Part 22
Here are two or three objections: first, a want of practical wisdom; second, a too purely ideal view; and, third, danger of contamination. For their want of intimate knowledge of affairs, I do not think this ought to disqualify them from voting at any town-meeting which I ever attended. I could heartily wish the objection were sound. But if any man will take the trouble to see how our people vote,—how many gentlemen are willing to take on themselves the trouble of thinking and determining for you, and, standing at the door of the polls, give every innocent citizen his ticket as he comes in, informing him that this is the vote of his party; and how the innocent citizen, without further demur, goes and drops it in the ballot-box,—I cannot but think he will agree that most women might vote as wisely.
For the other point, of their not knowing the world, and aiming at abstract right without allowance for circumstances,—that is not a disqualification, but a qualification. Human society is made up of
## partialities. Each citizen has an interest and a view of his own, which,
if followed out to the extreme, would leave no room for any other citizen. One man is timid and another rash; one would change nothing, and the other is pleased with nothing; one wishes schools, another armies, one gunboats, another public gardens. Bring all these biases together and something is done in favor of them all.
Every one is a half vote, but the next elector behind him brings the other or corresponding half in his hand: a reasonable result is had. Now there is no lack, I am sure, of the expediency, or of the interests of trade or of imperative class interests being neglected. There is no lack of votes representing the physical wants; and if in your city the uneducated emigrant vote numbers thousands, representing a brutal ignorance and mere animal wants, it is to be corrected by an educated and religious vote, representing the wants and desires of honest and refined persons. If the wants, the passions, the vices, are allowed a full vote through the hands of a half-brutal intemperate population, I think it but fair that the virtues, the aspirations should be allowed a full vote, as an offset, through the purest part of the people.
As for the unsexing and contamination,—that only accuses our existing politics, shows how barbarous we are,—that our policies are so crooked, made up of things not to be spoken, to be understood only by wink and nudge; this man to be coaxed, that man to be bought, and that other to be duped. It is easy to see that there is contamination enough, but it rots the men now, and fills the air with stench. Come out of that: it is like a dance-cellar. The fairest names in this country in literature, in law, have gone into Congress and come out dishonored. And when I read the list of men of intellect, of refined pursuits, giants in law, or eminent scholars, or of social distinction, leading men of wealth and enterprise in the commercial community, and see what they have voted for and suffered to be voted for, I think no community was ever so politely and elegantly betrayed.
I do not think it yet appears that women wish this equal share in public affairs. But it is they and not we that are to determine it. Let the laws be purged of every barbarous remainder, every barbarous impediment to women. Let the public donations for education be equally shared by them, let them enter a school as freely as a church, let them have and hold and give their property as men do theirs;—and in a few years it will easily appear whether they wish a voice in making the laws that are to govern them. If you do refuse them a vote, you will also refuse to tax them,—according to our Teutonic principle, No representation, no tax.
All events of history are to be regarded as growths and offshoots of the expanding mind of the race, and this appearance of new opinions, their currency and force in many minds, is itself the wonderful fact. For whatever is popular is important, shows the spontaneous sense of the hour. The aspiration of this century will be the code of the next. It holds of high and distant causes, of the same influences that make the sun and moon. When new opinions appear, they will be entertained and respected, by every fair mind, according to their reasonableness, and not according to their convenience, or their fitness to shock our customs. But let us deal with them greatly; let them make their way by the upper road, and not by the way of manufacturing public opinion, which lapses continually into expediency, and makes charlatans. All that is spontaneous is irresistible, and forever it is individual force that interests. I need not repeat to you—your own solitude will suggest it—that a masculine woman is not strong, but a lady is. The loneliest thought, the purest prayer, is rushing to be the history of a thousand years.
Let us have the true woman, the adorner, the hospitable, the religious heart, and no lawyer need be called in to write stipulations, the cunning clauses of provision, the strong investitures;—for woman moulds the lawgiver and writes the law. But I ought to say, I think it impossible to separate the interests and education of the sexes. Improve and refine the men, and you do the same by the women, whether you will or no. Every woman being the wife or the daughter of a man,—wife, daughter, sister, mother, of a man, she can never be very far from his ear, never not of his counsel, if she has really something to urge that is good in itself and agreeable to nature. Slavery it is that makes slavery; freedom, freedom. The slavery of women happened when the men were slaves of kings. The melioration of manners brought their melioration of course. It could not be otherwise, and hence the new desire of better laws. For there are always a certain number of passionately loving fathers, brothers, husbands and sons who put their might into the endeavor to make a daughter, a wife, or a mother happy in the way that suits best. Woman should find in man her guardian. Silently she looks for that, and when she finds that he is not, as she instantly does, she betakes her to her own defences, and does the best she can. But when he is her guardian, fulfilled with all nobleness, knows and accepts his duties as her brother, all goes well for both.
The new movement is only a tide shared by the spirits of man and woman; and you may proceed in the faith that whatever the woman’s heart is prompted to desire, the man’s mind is simultaneously prompted to accomplish.[209]
XXI
ADDRESS
TO THE INHABITANTS OF CONCORD AT THE CONSECRATION OF SLEEPY HOLLOW SEPTEMBER 29, 1855
SLEEPY HOLLOW
“No abbey’s gloom, nor dark cathedral stoops, No winding torches paint the midnight air; Here the green pines delight, the aspen droops Along the modest pathways, and those fair Pale asters of the season spread their plumes Around this field, fit garden for our tombs.
And shalt thou pause to hear some funeral-bell Slow stealing o’er the heart in this calm place, Not with a throb of pain, a feverish knell, But in its kind and supplicating grace, It says, Go, pilgrim, on thy march, be more Friend to the friendless than thou wast before;
Learn from the loved one’s rest serenity; To-morrow that soft bell for thee shall sound, And thou repose beneath the whispering tree, One tribute more to this submissive ground;— Prison thy soul from malice, bar out pride, Nor these pale flowers nor this still field deride:
Rather to those ascents of being turn Where a ne’er-setting sun illumes the year Eternal, and the incessant watch-fires burn Of unspent holiness and goodness clear,— Forget man’s littleness, deserve the best, God’s mercy in thy thought and life contest.”
WILLIAM ELLERY CHANNING.
ADDRESS
TO THE INHABITANTS OF CONCORD AT THE CONSECRATION OF SLEEPY HOLLOW SEPTEMBER 29, 1855
CITIZENS AND FRIENDS: The committee to whom was confided the charge of carrying out the wishes of the town in opening the cemetery, having proceeded so far as to enclose the ground, and cut the necessary roads, and having laid off as many lots as are likely to be wanted at present, have thought it fit to call the inhabitants together, to show you the ground, now that the new avenues make its advantages appear; and to put it at your disposition.
They have thought that the taking possession of this field ought to be marked by a public meeting and religious rites: and they have requested me to say a few words which the serious and tender occasion inspires.
And this concourse of friendly company assures me that they have rightly interpreted your wishes. [Here followed, in the address, about three pages of matter which Mr. Emerson used later in his essay on Immortality, which may be found in the volume _Letters and Social Aims_, beginning on page 324, “The credence of men,” etc., and ending on pages 326-27 with the sentence, “Meantime the true disciples saw, through the letters, the doctrine of eternity which dissolved the poor corpse and nature also, and gave grandeur to the passing hour.”]
In these times we see the defects of our old theology; its inferiority to our habit of thoughts. Men go up and down; Science is popularized; the irresistible democracy—shall I call it?—of chemistry, of vegetation, which recomposes for new life every decomposing particle,—the race never dying, the individual never spared,—have impressed on the mind of the age the futility of these old arts of preserving. We give our earth to earth. We will not jealously guard a few atoms under immense marbles, selfishly and impossibly sequestering it from the vast circulations of Nature, but, at the same time, fully admitting the divine hope and love which belong to our nature, wishing to make one spot tender to our children, who shall come hither in the next century to read the dates of these lives.
Our people accepting this lesson from science, yet touched by the tenderness which Christianity breathes, have found a mean in the consecration of gardens. A simultaneous movement has, in a hundred cities and towns in this country, selected some convenient piece of undulating ground with pleasant woods and waters; every family chooses its own clump of trees; and we lay the corpse in these leafy colonnades.
A grove of trees,—what benefit or ornament is so fair and great? they make the landscape; they keep the earth habitable; their roots run down, like cattle, to the water-courses; their heads expand to feed the atmosphere. The life of a tree is a hundred and a thousand years; its decays ornamental; its repairs self-made: they grow when we sleep, they grew when we were unborn. Man is a moth among these longevities. He plants for the next millennium. Shadows haunt them; all that ever lived about them cling to them. You can almost see behind these pines the Indian with bow and arrow lurking yet exploring the traces of the old trail.
Modern taste has shown that there is no ornament, no architecture alone, so sumptuous as well disposed woods and waters, where art has been employed only to remove superfluities, and bring out the natural advantages. In cultivated grounds one sees the picturesque and opulent effect of the familiar shrubs, barberry, lilac, privet and thorns, when they are disposed in masses, and in large spaces. What work of man will compare with the plantation of a park? It dignifies life. It is a seat for friendship, counsel, taste and religion. I do not wonder that they are the chosen badge and point of pride of European nobility. But how much more are they needed by us, anxious, overdriven Americans, to stanch and appease that fury of temperament which our climate bestows!
This tract fortunately lies adjoining to the Agricultural Society’s ground, to the New Burial Ground, to the Court House and the Town House, making together a large block of public ground, permanent property of the town and county,—all the ornaments of either adding so much value to all.
I suppose all of us will readily admit the value of parks and cultivated grounds to the pleasure and education of the people, but I have heard it said here that we would gladly spend for a park for the living, but not for a cemetery; a garden for the living, a home of thought and friendship. Certainly the living need it more than the dead; indeed, to speak precisely, it is given to the dead for the reaction of benefit on the living. But if the direct regard to the living be thought expedient, that is also in your power. This ground is happily so divided by Nature as to admit of this relation between the Past and the Present. In the valley where we stand will be the Monuments. On the other side of the ridge, towards the town, a portion of the land is in full view of the cheer of the village and is out of sight of the Monuments; it admits of being reserved for secular purposes; for games,—not such as the Greeks honored the dead with, but for games of education; the distribution of school prizes; the meeting of teachers; patriotic eloquence, the utterance of the principles of national liberty to private, social, literary or religious fraternities. Here we may establish that most agreeable of all museums, and agreeable to the temper of our times,—an _Arboretum_,—wherein may be planted, by the taste of every citizen, one tree, with its name recorded in a book; every tree that is native to Massachusetts, or will grow in it; so that every child may be shown growing, side by side, the eleven oaks of Massachusetts; and the twenty willows; the beech, which we have allowed to die out of the eastern counties; and here the vast firs of California and Oregon.
This spot for twenty years has borne the name of _Sleepy Hollow_. Its seclusion from the village in its immediate neighborhood had made it to all the inhabitants an easy retreat on a Sabbath day, or a summer twilight, and it was inevitably chosen by them when the design of a new cemetery was broached, if it did not suggest the design, as the fit place for their final repose. In all the multitudes of woodlands and hillsides, which within a few years have been laid out with a similar design, I have not known one so fitly named. _Sleepy Hollow._ In this quiet valley, as in the palm of Nature’s hand, we shall sleep well when we have finished our day. What is the Earth itself but a surface scooped into nooks and caves of slumber—according to the Eastern fable, a bridge full of holes, into one or other of which all the passengers sink to silence? Nay, when I think of the mystery of life, its round of illusions, our ignorance of its beginning or its end, the speed of the changes of that glittering dream we call existence,—I think sometimes that the vault of the sky arching there upward, under which our busy being is whirled, is only a Sleepy Hollow, with path of Suns, instead of foot-paths; and Milky Ways, for truck-roads.
The ground has the peaceful character that belongs to this town;—no lofty crags, no glittering cataracts;—but I hold that every part of Nature is handsome when not deformed by bad Art. Bleak sea-rocks and sea-downs and blasted heaths have their own beauty; and though we make much ado in our praises of Italy or Andes, Nature makes not so much difference. The morning, the moonlight, the spring day, are magical painters, and can glorify a meadow or a rock.
But we must look forward also, and make ourselves a thousand years old; and when these acorns, that are falling at our feet, are oaks overshadowing our children in a remote century, this mute green bank will be full of history: the good, the wise and great will have left their names and virtues on the trees; heroes, poets, beauties, sanctities, benefactors, will have made the air timeable and articulate.
And hither shall repair, to this modest spot of God’s earth, every sweet and friendly influence; the beautiful night and beautiful day will come in turn to sit upon the grass. Our use will not displace the old tenants. The well-beloved birds will not sing one song the less, the high-holding woodpecker, the meadow-lark, the oriole, robin, purple finch, bluebird, thrush and red-eyed warbler, the heron, the bittern will find out the hospitality and protection from the gun of this asylum, and will seek the waters of the meadow; and in the grass, and by the pond, the locust, the cricket and the hyla, shall shrilly play.
We shall bring hither the body of the dead, but how shall we catch the escaped soul? Here will burn for us, as the oath of God, the sublime belief. I have heard that death takes us away from ill things, not from good. I have heard that when we pronounce the name of man, we pronounce the belief of immortality. All great natures delight in stability; all great men find eternity affirmed in the promise of their faculties. Why is the fable of the Wandering Jew agreeable to men, but because they want more time and land to execute their thoughts in? Life is not long enough for art, nor long enough for friendship. The evidence from intellect is as valid as the evidence from love. The being that can share a thought and feeling so sublime as confidence in truth is no mushroom. Our dissatisfaction with any other solution is the blazing evidence of immortality.
XXII
ROBERT BURNS
SPEECH DELIVERED AT THE CELEBRATION OF THE BURNS CENTENARY, BOSTON JANUARY 25, 1859
“His was the music to whose tone The common pulse of man keeps time In cot or castle’s mirth or moan, In cold or sunny clime.
Praise to the bard! his words are driven, Like flower-seeds by the far winds sown, Where’er, beneath the sky of heaven, The birds of fame have flown.”
HALLECK.
ROBERT BURNS
MR. PRESIDENT, AND GENTLEMEN: I do not know by what untoward accident it has chanced, and I forbear to inquire, that, in this accomplished circle, it should fall to me, the worst Scotsman of all, to receive your commands, and at the latest hour too, to respond to the sentiment just offered, and which indeed makes the occasion. But I am told there is no appeal, and I must trust to the inspirations of the theme to make a fitness which does not otherwise exist. Yet, Sir, I heartily feel the singular claims of the occasion. At the first announcement, from I know not whence, that the 25th of January was the hundredth anniversary of the birth of Robert Burns, a sudden consent warmed the great English race, in all its kingdoms, colonies and states, all over the world, to keep the festival. We are here to hold our parliament with love and poesy, as men were wont to do in the Middle Ages. Those famous parliaments might or might not have had more stateliness and better singers than we,—though that is yet to be known,—but they could not have better reason. I can only explain this singular unanimity in a race which rarely acts together, but rather after their watch-word, Each for himself,—by the fact that Robert Burns, the poet of the middle class, represents in the mind of men to-day that great uprising of the middle class against the armed and privileged minorities, that uprising which worked politically in the American and French Revolutions, and which, not in governments so much as in education and social order, has changed the face of the world.
In order for this destiny, his birth, breeding and fortunes were low. His organic sentiment was absolute independence, and resting as it should on a life of labor. No man existed who could look down on him. They that looked into his eyes saw that they might look down the sky as easily.[210] His muse and teaching was common sense, joyful, aggressive, irresistible. Not Latimer, nor Luther struck more telling blows against false theology than did this brave singer. The Confession of Augsburg, the Declaration of Independence, the French Rights of Man, and the Marseillaise, are not more weighty documents in the history of freedom than the songs of Burns. His satire has lost none of its edge. His musical arrows yet sing through the air. He is so substantially a reformer that I find his grand plain sense in close chain with the greatest masters,—Rabelais, Shakspeare in comedy, Cervantes, Butler, and Burns. If I should add another name, I find it only in a living countryman of Burns.[211]
He is an exceptional genius. The people who care nothing for literature and poetry care for Burns. It was indifferent—they thought who saw him—whether he wrote verse or not: he could have done anything else as well. Yet how true a poet is he! And the poet, too, of poor men, of gray hodden and the guernsey coat and the blouse. He has given voice to all the experiences of common life; he has endeared the farmhouse and cottage, patches and poverty, beans and barley; ale, the poor man’s wine; hardship; the fear of debt; the dear society of weans and wife, of brothers and sisters, proud of each other, knowing so few and finding amends for want and obscurity in books and thoughts.[212] What a love of Nature, and, shall I say it? of middle-class Nature. Not like Goethe, in the stars, or like Byron, in the ocean, or Moore, in the luxurious East, but in the homely landscape which the poor see around them,—bleak leagues of pasture and stubble, ice and sleet and rain and snow-choked brooks; birds, hares, field-mice, thistles and heather, which he daily knew. How many “Bonny Doons” and “John Anderson my jo’s” and “Auld lang synes” all around the earth have his verses been applied to! And his love-songs still woo and melt the youths and maids; the farm-work, the country holiday, the fishing-cobble are still his debtors to-day.