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that the community in which we live will hardly bear to be told that every man should be open to ecstasy, or a divine illumination, and his daily walk elevated by intercourse with the spiritual world. Grant all this, as we must, yet I suppose none of my auditors“no honest and intelligent soul-will deny that we ought to seek to establish ourselves in such disciplines and courses as will deserve that guidance and clearer communication with the spiritual nature. And further, I will not dissemble my hope, that each person whom I address has felt his own call to cast aside all evil customs, timidities, and limitations, and to be in his place a free and helpful man, a reformer, a benefactor, not content to slip along through the world like a footman or a spy, escaping by his nimbleness and apologies as many knocks as he can, but a brave and upright man, who must find or cut a straight road to everything excellent in the earth, and not only go honourably himself, but make it easier for all who follow him to go in honour, and with benefit.

In the history of the world, the doctrine of Reform had never such scope as at the present hour. Lutherans, Hernhutters, Jesuits, Monks, Quakers, Knox, Wesley, Swedenborg, Bentham, in their accusations of society, all respected some

thing,—church or state, literature or history, domestic usages, the market town, the dinnertable, coined money. But now all these, and all things else, hear the trumpet, and must rush to judgment-Christianity, the laws, commerce, schools, the farm, the laboratory; and not a kingdom, town, statute, right, calling, man, or woman, but is threatened by the new spirit.

What if some of the objections and objectors whereby our institutions are assailed are extreme and speculative, and the reformers tend to idealism? that only shows the extravagance of the abuses which have driven the mind into the opposite extreme. It is when your facts and persons grow unreal and fantastic by too much falsehood, that the scholar flies for refuge to the world of ideas, and aims to recruit and replenish Nature from that source. Let ideas establish their legitimate sway again in society,—let life be fair and poetic, and the scholars will gladly be lovers, citizens, and philanthropists.

It will afford no security from the new ideas, that the old nations, the laws of centuries, the property and institutions of a hundred cities, are all built on other foundations. The demon of reform has a secret door into the heart of every law-maker, of every inhabitant of every city. The fact that a new thought and hope have dawned in your breast, should apprise you that, in the same hour, a new light broke in upon a thousand private hearts. That secret which you would fain keep,—as soon as you go abroad, lo! there is one standing on the door-step to tell you the same. There is not the most bronzed and sharpened money-catcher who does not, to your consternation almost, quail and shake the moment he hears a question prompted by the new ideas. We thought he had some semblance of ground to stand upon, that such as he at least would die hard; but he trembles and flees. Then the scholar says, “Cities and coaches shall never impose on me again; for, behold every solitary dream of mine is rushing to fulfilment. That fancy I had, and hesitated to utter, because you would laugh, the broker, the attorney, the marketman, are saying the same thing. Had I waited a day longer to speak, I had been too late. Behold, State-street thinks ! and Wall-street doubts, and begins to prophesy!”

It cannot be wondered at that this general inquest into abuses should arise in the bosom of society, when one considers the practical impediments that stand in the way of virtuous young men. The young man, on entering life, finds the

way to lucrative employments blocked with abuses. The ways of trade are grown selfish to the borders of theft, and supple to the borders (if not beyond the borders) of fraud. The employments of commerce are not intrinsically unfit for a man, or less genial to his faculties; but these are now, in their general course, so vitiated by derelictions and abuses, at which all connive, that it requires more vigour and resources than can be expected of every young man to right himself in them; he is lost in them; he cannot move hand or foot in them. Has he genius and virtue? the less does he find them fit for him to grow in; and if he would thrive in them, he must sacrifice all the brilliant dreams of boyhood and youth as dreams; he must forget the prayers of his childhood, and must take on him the harness of routine and obsequiousness. If not so minded, nothing is left him but to begin the world anew, as he does who puts the spade into the ground for food. We are all implicated, of course, in this charge; it is only necessary to ask a few questions as to the progress of the articles of commerce from the fields where they grew, to our houses, to become aware that we eat and drink, and wear perjury and fraud in a hundred commodities. How many articles of daily consumption are furnished us from the West Indies; yet it is said that, in the Spanish islands, the venality of the officers of the Government has passed into usage, and that no article passes into our ships which has not been fraudulently cheapened. In the Spanish islands, every agent or factor of the Americans, unless he be a consul, has taken oath that he is a Catholic, or has caused a priest to make that declaration for him. The abolitionist has shown us our dreadful debt to the southern negro. In the Island of Cuba, in addition to the ordinary abominations of slavery, it appears, only men are bought for the plantations, and one dies in ten every year of these miserable bachelors, to yield us sugar. I leave for those who have the knowledge the part of sifting the oaths of our custom-houses ; I will not inquire into the oppression of the sailors; I will not pry into the usages of our retail trade. I content myself with the fact, that the general system of our trade, (apart from the blacker traits, which, I hope, are exceptions denounced and unshared by all reputable men) is a system of selfishness; is not dictated by the high sentiments of human nature ; is not measured by the exact law of reciprocity, much less by the sentiments of love and heroism : but is a system of distrust, of concealment, of superior keenness, not of giving

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