doctrine they professed. For many years the utterances of the master were conclusive to the common men of the party—better far than the arguments of any living leader. Of late we have heard less of him. The right wing of the democracy begin to doubt the expediency of the States' Rights theory; and with the wrong wing his standing has been injured by the famous passage on slavery in the 'Notes on Virginia.' The wrong wing of the Democratic party are the men who cry out for the 'Constitution as it is, and the Union as it was'—a cry full of sound and often of fury; but what does it signify? The first gun that was fired at Fort Sumter shattered the old Union. If peace men and abolitionists, secessionists and conservatives were to agree together to restore the old Union to the status quo ante bellum, they could not do it. 'When an epoch is finished,' as Armand Carrel once wrote, 'the mould is broken, it cannot be made again.' All that can be done is to gather up the fragments, and to use them wisely in a new construction. An Indian neophyte came one day to the mission, shouting: 'Moses, Isaiah, Abraham, Christ, John the Baptist!' When out of breath, the brethren asked him what he meant. 'I mean a glass of cider.' If the peace party were as frank as the Indian, they would tell us that their cry signifies place, power, self. The prodigal sons of the South are to be lured back by promises of pardon, indemnification, niggers ad libitum, before they have satiated themselves with the husks which seem to have fallen to their portion, and are willing to confess that they have sinned against heaven and against their country. The arms of the peace men are open; the best robe, the ring, the fatted calf are ready. All that is asked in return is a Union (as it was) of votes, influence, and contributions, to place the party in power and to keep it there.

These misguided Democrats owe to Jefferson the war cries they shout and the arms they are using against the Government. His works are an arsenal where these weapons of sedition are arranged ready for use, bright and in good order, and none of them as yet superseded by modern improvements. He first made excellent practice with the word 'unconstitutional,' an engine dangerous and terrible to the Administration against which it is worked; and of easy construction, for it can be prepared out of anything or nothing. Jefferson found it very effective in annoying and embarrassing the Government in his campaigns. But as he foresaw that the time must come when the Supreme Court of the United States would overpower this attack, he adapted, with great ingenuity, to party warfare the theory of States' Rights, which in 1787 had nearly smothered the Constitution in its cradle. This dangerous contrivance he used vigorously against the alien and sedition law, without considering that his blows were shaking the Union itself. Mr. Calhoun looked upon the Kentucky Resolutions (Jefferson's own work) as the bill of rights of nullification, and wrote for a copy of them in 1828 to use in preparing his manifesto of the grievances of South Carolina. It is unnecessary to allude to the triumph of these doctrines at the South under the name of secession.

As Jefferson soon perceived that a well-disciplined band of needy expectants was the only sure resort in elections, he hit upon rotation in office as the cheapest and most stimulating method of paying the regular soldiers of party for their services (if successful) on these critical occasions. But as a wise general not only prepares his attack, but carefully secures a retreat in case his men push too far in the heat of conflict, Jefferson suggested the plan of an elective judiciary, which he foresaw might prove of great advantage to those whose zeal should outrun the law. He even recommended rebellion in popular governments as a political safety valve; and talked about Shay's War and the Whiskey Insurrection in the same vein and almost the same language that was lately used to the rioters of New York by their friends and fellow voters. And he and his followers shouted then, as their descendants shout now, 'Liberty is in danger!' 'The last earthly hope of republican institutions resides in our ranks!' Jefferson is also entitled to the credit of naturalizing in the United States the phrases of the French Revolution: virtue of the people; reason of the people; natural rights of man, etc.—that Babylonish dialect, as John Adams called it, which in France meant something, but in this country was mere cant. Jefferson knew that here all were people, and that no set of men, whether because of riches or of poverty, had the right to arrogate to themselves this distinction. But he also knew that in Europe this distinction did exist, and that the emigrants who were coming in such numbers all belonged to the lower class, there called people. Of course these flattering phrases would win their ears and their votes for the people's ticket, against an imaginary aristocracy. Thus might be secured an army of obedient voters, knowing nothing but their orders, and thinking of nothing but the pleasing idea that they were the rulers.

These useful inventions are enough to immortalize any man. His theory, that the rich only should be taxed, as an indirect form of agrarianism, ought not to be forgotten, for we see it daily carried out; and his darling doctrine, that no generation can bind its successors, will come to light again and life whenever a party may think the repudiation of our war debt likely to be a popular measure. Indeed, there is scarcely a form of disorganization and of disorder which Jefferson does not extract from some elementary principle or natural right. We do not mean to accuse him of doing wrong deliberately. Jefferson was an optimist. All was for the best—at least, all that he did; for he was naturally predisposed to object to any measure which did not originate with himself or had not been submitted to his judgment. His elementary principles were always at his call. They were based upon reason: how could they be wrong? His mind grasped quickly all upon the surface that suited his purpose; deeper he did not care to go. In deciding whether any political doctrine was consistent or inconsistent with natural reason, he generally judged of it by his reason—and this varied with his position, his interest, his feelings. He probably was not aware of the extent of his mutations; his mind was fixed on the results to be obtained—always the same: the gratification of his wishes. His was a Vicar-of-Bray kind of logic. The ultimate results of his dealings, as affecting others and the nation at large, he apparently was unable to consider, or put them aside for the time; taking it for granted, in a careless way, that all must come well.

Thus as times changed, he changed with them. Laws, measures, customs, men, that seemed useful and praiseworthy when he was a private individual, appeared pernicious and wicked to the Secretary of State or to the President. His life and writings are full of self-contradictions, or rather of self-refutations, for he seems to forget that he had ever thought differently. Men of sense modify their opinions as they advance in years and in wisdom, but very few men of sense have held diametrically different opinions on almost every important question that has come before them.

Jefferson satisfied himself early in life that slavery was wrong, morally and economically. On no subject has he expressed himself more decidedly. When a very young member of the Assembly of Virginia, he seconded Colonel Bland's motion to extend the protection of the laws to slaves. Bland was treated roughly, and the matter dropped. From Jefferson's original draft of the Declaration of Independence a long passage on the iniquity of slavery and the slave trade was stricken out by Congress. In 1778 he introduced a bill prohibiting the importation of slaves into Virginia. Two years later he wrote the well-known pages in the