Fuller’s Writings.

  It is fine to see how thoroughly Mr. and Mrs. R. act out, in their own persons, what they intend.

  All Saturday I was off in the woods. In the evening we had a general conversation, opened by me, upon Education, in its largest sense, and on what we can do for ourselves and others. I took my usual ground: The aim is perfection; patience the road. The present object is to give ourselves and others a tolerable chance. Let us not be too ambitious in our hopes as to immediate results. Our lives should be considered as a tendency, an approximation only. Parents and teachers expect to do too much. They are not legislators, but only interpeters to the next generation. Soon, very soon, does the parent become merely the elder brother of his child;—a little wiser, it is to be hoped. – – – differed from me as to some things I said about the gradations of experience,—that “to be brought prematurely near perfect beings would chill and discourage.” He thought it would cheer and console. He spoke well,—with a youthful nobleness. ___ said “that the most perfect person would be the most impersonal”—philosophical bull that, I trow—”and, consequently, would impede us least from God.” Mr. R. spoke admirably on the nature of loyalty. The people showed a good deal of the sans-culotte tendency in their manners,—throwing themselves on the floor, yawning, and going out when they had heard enough. Yet, as the majority differ from me, to begin with,—that being the reason this subject was chosen,—they showed, on the whole, more respect and interest than I had expected. As I am accustomed to deference, however, and need it for the boldness and animation which my part requires, I did not speak with as much force as usual. Still, I should like to have to face all this; it would have the same good effects that the Athenian assemblies had on the minds obliged to encounter them.

  Sunday. A glorious day:—the woods full of perfume. I was out all the morning. In the afternoon, Mrs. R. and I had a talk. I said my position would be too uncertain here, as I could not work. – – – said: —”They would all like to work for a person of genius. They would not like to have this service claimed from them, but would like to render it of their own accord.” “Yes,” I told her; “but where would be my repose, when they were always to be judging whether I was worth it or not. It would be the same position the clergyman is in, or the wandering beggar with his harp. Each day you must prove yourself anew. You are not in immediate relations with material things.”

  We talked of the principles of the community. I said I had not a right to come, because all the confidence in it I had was as an experiment worth trying, and that it was a part of the great wave of inspired thought. – – – declared they none of them had confidence beyond this; but they seem to me to have. Then I said, “that though I entirely agreed about the dignity of labor, and had always wished for the present change, yet I did not agree with the principle of paying for services by time, neither did I believe in the hope of excluding evil, for that was a growth of nature, and one condition of the development of good.” We had valuable discussion on these points.

  All Monday morning in the woods again. Afternoon, out with the drawing party; I felt the evils of want of conventional refinement, in the impudence with which one of the girls treated me. She has since thought of it with regret, I notice; and, by every day’s observation of me, will see that she ought not to have done it.

  In the evening, a husking in the barn. Men, women, and children, all engaged. It was a most picturesque scene, only not quite light enough to bring it out fully. I staid and helped about half an hour, then took a long walk beneath the stars.

  Wednesday. I have been too much absorbed to-day by others, and it has made me almost sick. Mrs. – – – came to see me, and we had an excellent talk, which occupied nearly all the morning. Then Mrs. – – wanted to see me, but after a few minutes I found I could not bear it, and lay down to rest. Then – – – came. Poor man;—his feelings and work are wearing on him. He looks really ill now. Then – – – and I went to walk in the woods. I was deeply interested in all she told me. If I were to write down all she and four other married women have confided to me, these three days past, it would make a cento, on one subject, in five parts. Certainly there should be some great design in my life; its attractions are so invariable.

  In the evening, a conversation on Impulse. The reason for choosing this subject is the great tendency here to advocate spontaneousness, at the expense of reflection. It was a much better conversation than the one before. None yawned, for none came, this time, from mere curiosity. There were about thirty-five present, which is a large enough circle. Many engaged in the talk. I defended nature, as I always do;—the spirit ascending through, not superseding, nature. But in the scale of Sense, Intellect, Spirit, I advocated tonight the claims of Intellect, because those present were rather disposed to postpone them. On the nature of Beauty we had good talk. – – – spoke well. She seemed in a much more reverent humor than the other night, and enjoyed the large plans of the universe which were unrolled. – – -, seated on the floor, with the light falling from behind on his long gold locks, made, with sweet, serene aspect, and composed tones, a good exposé of his way of viewing things.

Saturday. Well, good-by, Brook Farm. I know more about this place than I did when I came; but the only way to be qualified for a judge of such an experiment would be to become an active, though unimpassioned, associate in trying it. Some good things are proven, and as for individuals, they are gainers. Has not – – – vied, in her deeds of love, with “my Cid,” and the holy Ottilia? That girl who was so rude to me stood waiting, with a timid air, to bid me good-by. Truly, the soft answer turneth away wrath.

  But all great expression, which, on a superficial survey, seems so easy as well as so simple, furnishes, after a while, to the faithful observer its own standard by which to appreciate it. Daily these proportions widened and towered more and more upon my sight, and I got, at last, a proper foreground for these sublime distances. Before coming away, I think I really saw the full wonder of the scene. After a while it so drew me into itself as to inspire an undefined dread, such as I never knew before, such as may be felt when death is about to usher us into a new existence. The perpetual trampling of the waters seized my senses. I felt that no other sound, however near, could be heard, and would start and look behind me for a foe. I realized the identity of that mood of nature in which these waters were poured down with such absorbing force, with that in which the Indian was shaped on the same soil. For continually upon my mind came, unsought and unwelcome, images, such as never haunted it before, of naked savages stealing behind me with uplifted tomahawks; again and again this illusion recurred, and even after I had thought it over, and tried to shake it off, I could not help starting and looking behind me.

  As picture, the Falls can only be seen from the British side. There they are seen in their veils, and at sufficient distance to appreciate the magical effects of these, and the light and shade. From the boat, as you cross, the effects and contrasts are more melodramatic. On the road back from the whirlpool, we saw them as a reduced picture with delight. But what I liked best was to sit on Table Rock, close to the great fall. There all power of observing details, all separate consciousness, was quite lost.

  Once, just as I had seated myself there, a man came to take his first look. He walked close up to the fall, and, after looking at it a moment, with an air as if thinking how he could best appropriate it to his own use, he spat into it.

  This trait seemed wholly worthy of an age whose love of utility is such that the Prince Puckler Muskau suggests the probability of men coming to put the bodies of their dead parents in the fields to fertilize them, and of a country such as Dickens has described; but these will not, I hope, be seen on the historic page to be truly the age or truly the America. A little leaven is leavening the whole mass for other bread . . . .

[The Lakes.] Coming up the river St. Clair, we saw Indians for the first time. They were camped out on the bank. It was twilight, and their blanketed forms, in listless groups or stealing along the bank, with a lounge and a stride so different in its wildness from the rudeness of the white settler, gave me the first feeling that I really approached the West.

  The people on the boat were almost all New Englanders, seeking their fortunes. They had brought with them their habits of calculation, their cautious manners, their love of polemics. It grieved me to hear these immigrants who were to be the fathers of a new race, all, from the old man down to the little girl, talking, not of what they should do, but of what they should get in the new scene. It was to them a prospect, not of the unfolding nobler energies, but of more ease, and larger accumulation. It wearied me, too, to hear Trinity and Unity discussed in the poor, narrow doctrinal way on these free waters; but that will soon cease, there is not time for this clash of opinions in the West, where the clash of material interests is so noisy. They will need the spirit of religion more than ever to guide them, but will find less time than before for its doctrine. This change was to me, who am tired of the war of words on these subjects, and believe it only sows the wind to reap the whirlwind, refreshing, but I argue nothing from it; there is nothing real in the freedom of thought at the West, it is from the position of men’s lives, not the state of their minds. So soon as they have time, unless they grow better meanwhile, they will cavil and criticise, and judge other men by their own standard, and outrage the law of love every way, just as they do with us . . . .

  I come to the west prepared for the distaste I must experience at its mushroom growth. I know that, where “go ahead” is the only motto, the village cannot grow into the gentle proportions that successive lives and the gradations of experience involuntarily give. In older countries the house of the son grew from that of the father, as naturally as new joints on a bough. And the cathedral crowned the whole as naturally as the leafy summit the tree. This cannot be here. The march of peaceful is scarce less wanton than that of warlike invasion. The old landmarks are broken down, and the land, for a season, bears none, except of the rudeness of conquest and the needs of the day, whose bivouac fires blacken the sweetest forest glades. I have come prepared to see all this, to dislike it, but not with stupid narrowness to distrust or defame. On the contrary, while I will not be so obliging as to confound ugliness with beauty, discord with harmony, and laud and be contented with all I meet, when it conflicts with my best desires and tastes, I trust by reverent faith to woo the mighty meaning of the scene, perhaps to foresee the law by which a new order, a new poetry is to be evoked from this chaos, and with a curiosity as ardent, but not so selfish as that of Macbeth, to call up the apparitions of future kings from the strange ingredients of the witch’s caldron. Thus, I will not grieve that all the noble trees are gone already from this island to feed this caldron, but believe it will have Medea’s virtue, and reproduce them in the form of new intellectual growths, since centuries cannot again adorn the land with such . . . .

Chicago, June 20. There can be no two places in the world more completely thoroughfares than this place and Buffalo. They are the two correspondent valves that open and shut all the time, as the life-blood rushes from east to west, and back again from west to east.

  Since it is their office thus to be the doors, and let in and out, it would be unfair to expect from them much character of their own. To make the best provisions for the transmission of produce is their office, and the people who live there are such as are suited for this; active, complaisant, inventive, business people. There are no provisions for the student or idler; to know what the place can give, you should be at work with the rest, the mere traveller will not find it profitable to loiter there as I did . . . .

  The only thing I liked at first to do, was to trace with slow and unexpecting step the narrow margin of the lake. Sometimes a heavy swell gave it expression; at others, only its varied coloring, which I found more admirable every day, and which gave it an air of mirage instead of the vastness of ocean. Then there was a grandeur in the feeling that I might continue that walk, if I had any seven-leagued mode of conveyance to save fatigue, for hundreds of miles without an obstacle and without a change.

  But after I had rode out, and seen the flowers, and seen the sun set with that calmness seen only in the prairies, and the cattle winding slowly home to their homes in the “island groves”—peacefullest of sights—I began to love because I began to know the scene, and shrank no longer from “the encircling vastness.”

  It is always thus with the new form of life; we must learn to look at it by its own standard. At first, no doubt my accustomed eye kept saying, if the mind did not, What! no distant mountains? what, no valleys? But after a while I would ascend the roof of the house where we lived, and pass many hours, needing no sight but the moon reigning in the heavens, or starlight falling upon the lake, till all the lights were out in the island grove of men beneath my feet, and felt nearer heaven that there was nothing but this lovely, still reception on the earth; no towering mountains, no deep tree-shadows, nothing but plain earth and water bathed in light. . . .

  Notwithstanding all the attractions I thus found out by degrees on the flat shores of the lake, I was delighted when I found myself really on my way into the country for an excursion of two or three weeks. We set forth in a strong wagon, almost as large, and with the look of those used elsewhere for transporting caravans of wild beasteses, loaded with everything we might want, in case nobody would give it to us—for buying and selling were no longer to be counted on—with a pair of strong horses, able and willing to force their way through mud holes and amid stumps, and a guide, equally admirable as marshal and companion, who knew by heart the country and its history, both natural and artificial, and whose clear hunter’s eye needed neither road nor goal to guide it to all the spots where beauty best loves to dwell . . . .

[Papaw Grove, Illinois.] Next day we crossed the river. We ladies crossed on a little foot-bridge, from which we could look down the stream, and see the wagon pass over at the ford. A black thunder cloud was coming up. The sky and waters heavy with expectation. The motion of the wagon, with its white cover, and the laboring horses, gave just the due interest to the picture, because it seemed as if they would not have time to cross before the storm came on. However, they did get across, and we were a mile or two on our way before the violent shower obliged us to take refuge in a solitary house upon the prairie. In this country it is as pleasant to stop as to go on, to lose your way as to find it, for the variety in the population gives you a chance for fresh entertainment in every hut, and the luxuriant beauty makes every path attractive. In this house we found a family “quite above the common,” but, I grieve to say, not above false pride, for the father, ashamed of being caught barefoot, told us a story of a man, one of the richest men, he said, in one of the eastern cities, who went barefoot, from choice and taste . . . .

  That night we rested, or rather tarried at a grove some miles beyond, and there partook of the miseries, so often jocosely portrayed, of bedchambers for twelve, a milk dish for universal handbasin, and expectations that you would use and lend your “hankercher” for a towel. But this was the only night, thanks to the hospitality of private families, that we passed thus, and it was well that we had this bit of experience, else might we have pronounced all Trollopian records of the kind to be inventions of pure malice.

  With us was a young lady who showed herself to have been bathed in the Britannic fluid, wittily described by a late French writer, by the impossibility she experience of accommodating herself to the indecorums of the scene. We ladies were to sleep in the bar-room, from which its drinking visiters could be ejected only at a late hour. The outer door bad no fastening to prevent their return. However, our host kindly requested we would call him, if they did, as he had “conquered them for us,” and would do so again. We had also rather hard couches; (mine was the supper table,) but we yankees, born to rove, were altogether too much fatigued to stand upon trifles, and slept as sweetly as we would in the “bigly bower” of any baroness. But I think England sat up all night, wrapped in her blanket shawl, and with a neat lace cap upon her head; so that she would have looked perfectly the lady, if any one had come in; shuddering and listening. I know that she was very ill next day, in requital. She watched, as her parent country watches the seas, that nobody may do wrong in any case, and deserved to have met some interruption, she was so well prepared. However, there was none, other than from the nearness of some twenty sets of powerful lungs, which would not leave the night to a deadly stillness. In this house we had, if not good beds, yet good tea, good bread, and wild strawberries, and were entertained with most free communications of opinion and history from our hosts. Neither shall any of us have a right to say again that we cannot find any who may be willing to hear all we may have to say. “A’s fish that comes to the net,” should be painted on the sign at Papaw grove . . . .

[Rock River, Illinois.] There was a peculiar charm in coming here, where the choice of location, and the unobtrusive good taste of all the arrangements, showed such intelligent appreciation of the spirit of the scene, after seeing so many dwellings of the new settlers, which showed plainly that they had no thought beyond satisfying the grossest material wants. Sometimes they looked attractive, the little brown houses, the natural architecture of the country, in the edge of the timber. But almost always, when you came near, the slovenliness of the dwelling and the rude way in which objects around it were treated, when so little care would have presented a charming whole, were very repulsive. Seeing the traces of the Indians, who chose the most beautiful sites for their dwellings, and whose habits do not break in on that aspect of nature under which they were born, we feel as if they were the rightful lords of a beauty they forbore to deform. But most of these settlers do not see it at all; it breathes, it speaks in vain to those who are rushing into its sphere. Their progress is Gothic, not Roman, and their mode of cultivation will, in the course of twenty, perhaps ten, years, obliterate the natural expression of the country.

  This is inevitable, fatal; we must not complain, but look forward to a good result. Still, in travelling through this country, I could not but be struck with the force of a symbol. Wherever the hog comes, the rattlesnake disappears; the omnivorous traveller, safe in its stupidity, willingly and easily makes a meal of the most dangerous of reptiles, and one which the Indian looks on with a mystic awe. Even so the white settler pursues the Indian, and is victor in the chase . . . .

[Oregon, Illinois.] The great drawback upon the lives of these settlers, at present, is the unfitness of the women for their new lot. It has generally been the choice of the men, and the women follow, as women will, doing their best for affection’s sake, but too often in heartsickness and weariness. Beside it frequently not being a choice or conviction of their own minds that it is best to be here, their part is the hardest, and they are least fitted for it. The men can find assistance in field labor, and recreation with the gun and fishing-rod. Their bodily strength is greater, and enables them to bear and enjoy both these forms of life.

  The women can rarely find any aid in domestic labor. All its various and careful tasks must often be performed, sick or well, by the mother and daughters, to whom a city education has imparted neither the strength nor skill now demanded.

  The wives of the poorer settlers, having more hard work to do than before, very frequently become slatterns; but the ladies, accustomed to a refined neatness, feel that they cannot degrade themselves by its absence, and struggle under every disadvantage to keep up the necessary routine of small arrangements.

  With all these disadvantages for work, their resources for pleasure are fewer. When they can leave the housework, they have not learnt to ride, to drive, to row, alone. Their culture has too generally been that given to women to make them “the ornaments of society.” They can dance, but not draw; talk French, but know nothing of the language of flowers; neither in childhood were allowed to cultivate them, lest they should tan their complexions. Accustomed to the pavement of Broadway, they dare not tread the wild-wood paths for fear of rattlesnakes!

  Seeing much of this joylessness, and inaptitude, both of body and mind, for a lot which would be full of blessings for those prepared for it, we could not but look with deep interest on the little girls, and hope they would grow up with the strength of body, dexterity, simple tastes, and resources that would fit them to enjoy and refine the western farmer’s life.

  But they have a great deal to war with in the habits of thought acquired by their mothers from their own early life. Everywhere the fatal spirit of imitation, of reference to European standards, penetrates, and threatens to blight whatever of original growth might adorn the soil.

  If the little girls grow up strong, resolute, able to exert their faculties, their mothers mourn over their want of fashionable delicacy. Are they gay, enterprising, ready to fly about in the various ways that teach them so much, these ladies lament that “they cannot go to school, where they might learn to be quiet.” They lament the want of “education” for their daughters, as if the thousand needs which call out their young energies, and the language of nature around, yielded no education.

  Their grand ambition for their children, is to send them to school in some eastern city, the measure most likely to make them useless and unhappy at home. I earnestly hope that, ere long, the existence of good schools near themselves, planned by persons of sufficient thought to meet the wants of the place and time, instead of copying New York or Boston, will correct this mania. Instruction the children want to enable them to profit by the great natural advantages of their position; but methods copied from the education of some English Lady Augusta, are as ill suited to the daughter of an Illinois farmer, as satin shoes to climb the Indian mounds. An elegance she would diffuse around her, if her mind were opened to appreciate elegance; it might be of a kind new, original, enchanting, as different from that of the city belle as that of the prairie torch-flower from the shopworn article that touches the cheek of that lady within her bonnet.

  To a girl really skilled to make home beautiful and comfortable, with bodily strength to enjoy plenty of exercise, the woods, the streams, a few studies, music, and the sincere and familiar intercourse, far more easily to be met here than elsewhere, would afford happiness enough. Her eyes would not grow dim, nor her cheeks sunken, in the absence of parties, morning visits, and milliners’ shops.

  As to music, I wish I could see in such places the guitar rather than the piano, and good vocal more than instrumental music.

  The piano many carry with them, because it is the fashionable instrument in the eastern cities. Even there, it is so merely from the habit of imitating Europe, for not one in a thousand is willing to give the labor requisite to ensure any valuable use of the instrument.

  But, out here, where the ladies have so much less leisure, it is still less desirable. Add to this, they never know how to tune their own instruments, and as persons seldom visit them who can do so, these pianos are constantly out of tune, and would spoil the ear of one who began by having any.

  The guitar, or some portable instrument which requires less practice, and could be kept in tune by themselves, would be far more desirable for most of these ladies. It would give all they want as a household companion to fill up the gaps of life with a pleasant stimulus or solace, and be sufficient accompaniment to the voice in social meetings.

  Singing in parts is the most delightful family amusement, and those who are constantly together can learn to sing in perfect accord. All the practice it needs, after some good elementary instruction, is such as meetings by summer twilight, and evening firelight naturally suggest . . . .

[Chicago again and Wisconsin.] At Chicago I read again Philip Van Artevelde, and certain passages in it will always be in my mind associated with the deep sound of the lake, as heard in the night. I used to read a short time at night, and then open the blind to look out. The moon would be full upon the lake, and the calm breath, pure light, and the deep voice harmonized well with the thought of the Flemish hero. When will this country have such a man? It is what she needs; no thin Idealist, no coarse Realist, but a man whose eye reads the heavens, while his feet step firmly on the ground, and his hands are strong and dexterous for the use of human implements. A man religious, virtuous, and-sagacious; a man of universal sympathies, but self-possessed; a man who knows the region of emotion, though he is not its slave; a man to whom this world is no mere spectacle, or fleeting shadow, but a great solemn game, to be played with good heed, for its stakes are of eternal value, yet who, if his own play be true, heeds not what he loses by the falsehood of others. A man who hives from the past, yet knows that its honey can but moderately avail him; whose comprehensive eye scans the present, neither infatuated by its golden lures, nor chilled by its many ventures; who possesses prescience, as the wise man must, but not so far as to be driven mad to-day by the gift which discerns to-morrow. When there is such a man for America, the thought which urges her on will be expressed. . . .

  One day we ladies gave, under the guidance of our host, to visiting all the beauties of the adjacent lakes—Nomabbin, Silver, and Pine Lakes. On the shore of Nomabbin had formerly been one of the finest Indian villages. Our host said that one day, as he was lying there beneath the bank, he saw a tall Indian standing at gaze on the knoll. He lay a long time, curious to see how long the figure would maintain its statue-like absorption. But, at last, his patience yielded, and, in moving, he made a slight noise. The Indian saw him, gave a wild, snorting sound of indignation and pain, and strode away.

  What feelings must consume their heart at such moments! I scarcely see how they can forbear to shoot the white man where he stands.

  But the power of fate is with the white man, and the Indian feels it. This same gentleman told of his travelling through the wilderness with an Indian guide. He had with him a bottle of spirit which he meant to give him in small quantities, but the Indian, once excited, wanted the whole at once. I would not, said Mr. – – -, give it him, for I thought if he got really drunk, there was an end to his services as a guide. But he persisted, and at last tried to take it from me. I was not armed; he was, and twice as strong as I. But I knew an Indian could not resist the look of a white man, and I fixed my eye steadily on his. He bore it for a moment, then his eye fell; he let go the bottle. I took his gun and threw it to a distance. After a few moments’ pause, I told him to go and fetch it, and left it in his hands. From that moment he was quite obedient, even servile, all the rest of the way.

  This gentleman, though in other respects of most kindly and liberal heart, showed the aversion that the white man soon learns to feel for the Indian on whom he encroaches, the aversion of the injurer for him he has degraded. After telling the anecdote of his seeing the Indian gazing at the seat of his former home,

  “A thing for human feelings the most trying,”

and which, one would think, would have awakened soft compassion—almost remorse—in the present owner of that fair hill, which contained for the exile the bones of his dead, the ashes of his hopes,—he observed, “They cannot be prevented from straggling back here to their old haunts. I wish they could. They ought not be permitted to drive away our game.” Our game—just heavens! . . .

  On the bank of Silver Lake we saw an Indian encampment. A shower threatened us, but we resolved to try if we could not visit it before it came on. We crossed a wide field on foot, and found them amid the trees on a shelving bank; just as we reached them the rain began to fall in torrents, with frequent thunder claps, and we had to take refuge in their lodges. These were very small being for temporary use, and we crowded the occupants much, among whom were several sick, on the damp ground, or with only a ragged mat between them and it. But they showed all the gentle courtesy which marks them towards the stranger, who stands in any need; though it was obvious that the visit, which inconvenienced them, could only have been caused by the most impertinent curiosity, they made us as comfortable as their extreme poverty permitted. They seemed to think we would not like to touch them: a sick girl in the lodge where I was, persisted in moving so as to give me the dry place; a woman with the sweet melancholy eye of the race, kept off the children and wet dogs from even the hem of my garment.

  Without, their fires smouldered, and black kettles, hung over them on sticks, smoked and seethed in the rain. An old theatrical looking Indian stood with arms folded, looking up to the heavens, from which the rain dashed and the thunder reverberated; his air was French-Roman, that is, more romanesque than Roman. The Indian ponies, much excited, kept careering through the wood, around the encampment, and now and then halting suddenly, would thrust in their intelligent, though amazed, phizzes, as if to ask their masters when this awful pother would cease, and then, after a moment, rush and trample off again.

  At last we got off, well wetted, but with a picturesque scene for memory. At a house where we stopped to get dry, they told us that this wandering band (of Pottawattamies,) who had returned on a visit, either from homesickness, or need of relief, were extremely destitute. The women had been there to see if they could barter their head bands with which they club their hair behind into a form not unlike a Grecian knot, for food. They seemed, indeed, to have neither food, utensils, clothes, nor bedding; nothing but the ground, the sky, and their own strength. Little wonder if they drove off the game!

  Part of the same band I had seen in Milwaukie, on a begging dance. The effect of this was wild and grotesque. They wore much paint and feather head-dresses. “Indians without paint are poor coots,” said a gentleman who had been a great deal with, and really liked, them; and I like the effect of the paint on them; it reminds of the gay fantasies of nature. With them in Milwaukie, was a chief, the finest Indian figure I saw, more than six feet in height, erect, and of a sullen, but grand gait and gesture. He wore a deep red blanket, which fell in large folds from his shoulders to his feet, did not join in the dance, but slowly strode about through the streets, a fine sight, not a French-Roman, but a real Roman. He looked unhappy, but listlessly unhappy, as if he felt it was of no use to strive or resist. . . .

  Returning to the boarding house, which was also a boarding school, we were sure to be greeted by gay laughter.

  This school was conducted by two girls of nineteen and seventeen years; their pupils were nearly as old as themselves; the relation seemed very pleasant between them. The only superiority—that of superior knowledge—was sufficient to maintain authority—all the authority that was needed to keep daily life in good order.

  In the West, people are not respected merely because they are old in years; people there have not time to keep up appearances in that way; when they cease to have a real advantage in wisdom, knowledge, or enterprise, they must stand back, and let those who are oldest in character “go ahead,” however few years they may count. There are no banks of established respectability in which to bury the talent there; no napkin of precedent in which to wrap it. What cannot be made to pass current, is not esteemed coin of the realm . . . .

[Mackinaw.] Late at night we reached this island, Mackinaw, so famous for its beauty, and to which I proposed a visit of some length. It was the last week in August, when a large representation from the Chippewa and Ottawa tribes are here to receive their annual payments from the American government. As their habits make travelling easy and inexpensive to them, neither being obliged to wait for steamboats, or write to see whether hotels are full, they come hither by thousands, and those thousands in families, secure of accommodation on the beach, and food from the lake, to make a long holiday out of the occasion. There were near two thousand encamped on the island already, and more arriving every day.

  As our boat came in, the captain had some rockets let off. This greatly excited the Indians, and their yells and wild cries resounded along the shore. Except for the momentary flash of the rockets, it was perfectly dark, and my sensations as I walked with a stranger to a strange hotel, through the midst of these shrieking savages, and heard the pants and snorts of the departing steamer, which carried away all my companions, were somewhat of the dismal sort; though it was pleasant, too, in the way that everything strange is; everything that breaks in upon the routine that so easily incrusts us.

  I had reason to expect a room to myself at the hotel, but found none, and was obliged to take up my rest in the common parlor and eating-room, a circumstance which insured my being an early riser.

  With the first rosy streak, I was out among my Indian neighbors, whose lodges honey-combed the beautiful beach, that curved away in long, fair outline on either side the house. They were already on the alert, the children creeping out from beneath the blanket door of the lodge; the women pounding com in their rude mortars, the young men playing on their pipes. . . .

  . . . The first afternoon I was there, looking down from a near height, I felt that I never wished to see a more fascinating picture. It was an hour of the deepest serenity; bright blue and gold, rich shadows. Every moment the sunlight fell more mellow. The Indians were grouped and scattered among the lodges; the women preparing food, in the kettle or frying-pan, over the many small fires; the children, half naked, wild as little goblins, were playing both in and out of the water. Here and there lounged a young girl, with a baby at her back, whose bright eyes glanced, as if born into a world of courage and of joy, instead of ignominious servitude and slow decay. Some girls were cutting wood, a little way from me, talking and laughing, in the low musical tone, so charming in the Indian women. Many bark canoes were upturned upon the beach, and, by that light, of almost the same amber as the lodges. Others, coming in, their square sails set, and with almost arrowy speed, though heavily laden with dusky forms, and all the apparatus of their household. Here and there a sail-boat glided by, with a different, but scarce less pleasing motion.

  It was a scene of ideal loveliness, and these wild forms adorned it, as looking so at home in it. All seemed happy, and they were happy that day, for they bad no firewater to madden them, as it was Sunday, and the shops were shut . . . .

  They talked a great deal, and with much variety of gesture, so that I often bad a good guess at the meaning of their discourse. I saw that, whatever the Indian may be among the whites, be is anything but taciturn with his own people. And be often would declaim, or narrate at length, as indeed it is obvious, that these tribes possess great power that way, if only from the fables taken from their stores by Mr. Schoolcraft.

  I liked very much to walk or sit among them. With the women I held much communication by signs. They are almost invariably coarse and ugly, with the exception of their eyes, with a peculiarly awkward gait, and forms bent by burthens. This gait, so different from the steady and noble step of the men, marks the inferior position they occupy. I had heard much eloquent contradiction of this . . . .

  Notwithstanding the homage paid to women, and the consequence allowed her in some cases, it is impossible to look upon the Indian women without feeling that they do occupy a lower place than women among the nations of European civilization. The habits of drudgery expressed in their form and gesture, the soft and wild but melancholy expression of their eye, reminded me of the tribe mentioned by Mackenzie, where the women destroy their female children, whenever they have a good opportunity; and of the eloquent reproaches addressed by the Paraguay woman to her mother, that she bad not, in the same way, saved her from the anguish and weariness of her lot.

  More weariness than anguish, no doubt, falls to the lot of most of these women. They inherit submission, and the minds of the generality accommodate themselves more or less to any posture. Perhaps they suffer less than their white sisters, who have more aspiration and refinement, with little power of self-sustenance. But their place is certainly lower, and their share of the human inheritance less.

  Their decorum and delicacy are striking, and show that when these are native to the mind, no habits of life make any difference. Their whole gesture is timid, yet self-possessed. They used to crowd round me, to inspect little things I bad to show them, but never press near; on the contrary, would reprove and keep off the children. Anything they took from my band, was held with care, then shut or folded, and returned with an air of lady-like precision. They would not stare, however curious they might be, but cast sidelong glances . . . .

  I have spoken of the hatred felt by the white man for the Indian: with white women it seems to amount to disgust, to loathing. How I could endure the dirt, the peculiar smell of the Indians, and their dwellings, was a great marvel in the eyes of my lady acquaintance; indeed, I wonder why they did not quite give me up, as they certainly looked on me with great distaste for it. “Get you gone, you Indian dog,” was the felt, if not the breathed, expression towards the hapless owners of the soil. All their claims, all their sorrows quite forgot, in abhorrence of their dirt, their tawny skins, and the vices the whites have taught them.

  A person who had seen them during great part of a life expressed his prejudices to me with such violence, that I was no longer surprised that the Indian children threw sticks at him, as he passed. A lady said, “do what you will for them, they will be ungrateful. The savage cannot be washed ·out of them. Bring up an Indian child and see if you can attach it to you.” The next moment, she expressed, in the presence of one of those children whom she was bringing up, loathing at the odor left by one of her people, and one of the most respected, as he passed through the room. When the child is grown she will consider it basely ungrateful not to love her, as it certainly will not; and this will be cited as an instance of the impossibility of attaching the Indian.

  Whether the Indian could, by any efforts of love and intelligence from the white man, have been civilized and made a valuable ingredient in the new state, I will not say; but this we are sure of; the French Catholics, at least, did not harm them, nor disturb their minds merely to corrupt them. The French they loved. But the stem Presbyterian, with his dogmas and his task-work, the city circle and the college, with their niggard concessions and unfeeling stare, have never tried the experiment. It has not been tried. Our people and our government have sinned alike against the first-born of the soil, and if they are the fated agents of a new era, they have done nothing-have invoked no god to keep them sinless while they do the best of fate.

  Worst of all, when they invoke the holy power only to mask their iniquity; when the felon trader, who, all the week, has been besotting and degrading the Indian with rum mixed with red pepper, and damaged tobacco, kneels with him on Sunday before a common altar, to tell the rosary which recalls the thought of him crucified for love of suffering men, and to listen to sermons in praise of “purity”!!

  My savage friends, cries the old fat priest, you must, above all things, aim at purity.

  Oh, my heart swelled when I saw them in a Christian church. Better their own dog-feasts and bloody rites than such mockery of that other faith.

  “The dog,” said an Indian, “was once a spirit; he has fallen for his sin and was given by the Great Spirit, in this shape, to man, as his most intelligent companion. Therefore we sacrifice it in highest honor to our friends in this world,—to our protecting geniuses in another.”

  There was religion in that thought. The white man sacrifices his own brother, and to Mammon, yet he turns in loathing from the dog-feast . . . .

  Amalgamation would afford the only true and profound means of civilization. But nature seems, like all else, to declare, that this race is fated to perish. Those of mixed blood fade early, and are not generally a fine race. They lose what is best in either type, rather than enhance the value of each, by mingling. There are exceptions, one or two such I know of, but this, it is said, is the general rule. . . .

  The Chippewas have lately petitioned the state of Michigan, that they may be admitted as citizens; but this would be vain, unless they could be admitted, as brothers, to the heart of the white man. And while the latter feels that conviction of superiority, which enabled our Wisconsin friend to throw away the gun, and send the Indian to fetch it, he had need to be very good, and very wise, not to abuse his position. But the white man, as yet, is a half-tamed pirate, and avails himself, as much as ever, of the maxim, “Might makes right.” All that civilization does for the generality, is to cover up this with a veil of subtle evasions and chicane, and here and there to rouse the individual mind to appeal to heaven against it.

  I have no hope of liberalizing the missionary, of humanizing the sharks of trade, of infusing the conscientious drop into the flinty bosom of policy, of saving the Indian from immediate degradation, and speedy death. The whole sermon may be preached from the text, “Needs be that offences must come, yet wo them by whom they come.” Yet, ere they depart, I wish there might be some masterly attempt to reproduce, in art or literature, what is proper to them, a kind of beauty and grandeur which few of the every-day crowd have hearts to feel, yet which ought to leave in the world its monuments, to inspire the thought of genius through all ages. . . .

  By the premature death of Mrs. Schoolcraft was lost a mine of poesy, to which few had access, and from which Mrs. Jameson would have known how to coin a series of medals for the history of this ancient people. We might have known in clear outline, as now we shall not, the growths of religion and philosophy, under the influences of this climate and scenery, from such suggestions as nature and the teachings of the inward mind presented.

  Now we can only gather that they had their own theory of the history of this globe; had perceived a gap in its genesis, and tried to fill it up by the intervention of some secondary power, with moral sympathies. They have observed the action of fire and water upon this earth; also that the dynasty of animals has yielded to that of man. With these animals they have profound sympathy, and are always trying to restore to them their lost honors. On the rattlesnake, the beaver, and the bear, they seem to look with a mixture of sympathy and veneration, as on their fellow settlers in these realms. There is something that appeals powerfully to the imagination in the ceremonies they observe, even in case of destroying one of these animals. . . .

  The Indian is steady to that simple creed, which forms the basis of all this mythology; that there is a God, and a life beyond this; a right and wrong which each man can see, betwixt which each man should choose; that good brings with it its reward and vice its punishment. Their moral code, if not refined as that of civilized nations, is clear and noble in the stress laid upon truth and fidelity. And all unprejudiced observers bear testimony that the Indians, until broken from their old anchorage by intercourse with the whites, who offer them, instead, a religion of which they furnish neither interpretation nor example, were singularly virtuous, if virtue be allowed to consist in a man’s acting up to his own ideas of right. . . .

  I have not wished to write sentimentally about the Indians, however moved by the thought of their wrongs and speedy extinction. I know that the Europeans who took possession of this country, felt themselves justified by their superior civilization and religious ideas. Had they been truly civilized or Christianized, the conflicts which sprang from the collision of the two races, might have been avoided; but this cannot be expected in movements made by masses of men. The mass has never yet been humanized, though the age may develop a human thought. Since those conflicts and differences did arise, the hatred which sprang, from terror and suffering, on the European side, has naturally warped the whites still farther from justice.

  The Indian, brandishing the scalps of his friends and wife, drinking their blood and eating their hearts, is by him viewed as a fiend, though, at a distant day, he will no doubt be considered as having acted the Roman or Carthaginian part of heroic and patriotic self-defence, according to the standard of right and motives prescribed by his religious faith and education. Looked at by his own standard, he is virtuous when he most injures his enemy, and the white, if he be really the superior in enlargement of thought, ought to cast aside his inherited prejudices enough to see this,-to look on him in pity and brotherly goodwill, and do all he can to mitigate the doom of those who survive his past injuries.

  In McKenney’s book, is proposed a project for organizing the Indians under a patriarchal government, but it does not look feasible, even on paper. Could their own intelligent men be left to act unimpeded in their behalf, they would do far better for them than the white thinker, with all his general knowledge. But we dare not hope the designs of such will not always be frustrated by the same barbarous selfishness they were in Georgia. There was a chance of seeing what might have been done, now lost for-ever.

  Yet let every man look to himself how far this blood shall be required at his hands. Let the missionary, instead of preaching to the Indian, preach to the trader who ruins him, of the dreadful account which will be demanded of the followers of Cain, in a sphere where the accents of purity and love come on the ear more decisively than in ours. Let every legislator take the subject to heart, and if he cannot undo the effects of past sin, try for that clear view and right sense that may save us from sinning still more deeply. And let every man and every woman, in their private dealings with the subjugated race, avoid all share in embittering, by insult or unfeeling prejudice, the captivity of Israel. . . .

  Some months ago, we were told of the riot, the license, and defying spirit which made this place so wretched, and the conduct of some now here was such that the world said: – “Women once lost are far worse than abandoned men, and cannot be restored.” But, no! It is not so! I know my sex better. It is because women have so much feeling, and such a rooted respect for purity, that they seem so shameless and insolent, when they feel that they have erred and that others think ill of them. They know that even the worst of men would like to see women pure as angels, and when they meet man’s look of scorn, the desperate passion that rises is a perverted pride, which might have been their guardian angel. Might have been! Rather let me say, which may be; for the great improvement so rapidly wrought here gives us all warm hopes. * * *

  Be not in haste to leave these walls. Yesterday, one of you, who was praised, replied, that “if she did well she hoped that efforts would be made to have her pardoned.” I can feel the monotony and dreariness of your confinement, but I entreat you to believe that for many of you it would be the greatest misfortune to be taken from here too soon. You know, better than I can, the temptations that await you in the world; and you must now perceive how dark is the gulf of sin and sorrow, towards which they would hurry you. Here, you have friends indeed; friends to your better selves; able and ready to help you. Born of unfortunate marriages, inheriting dangerous inclinations, neglected in childhood, with bad habits and bad associates, as certainly must be the case with some of you, how terrible will be the struggle when you leave this shelter! O, be sure that you are fitted to triumph over evil, before you again expose yourselves to it! And, instead of wasting your time and strength in vain wishes, use this opportunity to prepare yourselves for a better course of life, when you are set free . . . .

  From the Alms house we passed in an open boat to the Farm School. We were unprepared to find this, as we did, only a school upon a small farm, instead of one in which study is associated with labor. The children are simply taken care of and taught the common English branches till they are twelve years old, when they are bound out to various kinds of work. We think this plan very injudicious. It is bad enough for the children of rich parents, not likely in after life to bear a hard burden, and who are, at any rate, supplied with those various excitements required to develope the character in the earliest years; it is bad enough, we say, for these to have no kind of useful labor mingled with their plays and studies. Even these children would expand more, and be more variously called forth, and better prepared for common life, if another course were pursued. But in schools like this at the farm, where the children, on leaving it, will be at once called on for adroitness and readiness of mind and body, and where the absence of natural ties and the various excitements that rise from them inevitably give to life a mechanical routine calculated to cramp and chill the character, it would be peculiarly desirable to provide various occupations, and such as are calculated to prepare for common life. As to economy of time, there is never time lost, by mingling other pursuits with the studies of children; they have vital energy enough for many things at once, and learn more from books when their attention is quickened by other kinds of culture . . . .

  Hence we passed to the Asylum for the Insane. Only a part of this building is completed and it is well known that the space is insufficient. Twice as many are inmates here as can be properly accomodated. A tolerable degree, however, of order and cleanliness is preserved. We could not but observe the vast difference between the appearance of the insane here and at Bloomingdale, or other institutions where the number of attendants and nature of the arrangements permit them to be the object of individual treatment; that is, where the wants and difficulties of each patient can be distinctly and carefully attended to. At Bloomingdale, the shades of character and feeling were nicely kept up, decorum of manners preserved, and the insane showed in every way that they felt no violent separation betwixt them and the rest of the world, and might easily return to it. The eye, though bewildered seemed lively, and the tongue prompt. But here, insanity appeared in its more stupid, wild, or despairing forms. They crouched in comers; they had no eye for the stranger, no heart for hope, no habitual expectation of light. Just as at the Farm School, where the children show by their unformed features and mechanical movements that they are treated by wholesale, so do these poor sufferers. It is an evil incident to public establishments, and which only a more intelligent public attention can obviate . . . .

  Passing to the Penitentiary, we entered on one of the gloomiest scenes that deforms the great metropolis. Here are the twelve hundred, who receive the punishment due to the vices of so large a portion of the rest. And under what circumstances! Never was punishment treated more simply as a social convenience, without regard to pure right, or a hope of reformation . . . .

  The want of proper matrons, or any matrons, to take the care so necessary for the bodily or mental improvement or even decent condition of the seven hundred women assembled here, is an offence that cries aloud. It is impossible to take the most cursory survey of this assembly of women; especially it is impossible to see them in the Hospital, where the circumstances are a little more favorable, without seeing how many there are in whom the feelings of innocent childhood are not dead, who need only good influences and steady aid to raise them from the pit of infamy and woe into which they have fallen. And, if there was not one that could be helped, at least Society owes them the insurance of a decent condition while here. We trust that interest on the subject will not slumber.

  The recognized principles of all such institutions which have any higher object than the punishment of fault, (and we believe few among us are so ignorant as to avow that as the only object, though they may, from want of thought, act as if it were,) are – Classification as the first step, that the bad may not impede those who wish to do well; 2d. Instruction, practical, oral, and by furnishing books which may open entirely new hopes and thoughts to minds oftener darkened than corrupted; 3d. A good Sanitary system, which promotes self-respect, and through health and purity of body, the same in mind . . . .

  Two wise and candid thinkers—the Scotchman Kinmont, prematurely lost to this country, of which he was so faithful and generous a student, and the late Dr. Channing,—both thought that the African race bad in them a peculiar element, which, if it could be assimilated with those imported among us from Europe, would give to genius a development, and to the energies of character a balance and harmony, beyond what has been seen heretofore in the history of the world. Such an element is indicated in their lowest estate by a talent for melody, a ready skill at imitation and adaptation, an almost indestructible elasticity of nature. It is to be remarked in the writings both of Souliè and Dumas, full of faults but glowing with plastic life and fertile in invention. The same torrid energy and saccharine fulness may be felt in the writings of this Douglass, though his life being one of action or resistance, was less favorable to such powers than one of a more joyous flow might have been.

  The book is prefaced by two communications-one from Garrison, and one from Wendell Phillips. That from the former is in his usual over emphatic style. His motives and his course have been noble and generous. We look upon him with high respect but he has indulged in violent invective and denunciation till he has spoiled the temper of his mind. Like a man who has been in the habit of screaming himself hoarse to make the deaf hear, he can no longer pitch his voice on a key agreeable to common ears. Mr. Phillips’s remarks are equally decided, without this exaggeration in the tone. Douglass himself seems very just and temperate. We feel that his view, even of those who have injured him most, may be relied upon. He knows how to allow for motives and influences. Upon the subject of Religion, he speaks with great force, and not more than our own sympathies can respond to. The inconsistencies of Slaveholding professors of religion cry to Heaven. We are not disposed to detest, or refuse communion with them. Their blindness is but one form of that prevalent fallacy which substitutes a creed for a faith, a ritual for a life. We have seen too much of this system of atonement not to know that those who adopt it often began with good intentions, and are, at any rate, in their mistakes worthy of the deepest pity. But that is no reason why the truth should not be uttered, trumpet-tongued, about the thing. “Bring no more vain oblations”; sermons must daily be preached anew on that text. Kings, five hundred years ago, built Churches with the spoils of War; clergymen to-day command Slaves to obey a Gospel which they will not allow them to read, and call themselves Christians amid the curses of their fellow-men.—The world ought to get on a little faster than this, if there be really any principle of improvement in it. The Kingdom of Heaven may not at the beginning have dropped seed larger than a mustard-seed, but even from that we had a right to expect a fuller growth than we can believe to exist, when we read such a book as this of Douglass. Unspeakably affecting is the fact that he never saw his mother at all by day-light.

  “I do not recollect of ever seeing my mother by the light of day. She was with me in the night. She would lie down with me, and get me to sleep, but long before I waked she was gone.”

  “Domestic love, almost morbid from external suffering, prevents him (the Irishman) from becoming a fanatic and a misanthrope, and reconciles him to life.”

  This recalled to our mind the many touching instances known to us of such traits among the Irish we have seen here. We have known instances of morbidness like this. A girl sent “home,” after she was well established herself, for a young brother, of whom she was particularly food. He came, and shortly after died. She was so overcome by his loss that she took poison. The great poet of serious England says and we believe it to be his serious thought though laughingly said, “Men have died, and worms have eaten them, but not for love.” Whether or no death may follow from the loss of a lover or child, we believe that among no people but the Irish would it be upon the loss of a young brother. . . .

  They are able, however, to make the sacrifice even of these intense family affections in a worthy cause. We knew a woman who postponed sending for her only child, whom she had left in Ireland, for years, while she maintained a sick friend who had none else to help her.

  The poetry of which I have spoken shows itself even here, where they are separated from old romantic associations, and begin the new life in the new world by doing all its drudgery. We know flights of poetry repeated to us by those present at their wakes,—passages of natural eloquence, from the lamentations for the dead, more beautiful than those recorded in the annals of Brittany or Roumelia. . . .

  It is the genius which will enable Emmet’s appeal to draw tears from the remotest generations, however much they may be strangers to the circumstances which called it forth. It is the genius which beamed in chivalrous loveliness through each act of Lord Edward Fitzgerald,—the genius which, ripened by English culture, favored by suitable occasions, has shed such glory on the land which has done all it could to quench it on the parent hearth.

  Where ballads, legends, fairy-tales, are moral, the morality is heart felt: if instructive, it is from the healthy common sense of mankind, and not for the convenience of nursery rule, nor the “peace of schools and families.”. . .

  I heard a most interesting letter read from a tradesman in one of the country towns, whose daughters are self-elected instructors of the people in the way of cutting out from books and pamphlets fragments on the great subjects of the day, which they send about in packages, or paste on walls and doors. He said that one such passage pasted on a door, he had seen read with eager interest by hundreds to whom such thoughts were, probably, quite new, and with some of whom it could scarcely fail to be as a little seed of a large harvest. Another good omen I found in written tracts by Joseph Barker, a working-man of the town of Wortley, published through his own printing-press . . . .

  How great, how imperious the need of such men, of such deeds, we felt more than ever, while compelled to tum a deaf ear to the squalid and shameless beggars of Liverpool, or talking by night in the streets of Manchester to the girls from the Mills, who were strolling bare-headed, with coarse, rude and reckless air through the streets, seeing through the windows of its gin-palaces the women seated drinking, too dull to carouse. The homes of England! their sweetness is melting into fable; only the new Spirit in its holiest power can restore to those homes their boasted security of “each man’s castle,” for Woman, the warder, is driven into the street, and has let fall the keys in her sad plight. . . .

  I understand there is an intellectual society of high merit in Glasgow, but we were there only a few hours, and did not see any one. Certainly the place, as it may be judged of merely from the general aspect of the population and such objects as may be seen in the streets, more resembles an Inferno than any other we have yet visited. The people are more crowded together and the stamp of squalid, stolid misery and degradation more obvious and appalling. The English and Scotch do not take kindly to poverty like those of sunnier climes; it makes them fierce or stupid, and, life presenting no other cheap pleasure, they take refuge in drinking . . . .

  But from all these sorrowful tokens I by no means inferred the falsehood of the information that here was to be found a circle rich in intellect and in aspiration. The manufacturing and commercial towns, burning focuses of grief and vice, are also the centers of intellectual life, as in forcing beds the rarest flowers and fruits are developed by use of impure and repulsive materials. Where evil comes to an extreme, Heaven seems busy in providing means for the remedy. Need indeed is glaring throughout Scotland and England for the devoutest application of intellect and love to the cure of ills that cry aloud, and, without such application, must ere very long seek help by other means than words. Yet there is every reason to hope that those who ought to help are seriously, though slowly, becoming alive to the imperative nature of this duty, so we must not cease to hope, even in the streets of Glasgow and the gin palaces of Manchester, and the dreariest recesses of London . . . .

  The Castle of Stirling is as rich as any place in romantic associations. We were shown its dungeons and its Court of Lions, where, says tradition, wild animals, kept in the grated cells adjacent, were brought out on festival occasions to furnish entertainment for the Court. So, while lords and ladies gay danced and sang above, prisoners pined and wild beasts starved below. This, at first blush looks like a very barbarous state of things, but, on reflection, one does not find that we have outgrown it in our present so-called state of refined civilization, only the present way of expressing the same facts is a little different. Still lords and ladies dance and sing above, unknowing or uncaring that the laborers who minister to their luxuries starve or are turned into wild beasts below. Man need not boast his condition till he can weave his costly tapestry without the side that is kept under looking like that, methinks . . . .

  We crossed the moorlands in a heavy rain and reached Newcastle late at night. Next day we descended into a coal-mine; it was quite an odd sensation to be taken off one’s feet and dropped down into darkness by the bucket. The stables under ground had a pleasant Gil-Blas air, though the poor horses cannot like it much; generally they see the light of day no more after they have once been let down into these gloomy recesses, but pass their days in dragging cars along the rails of the narrow passages, and their nights in eating hay and dreaming of grass!! When we went down we meant to go along the gallery to the place where the miners were then at work, but found this was a walk of a mile and a half, and, beside the weariness of picking your steps slowly along by the light of a tallow candle, too wet and dirty an enterprise to be undertaken by way of amusement; so after proceeding half a mile or so, we begged to be restored to our accustomed level and reached it with minds slightly edified and face and hands much blackened. . . .

  In Sheffield I saw the sooty servitors tending their furnaces. I saw them also on Saturday night, after their work was done, going to receive its poor wages, looking pallid and dull, as if they had spent on tempering the steel that vital force that should have tempered themselves to manhood . . . .

  I visited the model-prison at Pentonville; but though in some respects an improvement upon others I have seen—though there was the appearance of great neatness and order in the arrangements of life—kindness and good judgment in the discipline of the prisoners—yet there was also an air of bleak forlornness about the place, and it fell short of what my mind demands of such abodes considered as Redemption schools. But as the subject of prisons is now engaging the attention of many of the wisest and best, and the tendency is in what seems to me the true direction, I need not trouble myself to make crude and hasty suggestions; it is a subject to which persons who would be of use should give the earnest devotion of calm and leisurely thought.

  The same day I went to see an establishment which gave me unmixed pleasure; it is a bathing establishment put at a very low rate to enable the poor to avoid one of the worst miseries of their lot, and which yet promises to pay. Joined with this is an establishment for washing clothes, where the poor can go and hire, for almost nothing, good tubs, water ready heated, the use of an apparatus for rinsing, drying and ironing, all so admirably arranged that a poor woman can in three hours get through an amount of washing and ironing that would, under ordinary circumstances, occupy three or four days. Especially the drying closets I contemplated with great satisfaction, and hope to see in our own country the same arrangements throughout the cities and even in the towns and villages.—Hanging out the clothes is a great exposure for women, even when they have a good place for it; but when, as is so common in cities, they must dry them in the house, how much they suffer! . . . [A]s long as we are so miserable as to have any very poor people in this world, they cannot put out their washing, because they cannot earn enough money to pay for it, and, preliminary to something better, washing establishments like this of London are desirable. . . .

  And though I wish to return to London “in the season” when that city is an adequate representative of the state of things in England, I am glad I did not at first see all that pomp and parade of wealth and luxury in contrast with the misery, squalid, agonizing, ruffianly, which stares one in the face in every street of London and hoots at the gates of her palaces more ominous a note than ever was that of owl or raven in the portentous times when empires and races have crumbled and fallen from inward decay.

—But that little was wanting, and the work of construction is left to those that come after him: nay, all attempts of the kind he is the readiest to deride, fearing new shams worse than the old, unable to trust the general action of a thought, and finding no heroic man, no natural king, to represent it and challenge his confidence.

  While Louis Philippe lives, the gases, compressed by his strong grasp, may not burst up to light; but the need of some radical measures of reform is not less strongly felt in France than elsewhere, and the time will come before long when such will be imperatively demanded. The doctrines of Fourier are making considerable progress, and wherever they spread the necessity of some practical application of the precepts of Christ, in lieu of the mummeries of a worn-out ritual, cannot fail to be felt. The more I see of the terrible ills which infest the body politic of Europe, the more indignation I feel at the selfishness or stupidity of those in my own country who oppose an examination of these subjects such as is animated by the hope of prevention. The mind of Fourier is, in many respects, uncongenial to mine. Educated in an age of gross materialism, he is tainted by its faults; in attempts to reorganize society, he commits the error of making soul the result of health of body, instead of body the clothing of soul-but his heart was that of a genuine lover of his kind, of a philanthropist in the sense of Jesus—his views are large and noble,—his life was one of devout study on these subjects, and we should pity the person who, after the briefest sojourn in Manchester and Lyons-the most superficial acquaintance with the population of London and Paris,—could seek to hinder a study of his thoughts or be wanting in reverence for his purposes. But always, always, the unthinking mob has found stones on the highway to throw at the prophets. [Dispatches, pp. 119-20]

b . . . . I admired her graceful manner of introducing us into those dark little rooms, and she was affectionately received by all her acquaintance. But alas! that voice, by nature of such bird-like vivacity, repeated again and again, “Ah! we are all very unhappy now.” “Do you sing together or go to evening schools?” “We have not the heart.—When we have a piece of work we do not stir till it is finished, and then we run to try and get another; but often we have to wait idle for weeks.—It grows worse and worse, and they say it is not likely to be any better. We can think of nothing but whether we shall be able to pay our rent. Ah! the workpeople are very unhappy now.” This poor, lovely little girl, at an age when the merchants’ daughters of Boston and New-York are just making their first experiences of “society,” knew the price of every article of food and clothing that is wanted by such a household to a farthing, her thought by day and her dream by night was, whether she should long be able to procure a scanty supply of these, and Nature had gifted her with precisely those qualities, which, unembarrassed by care, would have made her and all she loved really happy, and she was fortunate now, compared with many of her sex in Lyons—of whom a gentleman who knows the class well said to me, “When their work fails they have no resource except in the sale of their persons. There are but these two ways open to them, of weaving or prostitution to gain their bread.” And there are those who dare to say that such a state of things is well enough, and what Providence intended for man-who call those who have hearts to suffer at the sight, energy and zeal to seek its remedy, visionaries and fanatics! To themselves be woe, who have eyes and see not, ears and hear not, the convulsions and sobs of injured Humanity!

  It is the custom to go and call on those to whom you bring letters, and push yourself upon their notice; thus you must go quite ignorant whether they are disposed to be cordial. My name is always murdered by the foreign servants who announce me. I speak very bad French; only lately have I had sufficient command of it to infuse some of my natural spirit in my discourse. This has been a great trial to me, who am eloquent and free in my own tongue, to be forced to feel my thoughts struggling in vain for utterance.

  The servant who admitted me was in the picturesque costume of a peasant, and, as Madame Sand afterward told me, her god-daughter, whom she had brought from her province. She announced me as “Madame Salere,” and returned into the ante-room to tell me, “Madame says she does not know you.” I began to think I was doomed to a rebuff, among the crowd who deserve it. However, to make assurance sure, I said, “Ask if she has not received a letter from me.” As I spoke, Madame S. opened the door, and stood looking at me an instant. Our eyes met. I never shall forget her look at that moment. The doorway made a frame for her figure; she is large, but well-formed. She was dressed in a robe of dark violet silk, with a black mantle on her shoulders, her beautiful hair dressed with the greatest taste, her whole appearance and attitude, in its simple and lady-like dignity, presenting an almost ludicrous contrast to the vulgar caricature idea of George Sand. Her face is a very little like the portraits, but much finer; the upper part of the forehead and eyes are beautiful, the lower, strong and masculine, expressive of a hardy temperament and strong passions, but not in the least coarse; the complexion olive, and the air of the whole head Spanish, (as, indeed, she was born at Madrid, and is only on one side of French blood.) All these details I saw at a glance; but what fixed my attention was the expression of goodness, nobleness, and power, that pervaded the whole,—the truly human heart and nature that shone in the eyes. As our eyes met, she said, “C’est vous,” and held out her hand. I took it, and went into her little study; we sat down a moment, then I said, “Il me fait de bien de vous voir,” and I am sure I said it with my whole heart, for it made me very happy to see such a woman, so large and so developed a character, and everything that is good in it so really good. I loved, shall always love her.

  She looked away, and said, “Ah! vous m’avez ecrit une lettre charmante.” This was all the preliminary of our talk, which then went on as if we had always known one another. She told me, before I went away, that she was going that very day to write to me; that when the servant announced me she did not recognize the name, but after a minute it struck her that it might be La dame Americaine, as the foreigners very commonly call me, for they find my name hard to remember. She was very much pressed for time, as she was then preparing copy for the printer, and, having just returned, there were many applications to see her, but she wanted me to stay then, saying, “It is better to throw things aside, and seize the present moment.” I staid a good part of the day, and was very glad afterwards, for I did not see her again uninterrupted. Another day I was there, and saw her in her circle. Her daughter and another lady were present, and a number of gentlemen. Her position there was of an intellectual woman and good friend,-the same as my own in the circle of my acquaintance as distinguished from my intimates. Her daughter is just about to be married. It is said, there is no congeniality between her and her mother; but for her son she seems to have much love, and he loves and admires her extremely. I understand he has a good and free character, without conspicuous talent.

  Her way of talking is just like her writing,—lively, picturesque, with an undertone of deep feeling, and the same skill in striking the nail on the head every now and then with a blow.

  We did not talk at all of personal or private matters. I saw, as one sees in her writings, the want of an independent, interior life, but I did not feel it as a fault, there is so much in her of her kind. I heartily enjoyed the sense of so rich, so prolific, so ardent a genius. I liked the woman in her, too, very much; I never liked a woman better.

  For the rest I do not care to write about it much, for I cannot, in the room and time I have to spend, express my thoughts as I would; but as near as I can express the sum total, it is this. S- – and others who admire her, are anxious to make a fancy picture of her, and represent her as a Helena (in the Seven Chords of the Lyre); all whose mistakes are the fault of the present state of society. But to me the truth seems to be this. She has that purity in her soul, for she knows well how to love and prize its beauty; but she herself is quite another sort of person. She needs no defence, but only to be understood, for she has bravely acted out her nature, and always with good intentions. She might have loved one man permanently, if she could have found one contemporary with her who could interest and command her throughout her range; but there was hardly a possibility of that, for such a person. Thus she has naturally changed the objects of her affection, and several times. Also, there may have been something of the Bacchante in her life, and of the love of night and storm, and the free raptures amid which roamed on the mountain-tops the followers of Cybele, the great goddess, the great mother. But she was never coarse, never gross, and I am sure her generous heart has not failed to draw some rich drops from every kind of wine-press. When she has done with an intimacy, she likes to break it off suddenly, and this has happened often, both with men and women. Many calumnies upon her are traceable to this cause.

  I forgot to mention, that, while talking, she does smoke all the time her little cigarette. This is now a common practice among ladies abroad, but I believe originated with her.

  For the rest, she holds her place in the literary and social world of France like a man, and seems full of energy and courage in it. I suppose she has suffered much, but she has also enjoyed and done much, and her expression is one of calmness and happiness. I was sorry to see her exploitant her talent so carelessly. She does too much, and this cannot last forever; but “Teverioo” and the “Mare au Diable,” which she has lately published, are as original, as masterly in truth, and as free in invention, as anything she has done.