It is out of this light and shade gathered by the Father of Waters--the Mississippi--along its banks, that there comes silently one day in 1831, the lank, bony, awkward figure of Abraham Lincoln, then a young man of twenty-two, guiding a flatboat laden with prairie products down this same tortuous waterway, from the Sangamon to the sea. He was six feet four inches tall, homely, sad-faced, handy, and as little promising outwardly as any other pilot or boatman of those days. It is still remembered in prairie legends, however, that at the beginning of the voyage, his boat being stuck midway across a dam, he had ingeniously managed to release it and save all from shipwreck. It seems now an incident fraught with prophecy. And it is said that many years later he made designs of a contrivance that would lift flatboats over shoals and even let them navigate on ice--an intimation of the resourcefulness of men left to fight alone with the forces of nature.

He was not a "Yankee," as one writing me in Paris characterized the men of that valley. This awkward landsman on water was born in a cabin in the Kentucky wilderness, a house replaced by one of unhewn timber, without door or floor or window, probably not better than the meanest of the gypsy houses just outside the fortifications of Paris. He accompanied his restless, migratory father from one squatter home to another until he settled in Illinois, where the timber-land and prairie meet, near the Sangamon, and there built another cabin, made rails to fence ten acres of land--which gave him the sobriquet the "rail-splitter"--"broke" the ground, and raised a crop of corn on it the first year. You may remember that Joliet made report of such a possibility there.

Lincoln's origin you will recognize as typical of that frontier, except that the character which a.s.serted itself in the son, if there is transmission of acquired character, seems to have come from the mother and the nurturing of his stepmother rather than from the shiftless, paternal pioneer who gave the wilderness environment and soil to the nurturing of this stock and was as little paternalistic as the government. Perhaps this ne'er-do-well father is to be cla.s.sed as one of those rough coureurs de bois who, in his amba.s.sadorship from his ancestors to their frontier posterity, forgot the conventions and manners of the ancestral life in the temptations of the open country to a man without a slave. When he started down the Ohio into Indiana with his family, his carpenter's tools, his household goods, and a considerable quant.i.ty of whiskey, he was going to treat, not as the coureurs de bois, with the Indians, the savage men of the forests; he was going to treat with the savage forces of nature themselves. And one must, as I have said of Nicolet and Perrot and Du Lhut, judge charitably these men who made the reconciliations of the edges of things. They made the paths to western cities; he, to a western character; that only need be remembered.

Certain trees depend for the spread of their kind on seeds equipped with spiral wings that when they fall they may reach the ground outside the shadow of the parent tree and so have a chance to grow into wide-spreading trees. Thomas Lincoln, the father of Abraham, was as the spirals that carried the precious seed where it could have free air and an unshadowed soil to grow in.

And there the tuition of the experiences that made all men kin and so made a natural democracy possible began. He had little teaching of the formal sort. Six months or a year in a log schoolhouse probably measured its duration. He had the sterner discipline of the fields, the waters, and the trees, for their very temptations became disciplines to those who resisted, as his father did not. He learned his parables of the fields and of the natural instincts of his neighbors. He knew both physical and human nature about him, and this he ill.u.s.trated, expressed, in such manner as to make him a faithful and favorite exponent of its coa.r.s.eness, its kindliness, its gallantry, its sympathies, and its heroisms.

These neighborly fellowships, not affected but genuine, equipped him not only with a vital and never-failing sense of brotherhood but with a faith in those whom he called the "plain people," the common man. His creed was, if not innate, innurtured. That fellowship and that faith were at the bottom of his democracy--not merely patient love of his neighbors but faith in their ultimate judgments--democracy that made him a nationalist and a world humanist.

But in the making of Lincoln there were more than the usual disciplines.

He had also the tuition of the "solemn solitude," as Bancroft says. He sought the fellowships of the past--of that "invisible mult.i.tude of the spirits of yesterday." He read every book that he could get within fifty miles, it is said. But what is more certain is that he read thoroughly and "inwardly digested" a few books. He knew the Bible, Shakespeare, and Burns, Aesop's "Fables," Bunyan's "Pilgrim's Progress," and "Robinson Crusoe." He read a history of the United States and a life of Washington, and he learned by heart the statutes of the State of Indiana. Moreover, he studied without guidance algebra and geometry. It is said that later in life, when his political career was beginning, he continued his studies even more seriously and attempted to master a foreign language.

So he had companionship of the patriarchs and prophets and poets of Israel. And it was the experience of many another prairie boy that he knew intimately these Asiatic heroes of history before he consciously heard of modern or contemporary heroes. I knew of Joshua before I was aware of Napoleon, and I remember carving upon a primitive arch of triumph--which was only the stoop at the roadside, but the most, conspicuous public place accessible to my knife--the name of one of the cities taken in the conquest of Canaan, an instinct of hero-worship--so splendidly ill.u.s.trated in French art and monuments.

Lincoln the youth had not only those ancient companionships but the intimate counsel of the greatest of teachers of democracy. He knew, too, the homely wisdom of Greece as well as he knew the treasured sayings of his own people handed on from generation to generation. He was as familiar with the larger-horizoned gossip and philosophies of Shakespeare's plays as with those which gathered around the post-office of Clary's Grove, where later this youth as postmaster carried the letters in his hat and read the newspapers before they were delivered. He loved Burns for his philosophy that "a man's a man for a' that." So with these and others he found his high fellowships, even while he "swapped" stories (enriched of his reading) with his neighbors at the store or his fellow lawyers at the primitive taverns.

But there were less personal a.s.sociations. He made the fundamental laws of a wilderness State an acquisition of his instincts. There is preserved in a law library in New York the much-worn copy of the statutes of Indiana enacted in the first years of the existence of that State. It is stated that he learned these statutes by copying extracts from them--and from the Declaration of Independence, the Const.i.tution of the United States, and the Ordinance of the Northwest, included in the same volume--on a shingle when paper was scarce, using ink made of the juice of brier-root and a pen made from the quill of a turkey-buzzard, and shaving the shingle clean for another extract when one was learned, till his primitive palimpsest was worn out. But whatever the medium of their transmigration from matter to mind, they became the law of his democracy, sacred as if they had been brought to him on tables of stone by a prophet with shining face. It was in that school, I believe, that he learned his nationalism, his devotion to the Const.i.tution--to which in maturer years he gave this famed expression: "I would save the Union, I would save it in the shortest way under the Const.i.tution.... My paramount object in this struggle is to save the Union. If I could save the Union without freeing any slave I would do it; and if I could save it by freeing all the slaves, I would do it; and if I could save it by freeing some and leaving others alone, I would also do that. What I do about slavery and the colored race, I do because I believe it helps to save the Union, and what I forbear, I forbear because I do not believe it would help to save the Union." [Footnote: Letter to Horace Greeley, August 22, 1862.]

And when he had freed the negro by a proclamation that violated the letter of the Const.i.tution, it was still that boy of the woods speaking in the man--the boy who had learned his lesson beyond all possibility of forgetting or misunderstanding--"I felt that measures otherwise unconst.i.tutional might become lawful by becoming indispensable to the preservation of the Const.i.tution through the preservation of the nation."

It was from those shingles that he learned, too, the place of the State in this nationalism. Its paternalism has grown tremendously since 1824, when democracy was a negative, a repressive and not a positive, aggressive political and social spirit, but, as it was, it gave him the foundation of the political structure within whose lines he had to build later.

And with all this was a self-discipline in the two great knowledges by which men have climbed from savages to G.o.ds--language and mathematics. He was told one day that there was an English grammar in a house six miles from his home, and he at once walked off to borrow it. And he studied geometry and algebra alone. This may seem to you an inconsequential thing, but having myself on those same prairies not far away from the Sangamon acquired my algebra with little teaching and my solid geometry with only the tuition of a book and of the sun or a lamp, I am able to appreciate what the hardship of that self-schooling was. It was more agreeable to watch the clouds while the horses rested at the end of the furrow, to address, as did Burns, lines to a field-mouse, or to listen to the song of the meadow-lark, than to learn the habits of the three dimensions then known, of points in motion, of lines in intersection, of surfaces in revolution, or to represent the unknown by algebraic instead of poetic symbols.

But his private personal culture, as one [Footnote: Herbert Croly, Lincoln as more than an American in his "Promise of American Life," pp. 89-99.]

has observed, had no "embarra.s.sing effects," because he shared so completely and genuinely the amus.e.m.e.nts and occupations of his neighborhood. No "taint of bookishness" disturbed the local fellowships which gave him opportunity to express in "familiar and dramatic form" of story and ill.u.s.tration his more substantial philosophy and so find for it the perfect speech. His neighbors called him by homely, affectionate names, thinking he was entirely one of them--a little more clever, a little less ambitious in the usual channels of business and enterprise. He had no "moral strenuousness of the reformer" and no "exclusiveness" of learning. He "accepted the fabric of traditional American political thought." He seemed "but the average product," and yet, as this same writer has said, "at bottom Abraham Lincoln differed as essentially from the ordinary western American of the middle period as St. Francis of a.s.sisi differed from the ordinary Benedictine monk of the thirteenth century." [Footnote: Croly, "Promise of American Life," p. 90.] He was not, like Jackson, simply a large, forceful version of the plain American trans-Alleghany citizen; he made no clamorous, boastful show of strength, powerful as he was physically and intellectually. He shared genuinely, with no consciousness of his own distinction, the "good-fellowship of his neighbors, their strength of will, their excellent faith, and above all their innocence." But he made himself, by discipline of his own, "intellectually candid, concentrated, and disinterested and morally humane, magnanimous and humble." This is not the picture of a conventional, generic democrat; and this is not, we are a.s.sured by the earlier writers, the picture of the westerner of that period. Indeed, Mr.

Croly insists that while these Lincolnian qualities are precisely the qualities which Americans, in order to become better democrats, should add to their strength, h.o.m.ogeneity, and innocence, they are just the qualities (high intelligence, humanity, magnanimity, and humility) which Americans are "prevented by their individualistic practice and tradition from attaining or properly valuing." "Their deepest convictions," he contends, "make the average unintelligent man the representative democrat, and the aggressive, successful individual the admired national type." To them Lincoln is simply "a man of the people" and an example of strong will.

But the man who said this did not know that land of Lincoln--which was the valley of La Salle, and even before that the valley of the tribe of men-- for I believe its inhabitants knew that he was the embodiment of what they coveted for themselves; that he was not their ordinary average but their best selves.

Their individualism has been, I must say again, under practical compulsions and has had fruits that deceive the eye. It is so insistent upon national productivity, but none the less is it joined to a high idealism that worships just the qualities that were so miraculously united in Abraham Lincoln. To be sure, some remember for their own excuse his coa.r.s.e stories; some recall for their own justification his acceptance of the political standards that he found; but the great body of the people keep him in reverence and affection as the incarnation of patience, honesty, fairness, magnanimity, humility; not for his strength of will primarily, but for his strength of charity and honesty, and in so doing they reveal the ideal that is in and under their own individual struggle.

Montalembert said that "a social const.i.tution which produced a Lincoln and others like him is a good tree whose sure fruit leaves nothing to envy in the product of any monarchy or aristocracy." Lincoln was not, we want to believe, a freak, a sport of nature, but the "sure fruit" that should not only leave nothing to envy in others, but leave nothing to question in the soundness of a democracy that gives evidence of its spirit in remembering Abraham Lincoln more tenderly, more affectionately, more reverentially than any one else in its history. It is less to his praise but more accurate, I think, that, as his biographer put it: "His day and generation uttered itself through him." He expressed their ugliest forms and their most beautiful developments.

None the less is it remarkable that not only should the virility and n.o.bility of the frontier have been exhibited in him, but that the consummate skill and character known to the world's centres of culture should have had, in his speech and intellectual att.i.tude and grasp, a new example.

When he wrote his letter in acceptance of the nomination to the presidency, he showed it to the superintendent of public instruction in Illinois, whom he called "Mr. Schoolmaster" (and who was years after my own beloved schoolmaster) saying: "I am not very strong on grammar and I wish you would see if it is all right." The schoolmaster had only to repair what we call a "split infinitive." But the great utterances of his life had no tuition or revision of schoolmasters. They were his own in conception and expression. He sent his Cooper Union speech in advance to several for advice, and they, I am told, changed not a word.

Of his debates with Douglas (1858), his speech in Cooper Union, New York, 1860, his oration at the dedication of the Soldiers' Cemetery at Gettysburg, and of his second inaugural address, it has been said that no one of them has been surpa.s.sed in its separate field. Goldwin Smith said of the Gettysburg speech: "Saving one very flat expression, the address has no superior in literature." [Footnote: Goldwin Smith, "Early Years of A. Lincoln." In R. D. Sheppard, "Abraham Lincoln," p. 132.] These apprais.e.m.e.nts I would hesitate to repeat in France, where all letters come finally to be adjudged, if I did not know that this last doc.u.ment (the Gettysburg speech), at least, had been admitted to the seat of the immortal cla.s.sics. It is said to have been written on sc.r.a.ps of paper, as the great care-worn man rode in the car from Washington to Gettysburg, and I have been told by one who was present at the ceremonies that the quiet had hardly come over the vast audience, stirred by the eloquence of Edward Everett's oration which had lasted two hours, before this briefest and n.o.blest of American orations, spoken in a high and unmusical voice by the great lank figure, consulting his ma.n.u.script, was over. It is heard now in the memory of millions of school-children from the Atlantic to the Pacific:

"Fourscore and seven years ago our fathers brought forth on this continent a new nation, conceived in liberty and dedicated to the proposition that all men are created equal.

"Now we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field as a final resting-place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.

"But in a larger sense, we cannot dedicate--we cannot consecrate--we cannot hallow--this ground. The brave men, living and dead, who struggled here have consecrated it far beyond our poor power to add or detract. The world will little note nor long remember what we say here, but it can never forget what they did here. It is for us, the living, rather, to be dedicated here to the unfinished work, which they who fought here have thus far so n.o.bly advanced. It is rather for us to be here dedicated to the great task remaining before us--that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion; that we here highly resolve that these dead shall not have died in vain; that this nation, under G.o.d, shall have a new birth of freedom; and that government of the people, by the people, for the people, shall not perish from the earth."

Bronze tablets bearing this oration for their inscription have been put on the walls of schoolhouses and public buildings all the way across the continent--plates in renewal of possession, that are another fruitage of the valley where the French planted their plates of possession and repossession a century before.

But I would also have read--especially in France, where letters are still being written that have the quality of literature--a letter of this frontiersman. The professor of history in the College of the City of New York, showing me his museum, would have me read again this letter in the hand of Abraham Lincoln; and I would have those beyond America, as well as in that valley, hear what a man of the western waters could write before the coming of the typewriter:

"DEAR MADAM: I have been shown in the files of the War Department a statement of the Adjutant-General of Ma.s.sachusetts that you are the mother of five sons who have died gloriously on the field of battle. I feel how weak and fruitless must be any words of mine which should attempt to beguile you from the grief of a loss so overwhelming. But I cannot refrain from tendering to you the consolation that may be found in the thanks of the Republic they died to save. I pray that our heavenly Father may a.s.suage the anguish of your bereavement and leave you only the cherished memory of the loved and lost and the solemn pride that must be yours to have laid so costly a sacrifice upon the altar of freedom.

"Yours very sincerely and respectfully,

"ABRAHAM LINCOLN." [Footnote: "Lincoln, Complete Works" (Nicolay and Hay edition), 2:600. To Mrs. Bixby, Boston, Ma.s.s., November 1, 1864.]

These two examples ill.u.s.trate not only the form of his speech and writing, but the sympathy and the temper of the soul of the man. They need only the supplement of a comment on the strength of his thought in expression. It is said of his Cooper Union speech (his first speech before a large eastern urban audience, I think): "From the first line to the last, from his premises to his conclusion, he travels with a swift, unerring directness which no logician ever excelled, an argument complete and full, without the affectation of learning.... A single, easy, simple sentence ... contains a chapter of history that, in some instances, has taken days of labor to verify and which must have cost the author months of investigation to acquire.... Commencing with this address as a political pamphlet, the reader will leave it as an historical work, brief, complete, profound, truthful--which will survive the time and occasion that called it forth and be esteemed hereafter, no less for its intrinsic worth than its unpretending modesty." [Footnote: Pamphlet edition with notes and prefaces by C. C. Nott and Cephas Brainerd, September, 1860. Quoted in Nicolay and Hay, "Abraham Lincoln," 2:225.]

His first wide fame grew from a speech which he delivered on October 16, 1854, in Peoria, the city that had grown on the Illinois River by the side of La Salle's Fort Crevecoeur. "When the white man governs himself," he said there, "that is self-government; but when the white man governs himself and also governs another man, that is more than self-government-- that is despotism." [Footnote: "Lincoln, Complete Works," ed. by Nicolay and Hay, 2:227.] Two years later he made near there an address so irresistible in its eloquence that the reporters forgot why they were there and failed to take notes. So there are but fragments preserved of what is known as "the lost speech."

The minor anecdotes of his life that are treasured and the stories which he is said to have told would fill a volume--perhaps volumes. They all tell of a genius who through adversity became resourceful, who through the neighborly exchanges of a village learned a sympathy as wide as humanity, and who with an infinite patience and kindliness and good sense dealt with a divided people.

The world outside the valley at first thought him a buffoon because it heard only the echo of the hoa.r.s.e laughter after his stories. They found when he spoke in Cooper Union that he had a mind that would have sat unembarra.s.sed and luminous in the company of the men of the age of Pericles. But he had a sense of humor that, had he been there, would have saved Socrates from the hyssop. Mr. Bryce says, that all the world knows the Americans to be a humorous people. [Footnote: Bryce, "American Commonwealth," 2:286.] "They are," he has said, "as conspicuously the purveyors of humor to the nineteenth century as the French were the purveyors of wit to the eighteenth.... [This sense] is diffused among the whole people; it colors their ordinary life and gives to their talk that distinctively new flavor which a European palate enjoys." And he adds: "Much of President Lincoln's popularity, and much also of the gift he showed for restoring confidence to the North at the darkest moments of the war, was due to the humorous way he used to turn things, conveying the impression of not being himself uneasy, even when he was most so." Yet it was no mask, it was instinctive.

On one of those days when the anxiety was keenest and the sky darkest a delegation of prohibitionists came to him and insisted that the reason the north did not win was because the soldiers drank so much whiskey and thus brought the curse of the Lord down upon them. There was, we are told, a mischievous twinkle in his eye when he replied that he considered it very unfair on the part of the Lord, because the southerners drank a good deal worse whiskey and more of it than the soldiers of the north.

Most of these stories and parables had a flavor of the west and of the fields where they were collected in the days when, as a lawyer, he followed the court from one town to another, and spent the nights in talk around the tavern stove.

When asked one day how he disposed of a caller who had come to him in a towering rage, he told of the farmer in Illinois who announced one Sunday to his neighbors that he had gotten rid of a great log in the middle of his field. They were anxious to know how, since it was too big to haul out, too knotty to split, too wet and soggy to burn. And the farmer announced: "I ploughed around it." "And so," he said, "I got rid of General----. I ploughed around him, but it took me three hours to do it."

This, then, was the lank boatman who came down the river (that was once the River Colbert) and who, seeing the horrors of the slave markets in New Orleans, went back to the Sangamon with a memory of them that was a "continual torment," as he said, and with a vow to hit that inst.i.tution hard if ever he had a chance. It was this boatman who was twenty years later to have, of all men, the chance.

One cannot tell here, even in outline, the story of that irrepressible conflict in which this western ploughman and lawyer became commander-in- chief of an army of a million men and carried on a war involving the expenditure of three billion dollars. One need not tell it. It need only to be recalled that it was this man of the western waters who first saw clearly, or first made it clearly seen, that the nation could not endure permanently half slave and half free. "I do not expect the Union to be dissolved," he said, "but I do expect it will cease to be divided. It will become all one thing or the other." And it was he who more than any one single force brought the fulfilment of his prophecy--of a nation reunited and all free.

He hated slavery. "If slavery is not wrong," he said, "nothing is wrong."

But he wanted to get rid of it without injustice to those to whom it was an inherited, if cherished, inst.i.tution. If he saw a venomous snake in the road he would take the nearest stick and kill it, but if he found it in bed with his children, "I might hurt the children," he said, "more than the snake and it might bite them." He was as tender and considerate of the south as ever he was of an erring neighbor in Illinois, where it is remembered that he carried home with his giant strength one whom his comrades would have left to freeze, and nursed him through the night. So he sat almost sleepless, sad-hearted, through the four dark years, but resolute, cheering his own heart and those about him with a broad humor that came as "Aesop's Fables" out of the fields and their elemental wisdoms.

One summer's day, when ploughing in the fields of that land of Lincoln, I heard a sound of buzzing in the air and, looking up, I saw a faint cloud against the clear sky. I recognized it as a swarm of bees making their way from a hive, they knew not where, and with an instinct born of the plains at once I began to follow them and to throw up clods of earth to stop their flight, bringing them down finally on the edge of the field upon a branch of a tree, where they were at evening gathered into a new hive and persuaded back to profitable industry instead of wasting their substance in the forest. So this great ploughman used the clods of earth, the things at his hand, ill.u.s.trations from the fields, to bring the thoughts of his countrymen down to contentful co-operation again.

"You may," said Alcibiades, speaking of Socrates, "imagine Brasidas and others to have been like Achilles, or you may imagine Nestor and Antenor to have been like Pericles; and the same may be said of other famous men.

But of this strange being you will never be able to find any likeness, however remote, either among men that now are or who ever have been--other than ... Silenus and the Satyrs, and they represent in a figure not only himself but his words. For his words are like the images of Silenus which open. They are ridiculous when you first hear them.... His talk is of pack-beasts and smiths and cobblers and curriers.... But he who opens the bust and sees what is within will find they are the only words which have a meaning in them and also the most divine, abounding in fair images of virtue, and of the widest comprehension, or rather extending to the whole duty of a good and honorable man." [Footnote: Plato, "Symposium," Jowett's trans., 1:592.]

The twenty-three centuries since Socrates do not furnish me with a fitter characterization of Lincoln. His image was as homely as that of Silenus was b.e.s.t.i.a.l. His talk was of ploughs and boats, polecats and whiskey. But those who opened this homely image found in him a likeness as of no other man, and in his words a meaning that was of widest and most enn.o.bling comprehension. And, as Crito said for all ages, after the sun that was on the hilltops when Socrates took the poison had set and darkness had come: "Of all the men of his time, he was the wisest and justest and best." So has the poet of that western democracy given to all time this phrase, sung in the evening of the day of Lincoln's martyrdom, at the time when the lilac bloomed and the great star early dropped in the western sky and the thrush sang solitary: "The sweetest, wisest soul of all my days and lands." [Footnote: Walt Whitman, "When Lilacs Last."]

We ask ourselves if he was the gift of democracy. And we find ourselves answering: his peculiar excellence could have come of no other order of society. We ask ourselves anxiously if democracy has the unerring instinct to find such men to embody its wishes, or did it take him only for a talented rail-splitter--an average man? But we have no certain answer to this anxious questioning. What gives most hope in new confusions and problems, unknown to his day, however, is that the more clearly his disinterestedness and forbearance and magnanimity and humility are revealed, the wider and deeper is the feeling of admiration and love for his character, which perhaps a.s.sures us, after all, better than anything else, of the soundness and n.o.bility of the ideals of democracy.

They carried this man at death over into the valley of his birth, into the land of the men of the western waters that was Nouvelle France, and there buried him among his neighbors, of whom he learned his spirit of democracy, in the midst of scenes where he had mastered its language, in the very ground that had taught him his parables, by the side of the stream that gave him sight of his supreme mission. It is the greatest visible monument to his achievement that the "Father of Waters ... goes unvexed to the sea" [Footnote: Letter to John C. Conkling, August 25, 1863.] through one country instead of the territory of two or more nations and that the slavery he witnessed is no more. But it is a greater monument to him, as it is a n.o.bler monument to those who have erected it in their own hearts, that he is revered the length of the course of the river first traced by La Salle, and through all the reach of the rivers of his claim from its source, even as far as its mouth at the limitless sea.

CHAPTER XIV

THE VALLEY OF THE NEW DEMOCRACY