Chapter 9

It is true that very ignorant persons can wonder at such things without deriving much instruction from them; and that much sooner than the more cultivated ones they become so familiarized with them as not to think of them. All _effects_, however astonishing, are apt, if they are but regular in their recurrence, to become soon insignificant to those who have never learnt to inquire into _causes_. But still, it would be some little advantage to the people's understanding to see what prodigious effects could be produced without any preternatural interference. Though not comprehending the science employed, they could comprehend that what they saw _was_ purely a matter of science, and that the cause and the effect were natural and definite; unlike the present race of Egyptians, who not long since regarded the very mechanics of an European as an operation of magic; and were capable of suspecting that a machine constructed by a man from England, for raising water from the Nile, should inundate the country in an hour. These wonders of science and art must therefore have contributed somewhat to rid our people of the impression of being at every turn beset by occult powers, under the name perhaps of witchcraft, and to expel the notions of a vague and capricious agency interfering and sporting with events throughout the system around them. Their rationality thus obtained an improvement, which may be set against the injury undoubtedly done them through that diminished exercise of the understanding which accompanied the progressive division of labor; an alteration rendered inevitable, and in other respects so advantageous.

When we come down to a comparatively recent time, we see the Bible "going up on the breadth of the land." In passing by any given number of houses of the inferior class, we may presume there are in them four or five times as many copies of that sacred book as there were in the same number thirty or forty years since. And when we consider how many more persons in those houses can read, and that in some of them the book may be _more_ read for having come there as a novelty, than it is in many others where it has been an old article of the furniture, we may fairly presume that the increased reading is in a greater proportion than the increased number of Bibles.--This late period has also brought into action a new expedient, worthy to stand, in the province of education, parallel and rival to the most useful modern inventions in the mechanical departments; an organization for schools, by which, instead of one or two overlabored agents upon a mass of reluctant subjects, that whole mass itself shall be animated into a system of reciprocal agency. It has all the merit of a contrivance which associates with mental labor a pleasure never known to young learners before.

One more distinction of our times has been, that effect which missionary and other philanthropic societies have had, to render familiar to common knowledge, by means of their meetings and publications, a great number of such interesting and important facts, in the state of other countries and our own, as were formerly quite beyond the sphere of ordinary information.

In aid of all these means at work in the trial to raise the people from the condition in which they had been so many ages sunk and immovable, there has been of late years the unpretending but important ministration of an incessant multifarious inventiveness in making almost every sort of information offer itself in brief, familiar, and attractive forms, adapted to youth or to adult ignorance; so that knowledge, which was formerly a thing to be searched and dug for "as for hid treasures," has seemed at last beginning to effloresce through the surface of the ground on all sides of us.

The statement of what recent times have produced for effecting an alteration among the people, must include the prodigious excitement in the political world. It were absurd, it is true, to name this in the simple character of a _cause_, when we speak of the rousing of the popular mind from a long stagnation; it being itself a proof and result of some preceding cause beginning to pervade and disturb that stagnation. But whatever may be assigned as the true and sufficient explanation of its origin, we have to look on the mighty operation of its progress, forcing a restlessness, instability, and tendency to change, into almost every part of the social economy. In the whole compass of time there has been no train of events, that has within so short a period stirred to the very bottom the mind of so vast a portion of the race. And the power of this great commotion has less consisted in what may be termed its physical energy, evinced in grand exploits and catastrophes, than in its being an intense activity of _principles_. It was as different from other convulsions in the moral world, as would be a tempest attributed to the direct intervention of a mighty spirit, whether believed celestial or infernal, from one raised in the elements by mere natural causes. The people were not, as in other instances of battles, revolutions, and striking alternations of fortune, gazing a at mere show of wonderful events, but regarded these events as the course of a great practical debate of questions affecting their own interests.

And now, when we have put all these things together, we may well pause to indulge again our wonder what _could_ have been the mental situation of a majority of the inhabitants of this country, antecedently to this creation and conjunction of so many means and influences for awaking them to something of an intelligent existence.

Section III.

The review of the past may here be terminated. And how welcome a change it would be if we might here completely emerge from the gloom which has overspread it. How happy were it if in proceeding to an estimate of the people of the present times, we found so rich a practical result of the means for forming a more enlightened race, that we should have no further recollection of that sentence from the Prophet, which has hitherto suggested itself again at every step in prosecution of the survey. But we are compelled to see how slow is the progress of mankind toward thus rendering obsolete any of the darker lines of the sacred record. So completely, so desperately, had the whole popular body and being been pervaded by the stupifying power of the long reign of ignorance, with such heavy reluctance, at the best, does the human mind open its eyes to admit light,--and so incommensurate as yet, even on the supposition of its having much less of this reluctance, has been in quantity the whole new supply of means for a happy change,--that a most melancholy spectacle still abides before us. Time, in sweeping away successive generations, has preserved, in substance, the sad inheritance to that which is as yet the latest.

Even that portion of beneficial effect which actually has resulted from this co-operation of new forces, has served to make a more obvious exposure of the unhappiness and offensiveness of what is still the condition of the far greater part of our population; as a dreary waste is made, to give a more sensible impression how dreary it is, by the little inroads of cultivation and beauty in its hollows, and the faint advances of an unwonted green upon its borders. The degradation of the main body of the lower classes is exposed by a comparison with the small reclaimed portion within those classes themselves. It is not with the philosophers, literati, and most accomplished persons in higher life, that we should think of placing in immediate comparison the untutored rustics and workmen in stones and timber, for the purpose of showing how much is wanting to them. These extreme orders of society would seem less related in virtue of their common nature, than separated by the wide disparity of its cultivation. They would appear so immeasurably asunder, such antipodes in the sphere of human existence, that the state of the one could afford no standard for judging of the defects or wants of the other. It was not in a speculation which amused itself, as with a curious fact, in seeing that the same material can be made into scholars, legislators, sages, and models of elegance--and also into helots; and then went into a fanciful question of how near they might possibly be brought together: it was in a speculation which, instead of dwelling on the view of what was impossible to the common people in a comparative reference to the highest classes of their fellow-men, considered what was left practicable to them within their own narrow allotment, that the schemes originated which have actually imparted to a proportion of them an invaluable share of the benefits of knowledge. There has thus been formed a small improved order of people amidst the multitude; and it is the contrast between these and the general state of that multitude that most directly exposes the popular debasement. It certainly were ridiculous enough to fix on a laboring man and his family, and affect to deplore that he is doomed not to behold the depths and heights of science, not to expatiate over the wide field of history, not to luxuriate among the delights, refinements, and infinite diversities of literature; and that his family are not growing up in a training to every high accomplishment, after the pattern of some family in the neighborhood, favored by fortune, and high ability and cultivation in those at their head. But it is a quite different thing to take this man and his family, hardly able, perhaps, even to read, and therefore sunk in all the grossness of ignorance,--and compare them with another man and family in the same sphere of life, but who have received the utmost improvement within the reach of that situation, and are sensible of its value; who often employ the leisure hour in reading, (sometimes socially and with intermingled converse,) some easy work of instruction or innocent entertainment; are detached, in the greatest degree that depends on their choice, from society with the absolute vulgar; have learnt much decorum of manners; can take an intelligent interest in the great events of the world; and are prevented, by what they read and hear, from forgetting that there is another world. It is, we repeat, after thus seeing what may, and in particular instances does exist, in a humble condition, that we are compelled to regard as really a dreadful spectacle the still prevailing state of our national population.

We shall endeavor to exhibit, though on a small scale, and perhaps not with a very strict regularity of proportion and arrangement, a faithful representation of the most serious of the evils conspicuous in an uneducated state of the people. Much of the description and reflections must be equally applicable to other countries; for spite of all their mutual antipathies and hostilities, and numberless contrarieties of customs and fashions, they have been wonderfully content to resemble one another in the worst national feature, a deformed condition of their people. But it is here at home that this condition is the most painfully forced on our attention; and here also of all the world it is, that such a wretched exhibition is the severest reproach to the nation for having suffered its existence.

The subject is to the last degree unattractive, except to a misanthropic disposition; or to that, perhaps, of a stern theological polemic, when tempted to be pleased with every superfluity of evidence for overwhelming the opposers of the doctrine which asserts the radical corruption of our nature. As spread over a coarse and repulsive moral and physical scenery, it is a subject in the extreme of contrast with that susceptibility of magnificent display, on account of which some of the most cruel evils that have preyed on mankind have ever been favorite themes with writers ambitious to shine in description. Nor does it present a wild and varying spectacle, where a crowd of fantastic shapes (as in a view of the pagan superstitions,) may stimulate and beguile the imagination though we know we are looking on a great evil. It is a gloomy monotony; Death without his dance. Moreover, the representation which exhibits one large class degraded and unhappy, reflects ungraciously, and therefore repulsively, by an imputation of neglect of duty, on the other classes who are called upon to look at the spectacle. There is, besides, but little power of arresting the attention in a description of familiar matter of fact, plain to every one's observation. Yet ought it not to be so much the better, when we are pleading for a certain mode of benevolent exertion, that every one can see, and that no one can deny, the sad reality of all that forms the object, and imposes the duty, of that exertion?

Look, then, at the neglected ignorant class in their childhood and youth. One of the most obvious circumstances is the _perfect non-existence in their minds of any notion or question what their life is for, taken as a whole._ Among a crowd of trifling and corrupting ideas that soon find a place in them, there is never the reflective thought,--For what purpose am I alive? What is it that I should be, more than the animal that I am? Does it signify _what_ I may be?--But surely, it is with ill omen that the human creature advances into life without such a thought. He should in the opening of his faculties receive intimations, that something more belongs to his existence than what he is about to-day, and what he may be about to-morrow. He should be made aware that the course of activity he is beginning ought to have a leading principle of direction, some predominant aim, a general and comprehensive purpose, paramount to the divers particular objects he may pursue. It is not more necessary for him to understand that he must in some way be employed in order to live, than to be apprized that life itself, that existence itself, is of no value but as a mere capacity of something which he should realize, and of which he may fail. He should be brought to apprehend that there is a something essential for him to _be_, which he will not _become_ merely by passing from one day into another, by eating and sleeping, by growing taller and stronger, seizing what share he can of noisy sport, and performing appointed portions of work; and that if he do _not_ become that which, he _cannot_ become without a general and leading purpose, he will be worthless and unhappy.

We are not entertaining the extravagant fancy that it is possible, except in some rare instances of premature thoughtfulness, to turn inward into deep habitual reflection, the spirit that naturally goes outward in these vivacious, active, careless beings, when we assert that it _is_ possible to teach many of them with a degree of success, in very juvenile years, to apprehend and admit somewhat of such a consideration. We have many times seen this exemplified in fact. We have found some of them appearing apprized that _life is for something as a whole_; and that, to answer this general purpose, a mere succession of interests and activities, each gone into for its own sake, will not suffice. They could comprehend, that the multiplicity of interests and activities in detail, instead of constituting of themselves the purpose of life, were to be regarded as things subordinate and subservient to a general scope, and judged of, selected, and regulated, in reference and amenableness to it.--By the presiding comprehensive purpose, we do not specifically and exclusively mean a direction of the mind to the _religious_ concern, viewed as a separate affair, and in _contradistinction_ to other interests; but a purpose formed upon a collective notion of the person's interests, which shall give one general right bearing to the course of his life; an aim proceeding in fulfilment of a scheme, that comprehends and combines with the religious concern all the other concerns for the sake of which it is worth while to dispose the activities of life into a _plan_ of conduct, instead of leaving them to custom and casualty. The scheme will look and guide toward ultimate felicity: but will at the same time take large account of what must be thought of, and what may be hoped for, in relation to the present life.

Now, we no more expect to find any such idea of a presiding purpose of life, than we do the profoundest philosophical reflection, in the minds of the uneducated children and youth. They think nothing at all about their existence and life in any moral or abstracted or generalizing reference whatever. They know not any good that it is to have been endowed with a rational rather than a brute nature, excepting that it affords more diversity of action, and gives the privilege of tyrannizing over brutes. They think nothing about what they shall become, and very little about what shall become of them. There is nothing that tells them of the relations for good and evil, of present things with future and remote ones. The whole energy of their moral and intellectual nature goes out as in brute instinct on present objects, to make the most they can of them for the moment, taking the chance for whatever may be next. They are left totally devoid even of the thought, that what they are doing is the beginning of a life as an important adventure for good or evil; their whole faculty is engrossed in the doing of it; and whether it signify anything to the next ensuing stage of life, or to the last, is as foreign to any calculation of theirs, as the idea of reading their destiny in the stars. Not only, therefore, is there an entire preclusion from their minds of the faintest hint of a monition, that they should live for the grand final object pointed to by religion, but also, for the most part, of all consideration of the attainment of a reputable condition and character in life. The creature endowed with faculties for "large discourse, looking before and after," capable of so much design, respectability, and happiness, even in its present short stage, and entering on an endless career, is seen in the abasement of snatching, as its utmost reach of purpose, at the low amusements, blended with vices, of each passing day; and cursing its privations and tasks, and often also the sharers of those privations, and the exactors of those tasks.

When these are grown up into the mass of mature population, what will it be, as far as their quality shall go toward constituting the quality of the whole? Alas! it will be, to that extent, just a continuation of the ignorance, debasement, and misery, so conspicuous in the bulk of the people now. And to _what_ extent? Calculate _that_ from the unquestionable fact that hundreds of thousands of the human beings in our land, between the ages, say of six and sixteen, are at this hour thus abandoned to go forward into life at random, as to the use they shall make of it,--if, indeed, it can be said to be at random, when there is strong tendency and temptation to evil, and no discipline to good. Looking at this proportion, does any one think there will be, on the whole, wisdom and virtue enough in the community to render this black infusion imperceptible or innoxious?

But are we accounting it absolutely inevitable that the sequel must be in full proportion to this present fact,--_must_ be everything that this fact threatens, and _can_ lead to,--as we should behold persons carried down in a mighty torrent, where all interposition is impossible, or as the Turks look at the progress of a conflagration or an epidemic? It is in order to "frustrate the tokens" of such melancholy divination, to arrest something of what a destructive power is in the act of carrying away, to make the evil spirit find, in the next stages of his march, that all his enlisted host have not followed him, and to quell somewhat of the triumph of his boast, "My name is legion, for we are many;"--it is for this that the friends of improvement, and of mankind, are called upon for efforts greatly beyond those which are requisite for maintaining in its present extent of operation the system of expedients for intercepting, before it be too late, the progress of so large a portion of the youthful tribe toward destruction.

Another obvious circumstance in the state of the untaught class is, _that they are abandoned, in a direct, unqualified manner, to seize recklessly whatever they can of sensual gratification_. The very narrow scope to which their condition limits them in the pursuit of this, will not prevent its being to them the most desirable thing in existence, when there are so few other modes of gratification which they either are in a capacity to enjoy, or have the means to obtain. By the very constitution of the human nature, the mind seems half to belong to the senses, it is so shut within them, affected by them, dependent on them for pleasure, as well as for activity, and impotent but through their medium. And while, by this necessary hold which they have on what would call itself a spiritual being, they absolutely will engross to themselves, as of clear right, a large share of its interest and exercise, they will strive to possess themselves of the other half too. And they will have it, if it has not been carefully otherwise claimed and pre-occupied. And when the senses have thus usurped the whole mind for their service, how will you get any of it back? Try, if you will, whether this be a thing so easy to be done. Present to the minds so engrossed with the desires of the senses, that their main action is but in these desires and the contrivances how to fulfil them,--offer to their view nobler objects, which are appropriate to the spiritual being, and observe whether that being promptly shows a sensibility to the worthier objects, as congenial to its nature, and, obsequious to the new attraction, disengages itself from what has wholly absorbed it.

Nor would we require that the experiment be made by presenting something of a precisely religious nature, to which there is an innate aversion on account of its _divine_ character, separately from its being an intellectual thing,--an aversion even though the mental faculties _be_ cultivated. It may be made with something that ought to have power to please the mind as simply a being of intelligence, imagination, and sentiment,--a pleasure which, in some of its modes, the senses themselves may intimately partake; as when, for instance, it is to be imparted by something beautiful or grand in the natural world, or in the works of art. Let this refined solicitation be addressed to the grossly uncultivated, in competition with some low indulgence--with the means, for example, of gluttony and inebriation. See how the subjects of your experiment, (intellectual and moral natures though they are,) answer to these respective offered gratifications. Observe how these more dignified attractives encounter and overpower the meaner, and reclaim the usurped, debased spirit. Or rather, observe whether they can avail for more than an instant, so much as to divide its attention. But indeed you can foresee the result so well, that you may spare the labor. Still less could you deem it to be of the nature of an experiment, (which implies uncertainty,) to make the attempt with ideal forms of nobleness or beauty, with intellectual, poetical, or moral captivations.