Choice Specimens of American Literature, and Literary Reader Part 23

=_Taylor Lewis, 1802-.[48]_=

From "The Six Days of Creation."

=_162._= UNITY OF THE MOSAIC ACCOUNT.

Another striking trait of the Mosaic cosmogony is its unbroken wholeness or unity.... Be it invention or inspiration, it is the invention or the inspiration of one mind. Other cosmogonies, though bearing unmistakable evidence of their descent from the Mosaic, have had successive deposits, in successive series, of mythological strata. This stands towering out in lonely sublimity, like the everlasting granite of the Alps or the Himalaya, as compared with the changing alluvium of the Nile or the Ganges. As the serene air that ever surrounds the head of Mont Blanc excels in purity the mists of the fen, so does the lofty theism of the Mosaic account rise high above the nature-wors.h.i.+p of the Egyptian and Hesiodean theogonies. "In the beginning G.o.d made the heavens and the earth. And the earth was waste and void, and darkness was upon the face of the deep. And the Spirit of G.o.d brooded over the waters. And G.o.d said, Let there be light, and it was light. And G.o.d saw the light that it was fair, and G.o.d divided the light from the darkness. And thus there was an evening and a morning--one day!" What is there like it, or to be at all compared with it, in any mythology on earth? There it stands, high above them all, and remote from them all, in its air of great antiquity, in its unaccountableness, in its serene truthfulness, in its unapproachable sublimity, in that impress of divine majesty and ineffable holiness which even the unbelieving neologist has been compelled to acknowledge, and by which every devout reader feels that the first page in Genesis is forever distinguished from any mere human production.

[Footnote 48: Born In New York; a prolific writer, eminent for his profound scholars.h.i.+p, his wide acquaintance with Oriental and Biblical literature, and his originality and freedom of mind: long Professor of Greek in Union College.]

From "State Rights."

=_163._= CRUEL INTESTINE WARS CAUSED BY NATIONAL DIVISION.

If it were Death alone! But "h.e.l.l follows hard after." What a heaving Tartarus was Greece, when all hope of a true nationality was given up!

From Corcyra to Rhodes, from Byzantium to Cyrene, one b.l.o.o.d.y scene of faction, "sedition, privy conspiracy, and rebellion." In the cities, in the isles, in the colonies, banishments, confiscations, ostracisms, and cruel deaths. The most ferocious parties everywhere, fomented in the smaller States by the influence of the larger, and kept alive in the leading cities by the continual presence of foreign emissaries. With us it would be far more like Satan's kingdom, inasmuch as our states are more numerous, relatively more petty, and, from the increased powers of modern knowledge and modern invention, capable of the greater mutual mischief.

We are not prophesying at random. Here is our old guidebook. The road is all mapped out, the way surveyed, by which we march to ruin. All the dire calamities of Greece may be traced to this word autonomia.[49]

... Greece presented the first great proof of a fact of which we are now in danger of furnis.h.i.+ng another and more terrible example to the world.

It is the utter impossibility of peace, in a territory made by nature a geographical unity, inhabited by a people, or peoples, of one lineage, one language, bound together in historical reminiscences, yet divided into petty sovereign States too small for any respectable nationalities themselves, and yet preventing any beneficent nationality as a whole. No animosities have been so fierce as those existing among people thus geographically and politically related. No wars with each other have been so cruel; no home factions have been so incessant, so treacherous, and so debasing. The very ties that draw them near only awaken occasions of strife, which would not have existed between tribes wholly alien to each other in language and religion.

[Footnote 49: State sovereignty.]

=_Horace Greeley,[50] 1811-1873._=

From a "Lecture on the Emanc.i.p.ation of Labor."

=_164._= THE PROBLEM OF LABOR.

The worker of the nineteenth century stands a sad and careworn man.

Once in a while a particular flowery Fourth of July oration, political harangue, or Thanksgiving sermon, catching him well filled with creature comforts, and a little inclined to soar starward, will take him off his feet, and for an hour or two he will wonder if ever human lot was so blessed as that of the free-born American laborer. He hurrahs, and is ready to knock any man down who will not readily and heartily agree that this is a great country, and our industrious cla.s.ses the happiest people on earth.... The hallucination pa.s.ses off, however, with the silvery tones of the orator, and the exhilarating fumes of the liquor which inspired it. The inhaler of the bewildering gas bends his slow steps at length to his sorry domicile, or wakes therein on the morrow, in a sober and practical mood. His very exaltation, now past, has rendered him more keenly susceptible to the deficiencies and impediments which hem him in: his house seems narrow, his food coa.r.s.e, his furniture scanty, his prospects gloomy, and those of his children more sombre, if possible; and as he hurries off to the day's task which he has too long neglected, and for which he has little heart, he too falls into that train of thought which is beginning to encircle the globe, and of which the burden may be freely rendered thus: "Why should those by whose toil all comforts and luxuries are produced, or made available, enjoy so scanty a share of them? Why should a man able and eager to work, ever stand idle for want of employment in a world where so much needful work impatiently awaits the doing? Why should a man be required to surrender something of his independence, in accepting the employment which will enable him to earn by honest effort the bread of his family? Why should the man who faithfully labors for another, and receives therefor less than the product of his labor, be currently held the obliged party, rather than he who buys the work and makes a good bargain of it? In short, why should Speculation and Scheming ride so jauntily in their carriages, splas.h.i.+ng honest Work as it trudges humbly and wearily by on foot?"

Such, as I interpret it, is the problem which occupies and puzzles the knotted brain of Toil in our day.

[Footnote 50: The well-known journalist of New York; conspicuous for his many writings on social and political reform, his reminiscences, &c.; a native of New Hamps.h.i.+re.]

From an Address on Success in Business.

=_165._= THE BENEFICENCE OF LABOR-SAVING INVENTIONS.

There is, if not an ever-increasing need, an ever-increasing consciousness of need, of labor-saving inventions and machinery. And, if those inventions should render labor twenty times as productive as it is to-day, should make this a general rule, that all human labor shall produce twenty times as much as it does to-day--there would be no glut of products, as so many mistakenly apprehend. There would only be a very much fuller and broader satisfaction of human needs. Our wants are infinite. They expand and dilate on every side, according to our means--often very much in advance of our means,--of satisfying them. If labor shall become--as I doubt not it will become at an early day, far more productive, far more effective, than it is now, we shall hear nothing like a complaint that there are no more wants to be satisfied, but the contrary. And yet, we know the fact is deplorably true, that the time is scarcely yet remote when the laboring cla.s.s, distinctively so called, set its face resolutely against new inventions--set to work deliberately to destroy labor-saving machinery, and so to act as more and more to throw labor back into the barbaric period when probably every yard of cloth cost a day's labor, as did every bushel of grain.

England herself, it is computed now does the work, by means of steam and machinery, of eight hundred millions of men. And yet English wants are no more satisfied to-day than they were a thousand years ago. I do not say they are altogether unsatisfied; but I say that the consciousness of want, the demand for products, is just as keen to-day; and I have not a doubt that if inventions could be introduced into China whereby the labor of her people should be rendered fifty times as effective as it is to-day, you would find not a dearth of employment as a consequence, but rather an increase of activity and an increased demand for labor. To-day British capital and British talent are fairly grid-ironing the ancient plains and slopes of Hindostan with British ca.n.a.ls, irrigating, and railroads. It is their _gold_ they say; but it is not British capital, so much as British genius and British confidence, that are required.

There is wealth enough in India, more gold and silver and gems, probably to-day than in Europe, for the precious metals always flow thither, and they very seldom flow thence.

From "Recollections of a Busy Life."

=_166._= LITERATURE AS A VOCATION; THE EDITOR.

No other public teacher lives so wholly in the present, as the Editor; and the n.o.blest affirmations of unpopular truth,--the most self-sacrificing defiance of a base and selfish Public Sentiment that regards only the most sordid ends, and values every utterance solely as it tends to preserve quiet and contentment, while the dollars fall jingling into the merchant's drawer, the land-jobber's vault, and the miser's bag,--can but be noted in their day, and with their day forgotten. It is his cue to utter silken and smooth sayings,--to condemn Vice so as not to interfere with the pleasures, or alarm the consciences of the vicious,--to praise and champion Liberty so as not to give annoyance or offence to Slavery, and to commend and glorify Labor without attempting to expose or repress any of the gainful contrivances by which Labor is plundered and degraded. Thus sidling dexterously between somewhere and nowhere, the Able Editor of the Nineteenth Century may glide through life respectable and in good case, and lie down to his long rest with the non-achievements of his life emblazoned on the very whitest marble, surmounting and glorifying his dust.

There is a different and sterner path,--I know not whether there be any now qualified to tread it,--I am not sure that even one has ever followed it implicitly, in view of the certain meagerness of its temporal rewards, and the haste wherewith any fame acquired in a sphere so thoroughly ephemeral as the Editor's, must be shrouded by the dark waters of oblivion. This path demands an ear ever open to the plaints of the wronged and the suffering, though they can never repay advocacy, and those who mainly support newspapers will be annoyed and often exposed by it; a heart as sensitive to oppression and degradation in the next street as if they were practised in Brazil or j.a.pan; a pen as ready to expose and reprove the crimes whereby wealth is ama.s.sed and luxury enjoyed in our own country at this hour, as if they had only been committed by Turks or Pagans in Asia, some centuries ago. Such an Editor, could one be found or trained, need not expect to lead an easy, indolent, or wholly joyous life,--to be blessed by Archbishops, or followed by the approving shouts of ascendant majorities; but he might find some recompense for their loss, in the calm verdict of an approving conscience: and the tears of the despised and the friendless, preserved from utter despair by his efforts and remonstrances, might freshen for a season the daisies that bloomed above his grave.

From "The Crystal Palace and its Lessons."

=_167._= TRANQUILITY OF RURAL LIFE.

As for me, long tossed on the stormiest waves of doubtful conflict and arduous endeavor, I have begun to feel, since the shades of forty years fell upon me, the weary tempest-driven voyager's longing for land, the wanderer's yearning for the hamlet where in childhood he nestled by his mother's knee, and was soothed to sleep on her breast. The sober down-hill of life dispels many illusions, while it developes or strengthens within us the attachment, perhaps long smothered or overlaid, for "that dear hut, our home." And so I, in the sober afternoon of life, when its sun, if not high, is still warm, have bought me a few acres of land in the broad, still country, and bearing thither my household treasures, have resolved to steal from the city's labors and anxieties at least one day in each week, wherein to revive as a farmer, the memories of my childhood's humble home. And already I realize that the experiment cannot cost so much as it is worth. Already I find in that day's quiet, an antidote and a solace for the feverish, festering cares of the weeks which environ it. Already, my brook murmurs a soothing even-song to my burning, throbbing brain; and my trees, gently stirred by the fresh breezes, whisper to my spirit something of their own quiet strength and patient trust in G.o.d. And thus do I faintly realize, though but for a brief and flitting day, the serene joy which shall irradiate the Farmer's vocation, when a fuller and truer education shall have refined and chastened his animal cravings, and when Science shall have endowed him with her treasures, redeeming Labor from drudgery, while quadrupling its efficiency, and crowning with beauty and plenty our bounteous, beneficent Earth.

=_Theodore Parker_,= about =_1812-1860_=. (Manual, p. 531.)

From "Lessons from the World of Nature," &c.

=_168._= WINTER AND SPRING.

In the hard, cold winter of our northern lands, how do we feel a longing for the presence of life! Then we love to look on a pine or fir tree, which seems the only living thing in the woods, surrounded by dead oaks, birches, maples, looking like the gravestones of buried vegetation: that seems warm and living then; and at Christmas, men bring it into meetinghouses and parlors, and set it up, full of life, and laden with kindly gifts for the little folk. Then even the unattractive crow seems half sacred, through the winter bearing messages of promise from the perished autumn to the advancing spring--this dark forerunner of the tuneful tribes which are to come. We feel a longing for fresh, green nature, and so in the shelter of our houses keep some little Aaron's rod, budding alike with promise and memory; or in some hyacinth or Dutchman's tulip we keep a prophecy of flowers, and start off some little John to run before, and with his half-gospel tell of some great Emmanuel, and signify to men that the kingdom of heavenly beauty is near at hand. Now that forerunner disappears, for the desire of all nations has truly come; the green gra.s.s is creeping everywhere, and it is spangled with many flowers that came unasked....

What if there was a spring time of blossoming but once in a hundred years! How would men look forward to it, and old men, who had beheld its wonders, tell the story to their children, how once all the homely trees became beautiful, and earth was covered with freshness and new growth!

How would young men hope to become old, that they might see so glad a sight! And when beheld, the aged man would say, "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation."

From an "Installation Sermon," January 4th, 1846.

=_169._= THE TRUE IDEA OF A CHRISTIAN CHURCH.

The saints of olden time perished at the stake; they hung on gibbets; they agonized upon the rack; they died under the steel of the tormentor.

It was the heroism of our fathers' day that swam the unknown seas; froze in the woods; starved with want and cold; fought battles with the red right hand. It is the sainthood and heroism of our day that toils for the ignorant, the poor, the weak, the oppressed, the wicked. Yes, it is our saints and heroes who fight fighting; who contend for the slave, and his master too, for the drunkard, the criminal; yes, for the wicked or the weak in all their forms.... But the saints and the heroes of this day, who draw no sword, whose right hand is never b.l.o.o.d.y, who burn in no fires of wood or sulphur, nor languish briefly on the hasty cross; the saints and heroes who, in a worldly world, dare to be men; in an age of conformity and selfishness, speak for Truth and Man, living for n.o.ble aims, men who will swear to no lies howsoever popular; who will honor no sins, though never so profitable, respectable, and ancient; men who count Christ not their master, but teacher, friend, brother, and strive like him to practice all they pray; to incarnate and make real the Word of G.o.d, these men I honor far more than the saints of old.... Racks and f.a.gots soon waft the soul to G.o.d, stern messengers, but swift. A boy could bear that pa.s.sage,--the martyrdom of death. But the temptation of a long life of neglect, and scorn, and obloquy, and shame, and want, and desertion by false friends; to live blameless though blamed, cut off from human sympathy, that is the martyrdom of to-day. I shed no tears for such martyrs. I shout when I see one; I take courage and thank G.o.d for the real saints, prophets and heroes of to-day.... Yea, though now men would steal the rusty sword from underneath the bones of a saint or hero long deceased, to smite off therewith the head of a new prophet, that ancient hero's son; though they would gladly crush the heart out of him with the tombstones they piled up for great men, dead and honored now; yet in some future day, that mob penitent, baptized with a new spirit, like drunken men returned to sanity once more, shall search through all this land for marble white enough to build a monument to that prophet whom their fathers slew; they shall seek through all the world for gold of fineness fit to chronicle such names. I cannot wait; but I will honor such men now, not adjourn the warning of their voice, and the glory of their example, till another age! The church may cast out such men; burn them with the torments of an age too refined in its cruelty to use coa.r.s.e f.a.gots and the vulgar axe! It is no loss to these men; but the ruin of the church. I say the Christian church of the nineteenth century must honor such men, if it would do a church's work; must take pains to make such men as these, or it is a dead church, with no claim on us, except that we bury it. A true church will always be the church of martyrs. The ancients commenced every great work with a victim! We do not call it so; but the sacrifice is demanded, got ready, and offered by unconscious priests long ere the enterprise succeeds. Did not Christianity begin with a martyrdom?

From "Historic Americans."