Part 24
China interests us at this moment in a point of politics. I am sure that gentlemen around me bear in mind the bill which the Hon. Mr. Jenckes of Rhode Island has twice attempted to carry through Congress, requiring that candidates for public offices shall first pass examinations on their literary qualifications for the same. Well, China has preceded us, as well as England and France, in this essential correction of a reckless usage; and the like high esteem of education appears in China in social life, to whose distinctions it is made an indispensable passport.
It is gratifying to know that the advantages of the new intercourse between the two countries are daily manifest on the Pacific coast. The immigrants from Asia come in crowds. Their power of continuous labor, their versatility in adapting themselves to new conditions, their stoical economy, are unlooked-for virtues. They send back to their friends, in China, money, new products of art, new tools, machinery, new foods, etc., and are thus establishing a commerce without limit. I cannot help adding, after what I have heard to-night, that I have read in the journals a statement from an English source, that Sir Frederic Bruce attributed to Mr. Burlingame the merit of the happy reform in the relations of foreign governments to China. I am quite sure that I heard from Mr. Burlingame in New York, in his last visit to America, that the whole merit of it belonged to Sir Frederic Bruce. It appears that the ambassadors were emulous in their magnanimity. It is certainly the best guaranty for the interests of China and of humanity.
XXVII
REMARKS
AT THE MEETING FOR ORGANIZING THE FREE RELIGIOUS ASSOCIATION, BOSTON MAY 30, 1867
In many forms we try To utter God’s infinity, But the Boundless hath no form, And the Universal Friend Doth as far transcend An angel as a worm.
The great Idea baffles wit, Language falters under it, It leaves the learned in the lurch; Nor art, nor power, nor toil can find The measure of the eternal Mind, Nor hymn nor prayer nor church.
REMARKS
AT THE MEETING FOR ORGANIZING THE FREE RELIGIOUS ASSOCIATION
MR. CHAIRMAN: I hardly felt, in finding this house this morning, that I had come into the right hall. I came, as I supposed myself summoned, to a little committee meeting, for some practical end, where I should happily and humbly learn my lesson; and I supposed myself no longer subject to your call when I saw this house. I have listened with great pleasure to the lessons which we have heard. To many, to those last spoken, I have found so much in accord with my own thought that I have little left to say. I think that it does great honor to the sensibility of the committee that they have felt the universal demand in the community for just the movement they have begun. I say again, in the phrase used by my friend, that we began many years ago,—yes, and many ages before that. But I think the necessity very great, and it has prompted an equal magnanimity, that thus invites all classes, all religious men, whatever their connections, whatever their specialties, in whatever relation they stand to the Christian Church, to unite in a movement of benefit to men, under the sanction of religion. We are all very sensible—it is forced on us every day—of the feeling that churches are outgrown; that the creeds are outgrown; that a technical theology no longer suits us. It is not the ill will of people—no, indeed, but the incapacity for confining themselves there. The church is not large enough for the man; it cannot inspire the enthusiasm which is the parent of everything good in history, which makes the romance of history. For that enthusiasm you must have something greater than yourselves, and not less.
The child, the young student, finds scope in his mathematics and chemistry or natural history, because he finds a truth larger than he is; finds himself continually instructed. But, in churches, every healthy and thoughtful mind finds itself in something less; it is checked, cribbed, confined. And the statistics of the American, the English and the German cities, showing that the mass of the population is leaving off going to church, indicate the necessity, which should have been foreseen, that the Church should always be new and extemporized, because it is eternal and springs from the sentiment of men, or it does not exist.[217] One wonders sometimes that the churches still retain so many votaries, when he reads the histories of the Church. There is an element of childish infatuation in them which does not exalt our respect for man. Read in Michelet, that in Europe, for twelve or fourteen centuries, God the Father had no temple and no altar. The Holy Ghost and the Son of Mary were worshipped, and in the thirteenth century the First Person began to appear at the side of his Son, in pictures and in sculpture, for worship, but only through favor of his Son. These mortifying puerilities abound in religious history. But as soon as every man is apprised of the Divine Presence within his own mind,—is apprised that the perfect law of duty corresponds with the laws of chemistry, of vegetation, of astronomy, as face to face in a glass; that the basis of duty, the order of society, the power of character, the wealth of culture, the perfection of taste, all draw their essence from this moral sentiment, then we have a religion that exalts, that commands all the social and all the private action.
What strikes me in the sudden movement which brings together to-day so many separated friends,—separated but sympathetic,—and what I expected to find here, was some practical suggestions by which we were to reanimate and reorganize for ourselves the true Church, the pure worship. Pure doctrine always bears fruit in pure benefits. It is only by good works, it is only on the basis of active duty, that worship finds expression. What is best in the ancient religions was the sacred friendships between heroes, the Sacred Bands, and the relations of the Pythagorean disciples. Our Masonic institutions probably grew from the like origin. The close association which bound the first disciples of Jesus is another example; and it were easy to find more. The soul of our late war, which will always be remembered as dignifying it, was, first, the desire to abolish slavery in this country, and secondly, to abolish the mischief of the war itself, by healing and saving the sick and wounded soldiers,—and this by the sacred bands of the Sanitary Commission. I wish that the various beneficent institutions which are springing up, like joyful plants of wholesomeness, all over this country, should all be remembered as within the sphere of this committee,—almost all of them are represented here,—and that within this little band that has gathered here to-day, should grow friendship. The interests that grow out of a meeting like this should bind us with new strength to the old eternal duties.
XXVIII
SPEECH
AT THE SECOND ANNUAL MEETING OF THE FREE RELIGIOUS ASSOCIATION, AT TREMONT TEMPLE FRIDAY, MAY 28, 1869
Thou metest him by centuries, And lo! he passes like the breeze; Thou seek’st in globe and galaxy, He hides in pure transparency; Thou ask’st in fountains and in fires, He is the essence that inquires.
SPEECH
AT SECOND ANNUAL MEETING OF THE FREE RELIGIOUS ASSOCIATION
FRIENDS: I wish I could deserve anything of the kind expression of my friend, the President, and the kind good will which the audience signifies, but it is not in my power to-day to meet the natural demands of the occasion, and, quite against my design and my will, I shall have to request the attention of the audience to a few written remarks, instead of the more extensive statement which I had hoped to offer them.
I think we have disputed long enough. I think we might now relinquish our theological controversies to communities more idle and ignorant than we. I am glad that a more realistic church is coming to be the tendency of society, and that we are likely one day to forget our obstinate polemics in the ambition to excel each other in good works. I have no wish to proselyte any reluctant mind, nor, I think, have I any curiosity or impulse to intrude on those whose ways of thinking differ from mine. But as my friend, your presiding officer, has asked me to take at least some small part in this day’s conversation, I am ready to give, as often before, the first simple foundation of my belief, that the Author of Nature has not left himself without a witness in any sane mind: that the moral sentiment speaks to every man the law after which the Universe was made; that we find parity, identity of design, through Nature, and benefit to be the uniform aim: that there is a force always at work to make the best better and the worst good.[218] We have had not long since presented us by Max Müller a valuable paragraph from St. Augustine, not at all extraordinary in itself, but only as coming from that eminent Father in the Church, and at that age, in which St. Augustine writes: “That which is now called the Christian religion existed among the ancients, and never did not exist from the planting of the human race until Christ came in the flesh, at which time the true religion which already existed began to be called Christianity.” I believe that not only Christianity is as old as the Creation,—not only every sentiment and precept of Christianity can be paralleled in other religious writings,—but more, that a man of religious susceptibility, and one at the same time conversant with many men,—say a much-travelled man,—can find the same idea in numberless conversations. The religious find religion wherever they associate. When I find in people narrow religion, I find also in them narrow reading. Nothing really is so self-publishing, so divulgatory, as thought. It cannot be confined or hid. It is easily carried; it takes no room; the knowledge of Europe looks out into Persia and India, and to the very Kaffirs. Every proverb, every fine text, every pregnant jest, travels across the line; and you will find it at Cape Town, or among the Tartars. We are all believers in natural religion; we all agree that the health and integrity of man is self-respect, self-subsistency, a regard to natural conscience. All education is to accustom him to trust himself, discriminate between his higher and lower thoughts, exert the timid faculties until they are robust, and thus train him to self-help, until he ceases to be an underling, a tool, and becomes a benefactor. I think wise men wish their religion to be all of this kind, teaching the agent to go alone, not to hang on the world as a pensioner, a permitted person, but an adult, self-searching soul, brave to assist or resist a world: only humble and docile before the source of the wisdom he has discovered within him.
As it is, every believer holds a different creed; that is, all the churches are churches of one member. All our sects have refined the point of difference between them. The point of difference that still remains between churches, or between classes, is in the addition to the moral code, that is, to natural religion, of somewhat positive and historical. I think that to be, as Mr. Abbot has stated it in his form, the one difference remaining. I object, of course, to the claim of miraculous dispensation,—certainly not to the _doctrine_ of Christianity.[219] This claim impairs, to my mind, the soundness of him who makes it, and indisposes us to his communion. This comes the wrong way; it comes from without, not within. This positive, historical, authoritative scheme is not consistent with our experience or our expectations. It is something not in Nature: it is contrary to that law of Nature which all wise men recognize; namely, never to require a larger cause than is necessary to the effect. George Fox, the Quaker, said that, though he read of Christ and God, he knew them only from the like spirit in his own soul. We want all the aids to our moral training. We cannot spare the vision nor the virtue of the saints; but let it be by pure sympathy, not with any personal or official claim. If you are childish, and exhibit your saint as a worker of wonders, a thaumaturgist, I am repelled. That claim takes his teachings out of logic and out of nature, and permits official and arbitrary senses to be grafted on the teachings. It is the praise of our New Testament that its teachings go to the honor and benefit of humanity,—that no better lesson has been taught or incarnated. Let it stand, beautiful and wholesome, with whatever is most like it in the teaching and practice of men; but do not attempt to elevate it out of humanity, by saying, ‘This was not a man,’ for then you confound it with the fables of every popular religion, and my distrust of the story makes me distrust the doctrine as soon as it differs from my own belief.
Whoever thinks a story gains by the prodigious, by adding something out of nature, robs it more than he adds. It is no longer an example, a model; no longer a heart-stirring hero, but an exhibition, a wonder, an anomaly, removed out of the range of influence with thoughtful men. I submit that in sound frame of mind, we read or remember the religious sayings and oracles of other men, whether Jew or Indian, or Greek or Persian, only for friendship, only for joy in the social identity which they open to us, and that these words would have no weight with us if we had not the same conviction already. I find something stingy in the unwilling and disparaging admission of these foreign opinions—opinions from all parts of the world—by our churchmen, as if only to enhance by their dimness the superior light of Christianity. Meantime, observe, you cannot bring me too good a word, too dazzling a hope, too penetrating an insight from the Jews. I hail every one with delight, as showing the riches of my brother, my fellow soul, who could thus think and thus greatly feel. Zealots eagerly fasten their eyes on the differences between their creed and yours, but the charm of the study is in finding the agreements, the identities, in all the religions of men.[220]
I am glad to hear each sect complain that they do not now hold the opinions they are charged with. The earth moves, and the mind opens. I am glad to believe society contains a class of humble souls who enjoy the luxury of a religion that does not degrade; who think it the highest worship to expect of Heaven the most and the best; who do not wonder that there was a Christ, but that there were not a thousand; who have conceived an infinite hope for mankind; who believe that the history of Jesus is the history of every man, written large.[221]
XXIX
ADDRESS
AT THE OPENING OF THE CONCORD FREE PUBLIC LIBRARY
The bishop of Cavaillon, Petrarch’s friend, in a playful experiment locked up the poet’s library, intending to exclude him from it for three days, but the poet’s misery caused him to restore the key on the first evening. “And I verily believe I should have become insane,” says Petrarch, “if my mind had longer been deprived of its necessary nourishment.”
ADDRESS
AT THE OPENING OF THE CONCORD FREE PUBLIC LIBRARY
The people of Massachusetts prize the simple political arrangement of towns, each independent in its local government, electing its own officers, assessing its taxes, caring for its schools, its charities, its highways. That town is attractive to its native citizens and to immigrants which has a healthy site, good land, good roads, good sidewalks, a good hotel; still more, if it have an adequate town hall, good churches, good preachers, good schools, and if it avail itself of the Act of the Legislature authorizing towns to tax themselves for the establishment of a public library. Happier, if it contain citizens who cannot wait for the slow growth of the population to make these advantages adequate to the desires of the people, but make costly gifts to education, civility and culture, as in the act we are met to witness and acknowledge to-day.
I think we cannot easily overestimate the benefit conferred. In the details of this munificence, we may all anticipate a sudden and lasting prosperity to this ancient town, in the benefit of a noble library, which adds by the beauty of the building, and its skilful arrangement, a quite new attraction,—making readers of those who are not readers,—making scholars of those who only read newspapers or novels until now; and whilst it secures a new and needed culture to our citizens, offering a strong attraction to strangers who are seeking a country home to sit down here. And I am not sure that when Boston learns the good deed of Mr. Munroe, it will not be a little envious, nor rest until it has annexed Concord to the city. Our founder has found the many admirable examples which have lately honored the country, of benefactors who have not waited to bequeath colleges and hospitals, but have themselves built them, reminding us of Sir Isaac Newton’s saying, “that they who give nothing before their death, never in fact give at all.”
I think it is not easy to exaggerate the utility of the beneficence which takes this form. If you consider what has befallen you when reading a poem, or a history, or a tragedy, or a novel, even, that deeply interested you,—how you forgot the time of day, the persons sitting in the room, and the engagements for the evening, you will easily admit the wonderful property of books to make all towns equal: that Concord Library makes Concord as good as Rome, Paris or London, for the hour;—has the best of each of those cities in itself. Robinson Crusoe, could he have had a shelf of our books, could almost have done without his man Friday, or even the arriving ship.
Every faculty casts itself into an art, and memory into the art of writing, that is, the book. The sedge _Papyrus_, which gave its name to our word paper, is of more importance to history than cotton, or silver, or gold. Its first use for writing is between three and four thousand years old, and though it hardly grows now in Egypt, where I lately looked for it in vain, I always remember with satisfaction that I saw that venerable plant in 1833, growing wild at Syracuse, in Sicily, near the fountain of Arethusa.
The chairman of Mr. Munroe’s trustees has told you how old is the foundation of our village library, and we think we can trace in our modest records a correspondent effect of culture amidst our citizens. A deep religious sentiment is, in all times, an inspirer of the intellect, and that was not wanting here. The town was settled by a pious company of non-conformists from England, and the printed books of their pastor and leader, Rev. Peter Bulkeley, sometime fellow of Saint John’s College in Cambridge, England, testify the ardent sentiment which they shared. “There is no people,” said he to his little flock of exiles, “but will strive to excel in something. What can we excel in if not in holiness? If we look to number, we are the fewest; if to strength, we are the weakest; if to wealth and riches, we are the poorest of all the people of God through the whole world. We cannot excel, nor so much as equal other people in these things, and if we come short in grace and holiness too, we are the most despicable people under heaven. Strive we therefore herein to excel, and suffer not this crown to be taken away from us.”[222]
The religious bias of our founders had its usual effect to secure an education to read their Bible and hymn-book, and thence the step was easy for active minds to an acquaintance with history and with poetry. Peter Bulkeley sent his son John to the first class that graduated at Harvard College in 1642, and two sons to later classes. Major Simon Willard’s son Samuel graduated at Harvard in 1659, and was for six years, from 1701 to 1707, vice-president of the college; and his son Joseph was president of the college from 1781 to 1804; and Concord counted fourteen graduates of Harvard in its first century, and its representation there increased with its gross population.[223]
I possess the manuscript journal of a lady, native of this town (and descended from three of its clergymen), who removed into Maine, where she possessed a farm and a modest income. She was much addicted to journeying and not less to reading, and whenever she arrived in a town where was a good minister who had a library, she would persuade him to receive her as a boarder, and would stay until she had looked over all his volumes which were to her taste. On a very cold day, she writes in her diary, “Life truly resembles a river—ever the same—never the same; and perhaps a greater variety of internal emotions would be felt by remaining with books in one place than pursuing the waves which are ever the same. Is the melancholy bird of night, covered with the dark foliage of the willow and cypress, less gratified than the gay lark amid the flowers and suns? I think that you never enjoy so much as in solitude with a book that meets the feelings,” and in reference to her favorite authors, she adds, “The delight in others’ superiority is my best gift from God.”[224]
Lemuel Shattuck, by his history of the town, has made all of us grateful to his memory as a careful student and chronicler; but events so important have occurred in the forty years since that book was published, that it now needs a second volume.
Henry Thoreau we all remember as a man of genius, and of marked character, known to our farmers as the most skilful of surveyors, and indeed better acquainted with their forests and meadows and trees than themselves, but more widely known as the writer of some of the best books which have been written in this country, and which, I am persuaded, have not yet gathered half their fame. He, too, was an excellent reader. No man would have rejoiced more than he in the event of this day. In a private letter to a lady, he writes, “Do you read any noble verses? For my part, they have been the only things I remembered,—or that which occasioned them,—when all things else were blurred and defaced.[225] All things have put on mourning but they: for the elegy itself is some victorious melody in you, escaping from the wreck. It is a relief to read some true books wherein all are equally dead, equally alive. I think the best parts of Shakspeare would only be enhanced by the most thrilling and affecting events. I have found it so: and all the more, that they are not intended for consolation.”
Nathaniel Hawthorne’s residence in the Manse gave new interest to that house whose windows overlooked the retreat of the British soldiers in 1775, and his careful studies of Concord life and history are known wherever the English language is spoken.[226]