Chapter VI: The Skipper's Story (15)

While faithful to the great duty which she felt was laid upon her in an especial manner, she was by no means a reformer of one idea, but her interest was manifested in every question affecting the welfare of humanity. Peace, temperance, education, prison reform, and equality of civil rights, irrespective of sex, engaged her attention. Under all the disadvantages of her estrangement from popular favor, her charming Greek romance of _Philothea_ and her _Lives of Madame Roland_ and the _Baroness de Stael_ proved that her literary ability had lost nothing of its strength, and that the hand which penned such terrible rebukes had still kept its delicate touch, and gracefully yielded to the inspiration of fancy and art. While engaged with her husband in the editorial supervision of the _Anti-Slavery Standard_, she wrote her admirable _Letters from New York_; humorous, eloquent, and picturesque, but still humanitarian in tone, which extorted the praise of even a pro-slavery community. Her great work, in three octavo volumes, _The Progress of Religious Ideas_, belongs, in part, to that period. It is an attempt to represent in a candid, unprejudiced manner the rise and progress of the great religions of the world, and their ethical relations to each other. She availed herself of, and carefully studied, the authorities at that time accessible, and the result is creditable to her scholarship, industry, and conscientiousness. If, in her desire to do justice to the religions of Buddha and Mohammed, in which she has been followed by Maurice, Max Muller, and Dean Stanley, she seems at times to dwell upon the best and overlook the darker features of those systems, her concluding reflections should vindicate her from the charge of undervaluing the Christian faith, or of lack of reverent appreciation of its founder. In the closing chapter of her work, in which the large charity and broad sympathies of her nature are manifest, she thus turns with words of love, warm from the heart, to Him whose Sermon on the Mount includes most that is good and true and vital in the religions and philosophies of the world:--

"It was reserved for Him to heal the brokenhearted, to preach a gospel to the poor, to say, 'Her sins, which are many, are forgiven, for she loved much.' Nearly two thousand years have passed away since these words of love and pity were uttered, yet when I read them my eyes fill with tears. I thank Thee, O Heavenly Father, for all the messengers thou hast sent to man; but, above all, I thank Thee for Him, thy beloved Son! Pure lily blossom of the centuries, taking root in the lowliest depths, and receiving the light and warmth of heaven in its golden heart! All that the pious have felt, all that poets have said, all that artists have done, with their manifold forms of beauty, to represent the ministry of Jesus, are but feeble expressions of the great debt we owe Him who is even now curing the lame, restoring sight to the blind, and raising the dead in that spiritual sense wherein all miracle is true."

During her stay in New York, as editor of the _Anti-Slavery Standard_, she found a pleasant home at the residence of the genial philanthropist, Isaac T. Hopper, whose remarkable life she afterwards wrote. Her portrayal of this extraordinary man, so brave, so humorous, so tender and faithful to his convictions of duty, is one of the most readable pieces of biography in English literature. Thomas Wentworth Higginson, in a discriminating paper published in 1869, speaks of her eight years' sojourn in New York as the most interesting and satisfactory period of her whole life. "She was placed where her sympathetic nature found abundant outlet and occupation. Dwelling in a house where disinterestedness and noble labor were as daily breath, she had great opportunities. There was no mere alms-giving; but sin and sorrow must be brought home to the fireside and the heart; the fugitive slave, the drunkard, the outcast woman, must be the chosen guests of the abode,-- must be taken, and held, and loved into reformation or hope."

It would be a very imperfect representation of Maria Child which regarded her only from a literary point of view. She was wise in counsel; and men like Charles Sumner, Henry Wilson, Salmon P. Chase, and Governor Andrew availed themselves of her foresight and sound judgment of men and measures. Her pen was busy with correspondence, and whenever a true man or a good cause needed encouragement, she was prompt to give it. Her donations for benevolent causes and beneficent reforms were constant and liberal; and only those who knew her intimately could understand the cheerful and unintermitted self-denial which alone enabled her to make them. She did her work as far as possible out of sight, without noise or pretension. Her time, talents, and money were held not as her own, but a trust from the Eternal Father for the benefit of His suffering children. Her plain, cheap dress was glorified by the generous motive for which she wore it. Whether in the crowded city among the sin-sick and starving, or among the poor and afflicted in the neighborhood of her country home, no story of suffering and need, capable of alleviation, ever reached her without immediate sympathy and corresponding action. Lowell, one of her warmest admirers, in his _Fable for Critics_ has beautifully portrayed her abounding benevolence:--

"There comes Philothea, her face all aglow:
She has just been dividing some poor creature's woe,
And can't tell which pleases her most, to relieve
His want, or his story to hear and believe.
No doubt against many deep griefs she prevails,
For her ear is the refuge of destitute tales;
She knows well that silence is sorrow's best food,
And that talking draws off from the heart its black blood."

"The pole, science tells us, the magnet controls,
But she is a magnet to emigrant Poles,
And folks with a mission that nobody knows
Throng thickly about her as bees round a rose.
She can fill up the carets in such, make their scope
Converge to some focus of rational hope,
And, with sympathies fresh as the morning, their gall
Can transmute into honey,--but this is not all;
Not only for those she has solace; O, say,
Vice's desperate nursling adrift in Broadway,
Who clingest, with all that is left of thee human,
To the last slender spar from the wreck of the woman,
Hast thou not found one shore where those tired, drooping feet
Could reach firm mother-earth, one full heart on whose beat
The soothed head in silence reposing could hear
The chimes of far childhood throb back on the ear?"

"Ah, there's many a beam from the fountain of day
That, to reach us unclouded, must pass, on its way,
Through the soul of a woman, and hers is wide ope
To the influence of Heaven as the blue eyes of Hope;
Yes, a great heart is hers, one that dares to go in
To the prison, the slave-hut, the alleys of sin,
And to bring into each, or to find there, some line
Of the never completely out-trampled divine;
If her heart at high floods swamps her brain now and then,
'T is but richer for that when the tide ebbs again,
As, after old Nile has subsided, his plain
Overflows with a second broad deluge of grain;
What a wealth would it bring to the narrow and sour,
Could they be as a Child but for one little hour!"

After leaving New York, her husband and herself took up their residence in the rural town of Wayland, Mass. Their house, plain and unpretentious, had a wide and pleasant outlook; a flower garden, carefully tended by her own hands, in front, and on the side a fruit orchard and vegetable garden, under the special care of her husband. The house was always neat, with some appearance of unostentatious decoration, evincing at once the artistic taste of the hostess and the conscientious economy which forbade its indulgence to any great extent. Her home was somewhat apart from the lines of rapid travel, and her hospitality was in a great measure confined to old and intimate friends, while her visits to the city were brief and infrequent. A friend of hers, who had ample opportunities for a full knowledge of her home-life, says, "The domestic happiness of Mr. and Mrs. Child seemed to me perfect. Their sympathies, their admiration of all things good, and their hearty hatred of all things mean and evil were in entire unison. Mr. Child shared his wife's enthusiasms, and was very proud of her. Their affection, never paraded, was always manifest. After Mr. Child's death, Mrs. Child, in speaking of the future life, said, 'I believe it would be of small value to me if I were not united to him.'"

In this connection I cannot forbear to give an extract from some reminiscences of her husband, which she left among her papers, which, better than any words of mine, will convey an idea of their simple and beautiful home-life:--

"In 1852 we made a humble home in Wayland, Mass., where we spent twenty- two pleasant years entirely alone, without any domestic, mutually serving each other, and dependent upon each other for intellectual companionship. I always depended on his richly stored mind, which was able and ready to furnish needed information on any subject. He was my walking dictionary of many languages, my Universal Encyclopaedia.

"In his old age he was as affectionate and devoted as when the lover of my youth; nay, he manifested even more tenderness. He was often singing,--

"'There's nothing half so sweet in life
As Love's old dream.'

"Very often, when he passed by me, he would lay his hand softly on my head and murmur, 'Carum caput.' . . . But what I remember with the most tender gratitude is his uniform patience and forbearance with my faults. . . . He never would see anything but the bright side of my character. He always insisted upon thinking that whatever I said was the wisest and the wittiest, and that whatever I did was the best. The simplest little jeu d'esprit of mine seemed to him wonderfully witty. Once, when he said, 'I wish for your sake, dear, I were as rich as Croesus,' I answered, 'You are Croesus, for you are king of Lydia.' How often he used to quote that!

"His mind was unclouded to the last. He had a passion for philology, and only eight hours before he passed away he was searching out the derivation of a word."

Her well-stored mind and fine conversational gifts made her company always desirable. No one who listened to her can forget the earnest eloquence with which she used to dwell upon the evidences, from history, tradition, and experience, of the superhuman and supernatural; or with what eager interest she detected in the mysteries of the old religions of the world the germs of a purer faith and a holier hope. She loved to listen, as in St. Pierre's symposium of _The Coffee-House of Surat_, to the confessions of faith of all sects and schools of philosophy, Christian and pagan, and gather from them the consoling truth that our Father has nowhere left his children without some witness of Himself. She loved the old mystics, and lingered with curious interest and sympathy over the writings of Bohme, Swedenborg, Molinos, and Woolman. Yet this marked speculative tendency seemed not in the slightest degree to affect her practical activities. Her mysticism and realism ran in close parallel lines without interfering with each other.

With strong rationalistic tendencies from education and conviction, she found herself in spiritual accord with the pious introversion of Thomas a Kempis and Madame Guion. She was fond of Christmas Eve stories, of warnings, signs, and spiritual intimations, her half belief in which sometimes seemed like credulity to her auditors. James Russell Lowell, in his tender tribute to her, playfully alludes to this characteristic:--

"She has such a musical taste that she 'll go
Any distance to hear one who draws a long bow.
She will swallow a wonder by mere might and main."

In 1859 the descent of John Brown upon Harper's Ferry, and his capture, trial, and death, startled the nation. When the news reached her that the misguided but noble old man lay desperately wounded in prison, alone and unfriended, she wrote him a letter, under cover of one to Governor Wise, asking permission to go and nurse and care for him. The expected arrival of Captain Brown's wife made her generous offer unnecessary. The prisoner wrote her, thanking her, and asking her to help his family, a request with which she faithfully complied. With his letter came one from Governor Wise, in courteous reproval of her sympathy for John Brown. To this she responded in an able and effective manner. Her reply found its way from Virginia to the New York Tribune, and soon after Mrs. Mason, of King George's County, wife of Senator Mason, the author of the infamous Fugitive Slave Law, wrote her a vehement letter, commencing with threats of future damnation, and ending with assuring her that "no Southerner, after reading her letter to Governor Wise, ought to read a line of her composition, or touch a magazine which bore her name in its list of contributors." To this she wrote a calm, dignified reply, declining to dwell on the fierce invectives of her assailant, and wishing her well here and hereafter. She would not debate the specific merits or demerits of a man whose body was in charge of the courts, and whose reputation was sure to be in charge of posterity. "Men," she continues, "are of small consequence in comparison with principles, and the principle for which John Brown died is the question at issue between us." These letters were soon published in pamphlet form, and had the immense circulation of 300,000 copies.

In 1867 she published _A Romance of the Republic_, a story of the days of slavery; powerful in its delineation of some of the saddest as well as the most dramatic conditions of master and slave in the Southern States. Her husband, who had been long an invalid, died in 1874. After his death her home, in winter especially, became a lonely one, and in 1877 she began to spend the cold months in Boston.

Her last publication was in 1878, when her _Aspirations of the World_, a book of selections, on moral and religious subjects, from the literature of all nations and times, was given to the public. The introduction, occupying fifty pages, shows, at threescore and ten, her mental vigor unabated, and is remarkable for its wise, philosophic tone and felicity of diction. It has the broad liberality of her more elaborate work on the same subject, and in the mellow light of life's sunset her words seem touched with a tender pathos and beauty. "All we poor mortals," she says, "are groping our way through paths that are dim with shadows; and we are all striving, with steps more or less stumbling, to follow some guiding star. As we travel on, beloved companions of our pilgrimage vanish from our sight, we know not whither; and our bereaved hearts utter cries of supplication for more light. We know not where Hermes Trismegistus lived, or who he was; but his voice sounds plaintively human, coming up from the depths of the ages, calling out, 'Thou art God! and thy man crieth these things unto Thee!' Thus closely allied in our sorrows and limitations, in our aspirations and hopes, surely we ought not to be separated in our sympathies. However various the names by which we call the Heavenly Father, if they are set to music by brotherly love, they can all be sung together."

Her interest in the welfare of the emancipated class at the South and of the ill-fated Indians of the West remained unabated, and she watched with great satisfaction the experiment of the education of both classes in General Armstrong's institution at Hampton, Va. She omitted no opportunity of aiding the greatest social reform of the age, which aims to make the civil and political rights of women equal to those of men. Her sympathies, to the last, went out instinctively to the wronged and weak. She used to excuse her vehemence in this respect by laughingly quoting lines from a poem entitled _The Under Dog in the Fight_:--

"I know that the world, the great big world,
Will never a moment stop
To see which dog may be in the wrong,
But will shout for the dog on top.

"But for me, I never shall pause to ask
Which dog may be in the right;
For my heart will beat, while it beats at all,
For the under dog in the fight."

I am indebted to a gentleman who was at one time a resident of Wayland, and who enjoyed her confidence and warm friendship, for the following impressions of her life in that place:--

"On one of the last beautiful Indian summer afternoons, closing the past year, I drove through Wayland, and was anew impressed with the charm of our friend's simple existence there. The tender beauty of the fading year seemed a reflection of her own gracious spirit; the lovely autumn of her life, whose golden atmosphere the frosts of sorrow and advancing age had only clarified and brightened.

"My earliest recollection of Mrs. Child in Wayland is of a gentle face leaning from the old stage window, smiling kindly down on the childish figures beneath her; and from that moment her gracious motherly presence has been closely associated with the charm of rural beauty in that village, which until very lately has been quite apart from the line of travel, and unspoiled by the rush and worry of our modern steam-car mode of living.

"Mrs. Child's life in the place made, indeed, an atmosphere of its own, a benison of peace and good-will, which was a noticeable feature to all who were acquainted with the social feeling of the little community, refined, as it was too, by the elevating influence of its distinguished pastor, Dr. Sears. Many are the acts of loving kindness and maternal care which could be chronicled of her residence there, were we permitted to do so; and numberless are the lives that have gathered their onward impulse from her helping hand. But it was all a confidence which she hardly betrayed to her inmost self, and I will not recall instances which might be her grandest eulogy. Her monument is builded in the hearts which knew her benefactions, and it will abide with 'the power that makes for righteousness.'

"One of the pleasantest elements of her life in Wayland was the high regard she won from the people of the village, who, proud of her literary attainment, valued yet more the noble womanhood of the friend who dwelt so modestly among them. The grandeur of her exalted personal character had, in part, eclipsed for them the qualities which made her fame with the world outside.

"The little house on the quiet by-road overlooked broad green meadows. The pond behind it, where bloom the lilies whose spotless purity may well symbolize her gentle spirit, is a sacred pool to her townsfolk. But perhaps the most fitting similitude of her life in Wayland was the quiet flow of the river, whose gentle curves make green her meadows, but whose powerful energy, joining the floods from distant mountains, moves, with resistless might, the busy shuttles of a hundred mills. She was too truthful to affect to welcome unwarrantable invaders of her peace, but no weary traveller on life's hard ways ever applied to her in vain. The little garden plot before her door was a sacred enclosure, not to be rudely intruded upon; but the flowers she tended with maternal care were no selfish possession, for her own enjoyment only, and many are the lives their sweetness has gladdened forever. So she lived among a singularly peaceful and intelligent community as one of themselves, industrious, wise, and happy; with a frugality whose motive of wider benevolence was in itself a homily and a benediction."

In my last interview with her, our conversation, as had often happened before, turned upon the great theme of the future life. She spoke, as I remember, calmly and not uncheerfully, but with the intense earnestness and reverent curiosity of one who felt already the shadow of the unseen world resting upon her.

Her death was sudden and quite unexpected. For some months she had been troubled with a rheumatic affection, but it was by no means regarded as serious. A friend, who visited her a few days before her departure, found her in a comfortable condition, apart from lameness. She talked of the coming election with much interest, and of her plans for the winter. On the morning of her death (October 20, 1880) she spoke of feeling remarkably well. Before leaving her chamber she complained of severe pain in the region of the heart. Help was called by her companion, but only reached her to witness her quiet passing away.

The funeral was, as befitted one like her, plain and simple. Many of her old friends were present, and Wendell Phillips paid an affecting and eloquent tribute to his old friend and anti-slavery coadjutor. He referred to the time when she accepted, with serene self-sacrifice, the obloquy which her _Appeal_ had brought upon her, and noted, as one of the many ways in which popular hatred was manifested, the withdrawal from her of the privileges of the Boston Athenaeum. Her pallbearers were elderly, plain farmers in the neighborhood; and, led by the old white-haired undertaker, the procession wound its way to the not distant burial- ground, over the red and gold of fallen leaves, and tinder the half- clouded October sky. A lover of all beautiful things, she was, as her intimate friends knew, always delighted by the sight of rainbows, and used to so arrange prismatic glasses as to throw the colors on the walls of her room. Just after her body was consigned to the earth, a magnificent rainbow spanned with its are of glory the eastern sky.

The incident at her burial is alluded to in a sonnet written by
William P. Andrews:--

"Freedom! she knew thy summons, and obeyed
That clarion voice as yet scarce heard of men;
Gladly she joined thy red-cross service when
Honor and wealth must at thy feet be laid
Onward with faith undaunted, undismayed
By threat or scorn, she toiled with hand and brain
To make thy cause triumphant, till the chain
Lay broken, and for her the freedmen prayed.
Nor yet she faltered; in her tender care
She took us all; and wheresoe'er she went,
Blessings, and Faith, and Beauty followed there,
E'en to the end, where she lay down content;
And with the gold light of a life more fair,
Twin bows of promise o'er her grave were blest."

The letters in this collection constitute but a small part of her large correspondence. They have been gathered up and arranged by the hands of dear relatives and friends as a fitting memorial of one who wrote from the heart as well as the head, and who held her literary reputation subordinate always to her philanthropic aim to lessen the sum of human suffering, and to make the world better for her living. If they sometimes show the heat and impatience of a zealous reformer, they may well be pardoned in consideration of the circumstances under which they were written, and of the natural indignation of a generous nature in view of wrong and oppression. If she touched with no very reverent hand the garment hem of dogmas, and held to the spirit of Scripture rather than its letter, it must be remembered that she lived in a time when the Bible was cited in defence of slavery, as it is now in Utah in support of polygamy; and she may well be excused for some degree of impatience with those who, in the tithing of mint and anise and cummin, neglected the weightier matters of the law of justice and mercy.

Of the men and women directly associated with the beloved subject of this sketch, but few are now left to recall her single-hearted devotion to apprehended duty, her unselfish generosity, her love of all beauty and harmony, and her trustful reverence, free from pretence and cant. It is not unlikely that the surviving sharers of her love and friendship may feel the inadequateness of this brief memorial, for I close it with the consciousness of having failed to fully delineate the picture which my memory holds of a wise and brave, but tender and loving woman, of whom it might well have been said, in the words of the old Hebrew text, "Many, daughters have done virtuously, but thou excellest them all."

OLIVER WENDELL HOLMES

On the occasion of the seventy-fifth birthday of Dr. Holmes _The
Critic of New York_ collected personal tributes from friends and
admirers of that author. My own contribution was as follows:--

Poet, essayist, novelist, humorist, scientist, ripe scholar, and wise philosopher, if Dr. Holmes does not, at the present time, hold in popular estimation the first place in American literature, his rare versatility is the cause. In view of the inimitable prose writer, we forget the poet; in our admiration of his melodious verse, we lose sight of _Elsie Venner_ and _The Autocrat of the Breakfast Table_. We laugh over his wit and humor, until, to use his own words,

"We suspect the azure blossom that unfolds upon a shoot,
As if Wisdom's old potato could not flourish at its root;"

and perhaps the next page melts us into tears by a pathos only equalled by that of Sterne's sick Lieutenant. He is Montaigne and Bacon under one hat. His varied qualities would suffice for the mental furnishing of half a dozen literary specialists.

To those who have enjoyed the privilege of his intimate acquaintance, the man himself is more than the author. His genial nature, entire freedom from jealousy or envy, quick tenderness, large charity, hatred of sham, pretence, and unreality, and his reverent sense of the eternal and permanent have secured for him something more and dearer than literary renown,--the love of all who know him. I might say much more: I could not say less. May his life be long in the land.

Amesbury, Mass., 8th Month, 18, 1884.

LONGFELLOW

Written to the chairman of the committee of arrangements for
unveiling the bust of Longfellow at Portland, Maine, on the poet's
birthday, February 27, 1885.

I am sorry it is not in my power to accept the invitation of the committee to be present at the unveiling of the bust of Longfellow on the 27th instant, or to write anything worthy of the occasion in metrical form.

The gift of the Westminster Abbey committee cannot fail to add another strong tie of sympathy between two great English-speaking peoples. And never was gift more fitly bestowed. The city of Portland--the poet's birthplace, "beautiful for situation," looking from its hills on the scenery he loved so well, Deering's Oaks, the many-islanded bay and far inland mountains, delectable in sunset--needed this sculptured representation of her illustrious son, and may well testify her joy and gratitude at its reception, and repeat in so doing the words of the Hebrew prophet: "O man, greatly beloved! thou shalt stand in thy place."

OLD NEWBURY.

Letter to Samuel J. Spalding, D. D., on the occasion of the
celebration of the 250th anniversary of the settlement of Newbury.

MY DEAR FRIEND,--I am sorry that I cannot hope to be with you on the 250th anniversary of the settlement of old Newbury. Although I can hardly call myself a son of the ancient town, my grandmother, Sarah Greenleaf, of blessed memory, was its daughter, and I may therefore claim to be its grandson. Its genial and learned historian, Joshua Coffin, was my first school-teacher, and all my life I have lived in sight of its green hills and in hearing of its Sabbath bells. Its wealth of natural beauty has not been left unsung by its own poets, Hannah Gould, Mrs. Hopkins, George Lunt, and Edward A. Washburn, while Harriet Prescott Spofford's Plum Island Sound is as sweet and musical as Tennyson's Brook. Its history and legends are familiar to me. I seem to have known all its old worthies, whose descendants have helped to people a continent, and who have carried the name and memories of their birthplace to the Mexican gulf and across the Rocky Mountains to the shores of the Pacific. They were the best and selectest of Puritanism, brave, honest, God-fearing men and women; and if their creed in the lapse of time has lost something of its vigor, the influence of their ethical righteousness still endures. The prophecy of Samuel Sewall that Christians should be found in Newbury so long as pigeons shall roost on its oaks and Indian corn grows in Oldtown fields remains still true, and we trust will always remain so. Yet, as of old, the evil personage sometimes intrudes himself into company too good for him. It was said in the witchcraft trials of 1692 that Satan baptized his converts at Newbury Falls, the scene, probably, of one of Hawthorne's weird _Twice Told Tales_; and there is a tradition that, in the midst of a heated controversy between one of Newbury's painful ministers and his deacon, who (anticipating Garrison by a century) ventured to doubt the propriety of clerical slaveholding, the Adversary made his appearance in the shape of a black giant stalking through Byfield. It was never, I believe, definitely settled whether he was drawn there by the minister's zeal in defence of slavery or the deacon's irreverent denial of the minister's right and duty to curse Canaan in the person of his negro.

Old Newbury has sometimes been spoken of as ultra-conservative and hostile to new ideas and progress, but this is not warranted by its history. More than two centuries ago, when Major Pike, just across the river, stood up and denounced in open town meeting the law against freedom of conscience and worship, and was in consequence fined and outlawed, some of Newbury's best citizens stood bravely by him. The town took no part in the witchcraft horror, and got none of its old women and town charges hanged for witches, "Goody" Morse had the spirit rappings in her house two hundred years earlier than the Fox girls did, and somewhat later a Newbury minister, in wig and knee-buckles, rode, Bible in hand, over to Hampton to lay a ghost who had materialized himself and was stamping up and down stairs in his military boots.

Newbury's ingenious citizen, Jacob Perkins, in drawing out diseases with his metallic tractors, was quite as successful as modern "faith and mind" doctors. The Quakers, whipped at Hampton on one hand and at Salem on the other, went back and forth unmolested in Newbury, for they could make no impression on its iron-clad orthodoxy. Whitefield set the example, since followed by the Salvation Army, of preaching in its streets, and now lies buried under one of its churches with almost the honors of sainthood. William Lloyd Garrison was born in Newbury. The town must be regarded as the Alpha and Omega of anti-slavery agitation, beginning with its abolition deacon and ending with Garrison. Puritanism, here as elsewhere, had a flavor of radicalism; it had its humorous side, and its ministers did not hesitate to use wit and sarcasm, like Elijah before the priests of Baal. As, for instance, the wise and learned clergyman, Puritan of the Puritans, beloved and reverenced by all, who has just laid down the burden of his nearly one hundred years, startled and shamed his brother ministers who were zealously for the enforcement of the Fugitive Slave Law, by preparing for them a form of prayer for use while engaged in catching runaway slaves.

I have, I fear, dwelt too long upon the story and tradition of the old town, which will doubtless be better told by the orator of the day. The theme is to me full of interest. Among the blessings which I would gratefully own is the fact that my lot has been cast in the beautiful valley of the Merrimac, within sight of Newbury steeples, Plum Island, and Crane Neck and Pipe Stave hills.

Let me, in closing, pay something of the debt I have owed from boyhood, by expressing a sentiment in which I trust every son of the ancient town will unite: Joshua Coffin, historian of Newbury, teacher, scholar, and antiquarian, and one of the earliest advocates of slave emancipation. May his memory be kept green, to use the words of Judge Sewall, "so long as Plum island keeps its post and a sturgeon leaps in Merrimac River."

Amesbury, 6th Month, 1885.

SCHOOLDAY REMEMBRANCES.

To Rev. Charles Wingate, Hon. James H. Carleton, Thomas B. Garland,
Esq., Committee of Students of Haverhill Academy:

DEAR FRIENDS,--I was most agreeably surprised last evening by receiving your carefully prepared and beautiful Haverhill Academy Album, containing the photographs of a large number of my old friends and schoolmates. I know of nothing which could have given me more pleasure. If the faces represented are not so unlined and ruddy as those which greeted each other at the old academy, on the pleasant summer mornings so long ago, when life was before us, with its boundless horizon of possibilities, yet, as I look over them, I see that, on the whole, Time has not been hard with us, but has touched us gently. The hieroglyphics he has traced upon us may, indeed, reveal something of the cares, trials, and sorrows incident to humanity, but they also tell of generous endeavor, beneficent labor, developed character, and the slow, sure victories of patience and fortitude. I turn to them with the proud satisfaction of feeling that I have been highly favored in my early companions, and that I have not been disappointed in my school friendships. The two years spent at the academy I have always reckoned among the happiest of my life, though I have abundant reason for gratitude that, in the long, intervening years, I have been blessed beyond my deserving.

It has been our privilege to live in an eventful period, and to witness wonderful changes since we conned our lessons together. How little we then dreamed of the steam car, electric telegraph, and telephone! We studied the history and geography of a world only half explored. Our country was an unsolved mystery. "The Great American Desert" was an awful blank on our school maps. We have since passed through the terrible ordeal of civil war, which has liberated enslaved millions, and made the union of the States an established fact, and no longer a doubtful theory. If life is to be measured not so much by years as by thoughts, emotion, knowledge, action, and its opportunity of a free exercise of all our powers and faculties, we may congratulate ourselves upon really outliving the venerable patriarchs. For myself, I would not exchange a decade of my own life for a century of the Middle Ages, or a "cycle of Cathay."

Let me, gentlemen, return my heartiest thanks to you, and to all who have interested themselves in the preparation of the Academy Album, and assure you of my sincere wishes for your health and happiness.

OAK KNOLL, DANVERS, 12th Month, 25, 1885.

EDWIN PERCY WHIPPLE.

I have been pained to learn of the decease of nay friend of many years, Edwin P. Whipple. Death, however expected, is always something of a surprise, and in his case I was not prepared for it by knowing of any serious failure of his health. With the possible exception of Lowell and Matthew Arnold, he was the ablest critical essayist of his time, and the place he has left will not be readily filled.

Scarcely inferior to Macaulay in brilliance of diction and graphic portraiture, he was freer from prejudice and passion, and more loyal to the truth of fact and history. He was a thoroughly honest man. He wrote with conscience always at his elbow, and never sacrificed his real convictions for the sake of epigram and antithesis. He instinctively took the right side of the questions that came before him for decision, even when by so doing he ranked himself with the unpopular minority. He had the manliest hatred of hypocrisy and meanness; but if his language had at times the severity of justice, it was never merciless. He "set down naught in malice."

Never blind to faults, he had a quick and sympathetic eye for any real excellence or evidence of reserved strength in the author under discussion.

He was a modest man, sinking his own personality out of sight, and he always seemed to me more interested in the success of others than in his own. Many of his literary contemporaries have had reason to thank him not only for his cordial recognition and generous praise, but for the firm and yet kindly hand which pointed out deficiencies and errors of taste and judgment. As one of those who have found pleasure and profit in his writings in the past, I would gratefully commend them to the generation which survives him. His _Literature of the Age of Elizabeth_ is deservedly popular, but there are none of his Essays which will not repay a careful study. "What works of Mr. Baxter shall I read?" asked Boswell of Dr. Johnson. "Read any of them," was the answer, "for they are all good."

He will have an honored place in the history of American literature. But I cannot now dwell upon his authorship while thinking of him as the beloved member of a literary circle now, alas sadly broken. I recall the wise, genial companion and faithful friend of nearly half a century, the memory of whose words and acts of kindness moistens my eyes as I write.

It is the inevitable sorrow of age that one's companions must drop away on the right hand and the left with increasing frequency, until we are compelled to ask with Wordsworth,--

"Who next shall fall and disappear?"

But in the case of him who has just passed from us, we have the satisfaction of knowing that his life-work has been well and faithfully done, and that he leaves behind him only friends.

DANVERS, 6th Month, 18, 1886.

HISTORICAL PAPERS

DANIEL O'CONNELL.

In February, 1839, Henry Clay delivered a speech in the United
States Senate, which was intended to smooth away the difficulties
which his moderate opposition to the encroachments of slavery had
erected in his path to the presidency. His calumniation of
O'Connell called out the following summary of the career of the
great Irish patriot. It was published originally in the
Pennsylvania Freeman of Philadelphia, April 25, 1839.

Perhaps the most unlucky portion of the unlucky speech of Henry Clay on the slavery question is that in which an attempt is made to hold up to scorn and contempt the great Liberator of Ireland. We say an attempt, for who will say it has succeeded? Who feels contempt for O'Connell? Surely not the slaveholder? From Henry Clay, surrounded by his slave- gang at Ashland, to the most miserable and squalid slave-driver and small breeder of human cattle in Virginia and Maryland who can spell the name of O'Connell in his newspaper, these republican brokers in blood fear and hate the eloquent Irishman. But their contempt, forsooth! Talk of the sheep-stealer's contempt for the officer of justice who nails his ears to the pillory, or sets the branding iron on his forehead!

After denouncing the abolitionists for gratuitously republishing the advertisements for runaway slaves, the Kentucky orator says:--

"And like a notorious agitator upon another theatre, they would hunt down and proscribe from the pale of civilized society the inhabitants of that entire section. Allow me, Mr. President, to say that whilst I recognize in the justly wounded feelings of the Minister of the United States at the Court of St. James much to excuse the notice which he was provoked to take of that agitator, in my humble opinion he would better have consulted the dignity of his station and of his country in treating him with contemptuous silence. He would exclude us from European society, he who himself, can only obtain a contraband admission, and is received with scornful repugnance into it! If he be no more desirous of our society than we are of his, he may rest assured that a state of perpetual non- intercourse will exist between us. Yes, sir, I think the American Minister would best have pursued the dictates of true dignity by regarding the language of the member of the British House of Commons as the malignant ravings of the plunderer of his own country, and the libeller of a foreign and kindred people."

The recoil of this attack "followed hard upon" the tones of congratulation and triumph of partisan editors at the consummate skill and dexterity with which their candidate for the presidency had absolved himself from the suspicion of abolitionism, and by a master-stroke of policy secured the confidence of the slaveholding section of the Union. But the late Whig defeat in New York has put an end to these premature rejoicings. "The speech of Mr. Clay in reference to the Irish agitator has been made use of against us with no small success," say the New York papers. "They failed," says the Daily Evening Star, "to convince the Irish voters that Daniel O'Connell was the 'plunderer of his country,' or that there was an excuse for thus denouncing him."

The defeat of the Whigs of New York and the cause of it have excited no small degree of alarm among the adherents of the Kentucky orator. In this city, the delicate _Philadelphia Gazette_ comes magnanimously to the aid of Henry Clay,--

"A tom-tit twittering on an eagle's back."

The learned editor gives it as his opinion that Daniel O'Connell is a "political beggar," a "disorganizing apostate;" talks in its pretty way of the man's "impudence" and "falsehoods" and "cowardice," etc.; and finally, with a modesty and gravity which we cannot but admire, assures us that "his weakness of mind is almost beyond calculation!"

We have heard it rumored during the past week, among some of the self- constituted organs of the Clay party in this city, that at a late meeting in Chestnut Street a committee was appointed to collect, collate, and publish the correspondence between Andrew Stevenson and O'Connell, and so much of the latter's speeches and writings as relate to American slavery, for the purpose of convincing the countrymen of O'Connell of the justice, propriety, and, in view of the aggravated circumstances of the case, moderation and forbearance of Henry Clay when speaking of a man who has had the impudence to intermeddle with the "patriarchal institutions" of our country, and with the "domestic relations" of Kentucky and Virginia slave-traders.

We wait impatiently for the fruits of the labors of this sagacious committee. We should like to see those eloquent and thrilling appeals to the sense of shame and justice and honor of America republished. We should like to see if any Irishman, not wholly recreant to the interests and welfare of the Green Island of his birth, will in consequence of this publication give his vote to the slanderer of Ireland's best and noblest champion.

But who is Daniel O'Connell? "A demagogue--a ruffian agitator!" say the Tory journals of Great Britain, quaking meantime with awe and apprehension before the tremendous moral and political power which he is wielding,--a power at this instant mightier than that of any potentate of Europe. "A blackguard"--a fellow who "obtains contraband admission into European society"--a "malignant libeller"--a "plunderer of his country"-- a man whose "wind should be stopped," say the American slaveholders, and their apologists, Clay, Stevenson, Hamilton, and the Philadelphia Gazette, and the Democratic Whig Association.

But who is Daniel O'Connell? Ireland now does justice to him, the world will do so hereafter. No individual of the present age has done more for human liberty. His labors to effect the peaceable deliverance of his own oppressed countrymen, and to open to the nations of Europe a new and purer and holier pathway to freedom unstained with blood and unmoistened by tears, and his mighty instrumentality in the abolition of British colonial slavery, have left their impress upon the age. They will be remembered and felt beneficially long after the miserable slanders of Tory envy and malignity at home, and the clamors of slaveholders abroad, detected in their guilt, and writhing in the gaze of Christendom, shall have perished forever,--when the Clays and Calhouns, the Peels and Wellingtons, the opponents of reform in Great Britain and the enemies of slave emancipation in the United States, shall be numbered with those who in all ages, to use the words of the eloquent Lamartine, have "sinned against the Holy Ghost in opposing the improvement of things,--in an egotistical and stupid attempt to draw back the moral and social world which God and nature are urging forward."

The character and services of O'Connell have never been fully appreciated in this country. Engrossed in our own peculiar interests, and in the plenitude of our self-esteem; believing that "we are the people, and that wisdom will perish with us," that all patriotism and liberality of feeling are confined to our own territory, we have not followed the untitled Barrister of Derrynane Abbey, step by step, through the development of one of the noblest experiments ever made for the cause of liberty and the welfare of man.

The revolution which O'Connell has already partially effected in his native land, and which, from the evident signs of cooperation in England and Scotland, seems not far from its entire accomplishment, will form a new era in the history of the civilized world. Heretofore the patriot has relied more upon physical than moral means for the regeneration of his country and its redemption from oppression. His revolutions, however pure in principle, have ended in practical crime. The great truth was yet to be learned that brute force is incompatible with a pure love of freedom, inasmuch as it is in itself an odious species of tyranny--the relic of an age of slavery and barbarism--the common argument of despotism--a game

"which, were their subjects wise,
Kings would not play at."

But the revolution in which O'Connell is engaged, although directed against the oppression of centuries, relies with just confidence upon the united moral energies of the people: a moral victory of reason over prejudice, of justice over oppression; the triumph of intellectual energy where the brute appeal to arms had miserably failed; the vindication of man's eternal rights, not by the sword fleshed in human hearts, but by weapons tempered in the armory of Heaven with truth and mercy and love.

Nor is it a visionary idea, or the untried theory of an enthusiast, this triumphant reliance upon moral and intellectual power for the reform of political abuses, for the overthrowing of tyranny and the pulling down of the strongholds of arbitrary power. The emancipation of the Catholic of Great Britain from the thrall of a century, in 1829, prepared the way for the bloodless triumph of English reform in 1832. The Catholic Association was the germ of those political unions which compelled, by their mighty yet peaceful influence, the King of England to yield submissively to the supremacy of the people.

(The celebrated Mr. Attwood has been called the "father of political
unions." In a speech delivered by his brother, C. Attwood, Esq., at
the Sunderland Reform Meeting, September 10, 1832, I find the
following admission: "Gentlemen, the first political union was the
Roman Catholic Association of Ireland, and the true founder and
father of political unions is Daniel O'Connell.")

Both of these remarkable events, these revolutions shaking nations to their centre, yet polluted with no blood and sullied by no crime, were effected by the salutary agitations of the public mind, first set in motion by the masterspirit of O'Connell, and spreading from around him to every portion of the British empire like the undulations from the disturbed centre of a lake.

The Catholic question has been but imperfectly understood in this country. Many have allowed their just disapprobation of the Catholic religion to degenerate into a most unwarrantable prejudice against its conscientious followers. The cruel persecutions of the dissenters from the Romish Church, the massacre of St. Bartholomew's day, the horrors of the Inquisition, the crusades against the Albigenses and the simple dwellers of the Vaudois valleys, have been regarded as atrocities peculiar to the believers in papal infallibility, and the necessary consequences of their doctrines; and hence they have looked upon the constitutional agitation of the Irish Catholics for relief from grieveous disabilities and unjust distinctions as a struggle merely for supremacy or power.

Strange, that the truth to which all history so strongly testifies should thus be overlooked,--the undeniable truth that religious bigotry and intolerance have been confined to no single sect; that the persecuted of one century have been the persecutors of another. In our own country, it would be well for us to remember that at the very time when in New England the Catholic, the Quaker, and the Baptist were banished on pain of death, and where some even suffered that dreadful penalty, in Catholic Maryland, under the Catholic Lord Baltimore, perfect liberty of conscience was established, and Papist and Protestant went quietly through the same streets to their respective altars.

At the commencement of O'Connell's labors for emancipation he found the people of Ireland divided into three great classes,--the Protestant or Church party, the Dissenters, and the Catholics: the Church party constituting about one tenth of the population, yet holding in possession the government and a great proportion of the landed property of Ireland, controlling church and state and law and revenue, the army, navy, magistracy, and corporations, the entire patronage of the country, holding their property and power by the favor of England, and consequently wholly devoted to her interest; the Dissenters, probably twice as numerous as the Church party, mostly engaged in trade and manufactures,--sustained by their own talents and industry, Irish in feeling, partaking in no small degree of the oppression of their Catholic brethren, and among the first to resist that oppression in 1782; the Catholics constituting at least two thirds of the whole population, and almost the entire peasantry of the country, forming a large proportion of the mercantile interest, yet nearly excluded from the possession of landed property by the tyrannous operation of the penal laws. Justly has a celebrated Irish patriot (Theobald Wolfe Tone) spoken of these laws as "an execrable and infamous code, framed with the art and malice of demons to plunder and degrade and brutalize the Catholics of Ireland. There was no disgrace, no injustice, no disqualification, moral, political, or religious, civil or military, which it has not heaped upon them."

The following facts relative to the disabilities under which the Catholics of the United Kingdom labored previous to the emancipation of 1829 will serve to show in some measure the oppressive operation of those laws which placed the foot of one tenth of the population of Ireland upon the necks of the remainder.

A Catholic peer could not sit in the House of Peers, nor a Catholic commoner in the House of Commons. A Catholic could not be Lord Chancellor, or Keeper, or Commissioner of the Great Seal; Master or Keeper of the Rolls; Justice of the King's Bench or of the Common Pleas; Baron of the Exchequer; Attorney or Solicitor General; King's Sergeant at Law; Member of the King's Council; Master in Chancery, nor Chairman of Sessions for the County of Dublin. He could not be the Recorder of a city or town; an advocate in the spiritual courts; Sheriff of a county, city, or town; Sub-Sheriff; Lord Lieutenant, Lord Deputy, or other governor of Ireland; Lord High Treasurer; Governor of a county; Privy Councillor; Postmaster General; Chancellor of the Exchequer or Secretary of State; Vice Treasurer, Cashier of the Exchequer; Keeper of the Privy Seal or Auditor General; Provost or Fellow of Dublin University; nor Lord Mayor or Alderman of a corporate city or town. He could not be a member of a parish vestry, nor bequeath any sum of money or any lands for the maintenance of a clergyman, or for the support of a chapel or a school; and in corporate towns he was excluded from the grand juries.