LETTER XXI

May 13.

DEAR FATHER:

To-day we are to go out to visit your Quaker friend, Mr. Alexander, at Stoke Newington, where you passed so many pleasant hours during your sojourn in England. At half past nine we went into the Congregational Union, which is now in session. I had a seat upon the platform, where I could command a view of the house. It was a most interesting assem blage to me, recalling forcibly our New England associations, and impressing more than ever on my mind how much of one blood the two countries are. These earnest, thoughtful, intelligent-looking men seemed to transport me back to my own country. They received us with most gratifying cordiality and kindness. Most naturally Congregationalism in England must turn with deep interest and sympathy to Congregationalism in America. In several very cordial addresses they testified their pleasure at seeing us among them, speaking most affectionately of you and your labors, and your former visit to England. The wives and daughters of many of them present expressed in their countenances the deepest and most affectionate feeling. It is cheering to feel that an ocean does not divide our hearts, and that the Christians of America and England are one.

His

In the afternoon we drove out to Mr. Alexander's. place is called Paradise, and very justly, being one more of

those home Edens in which England abounds, where, without ostentation or display, every appliance of rational enjoyment surrounds one.

We were ushered into a cheerful room, opening by one glass door upon a brilliant conservatory of flowers, and by another upon a neatly-kept garden. The air was fresh and sweet with the perfume of blossoming trees, and every thing seemed doubly refreshing from the contrast with the din and smoke of London. Our chamber looked out upon a beautiful park, shaded with fine old trees. While contemplating the white draperies of our windows, and the snowy robings of the bed, we could not but call to mind the fact, of which we were before aware, that not an article was the result of the unpaid pil of the slave; neither did this restriction, voluntarily assumed, fetter at all the bountifulness of the table, where freegrown sugar, coffee, rice, and spices seemed to derive a double value to our friends from this consideration.

Some of the Quakers carry the principle so far as to refuse money in a business transaction which they have reason to believe has been gained by the unpaid toil of the slave. A Friend in Edinburgh told me of a brother of his in the city of Carlisle, who kept a celebrated biscuit bakery, who received an order from New Orleans for a thousand dollars worth of biscuit. Before closing the bargain he took the buyer into his counting room, and told him that he had conscientious objections about receiving money from slaveholders, and that in case he were one he should prefer not to trade with him. Fortunately, in this case, consistency and interest were both on one side.

Things like these cannot but excite reflection in one's mind, and the query must arise, if all who really believe slavery to

be a wrong should pursue this course, what would be the result? There are great practical difficulties in the way of such a course, particularly in America, where the subject has received comparatively little attention. Yet since I have been in England, I am informed by the Friends here, that there has been for many years an association of Friends in Philadelphia, who have sent their agents through the entire Southern States, entering by them into communication with quite a considerable number scattered through the states, who, either from poverty or principle, raise their cotton by free labor; that they have established a depot in Philadelphia, and also a manufactory, where the cotton thus received is made into various household articles; and thus, by dint of some care and self-sacrifice, many of them are enabled to abstain entirely from any participation with the results of this crime.

As soon as I heard this fact, it flashed upon my mind immediately, that the beautiful cotton lands of Texas are as yet unoccupied to a great extent; that no law compels cotton to be raised there by slave labor, and that it is beginning to be raised there to some extent by the labor of free German emigrants.* Will not something eventually grow out of this? I trust so. Even the smallest chink of light is welcome in a prison, if it speak of a possible door which courage and zeal may open. I cannot as yet admit the justness of the general proposition, that it is an actual sin to eat, drink, or wear any thing which has been the result of slave labor, because it seems to me to be based upon a principle altogether too wide in extent. To be consistent in it, we must extend it to the results of all labor which is not conducted on just and equitable principles; and

* One small town in Texas made eight hundred bales last year by free labor.

in order to do this consistently we must needs, as St. Paul says, go out of the world. But if two systems, one founded on wrong and robbery, and the other on right and justice, are competing with each other, should we not patronize the right?

I am the more inclined to think that some course of this kind is indicated to the Christian world, from the reproaches and taunts which proslavery papers are casting upon us, for patronizing their cotton. At all events, the Quakers escape the awkwardness of this dilemma.

In the evening quite a large circle of friends came to meet us. We were particularly interested in the conversation of Mr. and Mrs. Wesby, missionaries from Antigua. Antigua is the only one of the islands in which emancipation was immediate, without any previous apprenticeship system; and it is the one in which the results of emancipation have been altogether the most happy. They gave us a very interesting account of their schools, and showed us some beautiful specimens of plain needlework, which had been wrought by young girls in them. They confirmed all the accounts which I have heard from other sources of the peaceableness, docility, and good character of the negroes; of their kindly disposition and willingness to receive instruction.

After tea Mr. S. and I walked out a little while, first to a large cemetery, where repose the ashes of Dr. Watts. This burying ground occupies the site of the dwelling and grounds formerly covered by the residence of Sir T. Abney, with whom Dr. Watts spent many of the last years of his life. It has always seemed to me that Dr. Watts's rank as a poet has never been properly appreciated. If ever there was a poet born, he was that man; he attained without study a smoothness of versification, which, with Pope, was the result of the

intensest analysis and most artistic care. Nor do the most majestic and resounding lines of Dryden equal some of his in majesty of volume. The most harmonious lines of Dryden, that I know of, are these:

"When Jubal struck the chorded shell,

His listening brethren stood around,

And wondering, on their faces fell,

To worship that celestial sound.

Less than a God they thought there could not dwell
Within the hollow of that shell,

That spoke so sweetly and so well."

The first four lines of this always seem to me magnificently harmonious. But almost any verse at random in Dr. Watts's paraphrase of the one hundred and forty-eighth Psalm exceeds them, both in melody and majesty. For instance, take these lines:

"Wide as his vast dominion lies,

Let the Creator's name be known;
Loud as his thunder shout his praise,
And sound it lofty as his throne.

Speak of the wonders of that love
Which Gabriel plays on every chord:
From all below and all above,

Loud hallelujahs to the Lord."

Simply as a specimen of harmonious versification, I would place this paraphrase by Dr. Watts above every thing in the English language, not even excepting Pope's Messiah. But in hymns, where the ideas are supplied by his own soul, we have examples in which fire, fervor, imagery, roll from the soul of the poet in a stream of versification, evidently spontaneous. Such are all those hymns in which he describes the glories of