Human society, from the nature of its formation, is governed in all
its multifarious movements, however majestic or delicate, by mind.
There are no changes, nor revolutions in society, that do not
acknowledge its influence. It is the all-pervading, all-exciting cause
of human action. Its power on the social system is similar to that of
gravitation in regulating the magnificent and rolling orbs of space;
the great centre of attraction, holding together and preserving in
harmonious order the thousand relations of life. Physical force, which
to the superficial eye appears to have swayed the destinies of mankind
in all ages of the world, will be found on examination to be only a
mean, enabling it to wield with greater skill and force the sceptre of
its power. The conquering legions of Cæsar or Bonaparte would have
been a useless pageant, deprived of this active, governing principle.
This exciting principle of society reaches its maturity and power by
gradual developement. In the first stages of civilization its strength
is that of an infant, afterwards that of a giant; and the spheres of
its action are as various as its powers. We behold it soaring on the
shining wings of imagination to the fields of fiction; calm,
comprehensive, searching in philosophy and science; animated and
exalted on the noble theatre of eloquence; pure and humble in the holy
aspirations of religion. Such being the nature of mind, we are led to
the irresistible inference, that the state of communities or nations
will be low or elevated in proportion to its neglect or cultivation.
The conceptions of mind form the mirror of national character. If
there be a want of mental cultivation, as a consequent, the numerous
attractions which hold in harmony and union the relations of society
will be destroyed; and general darkness and misery prevail. On the
contrary, if there be an expansion of mind, these ties so necessary,
so sacred, will receive new strength; and a universal joy, and beauty,
and brightness, pervade the whole social compact.
Many and various causes tend to the development of mind. It varies in
every nation and under every form of government. We read of the
majestic melancholy, the lofty passion, the stern intellect of the
_North_; of the mental effeminacy, of the exuberant fancy, beneath the
sunny skies and amid the olive groves of the _South_. We read of the
effects, natural advantages and impediments; how inaccessible barriers
may raise their Alpine heads, and prevent the light of one nation from
beaming on another; thus destroying the interchange of kindred
thoughts and obstructing the growth of mind; how nature's works, her
forests, rivers, lakes, groves, and water-falls in their original
grandeur and sublimity; how art's works, shining in their new
splendor, or fallen from their primitive state, cities and towers
lying in the crumbling embrace of time, stir up the sympathies,
enliven the emotions, and arouse the imagination to high exertion; how
the resources of the earth, her rich mines, her quarries of marble,
stimulate the spirit of improvement in the arts and sciences. We read
too, how the mind wastes away under the influence of despotic
institutions, and how ignorance reigns shining in purple and gold;
lastly, how the mind attains its full developement, and is ever active
in its native strength, and power, and greatness, under the pacific
and stirring effect of free principles. Each of these causes which may
advance or retard the growth of mind, afford themes worthy of
investigation. That of the influence of free institutions, having a
bearing on the destinies of American mind, we have selected as the
subject of this essay.
A ceaseless activity is the original characteristic of all material
creation. All matter, whether on the surface, or in the centre of the
earth, is imperceptibly undergoing a continuous change. To-day, we
gaze with delighted eye on the loveliness and grandeur of nature, lit
up by the smile of heaven; to-morrow, they have passed away. We only
look upon a clear blue sky, to behold it the next moment hung with
dark and angry clouds. The sun and the moon ever pursue their same
eternal tireless course. Nature has likewise created an undying active
spirit in the mental world. Activity is the earliest intellectual
developement. The many imperious duties, connected with the stupendous
relations which the individual members of society sustain to each
other, prove that the mind was destined for action. The different
natures, and the beautiful adaptations of the intellectual powers,
prove it. Their native elasticity, their quick excitability, prove it.
Curiosity, that key which unlocks the sanctuaries of knowledge, is
seen from the days of childhood to silvery age. A desire of society, a
commune and interchange of thought and feeling, has ever been a
distinguishing characteristic of mankind in all ages and in all parts
of the world. The sublime summits which the mind has reached, and the
perennial glories which have crowned its efforts, are evidence
unanswerable of the vastness of its power. But there cannot be full
powerful mental action without mental freedom. Freedom is incident to
action mental or physical. Observe the king of birds as he spreads his
majestic wings on high; mark his swift flight, his strength and vigor;
then behold him shut up within a cage, how weak, how lifeless, how
nerveless! The same is true of mind; unrestrained, its powers
transcend all limits, but fettered, they dwindle away--are powerless.
The mind then is both naturally free and active. Such being the case,
free institutions are founded in nature; and, therefore, their
influence on the mind arises from a natural and mutual relation: this
relation cannot be otherwise than efficacious in its tendencies on the
mind.
What is the nature of free institutions? Founded in man's free active
nature, their tendency is to develope his powers and dignity. Their
permanency, depending on the mental part of man, their chief aim and
policy are his moral and intellectual elevation. Universal mental
cultivation is the enduring basis and majestic pillar of their
structure. As the effulgent life-giving orb of day brings forth the
hidden beauties and treasures of nature, they draw out to the light
the powers and faculties of every member of society. They bring mind
in competition with mind; thus striking out the "celestial spark,"
they recognise no mental indolence; they afford means suited to the
growth of all kinds of mind; they hold out the same common inducements
to all; they reward with immortality noble intellectual action. Their
true prominent feature is the collision of minds.
Let us examine their influences. All legislation, all governmental
measures and operations, originate in the chosen intellect of the
people, assembled in free deliberation. No single will creates a law.
Many cultivated thinking minds coming together in close discussion,
strike out the great principles of political science. And the minds
thus exercised are not confined in their illuminating influence to the
legislative hall, but go abroad, brilliant and powerful, awakening to
thought, and enlightening millions of minds. Whatever the legislators
conceive and create, affords a theme on which a thousand other
eloquent minds among the people concentrate their talents, and shine
forth in bright display. Thus we perceive that the splendid and
dazzling theatre of eloquence is opened, inviting the exertions of
bold, persuasive, original intellect. Eloquence is one of the
characteristics of free governments. It requires free action. Its
nature is to thrill the feelings, to awaken the fancy, to exalt the
thoughts of a nation. It is the mind speaking forth its native
inspiriting thoughts. It is the rapid flow of deep excited feeling. It
is the natural influence which one mind exerts over another. It is the
unbridled intellect, clothed in shining and magic forms. Can it exist
under a despotism? The bird that dips its wings in the heavens does
not require more freedom. It is opposed to tyranny of any kind. What
is the history of eloquence? We behold it in unrivalled brilliancy and
power in the Republican of mighty Rome. Rome's eaglet of conquest
canopied the world under his expanded wings; but the genius of her
eloquence, peaceful, but powerful, moulded and swayed the mind of her
people and raised her to matchless grandeur.
In free governments, new occasions are continually arising for
intellectual action. It is the inevitable result of that freedom they
give to the mind. The free mind is ever active and progressive, ever
soaring to lofty heights. The free mind disdains to follow the beaten
track, and marks out an original, a more elevated path. The free mind
experiences the full efficacy of all the stimulating feelings of our
nature. Can such a cast of mind do otherwise than open new fields for
high action? or produce other than wonderful and glorious results?
Animated by an unconquerable love of action, all obstacles and
difficulties vanish before it. It overthrows old systems, and erects
new ones more dazzling in splendor. It revolutionizes all unsound
associations, political, social, religious and literary. It fully
developes and explains the existing relations of life, and unfolds
hitherto unfelt ones. It thinks and feels more exaltedly, more deeply,
more strongly. Lethargy never steals upon such a mind. Now a mind thus
exercised, thus unlimited in its action, must shine forth in its
original beauty and might, must attain all that is noble or sublime in
intellectual achievement. This mind does not exist under despotic
institutions. It could not. The restrained mind is ever retrograding.
The restrained mind, aimless and unambitious, pursues the old path and
never thinks of seeking a new one. The restrained mind never feels the
irrepressible delight of a superior thought, never the exhilarating
influence of deep and lofty meditation. Is it wonderful that despotic
governments never attain a high degree of intellectual eminence? Or is
it wonderful that free governments should know no barriers too great,
no limits too extensive, no summits too elevated; should send forth a
living increasing light of mental glory over the world?
In free governments "capacity and opportunity are twin sisters."
Development of mind being their chief aim, they afford every proper
means to this end. The genius of learning is brought down from her
high abodes, and caused to walk radiant with beauty, through every
grade of society. Education, the soul's strength, is disseminated with
a liberal hand to every portion of the community. Intellectual
illumination is made universal, as extensive as the circling canopy of
the firmament. The inferior and superior mind drink at the same
fountain--aspire to the same immortal renown. For while they thus
develope the mind, they open to all the bright halls of eminence,
offer to all _fame's_ brilliant diadem. Glorious is the effect! The
principles of science are seen shining in increased brightness in the
work-shop; eloquence, deep and overwhelming, full of heavenly fire and
pathos, arises from the shades of obscurity; the lyre of poetry
touched by the spirit of song, sends forth its melodious and inspiring
strains from the deep valley and the mountain top; in truth, the great
mass of society is moved and agitated by an active untiring spirit,
even as the waters of Bethesda were wont to be moved when visited by
the angel of the skies. Do we behold such an aspect under despotic
institutions? Do they encourage the universal growth of mind? Do they
hold out a common inducement to eloquent and lofty effort? or insure
to superior genius an enduring fame? Impossible! when all intellectual
influence is confined to the palace. Impossible! when learning in its
effect on society is no more than the light of the moon, shining by
the side of the noonday sun.
But free circulation of thought and feeling composes the chief
influence of free institutions on the mind. The beauty, union, and
elevation of society depend upon the action and re-action of mind.
Indeed, this reciprocal influence of mind is the final cause in the
formation of society. Where it is unfelt all relations, political and
social, are frail and disregarded. If we look through society we shall
find that all national mental greatness and power, originates in the
influence which a few mighty minds exert in setting the great mass of
mind to thinking and feeling. How great have been the effects of the
minds of the Newtons, Bacons, Ciceros and Luthers on the world! How
many millions of minds have they not excited to strong and elevated
action! Now, free governments, from their very nature, encourage this
interchange, this mutual action of mind on mind. And mark the results.
The original brightness of one mind throws new light on the path of
another. A superior thought, like the blast of the Highland warrior's
trump bounding from crag to crag, and causing, quick as sound, a
hundred minds to beat for action, spreads with electric rapidity
through every nerve of the social frame. Thoughts once clouded in
darkness assume a blinding brightness. Thoughts once confused and
incomprehensible are mastered and imbodied in enchanting forms.
Patient and ambitious investigation, surmounting every obstacle, and
penetrating to the lowest depths of knowledge, brings forth its rich
treasures; truths, brilliant and irresistible. Free discussion is
awakened, eliciting talent, intellectual energies and glories. Nor is
this all. In philosophy, a few mighty minds arise and unfold new
principles in human nature; and, immediately, a spirit of revolution,
rapid but glorious, rages through society, destroying false and
unnatural relations, and strengthening those that are genuine by
holier and imperishable ties. In literature, a few mighty minds arise,
profound in thought, imperial in fancy and conception, which like so
many meridian suns, casting their beams upon the mental world, draw
forth the native graces, and beauties, and grandeur of mind, and
disseminate through every department of letters an influence
enlivening and beautifying: an influence, which arouses the slumbering
spirit of poetry, and throws an immortal radiance over the Elysian
realms of fiction. In science, a few mighty minds arise, expose old
fallacies, explore the rich mines of the earth, develope the
mysterious principles of matter, explain the nature of their
application, and suddenly an unusual mental splendor encircles the
temple of learning. Art wields her sceptre with greater skill and
precision, improving and adorning every branch of mechanism, that
administers to the uses and comforts of society. And this influence of
these few mighty minds on the general mind of society reacts in
resilient bounds, again acts, and again rebounds, continually
increasing in vigor and majesty. Thus the powers, passions and
emotions of the mind, are developed to their full stature. Thus, that
mind gains its natural ascendancy, crowns itself with unfading
laurels, erects its throne, all magnificent, far above human thrones,
and wields an overpowering influence over the destinies of mankind.
Thus, all nations either in the ancient or modern world, where mind
has shone in its brightest forms, have gained their immortality. From
a want of this mutual influence of superior and inferior minds,
despotic nations have ever remained in superstition and ignorance. For
the sake of mind, who will not hail with delight the day when the
genius of liberty shall canopy the world with her guardian wings!
But the friends of monarchical governments tell us that Republics do
not encourage high intellectual developement, because they do not
stimulate the mind to exertion by liberal rewards. In a triumphant
air, they point us to the munificent era of Augustus, when genius
bloomed amid kingly splendor, to the profuse liberality of _Eastern_
kings; to the generous age of Leo X, when Italia's mind shone in
rivalry with her own bright and lovely skies. We grant that the mind
in free governments is deprived of this influence. Does it thereby
sustain any loss? Let us examine this point. Will the mind whose only
stimulant are the smiles and pecuniary emoluments of kings, exhibit
its native strength and grandeur? or will the Muse that sings to
please the whims and caprices of a court, soar on eagle wings and to
mountain heights? He who depends on another for support, must
necessarily so shape his actions as to gain the good will of his
patron. It is familiar to every one, that they who live in the
sunshine of a palace, and from whom the mind in monarchies receives
its patronage, are no more nor less in their characters than a
composition of vanity and pride; of vanity and pride demanding
deification. The mind then that acts under courtly favor must bow in
lowly adoration and flattery. The scholar mourns over this defect in
the writings of Horace: he wrote to please the wily and arrogant
Augustus. If we turn over the productions of modern ages, when
monarchy has reigned, we shall find the same grovelling slave-like
spirit. Can such an influence develope the real beauty and sublimity
of mind? No! For the mind that would attain a full growth, a growth
noble and dignified--must mark out a course of its own, must move
forward with a fearless, unbending step.
But because the mind in free governments does not enjoy the influence
of princely favor, (which in our humble opinion is rather an injury
than a benefit,) it is not therefore deprived of every other
stimulant. In a Republic, mental influence is not confined to any one
particular sphere, but illumines by the same beneficent rays the
summits and the depths of society. It is sound reason, that the
motives to intellectual action will bear a character corresponding to
the influence of that action. If its influence be noble and extensive
the stimulus of mind will be strong and awakening. How great then the
motives to mental effort in free governments! There the mind acts not
to please a crown, not to scatter flowers for courtiers to walk over,
but conscious of the weight of its responsibility, and the boundless
extent of its power, thinks and feels, that its thoughts and feelings
may mould and sway countless other minds. There is an indescribable
glory in such a stimulus. It not only purifies and elevates the mind
which it arouses, but prospers and ennobles the condition of mankind.
Still further--The mind whose theatre of action is thus extensive, and
that looks up to no living being for aid, will in most instances, be
excited to action by the idea of a virtuous immortality. And say,
friend of monarchical munificence, is not the mind that conceives this
idea in its pure genuineness, actuated by a stimulus more powerful
than all the smiles of all the kings, than all the gold of all the
Perus in the world could create? Analyze this idea. It combines
benevolence and sublimity of feeling. It raises the mind above earthly
scenes to the contemplation of the ineffable brightness and goodness
of the Creator. Its great end is the promotion of the happiness of
coming ages. Who will compare the action of the mind thus stimulated
with that of the mind, whose only stimulus is present selfish
enjoyment? As well may we compare the anthill to the "cloud-crowned
Andes."
What says biography of those superior minds that have shone as lights
to the world. Did they grow to their full power and greatness under
the influence of monarchical institutions? Did they arouse the mind of
Homer, the immortal bard of antiquity? Or the eloquence and moral
sublimity of Cicero? Or the unrivalled philosophy of Socrates? Who has
not lamented over the severe fate of modern genius? Danté, Petrarch
and Ariosto, minds resplendent in imagery and conception, wrote their
best works when friendless exiles on a foreign shore. Cervantes wrote
his Don Quixotte of undying fame, in a dungeon. Shakspeare, rightly
styled the great magician of human nature, was often obliged to act
parts in his own plays. Milton, who in thought and conception dwelt in
the home of angels, sold his Paradise Lost for five pounds; lived the
disgrace and glory of his age. These minds were the subjects of
monarchies. Others might be mentioned. Surely then this patronage of
kingly governments is but an empty name. It will not stimulate the
noble mind, for such a mind creates its own stimulus. Let no one say
then that the mind cannot ascend to lofty heights without its aid. But
rather let us exclaim with the poet,
"'Tis immortality should fire the mind."
In looking over the pages of history, no fact strikes us more
perceptibly than that all greatness of mind has ever been
proportionate to its enjoyment of civil liberty. In vain do we look
for universal education, either in ancient or modern times, among the
numerous kingdoms of the East; in vain for a philosopher, poet or
historian. The story of Grecian mind in its full maturity and
superiority is known to every scholar. He there beholds mind in its
real glory and power, shining under diversified forms; in imaginative
brilliancy; in philosophic research; in the highest spheres of
literature and science. But her freedom departed. The voice of
eloquence was no longer heard in her forums, or in her beautiful fanes
and groves; her Muses were cold to the embraces of her poets; in
short, her intellectual greatness was gone. Behold her now! How
striking the contrast of her former and present condition! And how
appropriate the line of Byron--
"'Tis Greece, but living Greece no more."
The history of Roman mind does not differ from that of Grecian mind.
Who would ask for stronger illustrations of the argument in favor of
free principles on the mind.
But the influence of free institutions on the mind is not confined
purely to the intellectual, but extends to the moral nature of man.
They blend strength and splendor of intellect with the soft and beamy
radiance of moral feeling. This is a natural consequence. For as a
general rule, where there is an expansion of intellect, there will be
a similar growth in morals. As intellect expands, as its perceptions
become keener and surer, the relations and duties of life are
perceived in a stronger and clearer light. Deprived of intellect,
morals and principles lose their efficacy. We speak now of unperverted
intellect; not of that kind of intellect which blasted the hopes of
revolutionary France; not of that kind of intellect which
characterized a Mirabeau or a Voltaire, but of such as free
institutions in their purity would create--an intellect pure and
exalted. Such an intellect cannot fail to strengthen our obligations
as public and private men.
Indeed, one of the fundamental principles of free governments is
founded in man's moral nature, the equality of mankind. For from this
principle flows a spirit of peace, of love and kindness. Cherish the
idea that men are by nature possessed of equal rights, and you destroy
that coldness and selfishness which corrupt and debase the moral
affections. Cherish it, and benevolence reigns queen over the heart,
dispensing far and wide her refreshing benefits. Cherish it, and every
member of society feels himself drawn towards his fellow by heavenly
attractions. Cherish it, and the springs of sympathetic feeling rise
to overflowing. In fine, cherish it, and the virtues of the heart
increase in beauty and holiness, and run out in gladdening streams.
Destroy it, and general morality is gone forever.
Thus we perceive that free governments tend both to growth of morals
and intellect; that the developement of the one is not attended to and
the other neglected, but that they unfold, bloom and mature in union.
Thus too, we perceive that free governments do not unfold half of
man's powers or strength, but that under their influence the whole
mind expands, full, bright and lovely, as the "bloom of blowing Eden
fair."
We have now finished an imperfect view of the influence of free
principles on the mind. Beautiful is their application in our own
country. Here they exist in their pure original character. Here, their
influence is beyond calculation--over an extensive territory,
abounding in every variety of interest and advantage. Here the press
is free, and the thoughts and feelings of one section of the land may
enlighten another section; this section may throw new light and
splendor into another, this into another and another: thus creating a
chain of mental influence, which will extend from one extremity of the
country to the other. Here there is every civil advantage; numerous
theatres for the display of eloquent mind. Here there is every natural
advantage; numerous theatres for the display of literary and
scientific mind. Let the discerning traveller perform the tour of our
land, and there is no beauty of nature, no charm of landscape, no
majesty of forest, no grandeur or sublimity of mountain or water
scenery, that will not meet his delighted vision. Every state
possesses materials sufficient to create a literature of its own. The
Baronial castles and lofty hills of Scotland, together with their
incidents, penciled by the graphic hand of Walter Scott, gained him a
deathless name. Every state, and we assert it without fear of
contradiction, has more of the interesting, the romantic and
picturesque in incident and scenery than Scotland. It is our own fault
then if our literature is not immortalized by more than one Scott. Add
to these the great variety of mind which characterizes our land. Let
the traveller go through the south, and he will behold mind glowing,
impetuous and brilliant; let him go through the north, and he will
behold mind, more systematized, profound in reason, silent, deep in
feeling; let him go through the west, and he will behold a
comminglement of every variety of mind. Besides, there are peculiar
thoughts and feelings which belong to each state. Now consider all
these advantages joined together, mingled as the colors in the
rainbow, by one grand powerful feeling, which characterizes the whole,
a feeling of union, a common American feeling: and let our free
institutions act upon them in their full vigor and power, and we will
have a mind presenting every variety of interest, beauty, strength and
brightness--all eloquent, all sublime--a sun illumining the world.