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is wronged-but because she has received from God the inalienable right to be free" ? Thus have proceeded the abolitionists of America, and who knows not that Ireland is the white slave of Europe ?
A French poet—and poets are prophets (vates) —considering Ireland as the most oppressed nation, declares that she bears the cross of humanity : that she is pregnant with the future of the world. Why? Because conquered Ireland has suffered most from those consequences of conquest : aristocracy and serfdom. Our brethren in America tell us, in plain speech, that we are not far removed from her fate; that she will drag us down some day.
Oh, if O'Connell, to return to that significant instance, had proceedea, not on expediency, but on principle, what an echo he would have won back from the slumbering element of democracy! If he had proceeded on one grand immortal principle, he might have been the Saviour of his country a benefactor to every clime—a man to be ranked with the Men of Humanity: with Mazzini and Kossuth !
Men of England and Ireland, weigh this well: a great struggle is at hand; it has begun. Will you rest on your divine right to be free, or on the paltry temporizing argument of making peace with your oppressors, and, under the specious plea, that “half a loaf is better than no bread,” of parting with your birthright.
Expediency passeth away, but PRINCIPLE is the thing that endureth for ever.
Correspondence. Sır.-In your journal of the week before last, appears a letter from Mr. J. T. Campbell, of Wolverhampton, containing some friendly strictures on your ideas of the political value of the Freehold Land Societies. Mr. C. says, Frechold Land Members do not concedo one iota of their claim to Universal Suffrage." To which I say, bah! If the Freehold Land Members in general, are like those of our town, they care as much about Universal Suffrage as a hog does about the planet Jupiter. At the formation of the Stafford Freehold Land Society, I was chosen one of its Provisional Committee ; and, the day after my appointraent, I received a mission from my brethren in office, to the effect, “ That they could not act with me because I was known to be a • Chartist'! They were sorry to make the objection, but they made it on political grounds alone.” So much for those who “conscientiously believe, and declare, that mau as man ought to have a vote !" Out of 70 members in the Stafford Freehold Land Society, there are not six individuals amongst them really the working-men of the town, who have any idea of using their Freeholdership, when acquired, for the attainment of the Franchise for their unenfranchised brethren. The members of the Statford Society are, in general, small tradesmen, warehouse clerks, lawyers' clerks, shoe clickers, and the higher paid class of mechanics—the aristocracy of labourwho treat with derision the claims of their humbler brethren. As a Joint Stock Scheme for the acquisition of small properties, I say nothing about it ; but, as a political machine, it is corrupting and debasing. The right of citizenship should be demanded by virtue of manhood existing in a political community, that man with man may stand ennobled one with the other, and deal equitably in all things. In buying the suffrage (in whatever way) we germinate corrupt ideas on liberty and equity : for liberty is the parent of equity. The seller stalks along with the air of a possessor—the buyer asks with the mien of a suppliant. Hence, then, Freehold Land Societies, as political institutions, must, of necessity, retard the acquisition of true freedom to the millions of our oppressed fellow-countrymen. But Freehold Land Societies are patronised by men of rank and wealth! Oh, yes! and some folks like to keep " respectable company;" ergo, so much laudation of the "scheme !
WILLIAM Perlow. Browning Street, Stafford, Feb, 18, 1850.
P.S. - Want of time has prevented me going into the depth of the question, as to the ability of the great body of the people to become Freeholders under the Land Scheme; but I will take the first opportunity of solving the thing with regard to the shoemakers' earnings, Having some of the best workmen in the trade in my employ, I will take their average earnings for six weeks, with their estimated expenses, and see what is left for them to become Freeholders with.
*** Correspondents will please address “ Thomas Cooper, 5, Park Row, Knightsbridge, London.
G. W.-Fifty treatises, which might be named, would not be of the value of one Jonathan Edwards on the Freedom of the Will.-Several editions of it have been published; and G. W. may easily meet with a second-hand copy, for about half-a-crown. The celebrated Robert Hall is said to have read it over thirteen times, and then to have pronounced it • irrefragable.' Let G. W. remember, however, when Edwards has proved to him the doctrine of Necessity-(which he cannot fail to do, for no one was ever beard of yet, who had read the book without being convinced by it)-that it does not therefore follow that “ Man deserves neither praise nor blame," &c.
H. P., Leicester. Am gratified by the receipt of his letter ; but his verses are scarcely perfect enough to print.
J. E., Old Street. So soon as arrangements are made for the proposed discussion, public information shall be given.
• Working Student,' City. I know it, my friend, I know it. But the self-educated, how. ever fervently they may desire perfection, find it difficult to observe rules which they have had to discorer, before they could begin to make the practice of them habitual: it is widely different with those who were taught to lisp correctly from their very infancy. I beg to add that I do not think the best. authority and usage' demand the short o in knowledge.
• Factory Operative,' Manchester. His thoughts on a Progress Union are valued : respecting the Ten Hours' Bil, he will see that his suggestion is attended to; but with the contentions in the Religious body he names, I hesitate to meddle, thinking that our scanty pages can be better occupied.
J. FINLEN, Seven Dials. He must not think Shakspere less worshipful, because all his thoughts are not original. We cannot conclude that any known author is entirely original: not even Homer, or the author of the Book of Job: undoubtedly they were learners from others, like men in our day. Plato's • Phædo' is the work in which J. F. will find the thoughts he refers to: it stands first in Mr. Bolin's translated edition of Plato.
N. P. N. If this writer will give me his address, I will write to him per post.
THOMAS EAGLE, Wellington Street. Wesleyan Me:hodist Class meetings are weekly, not quarterly. The leader' is a person appoiuted by the preachers and leaders—is supposed to have more than the average religious experience,--and after stating his own experience during the week, he asks each member of his Class, in turn, the state of their minds. They answer, in general terms ; and he addresses to them a few words of advice, caution, or encouragement. There is no resemblance in these meetings to the Romish Confessional : the Classes vary in number, sometimes exceeding a score, and all speak in each other's presence,
Lectures, in London, for the ensuing W eek. SUNDAY, March 10, at 7, Literary Institution, John Street, Fitzroy Square.“ Columbus, and
the discovery of America" - Thomas Cooper. At 7, Hall of Science, near Finsbury Square, City Road. “Why do the Clergy, High and Low, avoid discussion with opponents ?"-G. J. Holyoake. At 7, Farringdon Hall, Kings' Arms' Yard, Farringdoa Street. “ Workingmen's Associations, as means of elevating their moral condi
tion"-Walter Cooper. MONDAY, March 11, at half-past 8, Mechanics' Institute, Gould Square, Crutched Friars,
“ Life and Genius of Coleridge"-Joceph Fearn. At a quarter to 9, Finsbury Hall, 66, Bunhill Row. “ Writings of Charles Dickeus”—Mark Wilks. At half-past 8, Finsbury Mechanics' Institute, Bell Yard, City Road. “Life and Health, and the Theory, that Life is Electricity"- Dr. Curl. At half-past 8, Pentonville Athenum, 17, Chapel Street. Elocutionary Entertainment. At a quarter-past 8, Literary Institution, Carlisle Street, Edgeware Road. “Cromwell and the Revolution”—P. W. Perfitt.
GOVERNMENT.-If popular representation, or choice, is necessary to the legitimacy of all governments, the House of Lords is at one stroke bastardized and corrupted in blood. That house is no representative of the people at all, even in semblance or in form. The case of the Crown is altogether as bad. --Burke on the French Revolution,
GS, FROM RALPH WALDO EMERSON. ociety everywhere is in conspiracy against the manhood of rs. Society is a joint stock company, in which the members securing of his bread to each shareholder, to surrender the
the eater. The virtue in most request is conformity-Selft-it loves not realities and creators, but names and customs. - What I must do, is all that concerns me, not what the people equally arduous in actual and in intellectual life, may serve for ion between greatness and meanness. It is the harder because nd those who think they know what is your duty better than you asy in the world to live after the world's opinion ; it is easy in after our own; but the great man is he who, in the midst of the ith perfect sweetness the independence of solitude. POET.- A poet is no rattlebrain, saying what comes uppermost, and, ys everything, saying at last something good ; but a heart in unison ; and country. There is nothing wbimsical and fantastic in his prosweet and sad earnest, freighted with the weightiest convictions, and
the most determined aim, which any man or class know's of in his times. 1.-The characteristic of a genuine heroism is its persistency. All men lering impulses, fits and starts of generosity ; but when you have rebe great, abide by yourself, and do not weakly try to reconcile yourself world--the heroic cannot be the common, nor the common the heroic. have the weakness to expect the sympathy of people in those actions whose ace is that they outrun sympathy, and appeal to a tardy justice. If you serve your brother, because it is fit for you to servo him, do not take back words when you find that prudent men do not commend you. Be true to your act, and congratulate yourself if you have done something strange and extraant, and broken the monotony of a decorous age. ŠIMPLICITY OF CHARACTER.-Nothing astonishes men so much as common sense d plain dealing. All great actions have been simple, and all great pictures are,
BEAUTY.—Beauty, in its largest and profoundest sense, is one expression for the niverse-God is the all-fair truth; and goodness and beauty are but different aces of the same All. But beauty in nature is not ultimate. It is the herald of
****) and external beauty, it is not alone a solid and satisfactory good. It must therefore stand as a part, and not as yet the least or highest expression of the final cause of Nature.
THE SPIRIT OF THE AGE.-The idea which now begins to agitate society has a wider scope than our daily employments, our households, and the institutions of property. We are to revise the whole of our social structure, the state, the school, religion, marriage, trade, science, and explore their foundations in our own nature ; we are to see that the world not only fitted the former men, but fits us, and to clear ourselves of every usage which has not its roots in our mind. What is a man born for but to be a Reformer, a re-maker of what man has made ; a renouncer of lies, a restorer of truth and good, imitating that great Nature which embosoms us all, and which sleeps no moment on an old past, but every hour repairs herself, yielding us every morning a new day, and with overy pulsatiou a new life. Let him renounce every thing which is not true to him, and put all his practices back on their first thoughts, and do nothing for which he has not the whole world for his reason. If there are inconveniences, and what is called ruin in the way, because we have enervated and maimed ourselves, yet it would be like dying of perfumes to sink in the effort to reattach the deeds of every day to the holy and mysterious recesses of life.
SCEPTICISM.-Scepticism is the attitude assumed by the student in relation to the particulars which society adores, but which he sees to be reverend only in their tendency and spirit. The ground occupied by the sceptic is the vestibule of the temple. Society does not like to have any breath of question bown on the existing order. But the interrogation of custom at all points is an inevitable stage in the growth of every superior mind, and is the evidence of its perception of the flowing power which remains itself in all changes,
Oh, never doubt of man, for even now,
And men united live and love below:
JOHN ALFRED LANGFORD,
TOIL, BROTHERS, TOIL!
“Toil, brothers, toil,- till the work is done,
Till bondazo is 'o'er,' and Freudom's wou!" Thomas Cooper. Oh, not alone with the horny hand,
Must we toil to free our father-land;
That fetters our noble working-band.
To the ever-strengthening cause of right;
That binds them in eternal night.
From its greatest deptlıs rich gems are brought;
By the power and craft of tyrants wrought.
We must bring forth the rich, long-buried gold;
To free our race from the lordling's hold.
Many bright gems still unrevealed,
Lie hid in this mine, this mighty field;
Would a rich and mighty harvest yield.
And scatter the seeds of mind around;
By which his mental powers are bound.
Mind's great prolific seeds will spread.
Cast your eyes around o'er this wondrous earth!
And then mark within your mental dearth.
Mankind shall be free in mind and limb!
A POWER LOOM WEAVER.
CRITICAL EXEGESIS OF GOSPEL HISTORY,
ON THE BASIS OF STRAUSS'S LEBEN JESU.' A SERIES OF EIGHT DISCOURSES ; DELIVERED AT THE LITERARY INSTITUTION, JOHN
STREET, TOTTENHAM COURT ROAD, AND AT THE HALL OF SCIENCE, CITY ROAD, ON SUNDAY EVENINGS, DURING THE WINTERS OF 1848–9, AND 1849—50.
(Continued from last number.) (3.) Mark has a peculiar narrative, and it is peculiar to himself (8 ch. 22 v.) Jesus has a blind man brought to him, at Bethsaida, and they beseech him to “touch” bim. Jesus takes the blind man by the hand, leads him out of the town, spits on his eyes, puts his hands on him, and asks him if he sees aught. The blind man answers that he sees as trees, walking.” Jesus, " after that,” puts his hands again on the man's eyes, makes him look up, and the man is “ restored" and sees every man clearly." By Mark's conclusion, where Jesus sends the man home, and forbids him either to go into the town, or to tell it to any in the town—we perceive that the narrative means us to understand that a part of this singular procedure was intended to secure secresy: But what then? If all this were done in secret, who was Mark's authority ? Would Jesus himself be likely to rehearse all this circumstantial account of his performance? What! after telling the man to keep it secret ? Was it the man that was cured, then, from whom Mark had the narrative ? •Mark' does not say!
Did ‘Mark' ever see the man ? Does 'Mark’ know anything of his whereabouts, afterwards ? Silence—is the answerless answer.
Is this evidence for our belief of such a peculiar story?
Couple it with another of Mark's peculiar stories ! the cure of a man that was “ deaf, and had an impediment in his speech" (7 ch. 32 v.)—and note the reseinblances! The multitude here, also, beseech Christ to "put his hand on him”-that is, to touch him, as in the other narrative : Jesus here,