Why a National Literature Cannot Flourish in the United States of North America Part 3

Learned americans, and the british writers applied in vain to congress for a lawful protection of their honest labor. A subject of such an importance as the International Copy-right, the truly, and best pride of nations, had been neglected, in order to give place to long speeches on dollars and cents, and on the presidential election. Had rich booksellers prevented the senators from doing their duty; be it ignorance, or neglect, it is what I cannot tell. But, a nation like this, bound to protect the smallest invention of any mechanic (and I feel happy to say that the most insignificant mechanic is protected) that honorable senate has done nothing for the protection of an american Milton, or an american Hume. How can America keep up with the mind's improvements of the other nations, the aurora of civil society, the moral national power, when the creators of new thoughts, and the historians of man's deeds, are not protected?

Though the printer, or bookseller, cannot have any work, nor business, without the writer, there is, perhaps, no other profession on earth so much dependent to another, as the writer to the printer, and bookseller.

Each must live with his own labor; but, as the writer cannot live with his own productions, unless protected by law, legislators are bound to protect the writers of two nations, speaking the same language. Such writers are the children of both nations. It is not a tariff protection; it is a law which must needs prevent the printer, or the bookseller, from pocketing the money, lawfully due to the poor, honest writer.

There have been some writers who said, that genius will always carve its way, though its country be a bad step-dame!--Indeed, we have biographies of many geniuses, by which we see that they lived with bread, and water all their life, and sometimes, by want of bread, they did pa.s.s s.h.i.+vering days, and nights in garrets, with unfinished poems, superior to that of Milton. True, a small part of those poor geniuses, at the end of their painful life, they did find a protector. But, many of them, who would have been the glory of their nation, did they not die on the straw? Many, who with their arts would have lifted up to heaven the mind of their contemporaries, finding themselves neglected, they turned their geniuses to the fas.h.i.+on of a coat, or a bonnet, the only means of getting a better living among citizens who think more of fas.h.i.+on, than of the culture of their mind. Do we not see, even literary periodicals inculcating the most extravagant fas.h.i.+ons with which many a father of large families had been ruined? However, there are still many ladies, whose educated mind, permitting them to discriminate their faces in the mirror of truth, with them, intelligence is found to be the best ornament, than useless gaudy dresses; and we are happy to say that, their neat, simple, modest fas.h.i.+on cheers our heart.

I do agree with the above mentioned writers, that sometimes, though too seldom, the genius carves its way, despite of its bad step-dame. Still, we are forced to acknowledge, that many american children, born to n.o.bilitate this soil of their affection, are driven to unworthy occupations, because a few misguided citizens, with a misunderstood interest for themselves, wish to have no International Copy-right. And for what reason?--Because they want cheap books! It was with a painful feeling, I had been obliged to listen to erroneous, immoral speeches contrary to an International Copy-right. They said that this republic must not care of the ruin of few publishers, or authors, when the plurality is benefitted by it; which is to say, the benefit of buying books cheaper than their real value! Fine christians, indeed! Such a doctrine, though not exactly the same, it sounds to my ears, as nearly as inducing the poor people to steal from the rich, and get with it, all that which they want. It should be better you would print no moral books, and leave these citizens to follow the simple, and just dictates of Nature, never failing to teach us good morals, than to place them in the situation of buying moral books, with like immoral principles. To go to church, or to read a moral book, it is not enough; we must act accordingly. If a father finds in the library of his son one single book, the edition of which was the ruin of its publisher, or its author, his son could not have the feeling of a gentlemen at the time he bought it, for the less of its value. Are they not all the books in his son's library, printed with the purpose of making him a gentleman? And what kind of stuff are the tears dropping on the book of a sensible writer, if the reader leaves the writer, or the publisher of it, dying in want? Were they not, all the sciences, and arts, aiming to form us better, I would never place my sight on one single page. We should not imitate certain booksellers who, by dint of selling so much morals, they have even sold the little one they had, before they entered into like business. The moral man does not permit one single citizen to suffer, if he can prevent it, nor would he take the advantage to the least detriment of another, be he rich or poor. 'The law of my country sustains me, who am wrong,' should say the honest man; 'but, I find that my opponent is right. So, in spite of this bad law, I will never take such a cowardly advantage.' What is it to me, my neighbor's belief in Christ, if with a bad law, such a christian takes from me the means of my living, or he does not permit me to live with my mind's labor?

The errata of present hurried editions, issued now a days, not being revised by the british authors, are so many, that the proprietors of their own works feel more displeased of losing thus, their reputation as writers, than that of finding themselves deprived of the due contribution, we ought justly pay them. Nay, were it to our shame, let us tell the truth. Many american citizens were ruined by not having been able to sell their own editions, when another publisher, after having printed the same work, sold it at a loss, by which the edition of the formers could not find any market.

Where writers, publishers, and booksellers do not sustain each other, one of the three may have a direct, immediate interest in doing so, during a little time; but, at the end of the business, as it is generally with every speculator, who attempts to enrich himself with the tears of his neighbor, he will, at last, find himself grasping at the wind. It is a rule of nature: where one does not sustain the other, the whole must give way. Murray in making a fortune to Byron made still a greater fortune for himself. When Voltaire saw that the blind direct interest of publishers, and booksellers created discord, and misunderstanding, he kept printers in his own house for his own books; and these were sold under his own direction. Would it not be more agreeable, and more profitable to a publisher who, after having paid the just remuneration for the ma.n.u.script to its author, who lucubrated with a moral work, in order to sustain his family, would it not be more profitable, I say, to the publisher, were he printing such a work with leisure, which would do honor to his profession?

Would it not be more satisfactory to him in thinking that he may go to sleep quietly, without fearing any republication of his own work? Besides, we have rather too many new works: and the printing goes so fast now, that we cannot read all, which comes out daily. It is better to read a few pages with discrimination, and attention, than a whole library in a steamboat. And the less we will read, if we judge by ourselves, the more profitable it will be to us.

There is another kind of soft reasoners, who, finding that the british living writers are, by far, superior in number to the americans, they wish to appropriate the mind's property of that nation on the other side of the Atlantic. Thus, like pirates, as far as we can steal through like sea, we must spare neither force, nor cunning, in order to appropriate what does not belong to us!--Not only with like sentiments we will never prosper; I am afraid we are bringing down the glorious work of this country's fathers, unless we give to Peter, what does belong to Peter: and the morals I am here preaching, it is not a matter of tariff. You may pay the duty of imported printed books as much as you please. The morals which I am speaking of, it is to prevent the printer, or the bookseller, from stealing the ma.n.u.script's right of the author, be this british, or american. I am here preaching from preventing the mischief of placing the american writers in the some jeopardy as the british writers are, respecting the american publishers. Do you not know that the ma.n.u.script of an author is an exclusive property? Do you not know that the comparison you made of a ma.n.u.script with a bushel of corn, is the most absurd comparison? You may buy as many bushels as you please of corn, and sow it in your own ground, and every one who has land can do it: and after a year of hard labor, n.o.body will grudge your profit. And in so doing, the farmer, from whom you bought the corn, had done before you exactly the same, and for which he should have no better preference than you. The production of nature is a providence, and a blessing to us all: but, the production of man, if not protected by law, it is a curse to man. The work of a writer is a seed (since you call it a seed) entirely different from all nature's seeds. And had that genius never written such a production, the printer could never put his machine at work with which he should have no other right but to receive a lawful reward for his labor, at the time it should not be permitted him to pocket the writer's reward also. Because in a few days he can overflow the whole country with as many copies as he pleases of a writer's work, who spent ten years in writing it, shall we permit the printer to do it with impunity? And because I have learned how to take your money out of your pocket, and you cannot perceive when I do it, will you permit me to steal your money? The corn comparison against the International Copy-right, which I read in some newspapers, is a laming comparison. We have all the same right on a seed of nature. A ma.n.u.script is as good property to the writer, as an original machine to its inventor.

A book is a work of new ideas, originated from man's mind, and not a seed.

A poor writer (and men of genius are generally poor) would never attempt to write, if the rich printer only, is there to receive the whole benefit of his own invention. Corn is corn; and a ma.n.u.script is a ma.n.u.script. An ignorant is but an ignorant; but, a sophist is an immoral man. That any one differing from me is an ignorant, a sophist, or a more enlightened individual than I; it is not for me to decide. My object, is to find out, here, the truth of this important argument, and not to offend those who do not, wish not, or cannot agree with me. Nothing, it seems to me, is more preposterous, than that, which we have read by persons contrary to the interest of american writers, though, I suppose, many of them may be honest, with all their singular views on the subject.

This country is now inundated with trashes mixed of few good works: and the people are so much enticed to buy the yet moist works from the press, for which the standards of the libraries are neglected. On entering a store, the first question, which a customer asks now of a bookseller, it is for pamphlets just come out of the press. 'We heard,' they say, 'that Johnson, Addison, Pope, and thousand others we have not read, are fine and clever writers: but our days are going ahead; and were we reading the old books, we would be left behind this rolling railroad.' Thus, the reading time, which should be spent with cla.s.sical works, and of taste, it is generally given to trifling books. I saw persons reading poor descriptions of sceneries from France or Italy, while they were running by steam, through the most beautiful sceneries of America--american sceneries which they had never seen before! Such kind of readers, I am inclined to believe, read more for fas.h.i.+on, than for the purpose of instruction. Have we no standard works to peruse, even such trifling things would be better than nothing, since I have not read the most trifling book, without deriving some instruction from it. But, if we can improve our taste by looking at, and studying the pictures of Guido, Leonardo da Vinci, Albert Durer, Hans Holbein, or Hogarth; why will we spend our precious time in looking at poor pictures, or reading through very little sense?

The law of the International Copy-right, is a law of this century. Before the colonization of America, every nation having her language, quite different from the others, writers wanted no other protection but the Copy-right of their own country. It is not so now between England, and the United States. The two nations have the same language; and the worthy writers, now benefiting the two nations with their productions, must be protected by unanimous consent of the two nations. It is with a sorrowful mind we are now forced to witness the american government, a government from which we expect to derive more justice than from any other government in the world, sustaining, and countenancing such a piratical transaction.

England, without boasting any republican law, is more republican than we, upon this point of justice. Had the people of America granted the just request of the british authors, trusted long ago into the hands of Mr.

Henry Clay, at this very time, as men of genius are not wanted in America, despite of cavilers, writing exaggerations against America, from the other side of the Atlantic, we could now reckon american Byrons, and writers of all arts, and sciences as good as any of the most civilized part of Europe.

The sooner we will stop the mischief to the detriment of american, and british writers, the sooner we will see the aurora, and the glory of American Literature. If great writers had been neglected in their own country, at the time they had no nation of the same language contending with them; how can we expect that a new american Milton, will be appreciated, or known, without an international law with which to protect the writer? Modest writers have many other difficulties to get popularity, without this great one: and even learned persons are meanly jealous of the fame of a new writer! Such examples which we have in the republic of letters, are the shame of belles letters! Walter Scott himself was unjust in writing against the first productions of Byron. Had Addison never written a criticism on the Paradise Lost, perhaps Milton himself might be yet unknown, such is the ignorance in judging of great writers. The plurality, apes the great critics. Where publishers can reprint the new works of another nation, without paying for the ma.n.u.script, though they may give a little remuneration to their country's writers of an acquired reputation, they almost always decline from giving any thing to an unknown genius. And can all the booksellers judge of a writer's merit? The International Copy-right between two nations is as necessary as the Copy-right between the writer, and the publisher of the same nation. The man of genius being a mere child in business, he will always be the victim of the wily book merchant, though there are gentlemen among all professions. Besides, when we will be a little more civilized, it will not be, even, permitted to re-print french, or italian works here, printed in France or Italy, without the consent of the respective foreign writers.

The americans so susceptible (and better so, since susceptibility is a sign of nice feeling) when travelers write, or speak of them, will they neglect the glory of their National Literature, the best and greatest glory of nations?

CHAPTER X.

CONCLUSION.

My readers, I hope, will pardon a new word I introduce in this chapter. It is Unitedstatians. When this Union will spread herself, until the continent of this new world will be under a single popular government, then the word americans, or columbians, will be the general, and particular name. But, as there are indians, canadians, and mexicans also, it seems to me, that the citizens of this Union are wanting a particular name.

During the foregoing chapters, I wrote against fas.h.i.+onable literature; unreligious religion; bad newspapers; tourists, whose blind love for their country rendered them pert, or saucy towards other nations; american theatres; political parties; and selfish merchants of books. Odd, or bad men are found in every part of the world; and bad creatures, though they have more, or less influence in every part of this too much ruled earth, the plurality has now sufficient understanding to discriminate good from bad, when the frightful hobgoblin of the so called Religion does not put its long tail. Demagogues, scribblers, bad politicians, or bad merchants cannot injure my character, as a member of society in America: but unreligious religionists, can do a great mischief. And why so? Because in America the hypocrite is not easily known. The hypocrite who must, of course, be offended of what I have said against unreligious religion, has a great power on this new soil of America, against all those who, despising as I do any kind of cant, take off the mask from the long face.

To such hypocrites, I have only to say now, that their Belief does not give them any right to brand my Belief. If they think their Belief better than my Belief, they have only to keep their good conscience for themselves, without branding my Belief with their inquisitorial hot iron, and frightful words. He who thinks himself a religious man, and thinks it man's duty to be religious as he is, should keep his beautiful face with modesty, and never say that those, who have not his very face, are ugly; and as the inquisition of the mind, or that of the body have never done any good to the true religion, it is now time to learn, that in condemning those, who cannot think as he does, he shows to be no better than an inquisitor. Fanatics have wronged too much the morals of Jesus. The hypocrite may, hereafter, speak behind my back against me, with impunity, as far as his infernal voice does not reach my ears.

There are unfortunately individuals, who think that virtue, integrity, and all the good qualities of mind, and heart are not indispensable requisites to a man of belles letters. They are very much mistaken. It is the purity of the heart alone, which gives immortality to the labor of a genius. As I think it to be an indispensable requisite, I feel it my duty now, to demonstrate it in this conclusion, and last chapter. It is the _sine qua non_, on which a National Literature should be grounded.

It is a fact: Pope's, or Addison's heart had not been free from envy, and other petty moral faults which, but obscured their fine qualities of character, and sentiment. As many philosophers have not yet been entirely free of selfish feelings, so pernicious to the very philosophy they professed, it seems to me, that a perfect civilization as Plato, Rousseau, Bentham, or Fourier are aiming at, must needs be farther off, than philanthropy expects. But, that such a fortunate philosophical millennium will come, I do so honestly believe it, that, had it been my choice to come into this world, I would have postponed it, until that happy future time.

That many elevated sentiments of morality are originated from the impure source of selfishness, we must shamefully admit it. Still, had not Pope, or Addison had, a good share of n.o.ble sentiments, they could never have written so forcibly of morals, without having felt it in their own breast.

Such authors are like the physicians, who though acquainted with the means of alleviating the endemial sickness of their country, fell themselves the victims of human frailty. Besides, we learn how to become just, and moral from the reflections of our own faults, as well as of others: and he, who acknowledges his own imperfections, is, to my mind, a good man still.

Happy those, who receive from nature, or education, a mild temperament, free of any selfish consideration.

Men, whose thoughts cannot go beyond the age in which they live, sustain the impossibility of human perfection; and think, that selfishness is our human duty. Hence this immoral precept: "Charity begins at home." As I am obliged to exert my physical strength among cannibals; so obliged am I also, to be selfish among the selfish, and cunning among the cunning, as far as the propriety, and the honor of the age, in which I live, will permit. But, when we speak of a future civilization, we must bring our mind to a civilized, and educated population: a people, who can easily distinguish the cunning, roguish, or selfish from the open, sincere, or generous. And when the cunning, roguish, or selfish will find, that he can not get the esteem of his contemporaries, he will, of necessity, become open, sincere, or generous. We are the children of our education, and of the century in which we live. The virtuous, alone, can impart virtue: and refinement will force men to be refined.

Nothing is more disgusting than those individuals, whose sight being not longer than a span, pretend to judge of distances which they cannot see: and because they have never been better, thinking mankind a race incapable of moral perfection, or improvement, they call Plato, Rousseau, Bentham, and Fourier the dreamers of the ages, in which they lived, and of those to come, while they do not perceive that, had men never attempted to ameliorate human frailties, we would be still nothing better, than our ancient fathers--the cannibals. Because we have not arrived at perfection, shall we stop on our half civilization?--This is my firm belief: Unless we practice that, which we profess in theory, we will never be able to describe in writing, nor speaking, the honest delineaments of morals, or integrity. The man, who does not feel n.o.bility under his skin, cannot speak, or write with propriety of the attributes of a Divinity. It is an axiom: that which is not felt, can not be expressed.

_Si vis me flere dolendum est Primum ipsi tibi; tunc tua me infortunia laedent, Telephe, vel Peleu: male si mandata loqueris, Aut dormitabo, aut ridebo._

Could Horace rise from the dead, he would not wonder a little in finding out, some men still doubting the above uncontrovertible quotation. Our boasting nineteenth century, may be properly called the raging time of scribblers, in which confusion of papers, true men of letters are neglected. When demagogues become the fas.h.i.+onable leading party of a community, the worst scribblers, whose money renders editors good enough to praise what they did not read, or could not understand, are generally read by a plurality of apes, who buy the new works, in order to be able, at the first evening party, to echo in the ears of a belle, the praising criticism of their newspapers. And these individuals sustain before their admirers, that a man may be either philosopher, orator, or poet, and at the same time, be quite a stranger to virtue! And while we call ourselves a civilized people, such empty minds, nursed with empty words, endeavor to confound literary men with demagogues, wisdom with ignorance, piety with hypocrisy, virtue with vice; and place into the asylums of lunatics every one, who would dare to contradict them. Such scribblers who live by writing the _interesting_ murders of the day, and all the awful--excuse the epithet! the _interesting_ calamities, I wanted to say, of this unpitying globe, are the only individuals who can make money out of their pen.

To deprive of virtue an orator, poet, or philosopher, it would be as to ent.i.tle a man painter, when he has no perception of colors. _Honos alit artes._ A boy who drew a pig, while he intended to make a horse, might, likewise, be considered a painter by a still poorer connoisseur, than the boy himself. An artist cannot reach perfection, or eminence, without that which is requisite. Were two men of equal understanding, and ability; but one virtuous, and the other not, the second might appear eloquent, were he not compared with the former; but he cannot be but a pigmy before the n.o.ble virtue. The inspiration of heaven cannot emanate but from heaven. A clown cannot be a genius; and a genius, with the feeling of an unprincipled man--stranger to virtue, cannot speak the language of inspiration. Such an axiom wants no other demonstration. We may find knaves proficient in some manual arts; but, not eminent in the fine arts.

When we look at the three Graces of Canova, we must acknowledge that, without the inspiration of a divine mind, which he fostered in his breast, through a life spent with integrity, and labor, those three females, delicately sculpted, could not inspire bystanders with purity, innocence, and love, which, like a perennial spring, emanate from that immortal marble. As in seeing a beautiful woman, whose proportions, though perfect in themselves, the almost imperceptible lines of cunning across her thought, and cheeks, repulse from man's heart any sympathy of love, thus, if the fire of virtue is wanting in the breast of the orator, poet, or philosopher, he will never be able to inspire men of understanding, perspicacity, and sensibility. A spoiled woman may ensnare a weak man, and a _soit disant_ orator ensnare also an ignorant people. Still, the first cannot be a lady, and the second is but a demagogue.

Could Talma impart on the stage those heroic sentiments, had he not been gifted with lofty sentiments, and integrity? A virtuous man is able to delineate the vice he does despise; but a vicious man cannot imitate the heavenly virtue he has not in his breast. Virtue can understand vice; but vice cannot understand virtue. _Ardeat qui vult incendere_, says the virtuous Roman, whose eminent qualities of character, ent.i.tled him the father of eloquence. Where is the enlightened nation, who would suffer, or support the orator, poet, or philosopher, were each of these literary men practically, and hypocritically polluting the temple of Virtue, the only Divinity, dictating order to our society? And here, by enlightened nation, I do not mean nations led by the furies of superst.i.tion, false religion, or fanaticism, the shame of mankind. Though virtue is not the only requisite faculty to form an eminent artist; still, like the sun in the planetary system, unless it reflects upon every idea, and sentiments of the man of letters, his ideas, and sentiments would remain without animation.

Because not all the immortal writers had pa.s.sed an unblemished life, shall we say that virtue is not the essential mover in a man of letters? Yes: Bacon, in some instances of his life, had been a mean wretch; but, because Bacon was bribed in an evil hour, can we sustain that he had been a bad man all his life? Though Bacon had not been always wise, his retirement, repentence, accusation of himself, and studies, evidently prove he was not a stranger to virtue. Still, had Bacon praised virtue at the very moment he was unworthy of the Divinity to whom he burned incense before, or after; such a speech, or writing, could impart neither colors, nor animation to his abortive thoughts. "Virtue is like precious odors, most fragrant, when they are incensed." And Bacon himself says: "For, he may rely upon it, that he can no more transmit conviction, and sensation, which he himself has not, at the time, sincerely felt, than he can convey a clear t.i.tle to property in which he himself has no right."

And why does the unbeliever respect the piety of a Fenelon, and a Fenelon, the morals of an unbeliever? To those, who would be bribed in order to imitate a Bacon, I have only to say, that baboons will never reach immortality, when, instead of imitating Bacon's fine qualities, they willingly embrace, rather, that wrong side of the writer, which suit best their own rapacious propensities.

Every gentleman, who experienced the scourge of tyranny, will maintain, that it is better to be poor in a free country, than to have a princely state without a country. I say a gentleman: and those, who enjoy in their selfish wealth, without feeling any sympathy towards numerous human beings, struggling in want, are no gentlemen. Freedom is a Divinity, who does not leave in want her dutiful wors.h.i.+ppers: and the Fathers' ashes of this Union are still warm with the truth of this sacred sentiment. It is with sorrow of mind I hear unitedstatians a.s.serting with sophisms, and without shame, that, as the best liberty is wealth, they do not adhere, but to those members of congress, whose speeches benefit right, or wrong, their only direct interest. Hence the contestations of party men, whose advocates are shamefully called orators, because they feel with them the babbling of their private interest.--Liberty for me, and slavery for my neighbor!

Virtue, integrity, justice, and so on, are all ridiculous, and empty words, when p.r.o.nounced by that merchant, inveighing against the so called Nullifier, who demonstrated the advantages of free havens. And why does the physician hate that philosopher, who demonstrated, that a great quant.i.ty of physic impairs our const.i.tution? And why, that printer declines from publis.h.i.+ng that article of a true literary man? Had we not heard that divine, speaking badly of that dancing master, and of his art; and while this, should look with respect at another true pious moralist, had not the dancing master called a worthy divine a hypocrite? Is it not, the moderate, and healthy exercise of dancing beneficient to morals? And morals and modesty do they not give a fine, and lovely countenance, to the graceful art of Vestris? _Mens sana in corpore sano._ That we are not civilized yet, it is sufficient to see how many imperfect professional men flourish in this country, not for their proficiency; but, because they slander their professional superiors. And why those interested contrary parties became to personalities, unless they have forgotten the academical language of freedom, and virtue? That pretended man of letters, is he not displeased to find another man of letters more enlightened than himself; while, instead of wis.h.i.+ng to be indicated by an ignorant community, as the first man of his age, he should love arts, and sciences, for the sake, only, of social benefit, and the improvement of his own mind? Thus, every one in turning the stream of water towards his own mill, stops its beneficient course, while they should build their mills one under the other. In our european, and american semi-barbarian societies, almost every one wishes to imitate a Cesar, or a Napoleon, while they call themselves republicans.

With what courage shall we call that public speaker a worthy citizen, while cunningly avoiding every thing, which naturally happen contradictory to his own argument, he magnifies with eternal amplifications, the mites he wishes to represent large as mammoths? Without the _ne quid nimis_, we cannot expect to reach perfection. Men of letters look to petty envies, and slanderous speeches, as a great obstacle to refinement. Liberty, virtue, integrity, justice, are very pretty words, indeed!--and in the time of Danton, and the Devil; innocent blood ran in the streets of Paris, while those mean tyrants had nothing in their mouths but liberty, and justice. From whence does it come that we feel an inclination to kick an Antonius just, when he p.r.o.nounces the word Liberty, and when it comes from the mouth of a Cato, we feel a heavenly inspiration, which n.o.bilitates our nature? And why do our tears fall on the pages of greek history, when it simply describes the exiled Aristides, pa.s.sing through the innumerable, dangerous army of Xerses, in order to rescue his beloved, though ungrateful country? Could Demosthenes, could Cicero be the admiration of their country, and posterity, had their orations been p.r.o.nounced without the conviction of defending the lawful cause of the worthy citizen?

A want of education causes some people to believe that serious deportment, stiff manners, and thundering voice, are the requisites of a gentleman.

Hence derives that custom of answering, sir! with three exclamations, even when the questioned understood, at once, his addresser. In some courts, I saw lawyers speaking with animosity, for no other purpose, but to intimidate their opponents. On the contrary, when a virtuous speaker defends the innocent oppressed, or charges against the criminal; mild, charitable, and plain troth, does it not always touch the heart of an instructed people? The inspiration of heaven is without pa.s.sion, without anger, without malice. The deceitful will always badly say what he does not feel in himself. "It will come out that which I feel here," touching his breast, said Patrick Henry, when, after many struggles to conquor his modesty, and bashfulness, astonished, for the first time, an audience, burning with patriotism. _Prius afficiamur ipsi ut alios afficiamus._

Unitedstatians, if the Fathers' wisdom of this prospering country is yet felt in your breast, you cannot be but the friends of those, who have liberal sentiments. It is now time for us to understand, that we are all sons, and daughters of one single wise nation, the World's nation! We are the children of the progress of the human mind! And why all nations will not unite in such a blessing, prosperous fraternity, without which, peace, and commerce cannot attain the highest destination worthy of man? When, we will have learned, without preventions, from the lore of Egypt, Greece, Rome, China--from all earth's nations; then, national pride, turning into wisdom, we will shake hands with all the literary men of every country: and the rivalities, envies of governments, religious parties, secret or public societies, shall be unbecoming, among human beings, whom nature, or G.o.d, if you please, had called to help each other, without distinction.

The individuals, who think that nothing can be taught to them by strangers, are already deprived of wisdom. A child may give a good advise to a great man; and a foreigner, who would take the trouble to point out any of our faults, should be welcomed among us, when he, or she do it with the spirit to improve man's inst.i.tutions, and morals. Shame be to him who, with the bible in hand, excites the reformers against the catholics! To perfection should be man's duty to aim at; and the nearest is man to perfection, the better for him, and his neighbors. Those, who have, or will misrepresent us, time will do us justice. If they speak the truth, we should be thankful, and try to correct our faults, which are more injurious to ourselves, than what is said by our most mortal, or cunning foes. If they speak, or write falsehoods, they do nothing but injure their own reputation. The slander does, unfortunately, prevail some times: but, like the night, it always disappears at the coming of the day. Slander did often act mischief to a particular innocent man; never, when applied to a whole nation. Our princ.i.p.al object be, therefore, that of aiming at perfection, and practical virtue, without which no man has a right to be ranked among men of letters.

I cannot close this last chapter, without saying something of the natives' procession, which took place in New-York, 15th of november, 1844.

Such a procession is the shame of this country! Were it not sufficient wisdom among the citizens of this Union, the natives' erroneous ideas they have of strangers, living in America, would ruin this country. Were it but two, or three years I am living in this country, on the next day, after that procession, I would have s.h.i.+pped myself, and my rags for a country, where the sacred word of Hospitality has not yet been profaned! Had I voted in this country, I would feel ashamed of myself now; and I am happy not to have done it. And he who has such a kind feeling as I have for America will be more offended, than he, who might come here with the intention of making money. The true republican will, hereafter, hesitate to place his foot on these sh.o.r.es, where the word Republic might be but a name. Go to my poor country, you americans; and, although we have monarchical governments, you will be welcomed; and were you expressing the wish of becoming a citizen, we would be happy to number you as our brothers--were we republicans as you are, your hands, and hearts, would be still a greater blessing to us. We would not fear for any thing you would say, or write: if you are wrong, we would demonstrate you are wrong; if you are right, we would thank you for your instruction. How many strangers have you, holding your offices? The few you have employed, it was because you could not fulfill those offices yourselves, the object of those offices being grounded on the knowledge of modern languages; and the foreign, american consuls, who personate you in their own countries, they serve you, without receiving any fee from you. When did strangers rule you? And, where is the act done by strangers against the welfare of this country?--It is not the strangers whom you fear: I am rather inclined to believe, it is the liberal education, now going around the world, which you fear; and the truth, coming from the mouth of strangers, must offend you. The poor, virtuous strangers, who, with their rags, bring here to you their pure suffering mind, and labor, is the very wealth of this country.

They should be more welcomed by you, than princes, whose glittering gold cannot conceal their false pride, and vices, injuring this very republic.

The princes, whom you welcome in preference to virtuous men of letters, would like to see the ruin of America, in order to keep themselves upon those thrones, now shaking at the voice of Republic. The poor people, bring here, to you, their mind, purified in the furnace of vicissitude, and suffering: their labor cleared and clear your deserted forests; they made and make your railroads, and built and build new cities, and forts, which frighten all the despots of this selfish earth. When your fathers left the despotism of their old country, they were no more natives of America, than the poor irish, who landed, here, yesterday. Had not Columbus discovered this continent, you would be still natives of Europe--the natives of the very brethren, whom you wish to drive away! You should not, at least, bring the aboriginals of this country, the n.o.ble, generous red men, in your procession, now driven from their own native land--You should not make of them an instrument to suit your purposes. If you do not mock them--you deny with such an exhibition, the very blood of your european fathers and mothers! Who fought with your fathers for the welfare of this republic?--The strangers! And were you to have a war, the strangers would fight in your ranks with, and for you: and if your enemies are so careful not to fight you; it is, because they know, that strangers would fight with you, and that your very enemies' soldiers would not fight against the american ranks in which their very brothers are here, defending the cause of liberty!--And why the honest strangers will not breathe free, here, as well as you? Does the stranger wrong you? You have your courts of justice, and your penitentiaries. Has he committed a crime in his native country?--You should send him back, chained, to that country. To whom are you indebted for your daily blessings?--You would be the only nation on the globe, who, in feeling no grat.i.tude towards strangers, would consider strangers a curse to them. All nations, acquainted with political economy, invite strangers to become their citizens. Though Italy is the most populous nation in the world, were Italy administered as it should be, she could maintain a population six times as much. The soil had never been wanted to man. This Union is so extensive, that, were all the people of Europe coming here tomorrow, they would not suffice to people these vast territories. England is an island, the production of which is not sufficient to maintain that population, without industry. Those manufactures are obliged to work for other nations, from which they derive their food. America is not England. You have, here, all the climates of earth, and all the blessings, and nature's productions. Why will you imitate the political economy of an island of rocks in a cold climate, while you have the most fertile, virgin lands of the world? What are you doing of your immense, deserted lands, and forests? Send there colonies of the industrious, patient, brave, and honest irish: give them means to begin the world; and in a few years, the grateful irish will be happy, bless you, and pay you back the hundred per cent, with their lawful, direct taxes: and then, the government of this Union will be the richest, the most powerful, and most blessed, and examplary in the world. Money is an element, like rain, or free air; it will come back to you, because your land is the richest, and your laws are the best; I mean laws, the most adapted to render the people happy. In kicking out the naked, who come to you, you kick out your own fortune. Do you not know that the miser robs himself? If you want your ruin, you have only to wall yourselves up, like the chineses of Pekin.--Look at the poor, honest irish girl: if your heart is that of a dutiful son, think that your mother, now in the grave, was, at the time of the american revolution, on this far, distant land, like that poor suffering irish girl, who works very hard for her daily bread--she is your faithful, devoted servant. It is our duty to respect the poor; and if we cannot ameliorate their situation, the christian must, at least, neither undervalue, nor contemn them. And why the word Beggar became in the english language a term of contempt?--Because, we do not think, that, society, not providing for the poor, they are forced to steal for a living; and could we have the justice of G.o.d, we would see that many beggars, who terminated their painful life on the gallows, might have been the most useful members of society. Have charity towards the poor--Jesus Christ was poor. Respect the rags!--Were it only, because your fathers' virtue s.h.i.+ned brighter through their rags.

Your blood (so much the better for it) is not from lord's blood: it is a blood from n.o.ble, poor republicans, pure as heaven; a blood which pa.s.sed through the furnace of poverty, and misfortune. Your fathers left their old country to escape the oppression of lords. But, now you are the lords of this country, you wish to lord your very brethren who feel as you the right of man.

As you might think me, here, an interested part, I will say nothing else on this sacred subject. But, when the geniuses, and great men of this country will be supported by a national justice, you will have then a National Literature, with which they will tell you these truths, couched in a better language. The National Literature will prevent you from committing such political blunders. The american geniuses will demonstrate to you, that the more a nation has liberality, popularity, hospitality, and republicanism, the more blessings will s.h.i.+ne on that country.

THE END.