how to give every individual his fair weight in the government, without any disorder from numbers. In a town-meeting, the roots of society were reached. Here the rich gave counsel, but the poor also; and moreover, the just and the unjust. He is ill informed who expects, on running down the Town Records for two hundred years, to find a church of saints, a metropolis of patriots, enacting wholesome and creditable laws. The constitution of the towns forbid it. In this open democracy, every opinion had utterance; every objection, every fact, every acre of land, every bushel of rye, its entire weight. The moderator was the passive mouth-piece, and the vote of the town, like the vane on the turret overhead, free for every wind to turn, and always turned by the last and strongest breath. In these assemblies, the public weal, the call of interest, duty, religion, were heard; and every local feeling, every private grudge, every suggestion of petulance and ignorance, were not less faithfully produced. Wrath and love came up to town-meeting in company. By the law of 1641, every man freeman or not - inhabitant or not- might introduce any business into a public meeting. Not a complaint occurs in all the volumes of our Records, of any inhabitant being

hindered from speaking, or suffering from any violence or usurpation of any class. The negative ballot of a ten-shilling freeholder was as fatal as that of the honored owner of Blood's Farms or Willard's Purchase. A man felt himself at liberty to exhibit, at town-meeting, feelings and actions that he would have been ashamed of anywhere but amongst his neighbors. Individual protests are frequent. Peter Wright [1705] desired his dissent might be recorded from the town's grant to John Shepard.' In 1795, several town-meetings are called, upon the compensation to be made to a few proprietors for land taken in making a bridle-road; and one of them demanding large damages, many offers were made him in town-meeting, and refused; "which the town thought very unreasonable." The matters there debated are such as to invite very small considerations. The ill-spelled pages of the Town Records contain the result. I shall be excused for confessing that I have set a value upon any symptom of meanness and private pique which I have met with in these antique books, as proof that justice was done; that if the results of our history are approved as wise and good, it was yet a free strife; if the good counsel prevailed, the sneaking counsel did not

fail to be suggested; freedom and virtue, if they triumphed, triumphed in a fair field. And so be it an everlasting testimony for them, and so much ground of assurance of man's capacity for self-government.

It is the consequence of this institution that not a school-house, a public pew, a bridge, a pound, a mill-dam, hath been set up, or pulled down, or altered, or bought, or sold, without the whole population of this town having a voice in the affair. A general contentment is the result. And the people truly feel that they are lords of the soil. In every winding road, in every stone fence, in the smokes of the poorhouse chimney, in the clock on the church, they read their own power, and consider, at leisure, the wisdom and error of their judgments.

The British government has recently presented to the several public libraries of this country, copies of the splendid edition of the Domesday Book, and other ancient public records of England. I cannot but think that it would be a suitable acknowledgment of this national munificence, if the records of one of our towns, of this town, for example, should be printed, and presented to the governments of Europe; to the English nation, as

a thank-offering, and as a certificate of the progress of the Saxon race; to the Continental nations as a lesson of humanity and love. Tell them, the Union has twenty-four States, and Massachusetts is one. Tell them, Massachusetts has three hundred towns, and Concord is one; that in Concord are five hundred ratable polls, and every one has an equal vote.

I

About ten years after the planting of Concord, efforts began to be made to civilize the Indians, and "to win them to the knowledge of the true God." This indeed, in so many words, is expressed in the charter of the colony as one of its ends; and this design is named first in the printed "Considerations," that inclined Hampden, and determined Winthrop and his friends, to come hither. The interest of the Puritans in the natives was heightened by a suspicion at that time prevailing that these were the lost ten tribes of Israel. The man of the woods might well draw on himself the compassion of the planters. His erect and perfect form, though disclosing some irregular virtues, was found joined to a dwindled soul. Master of all sorts of wood-craft, he seemed a part of the forest and the lake, and the secret of his amazing skill seemed to be that he partook of

the nature and fierce instincts of the beasts he slew. Those who dwelled by ponds and rivers had some tincture of civility, but the hunters of the tribe were found intractable at catechism. Thomas Hooker anticipated the opinion of Humboldt, and called them "the ruins of mankind."

Early efforts were made to instruct them, in which Mr. Bulkeley, Mr. Flint, and Captain Willard, took an active part. In 1644, Squaw Sachem, the widow of Nanepashemet, the great Sachem of Concord and Mystic, with two sachems of Wachusett, made a formal submission to the English government, and intimated their desire, "as opportunity served, and the English lived among them, to learn to read God's word, and know God aright;" and the General Court acted on their request.' John Eliot, in October, 1646, preached his first sermon in the Indian language at Noonantum; Waban, Tahattawan, and their sannaps, going thither from Concord to hear him. There under the rubbish and ruins of barbarous life, the human heart heard the voice of love, and awoke as from a sleep. The questions which the Indians put betray their reason and their ignorance. "Can Jesus Christ understand prayers in the Indian language?"