Chapter IV: Front Matter (4)

Westward went the Æsir--the children of Light--from the land of the Banyan--_In die weite weite Welt hinaus_--out into the wild, brave world! Some went Greekward. There is a curious book, by an English scholar, attempting to prove that the names of hill and valley, mountain and seas, in Greece, and of the countries which lead eastward to it, are all those of India but little changed. A problem awaiting the scientific accuracy of a Max Muller or a Grimm, and not to be handily tossed into shape by a poetic _Faber_, or guessed at by a wild-Irish O'Brien or Vallancey, or a lunatic Betham. It is, however, worth noting that over those South Slavonian provinces, _via_ Greece, flowed for many centuries northward a strangely silent stream of Orientalism, but little disturbed by the outer or upper currents of history. He who has dabbled in Servian-Croat-Illyrian--twin sister to Bohemian--has doubtless been amazed at the wealth of Sanscrit words it contains, albeit he may not go so far as Pococke, who asserts that with Sanscrit alone one may travel in those countries and be understood. Over this path it was, however, even down to the middle ages, that a rich store of Oriental heresies and forbidden lore flowed into freemasonry, into Waldense and Albigense sects, into many a hidden doctrine and strange brotherhood now forgotten or veiled under some horrible outbreaking of stifling passion and terrible ante-Protestantism. Over this path, on which, in earlier ages, the mitre and rosary and violet robe and confessional, and doctrines of celibacy and monkery and nun-nism, and bell and consecrated taper, and still deeper dogmas or doctrines, wandered from the East into the Church, came also heresies, terrible as Knights Templars', which in due time warred against the Church, and cleft it in twain. The doctrines of wild sects, more or less Manichæan, which came forth strangely to upper life during the fever of the Crusades, all seem to tend obscurely from a Slavonic source. The vices with their adepti were reproached by the Church, gave to most of the languages of Europe a revolting word, modified from the name 'Bulgarian.' The origin of the earlier Bohemian Hussite sects, with their strange devil-worship and doctrine of transmigration, was manifestly Oriental. At a later date the very name of the mystic Jacob Böhme--Jacob the Bohemian--indicates some secret alliance with Slavonian associations; and if the connection of the name with strange Oriental speculations be obscure, that of the teachings of 'the inspired shoemaker' with those of the East is not--witness the often marvellous identity of tone of The Aurora with that of Hermes Trismegistus. It is worth while in this connection to trace the influence of Böhme-ism on 'the fierce sectaries of Lower Germany,' on Anabaptism, and on the _illuminati_ of the ultra Puritans in England, bringing forth Independent Fifth Monarchy men, George Fox, Flood, Law, and Pordage. The seeds of this mystical heresy were obscurely transmitted to New England, which has always had some 'GOD-Smith,' or Mathias with his 'Impostures,' lurking among the vulgar. I have no doubt that, through traditional influence at least, a Joe Smith and the beginning of Mormonism might be found to have a direct descent from the doctrines of early times.

Let the reader pardon the digression. I am about to speak of the Ash tree--the successor of the Banyan--which has also its connection with English popular superstition. However it was, when the wave of Oriental emigration reached the utmost limits of Northern Europe, it changed its character with the climate. From a vast pantheism of fire, it became one of ice and of snow. In the grammar of its mythology, only a little of the vocabulary was retained, but the grand system of construction remained on the whole unchanged. There is the same stupendous ground-plan of a cosmogony founded on a sublime view of the powers of Nature, and the same exquisitely poetic elaboration of details in the Edda as in the Sacred Books of India, though the one is illumined by the burning sun of the tropics, and the other by the Northern Lights of a winter midnight.

So the children of Odin needed a tree signifying All Creation, All Time, All Nature, and they chose the Ash. Its picturesque beauty, its lightness and easy flowing lines, combined with great strength, and at times with enormous size; its elegant depending foliage and lithe vigor in its prime, and its gnarled, ancient expression when old, well fitted it to set forth the extremes of existence. The firm hold of these trees in the earth, 'their obstinate and deep rooting--_tantus amor terræ_,' as Evelyn expresses it, gives us a reason why the Ash of their mythology was fabled to reach down to hell; while its stern vitality, expressed by Horace, fitted it to be called the tree of life:

'Per damna, per cædes, ab ipso
Ducit opes animumque ferro.'

'By havoc, wounds, and blows
More lively and luxuriant grows.'

So the Ash became the Banyan of Northern faith, and the great meeting place of the gods--as the reader may see in the following extracts from the Edda:

GANGLER demanded: 'Which is the capital of the Gods, or the sacred
city?' HAR answereth: 'It is under the Ash-tree YDRASIL, where the
Gods assemble every day and administer justice.' 'But,' sayeth
GANGLER, 'What is there remarkable about that place?' 'That Ash,'
answereth JARNHAR, 'is the greatest and best of all trees. Its
branches extend themselves over the whole world, and reach above
the heavens. It hath three roots, extremely different from each
other; the one of them is among the Gods; the other among the
Giants, in that very place where the abyss was formerly; the third
covereth Neflheim, or Hell, and under this root is the fountain
Vergelmer, whence flow the infernal rivers: this root is gnawed
upon below by the monstrous serpent Nidhoger. Under that root which
stretcheth out toward the land of the Giants, is also a celebrated
spring, in which are concealed Wisdom and Prudence. He who hath
possession of it is named MIMIS: he is full of wisdom, because he
drinketh thereof every morning. One day the Universal Father
(AL-FADER) came and begged to drink a cup of this water; but he
was obliged to leave in pledge for it one of his eyes, according as
it is said in the Voluspa: 'Where hast thou concealed thine eye,
ODIN? Lo! I know where; even in the limpid fountain of MIMIS. Every
morning doth MIMIS pour Hydromel upon the pledge he received from
the Universal Father. Do you, or do you not understand this?' The
third root of the Ash is in Heaven, and under it lieth the holy
fountain of Time-Past (_fons præteriti temporis--Urdar Brun_). 'Tis
here that the Gods sit in judgment. Every day they ride hither on
horseback, passing over the Rainbow, which is the Bridge of the
Gods. * * * * As for _Thor_, he goeth on foot to the tribunal of
the Gods, and fordeth the rivers Kormt and Gormt. These he is
obliged to cross every day on foot, on his way to the Ash Ydrasil,
for the Bridge of the Gods is all on fire. * * * *

'Near the fountain which is under the Ash, stands a very beautiful
city, wherein dwell three virgins, named URDA, or the Past;
VERDANDI, or the Present; and SOKULDA, or the Future. These are
they who dispense the ages of men; they are called Norn[=a]s, that
is, Fates. But there are indeed very many others besides these, who
assist at the birth of every child, to determine his fate. Some are
of celestial origin; others descend from the Genii, and others from
the dwarfs.' * * * *

'GANGLER proceeds, desiring to know something more concerning the
Ash. HAR replied: 'What I have farther to add concerning it is,
that there is an eagle perched upon its branches, who knows a
multitude of things, but he hath between his eyes a sparrow-hawk
(_qui Vederloefner vocatur_). A squirrel runs up and down the Ash,
sowing misunderstanding between the eagle and the serpent, which
lies concealed at its root. Pour stags run across the branches of
the tree, and devour its rind. There are so many serpents in the
fountain whence spring the rivers of hell, that no tongue can
recount them, as is said in these verses:

'_Fraxinus Ygdrasil plura patitur,
Quam ullus mortalium
Cogitatione assequi valeat.
Cervus depascitur inferius (rectius cacumen)
Sed circa latera putrescit.
Nidhoggius_ (the serpent) _arrodit subtus._'

'The Destinies, who reside near the fountain of the Past, draw up
water thence, with which they bedew the Ash, to prevent its
branches from growing withered and decayed. Of so purifying a
nature is that water, that whatever it touches becomes as white as
the film which is within an egg.

'Fraxinum novi stantem,
Vocatem Ygdrasil
Proceram et sacram albe luto,
Hinc venit ros,
Qui in valles cadit,
Stat super virente
Urdar fonte.'

'Men call this the honey-dew, and it is the food of bees. There are
also in this fountain two swans, which have produced all the birds
of that species.'

Does the reader care to know the meaning of all this? It is hardly worth while, since to those who feel its grotesque poetry quite enough of the symbolism is already revealed. But let the plodding German FRIEDREICH 'have his say.' 'The name of the Ash, Yggdrasil,' he tell us, 'signifies God's Horse, from YGGR, a name of the god Odin, and _drasil_, the poetic term for a horse. With this name one hath GOD'S rule over all things, since he ruleth them even as a rider controls his steed, and by _Yggdrasil_ is consequently signified the almighty power of GOD. The Ash is the Universe, its twigs are the Ether, spread over the World-all; the eagle is the Infinite glance, penetrating heaven and earth; and the squirrel the medium by which the deeds and condition of the Gods are brought to men. The stags, whose swiftness betokens the restless, rapid passions of man, are the ailments of the soul; and the green leaves which they devour, are sound, healthy thoughts.' According to Hauch (_Die Nordische Mythenlehre_, Leipsic, 1847, p. 28), these swift stags are the four winds of heaven which scatter the leaves. The snake is the destroying force in Nature, and in the clear fountain lies wisdom--which at least teaches us the highly respectable origin of the assertion that 'truth lies at the bottom of a well.' In the next spring lies the knowledge of the future--hinting at much fortune telling by means of pools, and faces of future husbands in basins of water and mirrors; while the three virgins are the _Parcæ_--the goddesses of destiny. You know these ladies, reader; but here they are grander, gloomier, diviner than were our old friends Clotho, Lachesis, and Atropos. And the endless strife between the eagle and the serpent, stirred up by the squirrel, is the 'ever-battling, interchangeable action between Spirit and Matter, the ever hence-and-hither rolling, as of waves, to good or evil in the human heart.'

Quaint enough, yet strong, wild, and beautiful. One more explanation is however worth the giving. In all countries and in all ages, writers, from Pliny and Dioscorides down to the genial poet-author of 'Elsie Venner,' have said or hinted that the Ash is abhorred by serpents--an antipathy ridiculed by Evelyn, yet which I have heard maintained to be true by an eminent botanist. In our Edda legend, we find an enmity between the Serpent--the evil principle, and a foe to life and peace--and the Ash--the tree of fresh, vigorous life; the first ever striving to destroy the latter. Is this the origin of the old belief? So in the 'Arcana against Enchantment,' a German book of 1715, we are told that 'the antipathy between the Ash tree, blessed of God, and the Serpent, which so hateth man, is so great that a serpent would rather spring into the fire than into the shadow of an Ash tree.' And in _Froschmäusler_ the same idea is expressed in these quaint verses:

'Ich bin von den Alten gelart,
Der Eschenbaum hab diese Arth,
Dass keine Schlang unter ihm bleib;
Der Schatten sie auch hinweg treib,
Ja die Schlang eher ins Feuer hinleufft,
Ehe sie durch seinen Schatten schleyfft.'

'I have been by ancients told,
The Ash tree hath this gift of old,
That snake may never 'neath it stay,
The shadow drives it, e'en, away.
Sooner a snake in fire would dash,
Than through the shadow of an Ash.'

There is yet another strange superstition connected with the Ash, which one hardly cares to grapple with--so vast is the mass of obscure myths and doctrines which it involves. Let it suffice to say, that from tradition and monuments, in vast variety, it appears that in very ancient times the Passing Through anything was a ceremony of deepest significance and solemnity. To go through a door, to put on a ring, to pass between upright stones (as for instance, the _dolmen_, or those of the serpent circle of Stonehenge), to wear armlets, all referred to going from death into life, from ignorance to knowledge, from an unregenerate condition to reconciliation. It referred to the life passing into the womb and coming forth as birth. Going into an ark and quitting it, was one form of this Passing Through. Caves were also very holy, because they furnished apt illustrations of it. Spring was typified as going down into the womb or cave or ark or casket or goblet of the earth, and coming forth or being poured out again in fresh beauty. Hence it came that marriage was surrounded in earliest times by symbols of _transit_, or Passing Through. Lovers plighted their troth in Great Britain, as is yet done in some remote districts of Scandinavia, by joining their clasped hands through holes in the so-called Odin stones. As the Regenerate in the mysteries were obliged to pass through passages in rocks, it was naturally enough believed that those who were ill might be benefited in like manner. Of course the Ash--the tree of Odin and of all the gods--was hallowed in popular belief by healing virtues; and Evelyn tells us that 'the rupture, to which many children are obnoxious, is healed by passing the infant through a wide cleft made in the hole or stem of a growing Ash tree. It is then carried a second time round the Ash, and caused to repass the same aperture as before.' This act of being borne or passing around a stone or stick against the course of the sun, is a ceremony common to certain rites among almost all nations. It was known to Druids and Hindoos--traces of it may be found even among the debased Fetishism which lingers among American negroes. According to the old philosophy of planetary influences, the Ash tree is peculiar to the sun; whereas serpents are consecrated to dark and gloomy Saturn--another cause for the antipathy between them, and illustrative of the reason why the ailing child should be borne around in reference to the imaginary sympathetic solar rays of the tree.

All trivial enough, doubtless; no longer a matter worthy of deep research and wise marvelling. It is not even worth the while now for scholars to inveigh against the folly of such superstition. There was indeed enough of it. It was believed that by boring a hole in an ashen bough and imprisoning a mouse in it, a magic rod was obtained which would cure lameness and cramps in cattle--the ailments being transferred to the poor mouse, who was the supposed cause of them all. 'There is a proverb, says Loudon (_Arboretum et Fruticetum Britannicum_, p. 1223, edition of 1838), 'in the midland countries, that if there are no keys on the Ash trees, there will be no king within the twelvemonth.' Lightfoot says that in many parts of the Highlands of Scotland, at the birth of a child, the nurse or midwife puts one end of a green stick of this tree into the fire, and, while it is burning, gathering in a spoon the sap or juice, which oozes out at the other end, administers this as the first spoonful of food to the newly-born baby.' Trivial enough, yet worth noting as the fragments and humble remains of what was once the mighty mythology of the Northmen, hinting at the faith in the life-giving and life-preserving qualities of the great tree of life--the tree of knowledge of good and evil--the _eritis sicut Deus_ of Runic lore.

Among the strangest and most beautiful after-echoes of this old Norse faith in the magic Ash as the great tree of life, is to my mind, one which has been preserved by Grimm in his 'Mythology' (2d edition, 2d book, page 912), and which the German poet Hoffmann has happily turned in a poem full of spirit and grace. The legend is as follows:

In the churchyard at Nortorf will one day be an Ash,
No human eye hath seen it, yet silently it grows
Among the graves, and every year it bears a single sprout.
Each New Year's night a rider white upon a snow-white steed,
Comes silently among the graves to hew the sprout away;
But there comes a coal-black rider upon a coal-black horse,
And he strives to save the new-born tree and drive the foe afar:
Long they fight till the New Year's dawn--until black knight yields,
And the foeman hews away the twig, and rides into the dawn,
But there will come a time,'tis said, when the white knight must yield,
And the twig will grow and its leaves will blow until the trunk is
great:
So great that a proud war horse 'neath its lower branch may go.
And when the branch is grown and blown will come the world's great
fight;
The fiercest of her battles, the last great strife of dread;
And the war horse of the mighty king will stand beneath the tree,
And the king will win, and all the world will be his heritage.

'The White Knight,' saith a commentator, 'is Freyr, one of the most glorious among Norse Asen, or children of the gods--he who rules over rain, sunshine, and earth's fruitfulness. His adversary is Surtur, the Black Demon--a pitiless foe of the Asen, who in the great battle will fight with the evil Loki--'the curse and shame of gods and men'--and set heaven and earth afire. But then there will come a new heaven and a new earth, in which eternal justice shall reign, and the 'GREAT KING'--he whose steed shall wait beneath the Ash of Life--'will rule forever in peace and holiness.'

Dear reader, the battle between Freyr and Surtur is ever raging--in your heart as in all the world. But whenever a great strife for freedom and truth and man's rights is battled out, _then_ the branch has grown, and the horse of the Great King is saddled beneath the Ash, and his rule draws nearer than ever. Even as I write the battle rages, as it never raged before on earth, between the infernal Loki and Surtur and the glorious Asen--the great children of light and of truth. You, soldier of the Lord, who read these lines--you, whose musket is borne in defence of the Union, are as true a child of the great race of light as was ever Odin or Balder, and you are in this great fight fulfilling the prophecies of a thousand years aforetime, which foretold the final battle of freedom. _You_ too are of the Northmen, the children of Odin and of Freyr, the inexhaustible race of warriors and of workmen--the free laborers who forged the swords they wielded against the dark and wily fiend who stole his weapons from the foe ere the war began. And the Horse so easily ruled--the all-powerful WILL--stands bridled beneath the eternal Ash Tree of Life; and while he lives and the tree grows, hope need not perish, and freedom cannot die.

In a Floral Lexicon I find it stated that the Ash tree signifies 'grandeur.' _E ben trovato_--it is not badly imagined--but its real meaning is _life_, and that not mere existence, but fresh, vigorous, exuberant life, the life of action and of enjoyment. The shaft of the Greek spear, which healed the wound given by the point, was, I doubt not, made of Ash, even as was that which slew Achilles. Thus the Ash, it will be seen, was an important letter in the ancient alphabet of the mysteries. May I hope that when you next sit beneath its graceful boughs, you will recall some of the lore which hallows it, and makes it a strange, living antique, not less curious than coin, weapon, or gem. Read it in all the significance, all the strange spirit of the old mythology, and then think what Nature must have been--or what it may yet be--to men finding as deep a symbol as even the Ash in every high place above the valleys, in every stream, cave, and rivulet, and in every green tree.

FOOTNOTES:

[Footnote 1: 'On an island of the river Nerbudda, twelve miles beyond Broach, in the presidency of Bombay, stands the Banyan-tree, long since mentioned by MILTON, and more recently described by HEBER. It is called KUREOR BUR, after the Hindu saint who planted it.'

<sc>Dierbach, _Flora Mythologica_, page 22.]

THE DRUM.

[RÜCKERT.]

'On, the drum--it rattles so loud!
There's no such stirring sound
Is heard the wide world round,
As the drum----.'

AN ENGLISHMAN IN SOUTH CAROLINA.

DECEMBER, 1860, AND JULY, 1862.

CHAPTER FIRST.

'The happiest people on the face of the earth, sir!'

I had heard the assertion in almost all of the slave States, and knew something of the institution on which it was based: I was now listening to the familiar sentence at an epoch that has become historical. I sat in Charleston, South Carolina, during Secession time, December, 1860.

'They are better fed and better treated than any peasantry in the civilized world. I've travelled in Europe and seen for myself, sir. What do you think of women--white women--working in the fields and living on nothing better than thin soup and vegetables, as they do in France, all the year round? And a man, with a family of nine children to support, breaking stones on the high road, in winter, for eight English shillings a week? Such a thing couldn't happen in South Carolina--in all the South, sir!'

'Perhaps not!' I didn't add that worse social wrongs might and did occur daily, in the eulogized region; knowing the utter unprofitableness of any such discussion, not to mention its danger at a period rife with excitement.

'You are an Englishman,' continued my interlocutor--a portly, middle-aged, handsome man, to whom I had been introduced just before the hotel dinner, toward the close of which our colloquy occurred--'and therefore a born abolitionist--as a matter of sentiment, that is. You know nothing at all about the workings of our institution, excepting what the d--d Yankees please to write about us, and the word _slavery_ shocks you. Call it servitude, vassalage, anything else, it might be endurable enough. One of the advantages, by the way, that Secession is going to bring with it is, that the world will be brought into direct contact with us, and thus see us as we are, not through the eyes of the North.'

'You are in earnest about Secession, then?'

'In earnest! by ---- I should think we were! Don't you _know_ we are, from what you have seen here?'

I did, and a moment's reflection might have checked my thoughtless inquiry. I said so.

'Yes, South Carolina's going out of the Union, with or without backers, and she intends to stay out, too; never were people more unanimous. The North has got so far toward being abolitionized as to elect a man avowedly hostile to our institutions, and we are only providing for our safety by seceding. It's quite time. Essentially we are a different people: we shall be the best friends in the world separate. It's all a question of difference of opinion about labor; the North prefers a system regulated by the mercenary dictates of traffic, ruled by capital, and subject to the chronic difficulties of strikes and starvation; the South, a simpler relation, binding master and slave together for their mutual benefit, abolishing pauperism, and dividing society into two unmistakable, harmonious classes--the well-fed, well-cared for, happy negro, and the wealthy, intelligent slaveowner.'

I thought I had read something very like the speaker's sentiments in that morning's _Mercury_, but didn't say so. I thought also of the existence of another class at the South besides the two so favorably characterized, of which I had seen a good representative in a coarse, half-inebriated, shabbily dressed individual, who, just after breakfast, had reeled through the crowd always assembled in the large hall of the hotel to exchange and discuss the news, boasting that a son of his had 'cut a man's throat the other day, down on the island,' and admiringly wondering whether it was the paternal or maternal side that he got his bravery from. I deemed it, however, advisable to be reticent on this head. And my reward followed.

'Come, Mr.----, you have been in most of the Mississippi States, I believe, but were never in the Carolinas before, so you don't know how we old-fashioned folks live on our plantations. Suppose you pay me a visit at my place on ---- Island, and see? I come of English blood, myself; my grandfather was a Tory in the Revolution'--with a laugh--'and you'll find us a good deal more British than you think possible here in America. England and South Carolina are mother and daughter, you know; and under the influence of free trade, we're bound to be very intimate. All we of the South ask is that our institutions shall speak for themselves, and I can trust a Britisher's proverbial love of fair play to report us as he finds us. What do you say? I'm going down to the island for a week on Wednesday; will you spend your Christmas with me?'

The invitation was given with an offhand cordiality decidedly prepossessing. Expressing my thanks, I at once accepted it in the spirit it was offered.

'That's right! you're my guest, then;' and the Colonel--he had been presented to me by that military designation--shook me by the hand. 'Will you walk?' And we strolled out together into the hall before mentioned.

If I were writing an article on Charleston in Secession time, now, here was an opportunity for description. What a strange, what a memorable period it was! involuntarily reminding one of an historic parallel in the roseate aspect presented by the early days of the first French revolution, when everybody had hailed as the dawning of a celestial morrow the putrescent glow of old corruption blending into the lurid fire of the coming _sans-culottic_ hell. In this case also an infernal _ignis fatuus_ had arisen to tempt its deluded followers toward a selfish fool's paradise, only to be obtained by wading through seas of fratricidal blood. And how they believed in this impossible future in 'the cradle of the rebellion!' Only a minority of darker conspirators apprehended--hoped for--war, thinking it necessary to precipitate the remainder of the Southern States into revolution, and the establishment of a separate nationality; the great majority of South Carolinians accepting Secession with an enthusiasm (or rather self-exaltation) and confidence astounding to witness. There would be no collision; the North could not and dared not push it to the extreme issue; she must endure the punishment due to her 'fanaticism' in inevitable bankruptcy and beggary, while the South, the seat of 'a great, free, and prosperous people, whose renown must spread throughout the civilized world, and pass down to the remotest ages' (I quote from the ordinance of Secession), had infinite possibilities before it. Jack Cade's commonwealth, Panurge's 'world, in which all men shall be debtors and borrowers,' Gonzalo's imaginary kingdom in the _Tempest_, were not a whit more extravagant than what was hourly talked of and expected from this longed-for slaveholding confederacy at this time in Charleston. But enough of digression on a subject merely incidental to this narrative.

Three days after my conversation with the Colonel, when the city was jubilant with the passage of the act of Secession, I accompanied him to the plantation spoken of. It involved a little steamboat journey, sundry rides in chaise or buggy, and the crossing of more than one of the many creeks or rivers intersecting the low, sandy, swampy coast. I purposely abstain from particularizing the locality. It was toward the close of a mild, humid day when we reached the Colonel's residence.

Suppose an old-fashioned two-story house, one of a very common pattern in this region, built of wood, and standing on an open foundation of brick, with a tall, formal chimney projecting at either end, a broad piazza, and a great flight of wooden steps in front and rear, the latter looking seaward. Like the house of Chaucer's Reeve, in summer it must have been all 'yshadowed with greene trees,' the cedar, the cottonwood, the liveoak, fig, mulberry, and magnolia, growing in the sand or light soil accruing from vegetable decomposition; and as the evergreens predominated, its winter aspect was yet pleasant and rural, notwithstanding a certain air of dilapidation and decay, so common in Southern dwellings that the inhabitants seem to be unconscious of it. Adjacent, beyond the short avenue of orange trees by which we had approached, was a double row of negro huts, with little gardens between them, forming a rustic lane; farther on, corn and cotton fields. The geography of the island might be stated as follows: interior woods, girdled by plantations, with houses on the seaboard or shores of the river or inlets; a road circumscribing it, and one running across it.

We were welcomed by the appearance of two or three decently clad house-servants, mulattoes, and an athletic negro, of average nigritude,[2] every tooth in whose head glistened, as his black face rippled into a laugh, when his master favored him with some familiar and approving jocularity. Officiously taking charge of the horse and buggy, he conveyed them to a spacious but dilapidated stable (the door of which, I remarked, hung only by its lower hinge), while the servants were equally zealous in transporting what little baggage we had into the house. There the Colonel presented me to his daughters, two tall and rather handsome girls of the ages of eighteen and twenty, dressed in deep mourning (their mother had died but recently), their aunt, a staid, elderly matron, who seemed installed as housekeeper, and a fat, careless gentleman in shirt sleeves, with a cigar in his mouth, who impressed me as an indolent and improvident poor relation of my host, as, indeed, he proved. There was present, also, the child of a neighbor, a little fair-haired girl, called Nelly, who, hearing my nationality mentioned, would not approach me, which the Colonel accounted for by surmising that she had received 'Tory' impressions of Britisher's from her parent's negroes.

A sincere, if a quiet welcome, and an excellent dinner, comprising fish, game, chickens, bacon, hominy, corn and wheaten bread, and sweet potatoes of a succulence and flavor only attainable in Dixie, all served by decorous and attentive negroes, made me feel very contented with my position. Nor were the surroundings inharmonious. We sat by a wood fire, burning in a fireplace which contained, instead of a grate, old-fashioned iron dogs: most of the furniture, with the exception of a handsome piano, was ancient, and the room ornamented with books, pictures, and mineral curiosities. Among the former I noticed a row of volumes of British parliamentary debates in old print, contemporary with the age succeeding Johnson. Really, as my host had boasted, his household gods were decidedly English--_colonial_ English; and I began to understand the peculiar, ante-revolutionary, patrician characteristics on which he and his class evidently prided themselves. He showed me a portrait of an ancestor who had held high office in the days of Governor Oglethorpe, an old-fashioned miniature on ivory, charmingly painted, in the style of Malbone, and one could easily recognize in it the features of his descendant. In conversing, too, on the early history of the State, of which he had much to say that I found interesting, he always assumed that a popular, democratic form of government was rather a mistake than otherwise,[3] and, without absolutely condemning the Revolution, implied that South Carolina had been moved to her limited share in it against her direct interests, by a high-spirited patriotism and sympathy with the at present ungrateful and venal North. I do not think that the fact of my nationality influenced him in this; he evidently spoke his convictions.

The ladies were at first reserved, acting, I believe, under the impression that their father's brief knowledge of me hardly warranted my introduction to his family; indeed, I am sure it was exceptional, from all I have since learned of South Carolinian society. The casual mention, however, of the names of a few mutual acquaintances, of unexceptional 'blue blood,' and the fact that both ladies had visited Europe, establishing topics of conversation, they presently warmed into cordiality. I found them well informed and agreeable, less demonstrative in their self-assertion than their Northern sisterhood, but latently wilful, and assumptive of a superior elevation hardly justified by their general air of languid refinement. It reminded me, on the whole, of what I had heard complacently eulogized in Charleston as a tendency toward 'Orientalism' on the part of the women, of which the characteristics were repose, fastidiousness, and exclusiveness--one of the many admirable results of the fundamental institution.

The ladies were, of course, ardent secessionists, expressing themselves with a bitterness, an acrimony, an unreasonableness, which might have astonished me, had I been capable of such a feeling on the subject. Inevitably we slid on to it, when I learnt that their only brother was away doing military duty on Sullivan's Island, and so zealous in the discharge of his assumed obligations that he intended to spend his Christmas in camp, not, as usual, upon the plantation.

'You'll be sorry to hear that, Pomp,' said the Colonel to an evidently favorite servant, who had waited upon us most assiduously, and who was then kneeling before the fat gentleman, and putting a pair of slippers on his feet. He, by the way, had contributed very little to the conversation, only assenting, smiling, and looking the picture of ease and good humor, as he sat lazily beaming behind a tumbler full of Bourbon whiskey and water.

'Yes, sar!' the negro answered, 'too bad, mass' Philip not come home for de holidays. All de people 'spect him.'

'That's a first-rate boy,' said his master, as the negro left the room to fetch something; 'I wouldn't take two thousand dollars for him.' (Every one familiar with the South, must have heard similar encomiums hundreds of times: each household appears to pride itself on the possession of some singularly admirable negro, whose capacity, honesty, and fidelity are vaunted with an air of conscious magnanimity edifying to witness. The desired inference is that the institution, productive of so much mutual appreciation, _must_ be excellent. It never seems to occur to the eulogists that the good is exceptional, or that the praised characteristics might be alleged as an argument for emancipation.)

'That boy has been North with me,' the Colonel continued, 'to Washington, Philadelphia, and as far as New York. The abolitionists got hold of him at the last place, and wanted to run him off to Canada, but Pomp preferred old Carolina. You don't want to be free, do you, Pomp?'

This was a leading question. The slave hesitated a moment, grinned, and evaded it,

''Pears like de colored people at de Norf was mostly a mis'able set,' he answered: _'can't shum!'_

'You can't see it!' said his master, delighted, and translating a very popular negro phrase for my benefit. And incontinently he launched into a defence and eulogium of slavery, which I shall not oblige my readers to skip by recording. The topic is one on which Southerners are never wearied; and a more uneasy people on the subject than South Carolinians it would be impossible to imagine: long before Secession, they existed in a state of chronic distrust and suspicion about it amounting to monomania.

* * * * *

Next day I accompanied the Colonel over his plantation. It was a large one, somewhat over seven hundred acres, inclusive of forest land, about two thirds being reclaimed upland swamp soil growing seaisland cotton. An old family estate, most of the negroes belonging to it had been born there or in the immediate vicinity; there were about two hundred of them, some living near their master's house, as has been mentioned, the rest in a sort of colony at the other end of the plantation, under the eye of the overseer. These negro settlements merit a paragraph of description.

Their huts were of wood, separate, and standing in little gardens, in which each family enjoyed the privilege of cultivating patches of corn, sweet potatoes, and such vegetables as they chose, a street of about a hundred feet wide dividing the houses. Midway, under the shade of a magnificent liveoak, whose branches were mournful with the funereal moss (always suggestive to my fancy of the 'little old woman,' whose employment in the nursery legend is 'to sweep the cobwebs out of the sky,' having executed her task in a slovenly manner), was a simple apparatus for grinding corn, consisting of two heavy circular stones, placed horizontally in a rude frame under a shed, to be worked by manual power, by upright wooden handles. This served as a mill for the entire negro population.

Entering their huts, you were first conscious of a large brick fireplace, in which a fire was almost constantly burning, though it scarcely lit up the generally dark interior, always much, more picturesque than comfortable, for negroes have little if any notion of ventilation, and can hardly be too warm: they will kindle great blazing fires to lie down by or to heat their food, in the open fields in summer. A few roughly fashioned seats and tables, and a ladder staircase, leading upward to an attic or cockloft, completes the inventory of the interior.

We had passed the inhabitants of these huts, at work in the fields, under the direction of the overseer, a strong, spare man, in a suit of homespun, who rode about among them on horseback, carrying in his hand a cowhide whip, which he had exhibited to me with a smile, and the remark that 'that was the thing the Yankees made so much noise about.' It was a sufficient instrument of punishment, I thought and said, adding that I trusted he found infrequent occasion for the exercise of it.

'Well, they're a pretty well behaved lot generally,' he answered, with that peculiar accent derived from almost exclusive association with negroes common throughout the South; 'but sometimes it 'pears as if the devil had got in among 'em, and I has to lay on all round. A nigger will be a nigger, you know.'

The subjects of this ethical remark were rather raggedly dressed, the men in coarse jackets and trousers, the women in soiled and burnt gowns of indefinite color, generally reefed up about the hips for convenience in working. (Their dilapidation, it may be remarked, was due to the close of the year; they would get new clothes, the Colonel remarked, at Christmas.) They seemed, however, well fed, not too hardly tasked, and, from a sensual point of view, happy and contented. The Colonel spoke to those nearest him patronizingly, asked after absent or sick members of their families, joked about the coming Christmas, and the 'high time' impending, and inquired how many marriages were to come off on the occasion--the negroes generally deferring their nuptials till the great holiday of the year. He was answered by a perfect shout of negro laughter, hearty, infectious, irresistible.

'Come, how many is there to be?' he repeated, joining in their mirth.

'Six!' the overseer responded, seeing that the negroes did not reply except by continued guffaws.

'Yes, sa! _ya! ya_ bound to have a high old _Secesshum_ time dis Christmas! _ya! ya!_' added a gray-headed old darky, quite overcome with merriment.

'Why, you'll ruin the young ladies in finding frocks for the girls!' said the Colonel; 'who are these future happy couples, eh?'

'Sal's Joe, sa!' 'Polly's Sue!' 'Big Sam!' 'Pinckney!' 'Cal!' 'Peter!' 'Jule!' and a variety of names were shouted out, not by the owners of them. With a great deal of shyness and simpering and half-suppressed grinning, and real or affected modesty on the part of the women, and equal mirth and awkward self-consciousness on that of the aspirant bridegrooms, the candidates for matrimony--or at least such of them as were present, one couple and a 'boy' being away--were got together and ranged in a row before us, hoes in hand, where they stood, to their own and the boisterous delight of their colaborers. They appeared generally young, healthy, and well-looking negroes, some of them handsome in an African sense. The Colonel surveyed them with much good nature and satisfaction; he was evidently gratified at the prospect of so many marriages among his own negroes; unions 'off the plantation' being looked on with disfavor by proprietors, for obvious reasons.

'Well,' he said, after addressing a few remarks to them, individually; 'I must talk with the young ladies, and see what we can do for you. If Bones (the sobriquet of a negro-preacher, belonging to the estate) won't be jealous, I think I'll try and get Mr. ---- over, to marry the whole batch of you in high style, eh?'

The prospect of a white clergyman, an honor generally reserved only for the marriages of favorite house-servants, seemed to afford unmitigated satisfaction to the field hands. They laughed again, thanked their master, assured him of the perfect willingness of their colored pastor to resign his functions for the time being, in view of the superior dignity accruing to the occasion from the presence of Mr.----, and we rode off amid a chorus of jubilations.

'What would an abolitionist say to that scene, do you think?' asked the Colonel, as we galloped homeward to dinner.

'Probably he'd admit that slavery has its pleasant side, but insist on looking at both,' I answered.

FOOTNOTES:

[Footnote 2: An inquiry instituted by Gen. Hunter, at Hilton Head, S. C., during the past summer, for eight negroes of unmixed African descent, resulted in the total failure of the discovery of even one. So much for practical Southern amalgamation.]

[Footnote 3: It was generally credited in Charleston, that, subsequent to Secession, the convention had debated the advisability of attempting some monarchical experiment.]

WHO BEAT?

But warlike casuists can't discuss,
If we beat them, or they beat us;
We swear we beat, they swear we lie--
We'll tell you more on't _by and by_!

THE CAUSES OF THE REBELLION.

When Jefferson Davis and his coadjutors so defiantly and with so much apparent confidence entered on the path of rebellion, they probably did not foresee the abyss into which they were about to plunge. They rushed eagerly forward at the first call to battle; but they hardly paused to consider how fearful a thing it is to light the flames of civil war among a people long accustomed to peace and security; to marshal opposing armies drawn from the late happy dwellings of the same community, arraying in deadly conflict father against son, and brother against brother; to add fiery devastation and reckless destruction of property horrid carnage and the saddest bereavements of all kinds; and to replace brotherhood of a common country, a common ancestry, and a glorious history, with the relentless enmities engendered by rebellion and revolution. What wrongs and sufferings, endured by our brethren of the South, or likely to imposed on them by the National Government, would have been sufficient to steel their hearts against the heavy calamities they have encountered and inflicted, or to justify the immense waste desolation already suffered in both sections, in consequence of this most unnatural and fratricidal war? The most ordinary charity would lead to the belief, that if the mighty woes which have followed in the bloody path of the rebellion could have been anticipated, even the bold, bad leaders, and still more the infatuated people, would have suffered much and hesitated long before assuming the dread responsibility. Hate itself, though reënforced and supported by all other passions of a fiendish nature, would have stood aghast at the overwhelming avalanche of horrors which hung ready to be precipitated on our unhappy country. It is hardly within the limits of human depravity, that evils of such magnitude, attended by such world-wide results, should be attributable to the deliberate will and arbitrary action of even the worst members of the human family. For the credit of our common humanity, let it be admitted that the authors of the fatal movement did really believe In their avowed doctrine of peaceable secession, and that they could not have had the least idea of the immense proportions the civil war was destined to assume, nor of the extent of ruin and misery it would necessarily drag in its horrid train. And if the prominent leaders did not intend all the sad consequences of their wicked act of treason, still less can they be considered personally responsible for the fatal popular enthusiasm which has so thoroughly sustained them in their section. Though full of hate and animated by a spirit of infernal mischief, they had not the capacity to stir a nation so profoundly, except from the fact that they were dealing with minds already well prepared for their impassioned appeal, and with elements which had been wrought into discord by causes long preëxisting.

In the midst of this stupendous conflict, individuals seem to be as insignificant and powerless to control it, as if they stood, awed and subdued by the warring elements of nature, and compelled to wait until these should expend their fury and of themselves subside. Thirty millions of people have been suddenly and unexpectedly divided, and the sundered parts have been thrown into fierce and deadly antagonism. Belligerent passions rage and boil among them with all the ungovernable power of the angry waves when the sea is lashed by the destructive tempest. The throes of the suffering nation are as terrible as those of the trembling earth, when, by some internal convulsion, its very foundations seem to be rocked on the fiery waves of the central abyss, and every living creature on its surface becomes agitated with profound dismay. States have been temporarily but rudely torn from their long and peaceful connections with sister States, and great rents in the political soil, filled with the bodies of slaughtered citizens, mark the lines of separation. Vast armies have been assembled and organized, and have met each other in the shock of battle, on fields made slippery with fraternal blood, where tens of thousands have fallen to rise no more--swept down by the relentless storm of iron hail with which brother has greeted brother in this most unholy war. The measured tramp of the armed hosts has shaken the continent; and the vengeful cries of the unnatural strife have disturbed the inmost peaceful recesses of its great central plains and mountains. From California to Texas; from Colorado to New Mexico; from Maine to New Orleans; from the great lakes to the coasts of the Carolinas; and along the measureless length of 'the father of waters' and his great tributaries, the gathering armies have marched or sailed, and swarmed to the beat of the drum and the sound of the trumpet. More than a million of men, on both sides, have been engaged in these tremendous movements, which unhappily correspond too well in their unexampled magnitude with the physical character of our magnificent country. Civil war has sacrilegiously usurped the mighty instrumentalities of modern peaceful life; and the bloody and destructive work of these vast armies is not less gigantic in scale than have been the ordinary operations of our wonderful industry and our ever-increasing commerce. The sacrifice of life, the destruction of property, the desolation of extensive regions of beautiful and fertile country, the vast expenditure of public means, all concur to characterize this as the grandest and most terrible phenomenon of the kind that has ever occurred in the history of man. To us, who are in the midst of it, and destined to be involved in its results, whatever they may be, it is a subject of deep and awful interest; and while the scenes of the momentous drama are continually shifting around us and presenting new spectacles of slaughter and disaster every day, it is hardly possible to maintain the calmness necessary for an impartial appreciation of the causes which have been sufficiently powerful to turn the destructive energies of so great a nation upon itself, causing it to rend and destroy its own body politic, so recently rejoicing in unexampled prosperity and happiness. Some gigantic power, wielding strength enough to produce the tremendous results already visible, must be somewhere hidden at the source of these grand phenomena. In the physical world, a small quantity of water or a few kegs of powder, flashing into steam or gas by the application of heat, may be used to overthrow the most stupendous material fabrics which the labor and genius of men have ever been able to erect. What fatal means of destruction, and what traitorous hand have been employed to drill and charge the solid columns, or to mine the deep foundations of that beautiful and majestic structure of liberty, which our fathers reared for us with so much labor and sacrifice?

There is only one force adequate to the destructive work--the force of false and mischievous ideas. Ideas have in them the elements of all power. They alone move the moral and social world. Penetrating every crevice of the social structure, they have the force of attraction and repulsion; they consolidate and strengthen, or, like frost and heat, they rend and crumble the hardest material, either slowly or suddenly, as circumstances and conditions may permit or require. They have in them all the terrible might, with all the explosive and dangerous quickness, which belong to the most destructive of physical forces. When, in any community, ideas are harmonious, they have an organizing power wholly independent of their soundness or of their ultimate stability; but when discordant and conflicting, they produce disorganization, ruin, and chaos.

Unfortunately for our country, opposite and hostile ideas have been growing up among us from the beginning of our national existence--nay, from the very hour when the first cargo of slaves was landed on our shores in the earliest days of our colonial history. Conflicting systems have naturally grown out of these hostile ideas, which have thus embodied themselves in the visible forms appropriate to their respective natures. The colonial authorities protested against the policy of importing slaves, which the mother country persisted in maintaining, until powerful interests were gathered around it, and opinions were thus nurtured to support and defend the fatal error. Slaveholding communities arose out of this sinister beginning; they flourished and became powerful States; and they finally presented the anomaly of maintaining a noble struggle for national independence, avowedly based upon the broadest principle of human right. They aggregated themselves, eventually, into a federal union--a political nationality founded on 'the corner stone' of liberty, and not of slavery. In view of all the circumstances, this was a wonderful result; but the old original opposition, which had been incapable of resisting slavery in the days of colonial infancy and weakness, had not yet been subdued on the day when the nation arrived at its majority and assumed the rights of manhood. The venerable patriots of the revolution were men of the most enlightened and liberal views on the subject; so much so, indeed, as to shame the degeneracy of their unworthy successors in those States which still retain the slave institution. With the general consent, in the Constitution of 1787, the germs of freedom were planted, while at the same time, apparently as a matter of course, the flourishing tree of slavery was effectually girdled, and the axe was already laid at its root. Three very simple provisions effectually secured this momentous result. The provision for stopping the slave trade in 1808, and the antagonist clause for opening wide the gates of our country to the immigration of free white men, together with that which restricted the representation of slave populations in the proportion of three to five--these cardinal provisions marked the certain doom of slavery. In the lapse of time, and with the operation of ordinary social causes, the result was as certain and inevitable as any other effect of natural laws. In spite of the universal prevalence of slavery at first, free labor pushed itself forward and won its way, until, in more than half the original States, slave labor had receded before it and disappeared forever. The wisdom of those great fundamental provisions of our Constitution has been fully vindicated by the results of eighty years' experience. They have worked smoothly and progressively, in perfect conformity with that universal social law which, has made slavery a temporary and transitional institution wherever it has existed among civilized nations.