gressional rule against receiving petitions of the people on the subject of Slavery.

NOTE 36, page 89.

Dr. Thacher, surgeon in Scammel's regiment, in his description of the siege of Yorktown, says: "The labor on the Virginia plantations is performed altogether by a species of the human race cruelly wrested from their native country, and doomed to perpetual bondage, while their masters are manfully contending for freedom and the natural rights of man. Such is the inconsistency of human nature." Eighteen hundred slaves were found at Yorktown, after its surrender, and restored to their masters. Well was it said by Dr. Barnes, in his late work on Slavery: "No slave was any nearer his freedom after the surrender of Yorktown than when Patrick Henry first taught the notes of liberty to echo among the hills and vales of Virginia."

NOTE 37, page 96.

The rights and liberties affirmed by MAGNA CHARTA were deemed of such importance, in the thirteenth century, that the Bishops, twice a year, with tapers burning, and in their pontifical robes, pronounced, in the presence of the king and the representatives of the estates of England, the greater excommunication against the infringer of that instrument. The imposing ceremony took place in the great Hall of Westminster. A copy of the curse, as pronounced in 1253, declares that, "by the authority of Almighty God, and the blessed Apostles and Martyrs, and all the saints in heaven, all those who violate the English liberties, and secretly or openly, by deed, word, or counsel, do make statutes, or observe them being made, against said liberties, are accursed and sequestered from the company of heaven and the sacraments of the Holy Church."

WILLIAM PENN, in his admirable political pamphlet, "England's Present Interest considered," alluding to

497

the curse of the Charter-breakers, says: "I am no Roman Catholic, and littl value their other curses; yet I declare I would not for the world incur this curse, as every man deservedly doth, who offers violence to the fundamental freedom thereby repeated and con firmed."

NOTE 38, page 116.

"The manner in which the Waldenses and heretics disseminated their principles among the Catholic gentry, was by carrying with them a box of trinkets, or articles of dress. Having entered the houses of the gentry and disposed of some of their goods, they cautiously intimated that they had commodities far more valuable than these, inestimable jewels, which they would show if they could be protected from the clergy. They would then give their purchasers a Bible or Testament; and thereby many were deluded into heresy."-R. Saccho.

NOTE 39, page 133.

Chalkley Hall, near Frankford, Pa., the residence of THOMAS CHALKLEY, an eminent minister of the Friends' denomination. He was one of the early settlers of the Colony, and his Journal, which was published in 1749, presents a quaint but beautiful picture of a life of unostentatious and simple goodness. He was the master of a merchant vessel, and, in his visits to the West Indies and Great Britain, omitted no opportunity to labor for the highest interests of his fellow-men. During a temporary residence in Phila delphia, in the summer of 1838, the quiet and beautiful scenery around the ancient village of Frankford frequent ly attracted me from the heat and bustle of the city.

NOTE 40, page 137. August. Sililoq. cap. xxxi. "Interrogavi Terram," &c.

NOTE 41, page 141.
For the idea of this line,

am in

Among the earliest converts to the doctrines of Friends in Scotland was Barclay of Ury, an old and distinguished soldier, who had fought under Gustavus Adolphus, in Germany. As a Quaker, he became the object of persecution and abuse at the hands of the magistrates and the populace. None bore the indignities of the mob with greater patience and nobleness of soul than this once proud gentleman and soldier. One of his friends, on an occasion of uncommon rudeness, lamented that he should be treated so harshly 'n his old age who had been so honored before. "I find more satisfaction," said Barclay, "as well as honor, in being thus insulted for my religious principles, than when, a few years ago, it was usual for the magistrates, as I passed the city of Aberdeen, to meet me on the road and conduct me to public entertainment in their hall, and then escort me out again, to gain my favor."

NOTE 43, page 162.

Lucy Hooper died at Brooklyn, L. I., on the 1st of 8th mo., 1841, aged 24 years.

NOTE 44, page 164.

The last time I saw Dr. Channing was in the summer of 1841, when, in company with my English friend, Joseph Sturge, so well known for his philanthropic labors and liberal political opinions, I visited him in his summer residence in Rhode Island. In recalling the impressions of that visit, it can scarcely be necessary to say, that I have no reference to the peculiar religious opinions of a man whose life, beautifully and truly manifested above the atmosphere of sect. is now the world's common legacy.

This legend is the subject of a celebrated picture by Tintoretto, of which Mr. Rogers possesses the original sketch. The slave lies on the ground, amid a crowd of spectators, who look on, animated by all the various emo. tions of sympathy, rage, terror; a wo man, in front, with a child in her arms, has always been admired for the life like vivacity of her attitude and ex pression. The executioner holds up the broken implements; St. Mark, with a headlong movement, seems to rush down from heaven in haste to save his worshipper. The dramatic grouping in this picture is wonderful; the coloring, in its gorgeous depth and harmony, is, in Mr. Rogers's sketch, finer than in the picture. Mrs. Jamieson's Poetry of Sacred and Legendary Art, Vol. I. p. 121.

NOTE 49, page 175.

Pennant, in his "Voyage to the Hebrides," describes the holy well of Loch Maree, the waters of which were supposed to effect a miraculous cure of melancholy, trouble, and insanity.

NOTE 50, page 177.

The writer of these lines is no enemy or Catholics. He has, on more than one occasion, exposed himself to the censures of his Protestant brethren, by his strenuous endeavors to procure indemnification for the owners of the convent destroyed near Boston. He defended the cause of the Irish patriots long before it had become popular in this country; and he was one of the first to urge the most liberal aid to the suffering and starving population of the Catholic island. The severity of his language finds its ample apology in the reluctant confession of one of the most eminent Romish priests, the eloquent and devoted Father Ventura.

NOTE 51, page 178.

Ebenezer Elliott, the intelligence of whose death has recently reached us, was, to the artisans of England, what Burns was to the peasantry of Scotland. His "Corn-law Rhymes" contributed not a little to that overwhelming tide of popular opinion and feeling which resulted in the repeal of the tax on bread. Well has the eloquent author of "The Reforms and Reformers of Great Britain" said of him, "Not corn-law repealers alone, but all Britons who moisten their scanty bread with the sweat of the brow, are largely indebted to his inspiring lay, for the mighty bound which the laboring mind of England has taken in our day."

NOTE 52, page 179.

The reader of the Biography of the late William Allen, the philanthropic associate of Clarkson and Romilly, cannot fail to admire his simple and beautiful record of a tour through Euzope, in the years 1818 and 1819, in the company of his American friend, Stephen Grellett.

NOTE 53, page 190. "Thou 'mind'st me of a story told In rare Bernardin's leaves of gold."

499

The incident here referred to is related in a note to Bernardin Henri Saint Pierre's Etudes de la Nature.

"We arrived at the habitation of the Hermits a little before they sat down to their table, and while they were still at church. J. J. Rousseau proposed to me to offer up our devotions. The hermits were reciting the Litanies of Providence, which are remarkably beautiful. After we had addressed our prayers to God, and the hermits were proceeding to the refectory, Rousseau said to me, with his heart overflowing, 'At this moment I experience what is said in the gospel: Where two or three are gathered together in my name, there am I in the midst of them. There is here a feeling of peace and happiness which penetrates the soul.' I said, 'If Fenelon had lived, you would have been a Catholic.' He exclaimed, with tears in his eyes, 'O, if Fenelon were alive, I would struggle to get into his service, even as a lackey!'"

In my sketch of Saint Pierre, it will be seen that I have somewhat antedated the period of his old age. At that time he was not probably more than fifty. In describing him, I have by no means exaggerated his own history of his mental condition at the period of the story. In the fragmentary Sequel to his Studies of Nature, he thus speaks of himself: "The ingratitude of those of whom I had deserved kindness, unexpected family misfortunes, the total loss of my small patrimony through enterprises solely undertaken for the benefit of my country, the debts under which I lay oppressed, the blasting of all my hopes, these combined calamities made dreadful inroads upon my health and reason. . . . I found it impossible to continue in a room where there was company, expecially if the doors were shut. I could not even cross an alley in a public garden, if several persons had got together in it. When alone, my malady subsided. I felt myself likewise at ease in places where I saw children only. At the sight of any one walking up to the

place where I was, I felt my whole frame agitated, and retired. I often said to myself, My sole study has been to merit well of mankind; why do I fear them?" "

He attributes his improved health of mind and body to the counsels of his friend, J. J. Rousseau. "I renounced,

says he, " my books. I threw my eyes

upon the works of nature, which spake to all my senses a language which neither time nor nations have it in their power to alter. Thenceforth my histories and my journals were the herbage of the fields and meadows. My thoughts did not go forth painfully after them, as in the case of human systems; but their thoughts, under a thousand engaging forms, quietly sought me. In these I studied, without effort, the laws of that Universal Wisdom which had surrounded me from the cradle, but on which heretofore I had bestowed little attention."

Speaking of Rousseau, he says: "I derived inexpressible satisfaction from his society. What I prized still more than his genius, was his probity. He was one of the few literary characters, tried in the furnace of affliction, to whom you could, with perfect security, confide your most secret thoughts.. Even

when he deviated, and became the victim of himself or of others, he could forget his own misery in devotion to the welfare of mankind. He was uniformly the advocate of the miserable. There might be inscribed on his tomb these affecting words from that Book of which he carried always about him some select passages, during the last years of his life: His sins, which are many, are forgiven, for he loved much."

NOTE 54, page 191.

"Like that the gray-haired sea-king passed."

Dr. Hooker, who accompanied Sir James Ross in his expedition of 1841, thus describes the appearance of that unknown land of frost and fire which

was seen in latitude 77° south, - n stu pendous chain of mountains, the whole mass of which, from its highest point to the ocean, was covered with everlasting snow and ice :

"The water and the sky were both as blue, or rather more intensely blue, than I have ever seen them in the tropics, and all the coast was one mass of dazzlingly beautiful peaks of snow, which, when the sun approached the horizon, reflected the most brilliant tints of golden yellow and scarlet; and then, to see the dark cloud of smoke, tinged with flame, rising from the volcano in a perfect unbroken column, one side jet-black, the other giving back the colors of the sun, sometimes turning off at a right angle by some current of wind, and stretching many miles to leeward! This was a sight so surpass ing everything that can be imagined, and so heightened by the consciousness that we had penetrated, under the guidance of our commander, into regions far beyond what was ever deemed practicable, that it caused a feeling of awe to steal over us at the consideration of our own comparative insignificance and helplessness, and at the same time an indescribable feeling of the greatness of the Creator in the works of his hand."

NOTE 55, page 197.

The election of Charles Sumner to the U. S. Senate "followed hard upon" the rendition of the fugitive Sims by the U. S. officials and the armed police of Boston.

NOTE 56, page 201.

The storming of the city of Derne, in 1805, by General Eaton, at the head of nine Americans, forty Greeks, and a motley array of Turks and Arabs, was one of those feats of hardihood and daring which have in all ages attracted the admiration of the multitude. The higher and holier heroism of Christian self-denial and sacrifice, in the humble walks of private duty, is seldom so well appreciated.

rope, and visited most of its sovereigns, to plead against the slave-trade and slavery; and had twice before made visits to this country, under impressions of religious duty.

NOTE 62, page 229.

No more fitting inscription could be placed on the tombstone of Robert Rantoul than this: "He died at his post in Congress, and his last words were a protest in the name of Democracy against the Fugitive-Slave Law." NOTE 63, page 242.

"Sebah, Oasis of Fezzan, 10th March, 1846.-This evening the female slaves were unusually excited in singing, and I had the curiosity to ask my negro servant, Said, what they were singing about. As many of them were natives of his own country, he had no difficulty in translating the Mandara or Bornou language. I had often asked the Moors to translate their songs for me, but got no satisfactory account from them. Said at first said, 'O, they

sing of Rubee' (God)patient, do you mean?' I replied, impatiently. don't you know?' he continued, 'they asked God to give them their Atka?" (certificate of freedom.) I inquired, Is that all?' Said: 'No; they say, "Where are we going? The world is large. O God! Where are we going? O God!" I inquired, 'What else?' Said: They remember their country, Bornou, and say, Bornou was a pleasant country, full of all good things; but this is a bad country, and we are miserable!" 'Do they say anything else?' Said: 'No; they repeat these words over and over again, and add, "O God! give us our Atka, and let us return again to our dear home."

66

"I am not surprised I got little satisfaction when I asked the Moors about the songs of their slaves. Who will say that the above words are not a very appropriate song? What could have been more congenially adapted to their then woful condition? It is not to be wondered at that these poor bondwomen cheer up their hearts, in