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least would die hard; but he trembles and flees. Then the scholar says, Cities and coaches shall
• never impose on me again ; for behold every solitary dream of mine is rushing to falfilment. That fancy I had, and hesitated to utter because you would laugh, the broker, the attorney, the market-man are saying the same thing. Had I waited a day longer to speak, I had been too late. Behold, State Street thinks, and Wall Street doubts, and begins to prophesy!'
It cannot be wondered at that this general inquest into abuses should arise in the bosom of society, when one considers the practical impediments that stand in the way of virtuous young men. The young man, on entering life, finds the way to lucrative employments blocked with abuses. The ways of trade are grown selfish to the borders of theft, and supple to the borders (if not beyond the borders) of fraud. The employments of commerce are not intrinsically unfit for a man, or less genial to his faculties; but these are now in their general course so vitiated by derelictions and abuses at which all connive, that it requires more vigor and resources than can be expected of every young man, to right himself in them; he is lost in them; he cannot move hand or foot in them. Has
1 he genius and virtue? the less does he find them fit for him to grow in, and if he would thrive in
them, he must sacrifice all the brilliant dreams of
In the island of Nos Cuba, in addition to the ordinary abominations of slavery, it appears only men
are bought for the plantations, and one dies in ten every year, of these miserable bachelors, to yield us sugar.
I leave for those who have the knowledge the part
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of sifting the oaths of our custom-houses ; I will not inquire into the oppression of the sailors; I will not pry into the usages of our retail trade. I
I content myself with the fact that the general system of our trade (apart from the blacker traits, which, I hope, are exceptions denounced and unshared by all reputable men), is a system of selfishness; is not dictated by the high sentiments of human nature; is not measured by the exact law of reciprocity, much less by the sentiments of love and heroism, but is a system of distrust, of concealment, of superior keenness, not of giving but of taking advantage. It is not that which a man delights to unlock to a noble friend; which he meditates on with joy and self-approval in his hour of love and aspiration; but rather what he then puts out of sight, only showing the brilliant result, and atoning for the manner of acquiring, by the manner of expending it. I do not charge the merchant or the manufacturer. The sins of our trade
· belong to no class, to no individual. One plucks, one distributes, one eats. Every body partakes, every body confesses, — with cap and knee volunteers his confession, yet none feels himself accountable. He did not create the abuse; he cannot alter it. What is he? an obscure private person who must get his bread. That is the vice, — that no one feels himself called to act for man, but only
as a fraction of man. It happens therefore that all such ingenuous souls as feel within themselves the irrepressible strivings of a noble aim, who by the law of their nature must act simply, find these ways of trade unfit for them, and they come forth from it. Such cases are becoming more numerous every year.
But by coming out of trade you have not cleared yourself. The trail of the serpent reaches into all the lucrative professions and practices of man. Each has its own wrongs. Each finds a tender and very intelligent conscience a disqualification for success. Each requires of the practitioner a certain shutting of the eyes, a certain dapperness and compliance, an acceptance of customs, a sequestration from the sentiments of generosity and love, a compromise of private opinion and lofty integrity. Nay, the evil custom reaches into the whole institution of property, until our laws which establish and protect it seem not to be the issue of love and reason, but of selfishness. Suppose a man is so unhappy as to be born a saint, with keen perceptions but with the conscience and love of an angel, and he is to get his living in the world; he finds himself excluded from all lucrative works; he has no farm, and he cannot get one ; for to earn money enough to buy one requires a sort of concentration toward money, which is the selling himself
for a number of years, and to him the present hour is as sacred and inviolable as any future hour. Of course, whilst another man has no land, my title to mine, your title to yours, is at once vitiated. Inextricable seem to be the twinings and tendri)s of this evil, and we all involve ourselves in it the deeper by forming connections, by wives and children, by benefits and debts.
Considerations of this kind have turned the attention of many philanthropic and intelligent persons to the claims of manual labor, as a part of the education of every young man. If the accumulated wealth of the past generation is thus tainted,
no matter how much of it is offered to us, must begin to consider if it were not the nobler part to renounce it, and to put ourselves into primary relations with the soil and nature, and abstaining from whatever is dishonest and unclean, to take each of us bravely his part, with his own hands, in the manual labor of the world.
But it is said, 'What! will you give up the immense advantages reaped from the division of labor, and set every man to make his own shoes, bureau, knife, wagon, sails, and needle? This would be to put men back into barbarism by their own act.' I see no instant prospect of a virtuous revolution; yet I confess I should not be pained at a
l change which threatened a loss of some of the lux