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William Ellery Channing.

BORN in Newport, R. I., 1780. DIED at Bennington, Vt., 1842.


[The Works of William E. Channing, D.D. 1841.]


IS original propensities, released from restraint, and pampered by indulgence, to a degree seldom allowed to mortals, grew up into a spirit of despotism as stern and absolute as ever usurped the human heart. The love of power and supremacy absorbed, consumed him. No other passion, no domestic attachment, no private friendship, no love of pleasure, no relish for letters or the arts, no human sympathy, no human weakness, divided his mind with the passion for dominion and for dazzling manifestations of his power. Before this, duty, honor, love, humanity, fell prostrate. Josephine, we are told, was dear to him; but the devoted wife, who had stood firm and faithful in the day of his doubtful fortunes, was cast off in his prosperity, to make room for a stranger, who might be more subservient to his power. He was affectionate, we are told, to his brothers and mother; but his brothers, the moment they ceased to be his tools, were disgraced; and his mother, it is said, was not allowed to sit in the presence of her imperial son. He was sometimes softened, we are told, by the sight of the field of battle strewn

with the wounded and dead. But, if the Moloch of his ambition claimed new heaps of slain to-morrow, it was never denied. With all his sensibility, he gave millions to the sword, with as little compunction as he would have brushed away so many insects, which had infested his march. To him all human will, desire, power, were to bend. His superiority none might question. He insulted the fallen, who had contracted the guilt of opposing his progress; and not even woman's loveliness, and the dignity of a queen, could give shelter from his contumely. His allies were his vassals, nor was their vassalage concealed. Too lofty to use the arts of conciliation, preferring command to persuasion, overbearing, and all-grasping, he spread distrust, exasperation, fear, and revenge through Europe; and, when the day of retribution came, the old antipathies and mutual jealousies of nations were swallowed up in one burning purpose to prostrate the common tyrant, the universal foe.

Such was Napoleon Bonaparte. But some will say, he was still a great man. This we mean not to deny. But we would have it understood, that there are various kinds or orders of greatness, and that the highest did not belong to Bonaparte. There are different orders of greatness. Among these the first rank is unquestionably due to moral greatness, or magnanimity; to that sublime energy, by which the soul, smitten with the love of virtue, binds itself indissolubly, for life and for death, to truth and duty; espouses as its own the interests of human nature; scorns all meanness and defies all peril; hears in its own conscience a voice louder than threatenings and thunders; withstands all the powers of the universe, which would sever it from the cause of freedom and religion; reposes an unfaltering trust in God in the darkest hour, and is ever "ready to be offered up" on the altar of its country or of mankind. Of this moral greatness, which throws all other forms of greatness into obscurity, we see not a trace in Napoleon. Though clothed with the power of a god, the thought of consecrating himself to the introduction of a new and higher era, to the exaltation of the character and condition of his race, seems never to have dawned on his mind. The spirit of disinterestedness and self-sacrifice seems not to have waged a moment's war with self-will and ambition. His ruling passions, indeed, were singularly at variance with magnanimity. Moral greatness has too much simplicity, is too unostentatious, too self-subsistent, and enters into others' interests with too much heartiness, to live an hour for what Napoleon always lived, to make itself the theme, and gaze, and wonder of a dazzled world.-Next to moral, comes intellectual greatness, or genius in the highest sense of that word; and by this we mean that sublime capacity of thought, through which the soul, smitten with the love of the true and the beautiful, essays to comprehend the universe, soars into the heavens, penetrates the earth, penetrates itself,

questions the past, anticipates the future, traces out the general and allcomprehending laws of nature, binds together by innumerable affinities. and relations all the objects of its knowledge, rises from the finite and transient to the infinite and the everlasting, frames to itself from its own fulness lovelier and sublimer forms than it beholds, discerns the harmonies between the world within and the world without us, and finds in every region of the universe types and interpreters of its own deep mysteries and glorious inspirations. This is the greatness which belongs to philosophers, and to the master-spirits in poetry and the fine arts.— Next comes the greatness of action; and by this we mean the sublime power of conceiving bold and extensive plans; of constructing and bringing to bear on a mighty object a complicated machinery of means, energies, and arrangements, and of accomplishing great outward effects. To this head belongs the greatness of Bonaparte, and that he possessed it, we need not prove, and none will be hardy enough to deny. A man, who raised himself from obscurity to a throne, who changed the face of the world, who made himself felt through powerful and civilized nations, who sent the terror of his name across seas and oceans, whose will was pronounced and feared as destiny, whose donatives were crowns, whose antechamber was thronged by submissive princes, who broke down the awful barrier of the Alps and made them a highway, and whose fame was spread beyond the boundaries of civilization to the steppes of the Cossack, and the deserts of the Arab; a man, who has left this record of himself in history, has taken out of our hands the question, whether he shall be called great. All must concede to him a sublime power of action, an energy equal to great effects.


[Remarks on National Literature. 1823.-From the Same.]


E next observe, and we think the observation important, that the facility with which we receive the literature of foreign countries, instead of being a reason for neglecting our own, is a strong motive for its cultivation. We mean not to be paradoxical, but we believe that it would be better to admit no books from abroad, than to make them substitutes for our own intellectual activity. The more we receive from other countries, the greater the need of an original literature. A people, into whose minds the thoughts of foreigners are poured perpetually, needs an energy within itself to resist, to modify this mighty influence, and, without it, will inevitably sink under the worst bondage, will

become intellectually tame and enslaved. We have certainly no desire to complete our restrictive system, by adding to it a literary non-intercourse law. We rejoice in the increasing intellectual connection between this country and the old world. But sooner would we rupture it, than see our country sitting passively at the feet of foreign teachers. It were better to have no literature, than form ourselves unresistingly on a foreign one. The true sovereigns of a country are those who determine its mind, its modes of thinking, its tastes, its principles; and we cannot consent to lodge this sovereignty in the hands of strangers. A country, like an individual, has dignity and power only in proportion as it is selfformed. There is a great stir to secure to ourselves the manufacturing of our own clothing. We say, let others spin and weave for us, but let them not think for us. A people, whose government and laws are nothing but the embodying of public opinion, should jealously guard this opinion against foreign dictation. We need a literature to counteract, and to use wisely the literature which we import. We need an inward power proportionate to that which is exerted on us, as the means of self-subsistence. It is particularly true of a people, whose institutions demand for their support a free and bold spirit, that they should be able to subject to a manly and independent criticism, whatever comes from abroad. These views seem to us to deserve serious attention. We are more and more a reading people. Books are already among the most powerful influences here. The question is, shall Europe, through these, fashion us after its pleasure? Shall America be only an echo of what is thought and written under the aristocracies beyond the ocean?

Another view of the subject is this. A foreign literature will always, in a measure, be foreign. It has sprung from the soul of another people, which, however like, is still not our own soul. Every people has much in its own character and feelings, which can only be embodied by its own writers, and which, when transfused through literature, makes it touching and true, like the voice of our earliest friend.


[Unitarian Christianity most Favorable to Piety. 1826.-From the Same.]


NITARIANISM is peculiarly favorable to piety, because it accords with nature, with the world around and the world within us; and through this accordance it gives aid to nature, and receives aid from it, in impressing the mind with God. We live in the midst of a glorious universe, which was meant to be a witness and a preacher of the Divin

ity; and a revelation from God may be expected to be in harmony with this system, and to carry on a common ministry with it in lifting the soul to God. Now, Unitarianism is in accordance with nature. It teaches One Father, and so does creation, the more it is explored. Philosophy, in proportion as it extends its views of the universe, sees in it, more and more, a sublime and beautiful unity, and multiplies proofs, that all things have sprung from one intelligence, one power, one love. The whole outward creation proclaims to the Unitarian the truth in which he delights. So does his own soul. But neither nature nor the soul bears one trace of Three Divine Persons. Nature is no Trinitarian. It gives not a hint, not a glimpse of a tripersonal author. Trinitarianism is a confined system, shut up in a few texts, a few written lines, where many of the wisest minds have failed to discover it. It is not inscribed on the heavens and the earth, not borne on every wind, not resounding and re-echoing through the universe. The sun and stars say nothing of a God of three persons. They all speak of the One Father whom we adore. To our ears, one and the same voice comes from God's word and works, a full and swelling strain, growing clearer, louder, more thrilling as we listen, and with one blessed influence lifting up our souls to the Almighty Father.

This accordance between nature and revelation increases the power of both over the mind. Concurring as they do in one impression, they make that impression deeper. To men of reflection, the conviction of the reality of religion is exceedingly heightened, by a perception of harmony in the views of it which they derive from various sources. Revelation is never received with so intimate a persuasion of its truth, as when it is seen to conspire to the same ends and impressions, for which all other things are made. It is no small objection to Trinitarianism, that it is an insulated doctrine, that it reveals a God whom we meet nowhere in the universe. Three Divine Persons, I repeat it, are found only in a few texts, and those so dark, that the gifted minds of Milton, Newton, and Locke, could not find them there. Nature gives them not a whisper of evidence. And can they be as real and powerful to the mind, as that One Father, whom the general strain and common voice of Scripture, and the universal voice of nature call us to adore?

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