Chapter XLIX: Front Matter (49)

This little volume from the Richmond press, consists of various poems and half a dozen tales and legends in prose. The pieces, though of unequal merit, are upon the whole decidedly creditable to the author; who is not only a young man, but as we are informed, has been denied the advantages of a liberal education. His productions are vastly superior to those of many a college dunce, upon whose vacant cranium the heritage of wealth has been expended; and their author holds a much higher grade in the scale of intellect than many of that snarling tribe, who can discern neither talent nor genius, unless allied with some ideal advantage or accidental distinction. We nevertheless hope that Mr. McCabe will continue to look ahead, and contemplate the highest standards of excellence in composition. The most acute observation of men and things, or the most delicate perception of poetical imagery, will avail but little without profound mental labor, and the assiduous cultivation of taste. We select the following as a favorable specimen of his poetry.

LINES

On hearing the song "Sweet Home," and reflections during the same.

O breathe again, that touching strain
Which comes like winds o'er waters stealing;
Its fall, its swell, like vesper bell,
Its full rich notes in rapture pealing,
Bids the lone heart, rejoice again
In music's all subduing strain.

O Music! rapture's in thy chords!
Now gushing soft like moon-beams streaming
On quiet spot, on rural grot,
On mossy couch, on infant dreaming,--
Or rising into raptures wild,
It fills with wonder nature's child.

The Exile lone, no land to own,
Lists to thy soft and touching numbers,
And _dreams_ he sees the cot, the trees,
The scenes of youth, (how sweet his slumbers!)
Nor dreams when thy bright spell is o'er
His happy "Home" he'll see no more.

The sailor boy, bereft of joy,
Looks on the stars above him glowing;
The big tear steals, his bosom feels
As troubled as the waters flowing,
And while the billows round him foam,
He faintly murmurs, "Home! sweet Home!" {387}

The warrior stern, whose feelings burn
To meet the foe, his rights defending,
When war is o'er, sweet home once more
Its rainbow colors round him blending,
Invites him from the bloody plain
Back to its quiet hearth again.

The christian warm, round whom the storm
Of opposition wildly rages,
Beholds the prize beyond the skies,
Reflected on the glowing pages
Of God's own book, and with a tear
Of joy, he "reads his title clear."

O! onward press, life's wilderness
Will soon be past; where spirits linger
Round flowing streams in rapt'rous dreams
And golden lyres, softly finger,
We all shall meet, no more to roam,
And dwell in an eternal home.

EDITORIAL REMARKS.

We continue the interesting "_Sketches of Tripoli and the Barbary States_." We believe that when completed, they will constitute the most authentic record extant, of the military and diplomatic transactions of the period referred to. Besides the author's access to correct sources of information, he has the taste and talent to impart peculiar grace and interest to his narrative.

"_Berenice_," a tale, by Mr. Edgar A. Poe, will be read with interest, especially by the patrons of the Messenger in this city, of which Mr. P. is a native, and where he resided until he reached manhood. Whilst we confess that we think there is too much German horror in his subject, there can be but one opinion as to the force and elegance of his style. He discovers a superior capacity and a highly cultivated taste in composition.

The "_Extract from the Reminiscences of a Western Traveller_," proceeding as it does from the pen of a practised and polished writer, has the additional advantage, as we are assured, of being founded in strict truth.

We are sorry that we are not permitted to announce the source from which we derive the original story or apologue of "_Jonathan Bull and Mary Bull_." Its own merit however, and its obvious application to events of the time at which it was written, will attract a due share of attention.

We especially recommend to our female readers, particularly the young and lovely who are just entering into the flowery but deceitful paths of worldly pleasure, to read the original narrative which is headed "_Marrying Well_."

The "_Letters from a Sister_" will amply repay the reader; so also will the article on the "_Fine Arts_"--and the "_Persian Story_," translated from the French of Florian.

The "_Scene in Paris, by a Virginian_," we have no hesitation in particularly recommending. It is an admirable and graphic description of what the writer saw with his own eyes,--and the excellent delineation of the French character, comprising its extremes of energy and weakness, will forcibly strike the reader. With us the whole narrative possesses powerful interest.

It is but sheer justice to insert the letter from "_Larry Lyle_," (printed by mistake in our last "_Zarry Zyle_,") in answer to the criticisms of our Shepherdstown correspondent. Mr. Lyle defends his muse with spirit and ability.

We also insert from a sense of duty, a letter from the author of a "_Note to Blackstone's Commentaries_," accompanied by the expression of our regret that he should have considered himself somewhat unkindly treated by the gentleman who furnished a reply to that article. We think we can vouch for it that the gentleman referred to, _fully intended_ to restrict himself within the bounds of fair and honorable discussion, and if we had thought differently, his article would have been excluded.

We must be excused for saying a word or two in respect to the _poetical_ department. Unless the reader is very fastidious, he must, we think, be pleased. We read "_Young Rosalie Lee_" more than once, before we could fully perceive the exquisite beauty and delicacy of the mind which produced it,--and we venture the prediction, that unless the author is divorced from the society of the sacred _nine_ by paramount duties, he is destined to no ordinary celebrity. We dare say that for the expression of this opinion, we ourselves shall not be spared, for we confess there is a quaintness in the style which will be repulsive to most readers.

In the "_Stray Leaves_," there is something which reminds us of Waller's beautiful lines beginning, "Go lovely rose," &c. and we almost regretted that the author should have so suddenly glided into the genuine Anacreontic.

Our readers will agree with us that the remaining pieces, particularly the "_Extract from an Unfinished Poem_"--the lines "_To Hope_"--"_To the Bible_"--"_Moonlight_"--and "_Hopes and Sorrows_," have each more than ordinary claims to admiration.

The "_Lines on Barlow's Monument_," by the celebrated Helen Maria Williams, and now published for the first time, need no praise from our pen; neither do the two original productions of Mrs. Sigourney, which we take great pleasure in inserting.

It would be doing us much injustice to suppose that the pieces which we do not particularly notice, are for that reason lightly esteemed. Whilst there are, it is true, degrees in the pleasure with which we regard the favors of contributors, their insertion ought to forbid the idea that any are unwelcome.

TO CONTRIBUTORS, CORRESPONDENTS, &C.

We thank our correspondent C. W. L. for pointing out the resemblance between the little epigram entitled "_The Mistake Corrected_," in our last, and the "_Surprise_," in Little's poems, which he quotes. The resemblance is certainly strong, and it is quite probable that the former if not borrowed was at least suggested by the latter. We cannot agree however, that it is a "plagiarism," in the proper sense of that term; for we know too well the personal and literary character of the gentleman who presented us with the trifle referred to, to suspect him for a moment of so paltry a proceeding. We rather conclude therefore, that its resemblance to Moore's bagatelle, is either the result of casual coincidence,--or more probably, perhaps, of an accidental mistake of the product of memory for that of fancy; a kind of mistake which those who have read much are very liable to make.

We assure our correspondent B. R. B. that we have carefully compared the lines published in our last with his manuscript, and find them to correspond _verbatim_. He wrongs us much if he thinks we would do him wilful injustice; and if one word has been substituted for another in the lines referred to, so as to change their sense, he must ascribe it to himself. We hope with this explanation he will excuse us from inserting his letter at full length.

There is a great deal of feeling in many of the communications sent to the publisher by T. H. C., M.D.; but to our poor taste, there is not much _poetry_. We question whether the Doctor will not find the lancet and pill box of more profit in that warm region to which he has emigrated, than the offerings of his prolific muse. The poetical manufacture depends more upon the _quality_ than the _quantity_ of its fabrics, for success.

We have received the following communication since the publication of our last number, from "_Fra Diavolo_," (_Horresco referens!_) which, as it is brief, we spread before our readers. His sneers at our "literary morality" and "critical acumen," we receive with great composure. Perhaps indeed, our vanity might be wounded if we had a tithe only of what seems to belong to the writer himself; but as our pretensions are very humble, we care not a farthing whether they are disputed or not. His request not to publish his poetry, (except on his own terms) shall be complied with; and should we consign his impure effusions to the flames, as he also desires, the world will have little or no cause to regret it. So long as we can secure the rich contributions received from other quarters, we shall console ourselves with the loss of "_Fra's_" favors, and even endeavor to survive his unprovoked resentment. To "give the devil {388} his due," however, we shall continue to lament the downward flight of our correspondent's muse; and uninitiated as we profess to be in the sublime mysteries of the school to which he belongs, we shall even be so perverse as to prefer the "modest mien and plain attire" of mediocrity, to the more flashy but less useful adornments of brilliant but misguided genius. One word in justification of ourselves. We did not admit the "_Doom_" into our columns without reluctance; a reluctance which nothing would have overcome but the conviction that a useful moral might be deduced from the fate of the "_Lover Fiend_," who figures as the hero of the story. As to the "_Passage of the Beresina_," whether it be "balderdash" or not, is matter of taste and opinion. One thing is certain; it is from the pen of a highly accomplished scholar.

Mr. White,--_I have just seen your sixth number of the Southern Literary Messenger, and shall decline having my contribution published on condition of any improvement of the poetry by your most chaste and wise editor. The admission of such balderdash as the "Doom" and "The Passage of the Beresina," is quite enough evidence of his literary morality and good taste. I require no further token of it; least of all in my own case, where I am to be martyred at the shrine of such critical acumen--God save the mark! Put the manuscript into the fire, and oblige yours,_

FRA DIAVOLO.

_March 25, 1835_.

* * * * *

_From the author of the "Note to Blackstone's Commentaries."_

You judge rightly that I have no call to answer my censor. I have no pride of authorship in the affair. I wished to awaken the public mind, and he has aided me, for which he has my thanks. I have no controversy with him. He argues against opinions I have not advanced, and, in his last paragraph, comes in aid of that I had endeavored to maintain. By his own showing a _quasi_ war exists _among ourselves_, under circumstances which render any nearer approach to peace impossible. We have the alternative of "a war-like peace, or a peace-like war," and he wisely prefers the former. He predicates this decision on the only principle for which I contended, viz: the effect of a continuing necessity. I only suggested the _possibility_ of such a case. _He_ finds it existing _in fact_. It doubtless _might_ exist in various ways. _Destruction_ is the precise object of _savage_ warfare. With us, it is the _means_ to an end. With savages, it is the _end_ itself. Had he seen, as I have, a few individuals of once powerful tribes, escaped from massacre, and saved from utter extinction only by finding shelter among the whites, he would not have to learn that _bellum ad internecionem_ is not unknown among savages.

The style and matter of his essay both show an education which should have taught him that a supercilious tone should find no place in a controversy between an anonymous and an avowed author. _He_ wears defensive armor. _I_ am naked. Is it chivalrous; is it manly; is it fair, in a contest which should be conducted "as if a brother should a brother dare to gentle exercise and proof of arms," to thrust with "unbated point?" His point indeed is not envenomed, nor does he stab malignantly, but he should have touched my scutcheon with the reverse of his lance. To strike with the point, however gently, is a challenge to combat of _outrance_. I decline it.

* * * * *

_Extract of a Letter from the Reviewer of Messrs. Adams' and Everett's Orations_.

You say, "The most sublime events and the most heroic actions have generally found some poet or historian of sufficient qualifications to record them with dignity and effect." Granted, but what is _dignity_? Does it consist in that sort of declamation which is meant to "split the ears of the groundlings?" What is _effect_? Is it _stage effect_? Is it made up of "gun, drum, trumpet, blunderbuss and thunder," and images placed by the speaker's side to be apostrophized? The example that you give illustrates the maxim that "the language of eulogy is misapplied to transcendant greatness. It weakens and dictates the truth of history."

You say "even the most exalted truths which have ever dawned upon mankind,--the facts and doctrines of revelation,--have lost none of their grandeur in the simple narratives of plain and unlettered men." Most true. The _simplicity_ of the narrative is its excellence. But what should we say to a Gospel after the manner of Mr. Adams, or even of Mr. Everett?

* * * * *

_Mr. White_:--The legitimate aim of criticism is, as you yourself have more than once remarked, to point out the proper path towards excellence. A true critic effects this by gently and courteously exposing error, and lauding beauties where beauties are to be found. So far as I can judge, neither gentleness nor courtesy can be said to characterize the critique of your "Shepherdstown friend." The want of these qualities would certainly have induced me to pass over the letter in question, had it not received honorable notice from yourself. In the pamphlet war between Matthew Carey and the redoubtable Cobbett, the first apologizes for his own rudeness, by quoting the old proverb, "fight the devil with fire," or something to that amount. But this is bad philosophy; and in my brief answer, I will endeavor as much as possible to observe that courtesy which your correspondent has forgotten.

In the "Song of the Seasons" quaintness was aimed at, and aimed at only because I thought the subject called for it. One part of my object was to depict the minute relations existing between the human heart and earth itself. Minuteness was necessary, and to be minute without quaintness, would render any piece dull and pointless analysis. With regard to obscurity, and the use of terms, I would ask your critic, if when he had "_studied the song_," obscurity did not disappear, and if the terms are not in keeping with the quaintness aimed at. Indeed, I would ask him, if the terms used are not just such as should have been used in any case. Beams _are_ "amethystine." We will find an admirable application of the word in Keates' "Eve of St. Agnes;" and Mrs. Hemans sings very prettily of the drowsy "Bugle-Bee." By the way, let me in this last phrase, adopt the change recommended. The stanzas quoted is the second of the "_Song_."

"A white roe wandered where sweet herbs and tender grass were
peeping;
His snowy head was poised in pride, his chainless heart was
leaping:
The '_bumble-bee_' had called the herd from icy solitude,--
And he had come at '_bumble_' call--fleet centaur of the wood!"

A vast improvement i' faith. The term "_gauze wing_," is as common as the rhymes _love_ and _dove_. "_Soughing blasts_" are frequent in _Wyatt_, and more frequent in _Shakspeare_. An amethystine beam thrown on a red body produces a glittering gold, and thus the red breast of "poor robin" was metamorphosed into one of gold. So much for the criticism. As for the critic, he has most unequivocally proved himself, by these syllable censures, to be one of the _anceps syllabarum_ tribe. As such I wonder that you, who have so often expressed your contempt for the whole race, should have opened your columns to his communication. Is not his letter a specimen of "the carpings of illiberal and puerile criticism?" Is not the writer one of the "little great men in the world, who have the vanity to conceive that their taste and judgment, (if they have any) is the standard for all mankind, and who snap and bark like the curs which infest our streets and annoy the by-ways?" I have used your own words, and ask if they are not applicable.

The Song of the Seasons (though never so little deserving,) has received praise from a higher quarter than Shepherdstown. My home is not very far from that village--near enough to know the character of its people; and in truth, gentlemen of talent and distinction are there with whom I have ever held it an honor to be acquainted. But it is plain that the critique could not have been written by any one of them. If I had no other reason for thinking so, I would say, "because it is not in keeping with the good sense, accurate taste, and elevated candor which I know these to possess." As for their townsmen, I have never heard of any Longinus among them, whose praise would not be disgrace. If your "friend" thinks an answer to this necessary, let me hope that his name will accompany the communication; or if he is unwilling to annoy, with private concerns, the public "upon whom Larry Lyle has [already] inflicted the _study_ of his song," his communication may be directed, not to yourself, but to his very humble servant,

LARRY LYLE.

_Winchester, Va._

{389}

SOUTHERN LITERARY MESSENGER.

VOL. I.] RICHMOND, APRIL 1835. [NO. 8.

T. W. WHITE, PRINTER AND PROPRIETOR. FIVE DOLLARS PER ANNUM.

We regret that from the late period at which the sixth number of "Sketches of the History of Tripoli" was received, it has been impossible to present it to our readers this month. It will appear in our next.

For the Southern Literary Messenger.

INFLUENCE OF FREE GOVERNMENT ON THE MIND.

Human society, from the nature of its formation, is governed in all its multifarious movements, however majestic or delicate, by mind. There are no changes, nor revolutions in society, that do not acknowledge its influence. It is the all-pervading, all-exciting cause of human action. Its power on the social system is similar to that of gravitation in regulating the magnificent and rolling orbs of space; the great centre of attraction, holding together and preserving in harmonious order the thousand relations of life. Physical force, which to the superficial eye appears to have swayed the destinies of mankind in all ages of the world, will be found on examination to be only a mean, enabling it to wield with greater skill and force the sceptre of its power. The conquering legions of Cæsar or Bonaparte would have been a useless pageant, deprived of this active, governing principle. This exciting principle of society reaches its maturity and power by gradual developement. In the first stages of civilization its strength is that of an infant, afterwards that of a giant; and the spheres of its action are as various as its powers. We behold it soaring on the shining wings of imagination to the fields of fiction; calm, comprehensive, searching in philosophy and science; animated and exalted on the noble theatre of eloquence; pure and humble in the holy aspirations of religion. Such being the nature of mind, we are led to the irresistible inference, that the state of communities or nations will be low or elevated in proportion to its neglect or cultivation. The conceptions of mind form the mirror of national character. If there be a want of mental cultivation, as a consequent, the numerous attractions which hold in harmony and union the relations of society will be destroyed; and general darkness and misery prevail. On the contrary, if there be an expansion of mind, these ties so necessary, so sacred, will receive new strength; and a universal joy, and beauty, and brightness, pervade the whole social compact.

Many and various causes tend to the development of mind. It varies in every nation and under every form of government. We read of the majestic melancholy, the lofty passion, the stern intellect of the _North_; of the mental effeminacy, of the exuberant fancy, beneath the sunny skies and amid the olive groves of the _South_. We read of the effects, natural advantages and impediments; how inaccessible barriers may raise their Alpine heads, and prevent the light of one nation from beaming on another; thus destroying the interchange of kindred thoughts and obstructing the growth of mind; how nature's works, her forests, rivers, lakes, groves, and water-falls in their original grandeur and sublimity; how art's works, shining in their new splendor, or fallen from their primitive state, cities and towers lying in the crumbling embrace of time, stir up the sympathies, enliven the emotions, and arouse the imagination to high exertion; how the resources of the earth, her rich mines, her quarries of marble, stimulate the spirit of improvement in the arts and sciences. We read too, how the mind wastes away under the influence of despotic institutions, and how ignorance reigns shining in purple and gold; lastly, how the mind attains its full developement, and is ever active in its native strength, and power, and greatness, under the pacific and stirring effect of free principles. Each of these causes which may advance or retard the growth of mind, afford themes worthy of investigation. That of the influence of free institutions, having a bearing on the destinies of American mind, we have selected as the subject of this essay.

A ceaseless activity is the original characteristic of all material creation. All matter, whether on the surface, or in the centre of the earth, is imperceptibly undergoing a continuous change. To-day, we gaze with delighted eye on the loveliness and grandeur of nature, lit up by the smile of heaven; to-morrow, they have passed away. We only look upon a clear blue sky, to behold it the next moment hung with dark and angry clouds. The sun and the moon ever pursue their same eternal tireless course. Nature has likewise created an undying active spirit in the mental world. Activity is the earliest intellectual developement. The many imperious duties, connected with the stupendous relations which the individual members of society sustain to each other, prove that the mind was destined for action. The different natures, and the beautiful adaptations of the intellectual powers, prove it. Their native elasticity, their quick excitability, prove it. Curiosity, that key which unlocks the sanctuaries of knowledge, is seen from the days of childhood to silvery age. A desire of society, a commune and interchange of thought and feeling, has ever been a distinguishing characteristic of mankind in all ages and in all parts of the world. The sublime summits which the mind has reached, and the perennial glories which have crowned its efforts, are evidence unanswerable of the vastness of its power. But there cannot be full powerful mental action without mental freedom. Freedom is incident to action mental or physical. Observe the king of birds as he spreads his majestic wings on high; mark his swift flight, his strength and vigor; then behold him shut up within a cage, how weak, how lifeless, how nerveless! The same is true of mind; unrestrained, its powers transcend all limits, but fettered, they dwindle away--are powerless. The mind then is both naturally free and active. Such being the case, free institutions are founded in nature; and, therefore, their influence on the mind arises from a natural and mutual relation: this relation cannot be otherwise than efficacious in its tendencies on the mind.

What is the nature of free institutions? Founded in {390} man's free active nature, their tendency is to develope his powers and dignity. Their permanency, depending on the mental part of man, their chief aim and policy are his moral and intellectual elevation. Universal mental cultivation is the enduring basis and majestic pillar of their structure. As the effulgent life-giving orb of day brings forth the hidden beauties and treasures of nature, they draw out to the light the powers and faculties of every member of society. They bring mind in competition with mind; thus striking out the "celestial spark," they recognise no mental indolence; they afford means suited to the growth of all kinds of mind; they hold out the same common inducements to all; they reward with immortality noble intellectual action. Their true prominent feature is the collision of minds.

Let us examine their influences. All legislation, all governmental measures and operations, originate in the chosen intellect of the people, assembled in free deliberation. No single will creates a law. Many cultivated thinking minds coming together in close discussion, strike out the great principles of political science. And the minds thus exercised are not confined in their illuminating influence to the legislative hall, but go abroad, brilliant and powerful, awakening to thought, and enlightening millions of minds. Whatever the legislators conceive and create, affords a theme on which a thousand other eloquent minds among the people concentrate their talents, and shine forth in bright display. Thus we perceive that the splendid and dazzling theatre of eloquence is opened, inviting the exertions of bold, persuasive, original intellect. Eloquence is one of the characteristics of free governments. It requires free action. Its nature is to thrill the feelings, to awaken the fancy, to exalt the thoughts of a nation. It is the mind speaking forth its native inspiriting thoughts. It is the rapid flow of deep excited feeling. It is the natural influence which one mind exerts over another. It is the unbridled intellect, clothed in shining and magic forms. Can it exist under a despotism? The bird that dips its wings in the heavens does not require more freedom. It is opposed to tyranny of any kind. What is the history of eloquence? We behold it in unrivalled brilliancy and power in the Republican of mighty Rome. Rome's eaglet of conquest canopied the world under his expanded wings; but the genius of her eloquence, peaceful, but powerful, moulded and swayed the mind of her people and raised her to matchless grandeur.

In free governments, new occasions are continually arising for intellectual action. It is the inevitable result of that freedom they give to the mind. The free mind is ever active and progressive, ever soaring to lofty heights. The free mind disdains to follow the beaten track, and marks out an original, a more elevated path. The free mind experiences the full efficacy of all the stimulating feelings of our nature. Can such a cast of mind do otherwise than open new fields for high action? or produce other than wonderful and glorious results? Animated by an unconquerable love of action, all obstacles and difficulties vanish before it. It overthrows old systems, and erects new ones more dazzling in splendor. It revolutionizes all unsound associations, political, social, religious and literary. It fully developes and explains the existing relations of life, and unfolds hitherto unfelt ones. It thinks and feels more exaltedly, more deeply, more strongly. Lethargy never steals upon such a mind. Now a mind thus exercised, thus unlimited in its action, must shine forth in its original beauty and might, must attain all that is noble or sublime in intellectual achievement. This mind does not exist under despotic institutions. It could not. The restrained mind is ever retrograding. The restrained mind, aimless and unambitious, pursues the old path and never thinks of seeking a new one. The restrained mind never feels the irrepressible delight of a superior thought, never the exhilarating influence of deep and lofty meditation. Is it wonderful that despotic governments never attain a high degree of intellectual eminence? Or is it wonderful that free governments should know no barriers too great, no limits too extensive, no summits too elevated; should send forth a living increasing light of mental glory over the world?

In free governments "capacity and opportunity are twin sisters." Development of mind being their chief aim, they afford every proper means to this end. The genius of learning is brought down from her high abodes, and caused to walk radiant with beauty, through every grade of society. Education, the soul's strength, is disseminated with a liberal hand to every portion of the community. Intellectual illumination is made universal, as extensive as the circling canopy of the firmament. The inferior and superior mind drink at the same fountain--aspire to the same immortal renown. For while they thus develope the mind, they open to all the bright halls of eminence, offer to all _fame's_ brilliant diadem. Glorious is the effect! The principles of science are seen shining in increased brightness in the work-shop; eloquence, deep and overwhelming, full of heavenly fire and pathos, arises from the shades of obscurity; the lyre of poetry touched by the spirit of song, sends forth its melodious and inspiring strains from the deep valley and the mountain top; in truth, the great mass of society is moved and agitated by an active untiring spirit, even as the waters of Bethesda were wont to be moved when visited by the angel of the skies. Do we behold such an aspect under despotic institutions? Do they encourage the universal growth of mind? Do they hold out a common inducement to eloquent and lofty effort? or insure to superior genius an enduring fame? Impossible! when all intellectual influence is confined to the palace. Impossible! when learning in its effect on society is no more than the light of the moon, shining by the side of the noonday sun.

But free circulation of thought and feeling composes the chief influence of free institutions on the mind. The beauty, union, and elevation of society depend upon the action and re-action of mind. Indeed, this reciprocal influence of mind is the final cause in the formation of society. Where it is unfelt all relations, political and social, are frail and disregarded. If we look through society we shall find that all national mental greatness and power, originates in the influence which a few mighty minds exert in setting the great mass of mind to thinking and feeling. How great have been the effects of the minds of the Newtons, Bacons, Ciceros and Luthers on the world! How many millions of minds have they not excited to strong and elevated {391} action! Now, free governments, from their very nature, encourage this interchange, this mutual action of mind on mind. And mark the results. The original brightness of one mind throws new light on the path of another. A superior thought, like the blast of the Highland warrior's trump bounding from crag to crag, and causing, quick as sound, a hundred minds to beat for action, spreads with electric rapidity through every nerve of the social frame. Thoughts once clouded in darkness assume a blinding brightness. Thoughts once confused and incomprehensible are mastered and imbodied in enchanting forms. Patient and ambitious investigation, surmounting every obstacle, and penetrating to the lowest depths of knowledge, brings forth its rich treasures; truths, brilliant and irresistible. Free discussion is awakened, eliciting talent, intellectual energies and glories. Nor is this all. In philosophy, a few mighty minds arise and unfold new principles in human nature; and, immediately, a spirit of revolution, rapid but glorious, rages through society, destroying false and unnatural relations, and strengthening those that are genuine by holier and imperishable ties. In literature, a few mighty minds arise, profound in thought, imperial in fancy and conception, which like so many meridian suns, casting their beams upon the mental world, draw forth the native graces, and beauties, and grandeur of mind, and disseminate through every department of letters an influence enlivening and beautifying: an influence, which arouses the slumbering spirit of poetry, and throws an immortal radiance over the Elysian realms of fiction. In science, a few mighty minds arise, expose old fallacies, explore the rich mines of the earth, develope the mysterious principles of matter, explain the nature of their application, and suddenly an unusual mental splendor encircles the temple of learning. Art wields her sceptre with greater skill and precision, improving and adorning every branch of mechanism, that administers to the uses and comforts of society. And this influence of these few mighty minds on the general mind of society reacts in resilient bounds, again acts, and again rebounds, continually increasing in vigor and majesty. Thus the powers, passions and emotions of the mind, are developed to their full stature. Thus, that mind gains its natural ascendancy, crowns itself with unfading laurels, erects its throne, all magnificent, far above human thrones, and wields an overpowering influence over the destinies of mankind. Thus, all nations either in the ancient or modern world, where mind has shone in its brightest forms, have gained their immortality. From a want of this mutual influence of superior and inferior minds, despotic nations have ever remained in superstition and ignorance. For the sake of mind, who will not hail with delight the day when the genius of liberty shall canopy the world with her guardian wings!

But the friends of monarchical governments tell us that Republics do not encourage high intellectual developement, because they do not stimulate the mind to exertion by liberal rewards. In a triumphant air, they point us to the munificent era of Augustus, when genius bloomed amid kingly splendor, to the profuse liberality of _Eastern_ kings; to the generous age of Leo X, when Italia's mind shone in rivalry with her own bright and lovely skies. We grant that the mind in free governments is deprived of this influence. Does it thereby sustain any loss? Let us examine this point. Will the mind whose only stimulant are the smiles and pecuniary emoluments of kings, exhibit its native strength and grandeur? or will the Muse that sings to please the whims and caprices of a court, soar on eagle wings and to mountain heights? He who depends on another for support, must necessarily so shape his actions as to gain the good will of his patron. It is familiar to every one, that they who live in the sunshine of a palace, and from whom the mind in monarchies receives its patronage, are no more nor less in their characters than a composition of vanity and pride; of vanity and pride demanding deification. The mind then that acts under courtly favor must bow in lowly adoration and flattery. The scholar mourns over this defect in the writings of Horace: he wrote to please the wily and arrogant Augustus. If we turn over the productions of modern ages, when monarchy has reigned, we shall find the same grovelling slave-like spirit. Can such an influence develope the real beauty and sublimity of mind? No! For the mind that would attain a full growth, a growth noble and dignified--must mark out a course of its own, must move forward with a fearless, unbending step.

But because the mind in free governments does not enjoy the influence of princely favor, (which in our humble opinion is rather an injury than a benefit,) it is not therefore deprived of every other stimulant. In a Republic, mental influence is not confined to any one particular sphere, but illumines by the same beneficent rays the summits and the depths of society. It is sound reason, that the motives to intellectual action will bear a character corresponding to the influence of that action. If its influence be noble and extensive the stimulus of mind will be strong and awakening. How great then the motives to mental effort in free governments! There the mind acts not to please a crown, not to scatter flowers for courtiers to walk over, but conscious of the weight of its responsibility, and the boundless extent of its power, thinks and feels, that its thoughts and feelings may mould and sway countless other minds. There is an indescribable glory in such a stimulus. It not only purifies and elevates the mind which it arouses, but prospers and ennobles the condition of mankind. Still further--The mind whose theatre of action is thus extensive, and that looks up to no living being for aid, will in most instances, be excited to action by the idea of a virtuous immortality. And say, friend of monarchical munificence, is not the mind that conceives this idea in its pure genuineness, actuated by a stimulus more powerful than all the smiles of all the kings, than all the gold of all the Perus in the world could create? Analyze this idea. It combines benevolence and sublimity of feeling. It raises the mind above earthly scenes to the contemplation of the ineffable brightness and goodness of the Creator. Its great end is the promotion of the happiness of coming ages. Who will compare the action of the mind thus stimulated with that of the mind, whose only stimulus is present selfish enjoyment? As well may we compare the anthill to the "cloud-crowned Andes."

What says biography of those superior minds that have shone as lights to the world. Did they grow to their full power and greatness under the influence of {392} monarchical institutions? Did they arouse the mind of Homer, the immortal bard of antiquity? Or the eloquence and moral sublimity of Cicero? Or the unrivalled philosophy of Socrates? Who has not lamented over the severe fate of modern genius? Danté, Petrarch and Ariosto, minds resplendent in imagery and conception, wrote their best works when friendless exiles on a foreign shore. Cervantes wrote his Don Quixotte of undying fame, in a dungeon. Shakspeare, rightly styled the great magician of human nature, was often obliged to act parts in his own plays. Milton, who in thought and conception dwelt in the home of angels, sold his Paradise Lost for five pounds; lived the disgrace and glory of his age. These minds were the subjects of monarchies. Others might be mentioned. Surely then this patronage of kingly governments is but an empty name. It will not stimulate the noble mind, for such a mind creates its own stimulus. Let no one say then that the mind cannot ascend to lofty heights without its aid. But rather let us exclaim with the poet,

"'Tis immortality should fire the mind."

In looking over the pages of history, no fact strikes us more perceptibly than that all greatness of mind has ever been proportionate to its enjoyment of civil liberty. In vain do we look for universal education, either in ancient or modern times, among the numerous kingdoms of the East; in vain for a philosopher, poet or historian. The story of Grecian mind in its full maturity and superiority is known to every scholar. He there beholds mind in its real glory and power, shining under diversified forms; in imaginative brilliancy; in philosophic research; in the highest spheres of literature and science. But her freedom departed. The voice of eloquence was no longer heard in her forums, or in her beautiful fanes and groves; her Muses were cold to the embraces of her poets; in short, her intellectual greatness was gone. Behold her now! How striking the contrast of her former and present condition! And how appropriate the line of Byron--

"'Tis Greece, but living Greece no more."

The history of Roman mind does not differ from that of Grecian mind. Who would ask for stronger illustrations of the argument in favor of free principles on the mind.

But the influence of free institutions on the mind is not confined purely to the intellectual, but extends to the moral nature of man. They blend strength and splendor of intellect with the soft and beamy radiance of moral feeling. This is a natural consequence. For as a general rule, where there is an expansion of intellect, there will be a similar growth in morals. As intellect expands, as its perceptions become keener and surer, the relations and duties of life are perceived in a stronger and clearer light. Deprived of intellect, morals and principles lose their efficacy. We speak now of unperverted intellect; not of that kind of intellect which blasted the hopes of revolutionary France; not of that kind of intellect which characterized a Mirabeau or a Voltaire, but of such as free institutions in their purity would create--an intellect pure and exalted. Such an intellect cannot fail to strengthen our obligations as public and private men.

Indeed, one of the fundamental principles of free governments is founded in man's moral nature, the equality of mankind. For from this principle flows a spirit of peace, of love and kindness. Cherish the idea that men are by nature possessed of equal rights, and you destroy that coldness and selfishness which corrupt and debase the moral affections. Cherish it, and benevolence reigns queen over the heart, dispensing far and wide her refreshing benefits. Cherish it, and every member of society feels himself drawn towards his fellow by heavenly attractions. Cherish it, and the springs of sympathetic feeling rise to overflowing. In fine, cherish it, and the virtues of the heart increase in beauty and holiness, and run out in gladdening streams. Destroy it, and general morality is gone forever.

Thus we perceive that free governments tend both to growth of morals and intellect; that the developement of the one is not attended to and the other neglected, but that they unfold, bloom and mature in union. Thus too, we perceive that free governments do not unfold half of man's powers or strength, but that under their influence the whole mind expands, full, bright and lovely, as the "bloom of blowing Eden fair."

We have now finished an imperfect view of the influence of free principles on the mind. Beautiful is their application in our own country. Here they exist in their pure original character. Here, their influence is beyond calculation--over an extensive territory, abounding in every variety of interest and advantage. Here the press is free, and the thoughts and feelings of one section of the land may enlighten another section; this section may throw new light and splendor into another, this into another and another: thus creating a chain of mental influence, which will extend from one extremity of the country to the other. Here there is every civil advantage; numerous theatres for the display of eloquent mind. Here there is every natural advantage; numerous theatres for the display of literary and scientific mind. Let the discerning traveller perform the tour of our land, and there is no beauty of nature, no charm of landscape, no majesty of forest, no grandeur or sublimity of mountain or water scenery, that will not meet his delighted vision. Every state possesses materials sufficient to create a literature of its own. The Baronial castles and lofty hills of Scotland, together with their incidents, penciled by the graphic hand of Walter Scott, gained him a deathless name. Every state, and we assert it without fear of contradiction, has more of the interesting, the romantic and picturesque in incident and scenery than Scotland. It is our own fault then if our literature is not immortalized by more than one Scott. Add to these the great variety of mind which characterizes our land. Let the traveller go through the south, and he will behold mind glowing, impetuous and brilliant; let him go through the north, and he will behold mind, more systematized, profound in reason, silent, deep in feeling; let him go through the west, and he will behold a comminglement of every variety of mind. Besides, there are peculiar thoughts and feelings which belong to each state. Now consider all these advantages joined together, mingled as the colors in the rainbow, by one grand powerful feeling, which characterizes the whole, a feeling of union, a common American feeling: and let our free institutions act upon them in their full vigor and power, and we will {393} have a mind presenting every variety of interest, beauty, strength and brightness--all eloquent, all sublime--a sun illumining the world.

H. J. G.

_Cincinnati, Ohio, April 1835_.

For the Southern Literary Messenger.

A few weeks since D. D. Mitchell, Esq., a resident for many years past, near the falls of Missouri, in the vicinity of the Rocky Mountains, was in this city, on a visit to his native State, and it was my good fortune to become personally acquainted with him. He has been an enterprising and successful adventurer in the American fur trade, and is now in command of a fort and trading establishment in the neighborhood of the _Black-feet_, a nation of Indians with whom the whites have had but little intercourse, and whose peculiar character and manners we have had few opportunities of knowing. Besides being a bold and active participator in many of the bloody conflicts of various tribes, Mr. Mitchell has been a keen observer of Indian customs, traits, and superstitions; and so great a favorite was he among the powerful tribe of the Black-feet, that they created him a chief, with the title of the _Spotted Elk_. Mr. Mitchell did me the favor whilst here, to submit some of his manuscripts to my inspection. They contain sketches of the Indian character, and of the country, on the head waters of Missouri, hitherto almost unexplored by the white man, and also various interesting anecdotes and observations, highly creditable to the intelligence, discernment and enterprise of the writer. I cannot withhold from the patrons of the Literary Messenger, some share of the pleasure I have myself experienced, in reading these valuable papers, and, for the present, I send to the publisher, a remarkable Indian love tale, which Mr. Mitchell, besides his written testimony, privately assured me was _founded on fact_.--Washington Irving, in his recent "Tour on the Prairies," makes the following remark: "As far as I can judge, the Indian of poetical fiction, is like the shepherd of pastoral romance, a mere personification of imaginary attributes." It may be so, and perhaps most heroes and heroines of novels and romances, are principally creations of fancy; but if the author of the Sketch Book, meant to assert, that the children of the forest were altogether unsusceptible of some of the noble and tender emotions of our nature--he stands opposed by undoubted evidence to the contrary. Who does not believe, for example, what our own history has taught, of the matchless purity and guileless simplicity of Pocahontas--the lofty spirit of Totopotomoi, and the rare magnanimity of Logan? The passion of love indeed, as modified and refined in civilized life, has not often been found in the breast of the Indian warrior, but even to this general truth, there have been numerous exceptions, and among them, I have never met with one so marked and striking, as that which is recorded in the following story.

H.

THE WHITE ANTELOPE;

OR, INDIAN LOVER.

From the Manuscripts of D. D. Mitchell, Esq.

Some time during the autumn of 1832, a young blood Indian (of the race of the Black-feet,) arrived at the fort all alone. He had no furs, or other articles of traffic with him, and was not equipped in the usual style for war. His pale haggard appearance, and deep settled melancholy, attracted the observation of all who saw him; but as a residence of several years among the Indians, had taught us something of their rules of politeness, I forbore to question him as to the cause of his grief, more especially as he did not seem to be in a very communicative mood. I ordered him something to eat, but he pushed the proffered repast aside, and refused to partake. Our interpreter then handed him a pipe, which he received in a cold mechanical manner, appearing scarcely conscious of what he did; and instead of sending up dense columns of smoke in rapid succession, as is usually the case, he sat with the pipe extended across his knees, absorbed in a deep reverie, and now and then heaving profound sighs, which appeared to arise from the inmost recesses of his soul. The pipe having gone out, the interpreter relighted it, and again placed it in the young Indian's hand. He started up, and after a few hasty whiffs, seized his bow and arrows, and walked hastily out of the fort. Our curiosity having been excited by his mysterious conduct, several of us followed in order to watch his motions. He went to the river bank, and having thrown off his robe, which he fastened to the back of his head, in order to keep it dry, he deliberately plunged into the river and swam for the opposite shore. I called to him through the interpreter, promising if he would return, to send him over in my skiff, reminding him at the same time that the current was wide, and the water extremely cold--but he only turned his head around, and with a bitter smile, exclaimed, "the fire which is burning in my heart, will keep me warm!" He spoke no other word, but dashing through the waves, which a keen October wind had lashed into motion, we saw him presently ascend the rocky cliffs of the other side, and striking into the path which led to the mountains, he disappeared, with the speed and agility of an antelope. Several conjectures were made among us, respecting the singular conduct of this seemingly unhappy youth; but as none could furnish an explanation entirely satisfactory, the affair in a few days, ceased to be the subject of inquiry or conversation.

On a cold stormy evening, about the middle of the following February, I was standing on the bank of the river, giving some directions to the men engaged in constructing a kind of harbor or basin, to secure our boats, on the opening of spring, from the drifting ice, when I was startled by the quick report of a gun, and a loud shout of triumph, which proceeded from the opposite shore, and were echoed in long reverberations from the rocky cliffs of the Missouri. Broad flakes of snow were falling around me, and whirling in every direction, so that I was prevented from perceiving objects on the opposite side; but I supposed that some war party was probably returning from a victorious campaign. When about to return to the fort, I discovered two Indians, a young man and woman, crossing the river on the ice; they both approached the spot where I stood; the youth holding his hand towards me, in a manner which denoted confidence and friendship. Though actually shivering with cold, his countenance seemed to beam with joy and animation, and pointing my attention to the comely girl, at his side, he exclaimed, whilst his dark eyes sparkled with triumph, "Now she is mine, for I have fairly won her in battle!" and at the same moment {394} he cast a glance at two bloody scalps, which hung suspended from his ram-rod. I now recognised the mysterious young man, who had visited the fort in October; but his manner and appearance were altogether changed. His step was now buoyant and elastic, and in place of the gloomy silence and mental agony which marked his previous deportment, he was now gay and talkative, indulging in the light laugh and ready jest. Being anxious to know something of his story, I invited the lover and his young Indian maiden into the fort, an invitation which they readily accepted. After a hearty meal, and a few whiffs of the pipe, the warrior swain, drawing his Indian beauty closer to his side, and assuming as much gravity of feature, as his thrilling sensations of happiness would allow, related in a very circumstantial manner, the following story:--