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ven by the Constitution, we have the ithority as well as the unanswerable guments of one of the strongest suppers of an efficient Executive, General amilton. Suffering, as at this moment e are, from the autocratic assumptions of professedly democratic President, the >nstitution calls loudly for the correction this dangerous and growing evil.. The present time appears opportune for is purpose. The Whig party have minated a man who makes one pledge, 9 only pledge a President should make the only pledge Washington would ike—to administer the government acrding to the Constitution; an avowed pporter of the views entertained by the rly Presidents of that instrument. Unr the circumstances how can Whigs »ert their principles and their organizan in order to carry agitations, which Ejht to be confined to Congress, into the ministration of the government? But should the free soil party consent to ! such means, and so far prove successas to elevate to the presidency some i of the numerous aspirants to office, o are ready to ride into place and power any wave of popular opinion, they have right to expect consistency or even nmon honesty from him. The use of scrupulous means leads naturally to regard of right and duty. Should Mr. van Buren be elected through

their votes, might he not say to the disinterested friends who procured his election—Gentlemen, although 1 owe to you my success, and feel under the greatest obligations to you for your support, yet I have no power to aid your plans, though you have my heartiest wishes for their success. Judging from the political character of that gentleman, would he not be likely to use such language, at once soothing to the irritated feelings of the South and unanswerable by his friends at the North? Any other result than this would disappoint calculations based upon the history of a political life, reflecting little credit on the consistency of political men.

If there is a single argument in support of the free soil movement, unanswered by us, it must be somewhere involved in the fashionable declaration against Presidents who do not advocate universal liberty. We hear it said with apparent sincerity by men from whom we have a right to expect fair reasons, we will vole for no man who is not a friend of universal liberty. If there is any force in this language, independent of all ability in the President to aid or impede the progress of universal liberty, we have yet to learn wherein it consists. When the country is favored with an exposition of the latent meaning of this declaration, it will be time enough to meet its arguments or dispel its sophisms.

LACONICS.

1. Theophrastus, the inventor of that species of writing which aims with a polite ridicule at the vices of manners, not only delights me with his delineations of Athenian character, but persuades me that men in a Democracy are the same in all ages. I am led by his exemplars to believe, that the bad manners of Democracy spring from insolence, as those of Monarchies do, chiefly, from servility of mind.

2. Vivax is a rich man of talent; a favorite at the Free and Easy. On his second visit to me, he bursts open my door, and coming up, administers me a friendly salutation on my head with a cane. I rise in terror, prepared for a conflict; it is a robber or some furious sot. What an error! it is only a snob.

3. Tigellinus has a rare appreciation of character: if you are courteous with him, he is insolent; if mild, he is cruel; if rude and audacious, he is meek and polite.

4. Pestalozzi lives surrounded by a circle of admiring friends. He nurses a proud superiority. Pestalozzi does not know that the circle of his fame doth not extend so far, that he cannot in an hour travel out of it. What a sad spectacle is this worthy man escaped into the world!

5. Greatness is fond of disguises. It delights to show itself only when the occasion appears. There is a philosophy, dare I call it, arisen of late, which would have us always on the alert, and ready with our heroism. Those who practice this, are easily known by a certain air of subdued conceit; their faces shine with it.

6. "If I dared make a comparison between two very unequal conditions, I would say, that the 'man of character' does his duty, as the slater his slating, without thought of the danger; death to him is an inconvenience of the trade, (metier,) and never an obstacle. The first is no more elated with having appeared in the trench, or carried a work, than the other with having mounted a high roof or a pinnacle. They are only two workmen busy with -perfect

ing their work, while the fan/arm (estcomb) works that men may say it is v_ done. '—La Bray'tre.

7. The time so long desired, so keg prayed for, has arrived.

8. No man is my master but he »» without any equivalent, supplies my w> If any man feeds my stomach or my vMby, he is so far necessary to me, and, if k -' wise, can use me to his purposes.

9. The tyrant of tyrants js that unse and blameless one, the public. It folfcn us into the closet, and hurts the since* of our prayers.

9. Who are those that criticise u» great and good'? Let us watch then u< see what great matter they will prods.

10. Respect thyself? O yes. •» would not? But one must love men i«ff dearly to say that.

11. The proudest race of men in ifc world are the negroes of Asbantee, ul the half Arabs of Abyssinia. They Li excellent heroes by some creeds.

12. There are two kinds of stolidity, the intellect and of the heart One » sumes the name of magnanimity, the c*i-i of respect. One is the vice of the Arist* crat, the other of the Toady. The o»s the shadow of the other.

13. A Spanish grandee, it is said, Tnot go an hundred yards afoot, but nhave his horse under him, be the V never so short. So is it with teehw* authors: they invite a neighbor to f~ ner with the feeling of a trope; they & grammar and rhetoric where men of \& ness merely speak.

14. Those whom I mean to ben* careful not to offend, are the «*l. t" cause they cannot easily avenge tifselves, and the strong because they ctt

15. An utter fool does everything &< a fool ; but an utter fool is a natoraJ 3 possibility.

16. Folly appears more in themW than in the matter of action ; roguery V* in the matter than in the manner.

17. There are to be met penws <* •ure, and of much outward consequence, whom your only possible courtesy, is to k them if they will take another slice of e beef.

18. The characteristic of a Yankee is pudence; of a New-Englander, indendence.

19. Mopsa met me in the street yes-day, and stopped to converse, but had thing ready to say. I am very sorry for jpsii. and shall be careful not to see her nin, if I can do so without offence.

20. Desiderius has inquired this day out my uncle's health, for the three indred and sixty-fifth time within the ar. Blither the memory of Desiderius is d, or he is a foolish fellow.

21. Bombastes honored me to-day th a very deep bow, garnished with a le smile. I have not said anything of >mbastes, either good or bad, to any ortal; I have not even thought of him is month. My reputation is rising.

22. Seeing all men rude, thought I, why it I also! So saying, I nodded familiar

to the venerable Eugenius. He reirded it calmly; but for me, I was amed.

23. To exceed the truth is better than fall below it; as it is less a fault to

rerrate than to underrate.

24. I once knew a very haughty gentlean who made it a point to underrate what s described, for fear of seeming fond or ilicitous. The trick pleased awhile, but ion disgusted more than the worst exsigeration.

25. Next to speaking truth, the most flicult art is to speak eloquently.

26. Laughter and Pity are alike chilren of Pride. Why then arc we more illing to laugh than to weep, in public, or , a play? Because a deep sensibility is le greatest ornament of character. A pub; exposure of its signs, brings a suspicion ; affectation or hypocrisy. Again, to eep at the recital of fictitious sorrows, is

proof of inexperience; and there be no lerit in laughter, nor in the want of heart,

may yet be magnanimous to suppress lirth and pity. Mirth, however, is an niversal affection, and places us in sympao.y with the whole world, but pity isoites, and distinguishes.

27. Men of sense abhor nothing more ban a senseless obstinacy; the ignorant

mistake their jealousy on this head for an irresolute temper of mind, while the headstrong partisan passes for a man of principle.

28. Perfect liberty allows of no partialities; the genuine republican cannot be a very violent partisan. The dullest fellows are those, who think that liberty consists in being of the liberty party.

29. A free government is a government modelled upon the plan of a free mind.

30. Martyrs of obstinacy are to martyrs of faith, as one hundred to one.

31. The whole world is jealous, and rouses itself, against one who is just entering upon a great reputation. His frieuds, even, think it hard to grant him that which seems to lessen them, and which brings their penetration in question. The mediocre people wait for the decision of their superiors, before they dare publicly favor a rising genius.

32. Herillus has a modest opinion of his own wisdom. He dares not assert even that wine, if used in excess, will intoxicate, unless Scripture bears him out in that opinion. Pluto, says the learned and truly modest Herillus, thought virtue commendable , and the ancients generally considered those prudent who conducted their affairs wisely.

33. When we can see no reason for an absurd behavior, we laugh at it; if we suspect a secret and powerful reason, we are astonished. Hence the laughter of the sceptical, the wonder of the superstitious. It is difficult to resist numbers; we cannot believe in the folly of assembled thousands, though the folly of one is easily felt and despised.

34. We laugh at an absurdity which proceeds from wrong imaginations, but not at those which proceed from mere stupidity, or want of power. Laughable absurdities of conduct seem to flow from an excess of character in some one direction, not from a total defect of character.

35. There is nothing ludicrous in superstition or in selfishness. Ludicrous points of character flow out of vanity or sentimentality, false ambition or false sympathy.

36. Pride is not ludicrous, but only hateful, or terrible. At a conceit founded in opiniou we laugh, but not at a serious self-conceit, over which argument has no power.

37. We smile with vanity, sympathizing with it; or at vanity, as being proudly superior to it.

38. Sentimentality is perhaps absurdity founded in a false opinion of the condition of another—a sympathizing with what does not exist, which places the object in the relation of a puppet or harmless deceiver. When the sympathy is false and the object false, the ridicule is double.

39. Hypocrisy is ludicrous when it acts upon vanity or sentimentality.

40. The substance of sentimentality is false sympathy; its existing cause vanity, or the desire of being admired and loved by the many.

41. It is possible to love a person without respecting him, as mothers love children, as a wise friend loves a foolish one.

43. Those who pass their hours of meditation considering whom they shall praise, to whom they shall award respect, seem to have determined already in their own thoughts, that they themselves are above all praise, and, entitled to unlimited respect.

44. Why, my Narcissus, do you entertain so excessive a dread of flattery? Why this fear of being approved?

N. I wish to be worshipped, not praised.

45. Of a meditative conceit, the outward signs are a manner apparently courteous, but really oppressive, &c.

46. Works, amusements, conversation, all must agree. An artist cannot produce a good work when his leisure is spoiled with sentimentality, or the company of conceited monsters, the enemies of freedom and good works.

47. Intellect is so perfect a slave it can neither invent nor produce anything of itself. Reason must employ it.

48. The secret of immortality in works of art and wisdom, turns perhaps upon three things—true knowledge, which is acquired through reverence of nature, and ideas; liberty, which is proper to the man, and shapes his work and bears him through it; and lastly, the desire of honorable fame, which seeks the love of the best in all ages.

49. A great deal is said of the effects of free institutions in producing artists, orators, and moralists. But it is evident, that these institutions are themselves a fruit of the same tree with the arts they are sup

posed to cherish. The same liberty 4 soul that produces the artists produces »i* statesmen.

50. The vanity of celebrated won* spoiled by the admiration of crowd*, -r-c be likened to nothing but the appetitf of i shark. It swallows men, women and ckidren whole; nay, churches, creeds and jiilosophies. A great man is only a delict morceau, and an interesting child a K-ts for these enormous devourers.

51. Plato, says our Narcissus, grwsi everything into paint. Narcissus says trcr. but what did Plato with this paint'. D* he lay it upon his own cheeks?

52. Men should be as gods to <« another, said Narcissus to his toady. E* toady assented, and Narcissus was pk**-to see that he understood him.

53. Blabo's daughter died lately, id Blabo went instantly to read her letters« some friends. They were touching, ft ligious, full of filial tenderness, and sensed with a pretty respect and admiratiao 4 her father. The friends listen atteiiu*ly; they weep, admire the child, and despise Blabo.

54. Justus is intimate with Felicia, »fc is much younger than himself. Cara, wl» he loves, but who is old and experia*d, cautions him against too great a kjodia* to Felicia. Justus then first percs** three things—that Cara is jealous, ttalFti licia is susceptible, and that he him*- » agreeable. He begins immediately » despise Cara and to love her friend.

55. Pride inspires awe, until we wif stand it; justice and firmness, only tki we understand them.

50. Persuade a mob that a certain kf gar is a just man, and without malic*.» they will carry him on their should* Popular hatred is founded on a susp*** of a bad heart.

57. If the American government ist~ most corrupt in the world, (which But'* doubted,) it is the least injurious is <* corruption.

58. We are at heart an ambitious p pie—the most ambitious that haw ei* existed; and this ambition is fomented ti* by the jealousy of a few aristocrats, or !* a race of poets prating of gloiy, bit ty the natural and irresistible power i>f »" rice, the desire of personal aggrandfflment, the hatred of a whole people tp& i ancient tyrannies, and a feeling of the e that impels us.

59. The greatest calamities of nations ; occasioned by the fomenting of nationanimosities. If the author of certain icles in certain English reviews had a >usand necks and could be hanged by :h one of them, it would be worth the ile of England to do it, for the mises into which this writer may possibly iw both nations by exciting their hosty against each other. The greatest agers are in the meanest and the most tilent pens, as the most fatal poison is spiders and serpents. A fox may set s to corn and make a famine. Let us aember the fable of the trumpeter.

30. As the horse delights in running for own sake, the radical delights in reform its own sake, and not for any good he or lers are to reap from it.

31. The plain partisan inquires only ir his own interests and that of his :nds will be affected by a measure. The bilious has another motive, namely, to 1 that he has moved the world.

32. As there is a pleasure in rolling ks over a precipice, and men will toil ler a burning sun to gain it, so there is ileasure in putting bodies of men in moa; and men will toil through years of tless labor to roll the old royal stone of r and custom into the gulf, and listen h unfeigned joy to the sound of its preitalion.

33. "My country, right or wrong." t if wrong is ruin, can you say that?

34. The radical party are those who see hope on their part of profiting by the

ssent condition of affairs. So says the i maxim, but the radical party may be ht for all that.

85. Most women hate each other ; they : misogonists without knowing it. 66. We naturally hate those who offer ; exterior of friendship without the rit. But this is what most women and amine men usually do to each other, fi". Most women detest the intimacies men with each other, and endeavor prevent them. Men dislike the intimas of women, but seldom take the pains prevent them. 68. The bitterest self-reproaches are for

having neglected to enjoy a proffered happiness.

69. We sometimes repent of having been silent.

70. When we have over-acted a passion, we delight in discovering its opposites—as after excessive demonstration of love, it does not pain the heart much to be a little cruel.

71. Our principles are never either better or worse after maturity; only our knowledge and our opinions vary.

72. There is a peculiar relish in offering the form of courtesy to a courteous enemy; it is the first step towards reconciliation.

73. The confidence of young persons has a mixture of selfishness, which sours into misanthropy as they grow older and more cautious.

74. The greatest service Philosophy can render us, is to show the boundaries and causes of our faults and vices. Is not this the only self-knowledge?

75. "Those who fancy they can penetrate the bad motives of others, have only formed an unusually bad opinion of themselves." How is it then with the tragedians and comic poels?

76. Suspicion being partly founded on self-knowledge, is a property equally of the bad and good.

77. There may be self-knowledge without remorse, but not without virtue of some kind.

78. All men are naturally bad, but the virtuous know and avoid the opportunities and temptations.

79. Some men who bear with indifference the loss of a limb or of a fortune, are horribly perplexed with little inconveniences. The reason, perhaps, is they are faint-hearted. A great hope is a great grief, and none but a strong mind can suffer a great evil.

80. It is of mighty consequence where you take up your abode. A wise man in a foolish town, or a courteous man among villagers, both are solitary, or are self-sacrificed.

81. In Rome my spirits depart from me: in Athens they return again. In Smithville I am a fool: elsewhere I am less of a fool; my spirits return to me.

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