man, and God, interact. These laws refuse to be adequately stated. They will not be written out on paper, or spoken by the tongue. They elude our persevering thought; yet we read them hourly in each other’s faces, in each other’s actions, in our own remorse. The moral traits which are all globed into every virtuous act and thought,—in speech we must sever, and describe or suggest by painful enumeration of many particulars. Yet, as this sentiment is the essence of all religion, let me guide your eye to the precise objects of the sentiment, by an enumeration of some of those classes of facts in which this element is conspicuous.

The intuition of the moral sentiment is an insight of the perfection of the laws of the soul. These laws execute themselves. They are out of time, out of space, and not subject to circumstance. Thus in the soul of man there is a justice whose retributions are instant and entire. He who does a good deed is instantly ennobled. He who does a mean deed is by the action itself contracted. He who puts off impurity, thereby puts on purity. If a man is at heart just, then in so far is he God; the safety of God, the immortality of God, the majesty of God do enter into that man with justice. If a man dissemble, deceive, he deceives himself, and goes out of acquaintance with his own being. A man in the view of absolute goodness, adores, with total humility. Every step so downward, is a step upward. The man who renounces himself, comes to himself.

See how this rapid intrinsic energy worketh everywhere, righting wrongs, correcting appearances, and bringing up facts to a harmony with thoughts. Its operation in life, though slow to the senses, is at Last as sure as in the soul. By it a man is made the Providence to himself, dispensing good to his goodness, and evil to his sin. Character is always known. Thefts never enrich; alms never impoverish; murder will speak out of stone walls. The least admixture of a lie,—for example, the taint of vanity, any attempt to make a good impression, a favorable appearance,— will instantly vitiate the effect. But speak the truth, and all nature and all spirits help you with unexpected furtherance. Speak the truth, and all things alive or brute are vouchers, and the very roots of the grass underground there do seem to stir and move to bear you witness. See again the perfection of the Law as it applies itself to the affections, and becomes the law of society. As we are, so we associate. The good, by affinity, seek the good; the vile, by affinity, the vile. Thus of their own volition, souls proceed into heaven, into hell

These facts have always suggested to man the sublime creed that the world is not the product of manifold power, but of one will, of one mind; and that one mind is everywhere active, in each ray of the star, in each wavelet of the pool; and whatever opposes that will is everywhere balked and baffled, because things are made so, and not otherwise. Good is positive. Evil is merely privative, not absolute: it is like cold, which is the privation of heat. All evil is so much death or nonentity. Benevolence is absolute and real. So much benevolence as a man hath, so much life hath he. For all things proceed out of this same spirit, which is differently named love, justice, temperance, in its different applications, just as the ocean receives different names on the several shores which it washes. All things proceed out of the same spirit, and all things conspire with it. Whilst a man seeks good ends, he is strong by the whole strength of nature. In so far as he roves from these ends, he bereaves himself of power, or auxiliaries; his being shrinks out of all remote channels, he becomes less and less, a mote, a point, until absolute badness is absolute death.

The perception of this law of laws awakens in the mind a sentiment which we call the religious sentiment, and which makes our highest happiness. Wonderful is its power to charm and to command. It is a mountain air. It is the embalmer of the world. It is myrrh and storax, and chlorine and rosemary. It makes the sky and the hills sublime, and the silent song of the stars is it. By it is the universe made safe and habitable, not by science or power. Thought may work cold and intransitive in things, and find no end or unity; but the dawn of the sentiment of virtue on the heart, gives and is the assurance that Law is sovereign over all natures; and the worlds, time, space, eternity, do seem to break out into joy.

This sentiment is divine and deifying. It is the beatitude of man. It makes him illimitable. Through it, the soul first knows itself. It corrects the capital mistake of the infant man, who seeks to be great by following the great, and hopes to derive advantages from another,—by showing the fountain of all good to be in himself, and that he, equally with every man, is an inlet into the deeps of Reason. When he says, “I ought;” when love warms him; when he chooses, warned from on high, the good and great deed; then, deep melodies wander through his soul from Supreme Wisdom.—Then he can worship, and be enlarged by his worship; for he can never go behind this sentiment. In the sublimest flights of the soul, rectitude is never surmounted, love is never outgrown.

This sentiment lies at the foundation of society, and successively creates all forms of worship. The principle of veneration never dies out. Man fallen into superstition, into sensuality, is never quite without the visions of the moral sentiment. In like manner, all the expressions of this sentiment are sacred and permanent in proportion to their purity. The expressions of this sentiment affect us more than all other compositions. The sentences of the oldest time, which ejaculate this piety, are still fresh and fragrant. This thought dwelled always deepest in the minds of men in the devout and contemplative East; not alone in Palestine, where it reached its purest expression, but in Egypt, in Persia, in India, in China. Europe has always owed to oriental genius its divine impulses. What these holy bards said, all sane men found agreeable and true. And the unique impression of Jesus upon mankind, whose name is not so much written as ploughed into the history of this world, is proof of the subtle virtue of this infusion.

Meantime, whilst the doors of the temple stand open, night and day, before every man, and the oracles of this truth cease never, it is guarded by one stern condition; this, namely; it is an intuition. It cannot be received at second hand. Truly speaking, it is not instruction, but provocation, that I can receive from another soul. What he announces, I must find true in me, or reject; and on his word, or as his second, be he who he may, I can accept nothing. On the contrary, the absence of this primary faith is the presence of degradation. As is the flood so is the ebb. Let this faith depart, and the very words it spake and the things it made become false and hurtful. Then falls the church, the state, art, letters, life. The doctrine of the divine nature being forgotten, a sickness infects and dwarfs the constitution. Once man was all; now he is an appendage, a nuisance. And because the indwelling Supreme Spirit cannot wholly be got rid of, the doctrine of it suffers this perversion, that the divine nature is attributed to one or two persons, and denied to all the rest, and denied with fury. The doctrine of inspiration is lost; the base doctrine of the majority of voices usurps the place of the doctrine of the soul. Miracles, prophecy, poetry, the ideal life, the holy life, exist as ancient history merely; they are not in the belief, nor in the aspiration of society; but, when suggested, seem ridiculous. Life is comic or pitiful as soon as the high ends of being fade out of sight, and man becomes near-sighted, and can only attend to what addresses the senses.

These general views, which, whilst they are general, none will contest, find abundant illustration in the history of religion, and especially in the history of the Christian church. In that, all of us have had our birth and nurture. The truth contained in that, you, my young friends, are now setting forth to teach. As the Cultus, or established worship of the civilized world, it has great historical interest for us. Of its blessed words, which have been the consolation of humanity, you need not that I should speak. I shall endeavor to discharge my duty to you on this occasion, by pointing out two errors in its administration, which daily appear more gross from the point of view we have just now taken.

Jesus Christ belonged to the true race of prophets. He saw with open eye the mystery of the soul. Drawn by its severe harmony, ravished with its beauty, he lived in it, and had his being there. Alone in all history he estimated the greatness of man. One man was true to what is in you and me. He saw that God incarnates himself in man, and evermore goes forth anew to take possession of his World. He said, in this jubilee of sublime emotion, ‘ I am divine. Through me, God acts; through me, speaks. Would you see God, see me; or see thee, when thou also thinkest as I now think.’ But what a distortion did his doctrine and memory suffer in the same, in the next, and the following ages! There is no doctrine of the Reason which will bear to be taught by the Understanding. The understanding caught this high chant from the poet’s lips, and said, in the next age, ‘ This was Jehovah come down out of heaven. I will kill you, if you say he was a man.’ The idioms of his language and the figures of his rhetoric have usurped the place of his truth; and churches are not built on his principles, but on his tropes. Christianity became a Mythus, as the poetic teaching of Greece and of Egypt, before. He spoke of miracles; for he felt that man’s life was a miracle, and all that man doth, and he knew that this daily miracle shines as the character ascends. But the word Miracle, as pronounced by Christian churches, gives a false impression; it is Monster. It is not one with the blowing clover and the falling rain.

He felt respect for Moses and the prophets, but no unfit tenderness at postponing their initial revelations to the hour and the man that now is; to the eternal revelation in the heart. Thus was he a true man. Having seen that the law in us is commanding, he would not suffer it to be commanded. Boldly, with hand, and heart, and life, he declared it was God. Thus is he, as I think, the only soul in history who has appreciated the worth of man.

1. In this point of view we become sensible of the first defect of historical Christianity. Historical Christianity has fallen into the error that corrupts all attempts to communicate religion. As it appears to us, and as it has appeared for ages, it is not the doctrine of the soul, but an exaggeration of the personal, the positive, the ritual. It has dwelt, it dwells, with noxious exaggeration about the person of Jesus. The soul knows no persons. It invites every man to expand to the full circle of the universe, and will have no preferences but those of spontaneous love. But by this eastern monarchy of a Christianity, which indolence and fear have built, the friend of man is made the injurer of man. The manner in which his name is surrounded with expressions which were once sallies of admiration and love, but are now petrified into official titles, kills all generous sympathy and liking. All who hear me, feel that the language that describes Christ to Europe and America is not the style of friendship and enthusiasm to a good and noble heart, but is appropriated and formal,—paints a demigod, as the Orientals or the Greeks would describe Osiris or Apollo. Accept the injurious impositions of our early catechetical instruction, and even honesty and self-denial were but splendid sins, if they did not wear the Christian name. One would rather be

“A pagan, suckled in a creed outworn,” than to be defrauded of his manly right in coming into nature and finding not names and places, not land and professions, but even virtue and truth foreclosed and monopolized. You shall not be a man even. You shall not own the world; you shall not dare and live after the infinite Law that is in you, and in company with the infinite Beauty which heaven and earth reflect to you in all lovely forms; but you must subordinate your nature to Christ’s nature; you must accept our interpretations, and take his portrait as the vulgar draw it.

That is always best which gives me to myself. The sublime is excited in me by the great stoical doctrine, Obey thyself. That which shows God in me, fortifies me. That which shows God out of me, makes me a wart and a wen. There is no longer a necessary reason for my being. Already the long shadows of untimely oblivion creep over me, and I shall decease forever.

The divine bards are the friends of my virtue, of my intellect, of my strength. They admonish me that the gleams which flash across my mind are not mine, but God’s; that they had the like, and were not disobedient to the heavenly vision. So I love them. Noble provocations go out from them, inviting me to resist evil; to subdue the world; and to Be. And thus, by his holy thoughts, Jesus serves us, and thus only. To aim to convert a man by miracles, is a profanation of the soul. A true conversion, a true Christ, is now, as always, to be made by the reception of beautiful sentiments. It is true that a great and rich soul, like his, falling among the simple, does so preponderate, that, as his did, it names the world. The world seems to them to exist for him, and they have not yet drunk so deeply of his sense as to see that only by coming again to themselves, or to God in themselves, can they grow forevermore. It is a low benefit to give me something; it is a high benefit to enable me to do somewhat of myself. The time is coming when all men will see that the gift of God to the soul is not a vaunting, overpowering, excluding sanctity, but a sweet, natural goodness, a goodness like thine and mine, and that so invites thine and mine to be and to grow.

The injustice of the vulgar tone of preaching is not less flagrant to Jesus then to the souls which it profanes. The preachers do not see that they make his gospel not glad, and shear him of the locks of beauty and the attributes of heaven. When I see a majestic Epaminondas, or Washington; when I see among my contemporaries a true orator, an upright judge, a dear friend; when I vibrate to the melody and fancy of a poem; I see beauty that is to be desired. And so lovely, and with yet more entire consent of my human being, sounds in my ear the severe music of the bards that have sung of the true God in all ages. Now do not degrade the life and dialogues of Christ out of the circle of this charm, by insulation and peculiarity. Let them lie as they befel, alive and warm, part of human life and of the landscape and of the cheerful day.

2. The second defect of the traditionary and limited way of using the mind of Christ, is a consequence of the first; this, namely; that the Moral Nature, that Law of laws whose revelations introduce greatness,—yea, God himself,—into the open soul, is not explored as the fountain of the established teaching in society. Men have come to speak of the revelation as somewhat long ago given and done, as if God were dead. The injury to faith throttles the preacher; and the goodliest of institutions becomes an uncertain and inarticulate voice.

It is very certain that it is the effect of conversation with the beauty of the soul, to beget a desire and need to impart to others the same knowledge and love. If utterance is denied, the thought lies like a burden on the man. Always the seer is a sayer. Somehow his dream is told; somehow he publishes it with solemn joy: sometimes with pencil on canvas, sometimes with chisel on stone, sometimes in towers and aisles of granite, his soul’s worship is builded; sometimes in anthems of indefinite music; but clearest and most permanent, in words.

The man enamored of this excellency becomes its priest or poet. The office is coeval with the world. But observe the condition, the spiritual limitation of the office. The spirit only can teach. Not any profane man, not any sensual, not any liar, not any slave can teach, but only he can give, who has; he only can create, who is. The man on whom the soul descends, through whom the soul speaks, alone can teach. Courage, piety, love, wisdom, can teach; and every man can open his door to these angels, and they shall bring him the gift of tongues. But the man who aims to speak as books enable, as synods use, as the fashion guides, and as interest commands, babbles. Let him hush.

To this holy office you propose to devote your selves. I wish you may feel your call in throbs of desire and hope. The office is the first in the world. It is of that reality that it cannot suffer the deduction of any falsehood. And it is my duty to say to you that the need was never greater of new revelation then now. From the views I have already expressed, you will infer the sad conviction, which I share, I believe, with numbers, of the universal decay and now almost death of faith in society. The soul is not preached. The Church seems to totter to its fall, almost all life extinct. On this occasion, any complaisance would be criminal which told you, whose hope and commission it is to preach the faith of Christ, that the faith of Christ is preached.

It is time that this ill-suppressed murmur of all thoughtful men against the famine of our churches;—this moaning of the heart because it is bereaved of the consolation, the hope, the grandeur that come alone out of the culture of the moral nature,—should be heard through the sleep of indolence, and over the din of routine. This great and perpetual office of the preacher is not discharged. Preaching is the expression of the moral sentiment in application to the duties of life. In how many churches, by how many prophets, tell me, is man made sensible that he is an infinite Soul; that the earth and heavens are passing into his mind; that he is drinking forever the soul of God? Where now sounds the persuasion, that by its very melody imparadises my heart, and so affirms its own origin in heaven? Where shall I hear words such as in elder ages drew men to leave all and follow,—father and mother, house and land, wife and child? Where shall I hear these august laws of moral being so pronounced as to fill my ear, and I feel ennobled by the offer of my uttermost action and passion? The test of the true faith, certainly, should be its power to charm and command the soul, as the laws of nature control the activity of the hands,—so commanding that we find pleasure and honor in obeying. The faith should blend with the light of rising and of setting suns, with the flying cloud, the singing bird, and the breath of flowers. But now the priest’s Sabbath has lost the splendor of nature; it is unlovely; we are glad when it is done; we can make, we do make, even sitting in our pews, a far better, holier, sweeter, for ourselves.

Whenever the pulpit is usurped by a formalist, then is the worshipper defrauded and disconsolate. We shrink as soon as the prayers begin, which do not uplift, but smite and offend us. We are fain to wrap our cloaks about us, and secure, as best we can, a solitude that hears not. I once heard a preacher who sorely tempted me to say I would go to church no more. Men go, thought I, where they are wont to go, else had no soul entered the temple in the afternoon. A snow-storm was falling around us. The snow-storm was real, the preacher merely spectral, and the eye felt the sad contrast in looking at him, and then out of the window behind him into the beautiful meteor of the snow. He had lived in vain. He had no one word intimating that he had laughed or wept, was married or in love, had been commended, or cheated, or chagrined. If he had ever lived and acted, we were none the wiser for it. The capital secret of his profession, namely, to convert life into truth, he had not learned. Not one fact in all his experience had he yet imported into his doctrine. This man had ploughed and planted and talked and bought and sold; he had read books; he had eaten and drunken; his head aches, his heart throbs; he smiles and suffers; yet was there not a surmise, a hint, in all the discourse, that he had ever lived at all. Not a line did he draw out of real history. The true preacher can be known by this, that he deals out to the people his life,—life passed through the fire of thought. But of the bad preacher, it could not be told from his sermon what age of the world he fell in; whether he had a father or a child; whether he was a freeholder or a pauper; whether he was a citizen or a countryman; or any other fact of his biography. It seemed strange that the people should come to church. It seemed as if their houses were very unentertaining, that they should prefer this thoughtless clamor. It shows that there is a commanding attraction in the moral sentiment, that can lend a faint tint of light to dulness and ignorance coming in its name and place. The good hearer is sure he has been touched sometimes; is sure there is somewhat to be reached, and some word that can reach it. When he listens to these vain words, he comforts himself by their relation to his remembrance of better hours, and so they clatter and echo unchallenged.

I am not ignorant that when we preach unworthily, it is not always quite in vain. There is a good ear, in some men, that draws supplies to virtue out of very indifferent nutriment. There is poetic truth concealed in all the common-places of prayer and of sermons, and though foolishly spoken, they may be wisely heard; for each is some select expression that broke out in a moment of piety from some stricken or jubilant soul, and its excellency made it remembered. The prayers and even the dogmas of our church are like the zodiac of Denderah and the astronomical monuments of the Hindoos, wholly insulated from anything now extant in the life and business of the people. They mark the height to which the waters once rose. But this docility is a check upon the mischief from the good and devout. In a large portion of the community, the religious service gives rise to quite other thoughts and emotions. We need not chide the negligent servant. We are struck with pity, rather, at the swift retribution of his sloth. Alas for the unhappy man that is called to stand in the pulpit, and not give bread of life. Everything that befalls, accuses him. Would he ask contributions for the missions, foreign or domestic? Instantly his face is suffused with shame, to propose to his parish that they should send money a hundred or a thousand miles, to furnish such poor fare as they have at home and would do well to go the hundred or the thousand miles to escape. Would he urge people to a godly way of living;—and can he ask a fellow-creature to come to Sabbath meetings, when he and they all know what is the poor uttermost they can hope for therein? Will he invite them privately to the Lord’s Supper? He dares not. If no heart warm this rite, the hollow, dry, creaking formality is too plain than that he can face a man of wit and energy and put the invitation without terror. In the street, what has he to say to the bold village blasphemer? The village blasphemer sees fear in the face, form, and gait of the minister.

Let me not taint the sincerity of this plea by any oversight of the claims of good men. I know and honor the purity and strict conscience of numbers of the clergy. What life the public worship retains it owes to the scattered company of pious men, who minister here and there in the churches, and who, sometimes accepting with too great tenderness the tenet of the elders, have not accepted from others, but from their own heart, the genuine impulses of virtue, and so still command our love and awe, to the sanctity of character. Moreover, the exceptions are not so much to be found in a few eminent preachers, as in the better hours, the truer inspirations of all,—nay, in the sincere moments of every man. But, with whatever exception, it is still true that tradition characterizes the preaching of this country; that it comes out of the memory, and not out of the soul; that it aims at what is usual, and not at what is necessary and eternal; that thus historical Christianity destroys the power of preaching, by withdrawing it from the exploration of the moral nature of man; where the sublime is, where are the resources of astonishment and power. What a cruel injustice it is to that Law, the joy of the whole earth, which alone can make thought dear and rich; that Law whose fatal sureness the astronomical orbits poorly emulate;-—that it is travestied and depreciated, that it is behooted and behowled, and not a trait, not a word of it articulated. The pulpit in losing sight of this Law, loses its reason, and gropes after it knows not what. And for want of this culture the soul of the community is sick and faithless. It wants nothing so much as a stern, high, stoical, Christian discipline, to make it know itself and the divinity that speaks through it. Now man is ashamed of himself; he skulks and sneaks through the world, to be tolerated, to be pitied, and scarcely in a thousand years does any man dare to be wise and good, and so draw after him the tears and blessings of his kind.

Certainly there have been periods when, from the inactivity of the intellect on certain truths, a greater faith was possible in names and persons. The Puritans in England and America found in the Christ of the Catholic Church and in the dogmas inherited from Rome, scope for their austere piety and their longings for civil freedom. But their creed is passing away, and none arises in its room. I think no man can go with his thoughts about him into one of our churches, without feeling that what hold the public worship had on men is gone, or going. It has lost its grasp on the affection of the good and the fear of the bad. In the country, neighborhoods, half parishes are signing off, to use the local term. It is already beginning to indicate character and religion to withdraw from the religious meetings. I have heard a devout person, who prized the Sabbath, say in bitterness of heart, “On Sundays, it seems wicked to go to church.” And the motive that holds the best there is now only a hope and a waiting. What was once a mere circumstance, that the best and the worst men in the parish, the poor and the rich, the learned and the ignorant, young and old, should meet one day as fellows in one house, in sign of an equal right in the soul, has come to be a paramount motive for going thither.

My friends, in these two errors, I think, I find the causes of a decaying church and a wasting unbelief. And what greater calamity can fall upon a nation than the loss of worship? Then all things go to decay. Genius leaves the temple to haunt the senate or the market. Literature becomes frivolous. Science is cold. The eye of youth is not lighted by the hope of other worlds, and age is without honor. Society lives to trifles, and when men die we do not mention them.

And now, my brothers, you will ask, What in these desponding days can be done by us? The remedy is already declared in the ground of our complaint of the Church. We have contrasted the Church with the Soul. In the soul then let the redemption be sought. Wherever a man comes, there comes revolution. The old is for slaves. When a man comes, all books are legible, all things transparent, all religions are forms. He is religious. Man is the wonderworker. He is seen amid miracles. All men bless and curse. He saith yea and nay, only. The stationariness of religion; the assumption that the age of inspiration is past, that the Bible is closed; the fear of degrading the character of Jesus by representing him as a man;— indicate with sufficient clearness the falsehood of our theology. It is the office of a true teacher to show us that God is, not was; that He speaketh not spake. The true Christianity,—a faith like Christ’s in the infinitude of man,—is lost. None believeth in the soul of man, but only in some man or person old and departed. Ah me! no man goeth alone. All men go in flocks to this saint or that poet, avoiding the God who seeth, in secret. They cannot see in secret; they love to be blind in public. They think society wiser than their soul, and know not that one soul, and their soul, is wiser than the whole world. See how nations and races flit by on the sea of time and leave no ripple to tell where they floated or sunk, and one good soul shall make the name of Moses, or of Zeno, or of Zoroaster, reverend forever. None assayeth the stern ambition to be the Self of the nation and of nature, but each would be an easy secondary to some Christian scheme, or sectarian connection, or some eminent man, Once leave your own knowledge of God, your own sentiment, and take secondary knowledge, as St. Paul’s, or George Fox’s, or Swedenborg’s, and you get wide from God with every year this secondary form lasts, and if, as now, for centuries,—the chasm yawns to that breadth, that men can scarcely be convinced there is in them anything divine.

Let me admonish you, first of all, to go alone; to refuse the good models, even those which are sacred in the imagination of men, and dare to love God without mediator or veil. Friends enough you shall find who will hold up to your emulation Wesleys and Oberlins, Saints and Prophets. Thank God for these good men, but say, ‘I also am a man.’ Imitation cannot go above its model. The imitator dooms himself to hopeless mediocrity. The inventor did it because it was natural to him, and so in him it has a charm. In the imitator something else is natural, and he bereaves himself of his own beauty, to come short of another man’s.

Yourself a newborn bard of the Holy Ghost, cast behind you all conformity, and acquaint men at first hand with Deity. Look to it first and only, that fashion, custom, authority, pleasure, and money, are nothing to you,—are not bandages over your eyes, that you cannot see,—but live with the privilege of the immeasurable mind. Not too anxious to visit periodically all families aud each family in your parish connection,—when you meet one of these men or women, be to them a divine man; be to them thought and virtue; let their timid aspirations find in you a friend; let their trampled instincts be genially tempted out in your atmosphere; let their doubts know that you have doubted, and their wonder feel that you have wondered. By trusting your own heart, you shall gain more confidence in other men. For all our penny-wisdom, for all our soul-destroying slavery to habit, it is not to be doubted that all men have sublime thoughts; that all men value the few real hours of life; they love to be heard; they love to be caught up into the vision of principles. We mark with light in the memory the few interviews we have had, in the dreary years of routine and of sin, with souls that made our souls wiser; that spoke what we thought; that told us what we knew; that gave us leave to be what we inly were. Discharge to men the priestly office, and, present or absent you shall be followed with their love as by an angel.

And, to this end, let us not aim at common degrees of merit. Can we not leave, to such as love it, the virtue that glitters for the commendation of society, and ourselves pierce the deep solitudes of absolute ability and worth? We easily come up to the standard of goodness in society. Society’s praise can be cheaply secured, and almost all men are content with those easy merits; but the instant effect of conversing with God will be to put them away. There are persons who are not actors, not speakers, but influences; persons too great for fame, for display; who disdain eloquence; to whom all we call art and artist, seems too nearly allied to show and by-ends, to the exaggeration of the finite and selfish, and loss of the universal. The orators, the poets, the commanders encroach on us only as fair women do, by our allowance and homage. Slight them by preoccupation of mind, slight them, as you can well afford to do, by high and universal aims, and they instantly feel that you have right, and that it is in lower places that they must shine. They also feel your right; for they with you are open to the influx of the all-knowing Spirit, which annihilates before its broad noon the little shades and gradations of intelligence in the compositions we call wiser and wisest.

In such high communion let us study the grand strokes of rectitude: a bold benevolence, an independence of friends, so that not the unjust wishes of those who love us shall impair our freedom, but we shall resist for truth’s sake the freest flow of kindness, and appeal to sympathies far in advance; and,—what is the highest form in which we know this beautiful element,—a certain solidity of merit, that has nothing to do with opinion, and which is so essentially and manifestly virtue, that it is taken for granted that the right, the brave, the generous step will be taken by it, and nobody thinks of commending it. You would compliment a coxcomb doing a good act, but you would not praise an angel. The silence that accepts merit as the most natural thing in the world, is the highest applause. Such souls, when they appear, are the Imperial Guard of Virtue, the perpetual reserve, the dictators of fortune. One needs not praise their courage,—they are the heart and soul of nature. O my friends, there are resources in us on which we have not drawn. There are men who rise refreshed on hearing a threat; men to whom a crisis which intimidates and paralyzes the majority,—demanding not the faculties of prudence and thrift, but comprehension, immovableness, the readiness of sacrifice,—comes graceful and beloved as a bride. Napoleon said of Massena, that he was not himself until the battle began to go against him; then, when the dead began to fall in ranks around him, awoke his powers of combination, and he put on terror and victory as a robe. So it is in rugged crises, in unweariable endurance, and in aims which put sympathy out of question, that the angel is shown. But these are heights that we can scarce remember and look up to without contrition and shame. Let us thank God that such things exist.

And now let us do what we can to rekindle the smouldering, nigh quenched fire on the altar. The evils of the church that now is are manifest. The question returns, What shall we do? I confess, all attempts to project and establish a Cultus with new rites and forms, seem to me vain. Faith makes us, and not we it, and faith makes its own forms. All attempts to contrive a system are as cold as the new worship introduced by the French to the goddess of Reason,—to-day, pasteboard and filigree, and ending to-morrow in madness and murder. Rather let the breath of new life be breathed by you through the forms already existing. For if once you are alive, you shall find they shall become plastic and new. The remedy to their deformity is first, soul, and second, soul, and evermore, soul. A whole popedom of forms one pulsation of virtue can uplift and vivify. Two inestimable advantages Christianity has given us; first the Sabbath, the jubilee of the whole world, whose light dawns welcome alike into the closet of the philosopher, into the garret of toil, and into prison-cells, and everywhere suggests, even to the vile, the dignity of spiritual being. Let it stand forevermore, a temple, which new love, new faith, new sight shall restore to more than its first splendor to mankind. And secondly, the institution of preaching,—the speech of man to men,—essentially the most flexible of all organs, of all forms. What hinders that now, everywhere, in pulpits, in lecture-rooms, in houses, in fields, wherever the invitation of men or your own occasions lead you, you speak the very truth, as your life and conscience teach it, and cheer the waiting, fainting hearts of men with new hope and new revelation?

I look for the hour when that supreme Beauty which ravished the souls of those eastern men, and chiefly of those Hebrews, and through their lips spoke oracles to all time, shall speak in the West also. The Hebrew and Greek Scriptures contain immortal sentences, that have been bread of life to millions. But they have no epical integrity; are fragmentary; are not shown in their order to the intellect. I look for the new Teacher that shall follow so far those shining laws that he shall see them come full circle; shall see their rounding complete grace; shall see the world to be the mirror of the soul; shall see the identity of the law of gravitation with purity of heart; and shall show that the Ought, that Duty, is one thing with Science, with Beauty, and with Joy.

4.11.3 “Self-Reliance”

(1841)

I read the other day some verses written by an eminent painter which were original and not conventional. The soul always hears an admonition in such lines, let the subject be what it may. The sentiment they instil is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart is true for all men,—that is genius. Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost, and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato and Milton is that they set at naught books and traditions, and spoke not what men, but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts; they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored into flexibility then most when the whole cry of voices is on the other side. Else to-morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.

There is a time in every man’s education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better for worse as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preëstablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.

Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers and benefactors, obeying the Almighty effort and advancing on Chaos and the Dark.

What pretty oracles nature yields us on this text in the face and behavior of children, babes, and even brutes! That divided and rebel mind, that distrust of a sentiment because our arithmetic has computed the strength and means opposed to our purpose, these have not. Their mind being whole, their eye is as yet unconquered, and when we look in their faces we are disconcerted. Infancy conforms to nobody; all conform to it; so that one babe commonly makes four or five out of the adults who prattle and play to it. So God has armed youth and puberty and manhood no less with its own piquancy and chain, and made it enviable and gracious and its claims not to be put by, if it will stand by itself. Do not think the youth has no force, because he cannot speak to you and me. Hark! in the next room his voice is sufficiently clear and emphatic. It seems he knows how to speak to his contemporaries. Bashful or bold then, he will know how to make us seniors very unnecessary.

The nonchalance of boys who are sure of a diner, and would disdain as much as a lord to do or say aught to conciliate one, is the healthy attitude of human nature. A boy is in the parlor what the pit is in the playhouse; independent, irresponsible, looking out from his corner on such people and facts as pass by, he tries and sentences them on their merits, in the swift, summary way of boys, as good, bad, interesting, silly, eloquent, troublesome. He cumbers himself never about consequences, about interests; he gives an independent, genuine verdict. You must court him; he does not court you. But the man is as it were clapped into jail by his consciousness. As soon as he has once acted or spoken with éclat he is a committed person, watched by the sympathy or the hatred of hundreds, whose affections must now enter into his account. There is no Lethe for this. Ah, that he could pass again into his neutrality! Who can thus avoid all pledges and, having observed, observe again from the same unaffected, unbiased, unbribable, unaffrighted innocence,—must always be formidable. He would utter opinions on all passing affairs, which being seen to be not private but necessary, would sink like darts into the ear of men and put them in fear.

These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.

Whose would be a man, must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser who was wont to importune me with the dear old doctrines of the church. On my saying, “what have I to do with the sacredness of traditions, if I live wholly from within? “my friend suggested,—“But these impulses may be from below, not from above.” I replied, “They do not seem to me to be such; but if I am the Devil’s child, I will live then from the Devil.” No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution; the only wrong what is against it. A man is to carry himself in the presence of all opposition as if every thing were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy, shall that pass? If an angry bigot assumes this bountiful cause of Abolition, and comes to me with his last news from Barbadoes, why should I not say to him, ‘Go love thy infant; love thy wood-chopper; be good-natured and modest; have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home.’ Rough and graceless would be such greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it,—else it is none. The doctrine of hatred must be preached, as the counteraction of the doctrine of love, when that pules and whines. I shun father and mother and wife and brother when my genius calls me. I would write on the lintels of the door-post, Whim. I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why I exclude company. Then again, do not tell me, as a good man did to-day, of my obligation to put all poor men in good situations. Are they my poor? I tell thee thou foolish philanthropist that I grudge the dollar, the dime, the cent I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison if need be; but your miscellaneous popular charities, the education at college of fools; the building of meeting-houses to the vain end to which many now stand; alms to sots, and the thousand-fold Relief Societies;—though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar, which by and by I shall have the manhood to withhold.

Virtues are, in the popular estimate, rather the exception than the rule. There is the man and his virtues. Men do what is called a good action, as some piece of courage or charity, much as they would pay a flue in expiation of daily non-appearance on parade. Their works are done as an apology or extenuation of their living in the world,—as invalids and the insane pay a high board. Their virtues are penances. I do not wish to expiate, but to live. My life is for itself and not for a spectacle. I much prefer that it should be of a lower strain, so it be genuine and equal, than that it should be glittering and unsteady. I wish it to be sound and sweet, and not to need diet and bleeding. I ask primary evidence that you are a man, and refuse this appeal from the man to his actions. I know that for myself it makes no difference whether I do or forbear those actions which are reckoned excellent. I cannot consent to pay for a privilege where I have intrinsic right. Few and mean as my gifts may be, I actually am, and do not need for my own assurance or the assurance of my fellows any secondary testimony.

What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.

The objection to conforming to usages that have become dead to you is that it scatters your force. It loses your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like base housekeepers,—under all these screens I have difficulty to detect the precise man you are: and of course so much force is withdrawn from your proper life. But do your work, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what s blindman’s-buff is this game of conformity. If I know your sect I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that with all this ostentation of examining the grounds of the institution he will do no such thing? Do I not know that he is pledged to himself not to look but at one side, the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opinion. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four; so that every word they say chagrins us and we know not where to begin to set them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean “the foolish face of praise,” the forced smile which we put on in company where we do not feel at ease, in answer to conversation which does not interest us. The muscles, not spontaneously moved but moved by a low usurping wilfulness, grow tight about the outline of the face, with the most disagreeable sensation.

For nonconformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face. The by-standers look askance on him in the public street or in the friend’s parlor. If this aversation had its origin in contempt and resistance like his own he might well go home with a sad countenance; but the sour faces of the multitude, like their sweet faces, have no deep cause, but are put on and off as the wind blows and a newspaper directs. Yet is the discontent of the multitude more formidable than that of the senate and the college. It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid, as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment.

The other terror that scares us from self-trust is our consistency; a reverence for our past act or word because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.

But why should you keep your head over your shoulder? Why drag about this corpse of your memory, lest you contradict somewhat you have stated in this or that public place? Suppose you should contradict yourself; what then? It seems to be a rule of wisdom never to rely on your memory alone, scarcely even in acts of pure memory, but to bring the past for judgment into the thousand-eyed present, and live ever in a new day. In your metaphysics you have denied personality to the Deity, yet when the devout motions of the soul come, yield to them heart and life, though they should clothe God with shape and color. Leave your theory, as Joseph his coat in the hand of the harlot, and flee.

A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day.—‘All, so you shall be sure to be misunderstood.’—Is it so bad then to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.

I suppose no man can violate his nature. All the sallies of his will are rounded in by the law of his being, as the inequalities of Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza;—read it forward, backward, or across, it still spells the same thing. In this pleasing contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt, it will be found symmetrical, though I mean it not and see it not. My book should smell of pines and resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions, and do not see that virtue or vice emit a breath every moment.

There will be an agreement in whatever variety of actions, so they be each honest and natural in their hour. For of one will, the actions will be harmonious, however unlike they seem. These varieties are lost sight of at a little distance, at a little height of thought. One tendency unites them all. The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now. Greatness appeals to the future. If I can be firm enough to-day to do right and scorn eyes, I must have done so much right before as to defend me now. Be it how it will, do right now. Always scorn appearances and you always may. The force of character is cumulative. All the foregone days of virtue work their health into this. What makes the majesty of the heroes of the senate and the field, which so fills the imagination? The consciousness of a train of great days and victories behind. They shed an united light on the advancing actor. He is attended as by a visible escort of angels. That is it which throws thunder into Chatham’s voice, and dignity into Washington’s port, and America into Adams’s eye. Honor is venerable to us because it is no ephemera. It is always ancient virtue. We worship it to-day because it is not of to-day. We love it and pay it homage because it is not a trap for our love and homage, but is self-dependent, self-derived, and therefore of an old immaculate pedigree, even if shown in a young person.

I hope in these days we have heard the last of conformity and consistency. Let the words be gazetted and ridiculous henceforward. Instead of the gong for dinner, let us hear a whistle from the Spartan fife. Let us never bow and apologize more. A great man is coming to eat at my house. I do not wish to please him; I wish that he should wish to please me. I will stand here for humanity, and though I would make it kind, I would make it true. Let us affront and reprimand the smooth mediocrity and squalid contentment of the times, and hurl in the face of custom and trade and office, the fact which is the upshot of all history, that there is a great responsible Thinker and Actor working wherever a man works; that a true man belongs to no other time or place, but is the centre of things. Where he is, there is nature. He measures you and all men and all events. Ordinarily, every body in society reminds us of somewhat else, or of some other person. Character, reality, reminds you of nothing else; it takes place of the whole creation. The man must be so much that he must make all circumstances indifferent. Every true man is a cause, a country, and an age; requires infinite spaces and numbers and time fully to accomplish his design;—and posterity seem to follow his steps as a train of clients. A man Cæsar is born, and for ages after we have a Roman Empire. Christ is born, and millions of minds so grow and cleave to his genius that he is confounded with virtue and the possible of man. An institution is the lengthened shadow of one man; as, Monachism, of the Hermit Antony; the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson. Scipio, Milton called “the height of Rome;” and all history resolves itself very easily into the biography of a few stout and earnest persons.

Let a man then know his worth, and keep things under his feet. Let him not peep or steal, or skulk up and down with the air of a charity-boy, a bastard, or an interloper in the world which exists for him. But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks on these. To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that. ‘Who are you, Sir?’ Yet they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession. The picture waits for my verdict; it is not to command me, but I am to settle its claims to praise. That popular fable of the sot who was picked up dead-drunk in the street, carried to the duke’s house, washed and dressed and laid in the duke’s bed, and, on his waking, treated with all obsequious ceremony like the duke, and assured that he had been insane, owes its popularity to the fact that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason and finds himself a true prince.

Our reading is mendicant and sycophantic. In history our imagination plays us false. Kingdom and lordship, power and estate, are a gaudier vocabulary than private John and Edward in a small house and common day’s work; but the things of life are the same to both; the sum total of both is the same. Why all this deference to Alfred and Scanderbeg and Gustavus? Suppose they were virtuous; did they wear out virtue? As great a stake depends on your private act to-day as followed their public and renowned steps. When private men shall act with original views, the lustre will be transferred from the actions of kings to those of gentlemen.

The world has been instructed by its kings, who have so magnetized the eyes of nations. It has been taught by this colossal symbol the mutual reverence that is due from man to man. The joyful loyalty with which men have everywhere suffered the king, the noble, or the great proprietor to walk among them by a law of his own, make his own scale of men and things and reverse theirs, pay for benefits not with money but with honor, and represent the law in his person, was the hieroglyphic by which they obscurely signified their consciousness of their own right and comeliness, the right of every man.

The magnetism which all original action exerts is explained when we inquire the reason of self-trust. Who is the Trustee? What is the aboriginal Self, on which a universal reliance may be grounded? What is the nature and power of that science-baffling star, without parallax, without calculable elements, which shoots a ray of beauty even into trivial and impure actions, if the least mark of independence appear? The inquiry leads us to that source, at once the essence of genius, of virtue, and of life, which we call Spontaneity or Instinct. We denote this primary wisdom as Intuition, whilst all later teachings are tuitions. In that deep force, the last fact behind which analysis cannot go, all things find their common origin. For the sense of being which in calm hours rises, we know not how, in the soul, is not diverse from things, from space, from light, from time, from man, but one with them and proceeds obviously from the same source whence their life and being also proceed. We first share the life by which things exist and afterwards see them as appearances in nature and forget that we have shared their cause. Here is the fountain of action and of thought. Here are the lungs of that inspiration which giveth man wisdom and which cannot be denied without impiety and atheism. We lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity. When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams. If we ask whence this comes, if we seek to pry into the soul that causes, all philosophy is at fault. Its presence or its absence is all we can affirm. Every man discriminates between the voluntary acts of his mind and his involuntary perceptions, and knows that to his involuntary perceptions a perfect faith is due. He may err in the expression of them, but he knows that these things are so, like day and night, not to be disputed. My wilful actions and acquisitions are but roving;—the idlest reverie, the faintest native emotion, command my curiosity and respect. Thoughtless people contradict as readily the statement of perceptions as of opinions, or rather much more readily; for they do not distinguish between perception and notion. They fancy that I choose to see this or that thing. But perception is not whimsical, but fatal. If I see a trait, my children will see it after me, and in course of time all mankind,—although it may chance that no one has seen it before me. For my perception of it is as much a fact as the sun.

The relations of the soul to the divine spirit are so pure that it is profane to seek to interpose helps. It must be that when God speaketh he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the centre of the present thought; and new date and new create the whole. Whenever a mind is simple and receives a divine wisdom, old things pass away,—means, teachers, texts, temples fall; it lives now, and absorbs past and future into the present hour. All things are made sacred by relation to it,—one as much as another. All things are dissolved to their centre by their cause, and in the universal miracle petty and particular miracles disappear. If therefore a man claims to know and speak of God and carries you backward to the phraseology of some old mould ered nation in another country, in another world, believe him not. Is the acorn better than the oal which is its fulness and completion? Is the parent better than the child into whom he has cast his ripened being? Whence then this worship of the past? The centuries are conspirators against the sanity and authority of the soul. Time and space are but physiological colors which the eye makes, but the soul is light: where it is, is day; where it was, is night; and history is an impertinence and an injury if it be any thing more than a cheerful apologue or parable of my being and becoming.

Man is timid and apologetic; he is no longer upright; he dares not say ‘I think,’ ‘I am,’ but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf-bud has burst, its whole life acts; in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied and it satisfies nature in all moments alike. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.

This should be plain enough. Yet see what strong intellects dare not yet hear God himself unless he speak the phraseology of I know not what David, or Jeremiah, or Paul. We shall not always set so great a price on a few texts, on a few lives. We are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see,—painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those had who uttered these sayings, they understand them and are willing to let the words go; for at any time they can use words as good when occasion comes. If we live truly, we shall see truly. It is as easy for the strong man to be strong, as it is for the weak to be weak. When we have new perception, we shall gladly disburden the memory of its hoarded treasures as old rubbish. When a man lives with God, his voice shall be as sweet as the murmur of the brook and the rustle of the corn.

And now at last the highest truth on this subject remains unsaid; probably cannot be said; for all that we say is the far-off remembering of the intuition. That thought by what I can now nearest approach to say it, is this. When good is near you, when you have life in yourself, it is not by any known or accustomed way; you shall not discern the footprints of any other; you shall not see the face of man; you shall not hear any name;—the way, the thought, the good, shall be wholly strange and new. It shall exclude example and experience. You take the way from man, not to man. All persons that ever existed are its forgotten ministers. Fear and hope are alike beneath it. There is somewhat low even in hope. In the hour of vision there is nothing that can be called gratitude, nor properly joy. The soul raised over passion beholds identity and eternal causation, perceives the self-existence of Truth and Right, and calms itself with knowing that all things go well. Vast spaces of nature, the Atlantic Ocean, the South Sea; long intervals of time, years, centuries, are of no account. This which I think and feel underlay every former state of life and circumstances, as it does underlie my present, and what is called life and what is called death.

Life only avails, not the having lived. Power ceases in the instant of repose; it resides in the moment of transition from a past to a new state, in the shooting of the gulf, in the darting to an aim. This one fact the world hates; that the soul becomes; for that forever degrades the past, turns all riches to poverty, all reputation to a shame, confounds the saint with the rogue, shoves Jesus and Judas equally aside. Why then do we prate of self-reliance? Inasmuch as the soul is present there will be power not confident but agent. To talk of reliance is a poor external way of speaking. Speak rather of that which relies because it works and is. Who has more obedience than I masters me, though he should not raise his finger. Round him I must revolve by the gravitation of spirits. We fancy it rhetoric when we speak of eminent virtue. We do not yet see that virtue is Height, and that a man or a company of men, plastic and permeable to principles, by the law of nature must overpower and ride all cities, nations, kings, rich men, poets, who are not.

This is the ultimate fact which we so quickly reach on this, as on every topic, the resolution of all into the ever-blessed ONE. Self-existence is the attribute of the Supreme Cause, and it constitutes the measure of good by the degree in which it enters into all lower forms. All things real are so by so much virtue as they contain. Commerce, husbandry, hunting, whaling, war, eloquence, personal weight, are somewhat, and engage my respect as examples of its presence and impure action. I see the same law working in nature for conservation and growth. Power is, in nature, the essential measure of right. Nature suffers nothing to remain in her kingdoms which cannot help itself. The genesis and maturation of a planet, its poise and orbit, the bended tree recovering itself from the strong wind, the vital resources of every animal and vegetable, are demonstrations of the self-sufficing and therefore self-relying soul.

Thus all concentrates: let us not rove; let us sit at home with the cause. Let us stun and astonisn the intruding rabble of men and books and institutions by a simple declaration of the divine fact. Bid the invaders take the shoes from off their feet, for God is here within. Let our simplicity judge them, and our docility to our own law demonstrate the poverty of nature and fortune beside our native riches.

But now we are a mob. Man does not stand in awe of man, nor is his genius admonished to stay at home, to put itself in communication with the internal ocean, but it goes abroad to beg a cup of water of the urns of other men. We must go alone. I like the silent church before the service begins, better than any preaching. How far off, how cool, how chaste the persons look, begirt each one with a precinct or sanctuary! So let us always sit. Why should we assume the faults of our friend, or wife, or father, or child, because they sit around our hearth, or are said to have the same blood? All men have my blood and I have all men’s. Not for that will I adopt their petulance or folly, even to the extent of being ashamed of it. But your isolation must not be mechanical, but spiritual, that is, must be elevation. At times the whole world seems to be in conspiracy to importune you with emphatic trifles. Friend, client, child, sickness, fear, want, charity, all knock at once at thy closet door and say,—‘Come out unto us.’ But keep thy state; come not into their confusion. The power men possess to annoy me I give them by a weak curiosity. No man can come near me but through my act. “What we love that we have, but by desire we bereave ourselves of the love.”

If we cannot at once rise to the sanctities of obedience and faith, let us at least resist our temptations; let us enter into the state of war and wake Thor and Woden, courage and constancy, in our Saxon breasts. This is to be done in our smooth times by speaking the truth. Check this lying hospitality and lying affection. Live no longer to the expectation of these deceived and deceiving people with whom we converse. Say to them, ‘O father, O mother, O wife, O brother, O friend, I have lived with you after appearances hitherto. Henceforward I am the truth’s. Be it known unto you that henceforward I obey no law less than the eternal law. I will have no covenants but proximities. I shall endeavor to nourish my parents, to support my family, to be the chaste husband of one wife,—but these relations I must fill after a new and unprecedented way. I appeal from your customs. I must be myself. I cannot break myself any longer for you, or you. If you can love me for what I am, we shall be the happier. If you cannot, I will still seek to deserve that you should. I will not hide my tastes or aversions. I will so trust that what is deep is holy, that I will do strongly before the sun and moon whatever inly rejoices me and the heart appoints. If you are noble, I will love you: if you are not, I will not hurt you and myself by hypocritical attentions. If you are true, but not in the same truth with me, cleave to your companions; I will seek my own. I do this not selfishly but humbly and truly. It is alike your interest, and mine, and all men’s, however long we have dwelt in lies, to live in truth. Does this sound harsh to-day? You will soon love what is dictated by your nature as well as mine, and if we follow the truth it will bring us out safe at last.’—But so may you give these friends pain. Yes, but I cannot sell my liberty and my power, to save their sensibility. Besides, all persons have their moments of reason, when they look out into the region of absolute truth; then will they justify me and do the same thing.

The populace think that your rejection of popular standards is a rejection, of all standard, and mere antinomianism; and the bold sensualist will use the name of philosophy to gild his crimes. But the law of consciousness abides. There are two confessionals, in one or the other of which we must be shriven. You may fulfil your round of duties by clearing yourself in the direct, or in the reflex way. Consider whether you have satisified your relations to father, mother, cousin, neighbor, town, eat and dog; whether any of these can upbraid you. But I may also neglect this reflex standard and absolve me to myself. I have my own stern claims and perfect circle. It denies the name of duty to many offices that are called duties. But if I can discharge its debts it enables me to dispense with the popular code. If any one imagines that this law is lax, let him keep its commandment one day.

And truly it demands something godlike in him who has cast off the common motives of humanity and has ventured to trust himself for a taskmaster. High be his heart, faithful his will, clear his sight, that he may in good earnest be doctrine, society, law, to himself, that a simple purpose may be to him as strong as iron necessity is to others!

If any man consider the present aspects of what is called by distinction society, he will see the need of these ethics. The sinew and heart of man seem to be drawn out, and we are become timorous, desponding whimperers. We are afraid of truth, afraid of fortune, afraid of death and afraid of each other. Our age yields no great and perfect persons. We want men and women who shall renovate life and our social state, but we see that most natures are insolvent, cannot satisfy their own wants, have an ambition out of all proportion to their practical force and do lean and beg day and night continually. Our housekeeping is mendicant, our arts, our occupations, our marriages, our religion we have not chosen, but society has chosen for us. We are parlor soldiers. We shun the rugged battle of fate, where strength is born.

If our young men miscarry in their first enterprises they lose all heart. If the young merchant fails, men say he is ruined. If the finest genius studies at one of our colleges and is not installed in an office within one year afterwards in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened and in complaining the rest of his life. A sturdy lad from New Hampshire or Vermont, who in turn tries all the professions, who teams it, farms it, peddles, keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years, and always like a cat falls on his feet, is worth a hundred of these city dolls. He walks abreast with his days and feels no shame in not ‘studying a profession,’ for he does not postpone his life, but lives already. He has not one chance, but a hundred chances. Let a Stoic open the resources of man and tell men they are not leaning willows, but can and must detach themselves; that with the exercise of self-trust, new powers shall appear; that a man is the word made flesh, born to shed healing to the nations; that he should be ashamed of our compassion, and that the moment he acts from himself, tossing the laws, the books, idolatries and customs out of the window, we pity him no more but thank and revere him;—and that teacher shall restore the life of man to splendor and make his name dear to all history.

It is easy to see that a greater self-reliance must work a revolution in all the offices and. relations of men; in their religion; in their education; in their pursuits; their modes of living; their association; in their property; in their speculative views.

1. In what prayers do men allow themselves! That which they call a holy office is not so much as brave and manly. Prayer looks abroad and asks for some foreign addition to come through some foreign virtue, and loses itself in endless mazes of natural and supernatural, and mediatorial and miraculous. Prayer that craves a particular commodity, anything less than all good, is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is meanness and theft. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg. He will then see prayer in all action. The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends. Caratach, in Fletcher’s Bonduca, when admonished to inquire the mind of the god Audate, replies,—

“His hidden meaning lies in our endeavors;

Our valors are our best gods.”

Another sort of false prayers are our regrets. Discontent is the want of self-reliance: it is infirmity of will. Regret calamities if you can thereby help the sufferer; if not, attend your own work and already the evil begins to be repaired. Our sympathy is just as base. We come to them who weep foolishly and sit down and cry for company, instead of imparting to them truth and health in rough electric shocks, putting them once more in communication with their own reason. The secret of fortune is joy in our hands. Welcome evermore to gods and men is the self-helping man. For him all doors are flung wide; him all tongues greet, all honors crown, all eyes follow with desire. Our love goes out to him and embraces him because he did not need it. We solicitously and apologetically caress and celebrate him because he held on his way and scorned our disapprobation. The gods love him because men hated him. “To the persevering mortal,” said Zoroaster, “the blessed Immortals are swift.”

As men’s prayers are a disease of the will, so are their creeds a disease of the intellect. They say with those foolish Israelites, ‘Let not God speak to us, lest we die. Speak thou, speak any man with us, and we will obey.’ Everywhere I am hindered of meeting God in my brother, because he has shut his own temple doors and recites fables merely of his brother’s, or his brother’s brother’s God. Every new mind is a new classification. If it prove a mind of uncommon activity and power, a Locke, a Lavoisier, a Hutton, a Bentham, a Fourier, it imposes its classification on other men, and lo! a new system. In proportion to the depth of the thought, and so to the number of the objects it touches and brings within reach of the pupil, is his complacency. But chiefly is this apparent in creeds and churches, which are also classifications of some powerful mind acting on the elemental thought of duty and man’s relation to the Highest. Such is Calvinism, Quakerism, Swedenborgism. The pupil takes the same delight in subordinating every thing to the new terminology as a girl who has just learned botany in seeing a new earth and new seasons thereby. It will happen for a time that the pupil will find his intellectual power has grown by the study of his master’s mind. But in all unbalanced minds the classification is idolized, passes for the end and not for a speedily exhaustible means, so that the walls of the system blend to their eye in the remote horizon with the walls of the universe; the luminaries of heaven seem to them hung on the arch their master built. They cannot imagine how you aliens have any right to see,—how you can see; ‘It must be somehow that you stole the light from us.’ They do not yet perceive that light, unsystematic, indomitable, will break into any cabin, even into theirs. Let them chirp awhile and call it their own. If they are honest and do well, presently their neat new pinfold will be too strait and low, will crack, will lean, will rot and vanish, and the immortal light, all young and joyful, million-orbed, million-colored, will beam over the universe as on the first morning.

2. It is for want of self-culture that the superstition of Travelling, whose idols are Italy, England, Egypt, retains its fascination for all educated Americans. They who made England, Italy, or Greece venerable in the imagination, did so by sticking fast where they were, like an axis of the earth. In manly hours we feel that duty is our place. The soul is no traveller; the wise man stays at home, and when his necessities, his duties, on any occasion call him from his house, or into foreign lands, he is at home still and shall make men sensible by the expression of his countenance that he goes, the missionary of wisdom and virtue, and visits cities and men like a sovereign and not like an interloper or a valet.

I have no churlish objection to the circumnavigation of the globe for the purposes of art, of study, and benevolence, so that the man is first domesticated, or does not go abroad with the hope of finding somewhat greater than he knows. He who travels to be amused, or to get somewhat which he does not carry, travels away from himself, and grows old even in youth among old things. In Thebes, in Palmyra, his will and mind have become old and dilapidated as they. He carries ruins to ruins.

Travelling is a fool’s paradise. Our first journeys discover to us the indifference of places. At home I dream that at Naples, at Rome, I can be intoxicated with beauty and lose my sadness. I pack my trunk, embrace my friends, embark on the sea and at last wake up in Naples, and there beside me is the stern fact, the sad self, unrelenting, identical, that I fled from. I seek the Vatican and the palaces. I affect to be intoxicated with sights and suggestions, but I am not intoxicated. My giant goes with me wherever I go.

3. But the rage of travelling is a symptom of a deeper unsoundness affecting the whole intellectual action. The intellect is vagabond, and our system of education fosters restlessness. Our minds travel when our bodies are forced to stay at home. We imitate; and what is imitation but the travelling of the mind? Our houses are built with foreign taste; our shelves are garnished with foreign ornaments; our opinions, our tastes, our faculties, lean, and follow the Past and the Distant. The soul created the arts wherever they have flourished. It was in his own mind that the artist sought his model. It was an application of his own thought to the thing to be done and the conditions to be observed. And why need we copy the Doric or the Gothic model? Beauty, convenience, grandeur of thought and quaint expression are as near to us as to any, and if the American artist will study with hope and love the precise thing to be done by him, considering the climate, the soil, the length of the day, the wants of the people, the habit and form of the government, he will create a house in which all these will find themselves fitted, and taste and sentiment will be satisfied also.

Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life’s cultivation; but of the adopted talent of another you have only an extemporaneous half possession. That which each can do best, none but his Maker can teach him. No man yet knows what it is, nor can, till that person has exhibited it. Where is the master who could have taught Shakspeare? Where is the master who could have instructed Franklin, or Washington, or Bacon, or Newton? Every great man is a unique. The Scipionism of Scipio is precisely that part he could not borrow. Shakspeare will never be made by the study of Shakspeare. Do that which is assigned you, and you cannot hope too much or dare too much. There is at this moment for you an utterance brave and grand as that of the colossal chisel of Phidias, or trowel of the Egyptians, or the pen of Moses or Dante, but different from all these. Not possibly will the soul, all rich, all eloquent, with thousand-cloven tongue, deign to repeat itself; but if you can hear what these patriarchs say, surely you can reply to them in the same pitch of voice; for the ear and the tongue are two organs of one nature. Abide in the simple and noble regions of thy life, obey thy heart and thou shalt reproduce the Foreworld again.

4. As our Religion, our Education, our Art look abroad, so does our spirit of society. All men plume themselves on the improvement of society, and no man improves.

Society never advances. It recedes as fast on one side as it gains on the other. It undergoes continual changes; it is barbarous, it is civilized, it is christianized, it is rich, it is scientific; but this change is not amelioration. For every thing that is given something is taken. Society acquires new arts and loses old instincts. What a contrast between the well-clad, reading, writing, thinking American, with a watch, a pencil and a bill of exchange in his pocket, and the naked New Zealander, whose property is a club, a spear, a mat and an undivided twentieth of a shed to sleep under! But compare the health of the two men and you shall see that the white man has lost his aboriginal strength. If the traveller tell us truly, strike the savage with a broad axe and in a day or two the flesh shall unite and heal as if you struck the blow into soft pitch, and the same blow shall send the white to his grave.

The civilized man has built a coach, but has lost the use of his feet. He is supported on crutches, but lacks so much support of muscle. He has a fine Geneva watch, but he fails of the skill to tell the hour by the sun. A Greenwich nautical almanae he has, and so being sure of the information when he wants it, the man in the street does not know a star in the sky. The solstice he does not observe; the equinox he knows as little; and the whole bright calendar of the year is without a dial in his mind. His note-books impair his memory; his libraries overload his wit; the insurance-office increases the number of accidents; and it may be a question whether machinery does not encumber; whether we have not lost by refinement some energy, by a Christianity entrenched in establishments and forms some vigor of wild virtue. For every Stoic was a Stoic; but in Christendom where is the Christian?

There is no more deviation in the moral standard than in the standard of height or bulk. No greater men are now than ever were. A singular equality may be observed between the great men of the first and of the last ages; nor can all the science, art, religion, and philosophy of the nineteenth century avail to educate greater men than Plutarch’s heroes, three or four and twenty centuries ago. Not in time is the race progressive. Phocion, Socrates, Anaxagoras, Diogenes, are great men, but they leave no class. He who is really of their class will not be called by their name, but will be his own man, and in his turn the founder of a sect. The arts and inventions of each period are only its costume and do not invigorate men. The harm of the improved machinery may compensate its good. Hudson and Behring accomplished so much in their fishing-boats as to astonish Parry and Franklin, whose equipment exhausted the resources of science and art. Galileo, with an opera-glass, discovered a more splendid series of celestial phenomena than any one since. Columbus found the New World in an undecked boat. It is curious to see the periodical disuse and perishing of means mad machinery which were introduced with loud laudation a few years or centuries before. The great genius returns to essential man. We reckoned the improvements of the art of war among the triumphs of science, and yet Napoleon conquered Europe by the bivouac, which consisted of falling back on naked valor and disencumbering it of all aids. The Emperor held it impossible to make a perfect army, says Las Casas, “without abolishing our arms, magazines, commissaries and carriages, until, in imitation of the Roman custom, the soldier should receive his supply of corn, grind it in his hand-mill and bake his bread himself.”

Society is a wave. The wave moves onward, but the water of which it is composed does not. The same particle does not rise from the valley to the ridge. Its unity is only phenomenal. The persons who make up a nation to-day, next year die, and their experience dies with them.

And so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance. Men have looked away from themselves and at things so long that they have come to esteem the religious, learned and civil institutions as guards of property, and they deprecate assaults on these, because they feel them to be assaults on property. They measure their esteem of each other by what each has, and not by what each is. But a cultivated man becomes ashamed of his property, out of new respect for his nature. Especially he hates what he has if he see that it is accidental,—came to him by inheritance, or gift, or crime; then he feels that it is not having; it does not belong to him, has no root in him and merely lies there because no revolution or no robber takes it away. But that which a man is, does always by necessity acquire; and what the man acquires, is living property, which does not wait the beck of rulers, or mobs, or revolutions, or fire, or storm, or bankruptcies, but perpetually renews itself wherever the man breathes. “Thy lot or portion of life,” said the Caliph All, “is seeking after thee; therefore be at rest from seeking after it.” Our dependence on these foreign goods leads us to our slavish respect for numbers. The political parties meet in numerous conventions; the greater the concourse and with each new uproar of announcement, The delegation from Essex! The Democrats from New Hampshire! The Whigs of Maine! the young patriot feels himself stronger than before by a new thousand of eyes and arms. In like manner the reformers summon conventions and vote and resolve in multitude. Not so O friends! will the God eign to enter and inhabit you, but by a method precisely the reverse. It is only as a man puts off all foreign support and stands alone that I see him to be strong and to prevail. He is weaker by every recruit to his banner. Is not a man better than a town? Ask nothing of men, and, in the endless mutation, thou only firm column must presently appear the upholder of all that surrounds thee. He who knows that power is inborn, that he is weak because he has looked for good out of him and elsewhere, and, so perceiving, throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs, works miracles; just as a man who stands on his feet is stronger than a man who stands on his head.

So use all that is called Fortune. Most men gamble with her, and gain all, and lose all, as her wheel rolls. But do thou leave as unlawful these winnings, and deal with Cause and Effect, the chancellors of God. In the Will work and acquire, and thou hast chained the wheel of Chance, and shalt sit hereafter out of fear from her rotations. A political victory, a rise of rents, the recovery of your sick or the return of your absent friend, or some other favorable event raises your spirits, and you think good days are preparing for you. Do not believe it. Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.

4.11.4 “Experience”

(1844)

The lords of life, the lords of life,—

I saw them pass

In their own guise,

Like and unlike,

Portly and grim,—

Use and Surprise,

Surface and Dream,

Succession swift and spectral Wrong,

Temperament without a tongue,

And the inventor of the game

Omnipresent without name;—

Some to see, some to be guessed,

They marched from east to west:

Little man, least of all,

Among the legs of his guardians tall,

Walked about with puzzled look.

Him by the hand dear Nature took,

Dearest Nature, strong and kind,

Whispered, ‘Darling, never mind!

To-morrow they will wear another face,

The founder thou; these are thy race!

4.11.5 “Merlin”

(1837)

I.

Thy trivial harp will never please

Or fill my craving ear;

Its chords should ring as blows the breeze,

Free, peremptory, clear.

No jingling serenader’s art,

Nor tinkle of piano strings,

Can make the wild blood start

In its mystic springs.

The kingly bard

Must smite the chords rudely and hard.

As with hammer or with mace;

That they may render back

Artful thunder, which conveys

Secrets of the solar track,

Sparks of the supersolar blaze.

Merlin’s blows are strokes of fate,

Chiming with the forest tone,

When boughs buffet boughs in the wood;

Chiming with the gasp and moan

Of the ice-imprisoned flood;

With the pulse of manly hearts;

With the voice of orators;

With the din of city arts;

With the cannonade of wars;

With the marches of the brave;

And prayers of might from martyrs’ cave.

Great is the art,

Great be the manners, of the bard.

He shall not his brain encumber

With the coil of rhythm and number;

But, leaving rule and pale forethought,

He shall aye climb

For his rhyme.

‘Pass in, pass in,’ the angels say,

‘In to the upper doors,

Nor count compartments of the floors,

But mount to paradise

By the stairway of surprise.’

Blameless master of the games,

King of sport that never shames,

He shall daily joy dispense

Hid in song’s sweet influence.

Forms more cheerly live and go,

What time the subtle mind

Sings aloud the tune whereto

Their pulses beat,

And march their feet,

And their members are combined.

By Sybarites beguiled,

He shall no task decline;

Merlin’s mighty line

Extremes of nature reconciled,—

Bereaved a tyrant of his will,

And made the lion mild.

Songs can the tempest still,

Scattered on the stormy air,

Mould the year to fair increase,

And bring in poetic peace.

He shall not seek to weave,

In weak, unhappy times,

Efficacious rhymes;

Wait his returning strength.

Bird that from the nadir’s floor

To the zenith’s top can soar,—

The soaring orbit of the muse exceeds that journey’s length.

Nor profane affect to hit

Or compass that, by meddling wit,

Which only the propitious mind

Publishes when ‘t is inclined.

There are open hours

When the God’s will sallies free,

And the dull idiot might see

The flowing fortunes of a thousand years;—

Sudden, at unawares,

Self-moved, fly-to the doors,

Nor sword of angels could reveal

What they conceal.

II.

The rhyme of the poet

Modulates the king’s affairs;

Balance-loving Nature

Made all things in pairs.

To every foot its antipode;

Each color with its counter glowed;

To every tone beat answering tones,

Higher or graver;

Flavor gladly blends with flavor;

Leaf answers leaf upon on the bough;

And match the paired cotyledons.

Hands to hands, and feet to feet,

In one body grooms and brides;

Eldest rite, two married sides

In every mortal meet.

Light’s far furnace shines,

Smelting balls and bars,

Forging double stars,

Glittering twins and trines.

The animals are sick with love,

Lovesick with rhyme;

Each with all propitious Time

Into chorus wove.

Like the dancers’ ordered band,

Thoughts come also hand in hand;

In equal couples mated,

Or else alternated;

Adding by their mutual gage,

One to other, health and age.

Solitary fancies go

Short-lived wandering to and fro,

Most like to bachelors,

Or an ungiven maid,

Not ancestors,

With no posterity to make the lie afraid,

Or keep truth undecayed.

Perfect-paired as eagle’s wings,

Justice is the rhyme of things;

Trade and counting use

The self-same tuneful muse;

And Nemesis,

Who with even matches odd,

Who athwart space redresses

The partial wrong,

Fills the just period,

And finishes the song.

Subtle rhymes, with ruin rife,

Murmur in the house of life,

Sung by the Sisters as they spin;

In perfect time and measure they

Build and unbuild our echoing clay.

As the two twilights of the day

Fold us music-drunken in.

4.11.6 “Hamatreya”

(1846)

Bulkeley, Hunt, Willard, Hosmer, Meriam, Flint,

Possessed the land which rendered to their toil

Hay, corn, roots, hemp, flax, apples, wool and wood.

Each of these landlords walked amidst his farm,

Saying, “T is mine, my children’s and my name’s.

How sweet the west wind sounds in my own trees!

How graceful climb those shadows on my hill!

I fancy these pure waters and the flags

Know me, as does my dog: we sympathize;

And, I affirm, my actions smack of the soil.’

Where are these men? Asleep beneath their grounds:

And strangers, fond as they, their furrows plough.

Earth laughs in flowers, to see her boastful boys

Earth-proud, proud of the earth which is not theirs;

Who steer the plough, but cannot steer their feet

Clear of the grave.

They added ridge to valley, brook to pond,

And sighed for all that bounded their domain;

‘This suits me for a pasture; that’s my park;

We must have clay, lime, gravel, granite-ledge,

And misty lowland, where to go for peat.

The land is well,—lies fairly to the south.

‘T is good, when you have crossed the sea and back,

To find the sitfast acres where you left them.’

Ah! the hot owner sees not Death, who adds

Him to his land, a lump of mould the more.

Hear what the Earth says:—

4.11.7 “Brahma”

(1857)

If the red slayer think he slays,

Or if the slain think he is slain,

They know not well the subtle ways

I keep, and pass, and turn again.

Far or forgot to me is near;

Shadow and sunlight are the same;

The vanished gods to me appear;

And one to me are shame and fame.

They reckon ill who leave me out;

When me they fly, I am the wings;

I am the doubter and the doubt,

And I the hymn the Brahmin sings.

The strong gods pine for my abode,

And pine in vain the sacred Seven;

But thou, meek lover of the good!

Find me, and turn thy back on heaven.

4.11.8 Reading and Review Questions

1. In “The American Scholar,” what role does nature play in an individual’s development? How does Emerson reconcile nature with scholarship and intellect? What relation do American scholars (or Americans in general) have with nature?
2. What characteristics does Emerson ascribe to the American Scholar (as opposed to a scholar from another nation)? Why? What are their peculiar duties? How, like a hero of a Greek epic, does the American Scholar reflect American virtues?
3. In “Divinity School Address,” how does Emerson define virtue? How, if at all, does he reconcile his definition with religious doctrine and theology? How are Unitarian clergy to model virtue?
4. In “Divinity School Address,” what are the failures of “historical Christianity” to which Emerson brings attention? Why does he consider them failures?
5. In “Self-Reliance,” on what grounds does Emerson promote self-reliance, self-trust, non-conformity, and false consistency? What benefits does self-reliance offer, and how? What ills does it correct, and how?

4.12 LYDIA MARIA CHILD

(1802–1880)

Self-educated, Lydia Maria Child showed her independence at the age of eighteen by opening a successful private academy. Upon her mother’s death, her father sent Child to live with her aunt in Maine, separating Child from her brother Convers. In 1821, she rejoined Convers, now a Unitarian minister, in Watertown, Massachusetts, where she began writing. Her first novel, the popular Hobomok (1824), included themes important to all of Child’s writing: advocacy for oppressed races, interracial marriage, and support for Native American self-governance. It was in Watertown that she also founded and taught at her successful private academy.

Image 4.11 | Lydia Maria Child

Artist | Unknown

Source | Wikimedia Commons

License | Public Domain

In 1828, she married David Lee Child (1794–1874), an aspiring politician who opposed slavery and president Andrew Jackson’s Indian removal policies. Child’s writing on housewifery, as well as stories for children published in The Juvenile Miscellany (1827), focused on subjects deemed suitable for conventional women. Nevertheless, Child took the radical step of using her profits from these publications to support their marriage. Acting against society’s expectations lost her many readers and adversely affected her independent income, particularly when she joined the Abolitionist movement and the American Anti-Slavery Society (1833–1870). She was made a member of the executive committee of the American Anti-Slavery Society in 1839.

Her subsequent writing attested to her Abolitionist beliefs. In 1841, she became the editor of the National Anti-Slavery Standard (1840–1870). She published An Appeal in Favor of That Class of Americans Called Africans (1833); defended John Brown’s raid on Harpers Ferry; and published at her own expense The Freedmen’s Book (1865), a collection of biographies of freed slaves from the past, including Toussaint L’Overture and Phillis Wheatley, intended to give strength and courage to living freedmen. Child also wrote of slum conditions in New York and the mistreatment of blacks in that city.

Child’s writing laid bare outrageous injustices with concreteness, clarity, and logic—letting their horrors speak for themselves. In this way, she influenced citizens like Charles Sumner (1811—1874) and Thomas Wentworth Higginson (1823—1911) to turn against slavery.

4.12.1 “The Quadroons”

(1842)

“I promised thee a sister tale

Of man’s perfidious cruelty;

Come then and hear what cruel wrong

Befell the dark Ladie.”—Coleridge.

Not far from Augusta, Georgia, there is a pleasant place called Sand-Hills, appropriated almost exclusively to summer residences for the wealthy inhabitants of the neighboring city. Among the beautiful cottages that adorn it was one far retired from the public roads, and almost hidden among the trees. It was a perfect model of rural beauty. The piazzas that surrounded it were covered with Clematis and Passion flower. The Pride of China mixed its oriental-looking foliage with the majestic magnolia, and the air was redolent with the fragrance of flowers, peeping out from every nook, and nodding upon you in bye places, with a most unexpected welcome. The tasteful hand of Art had not learned to imitate the lavish beauty and harmonious dis—order of Nature, but they lived together in loving unity, and spoke in according tones. The gate—way rose in a Gothic—arch, with graceful tracery in iron-work, surmounted by a Cross, around which fluttered and played the Mountain Fringe, that lightest and most fragile of vines.

The inhabitants of this cottage remained in it all the year round; and perhaps enjoyed most the season that left them without neighbors. To one of the parties, indeed, the fashionable summer residents, that came and went with the butterflies, were merely neighbors-in-law. The edicts of society had built up a wall of separation between her and them; for she was a quadroon; the daughter of a wealthy merchant of New Orleans, highly cultivated in mind and manners, graceful as an antelope, and beautiful as the evening star. She had early attracted the attention of a handsome and wealthy young Georgian; and as their acquaintance increased, the purity and bright intelligence of her mind, inspired him with a far deeper sentiment than belongs merely to excited passion. It was in fact Love in its best sense — that most perfect landscape of our complex nature, where earth everywhere kisses the sky, but the heavens embrace all; and the lowliest dew-drop reflects the image of the highest star.

The tenderness of Rosalie’s conscience required an outward form of marriage; though she well knew that a union with her proscribed race was unrecognised by law, and therefore the ceremony gave her no legal hold on Edward’s constancy. But her high, poetic nature regarded the reality rather than the semblance of things; and when he playfully asked how she could keep him if he wished to run away, she replied, “Let the church that my mother loved sanction our union, and my own soul will be satisfied, without the protection of the state. If your affections fall from me, I would not, if I could, hold you by a legal fetter.”

It was a marriage sanctioned by Heaven, though unrecognised on earth. The picturesque cottage at Sand-Hills was built for the young bride under her own directions; and there they passed ten as happy years as ever blessed the heart of mortals. It was Edward’s fancy to name their eldest child Xarifa; in commemoration of a Spanish song, which had first conveyed to his ears the sweet tones of her mother’s voice. Her flexile form and nimble motions were in harmony with the breezy sound of the name; and its Moorish origin was most appropriate to one so emphatically “a child of the sun.” Her complexion, of a still lighter brown than Rosalie’s, was rich and glowing as an autumnal leaf. The iris of her large, dark eye had the melting, mezzotinto outline, which remains the last vestige of African ancestry, and gives that plaintive expression, so often observed, and so appropriate to that docile and injured race.

Xarifa learned no lessons of humility or shame, within her own happy home; for she grew up in the warm atmosphere of father’s and mother’s love, like a flower open to the sunshine, and sheltered from the winds. But in summer walks with her beautiful mother, her young cheek often mantled at the rude gaze of the young men, and her dark eye flashed fire, when some contemptuous epithet met her ear, as white ladies passed them by, in scornful pride and ill-concealed envy.

Happy as Rosalie was in Edward’s love, and surrounded by an outward environment of beauty, so well adapted to her poetic spirit, she felt these incidents with inexpressible pain. For herself, she cared but little; for she had found a sheltered home in Edward’s heart, which the world might ridicule, but had no power to profane. But when she looked at her beloved Xarifa, and reflected upon the unavoidable and dangerous position which the tyranny of society had awarded her, her soul was filled with anguish. The rare loveliness of the child increased daily, and was evidently ripening into most marvellous beauty. The father rejoiced in it with unmingled pride; but in the deep tenderness of the mother’s eye there was an indwelling sadness, that spoke of anxious thoughts and fearful foreboding.

When Xarifa entered her ninth year, these uneasy feelings found utterance in earnest solicitations that Edward would remove to France, or England. This request excited but little opposition, and was so attractive to his imagination, that he might have overcome all intervening obstacles, had not “a change come o’er the spirit of his dream.” He still loved Rosalie; but he was now twenty-eight years old, and, unconsciously to himself, ambition had for some time been slowly gaining an ascendency over his other feelings. The contagion of example had led him into the arena where so much American strength is wasted; he had thrown himself into political excitement, with all the honest fervor of youthful feeling. His motives had been unmixed with selfishness, nor could he ever define to himself when or how sincere patriotism took the form of personal ambition. But so it was, that at twenty-eight years old, he found himself an ambitious man, involved in movements which his frank nature would have once abhorred, and watching the doubtful game of mutual cunning with all the fierce excitement of a gambler.

Among those on whom his political success most depended was a very popular and wealthy man, who had an only daughter. His visits to the house were at first of a purely political nature; but the young lady was pleasing, and he fancied he discovered in her a sort of timid preference for himself. This excited his vanity, and awakened thoughts of the great worldly advantages connected with a union. Reminiscences of his first love kept these vague ideas in check for several months; but Rosalie’s image at last became an unwelcome intruder; for with it was associated the idea of restraint. Moreover Charlotte, though inferior in beauty, was yet a pretty contrast to her rival. Her light hair fell in silken profusion, her blue eyes were gentle, though inexpressive, and her healthy cheeks were like opening rose-buds.

He had already become accustomed to the dangerous experiment of resisting his own inward convictions; and this new impulse to ambition, combined with the strong temptation of variety in love, met the ardent young man weakened in moral principle, and unfettered by laws of the land. The change wrought upon him was soon noticed by Rosalie.

“In many ways does the full heart reveal

The presence of the love it would conceal;

But in far more the estranged heart lets know

The absence of the love, which yet it fain would show.”

At length the news of his approaching marriage met her ear. Her head grew dizzy, and her heart fainted within her; but, with a strong effort at composure, she inquired all the particulars; and her pure mind at once took its resolution. Edward came that evening, and though she would have fain met him as usual, her heart was too full not to throw a deep sadness over her looks and tones. She had never complained of his decreasing tenderness, or of her own lonely hours; but he felt that the mute appeal of her heart-broken looks was more terrible than words. He kissed the hand she offered, and with a countenance almost as sad as her own, led her to a window in the recess shadowed by a luxuriant Passion Flower. It was the same seat where they had spent the first evening in this beautiful cottage, consecrated to their youthful loves. The same calm, clear moonlight looked in through the trellis. The vine then planted had now a luxuriant growth; and many a time had Edward fondly twined its sacred blossoms with the glossy ringlets of her raven hair. The rush of memory almost overpowered poor Rosalie; and Edward felt too much oppressed and ashamed to break the long, deep silence. At length, in words scarcely audible, Rosalie said, “Tell me, dear Edward, are you to be married next week?” He dropped her hand, as if a rifle-ball had struck him; and it was not until after long hesitation, that he began to make some reply about the necessity of circumstances. Mildly, but earnestly, the poor girl begged him to spare apologies. It was enough that he no longer loved her, and that they must bid farewell. Trusting to the yielding tenderness of her character, he ventured, in the most soothing accents, to suggest that as he still loved her better than all the world, she would ever be his real wife, and they might see each other frequently. He was not prepared for the storm of indignant emotion his words excited. Hers was a passion too absorbing to admit of partnership; and her spirit was too pure to form a selfish league with crime.

At length this painful interview came to an end. They stood together by the Gothic gate, where they had so often met and parted in the moonlight. Old remembrances melted their souls. “Farewell, dearest Edward,” said Rosalie. “Give me a parting kiss.” Her voice was choked for utterance, and the tears flowed freely, as she bent her lips toward him. He folded her convulsively in his arms, and imprinted a long, impassioned kiss on that mouth, which had never spoken to him but in love and blessing.

With effort like a death-pang, she at length raised her head from his heaving bosom, and turning from him with bitter sobs, she said, “It is our last. To meet thus is henceforth crime. God bless you. I would not have you so miserable as I am. Farewell. A last farewell.” “The last!” exclaimed he, with a wild shriek. “Oh God, Rosalie, do not say that!” and covering his face with his hands, he wept like a child.

Recovering from his emotion, he found himself alone. The moon looked down upon him mild, but very sorrowful; as the Madonna seems to gaze on her worshipping children, bowed down with consciousness of sin. At that moment lie would have given worlds to have disengaged himself from Charlotte; but he had gone so far, that blame, disgrace, and duels with angry relatives, would now attend any effort to obtain his freedom. Oh, how the moonlight oppressed him with its friendly sadness! It was like the plaintive eye of his forsaken one, — like the music of sorrow echoed from an unseen world.

Long and earnestly he gazed at that dwelling, where he had so long known earth’s purest foretaste of heavenly bliss. Slowly he walked away; then turned again to look on that charmed spot, the nestling-place of his young affections. He caught a glimpse of Rosalie, weeping beside a magnolia, which commanded a long view of the path leading to the public road. He would have sprung toward her, but she darted from him, and entered the cottage. That graceful figure, weeping in the moonlight, haunted him for years. It stood before his closing eyes, and greeted him with the morning dawn.

Poor Charlotte! had she known all, what a dreary lot would hers have been; but fortunately, she could not miss the impassioned tenderness she had never experienced; and Edward was the more careful in his kindness, because he was deficient in love. Once or twice she heard him murmur, “dear Rosalie,” in his sleep; but the playful charge she brought was playfully answered, and the incident gave her no real uneasiness. The summer after their marriage, she proposed a residence at Sand-Hills; little aware what a whirlwind of emotion she excited in her husband’s heart. The reasons he gave for rejecting the proposition appeared satisfactory; but she could not quite understand why he was never willing that their afternoon drives should be in the direction of those pleasant rural residences, which she had heard him praise so much. One day, as their barouche rolled along a winding road that skirted Sand-Hills, her attention was suddenly attracted by two figures among the trees by the way-side; and touching Edward’s arm, she exclaimed, “Do look at that beautiful child!” He turned, and saw Rosalie and Xarifa. His lips quivered, and his face became deadly pale. His young wife looked at him intently, but said nothing. There were points of resemblance in the child, that seemed to account for his sudden emotion. Suspicion was awakened, and she soon learned that the mother of that lovely girl bore the name of Rosalie; with this information came recollections of the “dear Rosalie,” murmured in uneasy slumbers. From gossiping tongues she soon learned more than she wished to know. She wept, but not as poor Rosalie had done, for she never had loved, and been beloved, like her; and her nature was more proud. Henceforth a change came over her feelings and her manners; and Edward had no further occasion to assume a tenderness in return for hers. Changed as he was by ambition, he felt the wintry chill of her polite propriety, and sometimes in agony of heart, compared it with the gushing love of her who was indeed his wife.

But these, and all his emotions, were a sealed book to Rosalie, of which she could only guess the contents. With remittances for her and her child’s support, there sometimes came earnest pleadings that she would consent to see him again; but these she never answered, though her heart yearned to do so. She pitied his fair young bride, and would not be tempted to bring sorrow into her household by any fault of hers. Her earnest prayer was that she might never know of her existence. She had not looked on Edward since she watched him under the shadow of the magnolia, until his barouche passed her in her rambles some months after. She saw the deadly paleness of his countenance, and had he dared to look back, he would have seen her tottering with faintness. Xarifa brought water from a little rivulet, and sprinkled her face. When she revived, she clasped the beloved child to her heart with a vehemence that made her scream. Soothingly she kissed away her fears, and gazed into her beautiful eyes with a deep, deep sadness of expression, which Xarifa never forgot. Wild were the thoughts that pressed around her aching heart, and almost maddened her poor brain; thoughts which had almost driven her to suicide the night of that last farewell. For her child’s sake she conquered the fierce temptation then; and for her sake, she struggled with it now. But the gloomy atmosphere of their once happy home overclouded the morning of Xarifa’s life.

“She from her mother learnt the trick of grief,

And sighed among her playthings.”

Rosalie perceived this; and it gave her gentle heart unutterable pain. At last, the conflicts of her spirit proved too strong for the beautiful frame in which it dwelt. About a year after Edward’s marriage, she was found dead in her bed, one bright autumnal morning. She had often expressed to her daughter a wish to be buried under a spreading oak, that shaded a rustic garden-chair, in which she and Edward had spent many happy evenings. And there she was buried; with a small white cross at her head, twined with the cypress vine. Edward came to the funeral, and wept long, very long, at the grave. Hours after midnight, he sat in the recess-window, with Xarifa folded to his heart. The poor child sobbed herself to sleep on his bosom; and the convicted murderer had small reason to envy that wretched man, as he gazed on the lovely countenance, that so strongly reminded him of his early and his only love.

From that time, Xarifa was the central point of all his warmest affections. He employed an excellent old negress to take charge of the cottage, from which he promised his darling child that she should never be removed. He employed a music master, and dancing master, to attend upon her; and a week never passed without a visit from him, and a present of books, pictures, or flowers. To hear her play upon the harp, or repeat some favorite poem in her mother’s earnest accents and melodious tones, or to see her flexile figure float in the garland-dance, seemed to be the highest enjoyment of his life. Yet was the pleasure mixed with bitter thoughts. What would be the destiny of this fascinating young creature, so radiant with life and beauty? She belonged to a proscribed race; and though the brown color on her soft cheek was scarcely deeper than the sunny side of a golden pear, yet was it sufficient to exclude her from virtuous society. He thought of Rosalie’s wish to carry her to France; and he would have fulfilled it, had he been unmarried. As it was, he inwardly resolved to make some arrangement to effect it, in a few years, even if it involved separation from his darling child.

But alas for the calculations of man! From the time of Rosalie’s death, Edward had sought relief for his wretched feelings in the free use of wine. Xarifa was scarcely fifteen, when her father was found dead by the road-side; having fallen from his horse, on his way to visit her. He left no will; but his wife with kindness of heart worthy of a happier domestic fate, expressed a decided reluctance to change any of the plans he had made for the beautiful child at Sand-Hills.

Xarifa mourned her indulgent father; but not as one utterly desolate. True she had lived “like a flower deep hid in rocky cleft;” but the sunshine of love had already peeped in upon her. Her teacher on the harp was a handsome and agreeable young man of twenty, the only son of an English widow. Perhaps Edward had not been altogether unmindful of the result, when he first invited him to the flowery cottage. Certain it is, he had more than once thought what a pleasant thing it would be, if English freedom from prejudice should lead him to offer legal protection to his graceful and winning child. Being thus encouraged, rather than checked, in his admiration, George Elliot could not be otherwise than strongly attracted toward his beautiful pupil. The lonely and unprotected state in which her father’s death left her, deepened this feeling into tenderness. And lucky was it for her enthusiastic and affectionate nature; for she could not live without an atmosphere of love. In her innocence, she knew nothing of the dangers in her path; and she trusted George with an undoubting simplicity, that rendered her sacred to his noble and generous soul. It seemed as if that flower-embosomed nest was consecrated by the Fates to Love. The French have well named it La Belle Passion; for without it life were “a year without spring, or a spring without roses.” Except the loveliness of infancy, what does earth offer so much like Heaven, as the happiness of two young, pure, and beautiful beings, living in each other’s hearts?

Xarifa inherited her mother’s poetic and impassioned temperament; and to her, above others, the first consciousness of these sweet emotions was like a golden sunrise on the sleep—ing flowers.

“Thus stood she at the threshold of the scene of busy life.

How fair it lay in solemn shade and sheen!

And he beside her, like some angel, posted

To lead her out of childhood’s fairy land,

On to life’s glancing summit, hand in hand.”

Alas, the tempest was brooding over their young heads. Rosalie, though she knew it not, had been the daughter of a slave; whose wealthy master, though he remained attached to her to the end of her days, had carelessly omitted to have papers of manumission recorded. His heirs had lately failed, under circumstances, which greatly exasperated their creditors; and in an unlucky hour, they discovered their claim on Angelique’s grand-child.

The gentle girl, happy as the birds in springtime, accustomed to the fondest indulgence, surrounded by all the refinements of life, timid as a young fawn, and with a soul full of romance, was ruthlessly seized by a sheriff, and placed on the public auction-stand in Savannah.

There she stood, trembling, blushing, and weeping; compelled to listen to the grossest language, and shrinking from the rude hands that examined the graceful proportions of her beautiful frame. “Stop that,” exclaimed a stern voice, “I bid two thousand dollars for her, without asking any of their d—d questions.” The speaker was probably about forty years of age, with handsome features, but a fierce and proud expression. An older man, who stood behind him, bid two thousand five hundred. The first bid higher; then a third, a dashing young man, bid three thousand; and thus they went on, with the keen excitement of gamblers, until the first speaker obtained the prize, for the moderate sum of five thousand dollars.

And where was George, during this dreadful scene? He was absent on a visit to his mother, at Mobile. But, had he been at Sand-Hills, he could not have saved his beloved from the wealthy profligate, who was determined to obtain her at any price. A letter of agonized entreaty from her brought him home on the wings of the wind. But what could he do? How could he ever obtain a sight of her, locked up as she was in the princely mansion of her master? At last by bribing one of the slaves, he conveyed a letter to her, and received one in return. As yet, her purchaser treated her with respectful gentleness, and sought to win her favor, by flattery and presents; but she dreaded every moment, lest the scene should change, and trembled at the sound of every footfall. A plan was laid for escape. The slave agreed to drug his master’s wine; a ladder of ropes was prepared, and a swift boat was in readiness. But the slave, to obtain a double reward, was treacherous. Xarifa had scarcely given an answering signal to the low, cautious whistle of her lover, when the sharp sound of a rifle was followed by a deep groan, and a heavy fall on the pavement of the court-yard. With frenzied eagerness she swung herself down by the ladder of ropes, and, by the glancing light of lanthorns, saw George, bleeding and lifeless at her feet. One wild shriek, that pierced the brains of those who heard it, and she fell senseless by his side.

For many days she had a confused conscious—ness of some great agony, but knew not where she was, or by whom she was surrounded. The slow recovery of her reason settled into the most intense melancholy, which moved the compassion even of her cruel purchaser. The beautiful eyes, always pleading in expression, were now so heart-piercing in their sadness, that he could not endure to look upon them. For some months, he sought to win her smiles by lavish presents, and delicate attentions. He bought glittering chains of gold, and costly bands of pearl. His victim scarcely glanced at them, and the slave laid them away, unheeded and forgotten. He purchased the furniture of the cottage at Sand-Hills, and one morning Xarifa found her harp at the bed-side, and the room filled with her own books, pictures, and flowers. She gazed upon them with a pang unutterable, and burst into an agony of tears; but she gave her master no thanks, and her gloom deepened.

At last his patience was exhausted. He grew weary of her obstinacy, as he was pleased to term it; and threats took the place of persuasion.

* * * * * *

In a few months more, poor Xarifa was a raving maniac. That pure temple was desecrated; that loving heart was broken; and that beautiful head fractured against the wall in the frenzy of despair. Her master cursed the useless expense she had cost him; the slaves buried her; and no one wept at the grave of her who had been so carefully cherished, and so tenderly beloved. Header, do you complain that I have written fiction? Believe me, scenes like these are of no unfrequent occurrence at the South. The world does not afford such materials for tragic romance, as the history of the Quadroons.

4.12.2 Reading and Review Questions

1. What edicts of society build a wall of separation between Rosalie and the other inhabitants of Sand-Hills? Would Rosalie consider this wall a matter of reality or semblance? Why?
2. What is significant about Child’s describing Rosalie as highly cultivated in mind and manners, graceful, beautiful, having purity and bright intelligence of mind, and a high, poetic nature?
3. How, and to what effect, does Child connect Edward’s betrayal of Rosalie with ambition and American laws and politics?
4. Why do you think Edward feels such grief at leaving Rosalie but expresses none towards leaving their daughter Xarifa? Why and how is she the cause of Charlotte and Edward’s estrangement?
5. What is the wall against which Xarifa fractures her head in the frenzy of despair? Why?

4.13 NATHANIEL HAWTHORNE

(1804–1846)

Nathaniel Hawthorne was born in 1804 to Nathaniel Hawthorne, Senior and Elizabeth Manning Hawthorne. His father was a sea-captain who died in 1808 of yellow fever. Hawthorne’s mother then moved with her children to her family’s home in Salem. Her family had a long history in Salem, and among Harthorne’s ancestor was a judge in the Salem witch trials of 1692.

Image 4.12 | Nathaniel Hawthorne

Artist | Charles Osgood

Source | Wikimedia Commons

License | Public Domain

During his childhood in Salem, Hawthorne acquired a love of reading, particularly of long prose works and early novels-as-genre by such writers as John Bunyan (1628–1688), Tobias Smollett (1721–1771), and Sir Walter Scott. Intent on becoming a writer, Hawthorne entered Bowdoin College in Maine, where the Manning family had property. Several of his classmates, including Horatio Bridge (1806–1893) and later president Franklin Pierce (1804–1869), would become life-long friends and supporters of both his livelihood and his writing.

After graduating, Hawthorne immersed himself in antiquarian pursuits, studying Puritan and colonial history. Many of his stories would consider Puritanism’s effect on the American consciousness, particularly in regards to the place of evil—and its inevitable impact on human life—in the American individual and their context in society. The stories would also give an American slant to universal concerns, concerns such as potential conflicts of individual freedom and destiny and humankind’s place (if any) in the wilderness/nature, and, perhaps, in eternity. Sensitive to how Puritans would confuse the concrete and particular with the abstract and spiritual, Hawthorne often used allegory and symbolism in order to give shading to Puritans’ apparently clear-cut, black and white certainties. He would link Puritan certainties about human nature with more natural human uncertainties and ambiguities.

His first published novel derived not from his antiquarian studies but from his experiences at Bowdoin. Published at his own expense, Fanshawe (1828) proved such a failure that Hawthorne halted its distribution. Despite this failure, he successfully placed contemporary and historical prose pieces in Christmas annuals, many in The Token, edited by Samuel Griswold Goodrich (1793—1860). His friend Bridge encouraged Hawthorne to publish a collection of this work and, unknown to Hawthorne, offered to defray its publisher, the American Stationers’ Company, for any publishing losses. Twice-Told Tales came out in 1837 to much critical, though little financial, success. Hawthorne followed it with historical children’s books, including Liberty Tree (1841), and an expanded edition of Twice-Told Tales (1842).

To earn a steady income, Hawthorne worked at the Boston Custom House (1839–1840) and invested money in and lived for a brief stint at the utopian Brook Farm in West Roxbury, an experiment that ultimately failed. In 1842, he married Sophia Peabody. They moved into a house owned by Emerson’s family, the Old Manse, in Concord. There, Hawthorne became part of the important literary milieu that included Thoreau, Fuller, and Emerson.

His story collection Mosses from an Old Manse came out in 1846. It also offered little financial success. Hawthorne returned to Salem where he worked in the Salem Custom House (1846—1849), losing this position when the Democrats lost the next election. He used his experiences at the Custom House in the long introduction to The Scarlet Letter (1850), the novel that won Hawthorne long-lasting fame. This work dramatizes sin, punishment, and redemption—and their effects not only on its heroine, Hester Prynne, but also on her partner in adultery, her cuckolded husband, and the surrounding Puritan community and government that confuses the internal and external self. Hester Prynne both embodies and transcends the scarlet letter “A” she is forced to wear on her breast as punishment for her adultery. Her lover, the Puritan minister Arthur Dimmesdale, underscores the hidden inner self by continuing his public ministerial activities even while bearing a comparable scarlet letter seared into his chest.

Hawthorne further explored the consequences of inherited sin and the mysteries (and contradictions) of the human spirit in The House of Seven Gables (1851) and The Blithedale Romance (1852). Just preceding these publications, Hawthorne became friends with Herman Melville and perhaps inspired him to turn from writing adventure tales to literary works treating of providence, human will, and all the unknowns in between.

Hawthorne’s The Life of Franklin Pierce (1852) led recently-elected President Pierce to appoint Hawthorne as the American consul in Liverpool (1853—1847). His consequent travels in England and on the Continent resulted in The Marble Faun (1860) and a collection of essays, Our Old Home (1863). Set in Rome, The Marble Faun remained popular throughout the nineteenth-century, even being used as a guidebook by American travelers abroad.

In 1860, Hawthorne and his family returned to their home, The Wayside, in Concord. In “Chiefly About War Matters” (1862), he deplored the violence of the Civil War and its terrible transformative effects on America, both the North and South. Even then, he was still using his writing to explore the complexities of the human heart.

4.13.1 “My Kinsman, Major Molineux”

(1832)

After the kings of Great Britain had assumed the right of appointing the colonial governors, the measures of the latter seldom met with the ready and general approbation which had been paid to those of their predecessors under the original charters. The people looked with most jealous scrutiny to the exercise of power which did not emanate from themselves, and they usually rewarded their rulers with slender gratitude for the compliances by which, in softening their instructions from beyond the sea, they had incurred the reprehension of those who gave them. The annals of Massachusetts Bay will inform us that of six governors in the space of about forty years from the surrender of the old charter, under James II., two were imprisoned by a popular insurrection; a third, as Hutchinson inclines to believe, was driven from the province by the whizzing of a musket-ball; a fourth, in the opinion of the same historian, was hastened to his grave by continual bickerings with the House of Representatives; and the remaining two, as well as their successors, till the Revolution, were favoured with few and brief intervals of peaceful sway. The inferior members of the court party, in times of high political excitement, led scarcely a more desirable life. These remarks may serve as a preface to the following adventures, which chanced upon a summer night, not far from a hundred years ago. The reader, in order to avoid a long and dry detail of colonial affairs, is requested to dispense with an account of the train of circumstances that had caused much temporary inflammation of the popular mind.

It was near nine o’clock of a moonlight evening, when a boat crossed the ferry with a single passenger, who had obtained his conveyance at that unusual hour by the promise of an extra fare. While he stood on the landing place, searching in either pocket for the means of fulfilling his agreement, the ferryman lifted a lantern, by the aid of which, and the newly-risen moon, he took a very accurate survey of the stranger’s figure. He was a youth of barely eighteen years, evidently country-bred, and now, as it should seem, upon his first visit to town. He was clad in a coarse grey coat, well-worn, but in excellent repair; his under-garments were durably constructed of leather, and fitted tight to a pair of serviceable and well-shaped limbs; his stockings of blue yarn were the incontrovertible work of a mother or a sister; and on his head was a three-cornered hat, which in its better days had perhaps sheltered the graver brow of the lad’s father. Under his left arm was a heavy cudgel, formed of an oak sapling, and retaining a part of the hardened root; and his equipment was completed by a wallet, not so abundantly stocked as to incommode the vigorous shoulders on which it hung. Brown, curly hair, well-shaped features, and bright, cheerful eyes were Nature’s gifts, and worth all that art could have done for his adornment.

The youth, one of whose names was Robin, finally drew from his pocket the half of a little province bill of five shillings, which, in the depreciation of that sort of currency, did but satisfy the ferryman’s demand, with the surplus of a sexangular piece of parchment, valued at threepence. He then walked forward into the town, with as light a step as if his day’s journey had not already exceeded thirty miles, and with as eager an eye as if he were entering London city, instead of the little metropolis of a New England colony. Before Robin had proceeded far, however, it occurred to him that he knew not whither to direct his steps; so he paused, and looked up and down the narrow street, scrutinising the small and mean wooden buildings that were scattered on either side.

“This low hovel cannot be my kinsman’s dwelling,” thought he, “nor yonder old house, where the moonlight enters at the broken casement; and truly I see none hereabouts that might be worthy of him. It would have been wise to inquire my way of the ferryman, and doubtless he would have gone with me, and earned a shilling from the major for his pains. But the next man I meet will do as well.”

He resumed his walk, and was glad to perceive that the street now became wider, and the houses more respectable in their appearance. He soon discerned a figure moving on moderately in advance, and hastened his steps to overtake it. As Robin drew nigh, he saw that the passenger was a man in years, with a full periwig of grey hair, a wide-skirted coat of dark cloth, and silk stockings rolled above his knees. He carried a long and polished cane, which he struck down perpendicularly before him at every step; and at regular intervals he uttered two successive hems, of a peculiarly solemn and sepulchral intonation. Having made these observations, Robin laid hold of the skirt of the old man’s coat, just when the light from the open door and windows of a barber’s shop fell upon both their figures.

“Good evening to you, honoured sir,” said he, making a low bow, and still retaining his hold of the skirt. “I pray you tell me whereabouts is the dwelling of my kinsman, Major Molineux.”

The youth’s question was uttered very loudly; and one of the barbers, whose razor was descending on a well-soaped chin, and another who was dressing a Ramillies wig, left their occupations and came to the door. The citizen, in the meantime, turned a long-favoured countenance upon Robin, and answered him in a tone of excessive anger and annoyance. His two sepulchral hems, however, broke into the very centre of his rebuke with most singular effect, like a thought of the cold grave obtruding among wrathful passions.

“Let go my garment, fellow! I tell you I know not the man you speak of. What! I have authority, I have—hem, hem—authority; and if this be the respect you show for your betters, your feet shall be brought acquainted with the stocks by daylight to-morrow morning!”

Robin released the old man’s skirt, and hastened away, pursued by an ill-mannered roar of laughter from the barber’s shop. He was at first considerably surprised by the result of his question, but, being a shrewd youth, soon thought himself able to account for the mystery.

“This is some country representative,” was his conclusion, “who has never seen the inside of my kinsman’s door, and lacks the breeding to answer a stranger civilly. The man is old, or verily I might be tempted to turn back and smite him on the nose. Ah, Robin, Robin! even the barber’s boys laugh at you for choosing such a guide! You will be wiser in time, friend Robin.”

He now became entangled in a succession of crooked and narrow streets, which crossed each other, and meandered at no great distance from the water-side. The smell of tar was obvious to his nostrils, the masts of vessels pierced the moonlight above the tops of the buildings, and the numerous signs, which Robin paused to read, informed him that he was near the centre of business. But the streets were empty, the shops were closed, and lights were visible only in the second storeys of a few dwelling-houses. At length, on the corner of a narrow lane, through which he was passing, he beheld the broad countenance of a British hero swinging before the door of an inn, whence proceeded the voices of many guests. The casement of one of the lower windows was thrown back, and a very thin curtain permitted Robin to distinguish a party at supper, round a well-furnished table. The fragrance of the good cheer steamed forth into the outer air, and the youth could not fail to recollect that the last remnant of his travelling stock of provision had yielded to his morning appetite, and that noon had found and left him dinnerless.

“Oh, that a parchment threepenny might give me a right to sit down at yonder table!” said Robin with a sigh. “But the major will make me welcome to the best of his victuals; so I will even step boldly in, and inquire my way to his dwelling.”

He entered the tavern, and was guided by the murmur of voices and the fumes of tobacco to the public room. It was a long and low apartment, with oaken walls, grown dark in the continual smoke, and a floor which was thickly sanded, but of no immaculate purity. A number of persons—the larger part of whom appeared to be mariners, or in some way connected with the sea—occupied the wooden benches or leather-bottomed chairs, conversing on various matters, and occasionally lending their attention to some topic of general interest. Three or four little groups were draining as many bowls of punch, which the West India trade had long since made a familiar drink in the colony. Others, who had the appearance of men who lived by regular and laborious handicraft, preferred the insulated bliss of an unshared potation, and became more taciturn under its influence. Nearly all, in short, evinced a predilection for the Good Creature in some of its various shapes, for this is a vice to which, as Fast-day sermons of a hundred years ago will testify, we have a long hereditary claim. The only guests to whom Robin’s sympathies inclined him were two or three sheepish countrymen, who were using the inn something after the fashion of a Turkish caravansary; they had gotten themselves into the darkest corner of the room, and, heedless of the nicotian atmosphere, were supping on the bread of their own ovens, and the bacon cured in their own chimney-smoke. But though Robin felt a sort of brotherhood with these strangers, his eyes were attracted from them to a person who stood near the door, holding whispered conversation with a group of ill—dressed associates. His features were separately striking almost to grotesqueness, and the whole face left a deep impression on the memory. The forehead bulged out into a double prominence, with a vale between; the nose came boldly forth in an irregular curve, and its bridge was of more than a finger’s breadth; the eyebrows were deep and shaggy, and the eyes glowed beneath them like fire in a cave.

While Robin deliberated of whom to inquire respecting his kinsman’s dwelling, he was accosted by the innkeeper, a little man in a stained white apron, who had come to pay his professional welcome to the stranger. Being in the second generation from a French Protestant, he seemed to have inherited the courtesy of his parent nation; but no variety of circumstances was ever known to change his voice from the one shrill note in which he now addressed Robin.

“From the country, I presume, sir?” said he, with a profound bow. “Beg leave to congratulate you on your arrival, and trust you intend a long stay with us. Fine town here, sir, beautiful buildings, and much that may interest a stranger. May I hope for the honour of your commands in respect to supper?”

“The man sees a family likeness! the rogue has guessed that I am related to the major!” thought Robin, who had hitherto experienced little superfluous civility.

All eyes were now turned on the country lad, standing at the door, in his worn three-cornered hat, grey coat, leather breeches, and blue yarn stockings, leaning on an oaken cudgel, and bearing a wallet on his back.

Robin replied to the courteous innkeeper, with such an assumption of confidence as befitted the major’s relative. “My honest friend,” he said, “I shall make it a point to patronise your house on some occasion, when”— here he could not help lowering his voice—”when I may have more than a parchment threepence in my pocket. My present business,” continued he, speaking with lofty confidence, “is merely to inquire my way to the dwelling of my kinsman, Major Molineux.”

There was a sudden and general movement in the room, which Robin interpreted as expressing the eagerness of each individual to become his guide. But the innkeeper turned his eyes to a written paper on the wall, which he read, or seemed to read, with occasional recurrences to the young man’s figure.

“What have we here?” said he, breaking his speech into little dry fragments. “‘Left the house of the subscriber, bounden servant, Hezekiah Mudge;—had on, when he went away, grey coat, leather breeches, master’s third-best hat. One pound currency reward to whosoever shall lodge him in any jail of the province.’ Better trudge, boy, better trudge!”

Robin had begun to draw his hand towards the lighter end of the oak cudgel, but a strange hostility in every countenance induced him to relinquish his purpose of breaking the courteous innkeeper’s head. As he turned to leave the room, he encountered a sneering glance from the bold-featured personage whom he had before noticed; and no sooner was he beyond the door, than he heard a general laugh, in which the innkeeper’s voice might be distinguished, like the dropping of small stones into a kettle.

“Now, is it not strange,” thought Robin, with his usual shrewdness, “is it not strange that the confession of an empty pocket should outweigh the name of my kinsman, Major Molineux? Oh, if I had one of those grinning rascals in the woods, where I and my oak sapling grew up together, I would teach him that my arm is heavy, though my purse be light!”

On turning the corner of the narrow lane, Robin found himself in a spacious street, with an unbroken line of lofty houses on each side, and a steepled building at the upper end, whence the ringing of a bell announced the hour of nine. The light of the moon, and the lamps from the numerous shop-windows, discovered people promenading on the pavement, and amongst them Robin hoped to recognise his hitherto inscrutable relative. The result of his former inquiries made him unwilling to hazard another in a scene of such publicity, and he determined to walk slowly and silently up the street, thrusting his face close to that of every elderly gentleman, in search of the major’s lineaments. In his progress Robin encountered many gay and gallant figures. Embroidered garments of showy colours, enormous periwigs, gold-laced hats, and silver-hilted swords, glided past him, and dazzled his optics. Travelled youths, imitators of the European fine gentleman of the period, trod jauntily along, half-dancing to the fashionable tunes which they hummed, and making poor Robin ashamed of his quiet and natural gait. At length, after many pauses to examine the gorgeous display of goods in the shop-windows, and after suffering some rebukes for the impertinence of his scrutiny into people’s faces, the major’s kinsman found himself near the steepled building, still unsuccessful in his search. As yet, however, he had seen only one side of the thronged street; so Robin crossed, and continued the same sort of inquisition down the opposite pavement, with stronger hopes than the philosopher seeking an honest man, but with no better fortune. He had arrived about midway towards the lower end, from which his course began, when he overheard the approach of some one, who struck down a cane on the flag-stones at every step, uttering, at regular intervals, two sepulchral hems.

“Mercy on us!” quoth Robin, recognising the sound.

Turning a corner, which chanced to be close at his right hand, he hastened to pursue his researches in some other part of the town. His patience now was wearing low, and he seemed to feel more fatigue from his rambles since he crossed the ferry, than from his journey of several days on the other side. Hunger also pleaded loudly within him, and Robin began to balance the propriety of demanding, violently, and with lifted cudgel, the necessary guidance from the first solitary passenger whom he should meet. While a resolution to this effect was gaining strength, he entered a street of mean appearance, on either side of which a row of ill-built houses was straggling towards the harbour. The moonlight fell upon no passenger along the whole extent, but in the third domicile which Robin passed there was a half-opened door, and his keen glance detected a woman’s garment within.

“My luck may be better here,” said he to himself.

Accordingly, he approached the door, and beheld it shut closer as he did so; yet an open space remained, sufficing for the fair occupant to observe the stranger, without a corresponding display on her part. All that Robin could discern was a strip of scarlet petticoat, and the occasional sparkle of an eye, as if the moonbeams were trembling on some bright thing.

“Pretty mistress,” for I may call her so with a good conscience, thought the shrewd youth, since I know nothing to the contrary, “my sweet pretty mistress, will you be kind enough to tell me whereabouts I must seek the dwelling of my kinsman, Major Molineux?”

Robin’s voice was plaintive and winning, and the female, seeing nothing to be shunned in the handsome country youth, thrust open the door and came forth into the moonlight. She was a dainty little figure, with a white neck, round arms, and a slender waist, at the extremity of which her scarlet petticoat jutted out over a hoop, as if she were standing in a balloon. Moreover, her face was oval and pretty, her hair dark beneath the little cap, and her bright eyes possessed a sly freedom which triumphed over those of Robin.

“Major Molineux dwells here,” said this fair woman.

Now, her voice was the sweetest Robin had heard that night, the airy counterpart of a stream of melted silver; yet he could not help doubting whether that sweet voice spoke Gospel truth. He looked up and down the mean street, and then surveyed the house before which they stood. It was a small, dark edifice of two storeys, the second of which projected over the lower floor, and the front apartment had the aspect of a shop for petty commodities.

“Now truly I am in luck,” replied Robin cunningly, “and so indeed is my kinsman, the major, in having so pretty a housekeeper. But I prithee trouble him to step to the door; I will deliver him a message from his friends in the country, and then go back to my lodgings at the inn.”

“Nay, the major has been abed this hour or more,” said the lady of the scarlet petticoat; “and it would be to little purpose to disturb him to-night, seeing his evening draught was of the strongest. But he is a kind-hearted man, and it would be as much as my life’s worth to let a kinsman of his turn away from the door. You are the good old gentleman’s very picture, and I could swear that was his rainy-weather hat. Also he has garments very much resembling those leather small-clothes. But come in, I pray, for I bid you hearty welcome in his name.”

So saying, the fair and hospitable dame took our hero by the hand; and the touch was light, and the force was gentleness, and though Robin read in her eyes what he did not hear in her words, yet the slender-waisted woman in the scarlet petticoat proved stronger than the athletic country youth. She had drawn his half-willing footsteps nearly to the threshold, when the opening of a door in the neighbourhood startled the major’s housekeeper, and, leaving the major’s kinsman, she vanished speedily into her own domicile. A heavy yawn preceded the appearance of a man, who, like the Moonshine of Pyramus and Thisbe, carried a lantern, needlessly aiding his sister luminary in the heavens. As he walked sleepily up the street, he turned his broad, dull face on Robin, and displayed a long staff, spiked at the end.

“Home, vagabond, home!” said the watchman, in accents that seemed to fall asleep as soon as they were uttered. “Home, or we’ll set you in the stocks by peep of day!”

“This is the second hint of the kind,” thought Robin. “I wish they would end my difficulties by setting me there to-night.”

Nevertheless, the youth felt an instinctive antipathy towards the guardian of midnight order, which at first prevented him from asking his usual question. But just when the man was about to vanish behind the corner, Robin resolved not to lose the opportunity, and shouted lustily after him—

“I say, friend! will you guide me to the house of my kinsman, Major Molineux?”

The watchman made no reply, but turned the corner and was gone; yet Robin seemed to hear the sound of drowsy laughter stealing along the solitary street. At that moment, also, a pleasant titter saluted him from the open window above his head; he looked up, and caught the sparkle of a saucy eye; a round arm beckoned to him, and next he heard light footsteps descending the staircase within. But Robin, being of the household of a New England clergyman, was a good youth, as well as a shrewd one; so he resisted temptation, and fled away.

He now roamed desperately and at random through the town, almost ready to believe that a spell was on him, like that by which a wizard of his country had once kept three pursuers wandering, a whole winter night, within twenty paces of the cottage which they sought. The streets lay before him, strange and desolate, and the lights were extinguished in almost every house. Twice, however, little parties of men, among whom Robin distinguished individuals in outlandish attire, came hurrying along; but though on both occasions they paused to address him, such intercourse did not at all enlighten his perplexity. They did but utter a few words in some language of which Robin knew nothing, and perceiving his inability to answer, bestowed a curse upon him in plain English and hastened away. Finally, the lad determined to knock at the door of every mansion that might appear worthy to be occupied by his kinsman, trusting that perseverance would overcome the fatality that had hitherto thwarted him. Firm in this resolve, he was passing beneath the walls of a church, which formed the corner of two streets, when, as he turned into the shade of its steeple, he encountered a bulky stranger, muffled in a cloak. The man was proceeding with the speed of earnest business, but Robin planted himself full before him, holding the oak cudgel with both hands across his body, as a bar to further passage.

“Halt, honest man, and answer me a question,” said he, very resolutely. “Tell me, this instant, whereabouts is the dwelling of my kinsman, Major Molineux?”

“Keep your tongue between your teeth, fool, and let me pass!” said a deep, gruff voice, which Robin partly remembered. “Let me pass, I say, or I’ll strike you to the earth!”

“No, no, neighbour!” cried Robin, flourishing his cudgel, and then thrusting its larger end close to the man’s muffled face. “No, no, I’m not the fool you take me for, nor do you pass till I have an answer to my question. Whereabouts is the dwelling of my kinsman, Major Molineux?”

The stranger, instead of attempting to force his passage, stepped back into the moonlight, unmuffled his face, and stared full into that of Robin.

“Watch here an hour, and Major Molineux will pass by,” said he.

Robin gazed with dismay and astonishment on the unprecedented physiognomy of the speaker. The forehead with its double prominence, the broad hooked nose, the shaggy eyebrows, and fiery eyes, were those which he had noticed at the inn, but the man’s complexion had undergone a singular, or, more properly, a twofold change. One side of the face blazed an intense red, while the other was black as midnight, the division line being in the broad bridge of the nose; and a mouth which seemed to extend from ear to ear was black or red, in contrast to the colour of the cheek. The effect was as if two individual devils, a fiend of fire and a fiend of darkness, had united themselves to form this infernal visage. The stranger grinned in Robin’s face, muffled his parti-coloured features, and was out of sight in a moment.

“Strange things we travellers see!” ejaculated Robin.

He seated himself, however, upon the steps of the church door, resolving to wait the appointed time for his kinsman. A few moments were consumed in philosophical speculations upon the species of man who had just left him; but having settled this point, shrewdly, rationally, and satisfactorily, he was compelled to look elsewhere for his amusement. And first he threw his eyes along the street. It was of more respectable appearance than most of those into which he had wandered, and the moon, creating, like the imaginative power, a beautiful strangeness in familiar objects, gave something of romance to a scene that might not have possessed it in the light of day. The irregular and often quaint architecture of the houses, some of whose roofs were broken into numerous little peaks, while others ascended, steep and narrow, into a single point, and others again were square; the pure snow-white of some of their complexions, the aged darkness of others, and the thousand sparklings, reflected from bright substances in the walls of many; these matters engaged Robin’s attention for a while, and then began to grow wearisome. Next he endeavoured to define the forms of distant objects, starting away, with almost ghostly indistinctness, just as his eye appeared to grasp them; and finally, he took a minute survey of an edifice which stood on the opposite side of the street, directly in front of the church door where he was stationed. It was a large, square mansion, distinguished from its neighbours by a balcony, which rested on tall pillars, and by an elaborate Gothic window communicating therewith.

“Perhaps this is the very house I have been seeking,” thought Robin.

Then he strove to speed away the time by listening to a murmur which swept continually along the street, yet was scarcely audible, except to an unaccustomed ear like his; it was a low, dull, dreamy sound, compounded of many noises, each of which was at too great a distance to be separately heard. Robin marvelled at this snore of a sleeping town, and marvelled more whenever its continuity was broken by now and then a distant shout, apparently loud where it originated. But altogether it was a sleep-inspiring sound, and to shake off its drowsy influence Robin arose and climbed a window-frame that he might view the interior of the church. There the moonbeams came trembling in, and fell down upon the deserted pews, and extended along the quiet aisles. A fainter yet more awful radiance was hovering around the pulpit, and one solitary ray had dared to rest upon the opened page of the great Bible. Had nature, in that deep hour, become a worshipper in the house which man had builded? Or was that heavenly light the visible sanctity of the place—visible because no earthly and impure feet were within the walls? The scene made Robin’s heart shiver with a sensation of loneliness stronger than he had ever felt in the remotest depths of his native woods; so he turned away, and sat down again before the door. There were graves around the church, and now an uneasy thought obtruded into Robin’s breast. What if the object of his search, which had been so often and so strangely thwarted, were all the time mouldering in his shroud? What if his kinsman should glide through yonder gate, and nod and smile to him in dimly passing by?

“Oh, that any breathing thing were here with me!” said Robin.

Recalling his thoughts from this uncomfortable track, he sent them over forest, hill, and stream, and attempted to imagine how that evening of ambiguity and weariness had been spent by his father’s household. He pictured them assembled at the door, beneath the tree, the great old tree, which had been spared for its huge twisted trunk and venerable shade, when a thousand leafy brethren fell. There, at the going down of the summer sun, it was his father’s custom to perform domestic worship, that the neighbours might come and join with him like brothers of the family, and that the wayfaring man might pause to drink at that fountain, and keep his heart pure by freshening the memory of home. Robin distinguished the seat of every individual of the little audience; he saw the good man in the midst, holding the Scriptures in the golden light that fell from the western clouds; he beheld him close the book, and all rise up to pray. He heard the old thanksgivings for daily mercies, the old supplications for their continuance, to which he had so often listened in weariness, but which were now among his dear remembrances. He perceived the slight inequality of his father’s voice when he came to speak of the absent one; he noted how his mother turned her face to the broad and knotted trunk; how his elder brother scorned, because the beard was rough upon his upper lip, to permit his features to be moved; how the younger sister drew down a low-hanging branch before her eyes; and how the little one of all, whose sports had hitherto broken the decorum of the scene, understood the prayer for her playmate, and burst into clamorous grief. Then he saw them go in at the door; and when Robin would have entered also, the latch tinkled into its place, and he was excluded from his home.

“Am I here or there?” cried Robin, starting; for all at once, when his thoughts had become visible and audible in a dream, the long, wide solitary street shone out before him.

He aroused himself, and endeavoured to fix his attention steadily upon the large edifice which he had surveyed before. But still his mind kept vibrating between fancy and reality; by turns, the pillars of the balcony lengthened into the tall, bare stems of pines, dwindled down to human figures, settled again into their true shape and size, and then commenced a new succession, of changes. For a single moment, when he deemed himself awake, he could have sworn that a visage—one which he seemed to remember, yet could not absolutely name as his kinsman’s—was looking towards him from the Gothic window. A deeper sleep wrestled with and nearly overcame him, but fled at the sound of footsteps along the opposite pavement. Robin rubbed his eyes, discerned a man passing at the foot of the balcony, and addressed him in a loud, peevish, and lamentable cry.

“Hallo, friend! must I wait here all night for my kinsman, Major Molineux?”

The sleeping echoes awoke, and answered the voice; and the passenger, barely able to discern a figure sitting in the oblique shade of the steeple, traversed the street to obtain a nearer view. He was himself a gentleman in his prime, of open, intelligent, cheerful, and altogether prepossessing countenance. Perceiving a country youth, apparently homeless and without friends, he accosted him in a tone of real kindness, which had become strange to Robin’s ears.

“Well, my good lad, why are you sitting here?” inquired he. “Can I be of service to you in any way?”

“I am afraid not, sir,” replied Robin despondingly; “yet I shall take it kindly, if you’ll answer me a single question. I’ve been searching half the night for one Major Molineux; now, sir, is there really such a person in these parts, or am I dreaming?”

“Major Molineux! The name is not altogether strange to me,” said the gentleman, smiling. “Have you any objection to telling me the nature of your business with him?”

Then Robin briefly related that his father was a clergyman, settled on a small salary, at a long distance back in the country, and that he and Major Molineux were brothers’ children. The major, having inherited riches and acquired civil and military rank, had visited his cousin, in great pomp, a year or two before; had manifested much interest in Robin and an elder brother, and, being childless himself, had thrown out hints respecting the future establishment of one of them in life. The elder brother was destined to succeed to the farm which his father cultivated in the interval of sacred duties; it was therefore determined that Robin should profit by his kinsman’s generous intentions, especially as he seemed to be rather the favourite, and was thought to possess other necessary endowments.

“For I have the name of being a shrewd youth,” observed Robin, in this part of his story.

“I doubt not you deserve it,” replied his new friend good-naturedly; “but pray proceed.”

“Well, sir, being nearly eighteen years old, and well-grown, as you see,” continued Robin, drawing himself up to his full height, “I thought it high time to begin the world. So my mother and sister put me in handsome trim, and my father gave me half the remnant of his last year’s salary, and five days ago I started for this place to pay the major a visit. But, would you believe it, sir! I crossed the ferry a little after dark, and have yet found nobody that would show me the way to his dwelling;—only, an hour or two since, I was told to wait here, and Major Molineux would pass by.”

“Can you describe the man who told you this?” inquired the gentleman.

“Oh, he was a very ill-favoured fellow, sir,” replied Robin, “with two great bumps on his forehead, a hook nose, fiery eyes,—and, what struck me as the strangest, his face was of two different colours. Do you happen to know such a man, sir?”

“Not intimately,” answered the stranger, “but I chanced to meet him a little time previous to your stopping me. I believe you may trust his word, and that the major will very shortly pass through this street. In the meantime, as I have a singular curiosity to witness your meeting, I will sit down here upon the steps and bear you company.”

He seated himself accordingly, and soon engaged his companion in animated discourse. It was but of brief continuance, however, for a noise of shouting, which had long been remotely audible, drew so much nearer that Robin inquired its cause.

“What may be the meaning of this uproar?” asked he. “Truly, if your town be always as noisy, I shall find little sleep while I am an inhabitant.”

“Why, indeed, friend Robin, there do appear to be three or four riotous fellows abroad to-night,” replied the gentleman. “You must not expect all the stillness of your native woods here in our street. But the watch will shortly be at the heels of these lads, and——”

“Ay, and set them in the stocks by peep of day,” interrupted Robin, recollecting his own encounter with the drowsy lantern-bearer. “But, dear sir, if I may trust my ears, an army of watchmen could never make head against such a multitude of rioters. There were at least a thousand voices went up to make that one shout.”

“May not a man have several voices, Robin, as well as two complexions?” said his friend.

“Perhaps a man may; but heaven forbid that a woman should!” responded the shrewd youth, thinking of the seductive tones of the major’s housekeeper.

The sounds of a trumpet in some neighbouring street now became so evident and continual that Robin’s curiosity was strongly excited. In addition to the shouts, he heard frequent bursts from many instruments of discord, and a wild and confused laughter filled up the intervals. Robin rose from the steps, and looked wistfully towards a point whither several people seemed to be hastening.

“Surely some prodigious merry-making is going on,” exclaimed he. “I have laughed very little since I left home, sir, and should be sorry to lose an opportunity. Shall we step round the corner by that darkish house and take our share of the fun?”

“Sit down again, sit down, good Robin,” replied the gentleman, laying his hand on the skirt of the grey coat. “You forget that we must wait here for your kinsman; and there is reason to believe that he will pass by in the course of a very few moments.”

The near approach of the uproar had now disturbed the neighbourhood; windows flew open on all sides; and many heads, in the attire of the pillow, and confused by sleep suddenly broken, were protruded to the gaze of whoever had leisure to observe them. Eager voices hailed each other from house to house, all demanding the explanation which not a soul could give. Half-dressed men hurried towards the unknown commotion, stumbling as they went over the stone steps, that thrust themselves into the narrow foot-walk. The shouts, the laughter, and the tuneless bray, the antipodes of music, came onwards with increasing din, till scattered individuals, and then denser bodies, began to appear round a corner at the distance of a hundred yards.

“Will you recognise your kinsman if he passes in this crowd?” inquired the gentleman.

“Indeed, I cannot warrant it, sir; but I’ll take my stand here, and keep a bright look-out,” answered Robin, descending to the outer edge of the pavement.

A mighty stream of people now emptied into the street, and came rolling slowly towards the church. A single horseman wheeled the corner in the midst of them, and close behind him came a band of fearful wind instruments, sending forth a fresher discord, now that no intervening buildings kept it from the ear. Then a redder light disturbed the moonbeams, and a dense multitude of torches shone along the street, concealing, by their glare, whatever object they illuminated. The single horseman, clad in a military dress, and bearing a drawn sword, rode onward as the leader, and, by his fierce and variegated countenance, appeared like war personified: the red of one cheek was an emblem of fire and sword; the blackness of the other betokened the mourning that attends them. In his train were wild figures in the Indian dress, and many fantastic shapes without a model, giving the whole march a visionary air, as if a dream had broken forth from some feverish brain, and were sweeping visibly through the midnight streets. A mass of people, inactive, except as applauding spectators, hemmed the procession in; and several women ran along the side-walk, piercing the confusion of heavier sounds with their shrill voices of mirth or terror.

“The double-faced fellow has his eye upon me,” muttered Robin, with an indefinite but an uncomfortable idea that he was himself to bear a part in the pageantry.

The leader turned himself in the saddle, and fixed his glance full upon the country youth, as the steed went slowly by. When Robin had freed his eyes from those fiery ones, the musicians were passing before him, and the torches were close at hand; but the unsteady brightness of the latter formed a veil which he could not penetrate. The rattling of wheels over the stones sometimes found its way to his ear, and confused traces of a human form appeared at intervals, and then melted into the vivid light. A moment more, and the leader thundered a command to halt; the trumpets vomited a horrid breath, and then held their peace; the shouts and laughter of the people died away, and there remained only a universal hum, allied to silence. Right before Robin’s eyes was an uncovered cart. There the torches blazed the brightest, there the moon shone out like day, and there, in tar-and-feathery dignity, sat his kinsman, Major Molineux!

He was an elderly man, of large and majestic person, and strong, square features, betokening a steady soul; but steady as it was, his enemies had found means to shake it. His face was pale as death, and far more ghastly; the broad forehead was contracted in his agony, so that his eyebrows formed one grizzled line; his eyes were red and wild, and the foam hung white upon his quivering lip. His whole frame was agitated by a quick and continued tremor, which his pride strove to quell, even in those circumstances of overwhelming humiliation. But perhaps the bitterest pang of all was when his eyes met those of Robin; for he evidently knew him on the instant, as the youth stood witnessing the foul disgrace of a head grown grey with honour. They stared at each other in silence, and Robin’s knees shook, and his hair bristled, with a mixture of pity and terror. Soon, however, a bewildering excitement began to seize upon his mind; the preceding adventures of the night, the unexpected appearance of the crowd, the torches, the confused din, and the hush that followed, the spectre of his kinsman reviled by that great multitude, all this, and, more than all, a perception of tremendous ridicule in the whole scene, affected him with a sort of mental inebriety. At that moment a voice of sluggish merriment saluted Robin’s ears; he turned instinctively, and just behind the corner of the church stood the lantern-bearer, rubbing his eyes, and drowsily enjoying the lad’s amazement. Then he heard a peal of laughter like the ringing of silvery bells; a woman twitched his arm, a saucy eye met his, and he saw the lady of the scarlet petticoat. A sharp, dry cachinnation appealed to his memory, and, standing on tiptoe in the crowd, with his white apron over his head, he beheld the courteous little innkeeper. And lastly, there sailed over the heads of the multitude a great, broad laugh, broken in the midst by two sepulchral hems; thus, “Haw, haw, haw,—hem, hem,—haw, haw, haw, haw!”

The sound proceeded from the balcony of the opposite edifice, and thither Robin turned his eyes. In front of the Gothic window stood the old citizen, wrapped in a wide gown, his grey periwig exchanged for a nightcap, which was thrust back from his forehead, and his silk stockings hanging about his legs. He supported himself on his polished cane in a fit of convulsive merriment, which manifested itself on his solemn old features like a funny inscription on a tombstone. Then Robin seemed to hear the voices of the barbers, of the guests of the inn, and of all that had made sport of him that night. The contagion was spreading among the multitude, when, all at once, it seized upon Robin, and he sent forth a shout of laughter that echoed through the streets; every man shook his sides, every man emptied his lungs, but Robin’s shout was the loudest there. The cloud-spirits peeped from their silvery islands, as the congregated mirth went roaring up the sky! The Man in the Moon heard the far bellow; “Oho,” quoth he, “the old earth is frolicsome to-night!”

When there was a momentary calm in that tempestuous sea of sound, the leader gave the sign, the procession resumed its march. On they went, like fiends that throng in mockery around some dead potentate, mighty no more, but majestic still in his agony. On they went, in counterfeited pomp, in senseless uproar, in frenzied merriment, trampling all on an old man’s heart. On swept the tumult, and left a silent street behind.

“Well, Robin, are you dreaming?” inquired the gentleman, laying his hand on the youth’s shoulder.

Robin started, and withdrew his arm from the stone post to which he had instinctively clung, as the living stream rolled by him. His cheek was somewhat pale, and his eye not quite as lively as in the earlier part of the evening.

“Will you be kind enough to show me the way to the ferry?” said he, after a moment’s pause.

“You have, then, adopted a new subject of inquiry?” observed his companion, with a smile.

“Why, yes, sir,” replied Robin, rather dryly. “Thanks to you, and to my other friends, I have at last met my kinsman, and he will scarce desire to see my face again. I begin to grow weary of a town life, sir. Will you show me the way to the ferry?”

“No, my good friend, Robin—not to-night at least,” said the gentleman. “Some few days hence, if you wish it, I will speed you on your journey. Or, if you prefer to remain with us, perhaps, as you are a shrewd youth, you may rise in the world without the help of your kinsman, Major Molineux.”

4.13.2 “The Minister’s Black Veil”

(1832)

The sexton stood in the porch of Milford meeting-house, pulling lustily at the bell-rope. The old people of the village came stooping along the street. Children, with bright faces, tript merrily beside their parents, or mimicked a graver gait, in the conscious dignity of their sunday clothes. Spruce bachelors looked sidelong at the pretty maidens, and fancied that the sabbath sunshine made them prettier than on week-days. When the throng had mostly streamed into the porch, the sexton began to toll the bell, keeping his eye on the Reverend Mr. Hooper’s door. The first glimpse of the clergyman’s figure was the signal for the bell to cease its summons.

‘But what has good Parson Hooper got upon his face?’ cried the sexton in astonishment.

All within hearing immediately turned about, and beheld the semblance of Mr. Hooper, pacing slowly his meditative way towards the meeting-house. With one accord they started, expressing more wonder than if some strange minister were coming to dust the cushions of Mr. Hooper’s pulpit.

‘Are you sure it is our parson?’ inquired Goodman Gray of the sexton.

‘Of a certainty it is good Mr. Hooper,’ replied the sexton. ‘He was to have exchanged pulpits with Parson Shute of Westbury; but Parson Shute sent to excuse himself yesterday, being to preach a funeral sermon.’

The cause of so much amazement may appear sufficiently slight. Mr. Hooper, a gentlemanly person of about thirty, though still a bachelor, was dressed with due clerical neatness, as if a careful wife had starched his band, and brushed the weekly dust from his Sunday’s garb. There was but one thing remarkable in his appearance. Swathed about his forehead, and hanging down over his face, so low as to be shaken by his breath, Mr. Hooper had on a black veil. On a nearer view, it seemed to consist of two folds of crape, which entirely concealed his features, except the mouth and chin, but probably did not intercept his sight, farther than to give a darkened aspect to all living and inanimate things. With this gloomy shade before him, good Mr. Hooper walked onward, at a slow and quiet pace, stooping somewhat and looking on the ground, as is customary with abstracted men, yet nodding kindly to those of his parishioners who still waited on the meeting-house steps. But so wonder-struck were they, that his greeting hardly met with a return.

‘I can’t really feel as if good Mr. Hooper’s face was behind that piece of crape,’ said the sexton.

‘I don’t like it,’ muttered an old woman, as she hobbled into the meeting-house. ‘He has changed himself into something awful, only by hiding his face.’

‘Our parson has gone mad!’ cried Goodman Gray, following him across the threshold.

A rumor of some unaccountable phenomenon had preceded Mr. Hooper into the meeting-house, and set all the congregation astir. Few could refrain from twisting their heads towards the door; many stood upright, and turned directly about; while several little boys clambered upon the seats, and came down again with a terrible racket. There was a general bustle, a rustling of the women’s gowns and shuffling of the men’s feet, greatly at variance with that hushed repose which should attend the entrance of the minister. But Mr. Hooper appeared not to notice the perturbation of his people. He entered with an almost noiseless step, bent his head mildly to the pews on each side, and bowed as he passed his oldest parishioner, a white-haired great-grandsire, who occupied an arm-chair in the centre of the aisle. It was strange to observe, how slowly this venerable man became conscious of something singular in the appearance of his pastor. He seemed not fully to partake of the prevailing wonder, till Mr. Hooper had ascended the stairs, and showed himself in the pulpit, face to face with his congregation, except for the black veil. That mysterious emblem was never once withdrawn. It shook with his measured breath as he gave out the psalm; it threw its obscurity between him and the holy page, as he read the Scriptures; and while he prayed, the veil lay heavily on his uplifted countenance. Did he seek to hide it from the dread Being whom he was addressing?

Such was the effect of this simple piece of crape, that more than one woman of delicate nerves was forced to leave the meeting-house. Yet perhaps the pale-faced congregation was almost as fearful a sight to the minister, as his black veil to them.

Mr. Hooper had the reputation of a good preacher, but not an energetic one: he strove to win his people heavenward, by mild persuasive influences, rather than to drive them thither, by the thunders of the Word. The sermon which he now delivered, was marked by the same characteristics of style and manner, as the general series of his pulpit oratory. But there was something, either in the sentiment of the discourse itself, or in the imagination of the auditors, which made it greatly the most powerful effort that they had ever heard from their pastor’s lips. It was tinged, rather more darkly than usual, with the gentle gloom of Mr. Hooper’s temperament. The subject had reference to secret sin, and those sad mysteries which we hide from our nearest and dearest, and would fain conceal from our own consciousness, even forgetting that the Omniscient can detect them. A subtle power was breathed into his words. Each member of the congregation, the most innocent girl, and the man of hardened breast, felt as if the preacher had crept upon them, behind his awful veil, and discovered their hoarded iniquity of deed or thought. Many spread their clasped hands on their bosoms. There was nothing terrible in what Mr. Hooper said; at least, no violence; and yet, with every tremor of his melancholy voice, the hearers quaked. An unsought pathos came hand in hand with awe. So sensible were the audience of some unwonted attribute in their minister, that they longed for a breath of wind to blow aside the veil, almost believing that a stranger’s visage would be discovered, though the form, gesture, and voice were those of Mr. Hooper.

At the close of the services, the people hurried out with indecorous confusion, eager to communicate their pent-up amazement, and conscious of lighter spirits, the moment they lost sight of the black veil. Some gathered in little circles, huddled closely together, with their mouths all whispering in the centre; some went homeward alone, wrapt in silent meditation; some talked loudly, and profaned the Sabbath-day with ostentatious laughter. A few shook their sagacious heads, intimating that they could penetrate the mystery; while one or two affirmed that there was no mystery at all, but only that Mr. Hooper’s eyes were so weakened by the midnight lamp, as to require a shade. After a brief interval, forth came good Mr. Hooper also, in the rear of his flock. Turning his veiled face from one group to another, he paid due reverence to the hoary heads, saluted the middle-aged with kind dignity, as their friend and spiritual guide, greeted the young with mingled authority and love, and laid his hands on the little children’s heads to bless them. Such was always his custom on the Sabbath-day. Strange and bewildered looks repaid him for his courtesy. None, as on former occasions, aspired to the honor of walking by their pastor’s side. Old Squire Saunders, doubtless by an accidental lapse of memory, neglected to invite Mr. Hooper to his table, where the good clergyman had been wont to bless the food, almost every Sunday since his settlement. He returned, therefore, to the parsonage, and, at the moment of closing the door, was observed to look back upon the people, all of whom had their eyes fixed upon the minister. A sad smile gleamed faintly from beneath the black veil, and flickered about his mouth, glimmering as he disappeared.

‘How strange,’ said a lady, ‘that a simple black veil, such as any woman might wear on her bonnet, should become such a terrible thing on Mr. Hooper’s face!’

‘Something must surely be amiss with Mr. Hooper’s intellects,’ observed her husband, the physician of the village. ‘But the strangest part of the affair is the effect of this vagary, even on a sober-minded man like myself. The black veil, though it covers only our pastor’s face, throws its influence over his whole person, and makes him ghost-like from head to foot. Do you not feel it so?’

‘Truly do I,’ replied the lady; ‘and I would not be alone with him for the world. I wonder he is not afraid to be alone with himself!’

‘Men sometimes are so,’ said her husband.

The afternoon service was attended with similar circumstances. At its conclusion, the bell tolled for the funeral of a young lady. The relatives and friends were assembled in the house, and the more distant acquaintances stood about the door, speaking of the good qualities of the deceased, when their talk was interrupted by the appearance of Mr. Hooper, still covered with his black veil. It was now an appropriate emblem. The clergyman stepped into the room where the corpse was laid, and bent over the coffin, to take a last farewell of his deceased parishioner. As he stooped, the veil hung straight down from his forehead, so that, if her eyelids had not been closed for ever, the dead maiden might have seen his face. Could Mr. Hooper be fearful of her glance, that he so hastily caught back the black veil? A person, who watched the interview between the dead and living, scrupled not to affirm, that, at the instant when the clergyman’s features were disclosed, the corpse had slightly shuddered, rustling the shroud and muslin cap, though the countenance retained the composure of death. A superstitious old woman was the only witness of this prodigy. From the coffin, Mr. Hooper passed into the chamber of the mourners, and thence to the head of the staircase, to make the funeral prayer. It was a tender and heart-dissolving prayer, full of sorrow, yet so imbued with celestial hopes, that the music of a heavenly harp, swept by the fingers of the dead, seemed faintly to be heard among the saddest accents of the minister. The people trembled, though they but darkly understood him, when he prayed that they, and himself, and all of mortal race, might be ready, as he trusted this young maiden had been, for the dreadful hour that should snatch the veil from their faces. The bearers went heavily forth, and the mourners followed, saddening all the street, with the dead before them, and Mr. Hooper in his black veil behind.

‘Why do you look back?’ said one in the procession to his partner.

‘I had a fancy,’ replied she, ‘that the minister and the maiden’s spirit were walking hand in hand.’

‘And so had I, at the same moment,’ said the other.

That night, the handsomest couple in Milford village were to be joined in wedlock. Though reckoned a melancholy man, Mr. Hooper had a placid cheerfulness for such occasions, which often excited a sympathetic smile, where livelier merriment would have been thrown away. There was no quality of his disposition which made him more beloved than this. The company at the wedding awaited his arrival with impatience trusting that the strange awe, which had gathered over him throughout the day, would now be dispelled. But such was not the result. When Mr. Hooper came, the first thing that their eyes rested on was the same horrible black veil, which had added deeper gloom to the funeral, and could portend nothing but evil to the wedding. Such was its immediate effect on the guests, that a cloud seemed to have rolled duskily from beneath the black crape, and dimmed the light of the candles. The bridal pair stood up before the minister. But the bride’s cold fingers quivered in the tremulous hand of the bridegroom, and her death-like paleness caused a whisper, that the maiden who had been buried a few hours before, was come from her grave to be married. If ever another wedding were so dismal, it was that famous one, where they tolled the wedding-knell. After performing the ceremony, Mr. Hooper raised a glass of wine to his lips, wishing happiness to the new-married couple, in a strain of mild pleasantry that ought to have brightened the features of the guests, like a cheerful gleam from the hearth. At that instant, catching a glimpse of his figure in the looking-glass, the black veil involved his own spirit in the horror with which it overwhelmed all others. His frame shuddered— his lips grew white—he spilt the untasted wine upon the carpet—and rushed forth into the darkness. For the Earth, too, had on her Black Veil.

The next day, the whole village of Milford talked of little else than Parson Hooper’s black veil. That, and the mystery concealed behind it, supplied a topic for discussion between acquaintances meeting in the street, and good women gossiping at their open windows. It was the first item of news that the tavern-keeper told to his guests. The children babbled of it on their way to school. One imitative little imp covered his face with an old black handkerchief, thereby so affrighting his playmates, that the panic seized himself, and he well nigh lost his wits by his own waggery.

It was remarkable, that, of all the busy-bodies and impertinent people in the parish, not one ventured to put the plain question to Mr. Hooper, wherefore he did this thing. Hitherto, whenever there appeared the slightest call for such interference, he had never lacked advisers, nor shown himself averse to be guided by their judgment. If he erred at all, it was by so painful a degree of self-distrust, that even the mildest censure would lead him to consider an indifferent action as a crime. Yet, though so well acquainted with this amiable weakness, no individual among his parishioners chose to make the black veil a subject of friendly remonstrance. There was a feeling of dread, neither plainly confessed nor carefully concealed, which caused each to shift the responsibility upon another, till at length it was found expedient to send a deputation of the church, in order to deal with Mr. Hooper about the mystery, before it should grow into a scandal. Never did an embassy so ill discharge its duties. The minister received them with friendly courtesy, but became silent, after they were seated, leaving to his visiters the whole burthen of introducing their important business. The topic, it might be supposed, was obvious enough. There was the black veil, swathed round Mr. Hooper’s forehead, and concealing every feature above his placid mouth, on which, at times, they could perceive the glimmering of a melancholy smile. But that piece of crape, to their imagination, seemed to hang down before his heart, the symbol of a fearful secret between him and them. Were the veil but cast aside, they might speak freely of it, but not till then. Thus they sat a considerable time, speechless, confused, and shrinking uneasily from Mr. Hooper’s eye, which they felt to be fixed upon them with an invisible glance. Finally, the deputies returned abashed to their constituents, pronouncing the matter too weighty to be handled, except by a council of the churches, if, indeed, it might not require a general synod.

But there was one person in the village, unappalled by the awe with which the black veil had impressed all beside herself. When the deputies returned without an explanation, or even venturing to demand one, she, with the calm energy of her character, determined to chase away the strange cloud that appeared to be settling round Mr. Hooper, every moment more darkly than before. As his plighted wife, it should be her privilege to know what the black veil concealed. At the minister’s first visit, therefore, she entered upon the subject, with a direct simplicity, which made the task easier both for him and her. After he had seated himself, she fixed her eyes steadfastly upon the veil, but could discern nothing of the dreadful gloom that had so overawed the multitude: it was but a double fold of crape, hanging down from his forehead to his mouth, and slightly stirring with his breath.

‘No,’ said she aloud, and smiling, ‘there is nothing terrible in this piece of crape, except that it hides a face which I am always glad to look upon. Come, good sir, let the sun shine from behind the cloud. First lay aside your black veil: then tell me why you put it on.’

Mr. Hooper’s smile glimmered faintly.

‘There is an hour to come,’ said he, ‘when all of us shall cast aside our veils. Take it not amiss, beloved friend, if I wear this piece of crape till then.’

‘Your words are a mystery too,’ returned the young lady. ‘Take away the veil from them, at least.’

‘Elizabeth, I will,’ said he, ‘so far as my vow may suffer me. Know, then, this veil is a type and a symbol, and I am bound to wear it ever, both in light and darkness, in solitude and before the gaze of multitudes, and as with strangers, so with my familiar friends. No mortal eye will see it withdrawn. This dismal shade must separate me from the world: even you, Elizabeth, can never come behind it!’

‘What grievous affliction hath befallen you,’ she earnestly inquired, ‘that you should thus darken your eyes for ever?’

‘If it be a sign of mourning,’ replied Mr. Hooper, ‘I, perhaps, like most other mortals, have sorrows dark enough to be typified by a black veil.’

‘But what if the world will not believe that it is the type of an innocent sorrow?’ urged Elizabeth. ‘Beloved and respected as you are, there may be whispers, that you hide your face under the consciousness of secret sin. For the sake of your holy office, do away this scandal!’

The color rose into her cheeks, as she intimated the nature of the rumors that were already abroad in the village. But Mr. Hooper’s mildness did not forsake him. He even smiled again—that same sad smile, which always appeared like a faint glimmering of light, proceeding from the obscurity beneath the veil.

‘If I hide my face for sorrow, there is cause enough,’ he merely replied; ‘and if I cover it for secret sin, what mortal might not do the same?’

And with this gentle, but unconquerable obstinacy, did he resist all her entreaties. At length Elizabeth sat silent. For a few moments she appeared lost in thought, considering, probably, what new methods might be tried, to withdraw her lover from so dark a fantasy, which, if it had no other meaning, was perhaps a symptom of mental disease. Though of a firmer character than his own, the tears rolled down her cheeks. But, in an instant, as it were, a new feeling took the place of sorrow: her eyes were fixed insensibly on the black veil, when, like a sudden twilight in the air, its terrors fell around her. She arose, and stood trembling before him.

‘And do you feel it then at last?’ said he mournfully.

She made no reply, but covered her eyes with her hand, and turned to leave the room. He rushed forward and caught her arm.

‘Have patience with me, Elizabeth!’ cried he passionately. ‘Do not desert me, though this veil must be between us here on earth. Be mine, and hereafter there shall be no veil over my face, no darkness between our souls! It is but a mortal veil—it is not for eternity! Oh! you know not how lonely I am, and how frightened, to be alone behind my black veil. Do not leave me in this miserable obscurity for ever!’

‘Lift the veil but once, and look me in the face,’ said she.

‘Never! It cannot be!’ replied Mr. Hooper.

‘Then, farewell!’ said Elizabeth.

She withdrew her arm from his grasp, and slowly departed, pausing at the door, to give one long, shuddering gaze, that seemed almost to penetrate the mystery of the black veil. But, even amid his grief, Mr. Hooper smiled to think that only a material emblem had separated him from happiness, though the horrors which it shadowed forth, must be drawn darkly between the fondest of lovers.

From that time no attempts were made to remove Mr. Hooper’s black veil, or, by a direct appeal, to discover the secret which it was supposed to hide. By persons who claimed a superiority to popular prejudice, it was reckoned merely an eccentric whim, such as often mingles with the sober actions of men otherwise rational, and tinges them all with its own semblance of insanity. But with the multitude, good Mr. Hooper was irreparably a bugbear. He could not walk the street with any peace of mind, so conscious was he that the gentle and timid would turn aside to avoid him, and that others would make it a point of hardihood to throw themselves in his way. The impertinence of the latter class compelled him to give up his customary walk, at sunset, to the burial ground; for when he leaned pensively over the gate, there would always be faces behind the grave-stones, peeping at his black veil. A fable went the rounds, that the stare of the dead people drove him thence. It grieved him, to the very depth of his kind heart, to observe how the children fled from his approach, breaking up their merriest sports, while his melancholy figure was yet afar off. Their instinctive dread caused him to feel, more strongly than aught else, that a preternatural horror was interwoven with the threads of the black crape. In truth, his own antipathy to the veil was known to be so great, that he never willingly passed before a mirror, nor stooped to drink at a still fountain, lest, in its peaceful bosom, he should be affrighted by himself. This was what gave plausibility to the whispers, that Mr. Hooper’s conscience tortured him for some great crime, too horrible to be entirely concealed, or otherwise than so obscurely intimated. Thus, from beneath the black veil, there rolled a cloud into the sunshine, an ambiguity of sin or sorrow, which enveloped the poor minister, so, that love or sympathy could never reach him. It was said, that ghost and fiend consorted with him there. With self-shudderings and outward terrors, he walked continually in its shadow, groping darkly within his own soul, or gazing through a medium that saddened the whole world. Even the lawless wind, it was believed, respected his dreadful secret, and never blew aside the veil. But still good Mr. Hooper sadly smiled, at the pale visages of the worldly throng as he passed by.

Among all its bad influences, the black veil had the one desirable effect, of making its wearer a very efficient clergyman. By the aid of his mysterious emblem— for there was no other apparent cause—he became a man of awful power, over souls that were in agony for sin. His converts always regarded him with a dread peculiar to themselves, affirming, though but figuratively, that, before he brought them to celestial light, they had been with him behind the black veil. Its gloom, indeed, enabled him to sympathize with all dark affections. Dying sinners cried aloud for Mr. Hooper, and would not yield their breath till he appeared; though ever, as he stooped to whisper consolation, they shuddered at the veiled face so near their own. Such were the terrors of the black veil, even when death had bared his visage! Strangers came long distances to attend service at his church, with the mere idle purpose of gazing at his figure, because it was forbidden them to behold his face. But many were made to quake ere they departed! Once, during Governor Belcher’s administration, Mr. Hooper was appointed to preach the election sermon. Covered with his black veil, he stood before the chief magistrate, the council, and the representatives, and wrought so deep an impression, that the legislative measures of that year, were characterized by all the gloom and piety of our earliest ancestral sway.

In this manner Mr. Hooper spent a long life, irreproachable in outward act, yet shrouded in dismal suspicions; kind and loving, though unloved, and dimly feared; a man apart from men, shunned in their health and joy, but ever summoned to their aid in mortal anguish. As years wore on, shedding their snows above his sable veil, he acquired a name throughout the New England churches, and they called him Father Hooper. Nearly all his parishioners, who were of mature age when he was settled, had been borne away by many a funeral: he had one congregation in the church, and a more crowded one in the church-yard; and having wrought so late into the evening, and done his work so well, it was now good Father Hooper’s turn to rest.

Several persons were visible by the shaded candlelight, in the death-chamber of the old clergyman. Natural connexions he had none. But there was the decorously grave, though unmoved physician, seeking only to mitigate the last pangs of the patient whom he could not save. There were the deacons, and other eminently pious members of his church. There, also, was the Reverend Mr. Clark, of Westbury, a young and zealous divine, who had ridden in haste to pray by the bed-side of the expiring minister. There was the nurse, no hired handmaiden of death, but one whose calm affection had endured thus long, in secrecy, in solitude, amid the chill of age, and would not perish, even at the dying hour. Who, but Elizabeth! And there lay the hoary head of good Father Hooper upon the death-pillow, with the black veil still swathed about his brow and reaching down over his face, so that each more difficult gasp of his faint breath caused it to stir. All through life that piece of crape had hung between him and the world: it had separated him from cheerful brotherhood and woman’s love, and kept him in that saddest of all prisons, his own heart; and still it lay upon his face, as if to deepen the gloom of his darksome chamber, and shade him from the sunshine of eternity.

For some time previous, his mind had been confused, wavering doubtfully between the past and the present, and hovering forward, as it were, at intervals, into the indistinctness of the world to come. There had been feverish turns, which tossed him from side to side, and wore away what little strength he had. But in his most convulsive struggles, and in the wildest vagaries of his intellect, when no other thought retained its sober influence, he still showed an awful solicitude lest the black veil should slip aside. Even if his bewildered soul could have forgotten, there was a faithful woman at his pillow, who, with averted eyes, would have covered that aged face, which she had last beheld in the comeliness of manhood. At length the death-stricken old man lay quietly in the torpor of mental and bodily exhaustion, with an imperceptible pulse, and breath that grew fainter and fainter, except when a long, deep, and irregular inspiration seemed to prelude the flight of his spirit.

The minister of Westbury approached the bedside.

‘Venerable Father Hooper,’ said he, ‘the moment of your release is at hand. Are you ready for the lifting of the veil, that shuts in time from eternity?’

Father Hooper at, first replied merely by a feeble motion of his head; then, apprehensive, perhaps, that his meaning might be doubtful, he exerted himself to speak.

‘Yea,’ said he, in faint accents, ‘my soul hath a patient weariness until that veil be lifted.’

‘And is it fitting,’ resumed the Reverend Mr. Clark, ‘that a man so given to prayer, of such a blameless example, holy in deed and thought, so far as mortal judgment may pronounce; is it fitting that a father in the church should leave a shadow on his memory, that may seem to blacken a life so pure? I pray you, my venerable brother, let not this thing be! Suffer us to be gladdened by your triumphant aspect, as you go to your reward. Before the veil of eternity be lifted, let me cast aside this black veil from your face!’

And thus speaking, the Reverend Mr. Clark bent forward to reveal the mystery of so many years. But, exerting a sudden energy, that made all the beholders stand aghast, Father Hooper snatched both his hands from beneath the bed-clothes, and pressed them strongly on the black veil, resolute to struggle, if the minister of Westbury would contend with a dying man.

‘Never!’ cried the veiled clergyman. ‘On earth, never!’

‘Dark old man!’ exclaimed the affrighted minister, ‘with what horrible crime upon your soul are you now passing to the judgment?’

Father Hooper’s breath heaved; it rattled in his throat; but, with a mighty effort, grasping forward with his hands, he caught hold of life, and held it back till he should speak. He even raised himself in bed; and there he sat, shivering with the arms of death around him, while the black veil hung down, awful, at that last moment, in the gathered terrors of a lifetime. And yet the faint, sad smile, so often there, now seemed to glimmer from its obscurity, and linger on Father Hooper’s lips.

‘Why do you tremble at me alone?’ cried he, turning his veiled face round the circle of pale spectators. ‘Tremble also at each other! Have men avoided me, and women shown no pity, and children screamed and fled, only for my black veil? What, but the mystery which it obscurely typifies has made this piece of crape so awful? When the friend shows his inmost heart to his friend; the lover to his best-beloved; when man does not vainly shrink from the eye of his Creator, loathsomely treasuring up the secret of his sin; then deem me a monster, for the symbol beneath which I have lived, and die! I look around me, and, lo! on every visage a Black Veil!’

While his auditors shrank from one another, in mutual affright, Father Hooper fell back upon his pillow, a veiled corpse, with a faint smile lingering on the lips. Still veiled, they laid him in his coffin, and a veiled corpse they bore him to the grave. The grass of many years has sprung up and withered on that grave, the burial-stone is moss-grown, and good Mr. Hooper’s face is dust; but awful is still the thought, that it mouldered beneath the Black Veil!

4.13.3 “Young Goodman Brown”

(1835)

Young Goodman Brown came forth at sunset into the street at Salem village; but put his head back, after crossing the threshold, to exchange a parting kiss with his young wife. And Faith, as the wife was aptly named, thrust her own pretty head into the street, letting the wind play with the pink ribbons of her cap while she called to Goodman Brown.

“Dearest heart,” whispered she, softly and rather sadly, when her lips were close to his ear, “prithee put off your journey until sunrise and sleep in your own bed to-night. A lone woman is troubled with such dreams and such thoughts that she’s afeard of herself sometimes. Pray tarry with me this night, dear husband, of all nights in the year.”

“My love and my Faith,” replied young Goodman Brown, “of all nights in the year, this one night must I tarry away from thee. My journey, as thou callest it, forth and back again, must needs be done ‘twixt now and sunrise. What, my sweet, pretty wife, dost thou doubt me already, and we but three months married?”

“Then God bless you!” said Faith, with the pink ribbons; “and may you find all well when you come back.”

“Amen!” cried Goodman Brown. “Say thy praye rs, dear Faith, and go to bed at dusk, and no harm will come to thee.”

So they parted; and the young man pursued his way until, being about to turn the corner by the meeting-house, he looked back and saw the head of Faith still peeping after him with a melancholy air, in spite of her pink ribbons.

“Poor little Faith!” thought he, for his heart smote him. “What a wretch am I to leave her on such an errand! She talks of dreams, too. Methought as she spoke there was trouble in her face, as if a dream had warned her what work is to be done tonight. But no, no; ‘t would kill her to think it. Well, she’s a blessed angel on earth; and after this one night I’ll cling to her skirts and follow her to heaven.”

With this excellent resolve for the future, Goodman Brown felt himself justified in making more haste on his present evil purpose. He had taken a dreary road, darkened by all the gloomiest trees of the forest, which barely stood aside to let the narrow path creep through, and closed immediately behind. It was all as lonely as could be; and there is this peculiarity in such a solitude, that the traveller knows not who may be concealed by the innumerable trunks and the thick boughs overhead; so that with lonely footsteps he may yet be passing through an unseen multitude.

“There may be a devilish Indian behind every tree,” said Goodman Brown to himself; and he glanced fearfully behind him as he added, “What if the devil himself should be at my very elbow!”

His head being turned back, he passed a crook of the road, and, looking forward again, beheld the figure of a man, in grave and decent attire, seated at the foot of an old tree. He arose at Goodman Brown’s approach and walked onward side by side with him.

“You are late, Goodman Brown,” said he. “The clock of the Old South was striking as I came through Boston, and that is full fifteen minutes agone.”

“Faith kept me back a while,” replied the young man, with a tremor in his voice, caused by the sudden appearance of his companion, though not wholly unexpected.

It was now deep dusk in the forest, and deepest in that part of it where these two were journeying. As nearly as could be discerned, the second traveller was about fifty years old, apparently in the same rank of life as Goodman Brown, and bearing a considerable resemblance to him, though perhaps more in expression than features. Still they might have been taken for father and son. And yet, though the elder person was as simply clad as the younger, and as simple in manner too, he had an indescribable air of one who knew the world, and who would not have felt abashed at the governor’s dinner table or in King William’s court, were it possible that his affairs should call him thither. But the only thing about him that could be fixed upon as remarkable was his staff, which bore the likeness of a great black snake, so curiously wrought that it might almost be seen to twist and wriggle itself like a living serpent. This, of course, must have been an ocular deception, assisted by the uncertain light.

“Come, Goodman Brown,” cried his fellow-traveller, “this is a dull pace for the beginning of a journey. Take my staff, if you are so soon weary.”

“Friend,” said the other, exchanging his slow pace for a full stop, “having kept covenant by meeting thee here, it is my purpose now to return whence I came. I have scruples touching the matter thou wot’st of.”

“Sayest thou so?” replied he of the serpent, smiling apart. “Let us walk on, nevertheless, reasoning as we go; and if I convince thee not thou shalt turn back. We are but a little way in the forest yet.”

“Too far! too far!” exclaimed the goodman, unconsciously resuming his walk. “My father never went into the woods on such an errand, nor his father before him. We have been a race of honest men and good Christians since the days of the martyrs; and shall I be the first of the name of Brown that ever took this path and kept”

“Such company, thou wouldst say,” observed the elder person, interpreting his pause. “Well said, Goodman Brown! I have been as well acquainted with your family as with ever a one among the Puritans; and that’s no trifle to say. I helped your grandfather, the constable, when he lashed the Quaker woman so smartly through the streets of Salem; and it was I that brought your father a pitch-pine knot, kindled at my own hearth, to set fire to an Indian village, in King Philip’s war. They were my good friends, both; and many a pleasant walk have we had along this path, and returned merrily after midnight. I would fain be friends with you for their sake.”

“If it be as thou sayest,” replied Goodman Brown, “I marvel they never spoke of these matters; or, verily, I marvel not, seeing that the least rumor of the sort would have driven them from New England. We are a people of prayer, and good works to boot, and abide no such wickedness.”

“Wickedness or not,” said the traveller with the twisted staff, “I have a very general acquaintance here in New England. The deacons of many a church have drunk the communion wine with me; the selectmen of divers towns make me their chairman; and a majority of the Great and General Court are firm support ers of my interest. The governor and I, too—But these are state secrets.”

“Can this be so?” cried Goodman Brown, with a stare of amazement at his undisturbed companion. “Howbeit, I have nothing to do with the governor and council; they have their own ways, and are no rule for a simple husbandman like me. But, were I to go on with thee, how should I meet the eye of that good old man, our minister, at Salem village? Oh, his voice would make me tremble both Sabbath day and lecture day.”

Thus far the elder traveller had listened with due gravity; but now burst into a fit of irrepressible mirth, shaking himself so violently that his snake-like staff actually seemed to wriggle in sympathy.

“Ha! ha! ha!” shouted he again and again; then composing himself, “Well, go on, Goodman Brown, go on; but, prithee, don’t kill me with laughing.”

“Well, then, to end the matter at once,” said Goodman Brown, considerably nettled, “there is my wife, Faith. It would break her dear little heart; and I’d rather break my own.”

“Nay, if that be the case,” answered the other, “e’en go thy ways, Goodman Brown. I would not for twenty old women like the one hobbling before us that Faith should come to any harm.”

As he spoke he pointed his staff at a female figure on the path, in whom Goodman Brown recognized a very pious and exemplary dame, who had taught him his catechism in youth, and was still his moral and spiritual adviser, jointly with the minister and Deacon Gookin.

“A marvel, truly, that Goody Cloyse should be so far in the wilderness at nightfall,” said he. “But with your leave, friend, I shall take a cut through the woods until we have left this Christian woman behin d. Being a stranger to you, she might ask whom I was consorting with and whither I was going.”

“Be it so,” said his fellow-traveller. “Betake you to the woods, and let me keep the path.”

Accordingly the young man turned aside, but took care to watch his companion, who advanced softly along the road until he had come within a staff’s length of the old dame. She, meanwhile, was making the best of her way, with singular speed for so aged a woman, and mumbling some indistinct words—a prayer, doubtless—as she went. The traveller put forth his staff and touched her withered neck with what seemed the serpent’s tail.

“The devil!” screamed the pious old lady.

“Then Goody Cloyse knows her old friend?” observed the traveller, confronting her and leaning on his writhing stick.

“Ah, forsooth, and is it your worship indeed?” cried the good dame. “Yea, truly is it, and in the very image of my old gossip, Goodman Brown, the grandfather of the silly fellow that now is. But—would your worship believe it?—my broomstick hath strangely disappeared, stolen, as I suspect, by that unhanged witch, Goody Cory, and that, too, when I was all anointed with the juice of smallage, and cinquefoil, and wolf’s bane”

“Mingled with fine wheat and the fat of a new-born babe,” said the shape of old Goodman Brown.

“Ah, your worship knows the recipe,” cried the old lady, cackling aloud. “So, as I was saying, being all ready for the meeting, and no horse to ride on, I made up my mind to foot it; for they tell me there is a nice young man to be taken into communion to-night. But now your good worship will lend me your arm, and we shall be there in a twinkling.”

“That can hardly be,” answered her friend. “I may not spare you my arm, Goody Cloyse; but here is my staff, if you will.”

So saying, he threw it down at her feet, where, perhaps, it assumed life, being one of the rods which its owner had formerly lent to the Egyptian magi. Of this fact, however, Goodman Brown could not take cognizance. He had cast up his eyes in astonishment, and, looking down again, beheld neither Goody Cloyse nor the serpentine staff, but his fellow-traveller alone, who waited for him as calmly as if nothing had happened.

“That old woman taught me my catechism,” said the young man; and there was a world of meaning in this simple comment.

They continued to walk onward, while the elder traveller exhorted his companion to make good speed and persevere in the path, discoursing so aptly that his arguments seemed rather to spring up in the bosom of his auditor than to be suggested by himself. As they went, he plucked a branch of maple to serve for a walking stick, and began to strip it of the twigs and little boughs, which were wet with evening dew. The moment his fingers touched them they became strangely withered and dried up as with a week’s sunshine. Thus the pair proceeded, at a good free pace, until suddenly, in a gloomy hollow of the road, Goodman Brown sat himself down on the stump of a tree and refused to go any farther.

“Friend,” said he, stubbornly, “my mind is made up. Not another step will I budge on this errand. What if a wretched old woman do choose to go to the devil when I thought she was going to heaven: is that any reason why I should quit my dear Faith and go after her?”

“You will think better of this by and by,” said his acquaintance, composedly. “Sit here and rest yourself a while; and when you feel like moving again, there is my staff to help you along.”

Without more words, he threw his companion the maple stick, and was as speedily out of sight as if he had vanished into the deepening gloom. The young man sat a few moments by the roadside, applauding himself greatly, and thinking with how clear a conscience he should meet the minister in his morning walk, nor shrink from the eye of good old Deacon Gookin. And what calm sleep would be his that very night, which was to have been spent so wickedly, but so purely and sweetly now, in the arms of Faith! Amidst these pleasant and praiseworthy meditations, Goodman Brown heard the tramp of horses along the road, and deemed it advisable to conceal himself within the verge of the forest, conscious of the guilty purpose that had brought him thither, though now so happily turned from it.

On came the hoof tramps and the voices of the riders, two grave old voices, conversing soberly as they drew near. These mingled sounds appeared to pass along the road, within a few yards of the young man’s hiding-place; but, owing doubtless to the depth of the gloom at that particular spot, neither the travellers nor their steeds were visible. Though their figures brushed the small boughs by the wayside, it could not be seen that they intercepted, even for a moment, the faint gleam from the strip of bright sky athwart which they must have passed. Goodman Brown alternately crouched and stood on tiptoe, pulling aside the branches and thrusting forth his head as far as he durst without discerning so much as a shadow. It vexed him the more, because he could have sworn, were such a thing possible, that he recognized the voices of the minister and Deacon Gookin, jogging along quietly, as they were wont to do, when bound to some ordination or ecclesiastical council. While yet within hearing, one of the riders stopped to pluck a switch.

“Of the two, reverend sir,” said the voice like the deacon’s, “I had rather miss an ordination dinner than to-night’s meeting. They tell me that some of our community are to be here from Falmouth and beyond, and others from Connecticut and Rhode Island, besides several of the Indian powwows, who, after their fashion, know almost as much deviltry as the best of us. Moreover, there is a goodly young woman to be taken into communion.”

“Mighty well, Deacon Gookin!” replied the solemn old tones of the minister. “Spur up, or we shall be late. Nothing can be done, you know, until I get on the ground.”

The hoofs clattered again; and the voices, talking so strangely in the empty air, passed on through the forest, where no church had ever been gathered or solitary Christian prayed. Whither, then, could these holy men be journeying so deep into the heathen wilderness? Young Goodman Brown caught hold of a tree for support, being ready to sink down on the ground, faint and overburdened with the heavy sickness of his heart. He looked up to the sky, doubting whether there really was a heaven above him. Yet there was the blue arch, and the stars brightening in it.

“With heaven above and Faith below, I will yet stand firm against the devil!” cried Goodman Brown.

While he still gazed upward into the deep arch of the firmament and had lifted his hands to pr ay, a cloud, though no wind was stirring, hurried across the zenith and hid the brightening stars. The blue sky was still visible, except directly overhead, where this black mass of cloud was sweeping swiftly northward. Aloft in the air, as if from the depths of the cloud, came a confused and doubtful sound of voices. Once the listener fancied that he could distinguish the accents of townspeople of his own, men and women, both pious and ungodly, many of whom he had met at the communion table, and had seen others rioting at the tavern. The next moment, so indistinct were the sounds, he doubted whether he had heard aught but the murmur of the old forest, whispering without a wind. Then came a stronger swell of those familiar tones, heard daily in the sunshine at Salem village, but never until now from a cloud of night There was one voice of a young woman, uttering lamentations, yet with an uncertain sorrow, and entreating for some favor, which, perhaps, it would grieve her to obtain; and all the unseen multitude, both saints and sinners, seemed to encourage her onward.

“Faith!” shouted Goodman Brown, in a voice of agony and desperation; and the echoes of the forest mocked him, crying, “Faith! Faith!” as if bewildered wretches were seeking her all through the wilderness.

The cry of grief, rage, and terror was yet piercing the night, when the unhappy husband held his breath for a response. There was a scream, drowned immediately in a louder murmur of voices, fading into far-off laughter, as the dark cloud swept away, leaving the clear and silent sky above Goodman Brown. But something fluttered lightly down through the air and caught on the branch of a tree. The young man seized it, and beheld a pink ribbon.

“My Faith is gone!” cried he, after one stupefied m oment. “There is no good on earth; and sin is but a name. Come, devil; for to thee is this world given.”

And, maddened with despair, so that he laughed loud and long, did Goodman Brown grasp his staff and set forth again, at such a rate that he seemed to fly along the forest path rather than to walk or run. The road grew wilder and drearier and more faintly traced, and vanished at length, leaving him in the heart of the dark wilderness, still rushing onward with the instinct that guides mortal man to evil. The whole forest was peopled with frightful sounds—the creaking of the trees, the howling of wild beasts, and the yell of Indians; while sometimes the wind tolled like a distant church bell, and sometimes gave a broad roar around the traveller, as if all Nature were laughing him to scorn. But he was himself the chief horror of the scene, and shrank not from its other horrors.

“Ha! ha! ha!” roared Goodman Brown when the wind laughed at him.

“Let us hear which will laugh loudest. Think not to frighten me with your deviltry. Come witch, come wizard, come Indian powwow, come devil himself, and here comes Goodman Brown. You may as well fear him as he fear you.”

In truth, all through the haunted forest there could be nothing more frightful than the figure of Goodman Brown. On he flew among the black pines, brandishing his staff with frenzied gestures, now giving vent to an inspiration of horrid blasphemy, and now shouting forth such laughter as set all the echoes of the forest laughing like demons around him. The fiend in his own shape is less hideous than when he rages in the breast of man. Thus sped the demoniac on his course, until, quivering among the trees, he saw a red light before him, as when the felled trunks and branches of a clearing have been set on fire, and throw up their lurid blaze against the sky, at the hour of midnight. He paused, in a lull of the tempest that had driven him onward, and heard the swell of what seemed a hymn, rolling solemnly from a distance with the weight of many voices. He knew the tune; it was a familiar one in the choir of the village meeting-house. The verse died heavily away, and was lengthened by a chorus, not of human voices, but of all the sounds of the benighted wilderness pealing in awful harmony together. Goodman Brown cried out, and his cry was lost to his own ear by its unison with the cry of the desert.

In the interval of silence he stole forward until the light glared full upon his eyes. At one extremity of an open space, hemmed in by the dark wall of the forest, arose a rock, bearing some rude, natural resemblance either to an alter or a pulpit, and surrounded by four blazing pines, their tops aflame, their stems untouched, like candles at an evening meeting. The mass of foliage that had overgrown the summit of the rock was all on fire, blazing high into the night and fitfully illuminating the whole field. Each pendent twig and leafy festoon was in a blaze. As the red light arose and fell, a numerous congregation alternately shone forth, then disappeared in shadow, and again grew, as it were, out of the darkness, peopling the heart of the solitary woods at once.

“A grave and dark-clad company,” quoth Goodman Brown.

In truth they were such. Among them, quivering to and fro between gloom and splendor, appeared faces that would be seen next day at the council board of the province, and others which, Sabbath after