Chapter IX: Part III: Continued (7)

The Oriental philosophy, imitated and adopted, in part, if not the whole, by Plato and Philo, was

1. One God the good.

2. The ideas, the thoughts, the reason, the intellect, the logos, the ratio of God.

3. Matter, the universe, the production of the logos, or contemplations of God. This matter was the source of evil.

Perhaps the three powers of Plato, Philo, the Egyptians, and Indians, cannot be distinctly made out, from your account of the Indians, but--

1. The great spirit, the good, who is worshipped by the kings, sachems, and all the great men, in their solemn festivals, as the Author, the Parent of good.

2. The Devil, or the source of evil. They are not metaphysicians enough as yet to suppose it, or at least to call it matter, like the wiscains of Antiquity, and like Frederick the Great who has written a very silly essay on the origin of evil, in which he ascribes it all to matter, as if this was an original discovery of his own.

The watchmaker has in his head an idea of the system of a watch before he makes it. The mechanician of the universe had a complete idea of the universe before he made it; and this idea, this logos, was almighty, or at least powerful enough to produce the world, but it must be made of matter which was eternal; for creation out of nothing was impossible. And matter was unmanageable. It would not, and could not be fashioned into any system, without a large mixture of evil in it; for matter was essentially evil.

The Indians are not metaphysicians enough to have discovered this _idea_, this logos, this intermediate power between good and evil, God and matter. But of the two powers, the good and the evil, they seem to have a full conviction; and what son or daughter of Adam and Eve has not?

This logos of Plato seems to resemble, if it was not the prototype of, the _Ratio and its Progress_ of Manilius, the astrologer; of the _Progress of the Mind_ of Condorcet, and the _Age of Reason_ of Tom Payne.

I could make a system too. The seven hundred thousand soldiers of Zingis, when the whole, or any part of them went to battle, they sent up a howl, which resembled nothing that human imagination has conceived, unless it be the supposition that all the devils in hell were let loose at once to set up an infernal scream, which terrified their enemies, and never failed to obtain them victory. The Indian yell resembles this; and, therefore, America was peopled from Asia.

Another system. The armies of Zingis, sometimes two or three or four hundred thousand of them, surrounded a province in a circle, and marched towards the centre, driving all the wild beasts before them, lions, tigers, wolves, bears, and every living thing, terrifying them with their howls and yells, their drums, trumpets, &c., till they terrified and tamed enough of them to victual the whole army. Therefore, the Scotch Highlanders, who practice the same thing in miniature, are emigrants from Asia. Therefore, the American Indians, who, for anything I know, practice the same custom, are emigrants from Asia or Scotland.

I am weary of contemplating nations from the lowest and most beastly degradations of human life, to the highest refinement of civilization. I am weary of Philosophers, Theologians, Politicians, and Historians. They are an immense mass of absurdities, vices, and lies. Montesquieu had sense enough to say in jest, that all our knowledge might be comprehended in twelve pages in duodecimo, and I believe him in earnest. I could express my faith in shorter terms. He who loves the workman and his work, and does what he can to preserve and improve it, shall be accepted of him.

I have also felt an interest in the Indians, and a commiseration for them from my childhood. Aaron Pomham the priest, and Moses Pomham the king of the Punkapang and Neponset tribes, were frequent visitors at my father's house, at least seventy years ago. I have a distinct remembrance of their forms and figures. They were very aged, and the tallest and stoutest Indians I have ever seen. The titles of king and priest, and the names of Moses and Aaron, were given them no doubt by our Massachusetts divines and statesmen. There was a numerous family in this town, whose wigwam was within a mile of this house. This family were frequently at my father's house, and I, in my boyish rambles, used to call at their wigwam, where I never failed to be treated with whortleberries, blackberries, strawberries or apples, plums, peaches, &c., for they had planted a variety of fruit trees about them. But the girls went out to service, and the boys to sea, till not a soul is left. We scarcely see an Indian in a year. I remember the time when Indian murder, scalpings, depredations and conflagrations, were as frequent on the Eastern and Northern frontier of Massachusetts, as they are now in Indiana, and spread as much terror. But since the conquest of Canada, all has ceased; and I believe with you that another conquest of Canada will quiet the Indians forever, and be as great a blessing to them as to us.

The instance of Aaron Pomham made me suspect that there was an order of priesthood among them. But, according to your account, the worship of the good spirit was performed by the kings, sachems, and warriors, as among the ancient Germans, whose highest rank of nobility were priests. The worship of the evil spirit, Αθανατους μὲν πρωτα θεους νομῳ ως διακειται τιμα.

We have war now in earnest. I lament the contumacious spirit that appears about me. But I lament the cause that has given too much apology for it; the total neglect and absolute refusal of all maritime protection and defence. Money, mariners, and soldiers, would be at the public service, if only a few frigates had been ordered to be built. Without this, our Union will be a brittle china vase, a house of ice, or a palace of glass.

I am, Sir, with an affectionate respect, yours

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, June 28, 1813.

DEAR SIR,--It is very true that the denunciations of the priesthood are fulminated against every advocate for a complete freedom of religion. Comminations, I believe, would be plenteously pronounced by even the most liberal of them, against Atheism, Deism, against every man who disbelieved or doubted the resurrection of Jesus, or the miracles of the New Testament. Priestley himself would denounce the man who should deny the Apocalypse, or the Prophecies of Daniel. Priestley and Lindsay both have denounced as idolaters and blasphemers all the Trinitarians, and even the Arians.

Poor weak man, when will thy perfection arrive? Thy perfectability I shall not deny; for a greater character than Priestley or Godwin has said, "Be ye perfect," &c. For my part I can not deal damnation round the land on all I judge the foes of God and man. But I did not intend to say a word on this subject in this letter. As much of it as you please hereafter, but let me return to politics.

With some difficulty I have hunted up, or down, the "address of the young men of the city of Philadelphia, the district of Southwark, and the Northern Liberties," and the answer.

The addresses say, "Actuated by the same principles on which our forefathers achieved their independence, the recent attempts of a foreign power to derogate from the dignity and rights of our country, awaken our liveliest sensibility, and our strongest indignation." Huzza my brave boys! Could Thomas Jefferson or John Adams hear those words with insensibility, and without emotion? These boys afterwards add, "We regard our liberty and independence as the richest portion given us by our ancestors." And who were those ancestors? Among them were Thomas Jefferson and John Adams. And I very coolly believe that no two men among those ancestors did more towards it than those two. Could either hear this like statues? If, one hundred years hence, your letters and mine should see the light, I hope the reader will hunt up this address, and read it all; and remember that we were then engaged, or on the point of engaging, in a war with France. I shall not repeat the answer till we come to the paragraph upon which you criticised to Dr. Priestley, though every word of it is true, and I now rejoice to see it recorded, and though I had wholly forgotten it.

The paragraph is, "Science and morals are the great pillars on which this country has been raised to its present population, opulence and prosperity, and these alone can advance, support, and preserve it. Without wishing to damp the ardor of curiosity, or influence the freedom of inquiry, I will hazard a prediction that, after the most industrious and impartial researches, the longest liver of you all will find no principles, institutions, or systems of education more fit, IN GENERAL, to be transmitted to your posterity than those you have received from your ancestors."

Now, compare the paragraph in the answer with the paragraph in the address, as both are quoted above, and see if we can find the extent and the limits of the meaning of both.

Who composed that army of fine young fellows that was then before my eyes? There were among them Roman Catholics, English Episcopalians, Scotch and American Presbyterians, Methodists, Moravians, Anabaptists, German Lutherans, German Calvinists, Universalists, Arians, Priestleyans, Socinians, Independents, Congregationalists, Horse Protestants and House Protestants, Deists and Atheists; and "Protestans qui ne croyent rien." Very few however of several of these species. Nevertheless, all educated in the GENERAL PRINCIPLES of Christianity; and the general principles of English and American liberty.

Could my answer be understood by any candid reader or hearer, to recommend to all the others the general principles, institutions, or systems of education of the Roman Catholics? Or those of the Quakers? Or those of the Presbyterians? Or those of the Menonists? Or those of the Methodists? Or those of the Moravians? Or those of the Universalists? Or those of the Philosophers? No.

The GENERAL PRINCIPLES on which the fathers achieved independence, were the only principles in which that beautiful assembly of young gentlemen could unite, and these principles only could be intended by them in their address, or by me in my answer.

And what were these GENERAL PRINCIPLES? I answer, the general principles of Christianity, in which all those sects were united; and the GENERAL PRINCIPLES of English and American liberty, in which all these young men united, and which had united all parties in America, in majorities sufficient to assert and maintain her independence.

Now I will avow that I then believed, and now believe, that those general principles of Christianity are as eternal and immutable as the existence and attributes of God; and that those principles of liberty are as unalterable as human nature, and our terrestrial mundane system. I could therefore safely say, consistently with all my then and present information, that I believed they would never make discoveries in contradiction to these GENERAL PRINCIPLES. In favor of these GENERAL PRINCIPLES in philosophy, religion and government, I would fill sheets of quotations from Frederick of Prussia, from Hume, Gibbon, Bolingbroke, Rousseau and Voltaire, as well as Newton and Locke; not to mention thousands of divines and philosophers of inferior fame.

I might have flattered myself that my sentiments were sufficiently known to have protected me against suspicions of narrow thoughts, contracted sentiments, bigoted, enthusiastic, or superstitious principles, civil, political, philosophical, or ecclesiastical. The first sentence of the preface to my defence of the constitution, vol. 1st, printed in 1787, is in these words: "The arts and sciences, in general, during the three or four last centuries, have had a regular course of _progressive_ improvement. The inventions in mechanic arts, the discoveries in natural philosophy, navigation, and commerce, and the advancement of civilization and humanity, have occasioned changes in the condition of the world and the human character, which would have astonished the most refined nations of antiquity," &c. I will quote no farther; but request you to read again that whole page, and then say whether the writer of it could be suspected of recommending to youth "to look backward instead of forward" for instruction and improvement.

This letter is already too long. In my next I shall consider the Terrorism of the day. Meantime I am, as ever, your friend

TO DOCTOR JOHN L. E. W. SHECUT.

MONTICELLO, June 29, 1813.

SIR,--I am very sensible of the honor done me by the Antiquarian Society of Charleston, in the Rule for the organization of their Society, which you have been so good as to communicate, and I pray you to do me the favor of presenting to them my thanks. Age, and my inland and retired situation, make it scarcely probable that I shall be able to render them any services. But, should any occasion occur wherein I can be useful to them, I shall receive their commands with pleasure, and execute them with fidelity. While the promotion of the arts and sciences is interesting to every nation, and at all times, it becomes peculiarly so to ours, at this time, when the total demoralization of the governments of Europe, has rendered it safest, by cherishing internal resources, to lessen the occasions of intercourse with them. The works of our aboriginal inhabitants have been so perishable, that much of them must have disappeared already. The antiquarian researches, therefore, of the Society, cannot be too soon, or too assiduously directed, to the collecting and preserving what still remain.

Permit me to place here my particular thankfulness for the kind sentiments of personal regard which you have been pleased to express.

I have been in the constant hope of seeing the second volume of your excellent botanical work. Its alphabetical form and popular style, its attention to the properties and uses of plants, as well as to their descriptions, are well calculated to encourage and instruct our citizens in botanical inquiries.

I avail myself of this occasion, of enclosing you a little of the fruit of a _Capsicum_ I have just received from the province of Texas, where it is indigenous and perennial, and is used as freely as salt by the inhabitants. It is new to me. It differs from your _Capsicum Minimum_, in being perennial and probably hardier; perhaps, too, in its size, which would claim the term of _Minutissimum_. This stimulant being found salutary in a visceral complaint known on the sea-coast, the introduction of a hardier variety may be of value. Accept the assurance of my great respect and consideration.

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, June 30, 1813.

DEAR SIR,--* * * * *

But to return, _for the present_, to "The sensations excited in free, yet firm minds by the Terrorism of the day." You say none can conceive them who did not witness them; and they were felt by one party only.

Upon this subject I despair of making myself understood by posterity, by the present age, and even by you. To collect and arrange the documents illustrative of it, would require as many lives as those of a cat. You never felt the terrorism of Chaise's Rebellion in Massachusetts. I believe you never felt the terrorism of Gallatin's insurrection in Pennsylvania. You certainly never realized the terrorism of Tries's most outrageous riot and rescue, as I call it. Treason, rebellion--as the world, and great judges, and two juries pronounce it.

You certainly never felt the terrorism excited by Genet in 1793, when ten thousand people in the streets of Philadelphia, day after day, threatened to drag Washington out of his house, and effect a revolution in the government, or compel it to declare war in favor of the French revolution, and against England. The coolest and the firmest minds, even among the Quakers in Philadelphia, have given their opinions to me, that nothing but the yellow fever, which removed Dr. Hutchinson and Jonathan Dickinson Sargent from this world, could have saved the United States from a total revolution of government. I have no doubt you were fast asleep in philosophical tranquillity when ten thousand people, and perhaps many more, were parading the streets of Philadelphia, on the evening of my _Fast Day_. When even Governor Mifflin himself, thought it his duty to order a patrol of horse and foot, to preserve the peace; when Market Street was as full as men could stand by one another, and even before my door; when some of my domestics, in phrenzy, determined to sacrifice their lives in my defence; when all were ready to make a desperate sally among the multitude, and others were with difficulty and danger dragged back by the others; when I myself judged it prudent and necessary to order chests of arms from the war office, to be brought through by lanes and back doors; determined to defend my house at the expense of my life, and the lives of the few, very few, domestics and friends within it. What think you of terrorism, Mr. Jefferson? Shall I investigate the causes, the motives, the incentives to these terrorisms? Shall I remind you of Phillip Freneau, of Loyd, of Ned Church? Of Peter Markoe, of Andrew Brown, of Duane? Of Callender, of Tom Paine, of Greenleaf, of Cheatham, of Tennison at New York, of Benjamin Austin at Boston?

But above all, shall I request you to collect circular letters from members of Congress in the middle and southern States to their constituents? I would give all I am worth for a complete collection of all those circular letters. Please to recollect Edward Livingston's motions and speeches, and those of his associates, in the case of Jonathan Robbins. The real terrors of both parties have always been, and now are, the fear that they shall lose the elections, and consequently the loaves and fishes; and that their antagonists will obtain them. Both parties have excited artificial terrors, and if I were summoned as a witness to say, upon oath, which party had excited, Machiavillialy, the most terror, and which had really felt the most, I could not give a more sincere answer than in the vulgar style, put them in a bag and shake them, and then see which comes out first.

Where is the terrorism now, my friend? There is now more real terrorism in New England than there ever was in Virginia. The terror of a civil war, _à La Vendee_, a division of the States, &c., &c., &c. How shall we conjure down this damnable rivalry between Virginia and Massachusetts? Virginia had recourse to Pennsylvania and New York. Massachusetts has now recourse to New York. They have almost got New Jersey and Maryland, and they are aiming at Pennsylvania. And all this in the midst of a war with England, when all Europe is in flames.

I will give you a hint or two more on the subject of terrorism. When John Randolph in the House, and Stephens Thompson Mason in the Senate, were treating me with the utmost contempt; when Ned Livingston was threatening me with impeachment for the murder of Jonathan Robbins, _the native of Danvers in Connecticut_; when I had certain information, that the daily language in an Insurance Office in Boston was, even from the mouth of Charles Jarvis, "We must go to Philadelphia and drag that John Adams from his chair;" I thank God that terror never yet seized on my mind. But I have had more excitements to it, from 1761 to this day, than any other man. Name the other if you can. I have been disgraced and degraded, and I have a right to complain. But as I always expected it, I have always submitted to it; perhaps often with too much tameness. The amount of all the speeches of John Randolph in the House, for two or three years is, that himself and myself are the only two honest and consistent men in the United States. Himself eternally in opposition to government, and myself as constantly in favor of it. He is now in correspondence with his friend Quincy. What will come of it, let Virginia and Massachusetts judge. In my next you may find something upon correspondences; Whig and Tory; Federal and Democratic; Virginian and Novanglian; English and French; Jacobinic and Despotic, &c.

Meantime I am as ever, your friend.

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, July, 1813.

DEAR SIR,--Correspondences! The letters of Bernard and Hutchinson, and Oliver and Paxton, &c., were detected and exposed before the Revolution. There are, I doubt not, thousands of letters now in being, (but still concealed from their party,) to their friends, which will, one day, see the light. I have wondered for more than thirty years, that so few have appeared; and have constantly expected that a Tory History of the rise and progress of the Revolution would appear; and wished it. I would give more for it than for Marshall, Gordon, Ramsay, and all the rest. Private letters of all parties will be found analogous to the newspapers, pamphlets, and historians of the times. Gordon's and Marshall's histories were written to make money; and fashioned and finished to sell high in the London market. I should expect to find more truth in a history written by Hutchinson, Oliver, or Sewall; and I doubt not, such histories will one day appear. Marshall's is a Mausolæum, 100 feet square at the base, and 200 feet high. It will be as durable as the monuments of the Washington benevolent societies. Your character in history may easily be foreseen. Your administration will be quoted by philosophers as a model of profound wisdom; by politicians, as weak, superficial, and short sighted. Mine, like Pope's woman, will have no character at all. The impious idolatry to Washington destroyed all character. His legacy of ministers was not the worst part of the tragedy; though by his own express confession to me, and by Pickering's confession to the world, in his letters to Sullivan, two of them, at least, were fastened upon him by necessity, because he could get no other. The truth is, Hamilton's influence over him was so well known, that no man fit for the office of State or War would accept either. He was driven to the necessity of appointing such as would accept; and this necessity was, in my opinion, the real cause of his retirement from office; for you may depend upon it, that retirement was not voluntary.

My friend, you and I have passed our lives in serious times. I know not whether we have ever seen any moments more serious than the present. The Northern States are now retaliating upon the Southern States their conduct from 1797 to 1800. It is a mortification to me to see what servile mimics they are. Their newspapers, pamphlets, hand-bills, and their legislative proceedings, are copied from the examples set them, especially by Virginia and Kentucky. I know not which party has the most unblushing front, the most lying tongue, or the most impudent and insolent, not to say the most seditious and rebellious pen.

If you desire explanation on any of the points in this letter, you shall have them. This correspondence, I hope, will be concealed as long as Hutchinson's and Oliver's; but I should have no personal objection to the publication of it in the National Intelligencer. I am, and shall be for life, your friend.

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, July 9, 1813.

Lord! Lord! What can I do with so much Greek? When I was of your age, young man, _i. e._, seven, or eight, or nine years ago, I felt a kind of pang of affection for one of the flames of my youth, and again paid my addresses to Isocrates, and Dionysius Hallicarnassensis, &c., &c. I collected all my Lexicons and Grammars, and sat down to περὶ συνθησεως ονοματων, &c. In this way I amused myself for some time; but I found, that if I looked a word to-day, in less than a week I had to look it again. It was to little better purpose than writing letters on a pail of water.

Whenever I set down to write to you, I am precisely in the situation of the wood-cutter on Mount Ida. I cannot see wood for trees. So many subjects crowd upon me, that I know not with which to begin. But I will begin, at random, with Belsham; who is, as I have no doubt, a man of merit. He had no malice against you, nor any thought of doing mischief; nor has he done any, though he has been imprudent. The truth is, the dissenters of all denominations in England, and especially the Unitarians, are cowed, as we used to say at College. They are ridiculed, insulted, persecuted. They can scarcely hold their heads above water. They catch at straws and shadows to avoid drowning. Priestley sent your letter to Linsay, and Belsham printed it from the same motive, _i. e._ to derive some countenance from the name of Jefferson. Nor has it done harm here Priestley says to Linsay, "You see he is almost one of us, and he hopes will soon be altogether such as we are." Even in our New England, I have heard a high Federal Divine say, your letters had increased his respect for you.

"The same political parties which now agitate the United States, have existed through all time;" precisely. And this is precisely the complaint in the preface to the first volume of my defence. While all other sciences have advanced, that of government is at a stand; little better understood; little better practiced now, than three or four thousand years ago. What is the reason? I say, parties and factions will not suffer, or permit improvements to be made. As soon as one man hints at an improvement, his rival opposes it. No sooner has one party discovered or invented an amelioration of the condition of man, or the order of society, than the opposite party belies it, misconstrues, misrepresents it, ridicules it, insults it, and persecutes it. Records are destroyed. Histories are annihilated, or interpolated, or prohibited: sometimes by popes, sometimes by emperors, sometimes by aristocratical, and sometimes by democratical assemblies, and sometimes by mobs.

Aristotle wrote the history of eighteen hundred republics which existed before his time. Cicero wrote two volumes of discourses on government, which, perhaps, were worth all the rest of his works. The works of Livy and Tacitus, &c., that are lost, would be more interesting than all that remain. Fifty gospels have been destroyed, and where are St. Luke's world of books that have been written? If you ask my opinion who has committed all the havoc, I will answer you candidly,--Ecclesiastical and Imperial despotism has done it, to conceal their frauds.

Why are the histories of all nations, more ancient than the Christian era, lost? Who destroyed the Alexandrian library? I believe that Christian priests, Jewish rabbis, Grecian sages, and emperors, had as great a hand in it as Turks and Mahometans.

Democrats, Rebels and Jacobins, when they possessed a momentary power, have shown a disposition both to destroy and forge records as vandalical as priests and despots. Such has been and such is the world we live in.

I recollect, near some thirty years ago, to have said carelessly to you that I wished I could find time and means to write something upon aristocracy. You seized upon the idea, and encouraged me to do it with all that friendly warmth that is natural and habitual to you. I soon began, and have been writing upon that subject ever since. I have been so unfortunate as never to be able to make myself understood.

Your "ἄριστοι" are the most difficult animals to manage of anything in the whole theory and practice of government. They will not suffer themselves to be governed. They not only exert all their own subtlety, industry and courage, but they employ the commonalty to knock to pieces every plan and model that the most honest architects in legislation can invent to keep them within bounds. Both patricians and plebeians are as furious as the workmen in England, to demolish labor-saving machinery.

But who are these "ἄριστοι"? Who shall judge? Who shall select these choice spirits from the rest of the congregation? Themselves? We must first find out and determine who themselves are. Shall the congregation choose? Ask Xenophon; perhaps hereafter I may quote you Greek. Too much in a hurry at present, English must suffice. Xenophon says that the ecclesia always chooses the worst men they can find, because none others will do their dirty work. This wicked motive is worse than birth or wealth. Here I want to quote Greek again. But the day before I received your letter of June 27th, I gave the book to George Washington Adams, going to the academy at Hingham. The title is Ηθικη ποιησις, a collection of moral sentences from all the most ancient Greek poets. In one of the oldest of them, I read in Greek, that I cannot repeat, a couplet, the sense of which was: "Nobility in men is worth as much as it is in horses, asses, or rams; but the meanest blooded puppy in the world, if he gets a little money, is as good a man as the best of them." Yet birth and wealth together have prevailed over virtue and talents in all ages. The many will acknowledge no other "ἄριστοι"

Your experience of this truth will not much differ from that of your best friend.

MR ADAMS TO THOMAS JEFFERSON.

QUINCY, July 13, 1813.

DEAR SIR,--Let me allude to one circumstance more in one of your letters to me, before I touch upon the subject of religion in your letters to Priestley.

The first time that you and I differed in opinion on any material question, was after your arrival from Europe, and that point was the French revolution.

You were well persuaded in your own mind, that the nation would succeed in establishing a free republican government. I was as well persuaded in mine, that a project of such a government over five and twenty millions of people, when four and twenty millions and five hundred thousand of them could neither read nor write, was as unnatural, irrational and impracticable as it would be over the elephants, lions, tigers, panthers, wolves and bears in the royal menagerie at Versailles. Napoleon has lately invented a word which perfectly expresses my opinion, at that time and ever since. He calls the project Ideology; and John Randolph, though he was, fourteen years ago, as wild an enthusiast for equality and fraternity as any of them, appears to be now a regenerated proselyte to Napoleon's opinion and mine, that it was all madness.

The Greeks, in their allegorical style, said that the two ladies, Αριστοκρατια and δημοκρατια, always in a quarrel, disturbed every neighborhood with their brawls. It is a fine observation of yours, that "Whig and Tory belong to natural history." Inequalities of mind and body are so established by God Almighty, in his constitution of human nature, that no art or policy can ever plane them down to a level. I have never read reasoning more absurd, sophistry more gross, in proof of the Athanasian creed, or Transubstantiation, than the subtle labors of Helvetius and Rousseau, to demonstrate the natural equality of mankind. _Jus cuique_, the golden rule, do as you would be done by, is all the equality that can be supported or defended by reason, or reconciled to common sense.

It is very true, as you justly observe, I can say nothing new on this or any other subject of government. But when Lafayette harangued you and me and John Quincy Adams, through a whole evening in your hotel in the Cul de Sac, at Paris, and developed the plans then in operation to reform France, though I was as silent as you were, I then thought I could say something new to him.

In plain truth, I was astonished at the grossness of his ignorance of government and history, as I had been for years before, at that of Turgot, Rochefaucault, Condorcet and Franklin. This gross Ideology of them all, first suggested to me the thought and the inclination which I afterwards hinted to you in London, of writing something upon aristocracy. I was restrained for years, by many fearful considerations. Who, and what was I? A man of no name or consideration in Europe. The manual exercise of writing was painful and distressing to me, almost like a blow on the elbow or knee. My style was habitually negligent, unstudied, unpolished; I should make enemies of all the French patriots, the Dutch patriots, the English republicans, dissenters, reformers, call them what you will; and what came nearer home to my bosom than all the rest, I knew I should give offence to many if not all of my best friends in America, and very probably destroy all the little popularity I ever had, in a country where popularity had more omnipotence than the British Parliament assumed. Where should I get the necessary books? What printer or bookseller would undertake to print such hazardous writings?

But when the French assembly of notables met, and I saw that Turgot's "government in one centre, and that centre the nation," a sentence as mysterious or as contradictory as the Athanasian creed, was about to take place, and when I saw that Shaise's rebellion was about breaking out in Massachusetts, and when I saw that even my obscure name was often quoted in France as an advocate for simple democracy, when I saw that the sympathies in America had caught the French flame, I was determined to wash my own hands as clean as I could of all this foulness. I had then strong forebodings that I was sacrificing all the honors and emoluments of this life, and so it has happened, but not in so great a degree as I apprehended.

In truth, my defence of the constitutions and "discourses on Davila," laid the foundation for that immense unpopularity which fell, like the tower of Siloam, upon me. Your steady defence of democratical principles, and your invariable favorable opinion of the French revolution, laid the foundation of your unbounded popularity.

_Sic transit gloria mundi!_ Now I will forfeit my life, if you can find one sentence in my defence of the constitutions, or the discourses on Davila, which, by a fair construction, can favor the introduction of hereditary monarchy or aristocracy into America.

They were all written to support and strengthen the constitutions of the United States.

The wood-cutter on Ida, though he was puzzled to find a tree to chop at first, I presume knew how to leave off when he was weary. But I never know when to cease when I begin to write to you.

TO DOCTOR SAMUEL BROWN.

MONTICELLO, July 14, 1813.

DEAR SIR,--Your favor of May 25th and June 13th have been duly received, as also the first supply of Capsicum, and the second of the same article with other seeds. I shall set great store by the Capsicum, if it is hardy enough for our climate, the species we have heretofore tried being too tender. The Galvance, too, will be particularly attended to, as it appears very different from what we cultivate by that name. I have so many grandchildren and others who might be endangered by the poison plant, that I think the risk overbalances the curiosity of trying it. The most elegant thing of that kind known is a preparation of the Jamestown weed, Datura-Stramonium, invented by the French in the time of Robespierre. Every man of firmness carried it constantly in his pocket to anticipate the Guillotine. It brings on the sleep of death as quietly as fatigue does the ordinary sleep, without the least struggle or motion. Condorcet, who had recourse to it, was found lifeless on his bed a few minutes after his landlady had left him there, and even the slipper which she had observed half suspended on his foot, was not shaken off. It seems far preferable to the Venesection of the Romans, the Hemlock of the Greeks, and the Opium of the Turks. I have never been able to learn what the preparation is, other than a strong concentration of its lethiferous principle. Could such a medicament be restrained to self-administration, it ought not to be kept secret. There are ills in life as desperate as intolerable, to which it would be the rational relief, _e. g._ the inveterate cancer. As a relief from tyranny indeed, for which the Romans recurred to it in the times of the emperors, it has been a wonder to me that they did not consider a poignard in the breast of the tyrant as a better remedy.

I am sorry to learn that a banditti from our country are taking part in the domestic contests of the country adjoining you; and the more so as from the known laxity of execution in our laws, they cannot be punished, although the law has provided punishment. It will give a wrongful hue to a rightful act of taking possession of Mobile, and will be imputed to the national authority as Meranda's enterprise was, because not punished by it. I fear, too, that the Spaniards are too heavily oppressed by ignorance and superstition for self-government, and whether a change from foreign to domestic despotism will be to their advantage remains to be seen.

We have been unfortunate in our first military essays by land. Our men are good, but our generals unqualified. Every failure we have incurred has been the fault of the general, the men evincing courage in every instance. At sea we have rescued our character; but the chief fruit of our victories there is to prove to those who have fleets, that the English are not invincible at sea, as Alexander has proved that Bonaparte is not invincible by land. How much to be lamented that the world cannot unite and destroy these two land and sea monsters! The one drenching the earth with human gore, the other ravaging the ocean with lawless piracies and plunder. Bonaparte will die, and the nations of Europe will recover their independence with, I hope, better governments. But the English government never dies, because their king is no part of it, he is a mere formality, and the real government is the aristocracy of the country, for their House of Commons is of that class. Their aim is to claim the dominion of the ocean by conquest, and to make every vessel navigating it pay a tribute to the support of the fleet necessary to maintain that dominion, to which their own resources are inadequate. I see no means of terminating their maritime dominion and tyranny but in their own bankruptcy, which I hope is approaching. But I turn from these painful contemplations to the more pleasing one of my constant friendship and respect for you.

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, July 15, 1813.

Never mind it, my dear Sir, if I write four letters to your one, your one is worth more than my four.

It is true that I can say, and have said, nothing new on the subject of government. Yet I did say in my defence and in my discourses on Davila, though in an uncouth style, what was new to Locke, to Harrington, to Milton, to Hume, to Montesquieu, to Rousseau, to Turgot, to Condorcet, to Rochefaucault, to Price, to Franklin, and to yourself; and at that time to almost all Europe and America. I can prove all this by indisputable authorities and documents.

Writings on government had been not only neglected, but discountenanced and discouraged throughout all Europe, from the restoration of Charles the Second in England, till the French revolution commenced.

The English commonwealth, the fate of Charles the 1st, and the military despotism of Cromwell, had sickened mankind with disquisitions on government to such a degree, that there was scarcely a man in Europe who had looked into the subject.

David Hume had made himself so fashionable with the aid of the court and clergy, Atheist, as they called him, and by his elegant lies against the republicans and gaudy daubings of the courtiers, that he had nearly laughed into contempt Rapin, Sydney, and even Locke. It was ridiculous and even criminal in almost all Europe to speak of constitutions, or writers upon the principles or the fabrics of them.

In this state of things my poor, unprotected, unpatronized books appeared; and met with a fate not quite so cruel as I had anticipated. They were at last, however, overborne by misrepresentations, and will perish in obscurity, though they have been translated into German as well as French. The three emperors of Europe, the Prince Regents, and all the ruling powers, would no more countenance or tolerate such writings, than the Pope, the emperor of Haiti, Ben Austin, or Tom Paine.

The nations of Europe appeared to me, when I was among them, from the beginning of 1778, to 1785, _i. e._ to the commencement of the troubles in France, to be advancing by slow but sure steps towards an amelioration of the condition of man in religion and government, in liberty, equality, fraternity, knowledge, civilization and humanity.

The French revolution I dreaded, because I was sure it would not only arrest the progress of improvement, but give it a retrograde course, for at least a century, if not many centuries. The French patriots appeared to me like young scholars from a college, or sailors flushed with recent pay or prize money, mounted on wild horses, lashing and spurring till they would kill the horses, and break their own necks.

Let me now ask you very seriously, my friend, where are now, in 1813, the perfection and the perfectability of human nature? Where is now the progress of the human mind? Where is the amelioration of society? Where the augmentations of human comforts? Where the diminutions of human pains and miseries? I know not whether the last day of Dr. Young can exhibit to a mind unstaid by philosophy and religion [for I hold there can be no philosophy without religion], more terrors than the present state of the world. When, where, and how is the present chaos to be arranged into order? There is not, there cannot be, a greater abuse of words than to call the writings of Calender, Paine, Austin and Lowell, or the speeches of Ned Livingston and John Randolph, public discussions. The ravings and rantings of Bedlam merit the character as well; and yet Joel Barlow was about to record Tom Paine as the great author of the American Revolution! If he was, I desire that my name may be blotted out forever from its records.

You and I ought not to die before we have explained ourselves to each other.

I shall come to the subject of religion by-and-bye. Your friend.

I have been looking for some time for a space in my good husband's letters to add the regards of an old friend, which are still cherished and preserved through all the changes and vicissitudes which have taken place since we first became acquainted, and will, I trust, remain as long as

A. ADAMS.

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, July 16, 1813.

DEAR SIR,--Your letters to Priestley have increased my grief, if that were possible, for the loss of Rush. Had he lived, I would have stimulated him to insist on your promise to him, to write him on the subject of religion. Your plan I admire.

In your letter to Priestley of March 21st, 1801, dated at Washington, you call "The Christian Philosophy, the most sublime and benevolent, but the most perverted system that ever shone upon man." That it is the most sublime and benevolent, I agree. But whether it has been more perverted than that of Moses, of Confucius, of Zoroaster, of Sanchoniathan, of Numa, of Mahomet, of the Druids, of the Hindoos, &c., &c., I cannot as yet determine because I am not sufficiently acquainted with those systems, or the history of their effects, to form a decisive opinion of the result of the comparison.

In your letter dated Washington, April 9, 1803, you say, "In consequence of some conversations with Dr. Rush, in the years 1798-99. 1 had promised some day to write to him a letter, giving him my view of the Christian system. I have reflected often on it since, and even sketched the outline in my own mind. I should first take a general view of the moral doctrines of the most remarkable of the ancient philosophers, of whose ethics we have sufficient information to make an estimate; say of Pythagoras, Epicurus, Epictetus, Socrates, Cicero, Seneca, Antonius. I should do justice to the branches of morality they have treated well, but point out the importance of those in which they are deficient. I should then take a view of the Deism and Ethics of the Jews, and show in what a degraded state they were, and the necessity they presented of a reformation. I should proceed to a view of the life, character, and doctrines of Jesus, who, sensible of the incorrectness of their ideas of the Deity, and of morality, endeavored to bring them to the principles of a pure Deism, and juster notions of the attributes of God--to reform their moral doctrines to the standard of reason, justice, and philanthropy, and to inculcate the belief of a future state. This view would purposely omit the question of his Divinity, and even of his inspiration. To do him justice, it would be necessary to remark the disadvantages his doctrines have to encounter, not having been committed to writing by himself, but by the most unlettered of men, by memory, long after they had heard them from him, when much was forgotten, much misunderstood, and presented in very paradoxical shapes; yet such are the fragments remaining, as to show a master workman, and that his system of morality was the most benevolent and sublime, probably, that has been ever taught, and more perfect than those of any of the ancient philosophers. His character and doctrines have received still greater injury from those who pretend to be his special disciples, and who have disfigured and sophisticated his actions and precepts from views of personal interest, so as to induce the unthinking part of mankind to throw off the whole system in disgust, and to pass sentence, as an imposter, on the most innocent, the most benevolent, the most eloquent and sublime character that has ever been exhibited to man. This is the outline!"

"Sancte Socrate! ora pro nobis!"--Erasmus.

Priestley in his letter to Linsay, enclosing a copy of your letter to him, says, "He is generally considered an unbeliever; if so, however, he cannot be far from us, and I hope in the way to be not only almost, but altogether what we are. He now attends public worship very regularly, and his moral conduct was never impeached."

Now, I see not but you are as good a Christian as Priestley and Linsay. Piety and morality were the end and object of the Christian system, according to them, and according to you. They believed in the resurrection of Jesus, in his miracles, and in his inspiration; but what inspiration? Not all that is recorded in the New Testament, nor the Old. They have not yet told us how much they believe, or how much they doubt or disbelieve. They have not told us how much allegory, how much parable, they find, nor how they explain them all, in the Old Testament or the New.

John Quincy Adams has written for years to his two sons, boys of ten and twelve, a series of letters, in which he pursues a plan more extensive than yours; but agreeing in most of the essential points. I wish these letters could be preserved in the bosoms of his boys, but women and priests will get them; and I expect, if he makes a peace, he will be obliged to retire like a Jay, to study prophecies to the end of his life. I have more to say on this subject of religion.

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, July 18, 1813.

DEAR SIR,--I have more to say on religion. For more than sixty years I have been attentive to this great subject. Controversies between Calvinists and Armenians, Trinitarians and Unitarians, Deists and Christians, Atheists and both, have attracted my attention, whenever the singular life I have led would admit, to all these questions. The history of this little village of Quincy, if it were worth recording, would explain to you how this happened. I think I can now say I have read away bigotry, if not enthusiasm. What does Priestley mean by an unbeliever, when he applies it to you? How much did he "unbelieve" himself? Gibbon had him right, when he determined his creed "scanty." We are to understand, no doubt, that he believed the resurrection of Jesus; some of his miracles; his inspiration, but in what degree? He did not believe in the inspiration of the writings that contain his history, yet he believed in the Apocalyptic beast, and he believed as much as he pleased in the writings of Daniel and John. This great, excellent, and extraordinary man, whom I sincerely loved, esteemed, and respected, was really a phenomenon; a comet in the system, like Voltaire, Bolingbroke, and Hume. Had Bolingbroke or Voltaire taken him in hand, what would they have made of him and his creed.

I do not believe you have read much of Priestley's "corruptions of Christianity," his history of early opinions of Jesus Christ, his predestination, his no-soul system, or his controversy with Horsley.

I have been a diligent student for many years in books whose titles you have never seen. In Priestley's and Linsay's writings; in Farmer, in Cappe, in Tucker's or Edwards searches; Light of Nature pursued; in Edwards and Hopkins, and lately in Ezra Styles Ely; his reverend and learned panegyrists, and his elegant and spirited opponents. I am not wholly uninformed of the controversies in Germany, and the learned researches of universities and professors, in which the sanctity of the Bible and the inspiration of its authors are taken for granted, or waived, or admitted, or not denied. I have also read Condorcet's Progress of the Human Mind.

Now, what is all this to you? No more, than if I should tell you that I read Dr. Clark, and Dr. Waterland, and Emlyn, and Leland's view or review of the Deistical writers more than fifty years ago; which is a literal truth. I blame you not for reading Euclid and Newton, Thucydides and Theocrites; for I believe you will find as much entertainment and instruction in them, as I have found in my theological and ecclesiastical instructors; or even as I have found in a profound investigation of the life, writings, and doctrines of Erastus, whose disciples were Milton, Harrington, Selden, St. John, the Chief Justice, father of Bolingbroke, and others, the choicest spirits of their age; or in Le Harpe's history of the philosophy of the eighteenth century, or in Vander Kemp's vast map of the causes of the revolutionary spirit in the same and preceding centuries. These things are to me, at present, the marbles and nine-pins of old age; I will not say the beads and prayer-books.

I agree with you, as far as you go, most cordially, and I think solidly. How much farther I go, how much more I believe than you, I may explain in a future letter. Thus much I will say at present, I have found so many difficulties, that I am not astonished at your stopping where you are; and so far from sentencing you to perdition, I hope soon to meet you in another country.

JOHN ADAMS TO THOMAS JEFFERSON.

QUINCY, July 22, 1813.

DEAR SIR,--Dr. Priestley, in a letter to Mr. Linsey, Northumberland, November 4, 1803, says:

"As you were pleased with my comparison of Socrates and Jesus, I have begun to carry the same comparison to all the heathen moralists, and I have all the books that I want for the purpose except Simplicius and Arrian on Epictetus, and them I hope to get from a library in Philadelphia; lest, however, I should fail there, I wish you or Mr. Belsham would procure and send them from London. While I am capable of anything I cannot be idle, and I do not know that I can do anything better. This, too, is an undertaking that Mr. Jefferson recommends to me."

In another letter, dated Northumberland, January 16th, 1804, Dr. Priestley says to Mr. Linsey:

"I have now finished and transcribed for the press, my comparison of the Grecian philosophers with those of Revelation, and with more ease and more to my own satisfaction than I expected They who liked my pamphlet entitled, 'Socrates and Jesus compared,' will not, I flatter myself, dislike this work. It has the same object and completes the scheme. It has increased my own sense of the unspeakable value of revelation, and must, I think, that of every person who will give due attention to the subject."

I have now given you all that relates to yourself in Priestley's letters.