diff options
Diffstat (limited to '33944-h')
| -rw-r--r-- | 33944-h/33944-h.htm | 1602 | ||||
| -rw-r--r-- | 33944-h/images/cover.jpg | bin | 0 -> 360915 bytes |
2 files changed, 588 insertions, 1014 deletions
diff --git a/33944-h/33944-h.htm b/33944-h/33944-h.htm index d2a944d..a08d900 100644 --- a/33944-h/33944-h.htm +++ b/33944-h/33944-h.htm @@ -1,14 +1,10 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> - -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<!DOCTYPE html> +<html lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <title> - The Project Gutenberg eBook of How to Observe--Morals and Manners, by Harriet Martineau - </title> - <style type="text/css"> + <meta charset="utf-8"> + <title>How to Observe--Morals and Manners | Project Gutenberg</title> + <link rel="icon" href="images/cover.jpg" type="image/x-cover"> +<style> body { margin-left: 10%; @@ -173,65 +169,24 @@ sub {line-height: 0; font-size: 1em;} </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of How to Observe, by Harriet Martineau - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: How to Observe - Morals and Manners - -Author: Harriet Martineau - -Release Date: October 5, 2010 [EBook #33944] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK HOW TO OBSERVE *** - - - - -Produced by Julia Miller and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive/Canadian Libraries) - - - - - - -</pre> - - - -<hr /> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 33944 ***</div> +<hr > <p class="center"><span class="title">How to Observe.</span></p> -<hr class="hr2" /> +<hr class="hr2" > -<p class="center"><span class="title">Morals and Manners.</span><br /> -<br /><br /><br /><br /> -BY<br /><br /> +<p class="center"><span class="title">Morals and Manners.</span><br > +<br ><br ><br ><br > +BY<br ><br > <span class="author">HARRIET MARTINEAU</span></p> -<hr class="white" /> +<hr class="white" > <div class="block30"> <div class="poem"><div class="stanza"> -<span class="i0">"Hélas! où donc chercher, où trouver le bonheur?<br /></span> -<span class="i0">——Nulle part tout entier, partout avec mesure."<br /></span> +<span class="i0">"Hélas! où donc chercher, où trouver le bonheur?<br ></span> +<span class="i0">——Nulle part tout entier, partout avec mesure."<br ></span> </div></div> <p class="right"><span class="smcap">Voltaire.</span></p> </div> @@ -245,25 +200,25 @@ countrymen in wandering over the face of the earth."</p> </blockquote> </div> -<hr class="white" /> +<hr class="white" > -<p class="center"><span class="pub">LONDON:</span><br /> -<span class="author">CHARLES KNIGHT AND CO. 22, LUDGATE STREET.</span><br /> +<p class="center"><span class="pub">LONDON:</span><br > +<span class="author">CHARLES KNIGHT AND CO. 22, LUDGATE STREET.</span><br > <span class="author">1838.</span></p> -<hr class="hr3" /> +<hr class="hr3" > -<p class="center"><small>LONDON:<br /> -PRINTED BY SAMUEL BENTLEY,<br /> +<p class="center"><small>LONDON:<br > +PRINTED BY SAMUEL BENTLEY,<br > Dorset Street, Fleet Street.</small></p> -<hr /> +<hr > <h2>ADVERTISEMENT.</h2> -<hr class="hr2" /> +<hr class="hr2" > <p>"<span class="smcap">The</span> best mode of exciting the love of observation is by teaching 'How to Observe.' With this end it was originally intended to produce, in one @@ -284,19 +239,19 @@ announced.</p> -<hr /> +<hr > -<h2><a name="contents" id="contents"></a>CONTENTS.</h2> +<h2><a id="contents"></a>CONTENTS.</h2> -<hr class="hr2" /> +<hr class="hr2" > -<table summary="Contents"> +<table> <tr> <td class="tdc" colspan="2">PART I. <span class="smcap">Requisites for Observation.</span></td> <td class="tdr2">Page</td> </tr> <tr> -<td> </td> +<td colspan="3"> </td> </tr> <tr> @@ -341,7 +296,7 @@ announced.</p> </tr> <tr> -<td> </td> +<td colspan="3"> </td> </tr> <tr> @@ -350,7 +305,7 @@ announced.</p> </tr> <tr> -<td> </td> +<td colspan="3"> </td> </tr> <tr> @@ -523,7 +478,7 @@ announced.</p> </tr> <tr> -<td> </td> +<td colspan="3"> </td> </tr> <tr> @@ -534,28 +489,28 @@ announced.</p> -<hr /> +<hr > -<h2 class="head"><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span> +<h2 class="head"><span class="pagenum"><a id="Page_1">[1]</a></span> HOW TO OBSERVE.</h2> -<hr class="hr3" /> +<hr class="hr3" > <h2>MORALS AND MANNERS.</h2> -<hr /> +<hr > -<h2><a name="pi" id="pi"></a>PART I.<br /> -<br /> +<h2><a id="pi"></a>PART I.<br > +<br > <span class="sub">REQUISITES FOR OBSERVATION.</span></h2> -<hr class="white" /> +<hr class="white" > -<h2><a name="introduction" id="introduction"></a>INTRODUCTION.</h2> +<h2><a id="introduction"></a>INTRODUCTION.</h2> <p class="center">"Inest sua gratia parvis."</p> @@ -577,7 +532,7 @@ of method in arranging the materials presented to the eye must be acquired before the student possesses the requisites for understanding what he contemplates.</p> -<p><span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> +<p><span class="pagenum"><a id="Page_2">[2]</a></span> The observer of Men and Manners stands as much in need of intellectual preparation as any other student. This is not, indeed, generally supposed, and a multitude of travellers act as if it were not true. Of @@ -603,7 +558,7 @@ I am no judge of national manners."</p> blushes at being ignorant of any science which it has not suited his purposes to study, or which it has not been in his power to attain. No linguist wrings his hands when astronomical discoveries are talked of in -his presence; no political economist<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span> covers his face when shown a shell +his presence; no political economist<span class="pagenum"><a id="Page_3">[3]</a></span> covers his face when shown a shell or a plant which he cannot class; still less should the artist, the natural philosopher, the commercial traveller, or the classical scholar, be ashamed to own himself unacquainted with the science which, of all @@ -630,7 +585,7 @@ have begun their researches at home? Which of them would venture upon giving an account of the morals and manners of London, though he may have lived in it all his life? Would any one of them escape errors as gross as those of the Frenchman who published it as a general fact that -people<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> in London always have, at dinner parties, soup on each side, and +people<span class="pagenum"><a id="Page_4">[4]</a></span> in London always have, at dinner parties, soup on each side, and fish at four corners? Which of us would undertake to classify the morals and manners of any hamlet in England, after spending the summer in it? What sensible man seriously generalizes upon the manners of a street, @@ -655,7 +610,7 @@ expanse; he is furnished, at best, with no more than a sample of the people; and whether they be indeed a sample, must remain a conjecture which he has no means of verifying. He converses, more or less, with, perhaps, one man in ten thousand of those he sees; and of the few with -whom<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> he converses, no two are alike in powers and in training, or +whom<span class="pagenum"><a id="Page_5">[5]</a></span> he converses, no two are alike in powers and in training, or perfectly agree in their views on any one of the great subjects which the traveller professes to observe; the information afforded by one is contradicted by another; the fact of one day is proved error by the @@ -682,7 +637,7 @@ English."</p> <p>The traveller must deny himself all indulgence of peremptory decision, not only in public on his return, but in his journal, and in his most -superficial<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span> thoughts. The experienced and conscientious traveller would +superficial<span class="pagenum"><a id="Page_6">[6]</a></span> thoughts. The experienced and conscientious traveller would word the condition differently. Finding peremptory decision more trying to his conscience than agreeable to his laziness, he would call it not indulgence, but anxiety; he enjoys the employment of collecting @@ -709,7 +664,7 @@ beneath their shoulders."</p> <p>Natural philosophers do not dream of generalizing with any such speed as that used by the observers of men; yet they might do it with more safety, at the risk of an incalculably smaller mischief. The geologist -and<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> the chemist make a large collection of particular appearances, +and<span class="pagenum"><a id="Page_7">[7]</a></span> the chemist make a large collection of particular appearances, before they commit themselves to propound a principle drawn from them, though their subject matter is far less diversified than the human subject, and nothing of so much importance as human emotions,—love and @@ -733,7 +688,7 @@ after all, does not exist. It is provoking to geologists that they should have wasted a great deal of ingenuity in finding reasons for these waters being at a different level from what it is now found that they have; but the evil is over; the "pish!" and the "pshaw!" are said; -the explanatory and apologetical notes are duly inserted in<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> new +the explanatory and apologetical notes are duly inserted in<span class="pagenum"><a id="Page_8">[8]</a></span> new editions of geological works, and nothing more can come of the mistake. But it is difficult to foresee when the British public will believe that the Americans are a mirthful nation, or even that the French are not @@ -759,7 +714,7 @@ he cannot safely generalize in one way, it does not follow that there is no other way. There are methods of safe generalization of which I shall speak by-and-by. But, if there were not such within his reach, if his only materials were the discourse, the opinions, the feelings, the way -of life, the looks, dress, and manners of individuals,<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> he might still +of life, the looks, dress, and manners of individuals,<span class="pagenum"><a id="Page_9">[9]</a></span> he might still afford important contributions to science by his observations on as wide a variety of these as he can bring within his mental grasp. The experience of a large number of observers would in time yield materials @@ -786,18 +741,18 @@ brought out."</p> <p>It ought to be an animating thought to a traveller that, even if it be not in his power to settle any one point respecting the morals and -manners of an empire,<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> he can infallibly aid in supplying means of +manners of an empire,<span class="pagenum"><a id="Page_10">[10]</a></span> he can infallibly aid in supplying means of approximation to truth, and of bringing out "what is fixed and essential in a people." This should be sufficient to stimulate his exertions and satisfy his ambition.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> -<a name="i" id="i"></a>CHAPTER I.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_11">[11]</a></span> +<a id="i"></a>CHAPTER I.<br > +<br > <span class="sub">PHILOSOPHICAL REQUISITES.</span></h2> <blockquote> @@ -819,15 +774,15 @@ material what it may. In this chapter I shall point out what requisites the traveller ought to make sure that he is possessed of before he undertakes to offer observations on the Morals and Manners of a people.</p> -<hr class="hr3" /> +<hr class="hr3" > -<h3><a name="si" id="si"></a>SECTION I.</h3> +<h3><a id="si"></a>SECTION I.</h3> <p>He must have made up his mind as to what it is that he wants to know. In physical science, great results may be obtained by hap-hazard experiments; but this is not the case in Morals. A chemist can hardly fail of learning something by putting any substances together, under new -circumstances, and seeing<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> what will arise out of the combination; and +circumstances, and seeing<span class="pagenum"><a id="Page_12">[12]</a></span> what will arise out of the combination; and some striking discoveries happened in this way, in the infancy of the science; though no one doubts that more knowledge may be gained by the chemist who has an aim in his mind, and who conducts his experiment on @@ -853,7 +808,7 @@ home; yet each of these would shrink from the recognition of his folly, if it were fully placed before him. The first would be ashamed of having tried any existing community by an arbitrary standard of his own—an act much like going forth into the wilderness to see kings' houses full of -men in<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> soft raiment; and the other would perceive that different +men in<span class="pagenum"><a id="Page_13">[13]</a></span> soft raiment; and the other would perceive that different nations may go on judging one another by themselves till doomsday, without in any way improving the chance of self-advancement and mutual understanding. Going out with the disadvantage of a habit of mind @@ -879,7 +834,7 @@ is not to suppose their social meetings a failure because they eat with their fingers instead of with silver forks, or touch foreheads instead of making a bow. He is not to conclude against domestic morals, on account of a diversity of methods of entering upon marriage. He might -as<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> well judge of the minute transactions of manners all over the world +as<span class="pagenum"><a id="Page_14">[14]</a></span> well judge of the minute transactions of manners all over the world by what he sees in his native village. There, to leave the door open or to shut it bears no relation to morals, and but little to manners; whereas, to shut the door is as cruel an act in a Hindoo hut as to leave @@ -892,9 +847,9 @@ distance from the point of truth. To test the morals and manners of a nation by a reference to the essentials of human happiness, is to strike at once to the centre, and to see things as they are.</p> -<hr class="hr3" /> +<hr class="hr3" > -<h3><a name="sii" id="sii"></a>SECTION II.</h3> +<h3><a id="sii"></a>SECTION II.</h3> <p>Being provided with a conviction of what it is that he wants to know, the traveller must be furthermore furnished with the means of gaining @@ -906,7 +861,7 @@ needful—the enlightenment and discipline of the understanding, as well as its immediate use. It is not enough for a traveller to have an active understanding, equal to an accurate perception of individual facts in themselves; he must also be in possession of principles which may serve -as a rallying point for his observations,<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> and without which he cannot +as a rallying point for his observations,<span class="pagenum"><a id="Page_15">[15]</a></span> and without which he cannot determine their bearings, or be secure of putting a right interpretation upon them. A traveller may do better without eyes, or without ears, than without such principles, as there is evidence to prove. Holman, the @@ -917,15 +872,15 @@ regions. In his motto, he indicates something of his method.</p> <div class="block30"> <div class="poem"><div class="stanza"> -<span class="io">"Sightless to see, and judge thro' judgment's eyes,<br /></span> -<span class="i2">To make four senses do the work of five,<br /></span> -<span class="i0">To arm the mind for hopeful enterprise,<br /></span> -<span class="i2">Are lights to him who doth in darkness live."<br /></span> +<span class="io">"Sightless to see, and judge thro' judgment's eyes,<br ></span> +<span class="i2">To make four senses do the work of five,<br ></span> +<span class="i0">To arm the mind for hopeful enterprise,<br ></span> +<span class="i2">Are lights to him who doth in darkness live."<br ></span> </div></div></div> <p>In order to "judge through judgment's eyes," those eyes must be made strong and clear; and a traveller may gain more without the bodily organ -than with an untrained understanding. The case of the Deaf Traveller<a name="FNanchor_A_1" id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a> +than with an untrained understanding. The case of the Deaf Traveller<a id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a> leads us to say the same about the other great avenue of knowledge. His writings prove, to all who are acquainted with them, that, though to a great degree deprived of that inestimable commentary upon perceived @@ -935,7 +890,7 @@ without the accompaniments of analytical power and concentrative thought. All senses, and intellectual powers, and good habits, may be considered essential to a perfect observation of morals and manners; but almost any one might be better spared than a provision of principles -which may serve as a rallying point and a test of facts.<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> The blind and +which may serve as a rallying point and a test of facts.<span class="pagenum"><a id="Page_16">[16]</a></span> The blind and the deaf travellers must suffer under a deprivation or deficiency of certain classes of facts. The condition of the unphilosophical traveller is much worse. It is a chance whether he puts a right interpretation on @@ -964,7 +919,7 @@ his judgments as to whether he would like to live in any foreign country, and as to whether the people there are as agreeable to him as his own nation. For such an one it may be sufficient to bear about the general notions that lying, thieving, idleness, and licentiousness are -bad; and that truth,<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> honesty, industry, and sobriety are good; and for +bad; and that truth,<span class="pagenum"><a id="Page_17">[17]</a></span> honesty, industry, and sobriety are good; and for common purposes, such an one may be trusted to pronounce what is industry and what idleness; what is licentiousness and what sobriety. But vague notions, home prepossessions, even on these great points of @@ -990,14 +945,14 @@ applicable to them all, and judges by these.</p> <p>The enlightened traveller, if he explore only one country, carries in his mind the image of all; for, only in its relation to the whole of the -race can any one people<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> be judged. Almost without exaggeration, he may +race can any one people<span class="pagenum"><a id="Page_18">[18]</a></span> be judged. Almost without exaggeration, he may be said to see what the rhapsodist in Volney saw.</p> <p>"There, from above the atmosphere, looking down upon the earth I had quitted, I beheld a scene entirely new. Under my feet, floating in empty space, a globe similar to that of the moon, but less luminous, presented to me one of its faces.... 'What!' exclaimed I, 'is that the earth which -is inhabited by human beings?'"<a name="FNanchor_B_2" id="FNanchor_B_2"></a><a href="#Footnote_B_2" class="fnanchor">[B]</a></p> +is inhabited by human beings?'"<a id="FNanchor_B_2"></a><a href="#Footnote_B_2" class="fnanchor">[B]</a></p> <p>The differences are, that, instead of "one of its faces," the moralist would see the whole of the earth in one contemplation; and that, instead @@ -1016,7 +971,7 @@ child,—exulting over it if it be a boy; grave and full of sighs if heaven have sent her none but girls. In the extreme South, there is the Colonist of the Cape, lazily basking before his door, while he sends his labourer abroad with his bullock-waggon, devolves the business of the -farm upon the<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> women, and scares from his door any poor Hottentot who +farm upon the<span class="pagenum"><a id="Page_19">[19]</a></span> women, and scares from his door any poor Hottentot who may have wandered hither over the plain. In the extreme West, there is the gathering together on the shores of the Pacific of the hunters laden with furs. The men are trading, or cleaning their arms, or sleeping; the @@ -1041,7 +996,7 @@ parliament about labour and wages. Here is a conclave of Cardinals, consulting upon the interests of the Holy See; there a company of Brahmins setting an offering of rice before their idol. In one direction, there is a handful of citizens building a new town in the -midst of a<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> forest; in another, there is a troop of horsemen hovering on +midst of a<span class="pagenum"><a id="Page_20">[20]</a></span> forest; in another, there is a troop of horsemen hovering on the horizon, while a caravan is traversing the Desert. Under the twinkling shadows of a German vineyard, national songs are sung; from the steep places of the Swiss mountains the Alp-horn resounds; in the @@ -1066,7 +1021,7 @@ understands the narrowness of sects, and sees how much smaller even Christendom itself is than Humanity. We all know how offensive the prayers of Mahomedans at the corners of streets, and the pomp of catholic processions, are to those who know no other way than entering -into their<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> closet, and shutting the door when they pray; but how felt +into their<span class="pagenum"><a id="Page_21">[21]</a></span> closet, and shutting the door when they pray; but how felt the deep thinker who wrote the Religio Medici? He was an orderly member of a Protestant church, yet he uncovered his head at the sight of a crucifix; he could not laugh at pilgrims walking with peas in their @@ -1076,9 +1031,9 @@ Arabs would not have been wholly absurd, or the car of Juggernaut itself altogether odious in his eyes. Such is the contrast between the sectary and the philosopher.</p> -<hr class="hr3" /> +<hr class="hr3" > -<h3><a name="siii" id="siii"></a>SECTION III.</h3> +<h3><a id="siii"></a>SECTION III.</h3> <p>As an instance of the advantage which a philosophical traveller has over an unprepared one, look at the difference which will enter into a man's @@ -1095,7 +1050,7 @@ all ought to agree as to what is sin and virtue in every case. Now, mankind are, and always have been, so far from agreeing as to right and wrong, that it is necessary to account in some manner for the wide differences in various ages, and among various nations. A great -diversity of doctrines has been<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> put forth for the purpose of lessening +diversity of doctrines has been<span class="pagenum"><a id="Page_22">[22]</a></span> put forth for the purpose of lessening the difficulty; but they all leave certain portions of the race under the condemnation or compassion of the rest for their error, blindness, or sin. Moreover, no doctrines yet invented have accounted for some @@ -1121,7 +1076,7 @@ at home, so many sins.</p> <p>The observer who sets out with a more philosophical belief, not only escapes the affliction of seeing sin wherever he sees difference, and avoids the suffering of contempt and alienation from his species, but, -by<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> being prepared for what he witnesses, and aware of the causes, is +by<span class="pagenum"><a id="Page_23">[23]</a></span> being prepared for what he witnesses, and aware of the causes, is free from the agitation of being shocked and alarmed, preserves his calmness, his hope, his sympathy; and is thus far better fitted to perceive, understand, and report upon the morals and manners of the @@ -1145,7 +1100,7 @@ wrong all over the world. In the same manner, to make others happy is universally considered right. At the same time, the traveller is prepared to find an infinite variety of differences in smaller matters, and is relieved from the necessity of pronouncing each to be a vice in -one party or another. His own moral education having<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> been a more +one party or another. His own moral education having<span class="pagenum"><a id="Page_24">[24]</a></span> been a more elevated and advanced one than that of some of the people he contemplates, he cannot but feel sorrow and disgust at various things that he witnesses; but it is ignorance and barbarism that he mourns, and @@ -1170,7 +1125,7 @@ South Sea Islands; but now that civilization has been fairly established by the missionaries, it has become a sin. To let an enemy escape with his life is a disgrace in some countries of the world; while in others it is held more honourable to forgive than to punish him. Instances of -such varieties and oppositions of conscience might be<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> multiplied till +such varieties and oppositions of conscience might be<span class="pagenum"><a id="Page_25">[25]</a></span> multiplied till they filled a volume, to the perplexity and grief of the unphilosophical, and the serene instruction of the philosophical observer.</p> @@ -1196,7 +1151,7 @@ offers a human sacrifice, it is in order to secure blessings from his gods. When the Hindoo exposes his sick parent in the Ganges, he thinks he is putting him out of pain by a charmed death. When Sand stabbed Kotzebue, he believed he was punishing and getting rid of an enemy and -an obstacle to the welfare of his nation. When the Georgian planter<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> +an obstacle to the welfare of his nation. When the Georgian planter<span class="pagenum"><a id="Page_26">[26]</a></span> buys and sells slaves, he goes on the supposition that he is preserving the order and due subordination of society. All these notions are shown by philosophy to be narrow, superficial, and mistaken. They have been @@ -1220,11 +1175,11 @@ without any laxity of principle, far more charitable.</p> provided with definite principles, to be used as a rallying point and test of his observations, instead of mere vague moral notions and general prepossessions, which can serve only as a false medium, by which -much that he sees must necessarily be perverted or obscured.<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span></p> +much that he sees must necessarily be perverted or obscured.<span class="pagenum"><a id="Page_27">[27]</a></span></p> -<hr class="hr3" /> +<hr class="hr3" > -<h3><a name="siv" id="siv"></a>SECTION IV.</h3> +<h3><a id="siv"></a>SECTION IV.</h3> <p>The traveller having satisfied himself that there are some universal feelings about right and wrong, and that in consequence some parts of @@ -1251,11 +1206,11 @@ American farmer. He sees that Polish peasants are generally supine, and American farmers usually interested about politics; and that there must be reasons for the difference.</p> -<p>In a majority of cases such reasons are, to a great<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> extent, +<p>In a majority of cases such reasons are, to a great<span class="pagenum"><a id="Page_28">[28]</a></span> extent, ascertainable. In Spain, for instance, there is a large class of wretched and irretrievable beggars; and their idleness, dirt, and lying trouble the very soul of the traveller. What is the reason of the -prevalence of this degraded class and of its vices? A Court Lady<a name="FNanchor_C_3" id="FNanchor_C_3"></a><a href="#Footnote_C_3" class="fnanchor">[C]</a> +prevalence of this degraded class and of its vices? A Court Lady<a id="FNanchor_C_3"></a><a href="#Footnote_C_3" class="fnanchor">[C]</a> wrote, in ancient days, piteous complaints of the poverty of the sovereign, the nobility, the army, and the destitute ladies who waited upon the queen. The sovereign could not give his attendants their @@ -1270,11 +1225,11 @@ the Spaniards with the necessaries of life from abroad; and she speaks of this as an evil. She is an example of an unphilosophical observer,—one who could not be trusted to report—much less to account for—the morals and manners of the people before her eyes. What says a -philosophical observer?<a name="FNanchor_D_4" id="FNanchor_D_4"></a><a href="#Footnote_D_4" class="fnanchor">[D]</a> "Spain and Portugal, the countries which +philosophical observer?<a id="FNanchor_D_4"></a><a href="#Footnote_D_4" class="fnanchor">[D]</a> "Spain and Portugal, the countries which possess the mines, are, after Poland, perhaps the two most beggarly countries in Europe."—"Their trade to their colonies is carried on in their own ships, and is much greater" (than their foreign commerce,) "on -account of the great riches and extent of those colonies. But it<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> has +account of the great riches and extent of those colonies. But it<span class="pagenum"><a id="Page_29">[29]</a></span> has never introduced any considerable manufactures for distant sale into either of those countries, and the greater part of both remains uncultivated."—"The proportion of gold and silver to the annual produce @@ -1299,8 +1254,8 @@ engaged in tilling the soil, and in the occupations which are absolutely necessary in towns. One may see with the mind's eye the groups of intriguing grandees, who have no business on their estates to occupy their time and thoughts; or the crowd of hungry beggars, thronging round -the door of a convent,<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> to receive the daily alms; or the hospitable and -courteous peasants, of whom a traveller<a name="FNanchor_E_5" id="FNanchor_E_5"></a><a href="#Footnote_E_5" class="fnanchor">[E]</a> says, "There is a civility to +the door of a convent,<span class="pagenum"><a id="Page_30">[30]</a></span> to receive the daily alms; or the hospitable and +courteous peasants, of whom a traveller<a id="FNanchor_E_5"></a><a href="#Footnote_E_5" class="fnanchor">[E]</a> says, "There is a civility to strangers, and an easy style of behaviour familiar to this class of Spanish society, which is very remote from the churlish and awkward manners of the English and German peasantry. Their sobriety and @@ -1324,7 +1279,7 @@ beggarly grandees of Spain.</p> <p>To any one who has at all considered at home the bearings of a social system which is grounded upon physical force, or those of the opposite -arrangements which rely upon moral power, it can be no mystery<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> abroad +arrangements which rely upon moral power, it can be no mystery<span class="pagenum"><a id="Page_31">[31]</a></span> abroad that there should be prevalent moral characteristics among the subjects of such systems; and the vices which exist under them will be, however mourned, leniently judged. Take the Feudal System as an instance, first, @@ -1349,7 +1304,7 @@ troubles of the household, and rules the mind of the noble by securing the confidence of his wife. Out of doors, there are the retainers, by whatever name they may be called. Their poor dwellings are crowded round the castle of the lord; their patches of arable land lie nearest, and -the pastures beyond; that, at least, the supply of human food may be<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> +the pastures beyond; that, at least, the supply of human food may be<span class="pagenum"><a id="Page_32">[32]</a></span> secured from any enemy. These portions of land are held on a tenure of service; and, as the retainers have no property in them, and no interest in their improvement, and are, moreover, liable to be called away from @@ -1377,7 +1332,7 @@ brave, from their exposure to toil and danger; contemptuous of men, from their own supremacy; superstitious, from the influence of the priest in the household; lavish, from the permanency of their property; vain of rank and personal distinction, from the absence of pursuits unconnected -with self; and hospitable,<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> partly from the same cause, and partly from +with self; and hospitable,<span class="pagenum"><a id="Page_33">[33]</a></span> partly from the same cause, and partly from their own hospitality being the only means of gratifying their social dispositions.</p> @@ -1407,7 +1362,7 @@ corresponding to those of the household: for the sovereign is only a higher feudal chief: his nobles are a more exalted sort of serfs; and those who are masters at home become slaves at court. Under this system, who would be so hardy as to treat brutality in a serf, cunning in a -priest, prejudice in a lady, and<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> imperiousness in a lord, as any thing +priest, prejudice in a lady, and<span class="pagenum"><a id="Page_34">[34]</a></span> imperiousness in a lord, as any thing but the results—inevitable as mournful—of the state of society?</p> <p>Feudalism is founded upon physical force, and therefore bears a relation @@ -1435,7 +1390,7 @@ villages, and the affairs of central communities become spread through the circumference, the lower classes rise, the chiefs lose much of their importance, the value of men for their intrinsic qualifications is discovered, and such men take the lead in managing the affairs of -associated<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> citizens. Instead of all being done by orders issued from a +associated<span class="pagenum"><a id="Page_35">[35]</a></span> citizens. Instead of all being done by orders issued from a central power,—commands carrying forth an imperious will, and bringing back undoubting obedience,—social affairs begin to be managed by the heads and hands of the parties immediately interested. Self-government @@ -1459,7 +1414,7 @@ fortunes of men and of communities, and not a few speculations which stretch far forward into the future. Every year is the admission more extensively entered into that moral power is nobler than physical force; there is more earnestness in the conferences of nations, and less -proneness to war. The highest creations<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> of literature itself, however +proneness to war. The highest creations<span class="pagenum"><a id="Page_36">[36]</a></span> of literature itself, however long ago produced, are now discovered to bear as close a relation to the future as the past. They are for all time, through all its changes. While pillars of light in the dim regions of antiquity, they pass over @@ -1486,7 +1441,7 @@ the traveller in America to make? Almost precisely the reverse of what he would make in Russia.</p> <p>In-door luxury has succeeded to out-door sports: the mechanical arts -flourish from the elevation of the<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> lower classes, and prowess is gone +flourish from the elevation of the<span class="pagenum"><a id="Page_37">[37]</a></span> lower classes, and prowess is gone out of fashion. The consequence of this is that the traveller sees ostentation of personal luxury instead of retinue. In the course of transition to the time when merit will constitute the highest claim to @@ -1511,7 +1466,7 @@ sin of their society. Again, the social equality by which the whole of life is laid open to all in a democratic republic, in which every man who has power in him may attain all to which that power is a requisite, cannot but enhance the importance of each in the eyes of all; and the -consequence is a mutual<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> respect and deference, and also a mutual +consequence is a mutual<span class="pagenum"><a id="Page_38">[38]</a></span> respect and deference, and also a mutual helpfulness, which are in themselves virtues of a high order, and preparatives for others. In these the Americans are exercised and accomplished to a degree never generally attained in any other country. @@ -1537,7 +1492,7 @@ govern by their common will.</p> <p>Whatever may be his philosophy of individual character, the reflective observer cannot travel, with his mind awake, without admitting that there can be no question but that national character is formed, or -largely influenced, by the gigantic circumstances which, being<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> the +largely influenced, by the gigantic circumstances which, being<span class="pagenum"><a id="Page_39">[39]</a></span> the product of no individual mind, are directly attributable to the great Moral Governor of the human race. Every successive act of research or travel will impress him more and more deeply with this truth, which, for @@ -1555,11 +1510,11 @@ strength.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> -<a name="ii" id="ii"></a>CHAPTER II.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_40">[40]</a></span> +<a id="ii"></a>CHAPTER II.<br > +<br > <span class="sub">MORAL REQUISITES.</span></h2> <blockquote> @@ -1570,14 +1525,14 @@ do no more."—<span class="smcap">Rogers.</span></p> <div class="block26"> <div class="poem"><div class="stanza"> -<span class="i6">"He was alive<br /></span> -<span class="i0">To all that was enjoyed where'er he went,<br /></span> -<span class="i0">And all that was endured."<br /></span> +<span class="i6">"He was alive<br ></span> +<span class="i0">To all that was enjoyed where'er he went,<br ></span> +<span class="i0">And all that was endured."<br ></span> </div></div> <p class="right"><span class="smcap">Wordsworth.</span></p> </div> -<hr class="white2" /> +<hr class="white2" > <p><span class="smcap">The</span> traveller, being furnished with the philosophical requisites for the @@ -1599,7 +1554,7 @@ his object if certain moral requisites be wanting in him.</p> <p>An observer, to be perfectly accurate, should be himself perfect. Every prejudice, every moral perversion, dims or distorts whatever the eye looks upon. But as we do not wait to be perfect before we travel, we -must content ourselves with discovering, in order to avoidance,<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> what +must content ourselves with discovering, in order to avoidance,<span class="pagenum"><a id="Page_41">[41]</a></span> what would make our task hopeless, and how we may put ourselves in a state to learn at least something truly. We cannot suddenly make ourselves a great deal better than we have been, for such an object as observing @@ -1627,7 +1582,7 @@ truth. Hearts, generous or selfish, pure or gross, gay or sad, will understand, and therefore be likely to report of, only their like:—this is another truth.</p> -<p><span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> +<p><span class="pagenum"><a id="Page_42">[42]</a></span> There is the same human heart everywhere,—the universal growth of mind and life,—ready to open to the sunshine of sympathy, flourishing in the enclosures of cities, and blossoming wherever dropped in the wilderness; @@ -1654,7 +1609,7 @@ flitting about him.</p> <p>I have mentioned elsewhere, what will well bear repetition,—that an American merchant, who had made several voyages to China, dropped a remark by his own fire-side on the narrowness which causes us to -conclude, avowedly or silently, that, however well men<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> may use the +conclude, avowedly or silently, that, however well men<span class="pagenum"><a id="Page_43">[43]</a></span> may use the light they have, they cannot be more than nominally our brethren, unless they have our religion, our philosophy, and our methods of attaining both. He said he often recurred, with delight, to the conversations he @@ -1679,9 +1634,9 @@ will be amused with public spectacles, and informed of historical and chronological facts; but he will not be invited to weddings and christenings; he will hear no love-tales; domestic sorrows will be kept as secrets from him; the old folks will not pour out their -<a name="stories" id="stories"></a><ins title="Original has stores">stories</ins> to him, nor the children bring him their prattle. +<a id="stories"></a><ins title="Original has stores">stories</ins> to him, nor the children bring him their prattle. Such a traveller will be no more fitted to report on morals and manners -than he would be to give an<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> account of the silver mines of Siberia by +than he would be to give an<span class="pagenum"><a id="Page_44">[44]</a></span> account of the silver mines of Siberia by walking over the surface, and seeing the entrance and the product.</p> <p>"Human conduct," says a philosopher, "is guided by rules." Without these @@ -1706,7 +1661,7 @@ servants, and the process of election, will all be empty sound and grimace to him. He will be tempted to laugh,—to call the world about him mad,—like one who, without hearing the music, sees a room-full of people begin to dance. The case is the same with certain Americans who -have no antiquarian sympathies, and who think our sovereigns<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> mad for +have no antiquarian sympathies, and who think our sovereigns<span class="pagenum"><a id="Page_45">[45]</a></span> mad for riding to St. Stephen's in the royal state-coach, with eight horses covered with trappings, and a tribe of grotesque footmen. I have found it an effort of condescension to inform such observers that we should @@ -1733,7 +1688,7 @@ the thirteen so many craven fools: while the facts wear a very different aspect to one who knows the minds of the men. It was necessary to the good-will of a society but lately organized out of chaos, to make no distinction between negro and other insurgents; and these thirteen men -were ringleaders in a<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> revolt, Toussaint's nephew being one of them. +were ringleaders in a<span class="pagenum"><a id="Page_46">[46]</a></span> revolt, Toussaint's nephew being one of them. This accounts for the general's share in the transaction. As for the negroes, the General was also the Deliverer,—an object of worship to people of his colour. Obedience to him was a rule, exalted by every @@ -1758,7 +1713,7 @@ gentlemen who stood aloof, because by the law of Spain it was death to any but her little pages to touch the person, and especially the foot of the queen, and her pages were too young to rescue her; that these two gentlemen devoted themselves to save her; and having caught the horse, -and extricated the royal foot, fled for their lives from<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> the legal +and extricated the royal foot, fled for their lives from<span class="pagenum"><a id="Page_47">[47]</a></span> the legal wrath of the king! Whence such a law? From the rule that the queen of Spain has no legs. Whence such a rule? From the meaning that the queen of Spain is a being too lofty to touch the earth. Here we come at last @@ -1785,7 +1740,7 @@ another who perceives in it the initiation of a new member into the family of mankind, and a looking forward to,—an attempt to make provision for, the future destiny of an unconscious and helpless being.</p> -<p><span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> +<p><span class="pagenum"><a id="Page_48">[48]</a></span> Thus it will be through the whole range of the traveller's observation. If he be full of sympathy, every thing he sees will be instructive, and the most important matters will be the most clearly revealed. If he be @@ -1812,7 +1767,7 @@ reports of their country, have jokingly proposed to take lodgings in Wapping for some thorough-bred American vixen, of low tastes and coarse manners, and employ her to write an account of English morals and manners from what she might see in a year's abode in the choice locality -selected for her. This would be no great exaggeration<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> of the process of +selected for her. This would be no great exaggeration<span class="pagenum"><a id="Page_49">[49]</a></span> of the process of observation of foreigners which is perpetually going on.</p> <p>What should gamesters know of the philanthropists of the society they @@ -1838,7 +1793,7 @@ France, love of freedom in Switzerland, popular education in China, domestic purity in Norway,—each of these great moral beauties is a star on the forehead of a nation. Goodness and simplicity are indissolubly united. The bad are the most sophisticated, all the world over; and the -good the least. It<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> may be taken as a rule that the best qualities of a +good the least. It<span class="pagenum"><a id="Page_50">[50]</a></span> may be taken as a rule that the best qualities of a people, as of an individual, are the most characteristic—(what is really <i>best</i> being tested, not by prejudice, but principle). He has the best chance of ascertaining these best qualities who has them in @@ -1850,19 +1805,19 @@ general view, in contemplating a society as well as a city.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> -<a name="iii" id="iii"></a>CHAPTER III.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_51">[51]</a></span> +<a id="iii"></a>CHAPTER III.<br > +<br > <span class="sub">MECHANICAL REQUISITES.</span></h2> <div class="block32"> <div class="poem"><div class="stanza"> -<span class="io">"He travels and expatiates, as the bee<br /></span> -<span class="i0">From flower to flower, so he from land to land:<br /></span> -<span class="i0">The manners, customs, policy, of all<br /></span> -<span class="i0">Pay contribution to the stores he gleans."—<i>The Task.</i><br /></span> +<span class="io">"He travels and expatiates, as the bee<br ></span> +<span class="i0">From flower to flower, so he from land to land:<br ></span> +<span class="i0">The manners, customs, policy, of all<br ></span> +<span class="i0">Pay contribution to the stores he gleans."—<i>The Task.</i><br ></span> </div></div></div> <blockquote> @@ -1886,7 +1841,7 @@ occasions, with English shyness or pride.</p> <p>The behaviour of the English on the Continent has become a matter of very serious consequence to the best informed and best mannered of their -countrymen, as it<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> has long been to the natives into whose society they +countrymen, as it<span class="pagenum"><a id="Page_52">[52]</a></span> has long been to the natives into whose society they may happen to fall. I have heard gentlemen say that they lose half their pleasure in going abroad, from the coldness and shyness with which the English are treated; a coldness and shyness which they think fully @@ -1912,7 +1867,7 @@ across the Pampas,—when we make trips to New Zealand, and think little of a run down the west coast of Africa,—places where we shall go for fashion's sake, and cannot go boxed up in a carriage of Long Acre origin,—our countrymen will, perforce, exchange conversation with the -persons they meet, and may chance<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> to get rid of the unsociability for +persons they meet, and may chance<span class="pagenum"><a id="Page_53">[53]</a></span> to get rid of the unsociability for which they are notorious, and by which they cast a veil over hearts and faces, and a shadow over their own path, wherever they go.</p> @@ -1938,7 +1893,7 @@ likes. He can hunt a waterfall by its sound; a sound which the carriage-wheels prevent other travellers from hearing. He can follow out any tempting glade in any wood. There is no cushion of moss at the foot of an old tree that he may not sit down on if he pleases. He can read -for an hour without fear of passing<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> by something unnoticed while his +for an hour without fear of passing<span class="pagenum"><a id="Page_54">[54]</a></span> by something unnoticed while his eyes are fixed upon his book. His food is welcome, be its quality what it may, while he eats it under the alders in some recess of a brook. He is secure of his sleep, be his chamber ever so sordid; and when his @@ -1963,7 +1918,7 @@ Franconia Defile, after a heavy rain had set in. We were packed in a waggon which seemed likely to fill with water before we got to our destination; and miserable enough we looked, drenched and cold. The traveller was marching on over the rocky road, his book safe in its -oil-skin cover, and his clothes-bag similarly<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> protected; his face +oil-skin cover, and his clothes-bag similarly<span class="pagenum"><a id="Page_55">[55]</a></span> protected; his face bright and glowing with exercise, and his summer jacket of linen feeling, as he told us, all the pleasanter for being wet through. As he passed each recess of the defile, he looked up perpetually to see the @@ -1989,7 +1944,7 @@ see mountains. The imagination of myself and my companion had fixed strongly on Dunkeld, as being a scene of great beauty, and our first resting-place among the mountains. The sensation had been growing all the morning. Men, houses, and trees had seemed to be growing -diminutive,—an<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> irresistible impression to the novice in mountain +diminutive,—an<span class="pagenum"><a id="Page_56">[56]</a></span> irresistible impression to the novice in mountain scenery: the road began to follow the windings of the Tay, a sign that the plain was contracting into a pass. Beside a cistern, on a green bank of this pass, we had dined; a tract of heath next lay before us, and we @@ -2009,8 +1964,8 @@ catch the first view of the mysterious temples that</p> <div class="block26"> <div class="poem"><div class="stanza"> -<span class="io">"Stand between the mountains and the sea;<br /></span> -<span class="i0">Awful memorials, but of whom we know not!"<br /></span> +<span class="io">"Stand between the mountains and the sea;<br ></span> +<span class="i0">Awful memorials, but of whom we know not!"<br ></span> </div></div></div> <p class="noi">or to survey from a height, at sunrise, the brook Kedron and the valley @@ -2019,7 +1974,7 @@ of Jehoshaphat!</p> <p>What is most to our present purpose, however, is the consideration of the facilities afforded by pedestrian travelling for obtaining a knowledge of the people. We all remember Goldsmith's travels with his -flute, his sympathies, his cordiality of heart and manner, and<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> his +flute, his sympathies, his cordiality of heart and manner, and<span class="pagenum"><a id="Page_57">[57]</a></span> his reliance on the hospitality of the country people. Such an one as he is not bound to take up with such specimens as he may meet with by the side of the high road; he can penetrate into the recesses of the country, and @@ -2047,7 +2002,7 @@ this method will achieve most by laying aside state, conversing with the people they fall in with, and diverging from the high road as much as possible.</p> -<p><span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> +<p><span class="pagenum"><a id="Page_58">[58]</a></span> Nothing need be said on a matter so obvious as the necessity of understanding the language of the people visited. Some familiarity with it must be attained before anything else can be done. It seems to be @@ -2072,7 +2027,7 @@ dessert. The professor caught her tones when the door of the dining-room was open; he rushed into the hall, presently returned for a dish or two, and emptied the gingerbread, and other material of the dessert, into her lap. The company went out to see, and found the professor transformed; -he was talking with a rapidity<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> and vehemence which they had never +he was talking with a rapidity<span class="pagenum"><a id="Page_59">[59]</a></span> and vehemence which they had never supposed him capable of; and one of the party told me how sorry she felt, and has felt ever since, to think of the state of involuntary disguise in which he is living among those who would know him best. @@ -2097,7 +2052,7 @@ Krummacher's Parables, which he looks for in vain when he is practised in the language. It is well to bear this in mind on a first entrance into a foreign society, or the traveller may chance to detect himself treasuring up nonsense, and making much of mere trivialities, because -they reached him clothed in the mystery of a strange language.<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> He will +they reached him clothed in the mystery of a strange language.<span class="pagenum"><a id="Page_60">[60]</a></span> He will be like lame Jervas, when he first came up from the mine in which he was born, caressing the weeds he had gathered by the road side, and refusing till the last moment to throw away such wonderful and beautiful things. @@ -2116,11 +2071,11 @@ order to inform himself of foreign Morals and Manners.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> -<a name="pii" id="pii"></a>PART II.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_61">[61]</a></span> +<a id="pii"></a>PART II.<br > +<br > <span class="sub">WHAT TO OBSERVE.</span></h2> <blockquote> @@ -2146,7 +2101,7 @@ and I believe every portrait painter trusts mainly to one feature for the fidelity of his likenesses, and bestows more study and care on that one than on any other.</p> -<p>A good many features compose the physiognomy of<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> a nation; and scarcely +<p>A good many features compose the physiognomy of<span class="pagenum"><a id="Page_62">[62]</a></span> a nation; and scarcely any traveller is qualified to study them all. The same man is rarely enlightened enough to make investigation at once into the religion of a people, into its general moral notions, its domestic and economical @@ -2171,7 +2126,7 @@ but aristocratic manners. They come home with notions which they suppose to be indisputable about the great Bank question, the state of parties, and the relations of the General and State governments; and with words in their mouths of whose objectionable character they are -unaware,—about the common people, mob government,<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> the encroachment of +unaware,—about the common people, mob government,<span class="pagenum"><a id="Page_63">[63]</a></span> the encroachment of the poor upon the rich, and so on. Such partial intercourse is fatal to the observations of a traveller; but it is less perplexing and painful at the time than the better process of going from one set of people to @@ -2198,7 +2153,7 @@ beginning at the wrong end.</p> with the study of <span class="sc">THINGS</span>, using the <span class="sc">DISCOURSE OF PERSONS</span> as a commentary upon them.</p> -<p><span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> +<p><span class="pagenum"><a id="Page_64">[64]</a></span> Though the facts sought by travellers relate to Persons, they may most readily be learned from Things. The eloquence of Institutions and Records, in which the action of the nation is embodied and perpetuated, @@ -2223,7 +2178,7 @@ more the character of Passion Week at Rome, or of a camp-meeting in Ohio? If political, do the people meet on wide plains to worship the Sun of the Celestial Empire, as in China; or in town-halls, to remonstrate with their representatives, as in England; or in secret places, to -spring mines under the thrones of<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> their rulers, as in Spain? If +spring mines under the thrones of<span class="pagenum"><a id="Page_65">[65]</a></span> their rulers, as in Spain? If festive, are they most like an Italian carnival, where everybody laughs; or an Egyptian holiday, when all eyes are solemnly fixed on the whirling Dervishes? Are women there? In what proportions, and under what law of @@ -2247,7 +2202,7 @@ Mayo, assembled in a mud hovel on a heath, to pledge one another to their dreadful oath, is widely different from a similar conclave of Swiss insurgents, met in a pine wood on a steep, on the same kind of errand: and both are as little like as may be to the heroes of the last -revolution in Paris, or to the companies<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> of Covenanters that were wont +revolution in Paris, or to the companies<span class="pagenum"><a id="Page_66">[66]</a></span> of Covenanters that were wont to meet, under a similar pressure of circumstances, in the defiles of the Scottish mountains.—In the manners of all classes, from the highest to the lowest, are forms of manners enforced in action, or dismissed in @@ -2271,7 +2226,7 @@ furniture of an alehouse or a nursery. When it was found that the chiefs of the Red men could not be impressed with any notion of the civilization of the Whites by all that many white men could say, they were brought into the cities of the Whites. The exhibition of a ship was -enough for some. The warriors<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> of the prairies were too proud to utter +enough for some. The warriors<span class="pagenum"><a id="Page_67">[67]</a></span> of the prairies were too proud to utter their astonishment,—too noble to hint, even to one another, their fear; but the perspiration stood on their brows as they dumbly gazed, and no word of war passed their lips from that hour. Another, who could listen @@ -2299,22 +2254,22 @@ Liberty; and their Progress, actual or in prospect.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> -<a name="i2" id="i2"></a>CHAPTER I.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_68">[68]</a></span> +<a id="i2"></a>CHAPTER I.<br > +<br > <span class="sub">RELIGION.</span></h2> <div class="block26"> <div class="poem"><div class="stanza"> -<span class="i0">"Dieu nous a dit, Peuples, je vous attends."<br /></span> +<span class="i0">"Dieu nous a dit, Peuples, je vous attends."<br ></span> </div></div> <p class="right"><span class="smcap">De Beranger.</span></p> </div> -<hr class="white2" /> +<hr class="white2" > <p><span class="smcap">Of</span> religion, in its widest sense, (the sense in which the traveller must recognize it,) there are three kinds; not in all cases minutely @@ -2333,7 +2288,7 @@ worships its artificial restraints: and that the moderate worships spiritualized nature,—God in his works, both in the material universe and in the disciplined human mind, with its regulated affections.</p> -<p><span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> +<p><span class="pagenum"><a id="Page_69">[69]</a></span> The Licentious religion is always a ritual one. Its gods are natural phenomena and human passions personified; and, when once the power of doing good or harm is attributed to them, the idea of propitiation @@ -2358,7 +2313,7 @@ extravagant self-denial to be required by devotion. Spiritual licence has always kept pace with this extravagance of self-denial. Spiritual vices,—pride, vanity, and hypocrisy,—are as fatal to high morals under this state of religious sentiment as sensual indulgence under the other: -and it does not matter much to the moral welfare of the people sunk in<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> +and it does not matter much to the moral welfare of the people sunk in<span class="pagenum"><a id="Page_70">[70]</a></span> it, whether they exist under a profession of Christianity, or of Mahomedanism, or of paganism. The morals of those people are low who engage themselves to serve God by a slothful life in monastic celibacy, @@ -2386,7 +2341,7 @@ their whole nature.</p> is clear that among a people whose gods are supposed to be licentious, whose priests are licentious, and where worship is associated with the indulgence of the passions, political and domestic morals must be very -low. What purity can be expected<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> of a people whose women are demanded +low. What purity can be expected<span class="pagenum"><a id="Page_71">[71]</a></span> of a people whose women are demanded in turn for the obscene service of the Buddhist temple; and what humanity from the inhabitants of districts whose dwellings are necessarily closed against the multitudes flocking to the festivals of @@ -2411,7 +2366,7 @@ Hannah's marrying a man she did not love.</p> <p>To proceed with the dependence of the morals on the character of the religion,—it is clear that in proportion as any religion encourages licentiousness, either positively or negatively,—encourages, that is to -say, the excess of the passions, might will have the victory<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> over +say, the excess of the passions, might will have the victory<span class="pagenum"><a id="Page_72">[72]</a></span> over right; the weak will succumb to the strong; and thus the condition of the poorer classes depends on the character of the religion of their country. In proportion as the religion tends to licentiousness, will the @@ -2439,7 +2394,7 @@ the latter is modified by the coexistence of the former.</p> <p>The friendly, no less than the domestic and political relations of society, are dependent upon the prevailing religion. Under the -licentious, the manners will be<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> made up of the conventional and the +licentious, the manners will be<span class="pagenum"><a id="Page_73">[73]</a></span> made up of the conventional and the gross. A Burmese minister was sitting on the poop of a steam-vessel when a squall came on. "I suggested to his Excellency," says Mr. Crawford, "the convenience of going below, which he long resisted, under the @@ -2465,7 +2420,7 @@ the conventional and the gross in manners; and such manners cannot be conceived to coexist with any religion of a higher character than Buddhism.</p> -<p><span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> +<p><span class="pagenum"><a id="Page_74">[74]</a></span> Under ascetic forms, what grossness there is will be partially concealed; but there will be no nearer an approach to simplicity than under the licentious. The religion being made still to consist much in @@ -2491,7 +2446,7 @@ other of simplicity. There is too much pain attendant upon grossness to justify the boast of ease; and too much effort in asceticism to admit of the grace of simplicity. It is the observer's business to mark, wherever he goes, the degree in which the one is chastened and the other relaxed, -giving place to the higher<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> form of the moderate, which, if society +giving place to the higher<span class="pagenum"><a id="Page_75">[75]</a></span> form of the moderate, which, if society learns from experience, as the individual does, must finally prevail. When many individuals of a society attain that self-forgetfulness which is promoted by a high and free religious sentiment, but which is @@ -2516,7 +2471,7 @@ straitened by forms, differ in different countries almost as much as if there were no common bond. Not only is episcopacy not the same religion among born East Indians as in England, but the Quakers of the United States, though like the English in doctrine and in manners, are easily -distinguishable from them in religious sentiment: and<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> even the Jews, +distinguishable from them in religious sentiment: and<span class="pagenum"><a id="Page_76">[76]</a></span> even the Jews, who might be expected to be the same all over the world, differ in Russia, Persia, and Great Britain as much as if a spirit of division had been sent among them. They not only appear here in furs, there in cotton @@ -2542,7 +2497,7 @@ a single order of priests. The African traveller, passing up the Niger, sees at a glance what all the worshippers on the banks feel, and must feel, towards the deities to whom their temples are erected. A rude shed, with a doll,—an image of deformity,—perched on a stand, and -supposed to be enjoying the fumes of the<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> cooking going on before his +supposed to be enjoying the fumes of the<span class="pagenum"><a id="Page_77">[77]</a></span> cooking going on before his face;—a place of worship like this, in its character of the habitation of a deity, and of a sensual deity, leaves no doubt as to what the religious sentiment of a country must be where there is no dissent from @@ -2567,7 +2522,7 @@ among the followers of the Greek church in a Russian province. The peasants there make a great point of having time for their devotions; and those who have the wherewithal to offer some showy present at a shrine are complacent. They make the sign of the cross, and have therein -done their<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> whole duty: and if some speculative worshipper of the Virgin +done their<span class="pagenum"><a id="Page_78">[78]</a></span> whole duty: and if some speculative worshipper of the Virgin with Three Hands is not satisfied about the way in which his patroness came by her third hand, he keeps his doubts to himself when he tells his sins to his confessor.—A still further advance, with an increased @@ -2591,7 +2546,7 @@ variety of opinion, and no establishment at all; and in France, now in that state which most baffles observation,—a state of transition from an exaggerated superstition to a religious faith which is being groped for, but is not yet found. Even in this uncertain state, no one can -confound the religious sentiment of New England and of<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> France; and an +confound the religious sentiment of New England and of<span class="pagenum"><a id="Page_79">[79]</a></span> France; and an observation of their places of worship will indicate their differences. In New England, the populous towns have their churches in the midst, spacious and conspicuous,—not exhibiting any of the signs of antique @@ -2618,7 +2573,7 @@ earnestness of a moderate or truly catholic religious conviction, the ancient churches of France may be standing in ruins,—objects for the research of the antiquary.</p> -<p>The rule of examining things before persons must<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> be observed in +<p>The rule of examining things before persons must<span class="pagenum"><a id="Page_80">[80]</a></span> be observed in ascertaining the religious sentiment of any country. A stranger in England might interrogate everybody he saw, and be little wiser at the end of a year. He might meet a fanatic one day, an indifferent person @@ -2630,9 +2585,9 @@ the Places of Worship, the condition of the Clergy, the Popular Superstitions, the observance of Holy Days, and some other particulars of the kind.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="churches" id="churches"></a>First, for the Churches. There is that about all places of worship which +<p><a id="churches"></a>First, for the Churches. There is that about all places of worship which may tell nearly as plain a tale as the carved idols, with messes of rice before them, in Hindoo temples; or as the human bones hung round the hut of an African god. The proportion and resemblance of modern places of @@ -2645,7 +2600,7 @@ centuries past, or whether it is approximating, slowly or rapidly, towards the ascetic or the moderate.</p> <p>There is evidence in the very forms of churches. The early Christian -churches were in the basilica form,—bearing<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> a resemblance to the Roman +churches were in the basilica form,—bearing<span class="pagenum"><a id="Page_81">[81]</a></span> a resemblance to the Roman courts of justice. This is supposed to have arisen from the churches being, in fact, the courts of spiritual justice, where penance was awarded by the priest to the guilty, and absolution granted to the @@ -2669,7 +2624,7 @@ ritual character of the worship of the times when they were set up. The handful of worshippers here collected from among the tens of thousands of a cathedral town also testify to the fact that such establishments could not be originated now, and are no longer in harmony with the -spirit of the multitude.—The<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> contrast of the most modern sacred +spirit of the multitude.—The<span class="pagenum"><a id="Page_82">[82]</a></span> contrast of the most modern sacred buildings tells as plain a tale:—the red-brick meeting-house of the Friends; the stone chapel of the less rigid dissenters, standing back from the noise of the busy street; the aristocratic chapel nestling @@ -2696,7 +2651,7 @@ in a field, or on an eminence by the road side, the Protestant church, one end in ruins, and with ample harbourage for the owl, while the rest is encompassed with nettles and thorns, and the mossy grave-stones are half hidden by rank grass. In a country where the sun rises upon -contrasts like these, it is<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> clear in what direction the religious +contrasts like these, it is<span class="pagenum"><a id="Page_83">[83]</a></span> clear in what direction the religious sentiment of the people is indulged.</p> <p>What the stranger may thus learn in our own country, we may learn in @@ -2721,7 +2676,7 @@ show that the intercessory superstition exists; and the drum and gong, employed to awaken the attention of the gods, can leave little danger of misapprehension to the observer. There are lanterns continually burning, and consecrated water, sanctified to the cure of diseased eyes.—Such -places of worship tell a very plain tale; while there is not perhaps<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> a +places of worship tell a very plain tale; while there is not perhaps<span class="pagenum"><a id="Page_84">[84]</a></span> a church on earth which does not convey one that is far from obscure.</p> <p>The traveller must diligently visit the temples of nations; he must mark @@ -2732,9 +2687,9 @@ or a spiritual religion. Thus he may, at the same time, ascertain the character of the most prominent form of religion, and that of the dissent from it; which must always illustrate each other.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="clergy" id="clergy"></a>Next to the Churches comes the consideration of the Clergy. The clergy +<p><a id="clergy"></a>Next to the Churches comes the consideration of the Clergy. The clergy are usually the secondary potentates of a young country. In a young country, physical force, and that which comes to represent it, is the first great power; and knowledge is the next. The clergy are the first @@ -2746,7 +2701,7 @@ to dam it up as for the fool to stop the Danube by filling the narrow channel at its source with his great boots,—crying out the while, "How the people will wonder when the Danube does not come!" As knowledge becomes diffused, the consequence of the clergy declines. If that -consequence is to be preserved, it must be by their attaining<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> the same +consequence is to be preserved, it must be by their attaining<span class="pagenum"><a id="Page_85">[85]</a></span> the same superiority in morals which they once held in intellect. Where the clergy are now a cherished class, it is, in fact, on the supposition of this moral superiority,—a claim for whose justification it would be @@ -2773,7 +2728,7 @@ disposal of the minds with which they have to deal; or to express in worship the feelings of those minds; or to influence the social institutions by which the minds of the people are modified; or to do any other of the many things which the priests of different countries, and -ages, and<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> faiths, have in turn included in their function. He will note +ages, and<span class="pagenum"><a id="Page_86">[86]</a></span> faiths, have in turn included in their function. He will note whether they are most like the tyrannical Brahmins, who at one stroke—by declaring the institution of Caste to be of divine authority—obtained boundless control over a thousand generations, @@ -2797,7 +2752,7 @@ other. The Hindoos must be in a low degree of civilization, and sunk in a deadly superstition, or they would tolerate no Brahmins. The people of four centuries ago must have depended solely upon their priests for knowledge and direction, or they would not have submitted to their -inquisitorial practices. Germany must have advanced<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> far in her +inquisitorial practices. Germany must have advanced<span class="pagenum"><a id="Page_87">[87]</a></span> far in her appreciation of philosophical and critical research in theology, or she would not have such devoted students as she can boast of. The Americans cannot have attained to any high practice of spiritual liberty, or they @@ -2823,7 +2778,7 @@ improvement whatever is found to originate with the clergy, and where they bear a just share of toil, the condition of morals and manners cannot be very much depressed. Where there is an undue partition of labour and its rewards among the clergy themselves,—where some do the -work and<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> others reap the recompence,—the fair inference is that morals +work and<span class="pagenum"><a id="Page_88">[88]</a></span> others reap the recompence,—the fair inference is that morals and manners are in a state of transition. Such a position of affairs cannot be a permanent one; and the observer may be assured that the morals and manners of the people are about to be better than they have @@ -2847,7 +2802,7 @@ extreme cases. The traveller in Spain knows little of the Spaniards unless he is aware of the theological studies, and the worship without forms, which are carried on in private by those who are keeping alive the fires of liberty in that priest and tyrant-ridden country. The -foreigner in England will carry<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> away but a partial knowledge of the +foreigner in England will carry<span class="pagenum"><a id="Page_89">[89]</a></span> away but a partial knowledge of the religious sentiment of the people if he enters only the cathedrals of cities and the steepled churches in the villages, passing by the square meeting-houses in the manufacturing towns, and hearing nothing of the @@ -2873,7 +2828,7 @@ the enemies of the religion! O God! make their children orphans, and defile their abodes, and cause their feet to slip, and give them and their families, and their households, and their women, and their children, and their relations by marriage, and their brothers, and their -friends, and their<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> possessions, and their race, and their wealth, and +friends, and their<span class="pagenum"><a id="Page_90">[90]</a></span> possessions, and their race, and their wealth, and their lands, as booty to the Moslems! O Lord of all creatures!"—It would be unjust to impute a horror of "sudden death" to all who use the words of prayer against it which are found in the Litany of the Church @@ -2891,14 +2846,14 @@ therefore as no indications of such philosophy and taste, but as an evidence, more or less distinct, of the condition of the clergy in enlightenment and temper.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="superstitions" id="superstitions"></a>The splendid topic of human Superstitions can be only just touched upon +<p><a id="superstitions"></a>The splendid topic of human Superstitions can be only just touched upon here. In this boundless field, strewn with all the blossoms of all philosophy, the human observer may wander for ever. He can never have done culling the evidence that it presents, or enjoying the promise which it yields. All that we can now do is just to suggest that as the -superstitions of all<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> nations are the embodiment of their idealized +superstitions of all<span class="pagenum"><a id="Page_91">[91]</a></span> nations are the embodiment of their idealized convictions, the state of religious sentiment may be learned from them almost without danger of mistake.</p> @@ -2925,7 +2880,7 @@ The superstitions of the ascetic arise from the spirit of fear; those of the heathen arise perhaps equally from the spirit of love and the spirit of fear.</p> -<p>It seems as if the portents which present themselves<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> to ascetic minds +<p>It seems as if the portents which present themselves<span class="pagenum"><a id="Page_92">[92]</a></span> to ascetic minds must necessarily be of evil, since the only good which their imaginations admit is supposed to be secured by grace, and by acts of service or self-denial. To the Fakîr, to the Shaker, to the nun, no good @@ -2951,7 +2906,7 @@ Lucerne; and that, whenever their country is in her utmost need, they will come forth in their antique garb, and assuredly save her. This is a superstition full of veneration and hope.—When the Arabs see a falling star, they believe it to be a dart thrown by God at a wanderer of the -race of the genii, and they exclaim, "May God transfix<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> the enemy of the +race of the genii, and they exclaim, "May God transfix<span class="pagenum"><a id="Page_93">[93]</a></span> the enemy of the faith!" Here we find in brief the spirit of their religion.—In Brazil, a bird which sings plaintively at night is listened to with intent emotion, from its being supposed to be sent with tidings from the dead @@ -2976,7 +2931,7 @@ burying near it any helpless wretch whom they might be able to capture, in order that his spirit might watch over the treasure, and drive from the spot all but the parties who had signed their names in a round-robin, in claim of proprietorship. The professors of many faiths -resemble<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> each other in practices of propitiation or atonement +resemble<span class="pagenum"><a id="Page_94">[94]</a></span> each other in practices of propitiation or atonement laboriously executed on behalf of the departed. Some classes of mourners act towards their dead friends in a spirit of awe; some in fear; but very many in love. The trust in the immortality of the affections is the @@ -2992,9 +2947,9 @@ entertained which does not tell as plain a tale. Those which express fear indicate moral abasement, greater or less. Those which express trust and love indicate greater or less moral elevation and purity.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="suicide" id="suicide"></a>The practice of Suicide is worth the contemplation of a traveller, as +<p><a id="suicide"></a>The practice of Suicide is worth the contemplation of a traveller, as affording some clear indications as to religious sentiment. Suicide in the largest sense is here intended,—the voluntary surrender of life from any cause.</p> @@ -3002,7 +2957,7 @@ from any cause.</p> <p>There has been a stage in the moral advancement of every nation when suicide, in one form or another, has been considered a duty; and it is impossible to foresee the time when it will cease to be so considered. -It<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> was a necessary result from the idea of honour once prevalent in the +It<span class="pagenum"><a id="Page_95">[95]</a></span> was a necessary result from the idea of honour once prevalent in the most civilized societies, when men and women destroyed themselves to avoid disgrace. The defeated warrior, the baffled statesman, the injured woman, destroyed themselves when the hope of honour was gone. In the @@ -3026,7 +2981,7 @@ martyrdom.—Soldiers, in all times and circumstances, pledge themselves to the possible duty of suicide by the very act of becoming soldiers. They engage to make the first charge, and to mount a breach if called upon. And there have been found soldiers for every perilous service that -has been required, throughout all wars.<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> There have been volunteers to +has been required, throughout all wars.<span class="pagenum"><a id="Page_96">[96]</a></span> There have been volunteers to mount the breach, solitary men or small bands to hold narrow bridges and passes, from the first incursion of tribe upon tribe in barbarous conflict, up to the suicide of Van Speyk, whose monument is still fresh @@ -3052,7 +3007,7 @@ one thing among a people who have dim and mournful anticipations of a future life, like the ancient Greeks; and quite another among those who, like the first Christians, have a clear vision of bliss and triumph in the world on which they rush. Suicide is one thing to a man who is -certain of entering<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> immediately upon purgatory; and to another whose +certain of entering<span class="pagenum"><a id="Page_97">[97]</a></span> immediately upon purgatory; and to another whose first step is to be upon the necks of his enemies; and to a third who believes that he is to lie conscious in his grave for some thousands of years; and to a fourth who has no idea that he shall survive or revive @@ -3078,7 +3033,7 @@ inferred.</p> <p>Suicide is very common among a race of Africans who prefer it to slavery. They believe in a life of tropical ease and freedom after -death, and rush into it<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> so eagerly on being reduced to slavery, that +death, and rush into it<span class="pagenum"><a id="Page_98">[98]</a></span> so eagerly on being reduced to slavery, that the planters of Cuba refuse them in the market, knowing that after a few hours, or days, in spite of all precautions, nothing but their dead bodies will remain in the hands of their masters. The French have, of @@ -3104,7 +3059,7 @@ they are now passing over into another state.</p> <p>A single act of suicide is often indicative, negatively or positively, of a state of prevalent sentiment. A single instance of the Suttee testifies to the power of Brahmins, and the condition of Hindoo -worshippers, in a way which<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> cannot be mistaken. An American child of +worshippers, in a way which<span class="pagenum"><a id="Page_99">[99]</a></span> cannot be mistaken. An American child of six years old accidentally witnessed in India such a spectacle. On returning home, she told her mother she had seen hell, and was whipped for saying so,—not knowing why, for she spoke in all earnestness, and, @@ -3128,7 +3083,7 @@ appeared impossible for the Swiss to charge with effect, so thick was the hedge of Austrian lances. Arnold Von Winkelried cried, "I will make a lane for you! Dear companions, remember my family!" He clasped an armful of the enemy's lances, and made a sheaf of them in his body. His -comrades entered the breach, and won the battle. They remembered his<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> +comrades entered the breach, and won the battle. They remembered his<span class="pagenum"><a id="Page_100">[100]</a></span> family, and their descendants commemorate the sacrifice to this day; thus bearing testimony to the act being a trait of the national spirit.</p> @@ -3146,11 +3101,11 @@ of all blessings is the spirit of the religion of the majority.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> -<a name="ii2" id="ii2"></a>CHAPTER II.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_101">[101]</a></span> +<a id="ii2"></a>CHAPTER II.<br > +<br > <span class="sub">GENERAL MORAL NOTIONS.</span></h2> <blockquote> @@ -3175,7 +3130,7 @@ as in most religious communities. In another, the qualities attendant upon intellectual eminence will be worshipped,—as now in countries which are the most advanced in preparation for political freedom,—France, Germany, and the United States. In others, the moral -qualities allied to physical or extrinsic<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> power are chiefly +qualities allied to physical or extrinsic<span class="pagenum"><a id="Page_102">[102]</a></span> power are chiefly venerated,—as in all uncivilized countries, and all which lie under feudal institutions.</p> @@ -3202,7 +3157,7 @@ sentiment subsequent to the taking of the vow. The people of the United States have come the nearest to being characterized by lofty spiritual qualities. The profession with which they set out was high,—a circumstance greatly to their honour, though (as might have been -expected) they have not kept up to it. They are<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> still actuated by +expected) they have not kept up to it. They are<span class="pagenum"><a id="Page_103">[103]</a></span> still actuated by ambition of territory, and have not faith enough in moral force to rely upon it, as they profess to do. The Swiss, in their unshaken and singularly devoted love of freedom, seem to be spiritually distinguished @@ -3229,7 +3184,7 @@ been formed to this day; though, as morals are the fruit of which intellect is the blossom, spiritualism—faith in moral power—has existed in individuals ever since the first free exercise of reason. While all nations were ravaging one another as they had opportunity, -there were always parents who<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> did not abuse their physical power over +there were always parents who<span class="pagenum"><a id="Page_104">[104]</a></span> did not abuse their physical power over their children. In the midst of a general worship of power, birth, and wealth, the affections have wrought out in individual minds a preference of obscurity and poverty for the sake of spiritual objects. Amidst the @@ -3255,7 +3210,7 @@ reason to anticipate that the age may come when the individual worship of spiritual supremacy may expand into national; when a people may agree to govern one another with the smallest possible application of physical force; when goodness shall come to be naturally more honoured than -birth, wealth, or<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> even intellect; when ambition of territory shall be +birth, wealth, or<span class="pagenum"><a id="Page_105">[105]</a></span> even intellect; when ambition of territory shall be given up; when all thought of war shall be over; when the pursuit of the necessaries and luxuries of external life shall be regarded as means to an end; and when the common aim of exertion shall be self and mutual @@ -3268,21 +3223,21 @@ nobility; and these it is which make the bright, 'the immortal names,' to which our children may aspire, as well as others. It will be our own fault if, in our land, society as well as government is not organized on a new foundation."—"Knowledge and goodness,—these make degrees in -heaven, and they must be the graduating scale of a true democracy."<a name="FNanchor_F_6" id="FNanchor_F_6"></a><a href="#Footnote_F_6" class="fnanchor">[F]</a></p> +heaven, and they must be the graduating scale of a true democracy."<a id="FNanchor_F_6"></a><a href="#Footnote_F_6" class="fnanchor">[F]</a></p> <p>Meantime, it is the traveller's business to learn what is the species of Moral Sentiment which lies deepest in the hearts of the majority of the people.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="epitaphs" id="epitaphs"></a>He will find no better place of study than the Cemetery,—no more +<p><a id="epitaphs"></a>He will find no better place of study than the Cemetery,—no more instructive teaching than Monumental Inscriptions. The brief language of the dead will teach him more than the longest discourses of the living.</p> <p>He will learn what are the prevalent views of death; and when he knows what is the common view of death, he knows also what is the aspect of -life to no small<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> number;—that is, he will have penetrated into the +life to no small<span class="pagenum"><a id="Page_106">[106]</a></span> number;—that is, he will have penetrated into the interior of their morals.—If it should ever be fully determined that the pyramids of Egypt were designed solely as places of sepulture, they will cease to be the mute witness they have been for ages. They will @@ -3306,7 +3261,7 @@ Egypt we have the most striking example of affection to the body, shown in the extraordinary care to preserve it; while some half-civilized people seem to be satisfied with putting their dead out of sight, by summarily sinking them in water, or hiding them in the sand; and the -Caffres throw their dead to the hyenas,—impelled to this,<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> however, not +Caffres throw their dead to the hyenas,—impelled to this,<span class="pagenum"><a id="Page_107">[107]</a></span> however, not so much by disregard of the dead, as by a superstitious fear of death taking place in their habitations, which causes them to remove the dying, and expose them in this state to beasts of prey. The burial of @@ -3328,9 +3283,9 @@ American continent, where a race of whom we know nothing else flourished before the Red man opened his eyes upon the light. One common rule, drawn from a universal sentiment, has presided at the framing of all epitaphs for some thousands of years. "De mortuis nil nisi bonum" is the -universal agreement of mourners.<a name="FNanchor_G_7" id="FNanchor_G_7"></a><a href="#Footnote_G_7" class="fnanchor">[G]</a> It follows that epitaphs must +universal agreement of mourners.<a id="FNanchor_G_7"></a><a href="#Footnote_G_7" class="fnanchor">[G]</a> It follows that epitaphs must everywhere indicate what is there considered good.</p> -<p><span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span></p> +<p><span class="pagenum"><a id="Page_108">[108]</a></span></p> <p>The observer must give his attention to this. Among a people "whose merchants are princes," the praise of the departed will be in a different strain from that which will be found among a warlike nation, @@ -3349,7 +3304,7 @@ women to be chaste; excluding the supposition of each sharing the virtue of the other: whereas, when courage and purity shall be understood in their full signification, it will have become essential to the honour of a noble family that all the sons should be also pure, and all the -daughters brave. Then bravery will signify moral rather than<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> physical +daughters brave. Then bravery will signify moral rather than<span class="pagenum"><a id="Page_109">[109]</a></span> physical courage, and purity of mind will be considered no attribute of sex.</p> <p>Even the nature of the public services commemorated, where public @@ -3375,7 +3330,7 @@ there is an affection and esteem for certain virtues. Disinterestedness, fidelity, and love are themes of praise everywhere. Some may have no sympathy for the deeds of the warrior, and others for the discoveries of the philosopher and the adventurer; but the honoured parent, the devoted -child, the philanthropic<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> citizen, are sure of their tribute from all +child, the philanthropic<span class="pagenum"><a id="Page_110">[110]</a></span> citizen, are sure of their tribute from all hearts.</p> <p>Even if there were a variety of praise proportioned to the diversity of @@ -3401,7 +3356,7 @@ their children from the grave to follow them. Children remind their parents that the term of separation will be short; and all repose their hopes together on an authority which is to them as stable and comprehensive as the blue sky which is over all.—What a contrast is -here! and how eloquent<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> as to the moral views of the respective nations! +here! and how eloquent<span class="pagenum"><a id="Page_111">[111]</a></span> as to the moral views of the respective nations! There is not a domestic attachment or social relation which is not necessarily modified, elevated, or depressed by the conviction of its being transient or immortal,—an end or means to a higher end. Though @@ -3412,9 +3367,9 @@ strongest assurance,—yet the moral notions of any society must be very different where the ground of hope is taken for granted, and where it is kept wholly out of sight.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="love" id="love"></a>The observer may obtain further light upon the moral ideas of a people +<p><a id="love"></a>The observer may obtain further light upon the moral ideas of a people by noting the degree of their Attachment to Kindred and Birth-place. This species of attachment is so natural, that none are absolutely without it; but it varies in degree, according as the moral taste of the @@ -3426,7 +3381,7 @@ to a hard necessity, and supports them with suggestions of the honour of virtuous independence, and of the delight of returning when it is achieved. They, in their exile, can never see a purple shade upon a mountain side, a gleaming sheet of water, or a nestling village, without -a throb of the heart, and a sickening longing for home.—The New<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> +a throb of the heart, and a sickening longing for home.—The New<span class="pagenum"><a id="Page_112">[112]</a></span> England mother, with her tribe of children around her on her hill-side farm, nourishes them with tales of the noble extent of their country,—how its boundary is ever shifting westwards, and what a wild @@ -3452,15 +3407,15 @@ Scotch—the people of the strongest family attachments! In the modified and elevated feudalism of clanship, pride and love of kindred constitute the animating social principle. Their clan-music is to them what the Ranz de Vaches is to the Swiss: the one echoing the harmonics of social -intercourses, as<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> the other revives the melodies of mountain life. +intercourses, as<span class="pagenum"><a id="Page_113">[113]</a></span> the other revives the melodies of mountain life. Through the love of kindred, the love of birth-place flourishes among the Scotch. The Highland emigrants in Canada not only clasp hands when they hear played the march of their clan, but wept when they found that heather would not grow in their newly-adopted soil.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="talk" id="talk"></a>The traveller must talk with Old People, and see what is the character +<p><a id="talk"></a>The traveller must talk with Old People, and see what is the character of the garrulity of age. He must talk with Children, and mark the character of the aspirations of childhood. He will thus learn what is good in the eyes of those who have passed through the society he @@ -3478,7 +3433,7 @@ it to the removal of a social oppression, or to a season of domestic trial, or to an accession of personal consequence? Is it the having acquired an office or a title? or the having assisted in the abolition of slavery? or the having conversed with a great author? or the having -received a<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> nod from a prince, or a curtsey from a queen? or have you to +received a<span class="pagenum"><a id="Page_114">[114]</a></span> nod from a prince, or a curtsey from a queen? or have you to listen to details of the year of the scarcity, or the season of the plague?—What are the children's minds full of? The little West Indian will not talk of choosing a profession, any more than the infant @@ -3495,15 +3450,15 @@ circumstance: and so of their sense of greatness in any direction,—whether it be of the physical order, or the intellectual, or the spiritual.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="pride" id="pride"></a>From this, the transition is natural to the study of the character of +<p><a id="pride"></a>From this, the transition is natural to the study of the character of the Pride of each nation. Learn what people glory in, and you learn much of both the theory and practice of their morals. All nations, like all individuals, have pride, sooner or later, in one thing or another. It is a stage through which they have to pass in their moral progression, and out of which the most civilized have not yet advanced, nor discerned -that they will have to advance, though the passion<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> becomes moderated at +that they will have to advance, though the passion<span class="pagenum"><a id="Page_115">[115]</a></span> becomes moderated at each remove from barbarism. It is by no means clear that the essential absurdity of each is relieved by its dilution. Hereafter, the most modern pride of the most civilized people may appear as ridiculous in @@ -3529,7 +3484,7 @@ bull, and the bull upon a fish, and the fish floating upon water, and the water upon darkness,)—that the earth, thus upheld, is surrounded by the Circumambient Ocean; that the inhabited part of the earth is to the rest but as a tent in the desert; and that in the very centre of this -inhabited part is—Mecca. Their<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> exclusive faith makes a part of their +inhabited part is—Mecca. Their<span class="pagenum"><a id="Page_116">[116]</a></span> exclusive faith makes a part of their nationality, and their insolence shows itself eminently in their devotions. Their spiritual supremacy is their strong point; and they can afford to be somewhat less outwardly contemptuous to the race at large, @@ -3554,7 +3509,7 @@ contrasted. Nothing can be more indicative of the true moral state of the Americans; they hang between the past and the future, with many of the feudal prepossessions of the past, mingled with the democratic aspirations which relate to the future. The ambition and pride of -territory belong<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> to the first, and their pride in the leader of their +territory belong<span class="pagenum"><a id="Page_117">[117]</a></span> to the first, and their pride in the leader of their revolution to the last: he is their personification of that moral power to which they profess allegiance. The consequences of this arbitrary union of two kinds of national pride may be foreseen. The Americans @@ -3579,16 +3534,16 @@ lies, as it were, mapped out beneath the eye of the observer. They must be orderly, eminently industrious, munificent in their grants to rulers, and mechanically oppressive to the lowest class of the ruled; nationally complacent, while wanting in individual self-respect; reverentially -inclined towards the lofty minority, and<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> contemptuously disposed +inclined towards the lofty minority, and<span class="pagenum"><a id="Page_118">[118]</a></span> contemptuously disposed towards the lowly majority of their race; a generous devotion being advantageously mingled, however, with the select reverence, and a kindly spirit of protection with the gross contempt. Such, to the eye of an observer, are the qualities involved in English pride. Upon this moral material, everywhere diffused, should the traveller observe and reflect.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="idols" id="idols"></a>Man-worship is as universal a practice as that of the higher sort of +<p><a id="idols"></a>Man-worship is as universal a practice as that of the higher sort of religion. As men everywhere adore some supposed agents of unseen things, they are, in like manner, disposed to do homage to what is venerable when it is presented to their eyes in the actions of a living man. This @@ -3606,7 +3561,7 @@ the Swedes, Tell in Switzerland, Henri IV. among the French, and Washington among the Americans; and those who are still living, and upon whose daily doings a multitude of eyes are fixed.</p> -<p><span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> +<p><span class="pagenum"><a id="Page_119">[119]</a></span> Those of the first class reign singly; their uncontested sway is over national character, as well as the affections of individual minds; and from their character may that of the whole people be, in certain @@ -3632,7 +3587,7 @@ quality of his influence; and upon these must the observer of the present generation reflect.</p> <p>It is not by dogmas that Christianity has permanently influenced the -mind of Christendom. No creeds are answerable<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> for the moral revolution +mind of Christendom. No creeds are answerable<span class="pagenum"><a id="Page_120">[120]</a></span> for the moral revolution by which physical has been made to succumb to moral force; by which unfortunates are cherished by virtue of their misfortunes; by which the pursuit of speculative truth has become an object worthy of @@ -3657,7 +3612,7 @@ similar manner, however inferior may be the degree, a spring by which spirits are moved. By the study of them may much of the consequent movement be understood. The observer of British morals should gather up the names of their idols; he will hear of Hampden, Bacon, Shakspeare, -Newton, Howard, and Wesley. In Scotland, he will<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> hear of Bruce and +Newton, Howard, and Wesley. In Scotland, he will<span class="pagenum"><a id="Page_121">[121]</a></span> hear of Bruce and Knox. What a flood of light do these names shed on our <i>morale</i>! It is the same with the Englishman abroad when his attention is referred in France to Henri IV, Richelieu, Turenne, and Napoleon, to Bossuet and @@ -3682,7 +3637,7 @@ society. Père Enfantin in France, Wilberforce in England, Garrison in America,—these are watchmen set on a pinnacle (whoever may object to their being there) who can tell us "what of the night," and how a new morning is breaking. Whether they may be most cause or effect, whether -they have more or less decidedly originated the interest of<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> which they +they have more or less decidedly originated the interest of<span class="pagenum"><a id="Page_122">[122]</a></span> which they are the head, it is clear that there is a certain adaptation between themselves and the general mind, without which they could not have risen to be what they are.—Every society has always its idols. If there are @@ -3704,11 +3659,11 @@ century. The physical observer of a new region might as well shut his eyes to the mountains, and omit to note which way the streams run, as the moral observer pass by the idols of a nation with a heedless gaze.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="epochs" id="epochs"></a>Side by side with this lies the inquiry into the great Epochs of the +<p><a id="epochs"></a>Side by side with this lies the inquiry into the great Epochs of the society visited. Find out what individuals and nations date from, and -you discover what<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> events are most interesting to them. A child reckons +you discover what<span class="pagenum"><a id="Page_123">[123]</a></span> events are most interesting to them. A child reckons from his first journey, or his entrance upon school: a man from his marriage, his beginning practice in his profession, or forming a fresh partnership in trade; if he be a farmer, from the year of a good or bad @@ -3731,11 +3686,11 @@ if a new species of epoch, of which there is a promise, should arise,—if the highest works of men should come to be looked upon as the clearest operations of Providence,—if Germany or Europe should date from Göthe as the civilized world does from Columbus,—this sole test -might reveal almost the entire moral state of society.<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span></p> +might reveal almost the entire moral state of society.<span class="pagenum"><a id="Page_124">[124]</a></span></p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="treatment" id="treatment"></a>The treatment of the Guilty is all-important as an index to the moral +<p><a id="treatment"></a>The treatment of the Guilty is all-important as an index to the moral notions of a society. This class of facts will hereafter yield infallible inferences as to the principles and views of governments and people upon vice, its causes and remedies. At present, such facts must @@ -3759,7 +3714,7 @@ can "spread out" his prime minister in the sun, as formerly described: but the mercy or cruelty of his subjects can be inferred only from the liberty they may have and may use to treat one another in the same manner. In their case, we see that such a power is possessed and put to -use. The creditor exposes his debtor's<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> wife, children, and slaves, to +use. The creditor exposes his debtor's<span class="pagenum"><a id="Page_125">[125]</a></span> wife, children, and slaves, to the same noon-day sun which broils the prime minister. In Austria, it would be harsh to suppose that subjects have any desire to treat one another as the Emperor and his minister treat political offenders within @@ -3785,7 +3740,7 @@ nation. Its existence is to be interpreted, not as a token of the cruelty and profligacy of the mind of society, but of its ignorance of the case, or of its bigoted adherence to ancient methods, or of its apathy in regard to improvements to which there is no peremptory call of -self-interest. Any one of these is enough, Heaven knows, for<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> any +self-interest. Any one of these is enough, Heaven knows, for<span class="pagenum"><a id="Page_126">[126]</a></span> any society to have to answer for; enough to yield, by contrast, surpassing honour to the philanthropy which has pulled down the pillory, and is labouring to supersede the hangman, and to convert every prison in the @@ -3811,7 +3766,7 @@ and that therefore the guilty need more care and tenderness in the arrangement of the circumstances under which they live than those who enjoy greater strength against temptation, and an ease of mind which criminals can never know. In some parts of the United States this -general persuasion is remarkably evident, and is an incontestable<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> proof +general persuasion is remarkably evident, and is an incontestable<span class="pagenum"><a id="Page_127">[127]</a></span> proof of the advanced state of morals there. In some prisons of the United States, as much care is bestowed on the arrangements by which the guilty are preserved from contaminating one another, are exposed to good @@ -3836,7 +3791,7 @@ discontinued, and even war in some measure discountenanced, before the law duly recognises the sacredness of human life. But the time comes. One generation after another grows up with a still improving sense of the majesty of life,—of the mystery of the existence of such a being as -man,—of the infinity of ideas and emotions<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> in the mind of each, and of +man,—of the infinity of ideas and emotions<span class="pagenum"><a id="Page_128">[128]</a></span> in the mind of each, and of the boundlessness of his social relations. These recognitions may not be express; but they are sufficiently real to hold back the hand from quenching life. The reluctance to destroy such a creation is found to be @@ -3861,7 +3816,7 @@ under the guardianship of the law, is there the method,—on the principle of consideration to the weak, and of supreme regard to the feeling of self-respect in the offender,—the feeling in which he is necessarily most deficient. When we consider the brutalizing methods of -punishment in use<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> in former times, and now in some foreign countries, +punishment in use<span class="pagenum"><a id="Page_129">[129]</a></span> in former times, and now in some foreign countries, in contrast with the latest instituted and most successful, we cannot avoid perceiving that such are indications of the moral notions of those at whose will they exist, be they a council of despots, or an @@ -3873,9 +3828,9 @@ guilty is one of the strongest evidences as to the general moral notions of society, when it is evidence at all; that is, when the guilty are in the hands of society.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="testimony" id="testimony"></a>There is another species of evidence of which travellers are not in the +<p><a id="testimony"></a>There is another species of evidence of which travellers are not in the habit of making use, but which is well worth their attention,—the Conversation of convicted Criminals. There are not many places in the world where it is possible to obtain this, without a greater sacrifice @@ -3887,7 +3842,7 @@ the father sees his young son corrupted before his eyes, and the mother utters cruel jests upon the frightened child that hides its face in her apron. In scenes like these, there is nothing for the stranger to do and to learn. The whole is one great falsehood, where the people are acting -falsely under<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> false circumstances. It affords an enterprise for the +falsely under<span class="pagenum"><a id="Page_130">[130]</a></span> false circumstances. It affords an enterprise for the philanthropist, but no real knowledge for the observer. He may pass by such places, knowing that they are pretty much alike in all countries where they exist. Criminals herded together in virtue of their @@ -3913,7 +3868,7 @@ of offences, and of the condition of hope or despair in which those are left who have broken the laws, and are delivered over to shame.</p> <p>Much light will also be thrown upon the seat of the disorders of -society. Putting political offences aside,<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> as varying in number in +society. Putting political offences aside,<span class="pagenum"><a id="Page_131">[131]</a></span> as varying in number in proportion to the nature of the government, almost all the rest are offences against property. Nine out of ten convicts, perhaps, are punished for taking the money or money's worth of another. Here is a @@ -3938,7 +3893,7 @@ oppression of certain classes by others very severe, and our political morals very low; in short, that the aristocratic spirit rules in England. From the tales of convicts,—how they were reared, what was the nature of the snares into which they fell, what opportunity of -retrieving themselves remained,<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> and what was the character of the +retrieving themselves remained,<span class="pagenum"><a id="Page_132">[132]</a></span> and what was the character of the influences which sank them into misery,—much cannot but be learned of the moral atmosphere in which they were reared. From their present state of mind,—whether they revert in affection to their homes, or to the @@ -3952,9 +3907,9 @@ be a disgrace to a community; meantime, their number and quality are an evidence as to its prevalent moral notions, which the intelligent observer will not disregard.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="popular" id="popular"></a><a name="FNanchor_H_8" id="FNanchor_H_8"></a><a href="#Footnote_H_8" class="fnanchor">[H]</a> +<p><a id="popular"></a><a id="FNanchor_H_8"></a><a href="#Footnote_H_8" class="fnanchor">[H]</a> "The <span class="smcap">Songs</span> of every nation must always be the most familiar and truly popular part of its poetry. They are uniformly the first fruits of the fancy and feeling of rude societies; and, even in the most civilized @@ -3965,7 +3920,7 @@ their songs must, at first, take their tone from the prevailing character of the people. But, even among them, it is to be observed that, though generally expressive of the fiercest passions, they yet represent them with some tincture of generosity and good feeling, and -may be regarded as the first<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> lessons and memorials of savage virtue. An +may be regarded as the first<span class="pagenum"><a id="Page_133">[133]</a></span> lessons and memorials of savage virtue. An Indian warrior, at the stake of torture, exults, in wild numbers, over the enemies who have fallen by his tomahawk, and rejoices in the anticipated vengeance of his tribe. But it is chiefly by giving @@ -3990,7 +3945,7 @@ and refinement than are as yet familiar; but not so far removed from the ordinary habits of thinking as to be unintelligible. The hero who devotes himself to death for the safety of his country, with a firmness as yet almost without example in the actual history of the race,—and -the lover, who follows his mistress through<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> every danger, and perhaps +the lover, who follows his mistress through<span class="pagenum"><a id="Page_134">[134]</a></span> every danger, and perhaps dies for her sake,—become objects on which every one delights to dwell, and models which the braver and nobler spirits are thus incited to emulate. The songs of rude nations, accordingly, and those in which they @@ -4016,7 +3971,7 @@ he holds the means of transporting himself back to the scenes of the ancient world, and finds himself a spectator of its most active proceedings. Wars are waged beneath his eye, and the events of the chase grow to a grandeur which is not dreamed of now. Love, the passion of all -times, and the staple of all songs, varies<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span> in its expression among +times, and the staple of all songs, varies<span class="pagenum"><a id="Page_135">[135]</a></span> in its expression among every people and in every age, and appears still another and yet the same. The lady of ballads is always worthy of love and song; but there are instructive differences in the treatment she receives. Sometimes she @@ -4041,7 +3996,7 @@ her in the world of spirits, and to our Burns' Highland Mary.</p> of the popular mind for the whole, or a temporary state of the popular mind for a permanent one,—though, from the powerful action of national song, this temporary state is likely to become a permanent one by its -means. As an instance of the first, the observer<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> would be mistaken in +means. As an instance of the first, the observer<span class="pagenum"><a id="Page_136">[136]</a></span> would be mistaken in judging of more than a class of English from some of the best songs they have,—Dibdin's sea songs. They are too fair a representation of the single class to which they pertain, though they have done much to foster @@ -4066,7 +4021,7 @@ airs which were used as signs; and treason, which he could not reach, was perpetually spoken and acted within ear-shot and before his eyes. When the royal family returned, the songs of De Béranger passed in like manner from lip to lip, and the restored throne trembled to the echo. In -France, morals have for many<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> years found their chief expression in +France, morals have for many<span class="pagenum"><a id="Page_137">[137]</a></span> years found their chief expression in politics; and from the songs of Paris may the traveller learn the political feelings of the time. Under representative governments, where politics are the chief expression of morals, the songs of the people @@ -4088,12 +4043,12 @@ accomplishments of the nation,—but in their moral tone earnest and pure. The more this mode of expression is looked into, the more serviceable it will be found to the traveller's purposes of observation.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="literature" id="literature"></a>The subject of the Literature of nations, as a means of becoming +<p><a id="literature"></a>The subject of the Literature of nations, as a means of becoming familiar with their moral ideas, is too vast to be enlarged on here. The considerations connected with it are so obvious, too, that the traveller -to whom<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> they would not occur can be but little qualified for the work +to whom<span class="pagenum"><a id="Page_138">[138]</a></span> they would not occur can be but little qualified for the work of observing.</p> <p>It is clear that we cannot know the mind of a nation, any more than of @@ -4119,9 +4074,9 @@ insignificant to force its way abroad, must always be to its neighbours, at least in every important spiritual respect, an unknown and misestimated country. Its towns may figure on our maps; its revenues, population, manufactures, political connexions, may be recorded in -statistical books: but the character of the people has<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> no symbol and no +statistical books: but the character of the people has<span class="pagenum"><a id="Page_139">[139]</a></span> no symbol and no voice; we cannot know them by speech and discourse, but only by mere -sight and outward observation of their habits and procedure."<a name="FNanchor_I_9" id="FNanchor_I_9"></a><a href="#Footnote_I_9" class="fnanchor">[I]</a></p> +sight and outward observation of their habits and procedure."<a id="FNanchor_I_9"></a><a href="#Footnote_I_9" class="fnanchor">[I]</a></p> <p>The very fact of there being no literature in a nation may, however, yield inferences as to its mental and moral state. There is a very @@ -4145,7 +4100,7 @@ permanent affections and convictions of a people. The revelling of the French in Voltaire, of the Germans in Werter, and of the English in Byron, was, in each case, a highly important revelation of popular feeling; but it is not a circumstance from which to judge of the fixed -national character of any of the three. It <span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span>was a sign of the times, and +national character of any of the three. It <span class="pagenum"><a id="Page_140">[140]</a></span>was a sign of the times, and not signs of nations. Voltaire pulled down certain erections which could not stand any longer, and was worshipped as a denier of untruths,—the popular mind being then ripe for the exploding of errors. But here ended @@ -4170,7 +4125,7 @@ from his writings, except by inference from the woes of a particular order of minds: but his popularity was an admirable sign of the times, for such observers as were capable of interpreting it. Probably, in all ages since the pen and the press began their work, literature has been -the expression<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> of the popular mind; but it seems to have become +the expression<span class="pagenum"><a id="Page_141">[141]</a></span> of the popular mind; but it seems to have become peculiarly forcible, as a general utterance, of late. Whatever truth there may be in speculations about the growing infrequency of "immortal works,"—about the age being past for the production of books which @@ -4194,7 +4149,7 @@ The social position of Woman is a prominent topic. The first principles of social organization are involved in the groundwork of the simplest stories: and the universal reception of this product of literature shows that those whom it concerns are all. What an enormous loss of knowledge -must the traveller sustain<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> who omits to observe and reflect upon the +must the traveller sustain<span class="pagenum"><a id="Page_142">[142]</a></span> who omits to observe and reflect upon the spirit of the fresh literature of a people, or of its preferences among the literature of the past!</p> @@ -4222,7 +4177,7 @@ must be a mirror of their moral sentiments and convictions, and of their social habits and manners. The saying this is almost like offering an identical proposition. The traveller should stock his carriage with the most popular fictions, whether of the present day, or of a recent or -ancient time. He should<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> fill up his leisure with them. He should +ancient time. He should<span class="pagenum"><a id="Page_143">[143]</a></span> fill up his leisure with them. He should separate what they have that is congenial with his own habit of mind, from that with which he can least sympathize, and search into the origin of the latter. This will be something of a guide to him as to what is @@ -4238,21 +4193,21 @@ short, yields them most internal trouble or peace.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> -<a name="i3" id="i3"></a>CHAPTER III.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_144">[144]</a></span> +<a id="i3"></a>CHAPTER III.<br > +<br > <span class="sub">DOMESTIC STATE.</span></h2> <div class="block24"> <div class="poem"><div class="stanza"> -<span class="i0">"How lived, how loved, how died they?"<br /></span> +<span class="i0">"How lived, how loved, how died they?"<br ></span> </div></div> <p class="right"><span class="smcap">Byron.</span></p> </div> -<hr class="white2" /> +<hr class="white2" > <p><span class="smcap">Geologists</span> tell us that they can answer for the modes of life of the people of any extensive district by looking at the geological map of the @@ -4271,7 +4226,7 @@ district. He will tell you that the third range, comprehending the eastern part of the island, is studded with farms, and that tillage is the great occupation and interest of the inhabitants.</p> -<p><span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> +<p><span class="pagenum"><a id="Page_145">[145]</a></span> The moralist might follow up the observations of the geologist with an account of the general characteristics of societies engaged in these occupations. He knows that a distinct intellectual and moral character @@ -4298,7 +4253,7 @@ are farm-houses to be miniature representations of the old feudal establishments.</p> <p>Such are the general tendencies, modified according to circumstances. -There are influences which make<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> certain artisans in England tories, and +There are influences which make<span class="pagenum"><a id="Page_146">[146]</a></span> certain artisans in England tories, and certain landlords and tenants liberals; and there may be times and places where whole societies may have their characteristics modified; but there is rarely or never a complete departure from the general rule. @@ -4324,7 +4279,7 @@ as La Vendée was royalist:—</p> <p>"Only two great roads traversed this sequestered region, running nearly parallel, at a distance of more than seventy miles from each other. The -country,<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> though rather thickly peopled, contained, as may be supposed, +country,<span class="pagenum"><a id="Page_147">[147]</a></span> though rather thickly peopled, contained, as may be supposed, few large towns; and the inhabitants, devoted almost entirely to rural occupations, enjoyed a great deal of leisure. The noblesse or gentry of the country were very generally resident on their estates, where they @@ -4348,11 +4303,11 @@ devotion, it must be owned, rather than an enlightened or rational faith. They had the greatest veneration for crucifixes and images of their saints, and had no idea of any duty more imperious than that of attending on all the solemnities of religion. They were singularly -attached also to their curés, who were almost all born and bred in the<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> +attached also to their curés, who were almost all born and bred in the<span class="pagenum"><a id="Page_148">[148]</a></span> country, spoke their <i>patois</i>, and shared in all their pastimes and occupations. When a hunting-match was to take place, the clergyman announced it from the pulpit after prayers, and then took his -fowling-piece and accompanied his congregation to the thicket."<a name="FNanchor_J_10" id="FNanchor_J_10"></a><a href="#Footnote_J_10" class="fnanchor">[J]</a></p> +fowling-piece and accompanied his congregation to the thicket."<a id="FNanchor_J_10"></a><a href="#Footnote_J_10" class="fnanchor">[J]</a></p> <p>The chief contrasting features of these two kinds of society may be recognized in all parts of the civilized world. The most intensely loyal @@ -4375,7 +4330,7 @@ now pointing out is, that these states, with their attendant morals and manners, may be discerned from the face of the country, and the consequent occupations of its inhabitants.</p> -<p>It appears as if a geological map might be a useful<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> guide to the +<p>It appears as if a geological map might be a useful<span class="pagenum"><a id="Page_149">[149]</a></span> guide to the researches of the moralist,—an idea which would have appeared insanely ridiculous half a century ago, but now reasonable enough. If the traveller be no geologist, so that he cannot, by his own observation, @@ -4399,14 +4354,14 @@ resting against its boundaries? Is this the kind of scene, whether the great house be called mansion, or chateau, or villa, or schloss; whether the produce be corn, or grapes, or tea, or cotton? A person gifted with a precocity of science in the twelfth century might have prophesied what -is now happening from the picture stretched beneath him as he gazed<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> +is now happening from the picture stretched beneath him as he gazed<span class="pagenum"><a id="Page_150">[150]</a></span> from an eminence on the banks of the Don or the Calder. He might see, with the bodily eye, only</p> <div class="block24"> <div class="poem"><div class="stanza"> -<span class="io">"Meadows trim with daisies pied,<br /></span> -<span class="i0">Shallow brooks and rivers wide,"<br /></span> +<span class="io">"Meadows trim with daisies pied,<br ></span> +<span class="i0">Shallow brooks and rivers wide,"<br ></span> </div></div></div> <p class="noi">with clusters of houses in the far distance, and Robin Hood with his @@ -4419,7 +4374,7 @@ moral pressure, that must come; the awakening of intelligence, and the arousing of ambition. In the real scene, a cloud-shadow might be passing over a meadow; in the ideal, a smoke-cloud would be resting upon a hundred thousand human beings. In the real scene, a warbling lark might -be springing from the grass; in the ideal, a singer<a name="FNanchor_K_11" id="FNanchor_K_11"></a><a href="#Footnote_K_11" class="fnanchor">[K]</a> of a higher order +be springing from the grass; in the ideal, a singer<a id="FNanchor_K_11"></a><a href="#Footnote_K_11" class="fnanchor">[K]</a> of a higher order might appear remonstrating with feudalism from amidst the roar of the furnace-blast and the din of the anvil; and then, when his complaint of social oppression is done, starting forwards to the end of all, and @@ -4427,30 +4382,30 @@ singing the requiem of the world itself.</p> <div class="block32"> <div class="poem"><div class="stanza"> -<span class="i2">"Whose trade is poaching. Honest Jem works not,<br /></span> -<span class="i0">Begs not; but thrives by plundering beggars here.<br /></span> -<span class="i0">Wise as a lord, and quite as good a shot,<br /></span> -<span class="i0">He, like his betters, lives in hate and fear,<br /></span> -<span class="i0">And feeds on partridge because bread is dear.<br /></span> -<span class="i0">Sire of six sons apprenticed to the jail,<br /></span> -<span class="i0">He prowls in arms, the Tory of the night;<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span><br /></span> -<span class="i0">With them he shares his battles and his ale;<br /></span> -<span class="i0">With him they feel the majesty of might."<br /></span> -<span class="i0">"He reads not, writes not, thinks not; scarcely feels:<br /></span> -<span class="i0">Steals all he gets; serves Hell with all he steals."<br /></span> +<span class="i2">"Whose trade is poaching. Honest Jem works not,<br ></span> +<span class="i0">Begs not; but thrives by plundering beggars here.<br ></span> +<span class="i0">Wise as a lord, and quite as good a shot,<br ></span> +<span class="i0">He, like his betters, lives in hate and fear,<br ></span> +<span class="i0">And feeds on partridge because bread is dear.<br ></span> +<span class="i0">Sire of six sons apprenticed to the jail,<br ></span> +<span class="i0">He prowls in arms, the Tory of the night;<span class="pagenum"><a id="Page_151">[151]</a></span><br ></span> +<span class="i0">With them he shares his battles and his ale;<br ></span> +<span class="i0">With him they feel the majesty of might."<br ></span> +<span class="i0">"He reads not, writes not, thinks not; scarcely feels:<br ></span> +<span class="i0">Steals all he gets; serves Hell with all he steals."<br ></span> </div> <span class="tb">* * * * * *</span> <div class="stanza"> -<span class="i0">"Yes, and the sail-less worlds which navigate<br /></span> -<span class="i0">Th' unutterable deep that hath no shore,<br /></span> -<span class="i0">Will lose their starry splendour soon or late,<br /></span> -<span class="i0">Like tapers quenched by Him whose will is fate!<br /></span> -<span class="i0">Yes, and the angel of Eternity,<br /></span> -<span class="i0">Who numbers worlds and writes their names in light,<br /></span> -<span class="i0">One day, O Earth, will look in vain for thee,<br /></span> -<span class="i0">And start, and stop in his unerring flight;<br /></span> -<span class="i0">And with his wings of sorrow and affright<br /></span> -<span class="i0">Veil his impassioned brow and heavenly tears!"<br /></span> +<span class="i0">"Yes, and the sail-less worlds which navigate<br ></span> +<span class="i0">Th' unutterable deep that hath no shore,<br ></span> +<span class="i0">Will lose their starry splendour soon or late,<br ></span> +<span class="i0">Like tapers quenched by Him whose will is fate!<br ></span> +<span class="i0">Yes, and the angel of Eternity,<br ></span> +<span class="i0">Who numbers worlds and writes their names in light,<br ></span> +<span class="i0">One day, O Earth, will look in vain for thee,<br ></span> +<span class="i0">And start, and stop in his unerring flight;<br ></span> +<span class="i0">And with his wings of sorrow and affright<br ></span> +<span class="i0">Veil his impassioned brow and heavenly tears!"<br ></span> </div></div></div> <p>Somewhat in the same way as such a supposed philosophic observer might @@ -4466,7 +4421,7 @@ Volhynia, or watching the processions of wagons laden with corn, and slowly wending their way down to Odessa, he may securely conclude that no vivacious artisan population will enliven this region for a long time to come; that the inhabitants will continue attached to the despotism -under which they live; and that the morals of a despotism—the<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> morals +under which they live; and that the morals of a despotism—the<span class="pagenum"><a id="Page_152">[152]</a></span> morals which coexist with gross ignorance and social subservience—may be looked for and found for at least an age.</p> @@ -4482,7 +4437,7 @@ vegetation by which the soil of the dykes is held together. While Irish children are meritoriously employed in gathering rushes to make candles, and sedges for thatch, "the veriest child in Holland would resent as an injury any suspicion that she had rooted up a sedge or a rush, which had -been planted to strengthen the embankments."<a name="FNanchor_L_12" id="FNanchor_L_12"></a><a href="#Footnote_L_12" class="fnanchor">[L]</a> Such are certain points +been planted to strengthen the embankments."<a id="FNanchor_L_12"></a><a href="#Footnote_L_12" class="fnanchor">[L]</a> Such are certain points of morals in a country where water is the great enemy. In the East, where drought is the chief foe, it is a crime to defile or stop up a well, and the greatest of social glories is to have made water flow @@ -4491,7 +4446,7 @@ as the last act of malice: in Arabia, he fills up the wells. In Holland, a distinct sort of moral feeling seems to have grown up about intemperance in drink. The humidity of the climate, and the scarcity of clear, wholesome water, obliges the inhabitants to drink much of other -liquids. If moderation<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span> in them were not made a point of conscience of +liquids. If moderation<span class="pagenum"><a id="Page_153">[153]</a></span> in them were not made a point of conscience of the first importance, the consequences of their prevalent use would be dreadful. The success of this particular moral effort is great. Drunkenness is almost as rare in Holland as carelessness in keeping @@ -4503,9 +4458,9 @@ the above three heads, as for a soldier's agony at the imputation of sleeping upon guard, or an Alabama planter's resentment at being charged with putting the alphabet in the way of a mulatto.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="soil" id="soil"></a>Having noted the aspect of the country, the observer's next business is +<p><a id="soil"></a>Having noted the aspect of the country, the observer's next business is to ascertain the condition of the inhabitants as to the supply of the Necessaries of life. He knows that nothing remains to be learned of the domestic morals of people who are plunged in hopeless poverty. There is @@ -4517,12 +4472,12 @@ treat of the domestic morals of any class, it is always presupposed that they are not in circumstances which render total immorality almost inevitable.</p> -<p><a name="markets" id="markets"></a>In agricultural districts, the condition of the inhabitants<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> may be +<p><a id="markets"></a>In agricultural districts, the condition of the inhabitants<span class="pagenum"><a id="Page_154">[154]</a></span> may be learned by observation of the markets. An observing traveller has said, "To judge at once of a nation, we have only to throw our eyes on the markets and the fields. If the markets are well supplied, the fields well cultivated, all is right. If otherwise, we may say, and say truly, -these people are barbarous and oppressed."<a name="FNanchor_M_13" id="FNanchor_M_13"></a><a href="#Footnote_M_13" class="fnanchor">[M]</a> This, though a rather +these people are barbarous and oppressed."<a id="FNanchor_M_13"></a><a href="#Footnote_M_13" class="fnanchor">[M]</a> This, though a rather sweeping judgment, is founded in truth, and is well worthy of being borne in mind in travelling. It so happens that the negroes of Hayti are abundantly supplied with the necessaries, and with many of the comforts @@ -4542,7 +4497,7 @@ things.</p> <p>Where markets are abundantly and variously supplied, it is clear that there must be a large demand for the comforts of life, and a diversity of domestic wants. It is clear that there must be industry to meet this -demand, and competence to justify it. There must be<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span> social security, or +demand, and competence to justify it. There must be<span class="pagenum"><a id="Page_155">[155]</a></span> social security, or the industry and competence would not be put to so hazardous a use. It <i>may</i> happen, as at Charleston, that the capital is the masters' (whose the profits may also be, at any moment); that the industry is called @@ -4551,9 +4506,9 @@ market is ascribable to the pleasure slaves have in social meetings; but better things may usually be inferred from a well-supplied and well-conducted market.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="agricultural" id="agricultural"></a>The traveller's other researches in agricultural regions will be into +<p><a id="agricultural"></a>The traveller's other researches in agricultural regions will be into the Tenure of lands,—whether they are held in small separate properties;—whether such properties are held by individuals, or shared with any kind of partners;—whether portions are rented from landlords; @@ -4568,7 +4523,7 @@ the system of small separate properties is found to conduce to independence and the virtues which result from it, though it is not favourable to knowledge and enlightenment. Families live much to themselves; and thus, while forming strong domestic attachments, they -lose sight of what is going on in the world. They become<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> unused to the +lose sight of what is going on in the world. They become<span class="pagenum"><a id="Page_156">[156]</a></span> unused to the light of society, and get to dislike and fear it. The labourers, in such case, usually live with the family, whether they be brothers, as often happens in Switzerland; sons, as in many a farm-house of the United @@ -4596,7 +4551,7 @@ complete success of the métayer plan.</p> <p>Where the land is the property of large owners, and is tilled by labourers, there must be more or less of the feudal temper and manners remaining. Where the labourers are attached to the soil, there must -necessarily exist whatever good arises from the certainty of<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> the means +necessarily exist whatever good arises from the certainty of<span class="pagenum"><a id="Page_157">[157]</a></span> the means of subsistence, coupled with the evils of subservience to the will of the lord, mental sluggishness, and ignorance. Where they are not irremovably attached to the soil, habit and helplessness have usually @@ -4610,9 +4565,9 @@ much as labourers were wont to gossip two hundred years ago.</p> life prevails, and how the morals which pertain to it are modified by particular circumstances.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="manufacturing" id="manufacturing"></a>He must make the same kind of observations on the Manufacturing and +<p><a id="manufacturing"></a>He must make the same kind of observations on the Manufacturing and Commercial Classes of the country he visits. Here again the chief differences in morals and manners arise out of the comparative prosperity or adversity of the class. Take the cotton manufacture. @@ -4623,7 +4578,7 @@ race,—Europeans and of European extraction! In Massachusetts there are villages of artisans, where whole streets of houses are their property; the church on the green in the midst is theirs; the Lyceum, with its library and apparatus, is theirs. There are rows of neat -frame-dwellings, painted white or yellow, with<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> piazzas before and +frame-dwellings, painted white or yellow, with<span class="pagenum"><a id="Page_158">[158]</a></span> piazzas before and behind, and Venetian blinds to every window,—all growing up out of the earnings of girls, who bring their widowed mothers to preside over their establishments. Others are paying off the mortgages on their fathers' @@ -4642,14 +4597,14 @@ traveller to observe what grade in the wide interval between the operatives of Massachusetts, and those of Lyons and Stockport, is occupied by the artisans of the places he visits.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="commercial" id="commercial"></a>Upon the extent of the Commerce of a country depends much of the +<p><a id="commercial"></a>Upon the extent of the Commerce of a country depends much of the character of its morals. Old virtues and vices dwindle away, and new ones appear. The old members of a rising commercial society complain of the loss of simplicity of manners, of the introduction of new wants, of the relaxation of morals, of the prevalence of new habits. The young -members of the same<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> society rejoice that prudery is going out of +members of the same<span class="pagenum"><a id="Page_159">[159]</a></span> society rejoice that prudery is going out of fashion, that gossip is likely to be replaced by the higher kind of intercourse which is introduced by strangers, and by an extension of knowledge and interests: they even decide that domestic morals are purer @@ -4657,7 +4612,7 @@ from the general enlargement and occupation of mind which has succeeded to the <i>ennui</i> and selfishness in which licentiousness often originates. A highly remarkable picture of the two conditions of the same place may be obtained by comparing Mrs. Grant's account of the town of Albany, New -York, in her young days,<a name="FNanchor_N_14" id="FNanchor_N_14"></a><a href="#Footnote_N_14" class="fnanchor">[N]</a> with the present state of the city. She +York, in her young days,<a id="FNanchor_N_14"></a><a href="#Footnote_N_14" class="fnanchor">[N]</a> with the present state of the city. She tells us of the plays of the children on the green slope which is now State Street; of the tea-drinkings and working parties, of the gossip, bickerings, and virulent petty enmities of the young society, with its @@ -4673,7 +4628,7 @@ generous spirit of enterprise, an enlargement of knowledge, an amelioration of opinion. There is, on the other hand, perhaps a decrease of kindly neighbourly regard, and certainly a great increase of the low vices which are the plague of commercial cities. Such is the -transformation wrought by <span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span>commerce. An observer who can also +transformation wrought by <span class="pagenum"><a id="Page_160">[160]</a></span>commerce. An observer who can also speculate,—one who looks before and after,—will conclude that, amidst some evil, the change is advantageous; and that good must, on the whole, arise from enlarged intercourses between men and societies. Seeing in @@ -4696,11 +4651,11 @@ generosity, diligence, and accuracy,—and of treachery, meanness, and selfish carelessness. It is the traveller's business to note the tendencies to the one or the other,—from the vexatious hog and yam traffic of the islands of the South Sea, to the magnificent transactions -of the traders of Hamburgh.<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span></p> +of the traders of Hamburgh.<span class="pagenum"><a id="Page_161">[161]</a></span></p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="health" id="health"></a>The Health of a community is an almost unfailing index of its morals. No +<p><a id="health"></a>The Health of a community is an almost unfailing index of its morals. No one can wonder at this who considers how physical suffering irritates the temper, depresses energy, deadens hope, induces recklessness, and, in short, poisons life. The domestic affections, too, are apt to @@ -4722,7 +4677,7 @@ the north, are alike stimulated by this. In the south, the overseers, whose business it is to encounter the fever, seem to be always practically saying, "Let us eat and drink, for to-morrow we die." There is a recklessness among the trading classes there, a heathen levity and -grossness, which are doubtless in a great degree<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> owing to the presence +grossness, which are doubtless in a great degree<span class="pagenum"><a id="Page_162">[162]</a></span> owing to the presence of slavery, but also in part to the certainty of a very large annual mortality. Not the purest Christianity itself could preserve a people so placed from a more or less modified fatalism. The richer members of @@ -4747,7 +4702,7 @@ religious minds on seeing a false resignation exhibited, and hearing shallow sentimentalities given out on the brink of the grave, is peculiarly felt in a region where mourning mothers may be seen who have lost eight, twelve, or fifteen children, and where scarcely an -enterprise of any extent<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> can be undertaken which is not almost sure to +enterprise of any extent<span class="pagenum"><a id="Page_163">[163]</a></span> can be undertaken which is not almost sure to be interrupted or baffled by sickness or death.—When these considerations are dwelt upon, and when it is remembered what the consequences of a low state of health must be to each future generation, @@ -4774,7 +4729,7 @@ legislator waits as the means of determining the comparative proneness of the people to certain kinds of social offences, and the causes of that proneness; that the law may be framed so as to include (as all wise laws should include) the largest preventive influence with the greatest -certainty of retribution.—For this the philanthropist<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span> waits as a guide +certainty of retribution.—For this the philanthropist<span class="pagenum"><a id="Page_164">[164]</a></span> waits as a guide to him in forming his scheme of universal education; and without this,—without knowing how many need education altogether,—how many under one set of circumstances, and how many under another,—he can @@ -4800,7 +4755,7 @@ he will have under his hand all the materials he requires, as completely as if he were hovering over the kingdom, comprehending all its districts in one view, and glancing at will into all its habitations.</p> -<p>The comparative ages of the dead will indicate to<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> him not only the +<p>The comparative ages of the dead will indicate to<span class="pagenum"><a id="Page_165">[165]</a></span> him not only the amount of health, but the comparative force of various species of disease; and from the character of its diseases, and the amount of its health, much of the moral state of a people may be safely pronounced @@ -4827,7 +4782,7 @@ designed: but these instances are few; and in the art of constructing tables, and ascertaining averages, the most civilized people are still, for want of practice, in a state of unskilfulness. But, in the absence of that which would spare observers the task of ascertaining results for -themselves,<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> they must take the best they can get. A traveller must +themselves,<span class="pagenum"><a id="Page_166">[166]</a></span> they must take the best they can get. A traveller must inquire for any public registers which may exist in all districts, and note and reflect upon the facts he finds there. In case of there being none such, it is possible that the physicians of the district may be @@ -4853,13 +4808,13 @@ yet another where they abide their full time, and then come to their graves like a shock of corn in its season. The grave-yards on the heights of the Alleghanies will tell a different tale of Morals and Manners from the New Orleans' cemetery, glaring in the midst of the -swamp; and so would the<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> burial-places in the suburbs of Irish cities, +swamp; and so would the<span class="pagenum"><a id="Page_167">[167]</a></span> burial-places in the suburbs of Irish cities, if their contents were known, from those of the hardy Waldenses, or of the decent and thriving colonists of Frederick's-oord.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="marriage" id="marriage"></a>The Marriage compact is the most important feature of the domestic state +<p><a id="marriage"></a>The Marriage compact is the most important feature of the domestic state on which the observer can fix his attention. If he be a thinker, he will not be surprised at finding much imperfection in the marriage state wherever he goes. By no arrangements yet attempted have purity of @@ -4878,7 +4833,7 @@ peace,—where the numbers are equal, where love has the promise of a free and even course, and where religious sentiment is directed full upon the sanctity of the marriage state,—it is found to be far from pure. In almost all countries, the corruption of society in this -department<span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span> is so deep and wide-spreading, as to vitiate both moral +department<span class="pagenum"><a id="Page_168">[168]</a></span> is so deep and wide-spreading, as to vitiate both moral sentiment and practice in an almost hopeless degree. It neutralizes almost all attempts to ameliorate and elevate the condition of the race.—There must be something fearfully wrong where the general result @@ -4903,7 +4858,7 @@ into a false and misguiding sentiment. Connecting itself with the notions of character which prevail by chance in the community, rather than with the rule of right and of God, it has erected a false standard of estimate." The requisitions of honour come to be viewed as regarding -only equals, or those who are hedged about with honour,<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> and they are +only equals, or those who are hedged about with honour,<span class="pagenum"><a id="Page_169">[169]</a></span> and they are neglected with regard to the helpless. Men of honour use treachery with women,—with those to whom they promise marriage, and with those to whom, in marrying, they promised fidelity, love, and care; and yet their @@ -4928,7 +4883,7 @@ emotions cannot be extinguished by general rules. Self-mortification can spring only out of a home-felt principle, and not from the will of another, or of any number of others. The exhibition only can be restrained, and the visible conduct ordered by rule. In consequence, it -is found that no greater impurity of mind<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> exists than among associated +is found that no greater impurity of mind<span class="pagenum"><a id="Page_170">[170]</a></span> exists than among associated ascetics; and nowhere are crimes of the licentious class so gross, other circumstances being equal, as in communities which have the puritanic spirit. Any one well-informed on the subject is aware that there is much @@ -4954,7 +4909,7 @@ the severity of the restraint.</p> <p>Celibacy of the clergy, or of any other class of men, involves polygamy, virtual if not avowed, in some other class. To this the relaxation of domestic morals in the higher orders of all Catholic societies bears -testimony<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> as strongly as the existence of allowed polygamy in India. It +testimony<span class="pagenum"><a id="Page_171">[171]</a></span> as strongly as the existence of allowed polygamy in India. It is everywhere professed that Christianity puts an end to polygamy; and so it does, as Christianity is understood in Protestant countries; but a glance at the state of morals in countries where celibacy is the @@ -4978,7 +4933,7 @@ for,—in societies which have the reputation of being eminently pure; and this consideration is sufficient to extinguish all boasting, all assumption of unquestionable moral superiority in one people over another. It is not only that each nation likes its own notions of morals -better<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> than those of its neighbours; but that the very same things +better<span class="pagenum"><a id="Page_172">[172]</a></span> than those of its neighbours; but that the very same things which are avowed among those who are called the grossest, happen with that which considers itself the most pure. Such superiority as there is is owing, perhaps, in no case to severity of religious sentiment and @@ -5003,7 +4958,7 @@ to come together after so many years spent in providing the "plenishing." Irish lovers conclude the business, in case of difficulty, by appearing before the priest the next morning. There is recourse to a balcony and rope-ladder in one country; a steam-boat and back-settlement -in another; trust and patience in a<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> third; and intermediate +in another; trust and patience in a<span class="pagenum"><a id="Page_173">[173]</a></span> third; and intermediate flirtations, to pass the time, in a fourth. He must note the degree of worldly ambition which attends marriages, and which may therefore be supposed to stimulate them,—how much space the house with two rooms in @@ -5028,7 +4983,7 @@ company all day, or gadding abroad; with the library or the nursery; with lovers or with children.—In each country, called civilized, he will meet with almost all these varieties: but in each there is such a prevailing character in the aspect of domestic life, that intelligent -observation will enable<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span> him to decide, without much danger of mistake, +observation will enable<span class="pagenum"><a id="Page_174">[174]</a></span> him to decide, without much danger of mistake, as to whether marriage is merely an arrangement of convenience, in accordance with low morals, or a sacred institution, commanding the reverence and affection of a virtuous people. No high degree of this @@ -5055,7 +5010,7 @@ lodge, the merchandize (if they possess any), and her infant. There is no exemption from labour for the squaw of the most vaunted chief. In other countries the wife may be found drawing the plough, hewing wood and carrying water; the men of the family standing idle to witness her -toils. Here<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span> the observer may feel pretty sure of his case. From a +toils. Here<span class="pagenum"><a id="Page_175">[175]</a></span> the observer may feel pretty sure of his case. From a condition of slavery like this, women are found rising to the highest condition in which they are at present seen, in France, England, and the United States,—where they are less than half-educated, precluded from @@ -5079,7 +5034,7 @@ of mutual government; and women, gaining in some ways, suffer in others during the process. They have, happily for themselves, lost much of the peculiar kind of observance which was the most remarkable feature of the chivalrous age; and it has been impossible to prevent their sharing in -the benefits of the improvement<span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span> and diffusion of knowledge. All +the benefits of the improvement<span class="pagenum"><a id="Page_176">[176]</a></span> and diffusion of knowledge. All cultivation of their powers has secured to them the use of new power; so that their condition is far superior to what it was in any former age. But new difficulties about securing a maintenance have arisen. Marriage @@ -5104,7 +5059,7 @@ the sex flourish there, while they are going out in the more advanced countries of Europe; and these notions, in reality, regulate the condition of women. American women generally are treated in no degree as equals, but with a kind of superstitious outward observance, which, as -they have done nothing to earn it,<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span> is false and hurtful. Coexisting +they have done nothing to earn it,<span class="pagenum"><a id="Page_177">[177]</a></span> is false and hurtful. Coexisting with this, there is an extreme difficulty in a woman's obtaining a maintenance, except by the exercise of some rare powers. In a country where women are brought up to be indulged wives, there is no hope, help, @@ -5131,7 +5086,7 @@ merchants, professional accountants, editors of newspapers, and employed in many other ways, unexampled elsewhere, but natural and respectable enough on the spot.</p> -<p><span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> +<p><span class="pagenum"><a id="Page_178">[178]</a></span> Domestic morals are affected in two principal respects by these differences. Where feminine occupations of a profitable nature are few, and therefore overstocked, and therefore yielding a scanty maintenance @@ -5157,7 +5112,7 @@ lasting peace; and in a country where marriage is made the single aim of all women, there is no security against the influence of some of these motives even in the simplest and purest cases of attachment. The sordidness is infused from the earliest years; the taint is in the mind -before the attachment begins, before<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> the objects meet; and the evil +before the attachment begins, before<span class="pagenum"><a id="Page_179">[179]</a></span> the objects meet; and the evil effects upon the marriage state are incalculable.</p> <p>All this—the sentiment of society with regard to Woman and to Marriage, @@ -5183,7 +5138,7 @@ object,—marriage,—must be as unfit for anything when their aim is accomplished as if they had never had any object at all. They are no more equal to the task of education than to that of governing the state; and, if any unexpected turn of adversity befals them, they have no -resource but a convent,<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> or some other charitable provision. Where, on +resource but a convent,<span class="pagenum"><a id="Page_180">[180]</a></span> or some other charitable provision. Where, on the other hand, women are brought up capable of maintaining an independent existence, other objects remain when the grand one is accomplished. Their independence of mind places them beyond the reach of @@ -5207,9 +5162,9 @@ study of science and the practice of the fine arts, he may conclude that here resides the highest domestic enjoyment which has yet been attained, and the strongest hope of a further advance.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="children" id="children"></a><span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span> +<p><a id="children"></a><span class="pagenum"><a id="Page_181">[181]</a></span> Children in all countries are, as Mrs. Grant of Laggan says, first vegetables, and then they are animals, and then they come to be people; but their way of growing out of one stage into another is as different, @@ -5234,7 +5189,7 @@ philosophers and saints, and those to whom home is a sunny paradise hedged round with love and care, and those who are little men and women of the world from the time they can walk alone. All these kinds of children exist,—sure breathings of the moral atmosphere of their homes. -The traveller must<span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span> watch them, talk with them, and learn from their +The traveller must<span class="pagenum"><a id="Page_182">[182]</a></span> watch them, talk with them, and learn from their bearing towards their parents, and the bent of their affections, what is the spirit of the families of the land.</p> @@ -5247,37 +5202,37 @@ who compose it.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> -<a name="i4" id="i4"></a>CHAPTER IV.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_183">[183]</a></span> +<a id="i4"></a>CHAPTER IV.<br > +<br > <span class="sub">IDEA OF LIBERTY.</span></h2> <div class="block32"> <div class="poem"><div class="stanza"> -<span class="i2">"He who taught man to vanquish whatsoever<br /></span> -<span class="i4">Can be between the cradle and the grave,<br /></span> -<span class="i2">Crowned him the King of Life. O vain endeavour,<br /></span> -<span class="i4">If on his own high will, a willing slave,<br /></span> -<span class="i0">He has enthroned the oppression and the oppressor!<br /></span> -<span class="i4">What if earth can clothe and feed<br /></span> -<span class="i4">Amplest millions at their need,<br /></span> -<span class="i0">And power in thought be as the tree within the seed?<br /></span> -<span class="i2">Or what if Art, an ardent intercessor,<br /></span> -<span class="i4">Diving on fiery wings to Nature's throne,<br /></span> -<span class="i2">Checks the great mother stooping to caress her,<br /></span> -<span class="i4">And cries, Give me, thy child, dominion<br /></span> -<span class="i0">Over all height and depth? If Life can breed<br /></span> -<span class="i2">New wants, and wealth from those who toil and groan<br /></span> -<span class="i2">Rend of thy gifts and her's a thousandfold for one."<br /></span> +<span class="i2">"He who taught man to vanquish whatsoever<br ></span> +<span class="i4">Can be between the cradle and the grave,<br ></span> +<span class="i2">Crowned him the King of Life. O vain endeavour,<br ></span> +<span class="i4">If on his own high will, a willing slave,<br ></span> +<span class="i0">He has enthroned the oppression and the oppressor!<br ></span> +<span class="i4">What if earth can clothe and feed<br ></span> +<span class="i4">Amplest millions at their need,<br ></span> +<span class="i0">And power in thought be as the tree within the seed?<br ></span> +<span class="i2">Or what if Art, an ardent intercessor,<br ></span> +<span class="i4">Diving on fiery wings to Nature's throne,<br ></span> +<span class="i2">Checks the great mother stooping to caress her,<br ></span> +<span class="i4">And cries, Give me, thy child, dominion<br ></span> +<span class="i0">Over all height and depth? If Life can breed<br ></span> +<span class="i2">New wants, and wealth from those who toil and groan<br ></span> +<span class="i2">Rend of thy gifts and her's a thousandfold for one."<br ></span> </div></div> <p class="right"><i>Shelley.</i></p> </div> -<hr class="white2" /> +<hr class="white2" > -<p><a name="police" id="police"></a><span class="smcap">The</span> same rule—of observing Things in preference to relying upon the +<p><a id="police"></a><span class="smcap">The</span> same rule—of observing Things in preference to relying upon the Discourse of persons—holds good in the task of ascertaining the Idea of Liberty entertained and realized by any society. The Things to be observed for this purpose are those which follow.</p> @@ -5285,7 +5240,7 @@ observed for this purpose are those which follow.</p> <p>The most obvious consideration of all is the amount of feudal arrangements which remain,—so obvious as to require only a bare mention. If people are satisfied to obey the will of a lord of the soil, -to go out to hunt or to fight at his bidding, to require his consent<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> to +to go out to hunt or to fight at his bidding, to require his consent<span class="pagenum"><a id="Page_184">[184]</a></span> to marriages among his dependants, and to hold whatever they have at his permission, their case is clear. They are destitute of any idea of liberty, and can be considered at best only half-civilized.—It matters @@ -5311,7 +5266,7 @@ order. If an orator is to hold forth on an anniversary, the soldiers necks of newly arrived listeners, in supplication that they will leave seats vacant for the band. If a piece of plate is to be presented to a statesman, and twice as many people throng to the theatre as the -building will hold, harangues<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> may be heard from the neighbouring +building will hold, harangues<span class="pagenum"><a id="Page_185">[185]</a></span> may be heard from the neighbouring balconies,—appeals to the gallantry and kindliness of the crowd,—which are found quite as effectual in controlling the movements of the assemblage as any number of bayonets or constables' staves could be.</p> @@ -5336,7 +5291,7 @@ growing out of the institution of slavery, (which require a deeper treatment than any species of constabulary can practise,) the United States, with opportunities of disturbance which have been as a hundred to one, have exhibited fewer instances of a breach of public order than -any other country in the same space<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> of time; and this order has been +any other country in the same space<span class="pagenum"><a id="Page_186">[186]</a></span> of time; and this order has been preserved by the popular will, in the full knowledge on all hands that no power existed to control this will. This is a fact which speaks volumes in favour of the principles, if not the policy, of the American @@ -5362,7 +5317,7 @@ république?" he may receive the same answer, "Ils excedent nos dépenses."—In Germany, his case is like that of the inhabitants of the cities;—his course is open and agreeable as long as he pursues inferior objects, but it is made extremely inconvenient to him to gratify his -interest in politics.—In Poland, evidences<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> of authority will meet his +interest in politics.—In Poland, evidences<span class="pagenum"><a id="Page_187">[187]</a></span> of authority will meet his observation in every direction, while he will rarely hear the name of its head.—In Russia, he will find the people speaking of their despot as their father, and will perceive that it is more offensive to allude @@ -5388,7 +5343,7 @@ wear arms: in others, people may do as they please. In some countries, there are costumes of classes enforced by law: in others, by opinion: while fashion is the only dictator in a third. In some societies citizens must obtain leave from the authorities to move from place to -place: in<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span> others, strangers alone are plagued with passports: in +place: in<span class="pagenum"><a id="Page_188">[188]</a></span> others, strangers alone are plagued with passports: in others, there is perfect freedom of locomotion for all.—In his observation of the workings of authority, as embodied in a police, his own experience of restraint or liberty will afford him ample material @@ -5406,15 +5361,15 @@ elected by a concourse of citizens. In any case, their existence and their function testify to the absence or presence of a general idea of liberty among the people; and to its nature, if present.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="legislation" id="legislation"></a>It is taken for granted that the traveller is informed, before he sets +<p><a id="legislation"></a>It is taken for granted that the traveller is informed, before he sets out, respecting the form of Government and general course of Legislation of the nation he studies. He will watch both, attending upon the administration as well as the formation of laws,—visiting, where it is allowed, the courts of justice as well as the halls of parliament. But he must remember that neither the composition of the government, nor the -body of the laws, nor the administration of them, is an<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> evidence of +body of the laws, nor the administration of them, is an<span class="pagenum"><a id="Page_189">[189]</a></span> evidence of what the idea of liberty at present is among the people, except in a democratic republic, where the acts of the government are the result of the last expression of the national will. Every other representative @@ -5443,16 +5398,16 @@ feu que grain à grain. Les pays les moins peuplés sont ainsi les p propres à la tyrannie. Les bêtes féroces ne règnent que dans les déserts."</p> -<p><span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span> +<p><span class="pagenum"><a id="Page_190">[190]</a></span> It is obvious enough that the Idea of Liberty, which can originate only in the intercourse of many minds, as the liberty itself can be wrought out only by the labours of many united hands, is not to be looked for where the people live apart, and are destitute of any knowledge of the interests and desires of the community at large.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="classes" id="classes"></a>Whether the society is divided into Two Classes, or whether there is a +<p><a id="classes"></a>Whether the society is divided into Two Classes, or whether there is a Gradation, is another important consideration. Where there are only two, proprietors and labourers, the Idea of Liberty is deficient or absent. The proprietory class can have no other desires on the subject than to @@ -5468,7 +5423,7 @@ capitalists, though it is usual to comprehend them all, for convenience of speech, under the name of the middle class. Thus society in Great Britain, France, and Germany is commonly spoken of as consisting of three classes; while the divisions of the middle class are, in fact, -very numerous. The small shopkeeper is not<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> of the same class with the +very numerous. The small shopkeeper is not<span class="pagenum"><a id="Page_191">[191]</a></span> of the same class with the landowner, or wealthy banker, or professional man; while their views of life, their political principles, and their social aspirations, are as different as those of the peer and the mechanic.</p> @@ -5495,7 +5450,7 @@ Proprietorship, with its feudal influences, having lost caste (though it has gained in true dignity), some other ground of distinction must succeed. If we may judge by what is before our eyes in the Western world, talent is likely to be the next successor. It is to be hoped that -talent will, in its turn, give way to moral worth,—the<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> higher degrees +talent will, in its turn, give way to moral worth,—the<span class="pagenum"><a id="Page_192">[192]</a></span> higher degrees of which imply, however, superiority of mental power. The preference of personal qualifications to those of external endowment has already begun in the world, and is fast making its way. Such distinction of ranks as @@ -5513,15 +5468,15 @@ barriers of ranks are thrown down, and personal obtain the ascendant over hereditary qualifications, social coercion must be relaxed, and the sentiment of liberty exalted.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="servants" id="servants"></a>In close connexion with this, he must observe the condition of Servants. +<p><a id="servants"></a>In close connexion with this, he must observe the condition of Servants. The treatment and conduct of domestics depend on causes which lie far deeper than the principles and tempers of particular servants and masters, as may be seen by a glance at domestic service in England, Scotland, and Ireland. In England, the old Saxon and Norman feud smoulders, (however unconscious the parties may be of the fact,) in the -relation<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> of master and servant. Domestics who never heard of either +relation<span class="pagenum"><a id="Page_193">[193]</a></span> of master and servant. Domestics who never heard of either Norman or Saxon entertain a deep-rooted conviction of their masters' interests and their own being directly opposed, and are subject to a strong sense of injury. Masters who never bestow a thought on the @@ -5546,7 +5501,7 @@ mistresses have ever ready for the ear of the stranger; and it is disgusting to witness the effects in the household. It is equally sad and ludicrous to see the mistress of some families enter the breakfast room, with a loaf of bread under her arm, the butter-plate in one hand, -and a bunch of keys in the<span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span> other;—to see her cut from the loaf the +and a bunch of keys in the<span class="pagenum"><a id="Page_194">[194]</a></span> other;—to see her cut from the loaf the number of slices required, and send them down to be toasted,—explaining that she is obliged to lock up the very bread from the thievery of her servants, and informing against them as if she expected them to be @@ -5571,7 +5526,7 @@ misunderstanding, as we have said, lie deep.</p> every country form thus a deep and wide subject for the traveller's inquiries. In America, he will hear frequent complaints from the ladies of the pride of their maid servants, and of the difficulty of settling -them, while he sees that some are the most intimate<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> friends of the +them, while he sees that some are the most intimate<span class="pagenum"><a id="Page_195">[195]</a></span> friends of the families they serve; and that not a few collect books, and attend courses of scientific lectures. The fact is that, in America, a conflict is going on between opposite principles, and the consequences of the @@ -5596,15 +5551,15 @@ masters'.—In Ireland, they sleep in underground closets.—In New York they can command their own accommodation.—In Cuba they sleep, like dogs, in the passages of the family dwellings. These are some of the facts from which the observer is to draw his inferences, rather than -from the manners of some individuals of the class whom he may<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> meet. In +from the manners of some individuals of the class whom he may<span class="pagenum"><a id="Page_196">[196]</a></span> meet. In his conclusions from such facts he can hardly be wrong, though he may chance to become acquainted with a footman of the true heroic order in Dublin, and a master in Cuba who respects his own servants, and a cringing lackey in New York.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="imitation" id="imitation"></a>A point of some importance is whether the provincial inhabitants depend +<p><a id="imitation"></a>A point of some importance is whether the provincial inhabitants depend upon the management and imitate the modes of life of the metropolis, or have principles and manners of their own. Where there is least freedom and the least desire of it, everything centres in the metropolis. Where @@ -5622,7 +5577,7 @@ hundreds of miles off: while, if he casts a glance over Norway, he may see the people on the shores of the fiords, or in the valleys between the pine-steeps, quietly making their arrangements for controlling the central authority, even abolishing the institution of hereditary -nobility in opposition<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> to the will of the king; but legally, peaceably, +nobility in opposition<span class="pagenum"><a id="Page_197">[197]</a></span> to the will of the king; but legally, peaceably, and in all the simplicity of determined independence,—the result of a matured idea of liberty. The observer will note whether the pursuits and amusements of the provincial inhabitants originate in the circumstances @@ -5633,9 +5588,9 @@ village, the society could go on if the capital were swallowed up by an earthquake; or whether, as in Prussia, the favour of the central power is as the breath of the nostrils of the people.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="newspapers" id="newspapers"></a>Newspapers are a strong evidence of the political ideas of a +<p><a id="newspapers"></a>Newspapers are a strong evidence of the political ideas of a people;—not individual newspapers; for no two, perhaps, fully agree in principles and sentiment, and it is to be feared that none are positively honest. Not by individual newspapers must the traveller form @@ -5647,7 +5602,7 @@ in a society which can make all its complaints through a newspaper,—be the reports of the newspapers upon the state of social affairs as dismal as they may. Whatever revilings of a tyrannical president, or of a servile congress, a traveller may meet with in any number of American -journals, he may fairly conclude<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> that both the one and the other must +journals, he may fairly conclude<span class="pagenum"><a id="Page_198">[198]</a></span> that both the one and the other must be nearly harmless if they are discussed in a newspaper. The very existence of the newspapers he sees testifies to the prevalence of a habit of reading, and consequently of education—to the wide diffusion @@ -5661,9 +5616,9 @@ suppressed a syllable;—as much so as the small size of a New Orleans paper compared with one of New York, or as the fiercest bluster of a Cincinnati Daily or Weekly, on the eve of the election of a president.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="schools" id="schools"></a>In countries where there is any Free Education, the traveller must +<p><a id="schools"></a>In countries where there is any Free Education, the traveller must observe its nature; and especially whether the subjects of it are distinguished by any sort of badge. The practice of badging, otherwise than by mutual consent, is usually bad: it is always suspicious. The @@ -5672,7 +5627,7 @@ bequest, (a practice originating in times when the doctrine of expiation was prevalent, and continued to this day by its union with charity,) or whether it is framed at the will of the sovereign, that his young subjects may be trained to his own purposes,—as in the case of the -Emperor of Russia and his young<span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span> Polish victims; or whether it arises +Emperor of Russia and his young<span class="pagenum"><a id="Page_199">[199]</a></span> Polish victims; or whether it arises from the union of such a desire with a more enlightened object,—as may be witnessed in Prussia; or whether it is provided by the sovereign people,—by universal consent, as the right of every individual born @@ -5697,7 +5652,7 @@ proportion to the national idea of the dignity and importance of man,—idea of liberty, in short,—will be its extent, both in regard to the number it comprehends, and to the enlargement of their studies. The universality of education is inseparably connected with a lofty idea of -liberty; and till the idea is realized in a constantly<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> expanding system +liberty; and till the idea is realized in a constantly<span class="pagenum"><a id="Page_200">[200]</a></span> expanding system of national education, the observer may profitably note for reflection the facts whether he is surrounded on a frontier by a crowd of whining young beggars, or whether he sees a parade of charity scholars,—these @@ -5724,7 +5679,7 @@ stand.</p> <p>There are universities in almost every country; but they are as little like one another as the costumes that are found in Switzerland and -India; and the one<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span> speak as plainly of morals and manners as the other +India; and the one<span class="pagenum"><a id="Page_201">[201]</a></span> speak as plainly of morals and manners as the other of climate. It is needless to point out that countries which contain only aristocratic halls of learning, or schools otherwise devoid of an elastic principle, must be in a state of comparative barbarism; because, @@ -5749,7 +5704,7 @@ proportion of the means of education to the people who have to be educated. He must mark the objects for which learning is pursued. The two most strongly contrasted cases which can be found are probably those of Germany and (once more) the United States. In the United States, it -is well known, a provision of university education is made as<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> ample as +is well known, a provision of university education is made as<span class="pagenum"><a id="Page_202">[202]</a></span> ample as that of schools for an earlier stage; yet no one pretends that a highly finished education is to be looked for in that country. The cause is obvious. In a young nation, the great common objects of life are entered @@ -5775,7 +5730,7 @@ ordained to make for the accomplishment of the commonest aims of life. He can scarcely take his evening walk in the precincts of a university without observing a difference so wide as this.</p> -<p><span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> +<p><span class="pagenum"><a id="Page_203">[203]</a></span> The great importance of the fact lies in this,—that increase of knowledge is necessary to the secure enlargement of freedom. Germany may not, it is true, require learning in her youth for political purposes, @@ -5795,12 +5750,12 @@ fall into a sympathetic correspondence on the mighty subjects of human government and human learning, and the grand idea of liberty may be made more manifest in the one, and disciplined and enriched in the other.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="objects" id="objects"></a>One great subject of observation and speculation remains—the objects +<p><a id="objects"></a>One great subject of observation and speculation remains—the objects and form of Persecution for Opinion in each country. Persecution for opinion is always going on among a people enlightened enough to -entertain any opinions at all. There must always be,<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> in such a nation, +entertain any opinions at all. There must always be,<span class="pagenum"><a id="Page_204">[204]</a></span> in such a nation, some who have gone further in research than others, and who, in making such an advance, have overstepped the boundaries of popular sympathy. The existence and sufferings of such are not to be denied because there @@ -5825,7 +5780,7 @@ whatever he might be told of the paternal government of a prince, if he saw upon a height a fortress in which men were suffering <i>carcere duro</i> for political opinions. In like manner, whatever a nation may tell him of its love of liberty should go for little if he sees a virtuous man's -children taken from him<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span> on the ground of his holding an unusual +children taken from him<span class="pagenum"><a id="Page_205">[205]</a></span> on the ground of his holding an unusual religious belief; or citizens mobbed for asserting the rights of negroes; or moralists treated with public scorn for carrying out allowed principles to their ultimate issues; or scholars oppressed for throwing @@ -5840,39 +5795,39 @@ fact easy to ascertain, and worthy of all attention.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span> -<a name="i5" id="i5"></a>CHAPTER V.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_206">[206]</a></span> +<a id="i5"></a>CHAPTER V.<br > +<br > <span class="sub">PROGRESS.</span></h2> <div class="block26"> <div class="poem"><div class="stanza"> -<span class="i6">"'Tis the sublime of man,<br /></span> -<span class="i0">Our noontide majesty, to know ourselves<br /></span> -<span class="i0">Parts and proportions of one wondrous whole!<br /></span> -<span class="i0">This fraternizes man, this constitutes<br /></span> -<span class="i0">Our charities and bearings."<br /></span> +<span class="i6">"'Tis the sublime of man,<br ></span> +<span class="i0">Our noontide majesty, to know ourselves<br ></span> +<span class="i0">Parts and proportions of one wondrous whole!<br ></span> +<span class="i0">This fraternizes man, this constitutes<br ></span> +<span class="i0">Our charities and bearings."<br ></span> </div></div> <p class="right"><span class="smcap">Coleridge.</span></p> </div> <div class="block24"> <div class="poem"><div class="stanza"> -<span class="i0">"Then let us pray that come it may,<br /></span> -<span class="i2">As come it will for a' that,<br /></span> -<span class="i0">That sense and worth, o'er a' the earth,<br /></span> -<span class="i2">May bear the gree, and a' that.<br /></span> -<span class="i0">For a' that, and a' that,<br /></span> -<span class="i2">It's coming yet, for a' that,<br /></span> -<span class="i0">That man to man, the warld o'er,<br /></span> -<span class="i2">Shall brothers be for a' that."<br /></span> +<span class="i0">"Then let us pray that come it may,<br ></span> +<span class="i2">As come it will for a' that,<br ></span> +<span class="i0">That sense and worth, o'er a' the earth,<br ></span> +<span class="i2">May bear the gree, and a' that.<br ></span> +<span class="i0">For a' that, and a' that,<br ></span> +<span class="i2">It's coming yet, for a' that,<br ></span> +<span class="i0">That man to man, the warld o'er,<br ></span> +<span class="i2">Shall brothers be for a' that."<br ></span> </div></div> <p class="right"><span class="smcap">Burns.</span></p> </div> -<hr class="white2" /> +<hr class="white2" > <p><span class="smcap">However</span> widely men may differ as to the way to social perfection, all whose minds have turned in that direction agree as to the end. All agree @@ -5881,7 +5836,7 @@ most advanced state that can be conceived of. It is also agreed that the spirit of fraternity is to be attained, if at all, by men discerning their mutual relation, as "parts and proportions of one wondrous whole." The disputes which arise are about how these proportions are to be -arranged, and what those qualifications<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span> should be by which some shall +arranged, and what those qualifications<span class="pagenum"><a id="Page_207">[207]</a></span> should be by which some shall have an ascendancy over others.</p> <p>This cluster of questions is not yet settled with regard to the @@ -5908,7 +5863,7 @@ have to offer to other such bands.</p> <p>Far off as may be the realization of such a prospect, it is a prospect. For many ages poets and philosophers have entertained the idea of a general spirit of fraternity among men. It is the one great principle of -the greatest religion which has ever nourished the<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span> morals of mankind. +the greatest religion which has ever nourished the<span class="pagenum"><a id="Page_208">[208]</a></span> morals of mankind. It is the loftiest hope on which the wisest speculators have lived. Poets are the prophets, and philosophers the analysers of the fate of men, and religion is the promise and pledge of unseen powers to those @@ -5933,7 +5888,7 @@ even prophecy and promise. It is not only that the high-placed watchmen of the world have announced that the day is coming,—it has dawned; and there is every reason to expect that it will brighten into noon.</p> -<p>The traveller must be strangely careless who, in observing<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> upon the +<p>The traveller must be strangely careless who, in observing<span class="pagenum"><a id="Page_209">[209]</a></span> upon the morals of a people, omits to mark the manifestations of this principle;—to learn what is its present strength, and what the promise of its growth. By fixing his observation on this he may learn, and no @@ -5943,9 +5898,9 @@ going back. The probabilities of its progress are wholly dependent upon this.—It will not take long to point out what are the signs of progression which he must study.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="conditions" id="conditions"></a>It is of great consequence whether the nation is insular or continental, +<p><a id="conditions"></a>It is of great consequence whether the nation is insular or continental, independent or colonial. Though the time seems to be come when the sea is to be made a highway, as easy of passage as the land, such has not been the case till now. Even in the case of Great Britain,—the most @@ -5959,7 +5914,7 @@ it is impossible to avoid supposing the enlarged commerce of mind which has taken place to be one of the chief causes of the improvement. It is probable that the advancement of the nation would have been still greater if the old geological state of junction with the continent had -been restored for the last twenty<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span> years. She would then have been +been restored for the last twenty<span class="pagenum"><a id="Page_210">[210]</a></span> years. She would then have been almost such a centre of influx as France has been, and by which France has so far profited that the French are now, it is believed, the most active-minded and morally progressive nation in the world. Much of the @@ -5985,7 +5940,7 @@ the mother-country,—by the government and legislation she imposes, by the rulers she sends out, by the nature of the advantages she grants and the tribute she requires, by the population she pours in from home, and by her own example. Accordingly, the colonies of a powerful country -exhibit an exaggeration of the<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> national faults, with only infant +exhibit an exaggeration of the<span class="pagenum"><a id="Page_211">[211]</a></span> national faults, with only infant virtues of their own, which wait for freedom to grow to maturity, and among which an enlarged sympathy with the race is seldom found. This is a temper uncongenial with a confined, dependent, and imitative society; @@ -6012,7 +5967,7 @@ shadow; and there is a liability of a new fault being added,—resistance to the spirit of improvement. If the chances of severity of ancient virtue are lessened in the case of a mongrel people, there is a counterbalancing advantage in the greater diversity of interests, -enlargement of sympathy, and<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> vigour of enterprise introduced by the +enlargement of sympathy, and<span class="pagenum"><a id="Page_212">[212]</a></span> vigour of enterprise introduced by the close union of the descendants of different races. The people of New England, almost to a man descended from the pilgrim fathers, have the strong religious principle and feeling, the uprightness, the domestic @@ -6036,7 +5991,7 @@ liberality which they enjoy from being intermingled more than countervails the religious spirit of New England in opening the general heart and mind to the interests of the race at large. The progression of the middle states seems likely to be more rapid than that of New -England,<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> though the inhabitants of the northern states have hitherto +England,<span class="pagenum"><a id="Page_213">[213]</a></span> though the inhabitants of the northern states have hitherto taken and kept the lead.</p> <p>It is the traveller's business to enter upon this course of observation @@ -6046,9 +6001,9 @@ continental, colonial or independent, and whether it is descended from one race or more, he will proceed to observe the facts which indicate progress or the reverse.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="charity" id="charity"></a>The most obvious of these facts is the character of charity. Charity is +<p><a id="charity"></a>The most obvious of these facts is the character of charity. Charity is everywhere. The human heart is always tender, always touched by visible suffering, under one form or another. The form which this charity takes is the great question.</p> @@ -6065,7 +6020,7 @@ societies, the poor help the poorer; the depressed class aids the destitute. The existence of the charity may be considered a certainty. The inquiry is about its direction.</p> -<p><span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span> +<p><span class="pagenum"><a id="Page_214">[214]</a></span> The lowest order of charity is that which is satisfied with relieving the immediate pressure of distress in individual cases. A higher is that which makes provision on a large scale for the relief of such distress; @@ -6091,7 +6046,7 @@ ought to have been made destitute, criminal, and ignorant.</p> by, relief of the victims, has begun in many countries; and those which are the most busily occupied in the work must be considered the most advanced, and the most certain to advance. The observer must note the -state of the work everywhere.<span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span> In one country he will see the poor fed +state of the work everywhere.<span class="pagenum"><a id="Page_215">[215]</a></span> In one country he will see the poor fed and clothed by charity, without any effort being made to relieve them from the pressure by which they are sunk in destitution. The spirit of brotherhood is not there; and such charity has nothing of the spirit of @@ -6116,7 +6071,7 @@ of its prospects. Such a movement can proceed only from the spirit of fraternity,—from the movers feeling it their own concern that any are depressed and endangered as they would themselves refuse to be. The elevation of the depressed classes in such a society, and the consequent -progression of the whole,<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span> may be considered certain; for "sooner will +progression of the whole,<span class="pagenum"><a id="Page_216">[216]</a></span> may be considered certain; for "sooner will the mother forget her sucking child" than the friends of their race forsake those for whom they have cared and laboured with disinterested love and toil. Criminals will never be plunged back into their former @@ -6127,9 +6082,9 @@ has gone forth, not only conquering, but still to conquer.</p> <p>To the prospects of the sufferers of society let the observer look; and he will discern the prospects of the society itself.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="arts" id="arts"></a>Useful arts and inventions spread so rapidly in these days of improving +<p><a id="arts"></a>Useful arts and inventions spread so rapidly in these days of improving communication, that they are no longer the decisive marks of enlightenment in a people that they were when each nation had the benefit of its own discoveries, and little more. Yet it is worthy of @@ -6143,7 +6098,7 @@ dwellings, where the same principle is applied in France to furnishing numbers with advantages of warmth, light, cookery, and cleanliness, which they could no otherwise have enjoyed. It is worth observing whether there are most mechanical inventions dedicated to the -selfishness<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span> of the rich, or committed to the custom of the working +selfishness<span class="pagenum"><a id="Page_217">[217]</a></span> of the rich, or committed to the custom of the working classes. If the rich compose the great body of purchasers who are to be considered by inventors, the working classes are probably depressed. If there are most purchasers among the most numerous classes, the working @@ -6170,7 +6125,7 @@ each upward heave will remain for the observation of the future traveller, in the buildings to which they resort;—a record as indisputable as a mountain fissure presents to the geologist.</p> -<p><span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> +<p><span class="pagenum"><a id="Page_218">[218]</a></span> Time was when the dwellings of the opulent were ornamented with costly and beautiful works of art, while the eye of the peasant and the artisan found no other beauty to rest on than the face of his beloved, and the @@ -6187,16 +6142,16 @@ gratification of its finer tastes, the class must be rising. It is rising into the region of intellectual luxury, and must have been borne up thither by the expansion of the fraternal spirit.</p> -<hr class="hr3" /> +<hr class="hr3" > -<p><a name="multiplicity" id="multiplicity"></a>The great means of progress, for individuals, for nations, and for the +<p><a id="multiplicity"></a>The great means of progress, for individuals, for nations, and for the race at large, is the multiplication of Objects of interest. The indulgence of the passions is the characteristic of men and societies who have but one occupation and a single interest; while the passions cause comparatively little trouble where the intellect is active, and the life diversified with objects. Pride takes a safe direction, jealousy is diverted from its purposes of revenge, and anger combats -with circumstances, instead<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span> of with human foes. The need of mutual aid, +with circumstances, instead<span class="pagenum"><a id="Page_219">[219]</a></span> of with human foes. The need of mutual aid, the habit of co-operation caused by interest in social objects, has a good effect upon men's feelings and manners towards each other; and out of this grows the mutual regard which naturally strengthens into the @@ -6221,11 +6176,11 @@ the society itself the most progressive.</p> <p>This is as far as any nation has as yet attained,—to a warmer than common sympathy among its own members, and compassion for distant -sufferers. When the time comes for nations to care for one another, and<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> +sufferers. When the time comes for nations to care for one another, and<span class="pagenum"><a id="Page_220">[220]</a></span> co-operate as individuals, such a people will be the first to hold out the right hand.</p> -<hr class="hr3" /> +<hr class="hr3" > <p>Manners have not been treated of separately from Morals in any of the preceding divisions of the objects of the traveller's observation. The @@ -6246,11 +6201,11 @@ human heart.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span> -<a name="i6" id="i6"></a>CHAPTER VI.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_221">[221]</a></span> +<a id="i6"></a>CHAPTER VI.<br > +<br > <span class="sub">DISCOURSE.</span></h2> <blockquote> @@ -6276,7 +6231,7 @@ obtained by stronger evidence than individual testimony,—certain fixed points being provided round which testimony may gather,—the discourse of individuals assumes its proper value, and becomes illustrative where before it would have been only bewildering. The traveller must obtain -all that he can<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span> of it. He must seek intercourse with all classes of the +all that he can<span class="pagenum"><a id="Page_222">[222]</a></span> of it. He must seek intercourse with all classes of the society he visits,—not only the rich and the poor, but those who may be classed by profession, pursuit, habits of mind, and turn of manners. He must converse with young men and maidens, old men and children, beggars @@ -6300,7 +6255,7 @@ frank; another reserved. One flatters the stranger; another is careless of him: and the discourse of the one is designed to produce a certain effect upon him; while that of the other flows out spontaneously, or is restrained, according to the traveller's own apparent humour. Such -characteristics of the general<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span> discourse may be noted as a +characteristics of the general<span class="pagenum"><a id="Page_223">[223]</a></span> discourse may be noted as a corroboration of suppositions drawn from other facts. They may be taken as evidence of the respective societies being catholic or puritanic in spirit; crude or accomplished; free and simple, or restrained and @@ -6327,7 +6282,7 @@ most.</p> said to him, and so will a bigoted Republican in England. A prim Quaker will not understand the French from half a year of Parisian conversation, any more than a mere dandy would feel at home at Jena or -Heidelberg. But a traveller free<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span> from gross prejudice and selfishness +Heidelberg. But a traveller free<span class="pagenum"><a id="Page_224">[224]</a></span> from gross prejudice and selfishness can hardly be many days in a new society without learning what are its chief interests. Even savages would speak to him of the figure-head of their canoe; and others would go through, in time, each its own range of @@ -6351,7 +6306,7 @@ watched by priests but that he will know what is concealed from the confessor. All this would do little more than mislead him by means of his sympathies, if such confidence were his only means of knowledge; but, coming in corroboration of what he has learned in the large -elsewhere, it becomes<span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span> unquestionable evidence of what it is that +elsewhere, it becomes<span class="pagenum"><a id="Page_225">[225]</a></span> unquestionable evidence of what it is that interests the people most.</p> <p>He must bear in mind that there are a few universal interests which @@ -6377,7 +6332,7 @@ ambition in the midst of poverty which is the curse of another!</p> is their particular interest, from observing what ranks next to those which are universal. In one country, parents love their families first, and wealth next; in another, their families first, and glory next; in a -third, their families first, and liberty next;<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span> and so on, through the +third, their families first, and liberty next;<span class="pagenum"><a id="Page_226">[226]</a></span> and so on, through the whole range of objects of human desire. Once having discerned the mode, he will find it easy to take the suffrage without much danger of mistake.</p> @@ -6403,7 +6358,7 @@ of more value. Light is thrown upon the state of things from which alone these questions could have arisen. From free newspapers he might have learned the nature of the controversy; but in social intercourse much more is presented to him. He sees the array of opinions marshalled on -each side, or on all the sides of the question;<span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span> and receives an +each side, or on all the sides of the question;<span class="pagenum"><a id="Page_227">[227]</a></span> and receives an infinite number of suggestions and illustrations which could never have reached him but from the conflict of intellects, and the diversity of views and statements with which he is entertained in discourse. The @@ -6429,7 +6384,7 @@ open their minds in their own way, and only taking care of his own,—that he preserves his impartiality, and does no injustice to question or persons by bias of his own.</p> -<p>In arranging his plans for conversing with all kinds<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> of people, the +<p>In arranging his plans for conversing with all kinds<span class="pagenum"><a id="Page_228">[228]</a></span> of people, the observer will not omit to cultivate especially the acquaintance of persons who themselves see the most of society. The value of their testimony on particular points must depend much on that of their minds @@ -6456,7 +6411,7 @@ less, and to admire, not less, but differently. He will find no intellect infallible, no judgment free from prejudice, and therefore no affections without their bias; but, on the other hand, he will find no error which does not branch out of some truth; no wrath which has not -some reason<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span> in it; nothing wrong which is not the perversion of +some reason<span class="pagenum"><a id="Page_229">[229]</a></span> in it; nothing wrong which is not the perversion of something right; no wickedness that is not weakness. If he is compelled to give up the adoration of individuals, the man-worship which is the religion of young days, he surrenders with it the spirit of contempt @@ -6481,7 +6436,7 @@ his sympathies bind him to them by such a chain as selfish interest never yet wove. He cannot have travelled wisely and well without being convinced that moral power is the force which lifts man to be not only lord of the earth, but scarcely below the angels; and that the higher -species of moral power,<span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span> which are likely to come more and more into +species of moral power,<span class="pagenum"><a id="Page_230">[230]</a></span> which are likely to come more and more into use, clothe him in a kind of divinity to which angels themselves might bow.—No one will doubt this who has been admitted into that range of sanctuaries, the homes of nations; and who has witnessed the godlike @@ -6490,11 +6445,11 @@ wherever man has been.</p> -<hr /> +<hr > -<h2><span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span> -<a name="piii" id="piii"></a>PART III.<br /> -<br /> +<h2><span class="pagenum"><a id="Page_231">[231]</a></span> +<a id="piii"></a>PART III.<br > +<br > <span class="sub">MECHANICAL METHODS.</span></h2> <blockquote> @@ -6505,11 +6460,11 @@ be observed, they omit it."—<span class="smcap">Bacon.</span></p> <div class="block30"> <div class="poem"><div class="stanza"> -<span class="io">"Stick to your journal course; the breach of custom<br /></span> -<span class="i0">Is breach of all."—<i>Cymbeline.</i><br /></span> +<span class="io">"Stick to your journal course; the breach of custom<br ></span> +<span class="i0">Is breach of all."—<i>Cymbeline.</i><br ></span> </div></div></div> -<hr class="white2" /> +<hr class="white2" > <p><span class="smcap">Travellers</span> cannot be always on the alert, any more than other men. Their hours of weariness and of capricious idleness come, as at home; and @@ -6525,7 +6480,7 @@ to his reputation as a traveller; but which yet he will be more sorry eventually to have lost.</p> <p>To keep himself up to his business, and stimulate his flagging -attention, he should provide himself, before<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span> setting out, with a set of +attention, he should provide himself, before<span class="pagenum"><a id="Page_232">[232]</a></span> setting out, with a set of queries, so prepared as to include every great class of facts connected with the condition of a people, and so divided and arranged as that he can turn to the right set at the fitting moment.—These queries are not @@ -6550,7 +6505,7 @@ occasionally make them.</p> <p>The character of these queries must, of course, depend much on where the traveller means to go. A set which would suit one nation would not -completely apply to any other. The observer will do wisely to<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span> employ +completely apply to any other. The observer will do wisely to<span class="pagenum"><a id="Page_233">[233]</a></span> employ his utmost skill in framing them. His cares will be better bestowed on this than even on his travelling appointments, important as these are to his comfort. When he has done his best in the preparation of his lists, @@ -6576,7 +6531,7 @@ on the nature of the traveller's mind. No man can write down daily all that he learns in a day's travel. It ought to be a matter of serious consideration with him what he will insert, and what trust to his memory. The simplest method seems to be to set down what is most likely -to be let slip, and to trust to the memory what the<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span> affections and +to be let slip, and to trust to the memory what the<span class="pagenum"><a id="Page_234">[234]</a></span> affections and tastes of the traveller will not allow him to forget. One who especially enjoys intimate domestic intercourse will write, not fireside conversations, but the opinions of statesmen, and the doctrine of @@ -6602,7 +6557,7 @@ forget, and least of what he can hardly help remembering.</p> generalization till he gets home. In the earlier stages of his journey, at least, he will restrict his pen to the record of facts and impressions; or, if his mind should have an unconquerable theorizing -tendency, he will be so far cautious as to put down his<span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span> inferences +tendency, he will be so far cautious as to put down his<span class="pagenum"><a id="Page_235">[235]</a></span> inferences conjecturally. It is easy to do this; and it may make an eternal difference to the observer's love of truth, and attainment of it, whether he preserves his philosophic thoughts in the form of dogmas or @@ -6628,7 +6583,7 @@ no lines that he can write can ever be more valuable than those in which he hives his treasures of travel. If he turns away from the task, he will have uneasy feelings connected with his journey as often as he looks back upon it;—feelings of remorse for his idleness, and of regret -for irretrievable loss. If, on the other hand, he perseveres<span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span> in the +for irretrievable loss. If, on the other hand, he perseveres<span class="pagenum"><a id="Page_236">[236]</a></span> in the daily duty, he will go forward each morning with a disburthened mind, and will find, in future years, that he loves the very blots and weather-stains on the pages which are so many remembrancers of his @@ -6655,7 +6610,7 @@ merchant on the dyke in Holland, and the vine-dressers in Alsace, and the beggars in the streets of Spanish cities, and all the children of all countries at their play. The traveller does not dream of passing unnoticed the cross in the wilderness, beneath which some brother -pilgrim lies murdered; or<span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span> the group of brigands seen in the shadow of +pilgrim lies murdered; or<span class="pagenum"><a id="Page_237">[237]</a></span> the group of brigands seen in the shadow of the wood; or a company of Sisters of Charity, going forth to their deeds of mercy; or a pair of inquisitors, busy on the errands of the Holy Office; or anything else which strongly appeals to his imagination or @@ -6680,7 +6635,7 @@ tenderly consoling the loser. Presently the stranger passes a roofless hut, where he sees, either a party of boys and girls throwing turf for a handful of meal, or a beggar-woman and her children resting in the shade of the walls to eat their cold potatoes. Such scenes could be beheld -nowhere<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span> but in Ireland: but there is no country in the world where +nowhere<span class="pagenum"><a id="Page_238">[238]</a></span> but in Ireland: but there is no country in the world where groups and pictures as characteristic do not present themselves to the observing eye, and in such quick succession that they are liable to be confused and lost, if not secured at the moment by brief touches of @@ -6701,68 +6656,68 @@ a wisdom for which he will be the better for ever.</p> -<hr /> +<hr > -<h2><a name="FOOTNOTES" id="FOOTNOTES"></a>FOOTNOTES:</h2> +<h2><a id="FOOTNOTES"></a>FOOTNOTES:</h2> -<div class="footnote"><p><a name="Footnote_A_1" id="Footnote_A_1"></a><a href="#FNanchor_A_1"><span class="label">[A]</span></a> Penny Magazine, vol. ii. p. 309.</p></div> +<div class="footnote"><p><a id="Footnote_A_1"></a><a href="#FNanchor_A_1"><span class="label">[A]</span></a> Penny Magazine, vol. ii. p. 309.</p></div> -<div class="footnote"><p><a name="Footnote_B_2" id="Footnote_B_2"></a><a href="#FNanchor_B_2"><span class="label">[B]</span></a> Volney's Survey of the Revolutions of Empires, pp. 25, 26.</p></div> +<div class="footnote"><p><a id="Footnote_B_2"></a><a href="#FNanchor_B_2"><span class="label">[B]</span></a> Volney's Survey of the Revolutions of Empires, pp. 25, 26.</p></div> -<div class="footnote"><p><a name="Footnote_C_3" id="Footnote_C_3"></a><a href="#FNanchor_C_3"><span class="label">[C]</span></a> Mme. D'Aunoy.</p></div> +<div class="footnote"><p><a id="Footnote_C_3"></a><a href="#FNanchor_C_3"><span class="label">[C]</span></a> Mme. D'Aunoy.</p></div> -<div class="footnote"><p><a name="Footnote_D_4" id="Footnote_D_4"></a><a href="#FNanchor_D_4"><span class="label">[D]</span></a> Adam Smith, "Wealth of Nations."</p></div> +<div class="footnote"><p><a id="Footnote_D_4"></a><a href="#FNanchor_D_4"><span class="label">[D]</span></a> Adam Smith, "Wealth of Nations."</p></div> -<div class="footnote"><p><a name="Footnote_E_5" id="Footnote_E_5"></a><a href="#FNanchor_E_5"><span class="label">[E]</span></a> Jacob, "Travels in the South of Spain."</p></div> +<div class="footnote"><p><a id="Footnote_E_5"></a><a href="#FNanchor_E_5"><span class="label">[E]</span></a> Jacob, "Travels in the South of Spain."</p></div> -<div class="footnote"><p><a name="Footnote_F_6" id="Footnote_F_6"></a><a href="#FNanchor_F_6"><span class="label">[F]</span></a> <span class="smcap">Home</span>, by Miss Sedgwick, pp. 37, 39.</p></div> +<div class="footnote"><p><a id="Footnote_F_6"></a><a href="#FNanchor_F_6"><span class="label">[F]</span></a> <span class="smcap">Home</span>, by Miss Sedgwick, pp. 37, 39.</p></div> -<div class="footnote"><p><a name="Footnote_G_7" id="Footnote_G_7"></a><a href="#FNanchor_G_7"><span class="label">[G]</span></a> An exception to this may meet the eye of a traveller once +<div class="footnote"><p><a id="Footnote_G_7"></a><a href="#FNanchor_G_7"><span class="label">[G]</span></a> An exception to this may meet the eye of a traveller once in a lifetime. There is a village church-yard in England where the following inscription is to be seen. After the name and date occurs the following:</p> -<p class="center">He was a Bad Son,<br /> -A Bad Husband,<br /> -A Bad Father.<br /> +<p class="center">He was a Bad Son,<br > +A Bad Husband,<br > +A Bad Father.<br > "The wicked shall be turned into Hell."</p></div> -<div class="footnote"><p><a name="Footnote_H_8" id="Footnote_H_8"></a><a href="#FNanchor_H_8"><span class="label">[H]</span></a> Edinburgh Review, vol. xxxix. p. 67.</p></div> +<div class="footnote"><p><a id="Footnote_H_8"></a><a href="#FNanchor_H_8"><span class="label">[H]</span></a> Edinburgh Review, vol. xxxix. p. 67.</p></div> -<div class="footnote"><p><a name="Footnote_I_9" id="Footnote_I_9"></a><a href="#FNanchor_I_9"><span class="label">[I]</span></a> Edinburgh Review, vol. xlvi. p. 309.</p></div> +<div class="footnote"><p><a id="Footnote_I_9"></a><a href="#FNanchor_I_9"><span class="label">[I]</span></a> Edinburgh Review, vol. xlvi. p. 309.</p></div> -<div class="footnote"><p><a name="Footnote_J_10" id="Footnote_J_10"></a><a href="#FNanchor_J_10"><span class="label">[J]</span></a> Edinburgh Review, vol. xxvi. pp. 7, 8.</p></div> +<div class="footnote"><p><a id="Footnote_J_10"></a><a href="#FNanchor_J_10"><span class="label">[J]</span></a> Edinburgh Review, vol. xxvi. pp. 7, 8.</p></div> -<div class="footnote"><p><a name="Footnote_K_11" id="Footnote_K_11"></a><a href="#FNanchor_K_11"><span class="label">[K]</span></a> Corn Law Rhymer. Elliott of Sheffield.</p></div> +<div class="footnote"><p><a id="Footnote_K_11"></a><a href="#FNanchor_K_11"><span class="label">[K]</span></a> Corn Law Rhymer. Elliott of Sheffield.</p></div> -<div class="footnote"><p><a name="Footnote_L_12" id="Footnote_L_12"></a><a href="#FNanchor_L_12"><span class="label">[L]</span></a> Travels of Minna and Godfrey in Many Lands, p. 53.</p></div> +<div class="footnote"><p><a id="Footnote_L_12"></a><a href="#FNanchor_L_12"><span class="label">[L]</span></a> Travels of Minna and Godfrey in Many Lands, p. 53.</p></div> -<div class="footnote"><p><a name="Footnote_M_13" id="Footnote_M_13"></a><a href="#FNanchor_M_13"><span class="label">[M]</span></a> Rogers's Italy, p. 172.</p></div> +<div class="footnote"><p><a id="Footnote_M_13"></a><a href="#FNanchor_M_13"><span class="label">[M]</span></a> Rogers's Italy, p. 172.</p></div> -<div class="footnote"><p><a name="Footnote_N_14" id="Footnote_N_14"></a><a href="#FNanchor_N_14"><span class="label">[N]</span></a> Memoirs of an American Lady.</p></div> +<div class="footnote"><p><a id="Footnote_N_14"></a><a href="#FNanchor_N_14"><span class="label">[N]</span></a> Memoirs of an American Lady.</p></div> -<hr class="white" /> +<hr class="white" > <h4>THE END.</h4> -<hr class="white" /> +<hr class="white" > -<p class="center">LONDON:<br /> -PRINTED BY SAMUEL BENTLEY,<br /> +<p class="center">LONDON:<br > +PRINTED BY SAMUEL BENTLEY,<br > Dorset Street, Fleet Street.</p> -<hr /> +<hr > -<p class="center"><span class="library">INDUSTRIAL LIBRARY,</span><br /> -<br /> +<p class="center"><span class="library">INDUSTRIAL LIBRARY,</span><br > +<br > FOR SCHOOLS AND FAMILIES.</p> -<hr class="hr2" /> +<hr class="hr2" > <p class="hang"><span class="smcap">RESULTS of MACHINERY.</span> 1<i>s.</i> sewed, 1<i>s.</i> 3<i>d.</i> cloth.</p> @@ -6797,7 +6752,7 @@ in life. It is, of course, not contemplated herein to teach every thing that should be known in a Trade, or to point out the whole details of a Service,—but to give such a general knowledge of the occupations which the mass -<a name="of" id="of"></a><ins title="Original has o">of</ins> the people are called upon to follow, as may prepare +<a id="of"></a><ins title="Original has o">of</ins> the people are called upon to follow, as may prepare the young for the proper discharge of their duties, and systematize much of the practical information which the adult has now in most cases, to learn without a Guide. These works will, collectively, contain a mass of @@ -6811,132 +6766,132 @@ subjects to be embraced will, for the most part, be as follows:—</p> <div class="series"> <p class="center nb">1. <i>Farm Service.</i></p> -<p class="nt left">Labourer<br /> -Cowherd<br /> -Shepherd<br /> -Carter<br /> -Ploughman<br /> -Bailiff<br /> +<p class="nt left">Labourer<br > +Cowherd<br > +Shepherd<br > +Carter<br > +Ploughman<br > +Bailiff<br > Dairywoman.</p> <p class="center nb">2. <i>House Service</i></p> -<p class="nt left">Gardener<br /> -Groom<br /> -Coachman<br /> -Footman<br /> -Butler<br /> -Servant of all Work<br /> -Kitchen Maid<br /> -Cook<br /> -House Maid<br /> -Nurse Maid<br /> +<p class="nt left">Gardener<br > +Groom<br > +Coachman<br > +Footman<br > +Butler<br > +Servant of all Work<br > +Kitchen Maid<br > +Cook<br > +House Maid<br > +Nurse Maid<br > Lady's Maid.</p> <p class="center nb">3. <i>Commercial Service.</i></p> -<p class="nt left">Errand Boy<br /> -Apprentice<br /> -Porter and Carman<br /> -Warehouseman<br /> -Shopman<br /> -Clerk<br /> +<p class="nt left">Errand Boy<br > +Apprentice<br > +Porter and Carman<br > +Warehouseman<br > +Shopman<br > +Clerk<br > Servants of Public Conveyances.</p> <p class="center nb">4. <i>Public Service.</i></p> -<p class="nt left">Soldier<br /> -Sailor<br /> -Excise Officer<br /> -Custom-house Officer<br /> -Post-office Servants and Turnpikemen<br /> +<p class="nt left">Soldier<br > +Sailor<br > +Excise Officer<br > +Custom-house Officer<br > +Post-office Servants and Turnpikemen<br > Officers of Local Administration.</p> <p class="center">II—THE GUIDE TO TRADE.</p> <p class="center nb">1. <i>Producers of Food and Raw Materials.</i></p> -<p class="nt left">Farmer and Grazier<br /> -Market-Gardener<br /> -Fisherman<br /> +<p class="nt left">Farmer and Grazier<br > +Market-Gardener<br > +Fisherman<br > Miner.</p> <p class="center nb">2. <i>Manufacturers.</i></p> -<p class="nt left">Iron Founder<br /> -Lead Founder, or Worker<br /> -Brass Founder<br /> -Coppersmith<br /> -Cutler<br /> -Machine Maker<br /> -Brick Maker<br /> -Potter<br /> -Glass Worker<br /> -Spinners and Weavers<br /> -<span class="indent">Cotton</span><br /> -<span class="indent">Linen</span><br /> -<span class="indent">Woollen</span><br /> -<span class="indent">Silk</span><br /> -Bleacher, Dyer, and Calico Printer<br /> -Tanner and Currier<br /> -Rope Maker<br /> -Miller and Baker<br /> -Soap Boiler and Tallow Chandler<br /> -Sugar Refiner<br /> -Brewer and Distiller<br /> -Hatter<br /> +<p class="nt left">Iron Founder<br > +Lead Founder, or Worker<br > +Brass Founder<br > +Coppersmith<br > +Cutler<br > +Machine Maker<br > +Brick Maker<br > +Potter<br > +Glass Worker<br > +Spinners and Weavers<br > +<span class="indent">Cotton</span><br > +<span class="indent">Linen</span><br > +<span class="indent">Woollen</span><br > +<span class="indent">Silk</span><br > +Bleacher, Dyer, and Calico Printer<br > +Tanner and Currier<br > +Rope Maker<br > +Miller and Baker<br > +Soap Boiler and Tallow Chandler<br > +Sugar Refiner<br > +Brewer and Distiller<br > +Hatter<br > Paper Maker.</p> <p class="center nb"> 3. <i>Handicraftsmen.</i></p> -<p class="nt left">Shipwright<br /> -Bricklayer<br /> -Mason<br /> -Carpenter<br /> -Plumber, Painter, and Glazier<br /> -Cabinet Maker and Upholsterer<br /> -Smith<br /> -Cooper, Brush Maker, Basket Maker<br /> -Brazier and Tinman<br /> -Carver and Gilder<br /> -Wheelwright and Coachmaker<br /> -Watchmaker<br /> -Goldsmith and Jeweller<br /> -Printer<br /> -Bookbinder<br /> -Engraver<br /> -Tailor<br /> -Milliner<br /> -Shoemaker<br /> -Saddler<br /> +<p class="nt left">Shipwright<br > +Bricklayer<br > +Mason<br > +Carpenter<br > +Plumber, Painter, and Glazier<br > +Cabinet Maker and Upholsterer<br > +Smith<br > +Cooper, Brush Maker, Basket Maker<br > +Brazier and Tinman<br > +Carver and Gilder<br > +Wheelwright and Coachmaker<br > +Watchmaker<br > +Goldsmith and Jeweller<br > +Printer<br > +Bookbinder<br > +Engraver<br > +Tailor<br > +Milliner<br > +Shoemaker<br > +Saddler<br > Hairdresser.</p> <p class="center nb">4. <i>Retailers.</i></p> -<p class="nt left">Butcher<br /> -Grocer, Cheesemonger, Oilman, Tobacconist<br /> -Fishmonger and Poulterer<br /> -Pastrycook and Confectioner<br /> -Greengrocer and Seedsman<br /> -Victualler<br /> -Coal and Corn Dealer<br /> -Ironmonger and Hardwareman<br /> -Stationer and Bookseller<br /> -Chemist and Druggist<br /> -Hawker and Pedlar<br /> +<p class="nt left">Butcher<br > +Grocer, Cheesemonger, Oilman, Tobacconist<br > +Fishmonger and Poulterer<br > +Pastrycook and Confectioner<br > +Greengrocer and Seedsman<br > +Victualler<br > +Coal and Corn Dealer<br > +Ironmonger and Hardwareman<br > +Stationer and Bookseller<br > +Chemist and Druggist<br > +Hawker and Pedlar<br > Broker.</p> <p><span class="super">*</span><sub>*</sub><span class="super">*</span> The Series will not be published at stated periods, but it will be endeavoured to bring out one Tract in each Class monthly.</p> </div> -<p class="center">In July will be published<br /> -<br /> -"THE MAID OF ALL WORK," Price Eightpence.<br /> +<p class="center">In July will be published<br > +<br > +"THE MAID OF ALL WORK," Price Eightpence.<br > "THE PRINTER," Price One Shilling.</p> -<hr class="hr3" /> +<hr class="hr3" > <div id="tnbox"> @@ -6947,396 +6902,15 @@ they appear in the original publication, including recompence, negociated, hinderance, befals, proprietory, tabu and savans. The following changes to the original publication have been made:</p> -<p class="noi">Page 43<br /> -will not pour out their stores <i>changed to</i><br /> +<p class="noi">Page 43<br > +will not pour out their stores <i>changed to</i><br > will not pour out their <a href="#stories">stories</a></p> -<p class="noi">Page 239<br /> +<p class="noi">Page 239<br > the occupations which the mass o <i>changed to</i> the occupations which the mass <a href="#of">of</a></p> </div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of How to Observe, by Harriet Martineau - -*** END OF THIS PROJECT GUTENBERG EBOOK HOW TO OBSERVE *** - -***** This file should be named 33944-h.htm or 33944-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/3/3/9/4/33944/ - -Produced by Julia Miller and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive/Canadian Libraries) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. Special rules, -set forth in the General Terms of Use part of this license, apply to -copying and distributing Project Gutenberg-tm electronic works to -protect the PROJECT GUTENBERG-tm concept and trademark. Project -Gutenberg is a registered trademark, and may not be used if you -charge for the eBooks, unless you receive specific permission. If you -do not charge anything for copies of this eBook, complying with the -rules is very easy. You may use this eBook for nearly any purpose -such as creation of derivative works, reports, performances and -research. They may be modified and printed and given away--you may do -practically ANYTHING with public domain eBooks. Redistribution is -subject to the trademark license, especially commercial -redistribution. - - - -*** START: FULL LICENSE *** - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full Project -Gutenberg-tm License (available with this file or online at -http://gutenberg.org/license). - - -Section 1. General Terms of Use and Redistributing Project Gutenberg-tm -electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or destroy -all copies of Project Gutenberg-tm electronic works in your possession. -If you paid a fee for obtaining a copy of or access to a Project -Gutenberg-tm electronic work and you do not agree to be bound by the -terms of this agreement, you may obtain a refund from the person or -entity to whom you paid the fee as set forth in paragraph 1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this agreement -and help preserve free future access to Project Gutenberg-tm electronic -works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" -or PGLAF), owns a compilation copyright in the collection of Project -Gutenberg-tm electronic works. Nearly all the individual works in the -collection are in the public domain in the United States. If an -individual work is in the public domain in the United States and you are -located in the United States, we do not claim a right to prevent you from -copying, distributing, performing, displaying or creating derivative -works based on the work as long as all references to Project Gutenberg -are removed. Of course, we hope that you will support the Project -Gutenberg-tm mission of promoting free access to electronic works by -freely sharing Project Gutenberg-tm works in compliance with the terms of -this agreement for keeping the Project Gutenberg-tm name associated with -the work. You can easily comply with the terms of this agreement by -keeping this work in the same format with its attached full Project -Gutenberg-tm License when you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are in -a constant state of change. If you are outside the United States, check -the laws of your country in addition to the terms of this agreement -before downloading, copying, displaying, performing, distributing or -creating derivative works based on this work or any other Project -Gutenberg-tm work. The Foundation makes no representations concerning -the copyright status of any work in any country outside the United -States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other immediate -access to, the full Project Gutenberg-tm License must appear prominently -whenever any copy of a Project Gutenberg-tm work (any work on which the -phrase "Project Gutenberg" appears, or with which the phrase "Project -Gutenberg" is associated) is accessed, displayed, performed, viewed, -copied or distributed: - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - -1.E.2. If an individual Project Gutenberg-tm electronic work is derived -from the public domain (does not contain a notice indicating that it is -posted with permission of the copyright holder), the work can be copied -and distributed to anyone in the United States without paying any fees -or charges. If you are redistributing or providing access to a work -with the phrase "Project Gutenberg" associated with or appearing on the -work, you must comply either with the requirements of paragraphs 1.E.1 -through 1.E.7 or obtain permission for the use of the work and the -Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or -1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any additional -terms imposed by the copyright holder. Additional terms will be linked -to the Project Gutenberg-tm License for all works posted with the -permission of the copyright holder found at the beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including any -word processing or hypertext form. However, if you provide access to or -distribute copies of a Project Gutenberg-tm work in a format other than -"Plain Vanilla ASCII" or other format used in the official version -posted on the official Project Gutenberg-tm web site (www.gutenberg.org), -you must, at no additional cost, fee or expense to the user, provide a -copy, a means of exporting a copy, or a means of obtaining a copy upon -request, of the work in its original "Plain Vanilla ASCII" or other -form. Any alternate format must include the full Project Gutenberg-tm -License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works provided -that - -- You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is - owed to the owner of the Project Gutenberg-tm trademark, but he - has agreed to donate royalties under this paragraph to the - Project Gutenberg Literary Archive Foundation. Royalty payments - must be paid within 60 days following each date on which you - prepare (or are legally required to prepare) your periodic tax - returns. Royalty payments should be clearly marked as such and - sent to the Project Gutenberg Literary Archive Foundation at the - address specified in Section 4, "Information about donations to - the Project Gutenberg Literary Archive Foundation." - -- You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or - destroy all copies of the works possessed in a physical medium - and discontinue all use of and all access to other copies of - Project Gutenberg-tm works. - -- You provide, in accordance with paragraph 1.F.3, a full refund of any - money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days - of receipt of the work. - -- You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm -electronic work or group of works on different terms than are set -forth in this agreement, you must obtain permission in writing from -both the Project Gutenberg Literary Archive Foundation and Michael -Hart, the owner of the Project Gutenberg-tm trademark. Contact the -Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -public domain works in creating the Project Gutenberg-tm -collection. Despite these efforts, Project Gutenberg-tm electronic -works, and the medium on which they may be stored, may contain -"Defects," such as, but not limited to, incomplete, inaccurate or -corrupt data, transcription errors, a copyright or other intellectual -property infringement, a defective or damaged disk or other medium, a -computer virus, or computer codes that damage or cannot be read by -your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium with -your written explanation. The person or entity that provided you with -the defective work may elect to provide a replacement copy in lieu of a -refund. If you received the work electronically, the person or entity -providing it to you may choose to give you a second opportunity to -receive the work electronically in lieu of a refund. If the second copy -is also defective, you may demand a refund in writing without further -opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER -WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO -WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of damages. -If any disclaimer or limitation set forth in this agreement violates the -law of the state applicable to this agreement, the agreement shall be -interpreted to make the maximum disclaimer or limitation permitted by -the applicable state law. The invalidity or unenforceability of any -provision of this agreement shall not void the remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in accordance -with this agreement, and any volunteers associated with the production, -promotion and distribution of Project Gutenberg-tm electronic works, -harmless from all liability, costs and expenses, including legal fees, -that arise directly or indirectly from any of the following which you do -or cause to occur: (a) distribution of this or any Project Gutenberg-tm -work, (b) alteration, modification, or additions or deletions to any -Project Gutenberg-tm work, and (c) any Defect you cause. - - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of computers -including obsolete, old, middle-aged and new computers. It exists -because of the efforts of hundreds of volunteers and donations from -people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need, are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future generations. -To learn more about the Project Gutenberg Literary Archive Foundation -and how your efforts and donations can help, see Sections 3 and 4 -and the Foundation web page at http://www.pglaf.org. - - -Section 3. Information about the Project Gutenberg Literary Archive -Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Its 501(c)(3) letter is posted at -http://pglaf.org/fundraising. Contributions to the Project Gutenberg -Literary Archive Foundation are tax deductible to the full extent -permitted by U.S. federal laws and your state's laws. - -The Foundation's principal office is located at 4557 Melan Dr. S. -Fairbanks, AK, 99712., but its volunteers and employees are scattered -throughout numerous locations. Its business office is located at -809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email -business@pglaf.org. Email contact links and up to date contact -information can be found at the Foundation's web site and official -page at http://pglaf.org - -For additional contact information: - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To -SEND DONATIONS or determine the status of compliance for any -particular state visit http://pglaf.org - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. -To donate, please visit: http://pglaf.org/donate - - -Section 5. General Information About Project Gutenberg-tm electronic -works. - -Professor Michael S. Hart is the originator of the Project Gutenberg-tm -concept of a library of electronic works that could be freely shared -with anyone. For thirty years, he produced and distributed Project -Gutenberg-tm eBooks with only a loose network of volunteer support. - - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the U.S. -unless a copyright notice is included. Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - - -Most people start at our Web site which has the main PG search facility: - - http://www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - -</pre> - +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 33944 ***</div> </body> </html> diff --git a/33944-h/images/cover.jpg b/33944-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..72da5e0 --- /dev/null +++ b/33944-h/images/cover.jpg |
