I have another and a far brighter vision before my gaze. It may be but
a vision, but I will cherish it. I see one vast confederation stretching from
the frozen North in unbroken line to the glowing South, and from the wild
billows of the Atlantic westward to the calmer waters of the Pacific main,—and
I see one people, and one language, and one law, and one faith, and,
over all that wide continent, the home of Freedom, and a refuge for the
oppressed of every race and of every clime.—John Bright, Speech at Birmingham,
December 18, 1862: Speeches on Questions of Public Policy,
ed. Rogers, (London, 1868,) Vol. I. p. 225.
This monograph appeared originally in the “Atlantic
Monthly” for September, 1867. It is now revised and
enlarged. In the celebration of our hundredth birthday as
a nation, now fast approaching, these prophetic voices will
be heard, teaching how much of present fame and power
was foreseen, also what remains to be accomplished.
C. S.
March, 1874.
History shows that the civilization to which we belong is subject to a
general law which makes it advance with halts, in the manner of armies,
in the direction of the Occident, making the sceptre pass successively into
the hands of nations more worthy to hold it, more strong and more able
to employ it for the general good.
So it seems that the supreme authority is about to escape from Western
and Central Europe, to pass to the New World. In the northern part of
that other hemisphere offshoots of the European race have founded a vigorous
society full of sap, whose influence grows with a rapidity that has
never yet been seen anywhere. In crossing the ocean, it has left behind
on the soil of old Europe traditions, prejudices, and usages, which, as
impedimenta heavy to carry, would have embarrassed its movements and
retarded its progressive march. In about thirty years the United States
will have, according to all probability, a hundred millions of population, in
possession of the most powerful means, distributed over a territory which
would make France fifteen or sixteen times over, and of the most wonderful
disposition.…
Vainly do the occidental and central nations of Europe attribute to themselves
a primacy, which, in their vanity, they think sheltered from events
and eternal: as if there were anything eternal in the grandeur and prosperity
of societies, the works of men!—Michel Chevalier, Rapports du
Jury International: Exposition Universelle de 1867 à Paris, Tom. I., Introduction,
pp. DXIV-DXVI.
America, and especially Saxon America, with its immense virgin territories,
with its republic, with its equilibrium between stability and progress,
with its harmony between liberty and democracy, is the continent of
the Future,—the immense continent stretched by God between the Atlantic
and Pacific, where mankind may plant, essay, and resolve all social problems.
[Loud cheers.] Europe has to decide whether she will confound
herself with Asia, placing upon her lands old altars, and upon the altars old
idols, and upon the idols immovable theocracies, and upon the theocracies
despotic empires,—or whether she will go by labor, by liberty, and by the
republic, to coöperate with America in the grand work of universal civilization.—Emilio
Castelar, Speech in the Spanish Cortes, June 22, 1871.
The discovery of America by Christopher Columbus
is the greatest event of secular history. Besides
the potato, the turkey, and maize, which it introduced
at once for the nourishment and comfort of the Old
World,[241] and also tobacco, which only blind passion for
the weed could place in the beneficent group, this discovery
opened the door to influences infinite in extent
and beneficence. Measure them, describe them, picture
them, you cannot. While yet unknown, imagination
invested this continent with proverbial magnificence.
It was the Orient, and the land of Cathay. When afterwards
it took a place in geography, imagination found
another field in trying to portray its future history. If
the Golden Age is before, and not behind, as is now
happily the prevailing faith, then indeed must America
share, at least, if it does not monopolize, the promised
good.
Before the voyage of Columbus in 1492, nothing of
America was really known. Scanty scraps from antiquity,
vague rumors from the resounding ocean, and the
hesitating speculations of science were all that the inspired
navigator found to guide him. Foremost among
these were the well-known verses of Seneca, so interesting
from ethical genius and a tragical death, in the chorus
of his “Medea,” which for generations had been the
finger-point to an undiscovered world:—
“Venient annis
Secula seris, quibus Oceanus
Vincula rerum laxet, et ingens
Pateat tellus, Tiphysque novos
Detegat orbes, nec sit terris
These verses are vague and lofty rather than specific;
but Bacon, after setting them forth, says of them, “A
prophecy of the discovery of America”; and this they
may well be, if we adopt the translation of Archbishop
Whately, in his notes to the Essay on Prophecies:
“There shall come a time in later ages, when Ocean
shall relax his chains and a vast continent appear, and
a pilot shall find new worlds, and Thule shall be no
more earth’s bound.”[243] Fox, turning from statesmanship
to scholarship, wrote to Wakefield: “The prophecy
in Seneca’s ‘Medea’ is very curious indeed.”[244] Irving
says of it: “Wonderfully apposite, and shows, at least,
how nearly the warm imagination of a poet may approach
to prophecy. The predictions of the ancient
oracles were rarely so unequivocal.”[245] These verses
were adopted by Irving as a motto on the title-page
of the revised edition of his “Life of Columbus.”
Two copies are extant in the undoubted handwriting
of Columbus,—precious autographs to tempt collectors,—both
of them in his book on the Prophecies.[246] By
these the great admiral sailed.
Humboldt gives the verses in the following form:—
“Venient annis sæcula seris,
Quibus Oceanus vincula rerum
Laxet, et ingens pateat tellus,
Tethysque novos detegat orbes,
Nec sit terris ultima Thule.”
[247]
This sympathetic and authoritative commentator, who
has illustrated the enterprise with all that classical or
mediæval literature affords, declares his conviction that
the discovery of a new continent was more completely
foreshadowed in the simple geographical statement of
the Greek Strabo,[248] who, after a long life of travel, sat
down in his old age, during the reign of Augustus, to
write the geography of the world, including its cosmography.
In this work, where are gathered the results of
ancient study and experience, the venerable author, after
alluding to the possibility of passing direct from Spain
to India, and explaining that the inhabited world is
that which we inhabit and know, thus lifts the curtain:
“There may be in the same temperate zone two and indeed
more inhabited lands, especially near the parallel of
Thinæ or Athens, prolonged into the Atlantic Ocean.”[249]
This was the voice of ancient Science.
Before the voyage of Columbus two Italian poets
seem to have beheld the unknown world. The first
was Petrarca; nor was it unnatural that his exquisite
genius should reach behind the veil of Time, as where
he pictures
“The daylight hastening with wingèd steps,
Perchance to gladden the expectant eyes
Of far-off nations in a world remote.”
[250]
The other was Pulci, who, in his “Morgante Maggiore,”
sometimes called the last of the romances and the earliest
of Italian epics, reveals an undiscovered world beyond
the Pillars of Hercules:—
“Know that this theory is false; his bark
The daring mariner shall urge far o’er
The western wave, a smooth and level plain,
Albeit the earth is fashioned like a wheel.
Man was in ancient days of grosser mould,
And Hercules might blush to learn how far
Beyond the limits he had vainly set
The dullest sea-boat soon shall wing her way.
“Men shall descry another hemisphere,
Since to one common centre all things tend;
So earth, by curious mystery divine
Well balanced, hangs amid the starry spheres.
At our Antipodes are cities, states,
And throngèd empires, ne’er divined of yore.
But see, the sun speeds on his western path
To glad the nations with expected light.”
[251]
This translation is by our own eminent historian,
Prescott, who first called attention to the testimony,[252]
which is not mentioned even by Humboldt. Leigh
Hunt referred to it at a later day.[253] Pulci was born in
1431, and died about 1487, five years before Columbus
sailed; so that he was not aided by any rumor of the
discovery he so distinctly predicts.
Passing from the great event which gave a new world
not only to Spain, but to civilized man, it may not be
uninteresting to collect some of the prophetic voices
concerning the future of America and the vast unfolding
of our continent. They will have a lesson also.
Seeing what has been fulfilled, we may better judge
what to expect. I shall set them forth in the order
of time, prefacing each prediction with an account of
the author sufficient to explain its origin and character.
If some are already familiar, others are little known.
Brought together in one body, on the principle of our
National Union, E pluribus unum, they must give new
confidence in the destinies of the Republic.
Only what has been said sincerely by those whose
words are important deserves place in such a collection.
Oracles had ceased before our history began; so that we
meet no responses paltering in a double sense, like the
deceptive replies to Crœsus and to Pyrrhus, nor any
sayings which, according to the quaint language of Sir
Thomas Browne, “seem quodlibetically constituted, and,
like a Delphian blade, will cut on both sides.”[254] In Bacon’s
Essay on Prophecies there is a latitude not to be
followed. Not fable or romance, but history, is the true
authority; and here experience and genius are the lights
by which our prophets have walked. Doubtless there
is a difference in human faculties. Men who have lived
much and felt strongly see further than others. Their
vision penetrates the future. Second-sight is little more
than clearness of sight. Milton tells us that
“Old experience doth attain
To something like prophetic strain.”
Sometimes this strain is attained even in youth. But
here Genius with divine power lifts the curtain and
sweeps the scene.
The elder Disraeli, in his “Curiosities of Literature,”
has a chapter on “Prediction,” giving curious instances,
among which is that of Rousseau, toward the end of
the third book of “Émile,” where he says, “We approach
a condition of crisis and the age of revolutions.”[255]
Our own Revolution was then at hand, soon followed
by that of France. The settlement of America was not
without auguries even at the beginning.
Before passing to the more serious examples, I bring
into group a few marking at least a poet’s appreciation
of the newly discovered country, if not a prophetic
spirit. The Muse was not silent at the various reports.
As early as 1595, Chapman, famous as the translator of
Homer, in a poem on Guiana, thus celebrates and commends
the unknown land:—
“Guiana, whose rich feet are mines of gold,
Whose forehead knocks against the roof of stars,
Stands on her tiptoes, at fair England looking,
Kissing her hand, bowing her mighty breast,
And every sign of all submission making,
To be her sister, and the daughter both
Of our most sacred Maid.
…
And there do palaces and temples rise
Out of the earth and kiss the enamored skies,
Where New Britannia humbly kneels to Heaven,
The world to her, and both at her blest feet
In whom the circles of all empire meet.”
[256]
In similar strain, Drayton, who flourished under James
the First, says of Virginia:—
“And ours to hold
Virginia,
Earth’s only paradise.
“Where Nature hath in store
Fowl, venison, and fish,
And the fruitfull’st soil,
Without your toil,
Three harvests more,
All greater than your wish.
“To whose the Golden Age
Still Nature’s laws doth give,
No other cares that ’tend
But them to defend
From winter’s age,
That long there doth not live.”
[257]
Daniel, poet-laureate and contemporary, seemed to
foresee the spread of our English speech, anticipating
our own John Adams:—
“And who (in time) knows whither we may vent
The treasure of our tongue? To what strange shores
This gain of our best glory shall be sent,
T’ enrich unknowing nations with our stores?
What worlds, in th’ yet unformèd Occident,
May come refined with th’ accents that are ours?”
[258]
The emigration prompted by conscience and for the
sake of religious liberty inspired the pious and poetical
Herbert to famous verses:—
“Religion stands on tiptoe in our land,
Ready to pass to the American strand.”
[259]
The poet died in 1632, twelve years after the landing
of the Pilgrims at Plymouth, and only two years after
the larger movement of the Massachusetts Company,
which began the settlement of Boston. The verses saw
the light with difficulty, being refused the necessary
license; but the functionary at last yielded, calling
the author “a divine poet,” and expressing the hope
that “the world will not take him to be an inspired
prophet.”[260] Fuller, writing a little later, was perhaps
moved by Herbert, when he said: “I am confident
that America, though the youngest sister of the four,
is now grown marriageable, and daily hopes to get
Christ to her husband by the preaching of the Gospel.”[261]
In a different vein, a contemporary poet, the
favorite of Charles the First, Thomas Carew, in a
masque performed by the monarch and his courtiers
at Whitehall, February 18, 1633, made sport of New
England, saying that it had “purged more virulent
humors from the politic body than guaiacum and all
the West Indian drugs have from the natural bodies
of this kingdom.”[262] But these words uttered at the
English Court were praise.
Then came answering voices from the Colonies. Rev.
William Morrell, of the Established Church, a settler
of 1623, said of New England, in a Latin poem translated
by himself:—
“A grandchild to Earth’s paradise is born,
Well-limbed, well-nerved, fair, rich, sweet, yet forlorn.”
[263]
“The Simple Cobbler of Agawam,” another name for
Rev. Nathaniel Ward, of Ipswich, Mass., at the close of
his witty book, first published in 1647, and having four
different editions in this single year, sends an invitation
to those at home:—
“So farewell, England Old!
If evil times ensue,
Let good men come to us,
We’ll welcome them to New.”
Another witness we meet in the writings of Franklin.
It is George Webb, who, decamping from Oxford and
the temptations of scholarship, indented himself according
to the usage of the times, and became what Franklin
calls “a bought servant” on our shores, where his
genius flowered in the prophetic couplet, written in
1727:—
“Europe shall mourn her ancient fame declined,
And Philadelphia be the Athens of mankind.”
[264]
Another, Gulian Verplanck, of New York, in verses
written in England in 1773, foretells the repetition of
British wealth, power, and glory in the New World:—
“In other worlds another Britain see,
And what thou art America shall be.”
[265]
And yet another, Hugh Henry Brackenridge, born
in Scotland, and a graduate of our Princeton College
in 1771, in a Commencement poem on “The Rising
Glory of America,” pictured the future of the continent,
adopting as a motto the verses of Seneca twice
quoted by Columbus:—
“This is thy praise, America, thy power,
Thou best of climes by Science visited,
By Freedom blest, and richly stored with all
The luxuries of life! Hail, happy land,
The seat of empire, the abode of kings,
The final stage where Time shall introduce
Renownèd characters, and glorious works
Of high invention and of wondrous art,
Which not the ravages of Time shall waste,
Till he himself has run his long career!”
[266]
To these add Voltaire, who, in his easy verse, written
in 1751, represents God as putting fever in European
climates, “and the remedy in America.”[267]
From this chorus, with only one discordant voice, I
pass to a long line of voices so distinct and full as to
be recognized separately.
The list opens with John Milton, whose lofty words
are like an overture to the great drama of emigration,
with its multitudes in successive generations. If not
a prophet, he has yet struck a mighty key-note in our
history.
The author of “Paradise Lost,” of “Comus,” and the
heroic Sonnets, needs no special mention beyond the
two great dates of birth and death. He was born 9th
December, 1608, and died 8th November, 1674. The
treatise from which I quote was written in 1641.
“What numbers of faithful and free-born Englishmen and
good Christians have been constrained to forsake their dearest
home, their friends and kindred, whom nothing but the
wide ocean and the savage deserts of America could hide and
shelter from the fury of the bishops! Oh, Sir, if we could
but see the shape of our dear mother England, as poets are
wont to give a personal form to what they please, how would
she appear, think ye, but in a mourning weed, with ashes
upon her head and tears abundantly flowing from her eyes,
to behold so many of her children exposed at once and
thrust from things of dearest necessity, because their conscience
could not assent to things which the bishops thought
indifferent?… Let the astrologer be dismayed at the portentous
blaze of comets and impressions in the air, as foretelling
troubles and changes to states; I shall believe there
cannot be a more ill-boding sign to a nation (God turn the
omen from us!) than when the inhabitants, to avoid insufferable
grievances at home, are enforced by heaps to forsake
their native country.”[268]
Here in a few words are the sacrifices made by our
fathers, as they turned from their English homes, and
also the conscience which prompted and sustained them.
Begun in sacrifice and in conscience, their empire grew
and flourished with constant and increasing promise of
future grandeur.
Contemporary with Milton, and at the time a rival
for the palm of poetry, was Abraham Cowley, born
1618, died 28th July, 1667. His biography stands at
the head of Johnson’s “Lives of the English Poets,”
the first in that instructive collection. The two poets
were on opposite sides,—Milton for the Commonwealth,
Cowley for the King.
His genius was recognized in his own time; and when
he died, at the age of forty-nine, after a night of exposure
under the open sky, Charles the Second said, “Mr.
Cowley has not left a better man behind him in England.”
He was buried in Westminster Abbey, near
Chaucer and Spenser.
He composed, in much-admired Latin verse, six books
on Plants: the first and second in elegiac verse, displaying
the qualities of herbs; the third and fourth
in various measures, on the beauties of flowers; and
the fifth and sixth in hexameters, like the Georgics, on
the uses of trees. The first two books, in Latin, appeared
in 1662; the other four, also in Latin, were not
published till 1668, the year after his death. They
did not see the English light till near the close of
the century, when a translation was published by Tate,
from which I quote.
Two fruits of America are commemorated. The first
is that which becomes Chocolate:—
“Guatimala produced a fruit unknown
To Europe, which with pride she called her own:
Her Cacao-Nut, with double use endued,
(For Chocolate at once is drink and food,)
Does strength and vigor to the limbs impart,
Makes fresh the countenance and cheers the heart.”
[269]
The other is the Cocoa-Nut:—
“While she preserves this Indian palm alone,
America can never be undone;
Embowelled, and of all her gold bereft,
Her liberty and Coccus only left,
She’s richer than the Spaniard with his theft.”
[270]
The poet, addressing the New World, becomes prophetic:—
“To live by wholesome laws you now begin,
Buildings to raise, and fence your cities in,
To plough the earth, to plough the very main,
And traffic with the universe maintain.
Defensive arms, and ornaments of dress,
All implements of life, you now possess.
To you the arts of war and peace are known,
And whole Minerva is become your own.
Our Muses, to your sires an unknown band,
Already have got footing in your land.
…
“Long rolling years shall late bring on the times,
When, with your gold debauched and ripened crimes,
Europe, the world’s most noble part, shall fall,
Upon her banished gods and virtue call
In vain, while foreign and domestic war
At once shall her distracted bosom tear,—
Forlorn, and to be pitied even by you.
Meanwhile your rising glory you shall view;
Wit, learning, virtue, discipline of war,
Shall for protection to your world repair,
And fix a long illustrious empire there.
…
“Late Destiny shall high exalt your reign,
Whose pomp no crowds of slaves, a needless train,
Nor gold, the rabble’s idol, shall support,
Like Motezume’s or Guanapaci’s court,
But such true grandeur as old Rome maintained,
Where Fortune was a slave, and Virtue reigned.”
[271]
This prophecy, though appearing in English tardily,
may be dated from 1667, when the Latin poem was
already written.
Dr. Johnson called attention to a tract of Sir Thomas
Browne entitled “A Prophecy concerning the Future
State of Several Nations,” where the famous author
“plainly discovers his expectation to be the same with
that entertained lately with more confidence by Dr.
Berkeley, that America will be the seat of the fifth empire.”[272]
The tract is vague, but prophetic.
Sir Thomas Browne was born 19th October, 1605,
and died 19th October, 1682. His tract was published
two years after his death, in a collection of Miscellanies,
edited by Dr. Tenison. As a much-admired
author, some of whose writings belong to our English
classics, his prophetic prolusions are not unworthy of
notice. Among them are the following:—
“When New England shall trouble New Spain;
When Jamaica shall be lady of the isles and the main;
When Spain shall be in America hid,
And Mexico shall prove a Madrid;
…
When Africa shall no more sell out their blacks,
To make slaves and drudges to the American tracts;
…
When America shall cease to send out its treasure,
But employ it at home in American pleasure;
When the New World shall the Old invade,
Nor count them their lords, but their fellows in trade;
…
Then think strange things are come to light,
Whereof but few have had a foresight.”
[273]
Some of these words are striking, especially when we
consider their early date. In a commentary on each
verse the author seeks to explain it. New England is
“that thriving colony which hath so much increased
in our days”; its people are already “industrious,” and
when they have so far increased “that the neighboring
country will not contain them, they will range still
farther, and be able in time to set forth great armies,
seek for new possessions, or make considerable and conjoined
migrations.”[274] The verse touching Africa will be
fulfilled “when African countries shall no longer make
it a common trade to sell away their people.” And
this may come to pass “whenever they shall be well
civilized, and acquainted with arts and affairs sufficient
to employ people in their countries: if also they should
be converted to Christianity, but especially unto Mahometism;
for then they would never sell those of their
religion to be slaves unto Christians.”[275] The verse concerning
America is expounded thus:—
“That is, When America shall be better civilized, new
policied, and divided between great princes, it may come to
pass that they will no longer suffer their treasure of gold
and silver to be sent out to maintain the luxury of Europe
and other parts; but rather employ it to their own advantages,
in great exploits and undertakings, magnificent structures,
wars, or expeditions of their own.”[276]
The other verse, on the invasion of the Old World
by the New, is explained:—
“That is, When America shall be so well peopled, civilized,
and divided into kingdoms, they are like to have so
little regard of their originals as to acknowledge no subjection
unto them: they may also have a distinct commerce between
themselves, or but independently with those of Europe, and
may hostilely and piratically assault them, even as the Greek
and Roman colonies after a long time dealt with their original
countries.”[277]
That these speculations should arrest the attention of
Dr. Johnson is something. They seem to have been
in part fulfilled. An editor quietly remarks, that, “to
judge from the course of events since Sir Thomas wrote,
we may not unreasonably look forward to their more
complete fulfilment.”[278]
In contrast with the poets, but mingling with them
in forecast, were two writers on Trade, who saw the
future through facts and figures, or what one of them
called “political arithmetic,” even discerning colonial
independence in the distance. These were Sir Josiah
Child, born 1630 and died 1699, and Dr. Charles Davenant,
born 1656 and died 1714.
Child is mentioned by De Foe as “originally a
tradesman”; others speak of him as “a Southwalk
brewer”; and McCulloch calls him “one of the most
extensive, and, judging from his work, best-informed,
merchants of his time.”[279] He rose to wealth and consideration,
founding a family which intermarried with
the nobility. His son was known as Lord Castlemaine,
Earl Tylney, of Ireland. Davenant was eldest son of
“rare Sir William,” the author of “Gondibert,” and,
like his eminent father, a dramatist. He was also
member of Parliament, and wrote much on commercial
questions; but here he was less famous than Child,
whose “New Discourse of Trade,” so far as it concerned
the interest of money, first appeared in 1668,
and since then has been often reprinted and much
quoted. There was an enlarged edition in 1694. That
now before me appeared in 1698, and in the same
year Davenant published his kindred “Discourses on
the Public Revenues and on the Trade of England,”
among which is one “on the Plantation Trade.” The
two authors treated especially the Colonies, and in
similar spirit.
The work of Child was brought to more recent notice
by the voluminous plodder, George Chalmers, particularly
in his writings on the Colonies and American
Independence,[280] and then again by the elder Disraeli,
in his “Curiosities of Literature,” who places a prophecy
attributed to him in his chapter on “Prediction.”
After referring to Harrington, “who ventured to predict
an event, not by other similar events, but by a theoretical
principle which he had formed,” and to a like error
in De Foe, Disraeli quotes Chalmers:—
“Child, foreseeing from experience that men’s conduct
must finally be decided [directed] by their principles, foretold
the colonial revolt. De Foe, allowing his prejudices to
obscure his sagacity, reprobated that suggestion, because he
deemed interest a more strenuous prompter than enthusiasm.”
The pleasant hunter of curiosities then says:—
“The predictions of Harrington and De Foe are precisely
such as we might expect from a petty calculator,—a political
economist, who can see nothing farther than immediate
results; but the true philosophical predictor was Child, who
had read the past.”[281]
Disraeli was more curious than accurate. His excuse
is, that he followed another writer.[282] The prediction
attributed to Child belongs to Davenant.
The work of Child is practical rather than speculative,
and shows a careful student of trade. Dwelling
on the “plantations” of England and their value, he
considers their original settlement, and here we find a
painful contrast between New England and Virginia.[283]
Passing from the settlement to the character, New
England is described as “being a more independent
government from this kingdom than any other of our
plantations, and the people that went thither more
one peculiar sort or sect than those that went to the
rest of our plantations.”[284] He recognized in them “a
people whose frugality, industry, and temperance, and
the happiness of whose laws and institution, do promise
to themselves long life, with a wonderful increase
of people, riches, and power.”[285] And then: “Of all the
American plantations, his Majesty hath none so apt
for the building of shipping as New England, nor
none comparably so qualified for breeding of seamen,
not only by reason of the natural industry of that people,
but principally by reason of their cod and mackerel
fisheries.”[286] On his last page are words more than
complimentary:—
“To conclude this chapter, and to do right to that most
industrious English colony, I must confess, that, though we
lose by their unlimited trade with our foreign plantations,
yet we are very great gainers by their direct trade to and
from Old England: our yearly exportations of English
manufactures, malt, and other goods, from hence thither,
amounting, in my opinion, to ten times the value of what
is imported from thence.”[287]
Here is keen observation, but hardly prophecy.
Contrast this with Davenant:—
“As the case now stands, we shall show that they [the
Colonies] are a spring of wealth to this nation, that they
work for us, that their treasure centres all here, and that
the laws have tied them fast enough to us; so that it
must be through our own fault and misgovernment, if they
become independent of England.… Corrupt governors by
oppressing the inhabitants may hereafter provoke them to
withdraw their obedience, and by supine negligence or upon
mistaken measures we may let them grow, more especially
New England, in naval strength and power, which if suffered,
we cannot expect to hold them long in our subjection.
If, as some have proposed, we should think to build ships
of war there, we may teach them an art which will cost
us some blows to make them forget. Some such courses
may, indeed, drive them, or put it into their heads, to erect
themselves into independent Commonwealths.”[288]
Davenant then, following Child, remarks upon New
England as “the most proper for building ships and
breeding seamen,” and adds:—
“So that, if we should go to cultivate among them the
art of navigation and teach them to have a naval force, they
may set up for themselves and make the greatest part of our
West India trade precarious.”[289]
These identical words are quoted by Chalmers, who
exclaims: “Of that prophecy we have lived, alas! to
see the fulfilment.”[290]
Chalmers emigrated from Scotland to Maryland, and
practised in the colonial courts, but, disgusted with
American independence, returned home, where he wrote
and edited much, especially on colonial questions, ill
concealing a certain animosity, and on one occasion
stating that among the documents in the Board of
Trade and Paper Office were “the most satisfactory
proofs of the settled purpose of the revolted colonies,
from the epoch of the Revolution in 1688, to acquire
direct independence.”[291] But none of these proofs are
presented. The same allegation was also made by
Viscount Bury in his “Exodus of the Western Nations,”[292]
but also without proofs.
The name of De Foe is always interesting, and I
cannot close this article without reference to the saying
attributed to him by Chalmers. I know not where
in his multitudinous writings it may be found, unless
in his “Plan of the English Commerce,” and here careful
research discloses nothing nearer than this:—
“What a glorious trade to England it would be to have
those colonies increased with a million of people, to be
clothed, furnished, and supplied with all their needful
things, food excepted, only from us, and tied down forever
to us by that immortal, indissoluble bond of trade, their interest!”[293]
In the same work he says:—
“This is certain, and will be granted, that the product of
our improved colonies raises infinitely more trade, employs
more hands, and, I think I may say, by consequence, brings
in more wealth to this one particular nation or people, the
English, than all the mines of New Spain do to the Spaniards.”[294]
In this vision the author of “Robinson Crusoe” was
permitted to see the truth with regard to our country,
although failing to recognize future independence.
It is pleasant to think that Berkeley, whose beautiful
verses predicting the future of America are so often
quoted, was so sweet and charming a character. Atterbury
said of him: “So much understanding, so much
knowledge, so much innocence, and such humility I did
not think had been the portion of any but angels, till I
saw this gentleman.”[295] Swift said: “He is an absolute
philosopher with regard to money, titles, and power.”[296]
Pope let drop a tribute which can never die:—
“To Berkeley every virtue under Heaven.”
[297]
Such a person was naturally a seer.
He is compendiously called an Irish prelate and
philosopher. Born in the County of Kilkenny, 1684,
and dying in Oxford, 1753, he began as a philosopher.
While still young, he wrote his famous treatise on “The
Principles of Human Knowledge,” where he denies the
existence of matter, insisting that it is only an impression
produced on the mind by Divine power. After
travel for several years on the Continent, and fellowship
with the witty and learned at home, among whom
were Addison, Swift, Pope, Garth, and Arbuthnot, he
conceived the project of educating the aborigines of
America, which was set forth in a tract, published in
1725, entitled “A Proposal for the better Supplying
of Churches in our Foreign Plantations, and for Converting
the Savage Americans to Christianity, by a
College to be erected in the Summer Islands, otherwise
called the Isles of Bermuda.” Persuaded by his
benevolence, the Minister[298] promised twenty thousand
pounds, and there were several private subscriptions,
to promote what was called by the King “so pious an
undertaking.” Berkeley possessed already a deanery in
Ireland, worth eleven hundred pounds a year. Turning
away from this residence, and refusing to be tempted
by an English mitre, offered by the Queen, he set sail
for Rhode Island, “which lay nearest to Bermuda,”
where, after a tedious passage of more than four
months, he arrived 23d January, 1729. Here he lived
on a farm back of Newport, having been, according
to his own report, “at very great expense in purchasing
land and stock.”[299] In familiar letters he has recorded
his impression of this place, famous since for
fashion. “The climate,” he says, “is like that of Italy,
and not at all colder in the winter than I have known
it everywhere north of Rome.… This island is pleasantly
laid out in hills and vales and rising grounds,
hath plenty of excellent springs and fine rivulets, and
many delightful landscapes of rocks and promontories
and adjacent islands.… The town of Newport contains
about six thousand souls, and is the most thriving,
flourishing place in all America for its bigness. It
is very pretty, and pleasantly situated. I was never
more agreeably surprised than at the first sight of
the town and its harbor.”[300] He seems to have been
contented, and when his companions went to Boston
stayed at home, “preferring,” as he wrote, “quiet and
solitude to the noise of a great town, notwithstanding
all the solicitations that have been used to draw us
thither.”[301]
The money he had expected, especially from the
King’s ministers, failed, and after waiting in vain expectation
two years and a half, he returned to England,
leaving an infant daughter buried in the churchyard
of Trinity, and bestowing upon Yale College a
library of eight hundred and eighty volumes, as well as
his estate in Rhode Island. During his residence at
Newport he preached every Sunday, and was indefatigable
in pastoral duties, besides meditating, if not
composing, “The Minute Philosopher,” which was published
shortly after his return.
In his absence he had not been forgotten at home;
and shortly after his return he became Bishop of
Cloyne, in which place he was most exemplary, devoting
himself to his episcopal duties, to the education
of his children, and the pleasures of composition.
It was while occupied with his plan of a college, especially
as a nursery for the colonial churches, shortly
before sailing for America, that the great future was
revealed to him, and he wrote the famous poem, the
only one found among his works, entitled “Verses on the
Prospect of Planting Arts and Learning in America.”[302]
The date may be fixed at 1726. Such a poem was an
historic event. I give the first and last stanzas.
“The Muse, disgusted at an age and clime
Barren of every glorious theme,
In distant lands now waits a better time,
Producing subjects worthy fame.
…
Westward the course of empire takes its way;
The four first acts already past,
A fifth shall close the drama with the day;
Time’s noblest offspring is the last.”
It is difficult to exaggerate the value of these verses,
which have been so often quoted as to have become
a commonplace of literature and politics. There is
nothing from any oracle, there is very little from any
prophecy, which can compare with them. The biographer
of Berkeley, who wrote in the last century, was
very cautious, when, after calling them “a beautiful
copy of verses,” he says that “another age perhaps will
acknowledge the old conjunction of the prophetic character
with that of the poet to have again taken place.”[303]
The vates of the Romans was poet and prophet; and
such was Berkeley.
Mr. Webster calls this an “extraordinary prophecy,”
and then says: “It was an intuitive glance into futurity;
it was a grand conception, strong, ardent, glowing,
embracing all time since the creation of the world
and all regions of which that world is composed, and
judging of the future by just analogy with the past.
And the inimitable imagery and beauty with which
the thought is expressed, joined to the conception itself,
render it one of the most striking passages in our
language.”[304]
The sentiment which prompted the prophetic verses
of the excellent Bishop was widely diffused, or perhaps
it was a natural prompting.[305] Of this illustration is
afforded in the life of Benjamin West. On his visit to
Rome in 1760, the young artist encountered a famous
improvvisatore, who, learning that he was an American
come to study the fine arts in Rome, at once addressed
him with the ardor of inspiration, and to the music
of his guitar. After singing the darkness which for so
many ages veiled America from the eyes of Science, and
also the fulness of time when the purposes for which
this continent had been raised from the deep would be
manifest, he hailed the youth before him as an instrument
of Heaven to create there a taste for the arts
which elevate man, and an assurance of refuge to science
and knowledge, when, in the old age of Europe,
they should have forsaken her shores. Then, in the
spirit of prophecy, he sang:—
“But all things of heavenly origin, like the glorious sun,
move westward; and Truth and Art have their periods of
shining and of night. Rejoice, then, O venerable Rome,
in thy divine destiny! for, though darkness overshadow thy
seats, and though thy mitred head must descend into the
dust, thy spirit, immortal and undecayed, already spreads
towards a new world.”[306]
John Adams, in his old age, dwelling on the reminiscences
of early life, records that nothing in his reading
was “more ancient in his memory than the observation
that arts, sciences, and empire had travelled westward,
and in conversation it was always added, since he was
a child, that their next leap would be over the Atlantic
into America.” With the assistance of an octogenarian
neighbor, he recalled a couplet which he had heard repeated
“for more than sixty years”:—
“The Eastern nations sink, their glory ends,
And empire rises where the sun descends.”
The tradition was, as his neighbor had heard it, that
these lines came from some of our early Pilgrims, by
whom they had been “inscribed, or rather drilled, into
a rock on the shore of Monument [Manomet] Bay in
our Old Colony of Plymouth.”[307]
Another illustration of this same sentiment is found
in Burnaby’s “Travels through the Middle Settlements
in North America, in 1759 and 1760,” a work first published
in 1775. In reflections at the close the traveller
remarks:—
“An idea, strange as it is visionary, has entered into the
minds of the generality of mankind, that empire is travelling
westward; and every one is looking forward with eager and
impatient expectation to that destined moment when America
is to give law to the rest of the world.”[308]
The traveller is none the less an authority for the
prevalence of this sentiment because he declares it “illusory
and fallacious,” and records his conviction that
“America is formed for happiness, but not for empire.”
Happy America! What empire can compare with happiness?
Making amends for this admission, the jealous
traveller, in his edition of 1798, after the adoption of
the National Constitution, announces “that the present
union of the American States will not be permanent,
or last for any considerable length of time,” and “that
that extensive country must necessarily be divided into
separate states and kingdoms.”[309] Thus far the Union
has stood against all shocks, foreign or domestic; and
the prophecy of Berkeley is more than ever in the
popular mind.
Berkeley saw the sun of empire travelling westward.
A contemporary whose home was made in New England,
Samuel Sewall, saw the New Heaven and the
New Earth. He was born at Bishop-Stoke, England,
28th March, 1652, and died at Boston, 1st January,
1730. A child emigrant in 1661, he became a student
and graduate of our Cambridge; in 1692, Judge of the
Supreme Court of Massachusetts; in 1718, Chief Justice.
He was of the court which condemned the
witches, but afterwards, standing up before the congregation
of his church, made public confession of error,
and his secret diary bears testimony to his trial of conscience.
In harmony with this contrition was his early
feeling for the enslaved African, as witness his tract,
“The Selling of Joseph,” so that he may be called the
first of our Abolitionists.
Besides an “Answer to Queries respecting America,”
in 1690, and “Proposals touching the Accomplishment
of Prophecies,” in 1713, he wrote another work, with
the following title:—
“Phænomena quædam Apocalyptica ad Aspectum Novi
Orbis configurata: Or, Some Few Lines towards a Description
of the New Heaven as it makes to those who stand
upon the New Earth. By Samuel Sewall, A. M., and sometime
Fellow of Harvard College at Cambridge in New England.”
The copy before me is the second edition, with the
imprint, “Massachuset, Boston. Printed by Bartholomew
Green, and sold by Benjamin Eliot, Samuel Gerrish,
and Daniel Henchman. 1727.” There is a prophetic
voice even in the title, which promises “some
few lines towards a description of the New Heaven as
it makes to those who stand upon the New Earth.”
This is followed by verses from the Scriptures, among
which is Isaiah, xi. 14: “But they shall fly upon the
shoulders of the Philistines toward the west”; also,
Acts, i. 8: “Ye shall be witnesses unto me unto the
uttermost part of the earth,”—quoting here from the
Spanish Bible, “hasta lo ultimo de la tierra.”
Two different Dedications follow,—the first dated
“Boston, N. E., April 16th, 1697.” Here are words
on the same key with the title:—
“For I can’t but think that either England or New England,
or both, (together is best,) is the only bridemaid mentioned
by name in David’s prophetical Epithalamium, to
assist at the great wedding now shortly to be made.…
Angels incognito have sometimes made themselves guests to
men, designing thereby to surprise them with a requital of
their love to strangers. In like manner the English nation,
in showing kindness to the aboriginal natives of America,
may possibly show kindness to Israelites unawares.…
Instead of being branded for slaves with hot irons in the face
and arms, and driven by scores in mortal chains, they shall
wear the name of God in their foreheads, and they shall be
delivered into the glorious liberty of the children of God.…
Asia, Africa, and Europe have each of them had a
glorious Gospel-day. None, therefore, will be grieved at any
one’s pleading that America may be made coparcener with
her sisters in the free and sovereign grace of God.”
In the second Dedication the author speaks of his
book as “this vindication of America.”
Then comes, in black letter, what is entitled “Psalm
139, 7-10,” containing this stanza:—
“Yea, let me take the morning wings,
And let me go and hide:
Even there where are the farthest parts,
Where flowing sea doth slide.
Yea, even thither also shall
Thy reaching hand me guide;
And thy right hand shall hold me fast,
And make me to abide.”
Entering upon his subject, our prophet says:—
“Whereas New England, and Boston of the Massachusetts,
have this to make mention of, that they can tell their
age, and account it their honor to have their birth and
parentage kept in everlasting remembrance. And in very
deed, the families and churches which first ventured to follow
Christ thorow the Atlantic Ocean into a strange land full
of wild men were so religious, their end so holy, their self-denial
in pursuing of it so extraordinary, that I can’t but hope
that the plantation has thereby gained a very strong crasis,
and that it will not be of one or two or three centuries only,
but by the grace of God it will be very long lasting.”[310]
Then again:—
“New Jerusalem will not straiten and enfeeble, but wonderfully
dilate and invigorate Christianity in the several
quarters of the world,—in Asia, in Africa, in Europe, and
in America. And one that has been born, or but lived in
America more than threescore years, it may be pardonable for
him to ask, Why may not that be the place of New Jerusalem?”[311]
And here also:—
“Of all the parts of the world which do from this charter
entitle themselves to the government of Christ, America’s
plea, in my opinion, is the strongest. For when once Christopher
Columbus had added this fourth to the other three
parts of the foreknown world, they who sailed farther westward
arrived but where they had been before. The globe
now failed of offering anything new to the adventurous
traveller,—or, however, it could not afford another New
World. And probably the consideration of America’s being
the beginning of the East and the end of the West was
that which moved Columbus to call some part of it by the
name of Alpha and Omega. Now if the last Adam did give
order for the engraving of his own name upon this last earth,
’twill draw with it great consequences, even such as will in
time bring the poor Americans out of their graves and make
them live.”[312]
Again he says:—
“May it not with more or equal strength be argued: New
Jerusalem is not the same with Jerusalem; but as Jerusalem
was to the westward of Babylon, so New Jerusalem must be
to the westward of Rome, to avoid disturbance in the order
of these mysteries?”[313]
Then quoting Latin verses of Cowley[314] and English
verses of Herbert,[315] he says: “Not doubting but that
these authorities, being brought to the king’s scales,
will be over weight.”[316]
Afterwards he adduces “learned Mr. Nicholas Fuller,”
who “would fain have it believed that America was
first peopled by the posterity of our great-grandfather
Japheth, though he will not be very strict with us as
to the particular branch of that wide family.”[317] The
extract from this new authority is remarkable for its
vindication to Columbus of the name of the new continent:
“Quam passim Americam dicunt, vere ac merito
Columbinam potius dicerent, a magnanimo heroë Christophoro
Columbo Genuensi, primo terrarum illarum investigatore
atque inventore plane divinitus constituto.”[318]
This designation Fuller adopts: thus, “Hinc ergo
Columbina primum”; and again, “Multo is quidem propior
est Columbinæ”; then again, “America, seu verius
Columbina”; and yet again, “Repertam fuisse Columbinam.”[319]
This effort draws from our prophet a comment:—
“But why should a learned man make all this Dirige for
Columbus’s name? What matter is it how America be
called? For Flavio of Malphi in Naples hath in great measure
applied the virtues of the loadstone to the mariner’s compass
in vain, the Portugals have found the length of Africa’s
foot in vain, the Spaniards sent out the Italian dove in vain,
Sir Francis Drake hath sailed round the world and made
thorow lights to it in vain, and Hakluyt and Purchas have
with endless labor acquainted Englishmen with these things
in vain, if, after all, we go about to turn the American Euphrates
into a Stygian Lake. The breaking of this one instrument
spoils us of the long-expected and much-desired
consort of music.”[320]
Very soon thereafter he breaks forth in words printed
in large Italic type and made prophetic:—
“Lift up your heads, O ye Gates [of Columbina], and
be ye lift up, ye Everlasting Doors, and the KING of
Glory shall come in.”[321]
From the Puritan son of New England, pass now to
a different character. René Louis de Voyer, Marquis
d’Argenson, a French noble, was born 18th October,
1694, and died 26th January, 1757; so that his life
lapped upon the prolonged reigns of Louis the Fourteenth
and Louis the Fifteenth. At college the comrade
of Voltaire, he was ever afterwards the friend and
correspondent of this great writer. His own thoughts,
commended by the style of the other, would have placed
him among the most illustrious of French history. Notwithstanding
strange eccentricities, he was often elevated,
far-sighted, and prophetic, above any other Frenchman
except Turgot. By the courtiers of Versailles he
was called “the Stupid” (la Bête), while Voltaire hailed
one of his productions, yet in manuscript, as the “work
of Aristides,” and pronounced him “the best citizen who
had ever reached the ministry,” and the Duc de Richelieu
called him “Secretary of State for the Republic of
Plato.”[322]
Except a brief subordinate service and two years of
the Cabinet as Minister of Foreign Affairs, his life was
passed in meditation and composition, especially on subjects
of government and human improvement. This
was his great passion. “If I were in power,” he wrote,
“and knew a capable man, I would go on all fours and
seek him, to pray him to serve me as counsellor and tutor.”[323]
Is not this a lesson to the heedless partisan?
In 1725 he became an active member of a small club
devoted to hardy speculation, and known, from its place
of meeting at the apartment of its founder, as l’Entre-Sol.
It is to his honor that he mingled here with the
Abbé Saint-Pierre, and sympathized entirely with the
many-sided, far-sighted plans of this “good man.” In
the privacy of his journal he records his homage: “This
worthy citizen is not known, and he does not know
himself.… He has much intelligence, and has devoted
himself to a kind of philosophy profound and
abandoned by everybody, which is the true politics destined
to procure the greatest happiness of men.”[324] In
praising Saint-Pierre our author furnished a measure
of himself.
His “Considérations sur le Gouvernement Ancien et
Présent de la France,” a work which excited the admiration
both of Voltaire and Rousseau, was read by the
former as early as 1739, but did not see the light till
some years after the death of the author. It first appeared
at Amsterdam in 1764, and in a short time there
were no less than four editions in Holland. In 1784 a
more accurate edition appeared in France, and in 1787
another at the command and expense of the Assembly
of Notables. Here was a recognition of the people, and
an inquiry how far democracy was consistent with monarchical
government. Believing much in the people and
anxious for their happiness, he had not ceased to believe
in kings. The book was contained in the epigraph from
the “Britannicus” of Racine:—
“Que dans le cours d’un règne florissant,
Rome soit toujours libre, et César tout-puissant.”
Other works followed: “Essays in the Style of those
of Montaigne”; and the “Journal and Memoirs,” in nine
volumes, published tardily. There still remain in manuscript:
“Remarks while Reading”; “Memoirs of State”;
“Foreign Affairs, containing Memoirs of my Ministry”;
“Thoughts since my Leaving the Ministry”; and especially,
“Thoughts on the Reformation of the State.” In
all these there is a communicativeness like that of Saint-Simon
in his “Memoirs,” and of Rousseau in his “Confessions,”
without the wonderful talent of either. The
advanced ideas of the author are constantly conspicuous,
making him foremost among contemporaries in discerning
the questions of the future. Even of marriage he
writes in the spirit of some modern reformers: “It is
necessary to press the people to marriage, waiting for
something better.”[325] This is an instance. His reforms
embraced nothing less than the suppression of feudal
privileges and of the right of primogeniture, uniformity
of weights and measures, judges irremovable and salaried
by the State, the dismissal of foreign troops, and
the residence of the king and his ministers in the capital
embellished by vast squares, pierced by broad streets,
“with the Bois de Boulogne for country.” This is the
Paris of latter days. Add to this the suppression of
cemeteries, hospitals, and slaughter-houses in the interior
of Paris,—and many other things, not omitting
omnibuses, and even including balloons. “Here is
something,” he records, “which will be treated as folly.
I am persuaded that one of the first famous discoveries
to make, and reserved perhaps for our age, is to find the
art of flying in the air.” And he proceeds to describe
the balloon.[326]
His large nature is manifest in cosmopolitan ideas,
and the inquiry if it were not well to consider one’s self
“as citizen of the world” more than is the usage. Here
his soul glows:—
“What a small corner Europe occupies on the round earth!
How many lands remain to be inhabited! See this immense
extent of three parts of the world, and of undiscovered lands
at the North and South! If people went there with other
views than that tiresome exclusive property, all these lands
would be inhabited in two centuries. We shall not see this,
but it will come.”[327]
And then, after coupling morals and well-being, he
announces the true rule: “An individual who shall do
well will succeed, and who shall do ill will fail: it is
the same with nations.”[328] This is just and lofty. In
such a spirit he cherished plans of political reconstruction
in foreign nations, especially in Italy. The old
Italian cry was his: “The Barbarians must be driven
from Italy”; and he contemplated “a republic or eternal
association of the Italian powers, as there was a
German, a Dutch, an Helvetic,” and he called this “the
greatest affair that had been treated in Europe for a
long time.” The entry of Italy was to be closed to
the Emperor; and he adds: “For ourselves what a
happy privation, if we are excluded forever from the
necessity of sending thither our armies to triumph, but
to perish!”[329]
The intelligence that saw Italy so clearly saw France
also, and her exigencies, marking out “a national senate
composed equally of all the orders of the state, and
which, on questions of peace and war, would hold the
kings in check by the necessity of obtaining supplies”;
also saw the approaching decay of Turkey, and wished
to make Greece flourishing once more, to acquire possession
of the holy places, to overcome the barbarians of
Northern Africa by a union of Christian powers, which,
“once well united in a kind of Christian Republic, according
to the project of Henry the Fourth detailed by
the Abbé Saint-Pierre, would have something better to
do than fighting to destroy each other as they now do.”[330]
Naturally this singular precocious intelligence reached
across the Atlantic, and here he became one of our
prophets:—
“Another great event to arrive upon the round earth is
this. The English have in North America domains great,
strong, rich, well regulated. There are in New England a
parliament, governors, troops, white inhabitants in abundance,
riches, and, what is worse, a marine.
“I say that some fine morning these dominions may separate
from England, rise and erect themselves into an independent
republic.
“What will happen then? Do people think of this? A
country civilized by the arts of Europe, in a condition to
communicate with it by the present perfection of its marine,
and which will thus appropriate our arts in proportion to
their improvement,—patience! such a country in several
centuries will make great progress in population and in refinement;
such a country in a short time will render itself
master of America, and especially of the gold-mines.”
Then, dwelling on the extension of commercial freedom
and the improvement of the means of communication,
he exclaims, with lyrical outburst:—
“And you will then see how beautiful the earth will be!
what culture! what new arts and new sciences! what safety
for commerce! Navigation will precipitate all nations towards
each other. A day will come when one will go about
in a populous and orderly city of California as one goes in the
stage-coach of Meaux.”[331]
The published works of D’Argenson do not enable us
to fix the precise date of these remarkable words. They
are from the “Thoughts on the Reformation of the
State,” and the first three paragraphs appear to have
been written as early at least as 1733, while his intimacy
with the Abbé Saint-Pierre was at its height; the
fourth somewhat later;[332] but all preceding Turgot and
John Adams. Each, however, spoke from his own soul,
and without prompting.
Among the illustrious names of France few equal that
of Turgot. He was a philosopher among ministers, and
a minister among philosophers. Malesherbes said of
him, that he had the heart of L’Hôpital and the head
of Bacon. Such a person in public affairs was an epoch
for his country and for the human race. Had his spirit
prevailed, the bloody drama of the French Revolution
would not have occurred, or it would at least have been
postponed: I think it could not have occurred. He was
a good man, who sought to carry into government the
rules of goodness. His career from beginning to end
was one continuous beneficence. Such a nature was
essentially prophetic, for he discerned the natural laws
by which the future is governed.
He was of an ancient Norman family, whose name
suggests the god Thor. He was born at Paris, 1727, and
died, 1781. Being a younger son, he was destined for
the Church, and began his studies as an ecclesiastic at
the ancient Sorbonne. Before registering an irrevocable
vow, he announced his repugnance to the profession, and
turned aside to other pursuits. Law, literature, science,
humanity, government, now engaged his attention. He
associated himself with the authors of the “Encyclopédie,”
and became one of its contributors. In other
writings he vindicated especially the virtue of Toleration.
Not merely a theorist, he soon arrived at the
high post of Intendant of Limoges, where he developed
talent for administration and sympathy with the people.
The potato came into Limousin through him. But he
continued to employ his pen, particularly on questions
of political economy, which he treated as a master. On
the accession of Louis the Sixteenth he was called to
the Cabinet as Minister of the Marine, and shortly afterwards
gave up this place to be the head of the Finances.
Here he began a system of rigid economy, founded on
curtailment of expenses and enlargement of resources.
The latter was obtained especially by removal of disabilities
from trade, whether at home or abroad, and the
substitution of a single tax on land for a complex multiplicity
of taxes. The enemies of progress were too
strong at that time, and the King dismissed the reformer.
Good men in France became anxious for the
future; Voltaire, in his distant retreat, gave a shriek of
despair, and addressed to Turgot remarkable verses entitled
“Épître à un Homme.” Worse still, the good
edicts of the minister were rescinded, and society was
put back.
The discarded minister gave himself to science, literature,
and friendship. He welcomed Franklin to
France and to immortality in a Latin verse of marvellous
felicity. He was already the companion of the
liberal spirits who were doing so much for knowledge
and for reform. By writing and by conversation he
exercised a constant influence. His “ideas” seem to
illumine the time. We may be content to follow him
in saying, “The glory of arms cannot compare with the
happiness of living in peace.”[333] He anticipated our definition
of a republic, when he said “it was founded upon
the equality of all the citizens,”[334]—good words, not yet
practically verified in all our States. Such a government
he, living under a monarchy, bravely pronounced
“the best of all”; but he added, that he “never had
known a constitution truly republican.”[335] With similar
plainness he announced that “the destruction of the
Ottoman Empire would be a real good for all the nations
of Europe,” and he added, still further, for humanity
also, because it would involve the abolition of
negro slavery, and because “to despoil an oppressor is
not to attack, but to vindicate, the common rights of
humanity.”[336] With such thoughts and aspirations the
prophet died.
But I have no purpose of writing a biography, or
even a character. All that I intend is an introduction
to Turgot’s prophetic words. When only twenty-three
years of age, while still an ecclesiastic at the Sorbonne,
the future minister delivered a discourse on the Progress
of the Human Mind, in which, after describing
the commercial triumphs of the ancient Phœnicians,
covering the coasts of Greece and Asia with their
colonies, he lets drop these remarkable words:—
“Les colonies sont comme des fruits qui ne tiennent à
l’arbre que jusqu’à leur maturité: devenues suffisantes à
elles-mêmes, elles firent ce que fit depuis Carthage,—ce
que fera un jour l’Amérique.”
“Colonies are like fruits, which hold to the tree only until
their maturity: when sufficient for themselves, they did that
which Carthage afterwards did,—that which some day America
will do.”[337]
On this most suggestive declaration, Dupont de Nemours,
the editor of Turgot’s works in 1808, remarks in
a note:—
“It was in 1750 that M. Turgot, being then only twenty-three
years old, and devoted in a seminary to the study of
theology, divined, foresaw, the revolution which has formed
the United States,—which has detached them from the
European power apparently the most capable of retaining
its colonies under its dominion.”
At the time Turgot wrote, Canada was a French possession;
but his words are as applicable to this colony
as to the United States. When will the fruit be ripe?
In contrast with this precise prediction, and yet in
harmony with it, are the words of Montesquieu, in his
ingenious work, which saw the light in 1748, two years
before the discourse of Turgot. In the famous chapter,
“How the laws contribute to form the manners, customs,
and character of a nation,” we have a much-admired
picture of “a free nation” “inhabiting an
island,” where, without naming England, it is easy to
recognize her greatness and glory. And here we meet
a Delphic passage, also without a name, pointing to the
British Colonies:—
“If this nation sent out colonies, it would do so more to
extend its commerce than its dominion.
“As people like to establish elsewhere what is found established
at home, it would give to the people of its colonies
its own form of government; and this government carrying
with it prosperity, we should see great peoples formed in the
very forests which it should send to inhabit.”[338]
The future greatness of the Colonies is insinuated
rather than foretold, and here the prophetic voice is
silent. Nothing is said of the impending separation,
and the beginning of a new nation; so that, plainly,
Montesquieu saw our future less than Turgot.
The youthful prophet did not lose his penetrating
vision with years. In the same spirit and with immense
vigor he wrote to the English philosopher, Josiah
Tucker, September 12, 1770:—
“As a citizen of the world, I see with joy the approach of
an event which, more than all the books of the philosophers,
will dissipate the phantom of commercial jealousy. I speak
of the separation of your colonies from the mother country,
which will soon be followed by that of all America
from Europe. It is then that the discovery of this part of
the world will become truly useful to us. It is then that it
will multiply our enjoyments much more abundantly than
when we purchased them with torrents of blood. The English,
the French, the Spaniards, etc., will use sugar, coffee,
indigo, and will sell their products, precisely as the Swiss do
to-day; and they will also, like the Swiss people, have the
advantage, that this sugar, this coffee, this indigo will no
longer serve as a pretext for intriguers to precipitate their
nation into ruinous wars and to oppress them with taxes.”[339]
It is impossible not to feel in this passage the sure
grasp of our American destiny. How clearly and courageously
he announces the inevitable future! But the
French philosopher-statesman again took the tripod.
This was in the discharge of his duties as minister of
the Crown, and in reply to a special application. His
noble opinion is dated 6th April, 1776. Its character
appears in a few sentences:—
“The present war will probably end in the absolute independence
of the Colonies, and that event will certainly be the
epoch of the greatest revolution in the commerce and politics, not
of England only, but of all Europe.… When the English
themselves shall recognize the independence of their colonies,
every mother country will be forced in like manner to exchange
its dominion over its colonies for bonds of friendship and fraternity.…
When the total separation of America shall have
cured the European nations of commercial jealousy, there
will exist among men one great cause of war the less; and it
is very difficult not to desire an event which is to accomplish
this good for the human race.”[340]
His letter to the English Dr. Price, on the American
Constitutions, abounds in profound observations and in
prophecy. It was written just at the time when France
openly joined against England in our War of Independence,
and is dated March 22, 1778, but did not see the
light until 1784, some years after the death of the author,
when it was published by Dr. Price.[341] Its criticism
of the American Constitutions aroused John Adams to
his elaborate work in their “Defence.”[342]
Of our Union before the adoption of the National
Constitution he writes:—
“In the general union of the provinces among themselves
I do not see a coalition, a fusion of all the parts, making but
one body, one and homogeneous. It is only an aggregation
of parts always too much separated, and preserving always a
tendency to division, by the diversity of their laws, their
manners, their opinions,—by the inequality of their actual
forces,—still more by the inequality of their ulterior progress.
It is only a copy of the Dutch Republic: but this
Republic had not to fear, as the American Republic has, the
possible enlargement of some of its provinces. This whole
edifice has been supported hitherto on the false basis of the
very ancient and very vulgar policy: on the prejudice that
nations and provinces, as bodies, can have interests other
than that which individuals have to be free and to defend
their property against brigands and conquerors; a pretended
interest to carry on more commerce than others,—not to buy
the merchandise of the foreigner, but to force the foreigner
to consume their productions and their manufactures; a pretended
interest to have a vaster territory, to acquire such or
such a province, such or such an island, such or such a village;
an interest to inspire fear in other nations; an interest
to surpass them in the glory of arms, and in that of arts and
sciences.”[343]
Among the evils to be overcome are, in the Southern
Colonies, too great an inequality of fortunes, and especially
the large number of black slaves, whose slavery
is incompatible with a good political constitution, and
who, even when restored to liberty, will cause embarrassment
by forming two nations in the same State. In
all the Colonies he deprecates prejudice, attachment to
established forms, a habit of certain taxes, fear of those
which it might be necessary to substitute, the vanity of
the Colonies who deem themselves most powerful, and
the wretched beginning of national pride. Happily he
adds: “I think the Americans destined to aggrandizement,
not by war, but by husbandry.”[344] And he then
proceeds to his aspirations:—
“It is impossible not to desire earnestly that this people
may attain to all the prosperity of which they are capable.
They are the hope of the human race. They can become its
model. They are to prove to the world, by the fact, that
men can be free and tranquil, and can dispense with the
chains of all kinds which the tyrants and charlatans of every
cloth have pretended to impose under the pretext of the public
good. They are to give the example of political liberty,
of religious liberty, of commercial and industrial liberty.
The asylum which they open to all the oppressed of all nations
is to console the earth. The facility thereby afforded
for escape from a bad government will force the European
governments to be just and enlightened. The rest of the
world, little by little, will open their eyes to the nothingness
of the illusions in which politicians have indulged. To this
end it is necessary that America should guard against them,
and should not again become, as your ministerial writers
have so often repeated, an image of our Europe, a mass of
divided powers, disputing about territory or commercial profits,
and continually cementing the slavery of the peoples with
their own blood.”[345]
After these admirable thoughts, so full of wisdom and
prophecy, Turgot alludes to the impending war between
France and England:—
“Our two nations are going to do each other reciprocally
much evil, probably without either of them obtaining any
real advantage. The increase of debts and charges and the
ruin of a great many citizens will be, perhaps, the only result.
England seems to me even nearer to this than France. If
instead of this war you had been able to yield with good
grace from the first moment,—if it had been given to policy
to do in advance what infallibly it will be forced to do later,—if
national opinion could have permitted your Government
to anticipate events,—and, supposing that it had foreseen
them, it had been able to consent at once to the independence
of America without making war on anybody,—I firmly
believe that your nation would have lost nothing by this
change. It will lose now what it has already expended, and
what it shall yet expend. It will experience for some time a
great falling off in its commerce, great domestic disturbances,
if it is forced to bankruptcy, and, whatever may happen, a
great diminution of political influence abroad. But this last
matter is of very small importance to the real welfare of a
people; and I am not at all of the opinion of the Abbé
Raynal in your motto.[346] I do not believe that this will make
you a contemptible nation, and throw you into slavery. On
the contrary, your troubles will perhaps have the effect of a
necessary amputation; they are perhaps the only means of
saving you from the gangrene of luxury and corruption. If
in your agitations you could correct your Constitution by
rendering the elections annual, by apportioning the right of
representation in a manner more equal and more proportioned
to the interests of those represented, you would gain from
this revolution as much, perhaps, as America; for your liberty
would remain to you, and with this and by this your
other losses would be very speedily repaired.”[347]
Reading such words, the heart throbs and the pulse
beats. Government inspired by such a spirit would become
divine, nations would live at peace together, and
people everywhere be happy.
Most unlike Turgot in character, but with something
of the same spirit of prophecy, and associated in time,
was Horace Walpole, youngest son of England’s remarkable
Prime Minister, Sir Robert Walpole. With the
former, life was serious always, and human improvement
the perpetual passion; with the latter, there was
a constant desire for amusement, and the world was
little more than a curious gimcrack.
Horace Walpole was born 5th October, 1717, and
died 2d March, 1797, being at his death Earl of Orford.
According to his birth he was a man of fashion;
for a time a member of Parliament; a man of letters
always. To his various talents he added an aggregation
of miscellaneous tastes, of which his house at
Strawberry Hill was an illustration,—being an elegant
“Old Curiosity Shop,” with pictures, books, manuscripts,
prints, armor, china, historic relics, and art in all its
forms, which he had collected at no small outlay of time
and money. Though aristocratic in life, he boasted that
his principles were not monarchical. On the two sides
of his bed were hung engravings of Magna Charta and
the Sentence of Charles the First, the latter with the
inscription “Major Charta.” Sleeping between two such
memorials, he might be suspected of sympathy with
America, although the aristocrat was never absent. His
Memoirs, Journals, Anecdotes of Painting in England,
and other works, are less famous than his multifarious
correspondence, which is the best in English literature,
and, according to French judgment, nearer than any
other in our language to that of Madame de Sévigné,
whom he never wearied in praising. It is free, easy,
gossipy, historic, and spicy.
But I deal with him now only as a prophet. And
I begin with his “Memoires of the last Ten Years of
the Reign of George the Second,” where we find the
record that the Colonists were seeking independence.
This occurs in his description of the Duke of Newcastle
as Secretary of State for the Colonies, during
the long Walpole administration. Illustrating what he
calls the Duke’s “mercurial inattention,” he says: “It
would not be credited what reams of papers, representations,
memorials, petitions from that quarter of the
world [the Colonies], lay mouldering and unopened in
his office”; and then, showing the Duke’s ignorance, he
narrates how, when it was hinted that there should be
some defence for Annapolis, he replied, with evasive,
lisping hurry: “Annapolis, Annapolis! Oh, yes, Annapolis
must be defended,—to be sure, Annapolis
should be defended;—where is Annapolis?” But this
negligence did not prevent him from exalting the prerogative
of the Crown; and here the author says:—
“The instructions to Sir Danvers Osborn, a new governor
of New York, seemed better calculated for the latitude of
Mexico and for a Spanish tribunal than for a free, rich British
settlement, and in such opulence and of such haughtiness
that suspicions had long been conceived of their meditating to
throw off their dependence on their mother country.”[348]
This stands in the “Memoires” under the date of
1754, and the editor in a note observes, “If, as the
author asserts, this was written at the time, it is a very
remarkable passage.” By direction of the author the
book was “to be kept unopened and unsealed” until a
certain person named should attain the age of twenty-five
years. It was published in 1822. Perhaps the
honesty of this entry will be better appreciated, when
it is noted, that, only a few pages later, Washington,
whom the author afterwards admired, is spoken of as
“this brave braggart” who “learned to blush for his
rodomontade.”[349]
As the difficulties with the Colonies increased, he
became more sympathetic and prophetic. In a letter
to Sir Horace Mann, 2d February, 1774, he wrote:—
“We have no news, public or private; but there is an
ostrich-egg laid in America, where the Bostonians have
canted three hundred chests of tea into the ocean; for they
will not drink tea with our Parliament.… Lord Chatham
talked of conquering America in Germany. I believe England
will be conquered some day or other in New England or
Bengal.”[350]
In May, 1774, his sympathies again appear:—
“Nothing was more shocking than the King’s laughing and
saying at his levee that he had as lief fight the Bostonians as
the French. It was only to be paralleled by James the Second
sporting on Jeffreys’s ‘campaign in the West.’”[351]
And under date of 28th May, 1775, we have his
record of the encounter at Lexington, with the reflection:—
“Thus was the civil war begun, and a victory the first
fruits of it on the side of the Americans, whom Lord Sandwich
had had the folly and rashness to proclaim cowards.”[352]
His letters to the Countess of Ossory, written during
the war, show his irrepressible sentiments. Thus, under
date of 9th November, 1775:—
“I think this country undone almost beyond redemption.
Victory in any war but a civil one fascinates mankind with
a vision of glory. What should we gain by triumph itself?
Would America laid waste, deluged with blood, plundered,
enslaved, replace America flourishing, rich, and free? Do
we want to reign over it, as the Spaniards over Peru, depopulated?
Are desolate regions preferable to commercial
cities?”[353]
Then under date of 6th July, 1777:—
“My humble opinion is, that we shall never recover
America, and that France will take care that we shall never
recover ourselves.”[354]
“Friday night, late,” 5th December, 1777, he breaks
forth:—
“Send for Lord Chatham! They had better send for
General Washington, Madam,—or at least for our troops
back.… No, Madam, we do not want ministers that
would protract our difficulties. I look on them but as beginning
now, and am far from thinking that there is any
man or set of men able enough to extricate us. I own
there are very able Englishmen left, but they happen to be
on t’other side of the Atlantic. If his Majesty hopes to find
them here, I doubt he will be mistaken.”[355]
“Thursday night,” 11th December, 1777, his feelings
overflow in no common language:—
“Was ever proud, insolent nation sunk so low? Burke
and Charles Fox told him [Lord North] the Administration
thought of nothing but keeping their places; and so they
will, and the members their pensions, and the nation its infamy.
Were I Franklin, I would order the Cabinet Council
to come to me at Paris with ropes about their necks, and
then kick them back to St. James’s.
“Well, Madam, as I told Lord Ossory t’other day, I am
satisfied: Old England is safe,—that is, America, whither
the true English retired under Charles the First: this is
Nova Scotia, and I care not what becomes of it.…
Adieu, Madam! I am at last not sorry you have no son;
and your daughters, I hope, will be married to Americans,
and not in this dirty, despicable island.”[356]
All this is elevated by his letter of 17th February,
1779, where he says:—
“Liberty has still a continent to exist in. I do not care
a straw who is Minister in this abandoned country. It is
the good old cause of Freedom that I have at heart.”[357]
Thus with constancy, where original principle was
doubtless quickened by party animosity, did Horace
Walpole maintain the American cause and predict a
new home for Liberty.
Next in time among the prophets was John Adams,
who has left on record at different dates predictions
showing a second-sight of no common order. Of his
life I need say nothing, except that he was born 19th
October, 1735, and died 4th July, 1826. I mention
the predictions in the order of utterance.
1. While teaching a school at Worcester, and when
under twenty years of age, he wrote a letter to one of
his youthful companions, bearing date 12th October,
1755, which is a marvel of foresight. Fifty-two years
afterwards, when already much of its prophecy had
been fulfilled, the original was returned to its author
by the son of his early comrade and correspondent,
Nathan Webb, who was at the time dead. After remarking
gravely on the rise and fall of nations, with
illustrations from Carthage and Rome, he proceeds:—
“England began to increase in power and magnificence,
and is now the greatest nation upon the globe. Soon after
the Reformation, a few people came over into this New
World for conscience’ sake. Perhaps this apparently trivial
incident may transfer the great seat of empire into America.
It looks likely to me: for, if we can remove the turbulent
Gallics, our people, according to the exactest computations,
will in another century become more numerous than England
itself. Should this be the case, since we have, I may
say, all the naval stores of the nations in our hands, it will
be easy to obtain the mastery of the seas; and then the
united force of all Europe will not be able to subdue us.
The only way to keep us from setting up for ourselves is to
disunite us. Divide et impera. Keep us in distinct colonies,
and then some great men in each colony desiring the
monarchy of the whole, they will destroy each other’s influence,
and keep the country in equilibrio.[358]
On this his son, John Quincy Adams, famous for
important service and high office, remarks:—
“Had the political part of it been written by the minister
of state of a European monarchy, at the close of a long life
spent in the government of nations, it would have been pronounced
worthy of the united penetration and experience of a
Burleigh, a Sully, or an Oxenstiern.… In one bold outline
he has exhibited by anticipation a long succession of prophetic
history, the fulfilment of which is barely yet in progress,
responding exactly hitherto to his foresight, but the full accomplishment
of which is reserved for the development of after
ages. The extinction of the power of France in America, the
union of the British North American Colonies, the achievement
of their independence, and the establishment of their
ascendency in the community of civilized nations by the
means of their naval power, are all foreshadowed in this
letter, with a clearness of perception and a distinctness of
delineation which time has hitherto done little more than
to convert into historical fact.”[359]
2. Another beautiful instance followed ten years
later. In the beginning of 1765, Jeremy Gridley, the
eminent lawyer of Colonial days, formed a law club, or
Sodality, at Boston, for the mutual improvement of its
members. Here John Adams produced the original
sketch of his “Dissertation on the Canon and Feudal
Law,” which appeared in the “Boston Gazette” of
August, 1765, was immediately and repeatedly reprinted
in London, and afterwards in Philadelphia.[360]
The sketch began:—
“This Sodality has given rise to the following speculation
of my own, which I commit to writing as hints for future
inquiries rather than as a satisfactory theory.”[361]
In this Dissertation, the writer dwells especially upon
the settlers of British America, of whom he says:—
“After their arrival here, they began their settlement,
and formed their plan, both of ecclesiastical and civil government,
in direct opposition to the canon and the feudal
systems.”[362]
This excellent statement was followed, in the original
sketch communicated to the Sodality, by this passage,
which does not appear in the printed Dissertation:—
“I always consider the settlement of America with reverence
and wonder, as the opening of a grand scene and
design in Providence for the illumination of the ignorant
and the emancipation of the slavish part of mankind all
over the earth.”[363]
On these prophetic words, his son, John Quincy
Adams, remarks:—
“This sentence was perhaps omitted from an impression
that it might be thought to savor not merely of enthusiasm,
but of extravagance. Who now would deny that this magnificent
anticipation has been already to a great degree realized?
Who does not now see that the accomplishment of
this great object is already placed beyond all possibility of
failure?”[364]
His grandson, Charles Francis Adams, alluding to
the changes which took place in the original sketch,
says:—
“As not infrequently happens, however, in this process,
one strong passage was lost by it, which at this time must
be regarded as the most deserving of any to be remembered.”[365]
Thus again, at an early day, did this prophet discern
the future. How true it is that the mission of this Republic
is “the illumination of the ignorant,” and, still
further, “the emancipation of the slavish part of mankind
all over the earth”! Universal enlightenment and
universal emancipation! And the first great stage was
National Independence.
3. The Declaration of Independence bears date 4th
July, 1776, for on that day it was signed; but the vote
which determined it was on the 2d July. On the 3d
July, John Adams, in a letter to his wife, wrote:—
“Yesterday the greatest question was decided which ever
was debated in America; and a greater, perhaps, never was
nor will be decided among men.… I am surprised at the
suddenness as well as greatness of this revolution. Britain
has been filled with folly, and America with wisdom. At
least this is my judgment. Time must determine. It is the
will of Heaven that the two countries should be sundered forever.…
The day is passed. The second day of July,
1776, will be the most memorable epocha in the history of
America. I am apt to believe that it will be celebrated by
succeeding generations as the great anniversary festival. It
ought to be commemorated, as the day of deliverance, by
solemn acts of devotion to God Almighty. It ought to be
solemnized with pomp and parade, with shows, games, sports,
guns, bells, bonfires, and illuminations, from one end of this
continent to the other, from this time forward, forevermore.
You will think me transported with enthusiasm, but I am
not. I am well aware of the toil and blood and treasure
that it will cost us to maintain this Declaration, and support
and defend these States. Yet, through all the gloom, I
can see the rays of ravishing light and glory. I can see that
the end is more than worth all the means, and that posterity
will triumph in that day’s transaction, even although we
should rue it, which I trust in God we shall not.”[366]
Here is a comprehensive prophecy, first, that the two
countries would be separated forever; secondly, that
the anniversary of Independence would be celebrated
as a great annual festival; and, thirdly, that posterity
would triumph in this transaction, where, through all
the gloom, shone rays of ravishing light and glory: all
of which has been fulfilled to the letter. Recent events
give to the Declaration additional importance. For a
long time its great premises, that all men are equal,
and that rightful government stands only on the consent
of the governed, were disowned by our country.
Now that at last they are beginning to prevail, there
is increased reason to celebrate the day on which the
mighty Declaration was made, and new occasion for
triumph in the rays of ravishing light and glory.
4. Here is another prophetic passage, in a letter
dated at Paris, 13th July, 1780, and addressed to the
Comte de Vergennes of France, pleading the cause of
the Colonists:—
“The United States of America are a great and powerful
people, whatever European statesmen may think of them.
If we take into our estimate the numbers and the character
of her people, the extent, variety, and fertility of her
soil, her commerce, and her skill and materials for ship-building,
and her seamen, excepting France, Spain, England,
Germany, and Russia, there is not a state in Europe
so powerful. Breaking off such a nation as this from the
English so suddenly, and uniting it so closely with France,
is one of the most extraordinary events that ever happened
among mankind.”[367]
Perhaps this may be considered statement rather than
prophecy; but it illustrates the prophetic character of
the writer.
5. While at Amsterdam, in 1780, Mr. Adams met a
gentleman whom he calls “the giant of the law,” Mr.
Calkoen. After an unsatisfactory attempt at conversation,
where neither spoke the language of the other, it
was arranged that the latter should propound a series
of questions in writing, which the American minister
undertook to answer. The questions were in Dutch,
the answers in English. Among the questions was
this: “Whether America in and of itself, by means of
purchasing or exchanging the productions of the several
provinces, would be able to continue the war for
six, eight, or ten years, even if they were entirely deprived
of the trade with Europe, or their allies, exhausted
by the war and forced to make a separate
peace, were to leave them?” To this question our
prophet replied:—
“This is an extreme case.… Why, then, should we
put cases that we know can never happen? However, I
can inform you that the case was often put before this
war broke out; and I have heard the common farmers in
America reasoning upon these cases seven years ago. I
have heard them say, if Great Britain could build a wall
of brass a thousand feet high all along the sea-coast, at
low-water mark, we can live and be happy. America is
most undoubtedly capable of being the most independent country
upon earth. It produces everything for the necessity,
comfort, and conveniency of life, and many of the luxuries
too. So that, if there were an eternal separation between
Europe and America, the inhabitants of America would not
only live, but multiply, and, for what I know, be wiser,
better, and happier than they will be as it is.”[368]
Here is an assertion of conditions essential to independence
of “the most independent country upon
earth,” with a promise that the inhabitants will multiply.
6. In an official letter to the President of Congress,
dated at Amsterdam, 5th September, 1780, the same
writer, while proposing an American Academy “for refining,
correcting, improving, and ascertaining the English
language,” predicts the extension of this language:—
“English is destined to be in the next and succeeding centuries
more generally the language of the world than Latin
was in the last or French is in the present age. The reason
of this is obvious,—because the increasing population in
America, and their universal connection and correspondence
with all nations, will, aided by the influence of England in
the world, whether great or small, force their language into
general use, in spite of all the obstacles that may be thrown
in their way, if any such there should be.”[369]
In another letter, of unofficial character, dated at
Amsterdam, 23d September, 1780, he thus repeats his
prophecy:—
“You must know I have undertaken to prophesy that English
will be the most respectable language in the world; and
the most universally read and spoken, in the next century,
if not before the close of this. American population will in
the next age produce a greater number of persons who will
speak English than any other language, and these persons
will have more general acquaintance and conversation with
all other nations than any other people.”[370]
David Hume, in a letter to Gibbon, 24th October,
1767, had already written:—
“Our solid and increasing establishments in America,
where we need less dread the inundation of Barbarians,
promise a superior stability and duration to the English
language.”[371]
But these more moderate words, which did credit to
the discernment of the philosopher-historian, were then
unpublished.
The prophecy of John Adams is already accomplished.
Of all the European languages, English is most extensively
spoken. Through England and the United States
it has become the language of commerce, which sooner
or later must embrace the globe. The German philologist,
Grimm, has followed our American prophet in
saying that it “seems chosen, like its people, to rule
in future times in a still greater degree in all the corners
of the earth.”[372]
7. Another field was opened by a European correspondent,
John Luzac, who writes from Leyden, under
date of 14th September, 1780, that, in pleading the
cause of American Independence, he has twenty times
encountered, from sensible and educated people, an objection
which he sets forth as follows:—
“Yes, but if America becomes free, she will some day give
the law to Europe. She will take our islands, and our
colonies at Guiana; she will seize all the Antilles; she will
absorb Mexico, even Peru, Chili, and Brazil; she will carry
off our freighting commerce; she will pay her benefactors
with ingratitude.”[373]
To this Mr. Adams replied, in a letter from Amsterdam,
15th September, 1780:—
“I have met often in Europe with the same species of
reasoners that you describe; but I find they are not numerous.
Among men of reflection the sentiment is generally
different, and that no power in Europe has anything to fear
from America. The principal interest of America for many
centuries to come will be landed, and her chief occupation
agriculture. Manufactures and commerce will be but secondary
objects, and always subservient to the other. America
will be the country to produce raw materials for manufactures,
but Europe will be the country of manufactures; and
the commerce of America can never increase but in a certain
proportion to the growth of its agriculture, until its whole
territory of land is filled up with inhabitants, which will not
be in some hundreds of years.”
After referring to tar, iron, and timber as American
articles, he says:—
“In fact, the Atlantic is so long and difficult a navigation,
that the Americans will never be able to afford to carry to
the European market great quantities of these articles.”
If the prophet fails here, he is none the less wise in
the suggestion with which he closes:—
“If Europe cannot prevent, or rather if any particular nations
of Europe cannot prevent, the independence of America,
then the sooner her independence is acknowledged, the better,—the
less likely she will be to become warlike, enterprising,
and ambitious. The truth is, however, that America can
never unite in any war but a defensive one.”[374]
Had the prophet foreseen the increasing facilities of
commerce, the triumphs of steam, the floating masses
of transportation, the wonders of navigation, quickened
and guided by the telegraph, and to these had he added
the diversified industry of the country, extending, expanding,
and prevailing, his remarkable vision, which
already saw so much, would have viewed other glories
in assured certainty.
8. There is another prophecy, at once definite and
broad, from the same eminent quarter. In a letter
dated London, 17th October, 1785, and addressed to
John Jay, at the time Secretary for Foreign Affairs
under the Confederation, John Adams reveals his conviction
of the importance of France to us, “while
England held a province in America”;[375] and then, in
another letter, dated 21st October, 1785, reports the
saying of people about him, “that Canada and Nova
Scotia must soon be ours; there must be a war for it,—they
know how it will end,—but the sooner, the
better; this done, we shall be forever at peace,—till
then, never.”[376] These intimations foreshadow the
prophecy found in the Preface to his “Defence of the
American Constitutions,” written in London, while minister
there, and dated Grosvenor Square, 1st January,
1787:—
“The United States of America have exhibited, perhaps,
the first example of governments erected on the simple
principles of Nature.… Thirteen governments thus
founded on the natural authority of the people alone, without
a pretence of miracle or mystery, and which are destined
to spread over the northern part of that whole quarter of
the globe, are a great point gained in favor of the rights
of mankind. The experiment is made, and has completely
succeeded.”[377]
Here is foretold nothing less than that our system
of government is to embrace the whole continent of
North America.
9. This series may be concluded by other words,
general in character, but deeply prophetic, showing a
constant sense of the unfolding grandeur and influence
of the Republic.
The first is from the concluding chapter of the work
last cited, and in harmony with the Preface:—
“A prospect into futurity in America is like contemplating
the heavens through the telescopes of Herschel. Objects
stupendous in their magnitudes and motions strike us from
all quarters, and fill us with amazement.”[378]
Thus, also, he writes to Thomas Jefferson, November
15, 1813:—
“Many hundred years must roll away before we shall
be corrupted. Our pure, virtuous, public-spirited, federative
Republic will last forever, govern the globe, and introduce the
perfection of man.”[379]
Then, again, in a letter to Hezekiah Niles, 13th February,
1818:—
“The American Revolution was not a common event.
Its effects and consequences have already been awful over
a great part of the globe. And when and where are they
to cease?”[380]
The prophetic spirit which filled the “visions” of
youth continued in the “dreams” of age. Especially
was he constant in foreseeing the widening reach of
the great Revolution he had helped at its beginning;
and this arrested the attention of his eloquent eulogist
at Faneuil Hall.[381]
If I enter the name of the Marquis de Montcalm
on this list, it is because prophetic words have been
attributed to him which at different periods have attracted
no small attention. He was born near Nismes,
in France, 1712, and died at Quebec, 14th September,
1759, being at the time commander of the French
forces in Canada. As a soldier he was the peer of his
opponent, Wolfe, who perished in the same battle, and
they have since enjoyed a common fame.
In 1777, amidst the heats of our Revolutionary contest,
a publication was put forth by Almon, the pamphleteer,
in French and English on opposite pages,
entitled “Letters from the Marquis de Montcalm, Governor-General
of Canada, to Messrs. De Berryer and
De la Molé, in the Years 1757, 1758, and 1759,” and
the soldier reappeared as prophet.
The first letter is addressed to M. de Berryer, First
Commissioner of the Marine of France, and purports to
be dated at Montreal, 4th April, 1757. It contains the
copy of an elaborate communication from “S. J.” of Boston,
proposing a scheme for undermining the power of
Great Britain in the Colonies by free trade with France
through Canada, and predicting that “all our colonies in
less than ten years will catch fire.”[382] In transmitting
this letter Montcalm did little more than indorse its
sentiments; but in his second letter to the same person,
dated at Montreal, 1st October, 1758, he says:—
“All these informations, which I every day receive, confirm
me in my opinion that England will one day lose her
colonies on the continent of America; and if Canada should
then be in the hands of an able governor who understands
his business, he will have a thousand opportunities of hastening
the event: this is the only advantage we can reap for all
it has cost us.”[383]
In the third letter, addressed to M. Molé, First President
of the Parliament of Paris, and dated at the camp
before Quebec, 24th August, 1759, on the eve of the
fatal battle in which both commanders fell, Montcalm
mounts the tripod:—
“They are in a condition to give us battle, which I must
not refuse, and which I cannot hope to gain.… The event
must decide. But of one thing be certain, that I probably
shall not survive the loss of the Colony.[384] … I shall at
least console myself on my defeat, and on the loss of the
Colony, by the full persuasion that this defeat will one day
serve my country more than a victory, and that the conqueror,
in aggrandizing himself, will find his tomb the country
he gains from us.[385]… All the English Colonies would
long since have shaken off the yoke, each province would
have formed itself into a little independent republic, if the
fear of seeing the French at their door had not been a check
upon them.[386]… Canada, once taken by the English, would
in a few years suffer much from being forced to be English.…
They would soon be of no use to England, and perhaps
they would oppose her.”[387]
At once, on their appearance, these letters played
an important part in the “high life” of politics. The
“Monthly Review”[388] called them “genuine.” The “Gentleman’s
Magazine”[389] said that “the sagacity of this
accomplished general was equal to his bravery,” and
quoted what it characterized as a “remarkable prediction.”
In the House of Lords, 30th May, 1777, during
a debate begun by Lord Chatham, and flashing with
great names, Lord Shelburne said that they “had been
discovered to be a forgery”;[390] but Lord Mansfield, the
illustrious Chief Justice, relied upon the letters, “which
he insisted were not spurious.”[391] In another important
debate in the House of Lords, 5th March, 1778, Earl
Temple observed that “the authenticity of those letters
had been often disputed; but he could affirm that he
saw them in manuscript, among the papers of a minister
now deceased, long before they made their appearance
in print, and at a time when American independency
was in the contemplation of a very few persons
indeed.”[392] Such was the contemporary testimony; but
the pamphlet shared the fate of the numerous brood
engendered by the war.
Oblivion seemed to have settled on these letters,
when their republication at Gibraltar, as late as 1858,
by an author who treated them as genuine,[393] attracted
the attention of Thomas Carlyle, who proceeded to
make them famous again, by introducing them as an
episode in his Life of Frederick, sometimes called “the
Great.” Montcalm appears once more as prophet, and
the readers of the career of the Prussian monarch turn
with wonder to the inspired Frenchman, with “his
power of faithful observation, his sagacity and talent
of prophecy, so considerable.”[394] Then, quoting a portion
of the last letter, the great author exclaims at
different points: “Prediction first”; “This is a curiously
exact prediction”; “Prediction second, which is
still more curious.”[395]
If the letter quoted by Carlyle were genuine, as he
accepted it, (also as it was evidently accepted by Lord
John Russell,)[396] and as the family of Montcalm seem to
believe, it would indicate for the soldier all that was
claimed by his descendant, when, after speaking of his
“political foresight,” he added that it “was proved by
one of his letters, in which he made a remarkable
prophecy concerning the American Revolution.”[397] Certainly,—if
the letter is not an invention; but such is
the present impression. On the half-title of the original
pamphlet, in the Library of Harvard University,
Sparks, whose judgment is of great weight, has written:
“The letters are unquestionably spurious.” Others unite
with him. It is impossible to read the papers in the
“Proceedings of the Massachusetts Historical Society,”
already quoted, and the pungent note of Henry Stevens,
in his “Bibliotheca Historica,” under the title of the
much-debated pamphlet, without feeling, that, whatever
may have been the merits of Montcalm as a soldier,
his title as a prophet cannot be accepted. His name is
introduced here that I may not omit an instance which
has attracted attention in more than one generation.
Another Frenchman in this far-sighted list was the
Comte de Stainville, afterwards Duc de Choiseul, born
28th June, 1719, and died 8th May, 1785. His brilliant
career as diplomatist and statesman was preceded
by a career of arms with rapid promotion, so that at the
age of forty he became lieutenant-general. Meanwhile
he was ambassador at Rome and then at Vienna, the
two pinnacles of diplomatic life. In 1758 he became
Minister of Foreign Affairs, also duke and peer; then
Minister of War, and of the Marine; but in 1766 he
resumed the Foreign Office, which he held till 1770,
when he was disgraced. The King could not pardon
the contempt with which, although happy in the smiles
of Madame de Pompadour, the Prime-Minister rejected
the advances of her successor, the ignoble Du Barry;
and he was exiled from court to live in his château
of Chanteloup, in the valley of the Loire, where, dispensing
a magnificent hospitality, he was consoled by
a loving wife and devoted friends.
He had charm of manner rather than person, with
a genius for statesmanship recognized and commemorated
in contemporary writings. Madame du Deffant
speaks of him often in her correspondence, and depicts
him in her circle when Franklin was first presented
there. Horace Walpole returns to him in letters and
in his memoirs, attributing to him “great parts,” calling
him “very daring, dashing, and whose good-nature
would not have checked his ambition from doing any
splendid mischief.”[398] The Abbé Barthélemy, in his
“Travels of Anacharsis,” portrays him under the character
of Arsame. Frederick of Prussia, so often called
the Great, hailed him “Coachman of Europe.” And
our own historian Bancroft, following Chatham, does
not hesitate to call him “the greatest minister of France
since Richelieu.”
The two volumes of Memoirs purporting to be written
by himself, and printed under his eyes in his cabinet
in 1778, were accidental pieces, written, but never
collected by him, nor intended as memoirs.[399] In the
French treasure-house of these productions they are of
little value, if not unworthy of his fame.
Besides a brilliant and famous administration of affairs,
are several acts not to be forgotten. At Rome
his skill was shown in bringing Benedict the Fourteenth
to a common understanding on the bull Unigenitus.
Through him in 1764 the Jesuits were suppressed
in France, or were permitted only on condition
of fusing with the secular clergy. But nothing in his
career was more memorable than his foresight and
courage with regard to the English Colonies. American
Independence was foreseen and helped by him.
The Memoirs of Choiseul have little of the elevation
recognized in his statesmanship, nor are they anywhere
prophetic. Elsewhere his better genius was manifest,
especially in his diplomacy. This was recognized by
Talleyrand, who, in a paper on the “Advantages to be
derived from New Colonies,” read before the Institute
toward the close of the last century, characterized him
as “one of the men of our age who had the most forecast
of mind,—who already in 1769 foresaw the separation
of America from England, and feared the partition of
Poland”; and he adds that “from this epoch he sought to
prepare by negotiations the cession of Egypt to France,
that on the day our American colonies should escape
from us, he might be ready to replace them with the
same productions and a more extended commerce.”[400]
Bancroft, whose work shows unprecedented access
to original documents, recognizes the prevision of the
French minister at an earlier date, as attested by the
archives of the French Foreign Office. In 1766 he received
the report of a special agent who had visited
America. In 1767 he sent Baron de Kalb, afterwards
an officer in our Revolution,—sparing no means to
obtain information, and drawing even from New England
sermons, of which curious extracts are preserved
among the State Papers of France.[401] In August of this
year, writing to his plenipotentiary at London, the Minister
says with regard to England and her Colonies:
“Let her but attempt to establish taxes in them, and
those countries, greater than England in extent, and
perhaps becoming more populous, having fisheries, forests,
shipping, corn, iron, and the like, will easily and
fearlessly separate themselves from the mother country.”[402]
In the next year Du Châtelet, son of her who
was the companion of Voltaire and the French translator
of Newton, becomes his most sympathetic representative.
To him the Minister wrote, 15th July, 1768:
“According to the prognostications of sensible men,
who have had opportunity to study the character of
the Americans, and to measure their progress from day
to day in the spirit of independence, this separation
of the American Colonies from the metropolis sooner
or later must come.… I see all these difficulties,
and do not dissemble their extent; but I see also the
controlling interest of the Americans to profit by the
opportunity of a rupture to establish their independence.”[403]
Again he wrote, 22d November, 1768: “The
Americans will not lose out of their view their rights
and their privileges; and next to fanaticism for religion,
the fanaticism for liberty is the most daring in its
measures and the most dangerous in its consequences.”[404]
That the plenipotentiary was not less prompt in forecast
appears in a letter of 9th November, 1768: “Without
exaggerating the projects or the union of the Colonies,
the time of their independence is very near.…
Three years ago the separation of the English Colonies
was looked upon as an object of attention for the next
generation; the germs were observed, but no one could
foresee that they would be so speedily developed. This
new order of things, this event which will necessarily
have the greatest influence on the whole political system
of Europe, will probably be brought about within
a very few years.”[405] The Minister replied, 20th December,
1768: “Your views are as subtle as they are comprehensive
and well-considered. The King is perfectly
aware of their sagacity and solidity, and I will communicate
them to the Court of Madrid.”[406]
These passages show a persistency of view, which
became the foundation of French policy; so that the
Duke was not merely a prophet, but a practical statesman,
guided by remarkable foresight. He lived long
enough to witness the National Independence he had
foretold, and to meet Franklin at Paris, while saved
from witnessing the overthrow of the monarchy he
had served, and the bloody harvest of the executioner,
where a beloved sister was among the victims.
Guillaume Thomas François Raynal, of France,
was born 11th March, 1711, and died 6th March,
1796, thus spanning, with his long life, from the failing
years of Louis the Fourteenth to the Reign of Terror,
and embracing the prolonged period of intellectual
activity which prepared the Revolution. Among
contemporary “philosophers” his place was considerable.
But he was a philosopher with a cross of the
adventurer and charlatan.
Beginning as Jesuit and as priest, he somewhat tardily
escaped the constraints of the latter to employ
the education of the former in literary enterprise. A
long list of acknowledged works attests the activity of
his pen, while others were attributed to him. With
these avocations, yielding money, mingled jobbing and
speculation, where even the slave-trade, afterwards furiously
condemned, became a minister of fortune. In
the bright and audacious circles of Paris, especially
with Diderot and D’Holbach, he found society. The
remarkable fame which he reached during life has
ceased, and his voluminous writings slumber in oblivion,
except, perhaps, a single one, which for a while
played a great part, and by its prophetic spirit vindicates
a place in our American gallery.
Only the superficial character of this work appears
in its title,—“Philosophical and Political History of
the Establishments and of the Commerce of the Europeans
in the two Indies,”[407] being in six volumes. It
was a frame for pictures and declamations, where freedom
of thought was practically illustrated. Therefore
it was published without the name of the author, and
at Amsterdam. This was as early as 1770. Edition
followed edition. The “Biographie Universelle” reports
more than twenty regular and nearly fifty pirated.
At least twelve editions of an English translation saw
the light. It was translated, abridged, and reprinted
in nearly all the languages of Europe. The subject
was interesting at the time, but the peculiar treatment
and the open assault upon existing order gave the work
zest and popularity. Though often vicious in style, it
was above the author in force and character, so that it
was easy to believe that important parts were contributed
by others. Diderot, who passed his life in
helping others, is said to have supplied nearly a third
of the whole. The work at last drew down untimely
vengeance. Inspired by its signal success, the author, in
1780, after the lapse of a decade, put forth an enlarged
edition, with frontispiece and portrait, the whole reinforced
with insertions and additions, where Christianity
and even the existence of a God were treated with the
license already applied to other things. The Parliament
of Paris, by a decree dated May 21, 1781, handed
the work to the public executioner to be burned, and
condemned the author in person and goods. Several
years of exile followed.
The Revolution in France found the Abbé Raynal
mellowed by time, and with his sustaining philosophers
all dead. Declining active participation in the great
conflict, he reappeared at last, so far as to address the
President of the National Assembly a letter, where he
pleaded for moderation and an active government. The
ancient assailant of kings now called for “the tutelary
protection of the royal authority.” The early cant was
exchanged for recant.
The concluding book of the enlarged edition of his
famous work contains a chapter entitled “Reflections
upon the Good and the Evil which the Discovery of
America has done to Europe.”[408] A question of similar
import, “Has the Discovery of America been hurtful or
useful to the Human Race?” he presented as the subject
for a prize of twelve hundred livres, to be awarded
by the Academy of Lyons. Such a question reveals a
strange confusion, inconsistent with all our prophetic
voices, but to be pardoned at a time when the course
of civilization was so little understood, and Buffon had
announced, as the conclusion of science, that the animal
creation degenerated on the American Continent. In
his admirable answer to the great naturalist, Jefferson
repels with spirit the allegation of the Abbé Raynal
that “America has not yet produced one good poet, one
able mathematician, one man of genius in a single art
or science.”[409] But he does not seem aware that the
author in his edition of 1780 had already beaten a retreat
from his original position.[410] This is more noteworthy
as the edition appeared before the criticism.
It was after portraying the actual condition of the
English Colonies in colors which aroused the protest
of Jefferson that the French philosopher surrendered to
a vision of the future. In reply to doubts, he invokes
time, civilization, education, and breaks forth:—
“Perhaps then it will be seen that America is favorable
to genius, to the creative arts of peace and of society. A
new Olympus, an Arcadia, an Athens, a new Greece, on
the Continent, or in the archipelago which surrounds it,
will give birth, perhaps, to Homers, Theocrituses, and, above
all, Anacreons. Perhaps another Newton will rise in the
new Britain. It is from English America, no doubt, that
the first ray of the sciences will shoot forth, if they are to
appear at last under a sky so long clouded. By a singular
contrast with the ancient world, where the arts passed
from the South toward the North, in the new we shall see
the North enlighten the South. Let the English clear the
land, purify the air, change the climate, meliorate Nature;
a new universe will issue from their hands for the glory and
happiness of humanity.”[411]
Then, speculating on the dissensions prevailing between
the Colonies and the mother country, he announces
separation, but without advantage to the European
rivals of England:—
“Break the knot which binds the ancient Britain to the
new; soon the Northern Colonies will have more strength
alone than they possessed in their union with the mother
country. That great continent, set free from all compact with
Europe, will be unhampered in all its movements.…
The colonies of our absolute monarchies, … following
the example of the English colonies, will break the chain
which binds them shamefully to Europe.”[412]
The New World opens before the prophet:—
“So everything conspires to the great dismemberment, of
which it is not given to foresee the moment. Everything
tends to that,—both the progress of good in the new hemisphere,
and the progress of evil in the old.
“Alas! the sudden and rapid decline of our morals and
our strength, the crimes of kings and the woes of peoples,
will render even universal that fatal catastrophe which is
to detach one world from the other. The mine is prepared
beneath the foundations of our rocking empires.… In
proportion as our peoples are growing weak and all succumbing
one to another, population and agriculture are increasing
in America. The arts transported by our care will
quickly spring up there. That country, risen from nothing,
burns to figure in its turn upon the face of the globe
and in the history of the world. O posterity! thou wilt
be more happy, perhaps, than thy sad and contemptible
ancestors!”[413]
The edition of 1780 exhibits his sympathies with the
Colonies. In considering the policy of the House of
Bourbon, he recognizes the grasp of the pending revolution.
“The United States,” he says, “have shown
openly the project of drawing to their confederation
all North America”; and he mentions especially the
invitation to the people of Canada. While questioning
the conduct of France and Spain, he adds:—
“The new hemisphere is to detach itself some day from
the old. This great disruption is prepared in Europe by
the fermentation and the clashing of our opinions,—by the
overthrow of our rights, which made our courage,—by the
luxury of the court and the misery of the country,—by the
everlasting hate between the effeminate men, who possess all,
and the strong, even virtuous men, who have nothing to lose
but life. It is prepared in America by the growth of population,
of agriculture, of industry, and of enlightenment. Everything
tends to this scission.”[414]
In a sketch which follows are pictured the resources
of “the thirteen confederate provinces” and their future
development. While confessing that the name of Liberty
is sweet,—that it is the cause of the entire human
race,—that revolutions in its name are a lesson to despots,—that
the spirit of justice, which compensates past
evils by future happiness, is pleased to believe that this
part of the New World cannot fail to become one of the
most flourishing countries of the globe,—and that some
go so far as to fear that Europe may some day find its
masters in its children, he proceeds to facts which may
mitigate anxiety.[415]
The prophetic words of Raynal differ from others
already quoted. Instead of letters or papers buried in
secrecy or disclosed to a few only, they were open proclamations
circulated throughout Europe, and their influence
began as early as 1770. A prompt translation
made them known in England. In 1777 they were
quoted by an English writer pleading for us.[416] Among
influences coöperating with the justice of our cause,
they were of constant activity, until at last France,
Spain, and Holland openly united with us.
Not without heartfelt emotion do I write this name,
never to be mentioned by an American without a sentiment
of gratitude and love. Such goodness and ability,
dedicated so firmly to our cause, make Shipley conspicuous
among his contemporaries. In beauty of character
and in prophetic spirit he resembles Berkeley. And yet
biographical dictionaries make little mention of him, and
in our country he is known chiefly through the friendship
of Franklin. He was born about 1714, and died
9th December, 1788.
His actual preferments in the Church attest a certain
success, arrested at last by his sympathy for us. At
an early day John Adams spoke of him as “the best
bishop that adorns the bench.”[417] And we learn from
Wraxall, that it was through the hostility of the King,
that, during the short-lived Coalition Ministry, Fox was
prevented from making him Archbishop of Canterbury.[418]
But his public life was better than any prelacy. It is
impossible to read his writings without discovering the
stamp of superiority, where accuracy and clearness go
hand in hand with courage and truth.
The relations of Franklin with the good Bishop are
a beautiful episode in our Revolutionary history. Two
men, one English and the other American, venerable
with years, mingled in friendship warm as that of youth,
but steady to the grave, joining identity of sentiment
on important public questions with personal affection.
While Franklin remained in England, as Colonial representative,
watching the currents, he was a frequent guest
at the Englishman’s country home; and there he entered
upon his incomparable autobiography, leaving behind
such pleasant memories that afterwards the family never
walked in the garden “without seeing Dr. Franklin’s
room and thinking of the work that was begun in it.”[419]
One of the daughters, in a touching letter to him, then
at his own home in Philadelphia, informed him of her
father’s death,[420] and in reply to his “dear young friend,”
he expressed his sense of the loss, “not to his family and
friends only, but to his nation, and to the world,” and
then, after mentioning that he was in his eighty-fourth
year and considerably enfeebled, added, “You will, then,
my dear friend, consider this as probably the last line to
be received from me, and as a taking leave.”[421]
This brief story prepares the way for the two productions
illustrating his service to us. The first has the
following title: “A Sermon preached before the Incorporated
Society for the Propagation of the Gospel in
Foreign Parts, at their Anniversary Meeting in the Parish
Church of St. Mary-le-Bow, on Friday, February 19,
1773.” Of this discourse several editions appeared in
London, New York, and Boston.[422] Lord Chatham, after
confessing himself “charmed and edified” by it, wrote:
“This noble discourse speaks the preacher not only fit
to bear rule in the Church, but in the State; indeed, it
does honor to the Right Reverend Bench.”[423] Franklin,
coupling it with another of his productions relating
to America, wrote: “Had his counsels in those pieces
been attended to by the Ministers, how much bloodshed
might have been prevented, and how much expense
and disgrace to the nation avoided!”[424]
This discourse was from the text, “Glory to God
in the highest, and on earth peace, good-will toward
men.”[425] After announcing that “perhaps the annals of
history have never afforded a more grateful spectacle
to a benevolent and philosophic mind than the growth
and progress of the British Colonies in North America,”
the preacher becomes prophet, and here his words are
memorable:—
“The Colonies in North America have not only taken root
and acquired strength, but seem hastening with an accelerated
progress to such a powerful state as may introduce a
new and important change in human affairs.”[426]
Then picturing the Colonies as receiving “by inheritance
all the improvements and discoveries of their
mother country,”—commencing “their flourishing state
at a time when the human understanding has attained
to the free use of its powers, and has learned to act with
vigor and certainty,” and being in such a situation that
“they may avail themselves not only of the experience
and industry, but even of the errors and mistakes of former
days,” the prophet proceeds:—
“The vast continent itself, over which they are gradually
spreading, may be considered as a treasure yet untouched of
natural productions that shall hereafter afford ample matter
for commerce and contemplation. And if we reflect what a
stock of knowledge may be accumulated by the constant
progress of industry and observation, … it is difficult
even to imagine to what height of improvement their discoveries
may extend.”[427]
The prophet opens another vista: “And perhaps they
may make as considerable advances in the arts of civil
government and the conduct of life.” Then, exhibiting
the excellences of the British Constitution with its
“equal representation,” which he calls “the best discovery
of political wisdom,” and inquiring anxiously if
they “must rest here, as in the utmost effort of human
genius,” the preacher becomes again prophetic:—
“May they not possibly be more successful than their
mother country has been in preserving that reverence and
authority which is due to the laws,—to those who make,
and to those who execute them? May not a method be
invented of procuring some tolerable share of the comforts
of life to those inferior useful ranks of men to whose industry
we are indebted for the whole? Time and discipline
may discover some means to correct the extreme inequalities
of condition between the rich and the poor, so dangerous to
the innocence and the happiness of both.”[428]
Beautiful words! And in the same spirit the prophet
discerns increasing opportunities of progress:—
“The diversity of new scenes and situations, which so
many growing states must necessarily pass through, may
introduce changes in the fluctuating opinions and manners of
men which we can form no conception of. And not only the
gracious disposition of Providence, but the visible preparation
of causes, seems to indicate strong tendencies towards a
general improvement.”[429]
To a spirit so elevated the obligations of duty are the
same for nations as for individuals, and he nobly vindicates
the duty of the Christian preacher “to point out
the laws of justice and equity which must ultimately
regulate the happiness of states as well as of individuals,”
and which he declares “are no other than those
benevolent Christian morals which it is the province
of this Society to teach, transferred from the duties of
private life to the administration of public affairs.”[430]
Then again he declares amazement, in which all but
hardened politicians will unite, at seeing “how slowly
in all countries the principles of natural justice, which
are so evidently necessary in private life, have been admitted
into the administration of public affairs.” And,
in the same spirit, he announces:—
“A time, I doubt not, will come, in the progressive improvement
of human affairs, when the checks and restraints
we lay on the industry of our fellow-subjects and the jealousies
we conceive at their prosperity will be considered as
the effects of a mistaken policy, prejudicial to all parties,
but chiefly to ourselves.”[431]
Then, after presenting it as “a noble effort of virtuous
ambition … to make our country great and powerful
and rich, not by force or fraud, but by justice,
friendship, and humanity,” this remarkable sermon concludes
with calling attention to “the plain good rules
so often repeated to us in Scripture,” which “lie before
the eyes of men like medicinal herbs in the open
field.”[432]
In the course of his remarks, the preacher lets drop
words often quoted since, and doubtless considered
much in conversation with Franklin. After setting
forth that the Colonies had “been trusted in a good
measure with the entire management of their affairs,”
he proceeds to say: “And the success they have met
with ought to be to us an ever-memorable proof that
the true art of government consists in not governing too
much.”[433]
In similar spirit the good Bishop came to the defence
of Massachusetts, in the crisis which followed
the nullification of the Tea-Tax,—as witness an able
pamphlet, printed in 1774, entitled “A Speech intended
to have been spoken on the Bill for altering
the Charters of the Colony of Massachusetts Bay.” In
this most vigorous production, reported by Franklin as
“a masterpiece of eloquence,”[434] where he pleads for reconciliation,
after announcing that England had drawn
from the Colonies, by commerce, “more clear profit than
Spain has drawn from all its mines,”[435] he says: “Let
them continue to enjoy the liberty our fathers gave
them. Gave them, did I say? They are coheirs of
liberty with ourselves; and their portion of the inheritance
has been much better looked after than ours.”[436]
Then again: “My Lords, I look upon North America
as the only great nursery of freemen now left upon
the face of the earth.”[437] And yet once more: “But
whatever may be our future fate, the greatest glory
that attends this country, a greater than any other
nation ever acquired, is to have formed and nursed
up to such a state of happiness those Colonies whom
we are now so eager to butcher.”[438] Thanks, perpetual
thanks, to the good friend who stood so well by our
country in its beginning, and discerned so clearly its
exalted future!
In contrast with Shipley was his contemporary, Josiah
Tucker, also of the Church, who was born 1712,
and died 4th November, 1799.
The contrast is more curious, when it is considered
that Tucker, like Shipley, was for the peaceful separation
of the Colonies from the mother country; but the
former was biting and cynical, while the latter was
sympathetic and kind. The former sent forth a succession
of criticisms as from the tub of Diogenes, while
the latter, with genial power, vindicated America and
predicted its future. The former was a carping censor
and enemy of Franklin; the latter, his loving friend.
Tucker was rector of a church in Bristol and Dean of
Gloucester, and he announces that he had “written near
three hundred sermons, and preached them all again
and again”;[439] but it was by political essays that he
made his name known and became a conspicuous gladiator.
Here it is easy to recognize industry, facility, boldness.
He was not afraid to speak out, nor did he shrink
from coping with those who commanded the public attention,—joining
issue directly with Burke, “in answer
to his printed speech, said to be spoken in the House of
Commons on the 22d of March, 1775,”[440] being that famous
masterpiece, on “Conciliation with America,” so
much read, so often quoted, and so highly placed among
the efforts of human genius. The Dean used plain language,
charging the great orator with excelling “in the
art of ambiguous expressions,” and at all times having
one general end in view, “to amuse with tropes and figures
and great swelling words,” and hoping, that, while
emulating the freedom of Burke in examining the writings
and opinions of others, he should do it “with more
decency and good manners.”[441] More than once the Dean
complains that the orator had classed him by name with
what he called “court vermin.”[442]
As early as 1766, in the heats of the Stamp Act, he
entered the lists by an unamiable pamphlet, entitled
“A Letter from a Merchant in London to his Nephew
in North America, relative to the Present Posture of
Affairs in the Colonies.” Here appears the vigorous
cynicism of his nature. The mother country is vindicated,
and the Colonies are told that “the complaint of
being unrepresented is entirely false and groundless,”
inasmuch as every member of Parliament, when once
chosen, becomes “the equal guardian of all,” and “our
Birminghams, Manchesters, Leeds, Halifaxes, &c., and
your Bostons, New Yorks, and Philadelphias are all as
really, though not so nominally, represented as any part
whatsoever of the British Empire.”[443] In the same spirit
he ridiculed the pretensions of the Colonists, putting
into their mouths the words: “What! an Island! a
spot such as this to command the great and mighty
Continent of North America! Preposterous! A Continent,
whose inhabitants double every five-and-twenty
years! who, therefore, within a century and an half
will be upwards of an hundred and twenty millions
of souls! Forbid it, Patriotism, forbid it, Politics, that
such a great and mighty Empire as this should be held
in subjection by the paltry Kingdom of Great Britain!
Rather let the seat of empire be transferred; and let it be
fixed where it ought to be, namely, in Great America!”[444]
And then declaring “the calculations themselves both
false and absurd,” taunting the Colonists with inability
to make the mother country “a province of America,”
and depicting the evils that will ensue to them from
separation, he announces, that, “having been surfeited
with the bitter fruits of American Republicanism, they
will heartily wish and petition to be again united to
the mother country.”[445]
As the conflict approached, the Dean became more
earnest and incessant. In 1774 he published a book
entitled “Four Tracts on Political and Commercial
Subjects,” of which the third was a reprint of the
“Letter from a Merchant in London,” and the fourth
was a new appeal, entitled “The True Interest of Great
Britain set forth in regard to the Colonies, and the only
Means of Living in Peace and Harmony with them,”—“including
Five different Plans for effecting this Desirable
Event.”[446] Here he openly proposed separation,
and predicted its advantage to England. On general
grounds he was persuaded that extensive colonies were
an evil rather than an advantage, especially to a commercial
nation, while he was satisfied of a present alienation
on the part of America, which it would be unprofitable,
if not perilous, to combat. England was in
no mood for such truth, and the author was set down
as madman or quack. Evidently he was a prophet.
A few passages will show the character of this remarkable
production.
“It is the nature of them all [colonies] to aspire after independence,
and to set up for themselves as soon as ever
they find that they are able to subsist without being beholden
to the mother country.”[447]
True enough, and often said by others. In dealing
with the different plans the Dean shows originality.
To the idea of compulsion by arms he exclaimed:
“But, alas! victory alone is but a poor compensation
for all the blood and treasure which must be spilt.”[448]
The scheme numbered Fourth was nothing less than “to
consent that America should become the general seat
of empire, and that Great Britain and Ireland should
be governed by viceroys sent over from the court residences
either at Philadelphia or New York, or at some
other American imperial city,”—to which the indefatigable
Dean replies:—
“Now, wild as such a scheme may appear, there are certainly
some Americans who seriously embrace it; and the
late prodigious swarms of emigrants encourage them to suppose
that a time is approaching when the seat of empire
must be changed. But, whatever events may be in the
womb of Time, or whatever revolutions may happen in the
rise and fall of empires, there is not the least probability
that this country should ever become a province to North
America: … unless, indeed, we should add one extravagance
to another, by supposing that these American heroes
are to conquer all the world; and in that case I do allow
that England must become a province to America.”[449]
Then comes the Fifth Scheme, which was, “To propose
to separate entirely from the North American Colonies,
by declaring them to be a free and independent people,
over whom we lay no claim, and then by offering to
guaranty this freedom and independence against all foreign
invaders whatever.”[450] And he proceeds to show
that by such separation the mother country would not
lose the trade of the Colonies. His unamiable nature
flares out in the suggestions, that, “the moment a separation
takes effect, intestine quarrels will begin,” and
that, “in proportion as their factious republican spirit
shall intrigue and cabal, shall split into parties, divide
and subdivide, in the same proportion shall we be called
in to become their general umpires and referees,”[451] while
his confidence in the result is declared: “And yet I
have observed, and have myself had some experience,
that measures evidently right will prevail at last”;
therefore he had “not the least doubt” but that a separation
would take place “within half a century.”[452]
Though seeing the separation so clearly, he did not see
how near at hand it then was.
The Dean grew more earnest. Other pamphlets followed:
for instance, in 1775, “An Humble Address
and Earnest Appeal, … whether a Connection with or
a Separation from the Continental Colonies of America
be most for the National Advantage and the Lasting
Benefit of these Kingdoms.” Here he says openly:—
“My scheme, which Mr. Burke, in his last speech, of
March 22, 1775, is pleased to term a childish one, is, To
separate totally from the Colonies, and to reject them from
being fellow-members and joint partakers with us in the
privileges and advantages of the British Empire, because
they refuse to submit to the authority and jurisdiction of
the British legislature,—offering at the same time to enter
into alliances of friendship and treaties of commerce with
them, as with any other sovereign, independent state.”[453]
Then, insisting that his scheme “most infallibly cuts
off all the present causes of dispute and contention between
the two countries, so that they never can revive
again,”[454] he establishes that commercial intercourse with
the Americans would not cease, inasmuch as it cannot
be shown that they “will no longer adhere to their own
interest when they shall be disunited from us.”[455]
Among subsequent tracts was one entitled “Cui Bono?
or, An Inquiry, What Benefits can arise either to
the English or the Americans, the French, Spaniards,
or Dutch, from the Greatest Victories or Successes in
the Present War? Being a Series of Letters addressed
to Monsieur Necker, late Controller-General of the Finances
of France. London, 1782.” Here was the same
ardor for separation, with the same bitter words for the
Colonies.
Tardily the foresight of the Dean was recognized,
until at last Archbishop Whately, in his annotations
upon Bacon’s Essay on Honor and Reputation, commemorates
it as an historic example. According to
him, “the whole British nation were in one particular
manifestly puzzle-headed, except one man, who was accordingly
derided by all.” Then mentioning the dispute
between the mother country and her colonies, he
says: “But Dean Tucker, standing quite alone, wrote
a pamphlet to show that the separation would be no
loss at all, and that we had best give them the independence
they coveted at once and in a friendly way.
Some thought he was writing in jest; the rest despised
him, as too absurd to be worth answering. But now,
and for above half a century, every one admits that
he was quite right, and regrets that his view was not
adopted.”[456] Unquestionably this is a remarkable tribute.
Kindred to it was that of the excellent Professor
Smyth, who, in exhibiting the “American War,”
dwells on “the superior and the memorable wisdom
of Tucker.”[457]
The bad temper shooting from his writings interfered,
doubtless, with their acceptance. His spirit, so
hostile to us, justified his own characterization of himself
as “the author of these tracts against the rebel
Americans.” As the war drew to a close, his bad temper
still prevailed, heightened by antipathy to republicanism,
so that, after picturing the Colonies, separated
at last from the mother country, as having “gained a
general disappointment mixed with anger and indignation,”[458]
he thus predicts their terrible destiny:—
“As to the future grandeur of America, and its being a
rising empire under one head, whether republican or monarchical,
it is one of the idlest and most visionary notions
that ever was conceived, even by writers of romance. For
there is nothing in the genius of the people, the situation of
their country, or the nature of their different climates, which
tends to countenance such a supposition.… Above all,
when those immense inland regions beyond the back settlements,
which are still unexplored, are taken into the account,
they form the highest probability that the Americans never
can be united into one compact empire, under any species of
government whatever. Their fate seems to be—a disunited
people till the end of time.”[459]
Alas! But evidently the Dean saw the future of
our continent no better than the Ministry saw their
duty with regard to it.
Unlike in spirit was Matthew Robinson, a contemporary
friend of America, whose able and elaborate
tracts[460] in successive editions are now forgotten, except
so far as revived by the notice of Professor Smyth.[461]
His vindication of the Colonies, at the time of the Boston
Port Bill, was complete, without the harshness of
Tucker, and he did not hesitate to present the impossibility
of conquering them. “What expectation or probability,”
he asks, “can there be of sending from hence
armies capable to conquer and subdue so great a force
of men defending and defended by such a continent?”[462]
Then, while depicting English mastery of the sea, he
says: “We may do whatever a fleet can. Very true;
but it cannot sail all over North America.”[463] The productions
of this enlightened author cannot have been
without effect. Doubtless they helped the final acknowledgment
of independence. When will the “Old
Mortality” appear, to discover and restore his monument?
The able annotator of Lord Bacon was too sweeping,
when he said that on the great American question all
England was wrong, “except one man.” Robinson was
as right as the Dean, and there were others also. The
“Monthly Review,” in an article on the Dean’s appeal
for separation, said: “This, however, is not a new idea.
It has frequently occurred to others.”[464] Even Soame
Jenyns, a life-long member of Parliament, essayist, poet,
defender of Christianity, while upholding the right to
tax the Colonies, is said to have accepted the idea of
“total separation”:—
“Let all who view th’ instructive scene,
And patronize the plan,
Give thanks to Gloucester’s honest Dean,
For, Tucker, thou’rt the man.”
[465]
In a better spirit, and with affecting earnestness,
John Cartwright, once of the Royal Navy, and known
as Major from his rank in the Nottinghamshire Militia,
followed the Dean, in 1774, with a series of letters collected
in a pamphlet entitled “American Independence
the Interest and Glory of Great Britain,” where he
insists upon separation, and thenceforward a friendly
league, “that the true and lasting welfare of both countries
can be promoted.”[466] In enforcing his conclusion
the author says: “When we talk of asserting our sovereignty
over the Americans, do we foresee to what fatal
lengths it will carry us? Are not those nations increasing
with astonishing rapidity? Must they not, in the
nature of things, cover in a few ages that immense continent
like a swarm of bees?”[467] Then again: “We may,
indeed, by means of fleets and armies, maintain a precarious
tyranny over the Americans for a while; but the
most shallow politicians must foresee what this would
end in.”[468] Then, in reply to the Dean: “’Tis a pity
so able a writer had not discovered that the Americans
have a right to choose their own governors, and
thence enforced the necessity of his proposed separation
as a religious duty, no less than a measure of
national policy.”[469] Cartwright continued at home the
conflicts of principle involved in our War of Independence,
and became an English Reformer. Honor
to his name!
Another English friend was David Hartley. He was
constant and even pertinacious on our side, although
less prophetic than Pownall, with whom he coöperated
in purpose and activity. His father was Hartley the
metaphysician, and author of the ingenious theory of
sensation, who predicted the fate of existing governments
and hierarchies in two simple sentences: “It is
probable that all the present Civil Governments will
be overturned”; “It is probable that the present forms
of Church Government will be dissolved.”[470] Many were
alarmed. Lady Charlotte Wentworth asked the prophet
when these terrible things would happen. The answer
was: “I am an old man, and shall not live to see
them; but you are a young woman, and probably will
see them.”[471]
The son was born in 1729, and died at Bath in 1813.
During our Revolution he sat in Parliament for Kingston-upon-Hull.
He was also the British plenipotentiary
in negotiating the Definitive Treaty of Peace with the
United States. He has dropped out of sight. The biographical
dictionaries afford him a few lines only. But
he deserves a considerable place in the history of our
Independence.
John Adams was often austere, and sometimes cynical,
in his judgments. Evidently he did not like Hartley.
In one place he speaks of him as “a person of
consummate vanity”;[472] then, as “talkative and disputatious,
and not always intelligible”;[473] and in still another
place remarks, “Mr. Hartley was as copious as
usual;”[474] and when appointed to sign the Definitive
Treaty, “It would have been more agreeable to have
finished with Mr. Oswald.”[475] And yet, when writing
most elaborately to the Comte de Vergennes on the
state of affairs previous to the final campaign, he introduces
opinions of Hartley at length, saying that he
was “more for peace than any man in the kingdom.”[476]
Such testimony may well outweigh the other expressions,
especially as nothing of the kind appears in the
correspondence of Franklin, with whom Hartley was
much more intimate.
The “Parliamentary History” is a sufficient monument
for Hartley. He was a frequent speaker, and
never missed an opportunity of pleading our cause.
Although without the immortal eloquence of Burke,
he was always clear and full. Many of his speeches
seem written out by himself. He was not a tardy
convert, but began as “a new member” by supporting
an amendment favorable to the Colonies, 5th December,
1774. Then, in March, 1775, he brought forward
“Propositions for Conciliation with America,” which
he sustained in an elaborate speech, where he avowed
that the American question had occupied him for some
time:—
“Though I have so lately had the honor of a seat in this
House, yet I have for many years turned my thoughts and
attention to matters of public concern and national policy.
This question of America is now of many years’ standing.”[477]
In this speech he acknowledges the services of New
England at Louisburg:—
“In that war too, Sir, they took Louisburg from the
French, single-handed, without any European assistance: as
mettled an enterprise as any in our history; an everlasting
memorial of the zeal, courage, and perseverance of the
troops of New England. The men themselves dragged the
cannon over a morass which had always been thought impassable,
where neither horses nor oxen could go; and they
carried the shot upon their backs. And what was their reward
for this forward and spirited enterprise,—for the reduction
of this American Dunkirk? Their reward, Sir, you know
very well: it was given up for a barrier to the Dutch.”[478]
All his various propositions were negatived; but he
was not disheartened. Constantly he spoke,—now on
the Budget, then on the Address, and then on specific
propositions. At this time he asserted the power of
Parliament over the Colonies, and he proposed, on the
2d November, 1775, that a test of submission by the
Colonists should be the recognition of an Act of Parliament
enacting “that all the slaves in America should
have the trial by jury.”[479] Shortly afterwards, on the
7th December, 1775, he brought forward a second set
of “Propositions for Conciliation with America,” where,
among other things, he embodied the test on slavery,
which he put forward as a compromise; and here his
language belongs not only to the history of our Revolution,
but to the history of Antislavery. While declaring
that in his opinion Great Britain was “the aggressor in
everything,”[480] he sought to bring the two countries together
on a platform of human rights, which he thus
explained:—
“The act to be proposed to America, as an auspicious
beginning to lay the first stone of universal liberty to mankind,
should be what no American could hesitate an instant
to comply with, namely, that every slave in North America
should be entitled to his trial by jury in all criminal cases.
America cannot refuse to accept and to enroll such an act
as this, and thereby to reëstablish peace and harmony with
the parent state. Let us all be reunited in this, as a foundation
to extirpate slavery from the face of the earth. Let those
who seek justice and liberty for themselves give that justice and
liberty to their fellow-creatures. With respect to the idea of
putting a final period to slavery in North America, it should
seem best that when this country had led the way by the act
for jury, that each Colony, knowing their own peculiar circumstances,
should undertake the work in the most practicable
way, and that they should endeavor to establish some
system by which slavery should be in a certain term of years
abolished. Let the only contention henceforward between Great
Britain and America be, which shall exceed the other in zeal
for establishing the fundamental rights of liberty to all mankind.”[481]
How grand and beautiful!—not to be read without
gratitude! The motion was rejected; but among the
twenty-three in its favor were Fox and Burke.
During this same month the unwearied defender of
our country came forward again, declaring that he could
not be “an adviser or a well-wisher to any of the vindictive
operations against America, because he thought
the cause unjust; but at the same time he must be
equally earnest to secure British interests from destruction”;
and he thus prophesies:—
“The fate of America is cast. You may bruise its heel,
but you cannot crush its head. It will revive again. The
New World is before them. Liberty is theirs. They have
possession of a free government, their birthright and inheritance,
derived to them from their parent state, which the hand
of violence cannot wrest from them. If you will cast them
off, my last wish is to them, May they go and prosper!”[482]
Again, on the 10th May, 1776, he vindicated anew
his original proposition; and here again he testifies for
peace and against slavery:—
“For the sake of peace, therefore, I did propose a test of
compromise, by an acceptance, on the part of the Colonists,
of an Act of Parliament which should lay the foundation for
the extirpation of the horrid custom of slavery in the New
World.… My motion was … simply as an act of compromise
and reconciliation; and, as far as it was a legislative
act, it was still to have been applied in correcting the
laws of slavery in America, which I considered as repugnant
to the laws of the realm of England, and to the fundamentals
of our Constitution. Such a compromise would at the same
time have saved the national honor.”[483]
All gratitude to the hero who at this early day vowed
himself to the abolition of slavery! Hartley is among
the first of Abolitionists, with hardly a predecessor except
Granville Sharp, and in Parliament absolutely the
first. Clarkson was at this time fifteen years old, Wilberforce
sixteen. Only in 1785 Clarkson obtained the
prize for the best Latin essay on the question, “Is it
right to make men slaves against their will?”[484] It was
not until 1791 that Wilberforce moved for leave to
bring in a bill for the abolition of the slave-trade. It
is no small honor for one man to have come forward
in Parliament as an avowed abolitionist, while at the
same time a vindicator of our independence.
Again, on the 15th May, 1777, Hartley pleaded for
us:—
“At sea, which has hitherto been our prerogative element,
they rise against us at a stupendous rate; and if we cannot
return to our old mutual hospitalities towards each other, a
very few years will show us a most formidable hostile marine,
ready to join hands with any of our enemies.… I will
venture to prophesy that the principles of a federal alliance
are the only terms of peace that ever will and that ever ought
to obtain between the two countries.”[485]
On the 5th of June, three weeks afterwards, the “Parliamentary
History” reports briefly:—
“Mr. Hartley went upon the cruelties of slavery, and
urged the Board of Trade to take some means of mitigating
it. He produced a pair of handcuffs, which he said
was a manufacture they were now going to establish.”[486]
Thus again the abolitionist reappeared in the vindicator
of our independence. On the 22d June, 1779, he
brought forward another formal motion “for reconciliation
with America,” and, in the course of a well-considered
speech, denounced the ministers for “headstrong
and inflexible obstinacy in prosecuting a cruel and
destructive American war.”[487] On the 3d December,
1779, in what is called “a very long speech,” he returned
to his theme, inveighing against ministers for
“the favorite, though wild, Quixote, and impracticable
measure of coercing America.”[488] These are only instances.
During this time he maintained relations with Franklin,
as appears in the “Diplomatic Correspondence of
the Revolution,” all of which attests a desire for peace.
In 1778 he arrived at Paris on a confidential errand,
especially to confer with Franklin. On this occasion
John Adams met him and judged him severely. In
1783 he was appointed a commissioner to sign the Definitive
Treaty of Peace.
These things belong to history. Though perhaps not
generally known, they are accessible. I have presented
them for their intrinsic value and prophetic character,
but also as the introduction to an unpublished letter
from Hartley, which I received some time ago from an
English friend, who has since been called away from
important labors. The letter concerns emigration to our
country, and the payment of the national debt. The following
indorsement explains its character:—
“Note. This is a copy of the material portion of a long
letter from D. Hartley, the British Commissioner in Paris,
to Lord Sydenham, January, 1785. The original was sold
by C. Robinson, of 21 Bond Street, London, on the 6th
April, 1859, at a sale of Hartley’s MSS. and papers, chiefly
relating to the United States of America. It was Hartley’s
copy, in his own hand.
“The lot was No. 82 in the sale catalogue. It was bought
by J. R. Smith, the London bookseller, for £2 6s. 0d.
“I had a copy made before the sale.
“Joseph Parkes.
“London, 18 July, ’59.”
The letter is as follows:—
“My Lord,—In your Lordship’s last letter to me, just
before my leaving Paris, you are pleased to say that any
information which I might have been able to collect of a
nature to promote the mutual and reciprocal interests of
Great Britain and the United States of America would be
extremely acceptable to his Majesty’s government.…
Annexed to this letter I have the honor of transmitting to
your Lordship some papers and documents which I have
received from the American ministers. One of them (No.
5) is a Map of the Continent of North America, in which
the land ceded to them by the late treaty of peace is divided
by parallels of latitude and longitude into fourteen
new States.
“The whole project, in its full extent, would take many
years in its execution, and therefore it must be far beyond
the present race of men to say, ‘This shall be so.’ Nevertheless,
those who have the first care of this New World will
probably give it such directions and inherent influences as may
guide and control its course and revolutions for ages to come.
But these plans, being beyond the reach of man to predestinate,
are likewise beyond the reach of comment or speculation
to say what may or may not be possible, or to predict
what events may hereafter be produced by time, climates,
soils, adjoining nations, or by the unwieldy magnitude of
empire, and the future population of millions superadded to
millions. The sources of the Mississippi may be unknown;
the lines of longitude and latitude may be extended into
unexplored regions; and the plan of this new creation may
be sketched out by a presumptuous compass, if all its intermediate
uses and functions were to be suspended until the
final and precise accomplishment, without failure or deviation,
of this unbounded plan. But this is not the case; the
immediate objects in view are limited and precise; they are
of prudent thought, and within the scope of human power
to measure out and to execute. The principle, indeed, is
indefinite, and will be left to the test of future ages to determine
its duration or extent.
“I take the liberty to suggest thus much, lest we should
be led away to suppose that the councils which have produced
these plans have had no wiser or more sedate views
than merely the amusement of drawing meridians of ambition
and high thoughts. There appear to me to be two
solid and rational objects in view: the first is, by the sale
of lands nearly contiguous to the present States, (receiving
Congress paper in payment according to its scale of depreciation,)
to extinguish the present national debt, which I understand
might be discharged for about twelve millions sterling.…
“It is a new proposition to be offered to the numerous
common rank of mankind in all the countries of the world,
to say that there are in America fertile soils and temperate
climates in which an acre of land may be purchased for a
trifling consideration, which may be possessed in freedom,
together with all the natural and civil rights of mankind.
The Congress have already proclaimed this, and that no
other qualification or name is necessary but to become
settlers, without distinction of countries or persons. The
European peasant, who toils for his scanty sustenance in
penury, wretchedness, and servitude, will eagerly fly to this
asylum for free and industrious labor. The tide of emigration
may set strongly outward from Scotland, Ireland,
and Canada to this new land of promise.
“A very great proportion of men in all the countries of
the world are without property, and generally are subject
to governments of which they have no participation, and
over whom they have no control. The Congress have now
opened to all the world a sale of landed settlements where
the liberty and property of each individual is to be consigned
to his own custody and defence.… These are such
propositions of free establishments as have never yet been
offered to mankind, and cannot fail of producing great effects
in the future progress of things. The Congress have
arranged their offers in the most inviting and artful terms;
and lest individual peasants and laborers should not have
the means of removing themselves, they throw out inducements
to moneyed adventurers to purchase and to undertake
the settlement by commission and agency, without
personal residence, by stipulating that the lands of proprietors
being absentees shall not be higher taxed than the
lands of residents. This will quicken the sale of lands,
which is their object.
“For the explanation of these points, I beg leave to refer
your Lordship to the documents annexed, Nos. 5 and 6,—namely,
the Map, and Resolutions of Congress, dated April,
1784. Another circumstance would confirm that it is the
intention of Congress to invite moneyed adventurers to make
purchases and settlements, which is the precise and mathematical
mode of dividing and marking out for sale the lands
in each new proposed State. These new States are to be
divided by parallel lines running north and south, and by
other parallels running east and west. They are to be divided
into hundreds of ten geographical miles square, and
then again into lots of one square mile. The divisions are
laid out as regularly as the squares upon a chessboard, and
all to be formed into a Charter of Compact.
“They may be purchased by purchasers at any distance,
and the titles may be verified by registers of such or such
numbers, north or south, east or west: all this is explained
by the document annexed, No. 7, namely, The Ordinance for
ascertaining the mode of locating and disposing of lands in
the Western Territory. This is their plan and means for paying
off their national debt, and they seem very intent upon
doing it. I should observe that their debt consists of two
parts, namely, domestic and foreign. The sale of lands is
to be appropriated to the former.
“The domestic debt may perhaps be nine or ten millions,
and the foreign debt two or three. For payment of the foreign
debt it is proposed to lay a tax of five per cent. upon all
imports until discharged, which, I am informed, has already
been agreed to by most of the States, and probably will soon
be confirmed by the rest. Upon the whole, it appears that
this plan is as prudently conceived and as judiciously arranged,
as to the end proposed, as any experienced cabinet
of European ministers could have devised or planned any
similar project.
“The second point which appears to me to be deserving
of attention, respecting the immense cession of territory to
the United States at the late peace, is a point which will
perhaps in a few years become an unparalleled phenomenon
in the political world. As soon as the national debt of the
United States shall be discharged by the sale of one portion
of those lands, we shall then see the Confederate Republic
in a new character, as a proprietor of lands either for sale
or to let upon rents. While other nations may be struggling
under debts too enormous to be discharged either by economy
or taxation, and while they may be laboring to raise
ordinary and necessary supplies by burdensome impositions
upon their own persons and properties, here will be a nation
possessed of a new and unheard-of financial organ of
stupendous magnitude, and in process of time of unmeasured
value, thrown into their lap as a fortuitous superfluity, and
almost without being sought for.
“When such an organ of revenue begins to arise into
produce and exertion, what public uses it may be applicable
to, or to what abuses and perversions it might be rendered
subservient, is far beyond the reach of probable discussion
now. Such discussions would only be visionary speculations.
However, thus far it is obvious, and highly deserving
of our attention, that it cannot fail becoming to the American
States a most important instrument of national power,
the progress and operation of which must hereafter be a most
interesting object of attention to the British American dominions
which are in close vicinity to the territories of the United
States; and I should hope that these considerations would lead
us, inasmuch as we value those parts of our dominions, to encourage
conciliatory and amicable correspondence between them
and their neighbors.”
This private communication, now for the first time
seeing the light, is full of prophecy, or of that remarkable
discernment and forecast which mark the prophetic
spirit, whether in announcing “the future population
of millions superadded to millions,” or in the
high estimate of the National Territory, destined to
become in a few years “an unparalleled phenomenon
in the political world,” “a new and unheard-of financial
organ of stupendous magnitude.” How few at
home saw the Public Lands with as clear a vision as
Hartley!
Among the most brilliant in this extending list is
the Abbé Galiani, the Neapolitan, who was born 1728,
and died at Naples 1787. Although Italian by birth,
yet by the accident of official residence he became
for a while domesticated in France, wrote the French
language, and now enjoys a French reputation. His
writings in French and his letters have the wit and
ease of Voltaire.
Galiani was a genius. Whatever he touched shone
at once with his brightness, in which there was originality
as well as knowledge. He was a finished scholar,
and very successful in lapidary verses. Early in life,
while in Italy, he wrote a grave essay on Money, which
contrasted with another of rare humor suggested by the
death of the public executioner. Other essays followed;
and then came the favor of the congenial pontiff, Benedict
the Fourteenth. In 1760 he found himself at Paris
as Secretary of the Neapolitan Embassy. Mingling with
courtiers officially, according to the duties of his position,
he fraternized with the liberal and adventurous
spirits who exercised such influence over society and
literature. He was recognized as one of them, and inferior
to none. His petty stature was forgotten when
he conversed with inexhaustible faculties of all kinds,
so that he seemed an Encyclopædia, Harlequin, and
Machiavelli all in one. The atheists at the Thursday
dinner of D’Holbach were confounded while he enforced
the existence of God. Into the questions of political
economy occupying attention at the time he entered
with a pen which seemed borrowed from the French
Academy. His “Dialogues sur le Commerce des Blés”
had the success of a romance: ladies carried this book
on Corn in their work-baskets. Returning to Naples,
he continued to live in Paris through his correspondence,
especially with Madame d’Épinay, the Baron
d’Holbach, Diderot, and Grimm.[489]
Among later works, after his return to Naples, was
a solid volume—not to be forgotten in the History of
International Law—on the Duties of Neutrals, where
a difficult subject is treated with such mastery, that,
more than half a century later, D’Hautefeuille, in his
elaborate treatise, copies from it at length. Galiani
was the predecessor of this French writer in the extreme
assertion of neutral rights. Other works were
left at his death in manuscript, some grave and some
humorous; also letters without number. The letters
preserved from Italian savans filled eight large volumes;
those from savans, ministers, and sovereigns
abroad filled fourteen. His Parisian correspondence
did not see the light till 1818, although some of the
letters may be found in the contemporary correspondence
of Grimm.
In his Parisian letters, which are addressed chiefly
to that clever individuality, Madame d’Épinay, the
Neapolitan abbé shows not only the brilliancy and
nimbleness of his talent, but the universality of his
knowledge and the boldness of his speculations. Here
are a few words from a letter dated at Naples, 12th
October, 1776, in which he brings forward the idea of
“races,” so important in our day, with an illustration
from Russia:—
“All depends upon races. The first, the most noble of
races, comes naturally from the North of Asia. The Russians
are the nearest to it, and this is the reason why they
have made more progress in fifty years than can be got out
of the Portuguese in five hundred.”[490]
Belonging to the Latin race, Galiani was entitled to
speak thus freely.
In another letter to Madame d’Épinay, dated at
Naples, 18th May, 1776, he had already foretold the
success of our Revolution. Few prophets have been
more explicit than he was in the following passage:—
“Livy said of his age, which so strongly resembled ours,
‘Ad hæc tempora ventum est, quibus nec vitia nostra nec
remedia pati possumus,’—‘We are in an age when the
remedies hurt at least as much as the vices.’[491] Do you
know how matters stand? The epoch has come of the total
downfall of Europe, and of transmigration to America.
Everything here is falling into rottenness,—religion, laws,
arts, sciences,—and everything is going to be rebuilt anew
in America. This is no joke; nor is it an idea drawn from
the English quarrels; I have said, announced, preached it,
for more than twenty years, and I have always seen my
prophecies fulfilled. Do not buy your house, then, in the
Chaussée d’Antin; you must buy it in Philadelphia. My
trouble is, that there are no abbeys in America.”[492]
This letter was written some months before the
Declaration of Independence.
In another, dated at Naples, 7th February, 1778,
the Abbé alludes to the great numbers of English men
and women who have come to Naples “for shelter from
the American tempests,” and adds, “Meanwhile the
Washingtons and Hancocks will be fatal to them.”[493]
In still another, dated at Naples, 25th July, 1778,
he renews his prophecies in language still more explicit:—
“You will at this time have decided the greatest revolution
of the globe,—namely, if it is America which is to
reign over Europe, or if it is Europe which is to continue to
reign over America. I would wager in favor of America, for
the reason, merely physical, that for five thousand years
genius has turned opposite to the diurnal motion, and travelled
from East to West.”[494]
Here again is the idea of Berkeley which has been
so captivating.
In contrast with the witty Italian is the illustrious
philosopher and writer of Scotland, Adam Smith, who
was born 5th June, 1723, and died 17th July, 1790.
His fame is so commanding that any details of life or
works would be out of place. He was thinker and
inventor, through whom mankind was advanced in
knowledge.
I say nothing of his “Theory of Moral Sentiments,”
constituting an important contribution to the science of
Ethics, but come at once to his great work of political
economy, entitled “An Inquiry into the Nature and
Causes of the Wealth of Nations,” which first appeared
in 1776. Its publication marks an epoch described by
Mr. Buckle, when he says that Adam Smith, “by the
publication of this single work, contributed more towards
the happiness of man than has been effected by
the united abilities of all the statesmen and legislators
of whom history has preserved an authentic account.”[495]
The work is full of prophetic knowledge, and especially
with regard to the British Colonies. Writing while the
debate with the mother country was still pending, Adam
Smith urged that they should be admitted to Parliamentary
representation in proportion to taxation, so that
their representation would enlarge with their growing
resources; and here he predicts nothing less than the
transfer of empire:—
“The distance of America from the seat of government,
the natives of that country might flatter themselves, with
some appearance of reason too, would not be of very long
continuance. Such has hitherto been the rapid progress of
that country in wealth, population, and improvement, that,
in the course of little more than a century, perhaps, the
produce of American might exceed that of British taxation.
The seat of the empire would then naturally remove itself to
that part of the empire which contributed most to the general
defence and support of the whole.”[496]
In these tranquil words of assured science the great
author carries the seat of government across the Atlantic.
Did Adam Smith in this remarkable passage do more
than follow a hint from our own prophet? The prophecy
of the great economist first appeared in 1776. In
the course of 1774, and down to April 19, 1775, John
Adams published in the “Boston Gazette” a series of
weekly articles, under the signature of “Novanglus,”
which were abridged in Almon’s “Remembrancer” for
1775, with the following title: “History of the Dispute
with America, from its Origin in 1754 to the
Present Time.” Although this abridged edition stops
before the prophetic passage, it is not impossible that
the whole series was known to Adam Smith. After
speculating, as the latter did afterwards, on the extension
of the British Constitution and Parliamentary
representation to the outlying British dominions, our
prophet says:—
“If in twenty years more America should have six millions
of inhabitants, as there is a boundless territory to
fill up, she must have five hundred representatives. Upon
these principles, if in forty years she should have twelve
millions, a thousand; and if the inhabitants of the three
kingdoms remain as they are, being already full of inhabitants,
what will become of your supreme legislative? It will
be translated, crown and all, to America. This is a sublime
system for America. It will flatter those ideas of independency
which the Tories impute to them, if they have any
such, more than any other plan of independency that I have
ever heard projected.”[497]
Thus plainly was John Adams precursor of Adam
Smith.
In 1784 these papers were reprinted from the “Remembrancer,”
by Stockdale, in London, bearing the same
title, substantially, as before, “History of the Dispute
with America, from its Origin in 1754,” with the addition,
“Written in the Year 1774, by John Adams,
Esq.” The “Monthly Review,” in a notice of the publication,
after speaking of “the inauspicious system of
American taxation,” says, “Mr. Adams foretold the consequence
of obstinately adhering to it, and the event
hath too well verified his predictions. They were, however,
predictions which required no inspiration.”[498] So
that his wise second-sight was recognized in England
much beyond the prevision of Adam Smith.
The idea of transferring the seat of government to
America was often attributed to Franklin by Dean
Tucker. The former, in a letter, as early as 25th November,
1767, reports the Dean as saying, “That is
his constant plan.”[499] In one of his tracts, the Dean
attributes it not only to Franklin, but also to our
people. With strange exaggeration he says: “It has
been the unanimous opinion of the North Americans
for these fifty years past, that the seat of empire ought
to be transferred from the lesser to the greater country,—that
is, from England to America, or, as Dr. Franklin
elegantly phrased it, from the cock-boat to the
man-of-war.”[500] It is impossible to say how much of this
was from the excited brain of the Dean.
A true and solid ally of our country at a critical
period was Dr. Price, dissenting clergyman, metaphysician,
political writer, and mathematician, who was
born in Wales, 23d February, 1723, and died in London,
19th April, 1791.
His earliest labors were “A Review of the Principal
Questions and Difficulties in Morals,” by which he was
recognized as a metaphysician, and “Observations on
Reversionary Payments,” by which he was recognized
as an authority on a large class of financial questions.
At the same time his sermons were regarded as excellent.
Amidst these various labors he was moved to
enlist as a pamphleteer in defence of the American
Colonies. This service, prompted by a generous devotion
to just principles, awakened grateful sentiments
on both sides of the ocean.
The Aldermen and Common Council of London
marked their sympathy by voting him the freedom
of the city in a gold box of fifty pounds value. The
American Congress sent him a different testimonial,
officially communicated to him, being a solemn resolution
declaring “the desire of Congress to consider
him a citizen of the United States, and to receive his
assistance in regulating their finances.”[501] In reply,
under date of 18th January, 1779, while declining the
invitation, he offered “assurances that Dr. Price feels
the warmest gratitude for the notice taken of him, and
that he looks to the American States as now the hope
and likely soon to become the refuge of mankind.”[502]
Franklin and Adams contracted with him relations of
friendship. The former, under date of 6th February,
1780, wrote him: “Your writings, after all the abuse
you and they have met with, begin to make serious
impressions on those who at first rejected the counsels
you gave”;[503] and 24th October, 1788, he wrote
to another: “Remember me affectionately to good Dr.
Price.”[504] The latter, in correspondence many years
afterwards, recorded the intimacy he enjoyed with Dr.
Price, “at his own house, at my house, and at the
houses and tables of many friends.”[505]
The first of his American tracts was in 1776, being
“Observations on the Nature of Civil Liberty, the Principles
of Government, and the Justice and Policy of
the War with America.” The sale of sixty thousand
copies in a few months shows the extensive acceptance
of the work. The general principles so clearly
exhibited are invoked for America. Occasionally the
philosopher becomes prophet, as when he predicts the
growth of population:—
“They are now but little short of half our number. To
this number they have grown, from a small body of original
settlers, by a very rapid increase. The probability is
that they will go on to increase, and that in fifty or sixty
years they will be double our number, and form a mighty
empire, consisting of a variety of States, all equal or superior
to ourselves in all the arts and accomplishments which give
dignity and happiness to human life.”[506]
Nothing less than “a vast continent” seems to him
the sphere of this remarkable development, and he revolts
at the idea of this being held “at the discretion
of a handful of people on the other side of the Atlantic.”[507]
In the measures which brought on the war
he saw “the hand of Providence working to bring about
some great ends.”[508] And the vast continent was to be
dedicated to Liberty. The excellent man saw even
the end of Slavery. Speaking of “the negroes of the
Southern Colonies,” he said that they “probably will
now either soon become extinct or have their condition
changed into that of freemen.”[509] Years and battle intervened
before this precious result.
This production was followed in 1777 by “Additional
Observations on the Nature and Value of Civil Liberty,
and the War with America,”—to which was added
“Observations on Public Loans, the National Debt, and
the Debts and Resources of France.” In all this variety
of topics, his concern for America breaks forth in the
inquiry, “Must not humanity shudder at such a war?”[510]
And he sees untold loss to England, which, with the
Colonies, “might be the greatest and happiest nation
that ever existed”; but without them “we are no more a
people; … our existence depends on keeping them.”[511]
This patriotic gloom is checked by another vision:—
“These measures have, in all probability, hastened that
disruption of the New from the Old World, which will begin
a new era in the annals of mankind, and produce a revolution
more important, perhaps, than any that has happened
in human affairs.”[512]
Thus was American Independence heralded, and its
influence foretold.
Constantly sympathizing with America, and impressed
by the magnitude of the issue, his soul found
another utterance, in 1778, in what he called “The
General Introduction and Supplement to the Two
Tracts on Civil Liberty, the War with America, and
the Finances of the Kingdom.” Here again he sees a
vision:—
“A great people, likely to be formed, in spite of all our
efforts, into free communities, under governments which
have no religious tests and establishments. A new era in
future annals, and a new opening in human affairs, beginning,
among the descendants of Englishmen, in a new
world. A rising empire, extended over an immense continent,
without bishops, without nobles, and without kings.”[513]
After the recognition of Independence and the establishment
of peace, Dr. Price appeared with another
tract: “Observations on the Importance of the American
Revolution and the Means of making it a Benefit
to the World.” This was in 1784. And here he repeated
the exultation of an earlier day:—
“With heartfelt satisfaction I see the revolution in favor
of universal liberty which has taken place in America,—a
revolution which opens a new prospect in human affairs, and
begins a new era in the history of mankind.… Perhaps
I do not go too far, when I say, that, next to the introduction
of Christianity among mankind, the American Revolution
may prove the most important step in the progressive
course of human improvement.”[514]
Thus announcing the grandeur of the epoch, he states
that it “may produce a general diffusion of the principles
of humanity,” and may lead mankind to see and
know “that all legitimate government consists in the
dominion of equal laws, made with common consent,”
which is another expression of the primal truth of the
Declaration of Independence. Then, referring to the
“community or confederacy” of States, he says, “I can
almost imagine that it is not impossible but that by
such means universal peace may be produced, and all
war excluded from the world”; and he asks, “Why
may we not hope to see this begun in America?”[515]
May America be true to this aspiration! There is also
a longing for Equality, and a warning against Slavery,
with the ejaculation, in harmony with earlier words,
“Let the United States continue forever what it is now
their glory to be, a confederation of States, prosperous
and happy, without lords, without bishops, and without
kings.”[516] In the midst of the bloody conflict this vision
had appeared, and he had sought to make it a reality.
His true friendship for our country and his devotion
to humanity, with the modesty of his nature, appear in
a letter to Franklin, 12th July, 1784, communicating a
copy of the last production. After saying that “it is
intended entirely for America,” the excellent counsellor
proceeds:—
“I hope the United States will forgive my presumption in
supposing myself qualified to advise them.… The consciousness
which I have that it is well intended, and that my
address to them is the effusion of a heart that wishes to serve
the best interests of society, helps to reconcile me to myself in
this instance, and it will, I hope, engage the candor of others.”[517]
The same sentiments which proved his sympathies
with our country reappeared with fresh fires at the outbreak
of the French Revolution, arousing, in opposition,
the immortal eloquence of Burke. A discourse “On the
Love of our Country,” preached at the Old Jewry, 4th
November, 1789, in commemoration of the English Revolution,
with friendly glances at what was then passing
across the Channel, prompted the “Reflections on
the Revolution in France.” The personal denunciation
which is the beginning of that remarkable performance
is the perpetual witness to the position of the preacher,
whose prophetic soul did not hesitate to accept the
French Revolution side by side with ours in glory and
in promise.
Among the best friends of our country abroad during
the trials of the Revolution was Thomas Pownall, called
by one biographer “a learned antiquary and politician,”
and by another “an English statesman and author.”
Latterly he has so far dropped out of sight that there
are few who recognize in him either of these characters.
He was born 1722, and died at Bath 1805. During
this long period he held several offices. As early as
1745 he became secretary to the Commissioners for
Trade and Plantations. In 1753 he crossed the ocean.
In 1755, as Commissioner for Massachusetts Bay, he
had a share in the negotiations with New York, New
Jersey, and Pennsylvania, in union with New England,
which resulted in the confederated expedition against
Crown Point. He was afterwards Governor of Massachusetts
Bay, New Jersey, and South Carolina, successively.
Returning to England, he was appointed, in
1762, Comptroller-General of the army in Germany,
with the military rank of colonel. He sat in two successive
Parliaments until 1780, when he passed into
private life. Hildreth gives a glimpse of his personal
character, when, admitting his frank manners and liberal
politics, he describes his habits as “rather freer
than suited the New England standard.”[518]
Pownall stands forth conspicuous for championship
of our national independence, and especially for foresight
with regard to our national future. In both these
respects his writings are unique. Other Englishmen
were in favor of independence, and saw our future
also; but I doubt if any one can be named who was
his equal in strenuous action, or in minuteness of foresight.
While the war was still proceeding, as early
as 1780, he openly announced, not only that independence
was inevitable, but that the new nation,
“founded in Nature and built up in truth,” would continually
expand; that its population would increase
and multiply; that a civilizing activity beyond what
Europe could ever know would animate it; and that
its commercial and naval power would be found in
every quarter of the globe.[519] All this he set forth at
length with argument and illustration, and he called
his prophetic words “the stating of the simple fact, so
little understood in the Old World.” Treated at first
as “unintelligible speculation” and as “unfashionable,”
the truth he announced was “neglected where it was
not rejected, but in general rejected as inadmissible,”
and the author, according to his own language, “was
called by the wise men of the British Cabinet a Wild
Man, unfit to be employed.”[520] But these writings are a
better title now than any office. In manner they are
diffuse and pedantic; but they hardly deserve the cold
judgment of John Adams, who in his old age said of
them that “a reader who has patience to search for
good sense in an uncouth and disgusting style will
find in those writings proofs of a thinking mind.”[521]
He seems to have written a good deal. But the
works which will be remembered the longest are not
even mentioned by several of his biographers. Rose,
in his Biographical Dictionary, records works by him,
entitled “Antiquities of the Provincia Romana of Gaul”;
“Roman Antiquities dug up at Bath”; “Observations
on the Currents in the Atlantic Ocean”; “Intellectual
Physics”; and contributions to the “Archæologia”:
nothing more. To this list Gorton, in his Biographical
Dictionary, adds briefly, “besides many political tracts,”
but without particular reference to the works on America.
This is another instance where the stone rejected
by the builders becomes the head of the corner.
At an early date Pownall comprehended the position
of our country, geographically. He saw the wonderful
means of internal communication supplied by its inland
waters, and also the opportunities of external commerce
afforded by the Atlantic Ocean. On the former he dwells,
in a Memorial drawn up in 1756 for the Duke of Cumberland.[522]
Nobody in our own day, after the experience
of more than a century, has portrayed more vividly the
two vast aqueous masses,—one composed of the Great
Lakes and their dependencies, and the other of the Mississippi
and its tributaries. The Great Lakes are described
as “a wilderness of waters, spreading over the
country by an infinite number and variety of branchings,
bays, straits, &c.”[523] The Mississippi, with its eastern
branch, called the Ohio, is described as having, “as
far as we know, but two falls,—one at a place called
by the French St. Antoine, high up on the west or main
branch”; and all its waters “run to the ocean with a
still, easy, and gentle current.”[524] The picture is completed
by exhibiting the two masses in combination:—
“The waters of each respective mass—not only the lesser
streams, but the main general body of each going through
this continent in every course and direction—have, by their
approach to each other, by their interlacing with each other,
by their communication to every quarter and in every direction,
an alliance and unity, and form one mass, a one whole.”[525]
And he remarks, that it is thus seen
“how the watery element claims and holds dominion over
this extent of land: that the great lakes which lie upon its
bosom on one hand, and the great river Mississippi and the
multitude of waters which run into it, form there a communication,—an
alliance or dominion of the watery element, that
commands throughout the whole; that these great lakes appear
to be the throne, the centre of a dominion, whose influence,
by an infinite number of rivers, creeks, and streams,
extends itself through all and every part of the continent,
supported by the communication of, and alliance with, the
waters of Mississippi.”[526]
If these means of internal commerce were vast, those
afforded by the Atlantic Ocean were not less extensive.
The latter were developed in the treatise on “The Administration
of the Colonies,” the fourth edition of which,
published in 1768, is now before me. This was after
the differences between the Colonies and the mother
country had begun, but before the idea of independence
had shown itself. Pownall insisted that the Colonies
ought to be considered as parts of the realm, entitled
to representation in Parliament. This was a constitutional
unity. But he portrayed a commercial unity also,
which he represented in attractive forms. The British
Isles, and the British possessions in the Atlantic and
in America, were, according to him, “a grand marine
dominion,” and ought, therefore, by policy, to be united
into one empire, with one centre. On this he dwells at
length, and the picture is presented repeatedly.[527] It was
incident to the crisis in the world produced by the predominance
of the commercial spirit already beginning to
rule the powers of Europe. It was the duty of England
to place herself at the head of this great movement:—
“As the rising of this crisis above described forms precisely
the object on which Government should be employed,
so the taking leading measures towards the forming all those
Atlantic and American possessions into one empire, of which
Great Britain should be the commercial and political centre,
is the precise duty of Government at this crisis.”[528]
This was his desire. But he saw clearly the resources
as well as the rights of the Colonies, and was satisfied,
that, if power were not consolidated under the constitutional
auspices of England, it would be transferred
to the other side of the Atlantic. Here his words are
prophetic:—
“The whole train of events, the whole course of business,
must perpetually bring forward into practice, and necessarily
in the end into establishment, either an American or a British
union. There is no other alternative.”[529]
The necessity for union is enforced in a manner
which foreshadows our National Union:—
“The Colonial Legislature does certainly not answer all
purposes,—is incompetent and inadequate to many purposes.
Something, therefore, more is necessary,—either a
common union amongst themselves, or a one common union
of subordination under the one general legislature of the
state.”[530]
Then, again, in another place of the same work, after
representing the declarations of power over the Colonies
as little better than mockery, he prophesies:—
“Such is the actual state of the really existing system
of our dominions, that neither the power of government over
these various parts can long continue under the present mode of
administration, nor the great interest of commerce extended
throughout the whole long subsist under the present system
of the laws of trade.”[531]
Recent events may give present interest to his views,
in this same work, on the nature and necessity of a
paper currency, where he follows Franklin. The principal
points of his plan were: That bills of credit, to a
certain amount, should be printed in England for the
use of the Colonies; that a loan-office should be established
in each Colony, to issue bills, take securities, and
receive the payments; that the bills should be issued
for ten years, bearing interest at five per cent.,—one
tenth part of the sum borrowed to be paid annually,
with the interest; and that they should be a legal
tender.[532]
When the differences had flamed forth in war, then
the prophet became more earnest. His utterances deserve
to be rescued from oblivion. He was open, almost
defiant. As early as 2d December, 1777, some months
before our treaty with France, he declared, from his
place in Parliament, that “the sovereignty of this country
over America is abolished and gone forever”; that
“they are determined at all events to be independent,
and they will be so”; and that “all the treaty that this
country can ever expect with America is federal, and
that, probably, only commercial.” In this spirit he said
to the House:—
“Until you shall be convinced that you are no longer sovereigns
over America, but that the United States are an independent,
sovereign people,—until you are prepared to treat
with them as such,—it is of no consequence at all what
schemes or plans of conciliation this side the House or that
may adopt.”[533]
The position taken in Parliament he maintained by
writings; and here he depicted the great destinies of
our country. He began with “A Memorial to the
Sovereigns of Europe,” published early in 1780, and
afterwards, through the influence of John Adams, while
at the Hague, abridged and translated into French. In
this remarkable production independence was the least
that he claimed for us. Thus he foretells our future:—
“North America is become a new primary planet in the
system of the world, which, while it takes its own course, in
its own orbit, must have effect on the orbit of every other
planet, and shift the common centre of gravity of the whole
system of the European world. North America is de facto
an independent power, which has taken its equal station with
other powers, and must be so de jure.… The independence
of America is fixed as Fate. She is mistress of her own
fortune, knows that she is so, and will actuate that power
which she feels she hath, so as to establish her own system
and to change the system of Europe.”[534]
Not only is the new power to take an independent
place, but it is “to change the system of Europe.” For
all this its people are amply prepared. “Standing on
that high ground of improvement up to which the most
enlightened parts of Europe have advanced, like eaglets
they commence the first efforts of their pinions from a
towering advantage.”[535] This same conviction appears
in another form:—
“North America has advanced and is every day advancing
to growth of state with a steady and continually accelerating
motion, of which there has never yet been any example in
Europe.”[536] “It is a vitality, liable indeed to many disorders,
many dangerous diseases; but it is young and strong, and
will struggle, by the vigor of internal healing principles of
life, against those evils, and surmount them.… Its strength
will grow with its years.”[537]
He then dwells in detail on “the progressive population”
of the country; on its advantage in lying “on
another side of the globe, where it has no enemy”; on
the products of the soil, among which is “bread-corn to
a degree that has wrought it to a staple export for the
supply of the Old World”; on the fisheries, which he
calls “mines producing more solid riches to those who
work them than all the silver of Potosi”; on the inventive
spirit of the people; and on their commercial
activity.[538] Of such a people it is easy to predict great
things; and our prophet announces,—
1. That the new state will be “a great naval power,”
exercising a peculiar influence on commerce, and, through
commerce, on the political system of the Old World,—becoming
the arbitress of commerce, and perhaps the
mediatrix of peace.[539]
2. That ship-building and the science and art of navigation
have made such progress in America that her
people will be able to build and navigate cheaper than
any country in Europe, even Holland, with all her
economy.[540]
3. That the peculiar articles to be had from America
only, and so much sought in Europe, must give Americans
a preference in those markets.[541]
4. That a people “whose empire stands singly predominant
in a great continent” can hardly “suffer in
their borders the establishment of such a monopoly as
the European Hudson’s Bay Company”; that it cannot
be stopped by Cape Horn or the Cape of Good Hope;
that before long “they will be found trading in the
South Sea and in China”; and that “the Dutch will
hear of them in Spice Islands.”[542]
5. That by constant intercommunion of business and
correspondence, and by increased knowledge with regard
to the ocean, “America will seem every day to
approach nearer and nearer to Europe”; that “a thousand
attractive motives will … become the irresistible
cause of an almost general emigration to that New
World”; and that “many of the most useful, enterprising
spirits, and much of the active property, will go
there also.”[543]
6. That “North America will become a free port to
all the nations of the world indiscriminately, and will
expect, insist on, and demand, in fair reciprocity, a free
market in all those nations with whom she trades”;
and that, adhering to this principle, she must be, “in
the course of time, the chief carrier of the commerce
of the whole world.”[544]
7. That America must avoid complication with European
politics, or “the entanglement of alliances,” having
no connections with Europe “other than merely commercial”;[545]—all
of which at a later day was put forth
by Washington in his Farewell Address, when he said:
“The great rule of conduct for us, in regard to foreign
nations, is, in extending our commercial relations, to
have with them as little political connection as possible”;
and also when he asked: “Why, by interweaving
our destiny with that of any part of Europe, entangle
our peace and prosperity in the toils of European
ambition, rivalship, interest, humor, or caprice?”[546]
8. That “the similar modes of living and thinking,
the same manners and same fashions, the same language,
and old habits of national love, impressed in the heart
and not yet effaced, the very indentings of the fracture
whereat North America stands broken off from England,
all conspire naturally to a rejuncture by alliance.”[547]
9. That the sovereigns of Europe, who “have despised
the unfashioned, awkward youth of America,” and have
neglected to interweave their interests with the rising
States, when they find the system of the new empire
not only obstructing, but superseding, the old system
of Europe, and crossing all their settled maxims, will
call upon their ministers and wise men, “Come, curse
me this people, for they are too mighty for me.”[548]
This remarkable appeal was followed by two Memorials,
“drawn up solely for the King’s use, and designed
solely for his eye,”[549] dated at Richmond, January 2,
1782, where the author most persuasively urges his
Majesty to “treat with the Americans as with free states
de facto, under a truce.”[550] And on the signature of the
treaty of peace he wrote a private letter to Franklin,
dated at Richmond, 28th February, 1783, where he testifies
to the magnitude of the event:—
“My old Friend,—I write this to congratulate you on
the establishment of your country as a free and sovereign
power, taking its equal station amongst the powers of this
world. I congratulate you, in particular, as chosen by Providence
to be a principal instrument of this great
Revolution,—a Revolution that has stronger marks of Divine interposition,
superseding the ordinary course of human affairs, than
any other event which this world has experienced.”[551]
The prophet closes his letter by allusion to a proposed
tour of America, adding, that, “if there ever was
an object worth the travelling to see, and worthy of the
contemplation of a philosopher, it is that in which he
may see the beginnings of a great empire at its foundation.”
He communicated this purpose also to John
Adams, who answered him, that “he would be received
respectfully in every part of America, that he had always
been considered as friendly to America, and that
his writings had been useful to our cause.”[552]
Then came another work, first published in 1783,
entitled “A Memorial addressed to the Sovereigns of
America,” of which he gave the mistaken judgment to
a private friend, that it was “the best thing he ever
wrote.”[553] Here for the first time American citizens
are called “sovereigns.” At the beginning he explains,
and indicates the simplicity with which he addresses
them:—
“Having presumed to address to the Sovereigns of Europe
a Memorial, … permit me now to address this Memorial
to you Sovereigns of America. I shall not address you with
the court titles of Gothic Europe, nor with those of servile
Asia. I will neither address your Sublimity or Majesty,
your Grace or Holiness, your Eminence or Highmightiness,
your Excellence or Honors. What are titles, where things
themselves are known and understood? What title did the
Republic of Rome take? The state was known to be sovereign,
and the citizens to be free. What could add to this
glory? Therefore, United States and Citizens of America, I
address you as you are.”[554]
Here again are the same constant sympathy with
Liberty, the same confidence in our national destinies,
and the same aspirations for our prosperity, mingled
with warnings against disturbing influences. He exhorts
that all our foundations should be “laid in Nature”;
that there should be “no contention for, nor
acquisition of, unequal domination in men”; and that
union should be established on the attractive principle
by which all are drawn to a common centre.[555] He fears
difficulty in making the line of frontier between us and
the British Provinces “a line of peace,” as it ought to
be; he is anxious lest something may break out between
us and Spain; and he suggests that possibly, “in the
cool hours of unimpassioned reflection,” we may learn
the danger of our “alliances,”[556]—referring plainly to
that original alliance with France which at a later day
was the occasion of such trouble. Two other warnings
occur. One is against Slavery,[557] which is more memorable,
because in an earlier Memorial he enumerates
among articles of commerce “African slaves, carried by
a circuitous trade in American shipping to the West
India markets.”[558] The other warning is thus strongly
expressed:—
“Every inhabitant of America is, de facto as well as de
jure, equal, in his essential, inseparable rights of the individual,
to any other individual,—is, in these rights, independent
of any power that any other can assume over him,
over his labor, or his property. This is a principle in act
and deed, and not a mere speculative theorem.”[559]
This strange and striking testimony, all from one
man, is enhanced by his farewell words to Franklin.
As Pownall heard that the great philosopher and negotiator
was about to embark for the United States,
he wrote to him from Lausanne, 3d July, 1785:—
“Adieu, my dear friend. You are going to a New World,
formed to exhibit a scene which the Old World never yet
saw. You leave me here in the Old World, which, like myself,
begins to feel, as Asia hath felt, that it is wearing out
apace. We shall never meet again on this earth; but there
is another world where we shall meet, and where we shall be
understood.”[560]
The correspondence was continued across the intervening
ocean. In a letter to Franklin, dated at Bristol,
8th April, 1788, the same devoted reformer refers
to the Congress at Albany in 1754, “when the events
which have since come into fact first began to develop
themselves, as ready to burst into bloom, and to bring
forth the fruits of Liberty which you in America at
present enjoy.” He is cheered in his old age by the
proceedings in the Convention to frame a Constitution,
with Franklin’s “report of a system of sovereignty
founded in law, and above which law only was sovereign”;
and he begins “to entertain hopes for the liberties
of America, and for what will be an asylum one
day or other to a remnant of mankind who wish and
deserve to live with political liberty.” His disturbance
at the Presidential term breaks out: “I have some fears
of mischief from the orbit of four years’ period which
you give to the rotation of the office of President. It
may become the ground of intrigue.”[561] Here friendly
anxiety is elevated by hope, where America appears as
the asylum of Liberty.
Clearly Pownall was not understood in his time; but
it is evident that he understood our country as few Englishmen
since have been able to understand it.
How few of his contemporaries saw America with his
insight and courage! The prevailing sentiment was
typified in the conduct of George the Third, so boldly
arraigned in the Declaration of Independence. Individual
opinions also attest the contrast, and help to
glorify Pownall. Thus, Shirley, like himself a Massachusetts
governor, in advising the King to strengthen
Louisburg, wrote, under date of July 10, 1745:—
“It would, by its vicinity to the British Colonies, and
being the key of ’em, give the Crown of Great Britain a
most absolute hold and command of ’em, if ever there should
come a time when they should go restiff and disposed to
shake off their dependency upon their mother country, the
possibility of which seems some centuries further off than it
does to some gentlemen at home.”[562]
Nothing of the prophet here. Nor was Hume more
penetrating in his History first published, although he
commemorates properly the early settlement of the
country:—
“What chiefly renders the reign of James memorable is
the commencement of the English colonies in America, colonies
established on the noblest footing that has been known
in any age or nation.…
“Speculative reasoners during that age raised many objections
to the planting those remote colonies, and foretold,
that, after draining their mother country of inhabitants, they
would soon shake off her yoke, and erect an independent
government in America; but time has shown that the views
entertained by those who encouraged such generous undertakings
were more just and solid. A mild government and
great naval force have preserved, and may long preserve, the
dominion of England over her colonies.”[563]
In making the reign of James chiefly memorable by
the Colonies, the eminent historian shows a just appreciation
of events; but he seems to have written hastily,
and rather from imagination than evidence, when he
announces contemporary prophecy, “that, after draining
their mother country of inhabitants, they would
soon shake off her yoke, and erect an independent
government in America,” and is plainly without prophetic
instinct with regard to “the dominion of England
over her colonies.”
Again a Frenchman appears on our list, Antoine
Marie Cérisier, who was born at Châtillon-les-Dombes,
1749, and died 1st July, 1828, after a checkered existence.
Being Secretary of the French Legation at the
Hague, he early became interested in the history of
Holland and her heroic struggle for independence. An
elaborate work in ten volumes on the “General History
of the United Provinces,”[564] appearing first in French
and afterwards translated into Dutch, attests his industry
and zeal, and down to this day is accepted as the
best in French literature on this interesting subject.
Naturally the historian of the mighty effort to overthrow
the domination of Spain sympathized with the
kindred effort in America. In a series of works he
bore his testimony to our cause.
John Adams was received at the Hague as American
Minister, 19th April, 1782. In his despatch to Secretary
Livingston, 16th May, 1782, he wrote: “How
shall I mention another gentleman, whose name, perhaps,
Congress never heard, but who, in my opinion,
has done more decided and essential service to the
American cause and reputation, within these last eighteen
months, than any other man in Europe?” Then,
after describing him as “beyond all contradiction one
of the greatest historians and political characters in
Europe, … possessed of the most genuine principles
and sentiments of liberty, and exceedingly devoted
by principle and affection to the American cause,” our
minister announces: “His pen has erected a monument
to the American cause more glorious and more durable
than brass or marble. His writings have been read like
oracles, and his sentiments weekly echoed and reëchoed
in gazettes and pamphlets.”[565] And yet these have passed
out of sight.
First in time was an elaborate work in French, purporting
to be translated from the English, which appeared
at Utrecht in 1778, entitled, “History of the
Founding of the Colonies of the Ancient Republics,
adapted to the present Dispute of Great Britain with
her American Colonies.”[566] Learning and philosophy
were elevated by visions of the future. With the
representation of the Colonies in Parliament, he foresees
the time when “the influence of America will
become preponderant in Parliament, and able, perhaps,
to transfer the seat of empire to their country,
and so, without danger and without convulsive agitation,
render this immense continent, already so favorably
disposed by Nature to that end, the theatre of
one of the greatest and freest governments that have
ever existed.”[567] Then indulging in another vision,
where French emigrants and Canadians, already invited
to enter the Confederacy, mingle with English
colonists, he beholds at the head of the happy settlements
“men known for their superior genius, their politics
friendly to humanity, and their enthusiasm for
liberty,” and he catches the strains of ancient dramatists,
“whose masterpieces would breathe and inspire
a hatred of tyrants and despots.” Then touching a
practical point in government, he exclaims: “The human
species there would not be debased, outraged by
that odious and barbarous distinction of nobles and
plebeians, as if anybody could be more or less than a
man.” And then again: “Could not that admirable
democracy which I have so often pleased myself in
tracing be established there?”[568]
This was followed in the same year by another publication,
also in French, entitled “Impartial Observations
of a True Hollander, in Answer to the Address
of a self-styled Good Hollander to his Countrymen.”[569]
Here there is no longer question of Colonial representation
in Parliament, or of British empire transferred
to America, but of separation, with its lofty future:—
“This revolution is, then, the most fortunate event which
could happen to the human species in general and to all the
States in particular. In short, tender souls see with transport
that reparation at last is to be made for the crime of
those who discovered and devastated this immense continent,
and recognize the United States of North America as replacing
the numerous nations which European cruelty has caused
to disappear from South America.”[570]
Addressing Englishmen directly, the Frenchman thus
counsels:—
“Englishmen! you must needs submit to your destiny,
and renounce a people who do not wish longer to recognize
you. To avoid giving them any uneasiness, and to prevent
all dispute in the future, have the courage to abandon to them
all the neighboring countries which have not yet shaken off
your yoke.”[571]
Then turning to his own countrymen:—
“Let Canada make a fourteenth confederate State. What
glory for you to have labored first for this interesting revolution!
What glory for you that these settlements, sprung
from your bosom, should be associated with a powerful confederation,
and govern themselves as a Republic!”[572]
The idea of Canada as “a fourteenth confederate
State” was in unison with the aspiration and invitation
of the Continental Congress.
Another friendly work in French, pretending to be
from the English, saw the light in 1780, and is entitled
“The Destiny of America; or, Picturesque Dialogues.”[573]
Among the parties to the colloquies are Lord North,
with other English personages, and a Philosopher, who
must be the author. Among the topics considered are
the causes of current events, the policy of European
powers relative to the war, and the influence it must
have on the happiness of mankind. In answer to Lord
North, who asks, “What are these precious means [of
saving our honor and interests]?” the Philosopher replies:
“Commence by proclaiming the independence of
the thirteen revolted Colonies, of Florida, and of Canada;
… then, in a manner not less solemn, renounce
Jamaica, Barbadoes, and all your Windward Islands.”[574]
This is to be followed by the freedom of the Spanish
and French colonies,—also of the Dutch, the Portuguese,
and the Danish. Then, rising in aspiration, the
Philosopher, exalting the good of humanity over that of
any nation, proclaims that the root of future wars must
be destroyed, that the ocean may not be reddened with
blood; but this destiny will be postponed, “if America
does not become entirely free.”[575] Then, looking forward
to the time when nations will contend on the ocean
only in commercial activity, and man will cease to be
the greatest enemy of man, he declares: “If Perpetual
Peace could be more than the dream of honest men,
what event could accelerate it more than the independence
of the two Americas?”[576] Confessing that he does
not expect the applause of the present age, he concludes,
“My heart tells me that I shall have the acknowledgment
of all free and tender souls, and the suffrage of
posterity.”[577] Most surely he has mine. Nothing can
be happier than the thought that Perpetual Peace would
be accelerated by American freedom, thus enhancing
even this great boon.
I am glad to enter upon our list the name of this
illustrious scholar, who was born in London, 28th September,
1746, and died in Calcutta, 27th April, 1794.
If others have excelled Sir William Jones in different
departments of human activity, no Englishman has
attained equal eminence in so many, and at the same
time borne the priceless crown of character. His wonderful
attainments and his various genius excite admiration,
but his goodness awakens love. It is pleasant to
know that his benediction rests upon our country.
From boyhood to his last breath he was always industrious,
thus helping the generous gifts of Nature,—and
it is not easy to say where he was most eminent.
As a jurist, he is memorable for the “Essay on the Law
of Bailments,” undoubtedly at the time it appeared the
most complete and beautiful contribution to the science
of jurisprudence in the English language. As a judge,
he was the voice of the law and of justice, so that his
appointment to a high judicial station in India was
called “the greatest blessing ever conferred by the British
Government on the inhabitants of the East.”[578] As a
linguist, knowing no less than twenty-eight languages,
he was the predecessor of Baron William Humboldt, and
the less scholarly prodigy, Mezzofanti, while as a philologist
he will find a parallel in the former rather than
the latter. As an Orientalist, he was not only the first
of his time, but the pioneer through whom the literature
of the East was opened to European study and curiosity.
As a poet, he is enshrined forever by his Ode modestly
called “An Ode in Imitation of Alcæus,”[579] and doubtless
inspired by sympathy with the American cause:—
“What constitutes a State?
Not high-raised battlement or labored mound,
Thick wall or moated gate;
Not cities proud with spires and turrets crowned;
Not bays and broad-armed ports,
Where, laughing at the storm, rich navies ride;
Not starred and spangled courts,
Where low-browed Baseness wafts perfume to Pride:
No; Men, high-minded Men,
…
Men, who their duties know,
But know their rights, and, knowing, dare maintain;
Prevent the long-aimed blow,
And crush the tyrant while they rend the chain:
These constitute a State.”
[580]
To all these accomplishments add the glowing emotions
of his noble nature, his love of virtue, his devotion
to freedom, his sympathy for the poor and downtrodden.
His biographer records as “a favorite opinion
of Sir William Jones, that all men are born with an
equal capacity for improvement,”[581] and also reports him
as saying: “I see chiefly under the sun the two classes
of men whom Solomon describes, the oppressor and the
oppressed.… I shall cultivate my fields and gardens,
and think as little as possible of monarchs or oligarchs.”[582]
With these declarations it is easy to credit Dr. Paley,
who said of him, “He was a great republican when I
knew him.”[583] Like seeks like, and a long intimacy in
the family of the good Bishop of St. Asaph,[584] ending in
a happy marriage with his eldest daughter, shows how
he must have sympathized with the American cause and
with the future of our country.
Our author had been the tutor of Lord Althorp, the
same who, as Earl Spencer, became so famous a bibliophile
and a patron of Dibdin, and on the marriage of
his pupil with Miss Lavinia Bingham, he was moved
to commemorate it in a poem, entitled “The Muse Recalled:
an Ode on the Nuptials of Lord Viscount Althorp
and Miss Lavinia Bingham, eldest Daughter of Charles
Lord Lucan, March 6, 1781,”[585] which his critic, Wraxall,
calls “one of the most beautiful lyric productions in the
English language, … emulating at once the fame of
Milton and of Gray.”[586] But beyond the strain of personal
sympathy, congenial to the occasion, was a passion
for America, and the prophetic spirit which belongs to
the poet. Lamenting that Freedom and Concord are
repudiated by the sons of Albion, all the Virtues disappear,—
“Truth, Justice, Reason, Valor, with them fly
To seek a purer soil, a more congenial sky.”
But the soil and sky which they seek are of the
Delaware:—
“Beyond the vast Atlantic deep
A dome by viewless genii shall be raised,
The walls of adamant, compact and steep,
The portals with sky-tinctured gems emblazed:
There on a lofty throne shall Virtue stand;
To her the youth of Delaware shall kneel;
And when her smiles reign plenty o’er the land,
Bow, tyrants, bow beneath the avenging steel!
Commerce with fleets shall mock the waves,
And Arts, that flourish not with slaves,
Dancing with every Grace and every Muse,
Shall bid the valleys laugh and heavenly beams diffuse.”
Wraxall remarks, that “here, in a fine frenzy of inspiration,”
the poet “seems to behold, as in a vision,
the modern Washington and the Congress met, after
successfully throwing off all subjection to Great Britain,”
while “George the Third is pretty clearly designated
in the line apostrophizing tyrants.”[587] But to an
American the most captivating verses are those which
open the vista of peaceful triumphs, where Commerce
and the Arts unite with every Grace and every Muse.
Kindred in sentiment were other contemporary verses
by the anonymous author of the “Heroic Epistle to Sir
William Chambers,” now understood to be the poet
Mason,[588] which Wraxall praises for their beauty, but
condemns for their politics.[589] After describing the corruption
of the House of Commons under Lord North,
the poet declares that it will augment in enormity and
profligacy,—
“Till, mocked and jaded with the puppet play,
Old England’s genius turns with scorn away,
Ascends his sacred bark, the sails unfurled,
And steers his state to the wide Western World.
High on the helm majestic Freedom stands;
In act of cold contempt she waves her hands:
‘Take, slaves,’ she cries, ‘the realms that I disown,
Renounce your birthright, and destroy my throne!’”
[590]
The two poets united in a common cause. One transported
to the other side of the Atlantic the virtues
which had been the glory of Britain, and the other
carried there nothing less than the sovereign genius
of the great nation itself.
The Count Aranda was one of the first of Spanish
statesmen and diplomatists, and one of the richest subjects
of Spain in his day; born at Saragossa, 1718, and
died 1799. He, too, is one of our prophets. Originally
a soldier, he became ambassador, governor of a province,
and prime-minister. In this last post he displayed
character as well as ability, and was the benefactor of
his country. He drove the Jesuits from Spain, and
dared to oppose the Inquisition. He was a philosopher,
and, like Pope Benedict the Fourteenth, corresponded
with Voltaire. Such a liberal spirit was out of place
in Spain. Compelled to resign in 1773, he found a retreat
at Paris as ambassador, where he came into communication
with Franklin, Adams, and Jay, and finally
signed the Treaty of 1783, by which Spain recognized
our independence. Shortly afterwards he returned to
Spain, and in 1792 took the place of Florida Blanca as
prime-minister for the second time. He was emphatically
a statesman, and as such did not hesitate to take
responsibility even contrary to express orders. An
instance of this civic courage was when, for the sake
of peace between Spain and England, he accepted the
Floridas instead of Gibraltar, on which the eminent
French publicist, M. Rayneval, remarks that “history
furnishes few examples of such a character and such
self-devotion.”[591]
Franklin, on meeting him, records, in his letter to
the Secret Committee of Correspondence, that he seemed
“well disposed towards us.”[592] Some years afterwards
he had another interview with him, which he thus
chronicles in his journal:—
“Saturday, June 29th [1782].—We went together to the
Spanish Ambassador’s, who received us with great civility
and politeness. He spoke with Mr. Jay on the subject of
the treaty they were to make together.… On our going
out, he took pains himself to open the folding-doors for us,
which is a high compliment here, and told us he would return
our visit (rendre son devoir), and then fix a day with us
for dining with him.”[593]
Adams, in his Diary,[594] describes a Sunday dinner at
his house, then a new building in “the finest situation
in Paris,” being part of the incomparable palace, with
its columnar front, still admired as it looks on the Place
de la Concorde. Jay also describes a dinner with the
Count, who was living “in great splendor,” with an “assortment
of wines perhaps the finest in Europe,” and
was “the ablest Spaniard he had ever known”; showing
by his conversation “that his court is in earnest,”
and appearing “frank and candid, as well as sagacious.”[595]
These hospitalities have a peculiar interest, when it is
known, as it now is, that Count Aranda regarded the
acknowledgment of our independence with “grief and
dread.” But these sentiments were disguised from our
ministers.
After signing the Treaty of Paris, by which Spain recognized
our independence, Aranda addressed a Memoir
secretly to King Charles the Third, in which his opinions
on this event are set forth. This prophetic document
slumbered for a long time in the confidential archives
of the Spanish crown. Coxe, in his “Memoirs
of the Kings of Spain of the House of Bourbon,” which
are founded on a rare collection of original documents,
makes no allusion to it. It was first brought to light
in a French translation of Coxe’s work by Don Andres
Muriel, published at Paris in 1827.[596] An abstract of the
Memoir appears in one of the historical dissertations of
the Mexican authority, Alaman, who said of it that it
has “a just celebrity, because results have made it pass
for a prophecy.”[597] I give the material portions, translated
from the French of Muriel.
“Memoir communicated secretly to the King by his Excellency
the Count Aranda, on the Independence of the English Colonies,
after having signed the Treaty of Paris of 1783.
“The independence of the English Colonies has been
acknowledged. This is for me an occasion of grief and
dread. France has few possessions in America; but she
should have considered that Spain, her intimate ally, has
many, and that she is left to-day exposed to terrible shocks.
From the beginning, France has acted contrary to her true
interests in encouraging and seconding this independence: I
have often so declared to the ministers of this nation. What
could happen better for France than to see the English and
the Colonists destroy each other in a party warfare which
could only augment her power and favor her interests? The
antipathy which reigns between France and England blinded
the French Cabinet; it forgot that its interest consisted in
remaining a tranquil spectator of this conflict; and, once
launched in the arena, it dragged us, unhappily, and by virtue
of the Family Compact, into a war entirely contrary to
our proper interest.
“I will not stop here to examine the opinions of some
statesmen, our own countrymen as well as foreigners, which
I share, on the difficulty of preserving our power in America.
Never have so extensive possessions, placed at a great distance
from the metropolis, been long preserved. To this cause, applicable
to all colonies, must be added others peculiar to the
Spanish possessions: namely, the difficulty of succoring them,
in case of need; the vexations to which the unhappy inhabitants
have been exposed from some of the governors; the
distance of the supreme authority to which they must have
recourse for the redress of grievances, which causes years to
pass before justice is done to their complaints; the vengeance
of the local authorities to which they continue exposed while
waiting; the difficulty of knowing the truth at so great a
distance; finally, the means which the viceroys and governors,
from being Spaniards, cannot fail to have for obtaining
favorable judgments in Spain: all these different circumstances
will render the inhabitants of America discontented,
and make them attempt efforts to obtain independence as
soon as they shall have a propitious occasion.
“Without entering into any of these considerations, I shall
confine myself now to that which occupies us from the dread
of seeing ourselves exposed to dangers from the new power
which we have just recognized in a country where there is
no other in condition to arrest its progress. This Federal
Republic is born a pygmy, so to speak. It required the
support and the forces of two powers as great as Spain and
France in order to attain independence. A day will come
when it will be a giant, even a colossus, formidable in these
countries. It will then forget the benefits which it has received
from the two powers, and will dream of nothing but to
aggrandize itself. Liberty of conscience, the facility for establishing
a new population on immense lands, as well as the advantages
of the new government, will draw thither agriculturists
and artisans from all the nations: for men always run after
Fortune. And in a few years we shall see with true grief the
tyrannical existence of this same colossus of which I speak.
“The first movement of this power, when it has arrived
at its aggrandizement, will be to obtain possession of the
Floridas, in order to dominate the Gulf of Mexico. After
having rendered commerce with New Spain difficult for us,
it will aspire to the conquest of this vast empire, which it
will not be possible for us to defend against a formidable
power established on the same continent, and in its neighborhood.
These fears are well founded, Sire; they will be
changed into reality in a few years, if, indeed, there are not
other disorders in our Americas still more fatal. This observation
is justified by what has happened in all ages, and
with all nations which have begun to rise. Man is the same
everywhere; the difference of climate does not change the
nature of our sentiments; he who finds the opportunity of
acquiring power and of aggrandizing himself profits by it
always. How, then, can we expect the Americans to respect
the kingdom of New Spain, when they shall have the facility
of possessing themselves of this rich and beautiful country?
A wise policy counsels us to take precautions against evils
which may happen. This thought has occupied my whole
mind, since, as Minister Plenipotentiary of your Majesty, and
conformably to your royal will and instructions, I signed the
Peace of Paris. I have considered this important affair with
all the attention of which I am capable, and, after much reflection,
drawn from the knowledge, military as well as political,
which I have been able to acquire in my long career, I
think, that, in order to escape the great losses with which we
are threatened, there remains nothing but the means which I
am about to have the honor of exhibiting to your Majesty.
“Your Majesty must relieve yourself of all your possessions
on the continent of the two Americas, preserving only
the islands of Cuba and Porto Rico in the northern part, and
some other convenient one in the southern part, to serve as
a seaport or trading-place for Spanish commerce.
“In order to accomplish this great thought in a manner
becoming to Spain, three Infantes must be placed in America,—one
as king of Mexico, another as king of Peru, and
the third as king of the Terra Firma. Your Majesty will
take the title of Emperor.”
I have sometimes heard this remarkable Memoir
called apocryphal, but without reason, except because
its foresight is so remarkable. The Mexican historian
Alaman treats it as genuine, and, after praising it, informs
us that the project of Count Aranda was not taken
into consideration, but that “the results have shown
how advantageous it would have been to all, and especially
to the people of America, who in this way would
have obtained independence without revolution and enjoyed
it without anarchy.”[598] Meanwhile all the American
possessions of the Spanish crown, except Cuba and
Porto Rico, have become independent, as predicted, and
the new power, known as the United States, which at
that time was a “pygmy,” is a “colossus.”
In proposing a throne for Spanish America, Aranda
was preceded by no less a person than the great French
engineer and fort-builder, Marshal Vauban, who, during
the reverses of the War of the Spanish Succession, submitted
to the court of France that Philip the Fifth
should be sent to reign in America; and that prince
is said to have consented.[599]
Aranda was not alone in surprise at the course of
Spain. The English traveller Burnaby, in his edition
of 1798, mentions this as one of the reasons for the
success of the Colonists, and declares that he had not
supposed, originally, “that Spain would join in a plan
inevitably leading, though by slow and imperceptible
steps, to the final loss of all her rich possessions in
South America.”[600] This was not an uncommon idea.
The same anxieties appeared in one of Mr. Adams’s
Dutch correspondents, whose report of fearful prophecies
has been already mentioned.[601] John Adams also
records in his Diary, under date of 14th December,
1779, on landing at Ferrol in Spain, that, according to
the report of various persons, “the Spanish nation in
general have been of opinion that the Revolution in
America was of bad example to the Spanish colonies,
and dangerous to the interests of Spain, as the United
States, if they should become ambitious, and be seized
with the spirit of conquest, might aim at Mexico and
Peru.”[602] All this is entirely in harmony with the
Memoir of the Spanish statesman.
With the success of the American Revolution prophecy
entered other spheres, and here we welcome a remarkable
writer, the Rev. William Paley, an English
divine, who was born July, 1743, and died 25th May,
1805. He is known for various works of great contemporary
repute, all commended by a style of singular
transparency, and admirably adapted to the level
of opinion at the time. If they are gradually vanishing
from sight, it is because other works, especially
in philosophy, are more satisfactory and touch higher
chords.
His earliest considerable work, and for a long period
a popular text-book of education, was the well-known
“Principles of Moral and Political Philosophy,” which
first appeared in 1785. Here, with grave errors and a
reprehensible laxity on certain topics, he did much for
truth. The clear vision with which he saw the enormity
of Slavery was not disturbed by any prevailing
interest at home, and he constantly testified against
it. American Independence furnished occasion for a
prophetic aspiration of more than common value, because
embodied in a work of morals especially for the
young:—
“The great revolution which seems preparing in the Western
World may probably conduce (and who knows but that
it is designed?) to accelerate the fall of this abominable tyranny:
and when this contest, and the passions that attend
it, are no more, there will succeed a season for reflecting
whether a legislature which had so long lent its assistance
to the support of an institution replete with human misery
was fit to be trusted with an empire the most extensive that
ever obtained in any age or quarter of the world.”[603]
In thus associating Emancipation with American
Independence, the philosopher became an unconscious
associate of Lafayette, who, on the consummation of
peace, invited Washington to this beneficent enterprise,[604]—alas!
in vain.
Paley did not confine his testimony to the pages of
philosophy, but openly united with the Abolitionists
of the day. To help the movement against the slave-trade,
he encountered the claim of pecuniary compensation
for the partakers in the traffic, by a brief essay,
in 1789, entitled “Arguments against the Unjust Pretensions
of Slave Dealers and Holders to be indemnified
by Pecuniary Allowances at the Public Expense,
in Case the Slave Trade should be abolished.”[605] This
was sent to the Abolition Committee, by whom the
substance was presented to the public; but unhappily
the essay was lost or mislaid.
His honorable interest in the cause was attested by
a speech at a public meeting of the inhabitants of
Carlisle, over which he presided, 9th February, 1792.
Here he denounced the slave-trade as “this diabolical
traffic,” and by a plain similitude, as applicable to slavery
as to the trade in slaves, held it up to judgment:—
“None will surely plead in favor of scalping. But suppose
scalps should become of request in Europe, and a trade
in them be carried on with the American Indians; might
it not be justly said, that the Europeans, by their trade in
scalps, did all they could to perpetuate amongst the natives
of America the inhuman practice of scalping?”[606]
Strange that the philosopher who extenuated Duelling
should have been so true and lofty against Slavery!
For this, at least, he deserves our grateful praise.
From Count Aranda to Robert Burns,—from the
rich and titled minister, faring sumptuously in the best
house of Paris, to the poor ploughboy poet, struggling
in a cottage,—what a contrast! And there is contrast
also between him and the philosopher nestling in the
English Church. Of the poet I say nothing, except that
he was born 25th January, 1759, and died 21st July,
1796, in the thirty-eighth year of his age.
There is only a slender thread of Burns to be woven
into this web, and yet, coming from him, it must not be
neglected. In a letter dated 8th November, 1788, after
a friendly word for the unfortunate House of Stuart, he
prophetically alludes to American Independence:—
“I will not, I cannot, enter into the merits of the case, but
I dare say the American Congress in 1776 will be allowed to
be as able and as enlightened as the English Convention was
in 1688, and that their posterity will celebrate the centenary
of their deliverance from us as duly and sincerely as we do
ours from the oppressive measures of the wrong-headed House
of Stuart.”[607]
The year 1788, when these words were written, was a
year of commemoration, being the hundredth from the
famous Revolution by which the Stuarts were excluded
from the throne of England. The “centenary” of our
Independence is not yet completed; but long ago the
commemoration began. On the coming of that hundredth
anniversary, the prophecy of Burns will be more
than fulfilled.
This aspiration is in harmony with the address to
George the Third in the “Dream,” after the loss of the
Colonies:—
“Your royal nest, beneath your wing,
Is e’en right reft and clouted,”
[608]—
meaning broken and patched; also with the obnoxious
toast he gave at a supper, “May our success in the
present war be equal to the justice of our cause”;[609]
and also with an “Ode on the American War,” beginning,—
“No Spartan tube, no Attic shell,
No lyre Eolian I awake;
’Tis Liberty’s bold note I swell;
Thy harp, Columbia, let me take.”
[610]
How natural for the great poet who had pictured the
sublime brotherhood of man!—
“Then let us pray that come it may,
As come it will for a’ that,
…
That man to man, the warld o’er,
Shall brothers be for a’ that.”
[611]
Sheridan was a genius who united the palm of eloquence
in Parliament with that other palm won at the
Theatre. His speeches and his plays excited equal applause.
The House of Commons and Drury Lane were
the scenes of his famous labors, while society enjoyed
his graceful wit. He was born in Dublin, September,
1751, and died in London, July 7th, 1816.
I quote now from a speech in the House of Commons,
21st January, 1794.
“America remains neutral, prosperous, and at peace.
America, with a wisdom, prudence, and magnanimity which
we have disdained, thrives at this moment in a state of
envied tranquillity, and is hourly clearing the paths to unbounded
opulence. America has monopolized the commerce
and the advantages which we have abandoned. Oh! turn
your eyes to her; view her situation, her happiness, her
content; observe her trade and her manufactures, adding
daily to her general credit, to her private enjoyments, and
to her public resources,—her name and government rising
above the nations of Europe with a simple, but commanding
dignity, that wins at once the respect, the confidence, and the
affection of the world.”[612]
Here are true respect and sympathy for our country,
with a forecast of increasing prosperity, and an image
of her attitude among the nations. It is pleasant to
enroll the admired author of “The Rivals” and “The
School for Scandal” in this catalogue.
In quoting from Charles James Fox, the statesman,
minister, and orator, I need add nothing, except that
he was born 24th January, 1749, and died 13th September,
1806, and that he was an early friend of our
country.
Many words of his, especially during our Revolution,
might be introduced here; but I content myself with
a single passage, of later date, which, besides its expression
of good-will, is a prophecy of our power. It
is found in a speech in the House of Commons, on
his motion for putting an end to war with France,
30th May, 1794.
“It was impossible to dissemble that we had a serious
dispute with America, and although we might be confident
that the wisest and best man of his age, who presided in
the government of that country, would do everything that
became him to avert a war, it was impossible to foresee
the issue. America had no fleet, no army; but in case of
war she would find various means to harass and annoy us.
Against her we could not strike a blow that would not be
as severely felt in London as in America, so identified were
the two countries by commercial intercourse. To a contest
with such an adversary he looked as the greatest possible misfortune.
If we commenced another crusade against her, we
might destroy her trade, and check the progress of her agriculture,
but we must also equally injure ourselves. Desperate,
therefore, indeed, must be that war in which each
wound inflicted on our enemy would at the same time inflict
one upon ourselves. He hoped to God that such an
event as a war with America would not happen.”[613]
All good men on both sides of the ocean must join
with Fox, who thus early deprecated war between the
United States and England, and portrayed the fearful
consequences. Time, which has enlarged and multiplied
the relations between the two countries, makes his
words more applicable now than when first uttered.
Henri Grégoire, of France, Curate, Deputy to the
States General, Constitutional Bishop, Member of the
Convention, also of the Council of Five Hundred,
and Senator, sometimes called Bishop, more frequently
Abbé, was born 4th December, 1750, and died 28th
April, 1831. To these titles add Abolitionist and Republican.
His character and career were unique, being in
France what Clarkson and Wilberforce were in England,
and much more, for he was not only an Abolitionist.
In all history no hero of humanity stands
forth more conspicuous for instinctive sympathy with
the Rights of Man and constancy in their support.
As early as 1788 he signalized himself by an essay,
crowned by the Academy of Metz, upholding tolerance
for the Jews.[614] His public life began, while yet
a curate, as a representative of the clergy of Lorraine
in the States General, but his sympathies with the
people were at once manifest. In the engraving by
which the oath in the Tennis Court is commemorated
he appears in the foreground. His votes were always
for the enfranchisement of the people and the improvement
of their condition, his hope being “to Christianize
the Revolution.”[615] In the night session of 4th
August, 1789, he declared for the abolition of privileges.
He was the first to give adhesion to the civil
constitution of the clergy, and himself became a constitutional
bishop. The decree abolishing royalty was
drawn by him, and he avows that for many days thereafter
the excess of joy took from him appetite and
sleep. In the discussion on the execution of the King
he called for the suppression of the punishment of
death. At his instance the Convention abolished African
slavery. With similar energy he sustained public
libraries, botanical gardens, and experimental farms.
He was a founder of the Bureau of Longitudes, the
Conservatoire des Arts et Métiers, and of the National
Institute. More than any other person he contributed
to prevent the destruction of public monuments, and
was the first to call this crime “Vandalism,”—an excellent
term, since adopted in all European languages.
With similar vigor he said, in words often quoted,
“Kings are in the moral order what monsters are in
the physical order”; and, “The history of kings is the
martyrology of nations.” He denounced “the oligarchs
of all countries and all the crowned brigands who
pressed down the people,” and, according to his own
boast, “spat upon” duellists. “Better a loss to deplore
than an injustice to reproach ourselves with,” was his
lofty solace as he turned from the warning that the
Colonies might be endangered by the rights he demanded.
Such a man could not reconcile himself to the Empire
or to Napoleon; nor could he expect consideration
under the Restoration. But he was constant always
to his original sentiments. In 1826 he wrote a work
with the expressive title, “The Nobility of the Skin, or
the Prejudice of Whites against the Color of Africans
and that of their Black and Mixed Descendants.”[616] His
life was prolonged to witness the Revolution of 1830,
and shortly after his remains were borne to the cemetery
of Mont Parnasse by young men, who took the
horses from the hearse.[617]
This brief account of one little known is an introduction
to signal prophecies concerning America.
As early as 8th January, 1791, in a document addressed
to citizens of color and free negroes of the
French islands, he boldly said:—
“A day will come when deputies of color will traverse
the ocean to come and sit in the national diet, and to swear
with us to live and die under our laws. A day will come
when the sun will not shine among you except upon freemen,—when
the rays of the light-spreading orb will no
longer fall upon irons and slaves.… It is according to
the irresistible march of events and the progress of intelligence,
that all people dispossessed of the domain of Liberty
will at last recover this indefeasible property.”[618]
These strong and confident words, so early in date,
were followed by others more remarkable. At the
conclusion of his admirable work “De la Littérature
des Nègres,” first published in 1808, where, with equal
knowledge and feeling, homage is done to a people
wronged and degraded by man, he cites his prediction
with regard to the sun shining only upon freemen,
and then, elevated by the vision, declares that “this
American Continent, asylum of Liberty, is on its way
towards an order of things which will be common to
the Antilles, and the course of which all the powers
combined will not be able to arrest.”[619] This vigorous
language is crowned by a prophecy of singular extent
and precision, where, after dwelling on the influences
at work to accelerate progress, he foretells the eminence
of our country:—
“When an energetic and powerful nation, to which everything
presages high destinies, stretching its arms over
the two oceans, the Atlantic and Pacific, shall dispatch
its vessels from one to the other by a shortened route,—whether
by cutting the Isthmus of Panama, or by forming a
canal of communication, as has been proposed, by the River
St. John and the Lake of Nicaragua,—it will change the
face of the commercial world and the face of empires. Who
knows if America will not then avenge the outrages she
has received, and if our old Europe, placed in the rank of
a subaltern power, will not become a colony of the New
World?”[620]
Thus resting on the two oceans with a canal between,
so that the early “secret of the strait” shall
no longer exist, the American Republic will change
the face of the world, and perhaps make Europe subaltern.
Such was the vision of the French Abolitionist,
lifted by devotion to Humanity.
Small preface is needed for the testimony of Jefferson,
whose life belongs to the history of his country.
He was born 2d April, 1743, and died 4th July, 1826.
Contemporary and rival of Adams, the author of
the Declaration of Independence surpassed the other
in sympathetic comprehension of the Rights of Man,
as the other surpassed him in the prophetic spirit.
Jefferson’s words picturing Slavery were unequalled in
the prolonged discussion of that terrible subject, and
his two Inaugural Addresses are masterpieces of political
truth. But with clearer eye Adams foresaw the
future grandeur of the Republic, and dwelt on its ravishing
light and glory. The vision of our country coextensive
and coincident with the North American
Continent was never beheld by Jefferson. While recognizing
that our principles of government, traversing
the Rocky Mountains, would smile upon the Pacific
coast, his sight did not embrace the distant communities
there as parts of a common country. This is
apparent in a letter to John Jacob Astor, 24th May,
1812, where, referring to the commencement of a settlement
by the latter on Columbia River, and declaring
the gratification with which he looked forward to the
time when its descendants should have spread through
the whole length of that coast, he adds, “covering it
with free and independent Americans, unconnected with
us but by the ties of blood and interest, and employing,
like us, the rights of self-government.”[621] In another
letter to Mr. Astor, 9th November, 1813, he characterizes
the settlement as “the germ of a great, free, and
independent empire on that side of our continent,”[622] thus
carefully announcing political dissociation.
But Jefferson has not been alone in blindness to the
mighty capabilities of the Republic, inspired by his
own Declaration of Independence. Daniel Webster, in
a speech at Faneuil Hall, as late as 7th November,
1845, pronounced that the Pacific coast could not be
governed from Europe, or from the Atlantic side of
the Continent; and he pressed the absurdity of anything
different:—
“Where is Oregon? On the shores of the Pacific, three
thousand miles from us, and twice as far from England.
Who is to settle it? Americans mainly; some settlers undoubtedly
from England; but all Anglo-Saxons; all, men
educated in notions of independent government, and all
self-dependent. And now let me ask if there be any sensible
man in the whole United States who will say for a
moment, that, when fifty or a hundred thousand persons
of this description shall find themselves on the shores of
the Pacific Ocean, they will long consent to be under the
rule either of the American Congress or the British Parliament.
They will raise a standard for themselves, and they
ought to do it.”[623]
Such a precise and strenuous protest from such a
quarter mitigates the distrust of Jefferson. But after
the acquisition of California the orator said, “I willingly
admit, my apprehensions have not been realized.”[624]
On the permanence of the National Union, and its
influence throughout the world, Jefferson prophesied
thus, in a letter to Lafayette, 14th February, 1815:—
“The cement of this Union is in the heart-blood of every
American. I do not believe there is on earth a government
established on so immovable a basis. Let them in any State,
even in Massachusetts itself, raise the standard of separation,
and its citizens will rise in mass and do justice themselves
on their own incendiaries.”[625]
Unhappily the Rebellion shows that he counted too
much on the patriotism of the States against “their
own incendiaries.” In the same hopeful spirit he wrote
to Edward Livingston, the eminent jurist, 4th April,
1824:—
“You have many years yet to come of vigorous activity,
and I confidently trust they will be employed in cherishing
every measure which may foster our brotherly union and
perpetuate a constitution of government destined to be the
primitive and precious model of what is to change the condition
of man over the globe.”[626]
In these latter words he takes his place on the platform
of John Adams, and sees the world changed by
our example. But again he is anxious about the Union.
In another letter to Livingston, 25th March, 1825, after
saying of the National Constitution, that “it is a compact
of many independent powers, every single one of
which claims an equal right to understand it and to
require its observance,” he prophesies:—
“However strong the cord of compact may be, there is
a point of tension at which it will break.”[627]
Thus, in venerable years, while watching with anxiety
the fortunes of the Union, the patriarch did not
fail to see the new order of ages instituted by the
American Government.
George Canning was a successor of Fox, in the
House of Commons, as statesman, minister, and orator.
He was born 11th April, 1770, and died 8th August,
1827, in the beautiful villa of the Duke of Devonshire,
at Chiswick, where Fox had died before. Unlike
Fox in sentiment for our country, he is nevertheless
associated with a leading event of our history, and is
the author of prophetic words.
The Monroe Doctrine, as now familiarly called, proceeded
from Canning. He was its inventor, promoter,
and champion, at least so far as it bears against European
intervention in American affairs. Earnestly engaged
in counteracting the designs of the Holy Alliance
for the restoration of the Spanish colonies to Spain, he
sought to enlist the United States in the same policy;
and when Mr. Rush, our minister at London, replied,
that any interference with European politics was contrary
to the traditions of the American Government,
he argued, that, however just such a policy might have
been formerly, it was no longer applicable,—that the
question was new and complicated,—that it was “full
as much American as European, to say no more,”—that
“it concerned the United States under aspects and
interests as immediate and commanding as it did or
could any of the States of Europe,”—that “they were
the first power established on that continent, and now
confessedly the leading power”; and he then asked:
“Was it possible that they could see with indifference
their fate decided upon by Europe?… Had not a
new epoch arrived in the relative position of the United
States towards Europe, which Europe must acknowledge?
Were the great political and commercial interests
which hung upon the destinies of the new continent
to be canvassed and adjusted in this hemisphere, without
the coöperation, or even knowledge, of the United
States?”[628] With mingled ardor and importunity the
British Minister pressed his case. At last, after much
discussion in the Cabinet at Washington, President
Monroe, accepting the lead of Mr. Canning, and with
the counsel of John Quincy Adams, put forth his
famous declaration, where, after referring to the radical
difference between the political systems of Europe
and America, he says, that “we should consider any
attempt on their part to extend their system to any
portion of this hemisphere as dangerous to our peace
and safety,” and that, where governments have been
recognized by us as independent, “we could not view
any interposition for the purpose of oppressing them,
or controlling in any other manner their destiny, by
any European power, in any other light than as the
manifestation of an unfriendly disposition towards the
United States.”[629]
The message of President Monroe was received in
England with enthusiastic congratulations. It was upon
all tongues; the press was full of it; the securities
of Spanish America rose in the market; the agents of
Spanish America were happy.[630] Brougham exclaimed in
Parliament, that “no event had ever dispersed greater
joy, exultation, and gratitude over all the freemen in
Europe.”[631] Mackintosh rejoiced in the coincidence of
England and the United States, “the two great English
commonwealths,—for so he delighted to call them; and
he heartily prayed that they might be forever united
in the cause of justice and liberty.”[632] The Holy Alliance
abandoned their purposes on this continent, and
the independence of Spanish America was established.
Some time afterwards, on the occasion of assistance to
Portugal, when Mr. Canning felt called to review and
vindicate his foreign policy, he assumed the following
lofty strain: this was in the House of Commons, 12th
December, 1826:—
“It would be disingenuous not to admit that the entry
of the French army into Spain was, in a certain sense, a
disparagement, an affront to the pride, a blow to the feelings
of England.… But I deny, that, questionable or censurable
as the act might be, it was one which necessarily
called for our direct and hostile opposition. Was nothing,
then, to be done?… If France occupied Spain, was it
necessary, in order to avoid the consequences of that occupation,
that we should blockade Cadiz? No. I looked another
way. I sought materials of compensation in another hemisphere.
Contemplating Spain, such as our ancestors had
known her, I resolved, that, if France had Spain, it should
not be Spain ‘with the Indies.’ I called the New World into
existence, to redress the balance of the Old.”[633]
If the republics of Spanish America, thus summoned
into independent existence, have not contributed the
weight thus vaunted, the growing power of the United
States is ample to compensate deficiencies on this continent.
There is no balance of power it cannot redress.
With De Tocqueville we come among contemporaries
removed by death. He was born at Paris, 29th July,
1805, and died at Cannes, 16th April, 1859. Having
known him personally, and seen him at his castle-home
in Normandy, I cannot fail to recognize the man
in his writings, which on this account have a double
charm.
He was the younger son of noble parents, his father
being of ancient Norman descent, and his mother granddaughter
of Malesherbes, the venerated defender of Louis
the Sixteenth; but his aristocratic birth had no influence
to check the generous sympathies with which his
heart always palpitated. In 1831 he came to America
as a commissioner from the French Government to examine
our prisons, but with a larger commission from
his own soul to study republican institutions. His conscientious
application, rare probity, penetrating thought,
and refinement of style all appeared in his work, “De
la Démocratie en Amérique,” first published in 1835,
whose peculiar success is marked by the fourteenth
French edition now before me, and the translations into
other languages. At once he was famous, and his work
classical. The Academy opened its gates. Since Montesquieu
there had been no equal success in the same
department, and he was constantly likened to the illustrious
author of “The Spirit of Laws.” Less epigrammatic,
less artful, and less French than his prototype,
he was more simple, truthful, and prophetic. A second
publication in 1840, with the same title, the fruit of
mature studies, presented American institutions in another
aspect, exhibiting his unimpaired faith in Democracy,
which with him was Equality as “first principle
and symbol.”[634]
Entering the French Chambers, he became eminent
for character, discussing chiefly those measures in which
civilization is most concerned,—the reform of prisons,
the abolition of slavery, penal colonies, and the pretensions
of socialism. His work, “L’Ancien Régime et la
Révolution,” awakens admiration, while his correspondence
is among the most charming in literature, exciting
love as well as delight.
His honest and practical insight made him philosopher
and prophet, which he was always. A speech
in the Chambers, 27th January, 1848, was memorable
as predicting the Revolution which occurred one month
later. But his foresight with regard to America brings
him into our procession.
His clearness of vision appears in the distinctness
with which he recognized the peril from Slavery and
from the pretensions of the States. And in Slavery
he saw also the prolonged and diversified indignity to
the African race. This was his statement:—
“The most formidable of all the evils which menace the
future of the United States springs from the presence of the
blacks on their soil. When we seek the cause of the present
embarrassments and of the future dangers of the Union,
from whatever point we set out, we almost always come
upon this primary fact.”[635]
Then with consummate power he depicts the lot
of the unhappy African, even when free: oppressed,
but with whites for judges; shut out from the jury;
his son excluded from the school which receives the
descendant of the European; unable with gold to buy
a place at the theatre “by the side of him who was
his master”; in hospitals separated from the rest; permitted
to worship the same God as the whites, but
not to pray at the same altar; and when life is passed,
the difference of condition prevailing still even over
the equality of the grave.[636]
Impressed by the menace from Slavery, he further
pictures the Union succumbing to the States:—
“Either I strangely deceive myself, or the Federal Government
of the United States is tending every day to grow
weaker. It is withdrawing gradually from affairs; it is contracting
more and more the circle of its action. Naturally
feeble, it is abandoning even the appearance of force.”[637]
Such was the condition when De Tocqueville wrote;
and so it continued until the Rebellion broke forth, and
the country rose to save the Union. Foreseeing this
peril, he did not despair of the Republic, which, in his
judgment, was “the natural state of the Americans,”[638]
with roots more profound than the Union.
In describing the future he becomes a prophet. Accepting
the conclusion that the number of inhabitants
doubles in twenty-two years, and not recognizing any
causes to arrest this progressive movement, he foresees
the colossal empire:—
“The Americans of the United States, whatever they do,
will become one of the greatest people of the world; they
will cover with their offshoots almost all North America.
The continent which they inhabit is their domain; it cannot
escape them.”[639]
Then, declaring that the “English race,” not stopping
within the limits of the Union, will advance much beyond
towards the Northeast,—that at the Northwest
they will encounter only Russian settlements without
importance,—that at the Southwest the vast solitudes
of Mexican territory will be appropriated,—and dwelling
on the fortunate geographical position of “the English
of America,” with their climate, their interior seas,
their great rivers, and the fertility of their soil, he is
ready to say:—
“So, in the midst of the uncertainty of the future, there
is at least one event which is certain. At an epoch which
we can call near, since the question here is of the life of
a people, the Anglo-Americans alone will cover all the immense
space comprised between the polar ice and the tropics;
they will spread from the shores of the Atlantic Ocean even
to the coasts of the South Sea.”[640]
Then, declaring that the territory destined to the
Anglo-American race equals three fourths of Europe,
that many centuries will pass before the different offshoots
of this race will cease to present a common
physiognomy, that no epoch can be foreseen when in
the New World there will be any permanent inequality
of conditions, and that there are processes of association
and of knowledge by which the people are
assimilated with each other and with the rest of the
world, the prophet speaks:—
“There will then come a time when there will be seen
in North America one hundred and fifty millions of men,
equal among themselves, who will all belong to the same
family, who will have the same point of departure, the same
civilization, the same language, the same religion, the same
habits, the same manners, and among whom thought will circulate
in the same form and paint itself in the same colors.
All else is doubtful, but this is certain. Now here is a
fact entirely new in the world, of which imagination itself
cannot grasp the import.”[641]
No American can fail to be strengthened in the future
of the Republic by the testimony of De Tocqueville.
Honor and gratitude to his memory!
Coming yet nearer to our own day, we meet a
familiar name, now consecrated by death,—Richard
Cobden, born 3d June, 1804, and died 2d April, 1865.
In proportion as truth prevails among men, his character
will shine with increasing glory until he is recognized
as the first Englishman of his time. Though
thoroughly English, he was not insular. He served
mankind as well as England.
His masterly faculties and his real goodness made
him a prophet always. He saw the future, and strove
to hasten its promises. The elevation and happiness of
the human family were his daily thought. He knew
how to build as well as to destroy. Through him disabilities
upon trade and oppressive taxes were overturned;
also a new treaty was negotiated with France,
quickening commerce and intercourse. He was never
so truly eminent as when bringing his practical sense
and enlarged experience to commend the cause of Permanent
Peace in the world by the establishment of a
refined system of International Justice, and the disarming
of the nations. To this great consummation
all his later labors tended. I have before me a long
letter, dated at London, 7th November, 1849, where he
says much on this absorbing question, from which, by
an easy transition, he passes to speak of the proposed
annexation of Canada to the United States. As what
he says on the latter topic concerns America, and is a
prophetic voice, I have obtained permission to copy it
for this collection.
“Race, religion, language, traditions, are becoming bonds
of union, and not the parchment title-deeds of sovereigns.
These instincts may be thwarted for the day, but they are
too deeply rooted in Nature and in usefulness not to prevail
in the end. I look with less interest to these struggles of
races to live apart for what they want to undo than for
what they will prevent being done in future. They will
warn rulers that henceforth the acquisition of fresh territory
by force of arms will only bring embarrassments and civil war,
instead of that increased strength which in ancient times,
when people were passed, like flocks of sheep, from one king
to another, always accompanied the incorporation of new territorial
conquests.
“This is the secret of the admitted doctrine, that we shall
have no more wars of conquest or ambition. In this respect
you are differently situated, having vast tracts of unpeopled
territory to tempt that cupidity which, in respect of landed
property, always disposes individuals and nations, however
rich in acres, to desire more. This brings me to the subject
of Canada, to which you refer in your letters.
“I agree with you, that Nature has decided that Canada
and the United States must become one, for all purposes of
free intercommunication. Whether they also shall be united
in the same federal government must depend upon the two
parties to the union. I can assure you that there will be
no repetition of the policy of 1776, on our part, to prevent
our North American colonies from pursuing their interest
in their own way. If the people of Canada are tolerably
unanimous in wishing to sever the very slight thread which
now binds them to this country, I see no reason why, if
good faith and ordinary temper be observed, it should not
be done amicably. I think it would be far more likely to
be accomplished peaceably, if the subject of annexation were
left as a distinct question. I am quite sure that we should
be gainers, to the amount of about a million sterling annually,
if our North American colonists would set up in life
for themselves and maintain their own establishments; and
I see no reason to doubt that they also might be gainers by
being thrown upon their own resources.
“The less your countrymen mingle in the controversy,
the better. It will only be an additional obstacle in the
path of those in this country who see the ultimate necessity
of a separation, but who have still some ignorance and
prejudice to contend against, which, if used as political capital
by designing politicians, may complicate seriously a very
difficult piece of statesmanship. It is for you and such as
you, who love peace, to guide your countrymen aright in
this matter. You have made the most noble contributions
of any modern writer to the cause of Peace; and as a public
man I hope you will exert all your influence to induce
Americans to hold a dignified attitude and observe a ‘masterly
inactivity’ in the controversy which is rapidly advancing
to a solution between the mother country and her
American colonies.”
A prudent patriotism among us will appreciate the
wisdom of this counsel, more needed now than when
written. The controversy which Cobden foresaw “between
the mother country and her American colonies”
is yet undetermined. The recent creation of what is
somewhat grandly called “The Dominion of Canada”
marks one stage in its progress.
From Canada I pass to Mexico, and close this list
with Lucas Alaman, the Mexican statesman and historian,
who has left on record a most pathetic prophecy
with regard to his own country, intensely interesting
to us at this moment.
Alaman was born in the latter part of the last century,
and died June 2, 1855. He was a prominent
leader of the monarchical party, and Minister of Foreign
Affairs under Presidents Bustamente and Santa
Aña. In this capacity he inspired the respect of foreign
diplomatists. One of these, who had occasion to know
him officially, says of him, in answer to my inquiries,
that he “was the greatest statesman Mexico has produced
since her independence.”[642] He was one of the
few in any country who have been able to unite literature
with public life, and obtain honors in each.
His first work was “Dissertations on the History of
the Mexican Republic,”[643] in three volumes, published at
Mexico, 1844-49. In these he considers the original
conquest by Cortés, its consequences, the conqueror and
his family, the propagation of the Christian religion in
New Spain, the formation of the city of Mexico, the
history of Spain and the House of Bourbon. All these
topics are treated somewhat copiously. Then followed
the “History of Mexico, from the First Movements
which prepared its Independence in 1808 to the Present
Epoch,”[644] in five volumes, published at Mexico, the
first bearing date 1849, and the fifth 1852. From the
Preface to the first volume it appears that the author
was born in Guanajuato, and witnessed there the beginning
of the Mexican Revolution in 1810, under Don
Miguel Hidalgo, the curate of Dolores; that he was
personally acquainted with the curate, and with many
who had a principal part in the successes of that time;
that he was experienced in public affairs, as Deputy
and as member of the Cabinet; and that he had known
directly the persons and things of which he wrote. His
last volume embraces the government of Iturbide as
Emperor, and also his unfortunate death, ending with
the establishment of the Mexican Federal Republic, in
1824. The work is careful and well considered. The
eminent diplomatist already mentioned, who had known
the author officially, writes that “no one was better
acquainted with the history and causes of the incessant
revolutions in his unfortunate country, and that his
work on this subject is considered by all respectable
men in Mexico a chef-d’œuvre for purity of sentiments
and patriotic convictions.”
It is on account of the valedictory words of this History
that I introduce the name of Alaman, and nothing
more striking appears in this gallery. Behold!—
“Mexico will be, without doubt, a land of prosperity
from its natural advantages, but it will not be so for the
races which now inhabit it. As it seemed the destiny of the
peoples who established themselves therein at different and
remote epochs to perish from the face of it, leaving hardly
a memory of their existence; even as the nation which built
the edifices of Palenque, and those which we admire in the
peninsula of Yucatan, was destroyed without its being known
what it was or how it disappeared; even as the Toltecs perished
by the hands of barbarous tribes coming from the North,
no record of them remaining but the pyramids of Cholula
and Teotihuacan; and, finally, even as the ancient Mexicans
fell beneath the power of the Spaniards, the country gaining
infinitely by this change of dominion, but its ancient masters
being overthrown;—so likewise its present inhabitants shall
be ruined and hardly obtain the compassion they have merited,
and the Mexican nation of our days shall have applied
to it what a celebrated Latin poet said of one of the
most famous personages of Roman history, STAT MAGNI
NOMINIS UMBRA,[645]—Nothing more remains than the
shadow of a name illustrious in another time.
“May the Almighty, in whose hands is the fate of nations,
and who by ways hidden from our sight abases or exalts
them according to the designs of His providence, be pleased
to grant unto ours the protection by which He has so often
deigned to preserve it from the dangers to which it has been
exposed!”[646]
Most affecting words of prophecy! Considering the
character of the author as statesman and historian, it
could have been only with inconceivable anguish that
he made this terrible record for the land whose child
and servant he was. Born and reared in Mexico, honored
by its important trusts, and writing the history
of its independence, it was his country, having for
him all that makes country dear; and yet thus calmly
he consigns the present people to oblivion, while another
enters into those happy places where Nature is
so bountiful. And so a Mexican leaves the door open
to the foreigner.
Such are prophetic voices, differing in character and
importance, but all having one augury, and opening one
vista, illimitable in extent and vastness. Farewell to
the narrow thought of Montesquieu, that a republic can
exist only in a small territory![647] Through representation
and federation a continent is not too much for
practical dominion, nor is it beyond expectation. Well
did Webster say, “The prophecies and the poets are
with us”; and then again, “In regard to this country
there is no poetry like the poetry of events, and all
the prophecies lag behind their fulfilment.”[648] But my
purpose is not with the fulfilment, except as it stands
forth visible to all.
Ancient prophecy foretold another world beyond the
ocean, which in the mind of Christopher Columbus was
nothing less than the Orient with its inexhaustible
treasures. The continent was hardly known when the
prophets began: poets like Chapman, Drayton, Daniel,
Herbert, Cowley; economists like Child and Davenant;
New-Englanders like Morrell, Ward, and Sewall; and,
mingling with these, that rare genius, Sir Thomas
Browne, who, in the reign of Charles the Second, while
the settlements were in infancy, predicted their growth
in power and civilization; and then that rarest character,
Bishop Berkeley, who, in the reign of George the
First, while the settlements were still feeble and undeveloped,
heralded a Western empire as “Time’s noblest
offspring.”
These voices are general. Others more precise followed.
Turgot, the philosopher and minister, saw in
youth, with the vision of genius, that all colonies must
at their maturity drop from the parent stem, like ripe
fruit. John Adams, one of the chiefs of our own
history, in a youth illumined as that of Turgot, saw
the predominance of the Colonies in population and
power, followed by the transfer of empire to America;
then the glory of Independence, and its joyous celebration
by grateful generations; then the triumph of our
language; and, finally, the establishment of our republican
institutions over all North America. Then came
the Abbé Galiani, the Neapolitan Frenchman, who,
writing from Naples while our struggle was still undecided,
gayly predicts the total downfall of Europe,
the transmigration to America, and the consummation
of the greatest revolution of the globe by establishing
the reign of America over Europe. There is also Adam
Smith, the illustrious philosopher, who quietly carries
the seat of government across the Atlantic. Meanwhile
Pownall, once a Colonial governor and then a
member of Parliament, in successive works of great detail,
foreshadows independence, naval supremacy, commercial
prosperity, immigration from the Old World,
and a new national life, destined to supersede the
systems of Europe and arouse the “curses” of royal
ministers. Hartley, also a member of Parliament, and
the British negotiator who signed the definitive treaty
of Independence, bravely announces in Parliament that
the New World is before the Colonists, and that liberty
is theirs; and afterwards, as diplomatist, instructs his
Government, that, through the attraction of our public
lands, immigration will be quickened beyond precedent,
and the national debt cease to be a burden. Aranda,
the Spanish statesman and diplomatist, predicts to his
king that the United States, though born a “pygmy,”
will some day be a “colossus,” under whose influence
Spain will lose all her American possessions except
only Cuba and Porto Rico. Paley, the philosopher,
hails our successful revolution as destined to accelerate
the fall of Slavery, which he denounces as an “abominable
tyranny.” Burns, the truthful poet, who loved
mankind, looks forward a hundred years, and beholds
our people rejoicing in the centenary of their independence.
Sheridan pictures our increasing prosperity, and
the national dignity winning the respect, confidence,
and affection of the world. Fox, the liberal statesman,
foresees the increasing might and various relations of
the United States, so that a blow aimed at them must
have a rebound as destructive as itself. The Abbé Grégoire,
devoted to the slave, whose freedom he predicts,
describes the power and glory of the American Republic,
resting on the two great oceans, and swaying the
world. Tardily, Jefferson appears with anxiety for the
National Union, and yet announcing our government
as the primitive and precious model to change the condition
of mankind. Canning, the brilliant orator, in
a much-admired flight of eloquence, discerns the New
World, with its republics just called into being, redressing
the balance of the Old. De Tocqueville, while
clearly foreseeing the peril from Slavery, proclaims the
future grandeur of the Republic, covering “almost all
North America,” and making the continent its domain,
with a population, equal in rights, counted by the
hundred million. Cobden, whose fame will be second
only to that of Adam Smith among all in this catalogue,
calmly predicts the separation of Canada from
the mother country by peaceable means. Alaman, the
Mexican statesman and historian, announces that Mexico,
which has already known so many successive races;
will hereafter be ruled by yet another people, taking
the place of the present possessors; and with these prophetic
words, the patriot draws a pall over his country.
All these various voices, of different times and lands,
mingle and intertwine in representing the great future
of our Republic, which from small beginnings has already
become great. It was at first only a grain of
mustard-seed, “which, indeed, is the least of all seeds;
but when it is grown, it is the greatest among herbs,
and becometh a tree, so that the birds of the air come
and lodge in the branches thereof.” Better still, it was
only a little leaven, but it is fast leavening the whole
continent. Nearly all who have prophesied speak of
“America” or “North America,” and not of any limited
circle, colony, or state. It was so, at the beginning,
with Sir Thomas Browne, and especially with Berkeley.
During our Revolution, the Colonies struggling for independence
were always described by this continental
designation. They were already “America,” or “North
America,” (and such was the language of Washington,)
thus incidentally foreshadowing that coming time when
the whole continent, with all its various states, shall be
a Plural Unit, with one Constitution, one Liberty, and
one Destiny. The theme was also taken up by the
poet, and popularized in the often quoted lines,—
“No pent-up Utica contracts your powers,
But the whole boundless continent is yours.”
[649]
Such grandeur may justly excite anxiety rather than
pride, for duties are in corresponding proportion. There
is occasion for humility also, as the individual considers
his own insignificance in the transcendent mass.
The tiny polyp, in unconscious life, builds the everlasting
coral. Each citizen is little more than the
industrious insect. The result is reached by the continuity
of combined exertion. Millions of citizens,
working in obedience to Nature, can accomplish anything.
Of course, war is an instrumentality which true civilization
disowns. Here some of our prophets have
erred. Sir Thomas Browne was so much overshadowed
by his own age, that his vision was darkened by “great
armies,” and even “hostile and piratical assault” on
Europe. It was natural that Aranda, schooled in
worldly life, should imagine the new-born power ready
to seize the Spanish possessions. Among our own
countrymen, Jefferson looked to war for the extension
of dominion. The Floridas, he says on one occasion,
“are ours in the first moment of the first war, and until
a war they are of no particular necessity to us.”[650] Happily
they were acquired in another way. Then again,
while declaring that no constitution was ever before so
calculated as ours for extensive empire and self-government,
and insisting upon Canada as a component
part, he calmly says that this “would be, of course, in
the first war.”[651] Afterwards, while confessing a longing
for Cuba, “as the most interesting addition which could
ever be made to our system of States,” he says that he
is “sensible that this can never be obtained, even with
her own consent, but by war.”[652] Thus at each stage is
the baptism of blood. In much better mood the poet
Bishop recognized empire as moving gently in the pathway
of light. All this is much clearer now than when
he prophesied.
It is easy to see that empire obtained by force is
unrepublican, and offensive to the first principle of our
Union, according to which all just government stands
only on the consent of the governed. Our country
needs no such ally as war. Its destiny is mightier
than war. Through peace it will have everything.
This is our talisman. Give us peace, and population
will increase beyond all experience; resources of all
kinds will multiply infinitely; arts will embellish the
land with immortal beauty; the name of Republic will
be exalted, until every neighbor, yielding to irresistible
attraction, seeks new life in becoming part of the
great whole; and the national example will be more
puissant than army or navy for the conquest of the
world.