BLOWING UP THE LIONESS.
DOCTOR CLAPP--VIEWS AND OPINIONS--UNIVERSAL DESTINY--ALEXANDER BARROW
--E.D. WHITE--CROSS-BREED, IRISH RENEGADE AND ACADIAN--HEROIC WOMAN--
THE GINSENG TRADE--I-I-I'LL D-D-DIE F-F-FIRST.
Dr. Clapp, so conspicuous in the annals of New Orleans, was from New
England, and was located in New Orleans as a Presbyterian minister, as
early as 1824, and about the same period that the great and lamented
Larned died.
His mind was bold and original, analytical and independent. Soon after
his location and the commencement of his ministry, he gave offence to
some of his church, and especially to some of his brother pastors, by
the enunciation of opinions not deemed orthodox.
There was at this time preaching at Natchez, one Potts, who was a
Presbyterian, a Puritan, and extremely straight-laced in doctrine, and
eminently puritan in practice, intolerant, bigoted, and presumptuous.
Potts had accomplished one great aim of his mission: he had married a
lady of fortune, and assumed more purity than any one else, and was a
sort of self-constituted exponent of the only true doctrines of his
church. Arrogant and conceited, he, though a very young man, thrust
himself forward as a censor, and very soon was in controversy with Dr.
Clapp. Without a tithe of his talent, or a grain of his piety, he
assumed to arraign him on the ground of unfaithfulness to the tenets
of the church. This controversy was bitter and continued. The result
was, that Dr. Clapp dissolved connection with the Presbyterian Church,
and, at the call of the most numerous and talented as well as wealthy
congregation ever preached to, up to that time, in New Orleans;
established himself as an independent, and continued to preach for
many years--indeed, until age and infirmity compelled him to retire.
His peculiar religious opinions were more Unitarian than Presbyterian.
They consisted of an enlightened philosophy derived from _natural
revelation_, which elevated Deity above the passions, prejudices,
loves, and hates of mortality. _His_ GOD _was_ INFINITE,
ALL-PERVADING, _and_ PERFECT.
The purity of his character, and his wonderful intellect, combined,
brought around him the most intelligent and moral of the population,
and his opinions won many converts. He preached and practised a
rational religion, defined a rigid morality as the basis and main
requisite to true piety, and the doing good toward his fellow-man, the
duty of man toward God.
The faith he exacted was predicated upon works.... That he who had
faith in the existence of the soul, and who believed its future
dependent upon him, should be taught this faith was best exemplified
by a faithful discharge of all the duties imposed by society and law.
That he who was pious, was a good husband, father, and friend, a good
neighbor, an honest, and sincere man, faithful in the discharge of all
his duties as a citizen and member of society: resting here the hope
of future reward, and not looking to the merits of any other for that
salvation, which the mind hopes, and the heart craves for all
eternity; fixing a responsibility individually and indivisibly upon
each and every one, to earn salvation by discharging temporal duties
which secure the harmony, well-being, and general love of mankind. Any
other doctrine, he contended, destroyed man's free agency, and
discouraged the idea that virtue and goodness were essential to true
piety. God had created him for an especial mission. His existence in
time was his chrysalis condition; to make this as nearly perfect as
was possible to his nature, he was gifted with mind, passion, and
propensities--the former to conceive and control the discharge of the
duties imposed upon him in this state: this done, he perished as to
time, and awoke prepared for eternity. These ideas were impressed with
a logic irresistible to the enlightened mind--not clouded with the
bigotry of fanaticism--and an eloquence so persuasive and sweet as to
charm the heart and kindle it into love.
He never burned brimstone under the noses of his auditory, nor
frenzied their imaginations with impassioned appeals to supernatural
agencies. He expounded the Scriptures as the teachings of men. His
learning was most profound, especially in the languages. He understood
thoroughly the Hebrew and Greek. He read from the originals the
Scriptures, and interpreted them to his hearers, as to their meaning
in their originals, and disrobed them of the supernatural character
which an ignorant fanaticism has thrown over them, and which time and
folly has indurated beyond the possibility of learning and science to
crack or crush.
A great original thinker, untrammelled by the schools, and independent
of precedents, he saw nature before him, and studied closely all her
developments. Eminently schooled in the philosophy of life, deeply
read in the human mind and the heart, he searched for all the
influences operating its conclusions, and the motives of human action:
the relations of man to external nature, the connection of mind with
matter, the origin of things, their design as developed in their
creation, their connection and dependence, one upon the other, and the
relation of all to the Creator, and in those the duty of man. It was
his idea, that, commencing from the humblest, and ascending to man,
through created nature, the design was manifest that these were all,
in the animal and the vegetable kingdom, assigned by the Creator for
man's uses. To him alone, in all these creations, are given the
faculties necessary to a comprehension of the nature of all of these,
as well as their uses.
From this fact, so powerfully prominent in all natural developments,
he viewed man as the most intimate relation of the Creator on this
globe, and discovering in him no designs beyond the cultivation of the
great faculty of thought for time, the inference was natural that his
future was not for time, or time's uses. That all was only fitting the
soul, which his instincts tell him exists within, when, refined by
time, and the probation of life, for the independence, and the
fruition of the sublime designs of God in eternal life, he should
ascend to his destined sphere, etherialized, and know his Creator and
the future of his being; when speculation should cease, and reality
and unambiguous truth be made manifest. Of this great truth his mind
was so fully impressed that all his life was by it governed. His
convictions were palpable in his conduct, for it was in strict
conformity with these opinions. The aberrations from virtue and the
laws of morals, as established by man for the better regulation of his
conduct toward his fellow-men, he deemed the result of improper
education, and especially the education of the heart, and the want of
the training this gives to the natural desires of his organization.
That these desires, passions, and instincts, are given as essential to
his mission in time, and those properly educated, trained, and
directed, are necessary to his fulfilment of life's duties, in the
perfection of the Creator's design, and, when so educated and
directed, secure to the individual, and to society, the consummation
of this design; but when perverted, become a punishment to both
society and the individual, for the neglect of a prime duty; and
belong alone to time. Similar results he saw from similar causes, in
the operations of inanimate life. The design of the tree was to grow
upward, but an unnatural obstacle, in the falling of another, bends it
away, and its growth is perverted from the original design, yet it
grows on and completes the cycle of its destiny.
The stream flows onward, naturally obeying a natural law; but an
obstacle interposes and interrupts the design; still it will go on to
complete its cycle, obedient to its destiny, though turned from its
natural channel: and these are the same in the end with those
undisturbed in the fulfilment of their designs. All crime or vice is
of time, and made such by the laws of man. The aggregation of men into
societies or communities necessitate laws to establish moral, legal,
and political duties, and to provide punishments for the infraction of
these. The right to acquire and possess the fruits of labor--the right
of free thought--the right to enjoy the natural relations of life, and
the privileges conferred by society--the right to live undisturbed,
all are the objects of legal protection; because the attributes of
man's nature, unrestrained in the discharge of his duties to his
fellow-man, will invade these rights, and hence the necessity of a
universal rule of action. All these attributes are susceptible of
education as to what is right, and what is wrong; and it is the duty
of religion to impress upon the mind the importance of the one to the
security of society, and the evil of the other in its effect upon the
design of the Creator. This design is harmony and love universal, and
pervades all nature, where a free will is not vouched; but with this
free will is given a capacity to cultivate it into that love and
harmony, and thus to consummate the great design of the Creator.
He taught, _religion was the sublimation of moral thought and moral
action_; because it was in harmony with nature, and subserved the
purposes of the Creator--because it brought man into harmony with
every other creation, whose design was apparent to his capacity of
understanding--that this design, made manifest to his mind, taught him
his duty, and it was the province of the teacher to show to all this
design, and illustrate this harmony. The teacher should know before he
attempted to teach. He should disabuse his own mind of prejudices and
superstitions at variance with nature, and study natural organization
to learn the intention of the Creator; learn the nature of plants, the
organization of the earth, its components how formed, and of what--all
animal creation--the mechanism of the universe, its motions--the exact
perfection of every creation for the design of that creation; see and
know God's will, and God's wisdom, and God's power in all of them;
descend to the minor and most infinitesimal creation; learn its
organization, and see God here with a design, and a perfect
organization, to work it out--learn truth, where only truth exists,
from God in all created nature, and teach this, that all may learn and
conserve to the same great end.
When comprehended, this planet, with all its creations, was designed
for man, and to perfect him for the use of God's design. These are for
consummation in eternity--all that relates to him in time, but
subserves the great end. The relationship to him is apparent in all
that surrounds him on earth. Step by step it comes up to him, and all
is for his use. At this point, all stops except himself. What was his
design as manifested in his nature? Surely, not solely to control and
appropriate all created matter surrounding him--not simply to probate
for a period, and pass away. It must be, that he is the link perfected
in this probation for a higher creation, as a part of a more
consummate perfection revealed through death. It cannot be, that the
mind given to him, alone, was only given to learn in this combination
of elements--earth, air, fire, and water--the startling and omnipotent
wisdom of the all-wise Creator, and then to perish with knowing no
more of that God, which this knowledge has created so consummate a
desire to know.
The cycle of man's destiny is not in time, that of all else is; and
that destiny centres in his use, and is complete. If for him there is
not a future, why were the instincts of his nature given? Why the
power to learn so much? To trace in the planetary system divine
wisdom, and divine power; to see and know the same in the mite which
floats in the sunbeam? If this is all he is ever to know, does this
complete a destiny for use? if so, for what? Can it be, simply to
propagate his species, and perish? and was all this grand creation of
the earth, and all things therein, made to subserve him for so mean a
purpose? It cannot be. Life is a probation, death the key which
unlocks the portal through which we pass to the perfection of the
design of God.
In these views and opinions Dr. Clapp lived and died. When worn out
with labor and the ravages of time, he sought to renovate his
exhausted energies, by removing to a higher latitude, and selected
Louisville, Kentucky, for his future home. He had seen most of his
early friends pass into eternity, in the fruition of time, and felt
and knew it was only a day that his departure for eternity was
delayed; yet how calmly and contentedly he awaited the mandate which
should bid him home!
His belief in the universal destiny of man made him universally
tolerant. His intimates were of every creed, and the harmony existing
with these and himself made his life beautiful as exemplary. With the
ministers of every creed he was affectionately social: he had no
prejudices, cultivated no animosities, and was universally charitable.
He inculcated his principles by example, encouraged social communion
with all sects, teaching that he whose life is in the right cannot be
in the wrong. To a very great extent he infused his spirit into the
people of his adopted city. His most intimate associate was that very
remarkable Israelite, Judah Luro. This man was a native of Newport,
Rhode Island, and in early life came to New Orleans and commenced a
small business, to which he gave his energetic attention. His means,
though small at the beginning, were carefully husbanded, and
ultimately grew into immense wealth. He was exceedingly liberal in his
nature, philanthropic, and devoted to his friends. On the night of the
22d of December, 1814, he was engaged in the battle between the
English and American forces, near New Orleans, and was severely
wounded. In this condition he was found, when bleeding profusely from
his wounds and threatened with speedy death, by a young merchant of
the city, Resin D. Shepherd, who generously lifted him to his
shoulder, after stanching his wounds, and bore him, through brambles
and mire, in the darkness, to a place of security and comfort, some
miles distant from the scene of the fight. He never lost sight of this
friend. When he came to die, he made him executor to his will, and
residuary legatee, after disposing of some half a million of money in
other legacies. These were all immediately paid by Mr. Shepherd, who
entered upon the possession of all the property the deceased died
possessed of--consequently, the extent of his fortune was never
publicly known.
This man built upon his own property, on Gravier Street, fronting St.
Charles, and immediately across Gravier Street from the St. Charles
Hotel, a church for Dr. Clapp, in which his congregation worshipped
for many years. When the hotel was built, and business began crowding
around this locality, it became necessary to remove his church. Again,
Mr. Luro built for him a church, in a more private and eligible
position, on the corner of Julia and St. Charles streets, and donated
it to the pastor and congregation of the Gravier Street Church. Here
Mr. Clapp continued his ministry during the remaining time of his
residence in New Orleans.
He found with the cultivated and intelligent of New Orleans an
approval of his teachings and example. The consequence was, and is,
the entire absence of sectarian dissensions, and a social intercourse
between all, resulting in a united effort for the common good, and the
maintenance of moral sentiments and moral conduct--the basis and
source of true and triumphant religion.
"The deeds that men do, live after them." Of no man can this be more
truly said than of Dr. Clapp. Through every phase of society his
example and teachings continue to live; and every virtuous and
intelligent man in the community of Dr. Clapp's ministry, in New
Orleans, conspires to continue the effect of them.
In no community on earth is there a greater diversity of
nationalities, than in that of New Orleans, where every sect of
religionists is to be found. All pursue the worship of God after their
own manner of belief, exciting no jealousies, heart-burnings, or
hatreds. All agree that a common end is the aim of all, and that a
common destiny awaits mankind.
In the pursuits of life, and the duties of time, nothing of religious
intolerance enters. A man's opinions upon that subject are his own,
and for these he is responsible to God only. His neighbor respects his
prejudices and feelings, and appreciates him according to his conduct
toward his fellow-man, and the discharge of his duties to society.
Good follows the honest discharge of the duties of his vocation, from
every moral and religious teacher, if he is sincere and earnest,
whether Jew or Christian. An intelligent and virtuous community
appreciates this, and encourages such efforts as advance and sustain
public morals and social harmony. How such a man is esteemed in New
Orleans, a recent instance is ample illustration. A distinguished
Jewish Rabbi, long a resident minister of his faith in that city, was
called, to minister in a synagogue in the city of New York. His walk
and his work had been upright and useful. The good of all
denominations were unwilling to give up so good and so useful a man.
In the true spirit of pure religion, a large committee, appointed by a
meeting of the citizens from among every sect, composed of the leading
and most influential men of the city, waited upon him, and influenced
him to remain among them, and continue his vocation and pious
usefulness in the field where he had labored so long and so
efficiently.
To the teachings of Dr. Clapp, much of this toleration is due. This
tone of feeling is the offspring of enlightenment, the enemy of
bigotry. His mission completed, he retired for health and quiet to a
point from which he could contemplate the results of his labors. He
saw that they were good, and felt his whole duty had been done. In the
fulness of years he awaited the coming of the hour when, released from
his prison-house and freed from earth, he should go to his reward. It
came, and ere the spirit was plumed for its final flight, he asked
that its wornout casket should be carried and deposited by those he
loved in life, in the city of his adoption and love; where, in death,
the broken community of life should be restored. This was done, and
now with them he sleeps well.
Memory turns sadly back to many, now no more, who were compeers of Dr.
Clapp, and to New Orleans, as New Orleans was; but to none with more
melancholy pleasure than to Alexander Barrow and E.D. White. These
were both natives of the city of Nashville, Tennessee. Both came to
New Orleans in early life: White, with his father when a child, and
Barrow, when a young man. White was left an orphan when quite young,
in Attakapas, where his father lived, and with very limited means. He
struggled on in the midst of a people whose very language was alien to
his own, and managed to acquire a limited education, with which he
commenced the study of the law, the profession of his father. When
admitted to practice, he located at Donaldsonville, in the Parish of
Ascension, where he rose rapidly to distinction. Appointed
subsequently to a judgeship in New Orleans, he removed there to
reside. This appointment he did not continue to hold for any length of
time, his popularity being such as to point him out as a fit person to
contest with Mr. Livingston the seat in Congress then filled by the
latter. In this contest he was successful, and continued to represent
the district until he was chosen Governor. He filled this chair for
the constitutional period of four years, and immediately upon the
expiration of his term, he was again elected to Congress. He continued
to represent the district until the treachery of a family, numerous
and ignorant, yet influential with their ignorant, uneducated
neighbors, caused him to be beaten. They succeeded subsequently in
placing one of their family in his place, only to show the triumph of
folly and stupidity over worth and intelligence. Yet this cross of an
Irish renegade upon an Acadian woman was a fit representative of a
large majority of his constituents.
The climate of Washington operated injuriously upon his constitution.
Long accustomed to that of Louisiana, it failed to resist the terrible
winter-climate of Washington, and he found his health broken. He
returned to his plantation, on the Bayou La Fourche, where he lingered
for a year or more, and died, in the meridian of life, leaving a young
and interesting family.
Governor White was a man of great eccentricity of character, but with
a ripe intellect, and a heart overflowing with generous emotions and
tenderness. He loved his kind, and his life was most unselfishly
devoted to their service. Like all who have for any time made her
their home, he loved Louisiana first of all things. He was too young
when coming from his native land to remember it, and his first
attachment was for the soil of his adoption. He was reared in the
midst of the Creole population of the State; spoke French and Spanish
as his mother-tongue, and possessed the confidence and affection of
these people in a most remarkable degree.
Governor White was a passenger on board the ill-fated steamer Lioness,
in company with many friends, among whom were Josiah S. Johnston, (the
elder brother of A. Sidney Johnston, who fell at the battle of
Shiloh,) and Judge Boyce, of the District Court. Josiah S. Johnston
was, at the time, a Senator in Congress. Some miles above the mouth of
Red River, and in that stream, the boat blew up, many of the
passengers being killed, among whom was Judge Johnston. Governor White
was terribly burned, and by many it was thought this led to his death.
His disease was bronchitis, which supervened soon after this terrible
disaster. The steamer had in her hold considerable powder. This, it
was said at the time, was ignited by the mate of the boat, who had
become enraged from some cause with the captain. The body of Judge
Johnston was never found. The boat was blown to atoms, with the
exception of the floor of the ladies' cabin. The upper works were all
demolished. This floor was thrown, it seemed almost miraculously,
intact upon the water. There were some six or eight ladies on board,
who were saved on this floor. When the smoke had lifted sufficiently
to permit a night view--for it was night--Governor White and Judge
Boyce were seen swimming near this floor of the wreck. White was
burned terribly in the face and on the hands, and was blinded by this
burning. The ladies were in their night-clothes; but what will not
woman do to aid the distressed, especially in the hour of peril? One
of the most accomplished ladies of the State snatched from her person
her _robe de chambre_, and, throwing one end to the struggling
Governor, called to him to reach for it, and with it pulled him to the
wreck, and kindly, with the aid of others, lifted him on. The same
kind office was performed for Boyce, and they were saved. Though a
stranger to the Governor, this great-hearted woman tore into strips
her gown, and kindly did the work of the Good Samaritan, in binding up
the wounds of one she did not know, had never before seen, and to
whose rank and character she was equally a stranger; and when she was
floating upon a few planks, at the mercy of the waters, and surrounded
by interminable forests covering the low and mucky shores of Red River
for many miles, where human foot had rarely trod, and human habitation
may never rest--one garment her only covering, and all she could hope
for, until some passing steamer should chance to rescue them, or until
she should float to the river's mouth, and find a human habitation.
She, too, is in the grave, but the memory of this act embalms her in
the hearts of all who knew her. Blessed one!--for surely she who
blessed all who came within her sphere, and only lived to do good,
must in eternity and for eternity be blest, like thousands of others
who have ministered in kindness for a day, and then went to the
grave--in thy youth and loveliness thou wert exhaled from earth: like
a storm-stricken flower in the morning of its bloom, wilted and dead,
the fragrance of thy virtues is the incense of thy memory!
It was long before Governor White was fully restored to sight. No
public man, and especially one so long in public life, ever enjoyed
more fully the confidence of his constituents than Edward Douglass
White. His private character was never impeached, even in the midst of
the most excited political contests, nor did the breath of slander
ever breathe upon his fair fame, from his childhood to the grave.
I am incompetent to write of Alexander Barrow as his merits deserve.
In him all that was noble and all that was respectable was most
happily combined. A noble and commanding person, a manly and
intellectual face, an eye that bespoke his heart, a soul that soared
in every relation of life above everything that was little or selfish,
a ripe and accurate judgment, a purpose always honorable and always
open, without concealment or deceit, and an integrity pure and
unsullied as the ether he breathed, an affectionate father, a devoted
husband, a firm and unflinching friend through every phase of
fortune--in fine, every element which makes a man united in Alexander
Barrow. Dear reader, if I seem extravagant in these words, pardon it
to me. When seventy winters have passed over your head, and you turn
back your memory upon all that has passed, recalling the incidents and
the friends of life, and you remember those which have transpired with
him you loved best and trusted most, and remember that he was always
true, never capricious, always wise, never foolish, always sincere,
never equivocal, and who never failed you in the darkest hours of
adversity, but was always the same to you in kindness, forbearance,
and devotion, remember such was ever to me Alexander Barrow, and
forgive this wild outpouring of the heart to the virtues of the
friend, tried so long, and loved so well. For more than twenty years
he has been in his grave; but in all that time no day has ever passed
that Alick has not stood before me as he was when we were young and
life was full of hope. His blood with mine mingles in the veins of our
grandchildren. O God! I would there were nothing to make this a
painful memory.
Barrow served some years in the Legislature of the State, and was
thence transferred to the United States Senate, where, after a service
of six years, he died, in the prime of his manhood. Those who remember
the speech of Hannegan, and the attempt of Crittenden, who, under the
deep sorrow of his heart, sank voiceless and in tears to his
chair--the feeling which filled and moved the Senate when paying the
last tribute to his dead body, coffined and there before them in the
Senate chamber--may know how those estimated the man who knew him
best. Friend of my heart, farewell! We soon shall meet, with vernal
youth restored, to endure forever.
There was another, Walter Brashear, our intimate friend for long
years. He went to eternity after a pilgrimage of eighty-eight years in
the sunshine and shadows of this miserable world. He was a native of
the city of Philadelphia, but with his parents went to Kentucky, when
a boy. These soon died, and Walter was left an orphan and poor, then
but a boy. After attending a common neighborhood school in the County
of Fayette, near Lexington, one year, he found it necessary to find
support in some employment. Walking the streets of Lexington in search
of this, the breeze blew to his feet a fragment of newspaper, which he
picked up and read from curiosity. Here he found an advertisement
inviting those who had ginseng for sale, to call. He knew there was
plenty of this root to be found in portions of Kentucky, and
determined immediately to embark in the speculation of searching for
it and sending it to Philadelphia. He labored assiduously, and soon
had acquired a considerable sum of money for those times, 1801. He
employed several hands to assist him the ensuing season, and after
forwarding the root collected, found there was no longer any market
for it in Philadelphia. Suspecting the person to whom he had
previously sold was deceiving him, in order to drive a profitable
bargain with him, he determined to go himself with his venture to
China. This he did, and, making so handsome a business of it, he
returned and immediately went to work to procure a much larger amount
for another venture. This he likewise accomplished, but was less
fortunate than before, though he made some money. He was now
twenty-one years of age, and had been twice to China; but had not
contracted much love for commerce or voyaging upon the sea. He married
soon after his return, read medicine, and commenced the practice of it
in Kentucky. Forming an intimacy with Mr. Clay, they soon became close
friends, being nearly of the same age, and very like in character.
After some years' residence in Kentucky as a physician, he determined
on emigrating to Louisiana, and embarking in the business of
sugar-planting. Purchasing Belle Isle, an island off the coast of
Attakapas, he removed his family there about 1824. He was successful
in his new vocation; but not liking an island residence, where he was
twenty miles from a neighbor, he purchased a residence upon Berwick's
Bay, and a portion of Tiger Island, which was immediately opposite,
and there made a new plantation, which is now the site of Brashear
City. At this place he lies buried, by his children, all of whom, save
one daughter, are there with him.
For many years he was a member of the Legislature of the State of his
adoption, an honest and efficient one, of fine abilities, and great
will. He usually triumphed in what he undertook. His fine social
qualities attached to him many friends. His devotion to them was
unflinching, and he rather preferred to fight for these than play with
any others. His courage was truly chivalrous, and he is remembered by
all who knew him, and yet live, as the man who never felt the
sensation of fear.
An unfortunate difficulty with a neighbor, Dr. Tolls, brought on a
personal rencontre. His antagonist was known to be brave and
physically powerful; but in this affair, Brashear, after receiving a
number of blows, wrested away his enemy's cane, and would soon have
had the better of the fight, but persons interposing prevented it.
"Doctor," said Brashear, "this is not the way for gentlemen to settle
their difficulties. As soon as I can bind up my head, which you have
battered pretty severely, I shall be in the street armed. If you are
as brave a man as your friends claim you to be, you will meet me there
prepared to fight me as a gentleman."
"In forty minutes from this time, if you please," said his enemy.
At the appointed time and place they met, each with his friend, and
each armed. When they had approached within ten paces, Brashear
stopped and said, "Are you ready?" Being answered in the affirmative,
"Then fire, sir; I scorn to take the first fire." Dr. Tolls did so,
and, missing him, stood and received Brashear's ball through both
thighs, and fell. There was no surgeon in town, and the wounds were
bleeding profusely, when Brashear went to him, and proposed to dress
the wounds. Tolls stuttered badly, and replied, "I-I-I'll d-d-die
first." "I can do no more," said Brashear, and, bowing, left the
ground.
This chivalry of character characterized him in everything. Fond of
amusement, he indulged himself in hunting and innocent sports, when
and where he was always the life of the party. Energetic and restless
in his nature, he could not bear confinement, and, when a member of
the Legislature, he was more frequently to be found walking rapidly to
and fro in the lobby of the House than in his seat. To sit still and
do nothing was impossible to him. A hundred anecdotes might be related
of him, all illustrative of his lofty courage, and daring, and his
utter contempt of danger. A noble and generous spirit was ever
manifested by him, in every relation of life. His frankness and
liberal hospitality, his kindness to his slaves, and his generosity to
the poor, endeared him to his neighbors, who live to feel that his
void can never be filled.