It was said of James G. Blaine that he left every man he met with the impression that he was his best friend. This may have been well intended, but it has the effect of insincerity, for the thing is practically impossible. The true gentleman has always a kind manner, but he does not treat the man whom he has just been introduced to as a friend; he waits for that until he shall know him better. It is said of Americans generally that they are generous and philanthropic, but that they do not make good friends,—that their idea of friendship depends too much on association and the influence of mutual interests, instead of the underlying sense of spiritual relationship. When they cease to have mutual interests the friendship is at an end, or only continues to exist on paper. Doctor Howe was as warm-hearted as he was firm-hearted, but he never gave his full confidence to any one until he had read him through to the backbone. His friends were so fond of him that they would go any distance to see him. His idea of friendship seemed to be like that of the friends in the sacred band of Thebes, whose motto was either to avenge their comrades on the field of battle or to die with them.
He did not like a hypocritical morality, which he said too often resulted in the hypocritical sort. He complained of this in Emerson's teaching, which he thought led his readers to scrutinize themselves too closely as well as to be too censorious of others; and he respected Emerson more for his manly attitude on the Kansas question than for anything he wrote.
He always continued to be the chevalier. He was like Hawthorne's gray- haired champion, who always came to the front in a public emergency, and then disappeared, no one knew whither. When the Bond Street riot took place in 1837, there was Doctor Howe succoring the oppressed; in 1844 he joined the Conscience Whigs and was one of the foremost among them; he helped materially toward the election of Sumner in 1851, and for years afterwards was a leader in the vigilance committee organized to resist the Fugitive Slave law. He stood shoulder to shoulder with George L. Stearns in organizing resistance to the invasions of Kansas by the Missourians; and again in 1862 when Harvard University made its last desperate political effort in opposition to Lincoln's Emancipation Proclamation; but when his friends and his party came into power Howe neither asked nor hinted at any reward for his brilliant services.
Edward L. Pierce, the biographer of Sumner, was not above exhibiting his prejudices as to certain members of the Bird Club, both by what he has written and what he neglected to write. He says of the Chevalier: "Dr. Howe, who had a passion for revolutions and civil disturbances of all kinds, and had no respect for the restrictions of international law or comity, was vexed with Sumner for not promoting the intervention of the United States in behalf of the insurgent Cubans."
This reminds one of Boswell's treatment of Doctor Johnson's friends. Like John Adams and Hampden, Doctor Howe was a revolutionary character,—and so were Sumner and Lincoln,—but he was a man in all matters prudent, discreet and practical. He was as much opposed to inflammatory harangues and French socialistic notions as he was to the hide-bound conservatism against which he had battled all his life. Like Hampden and Adams his revolutionary strokes were well timed and right to the point. Experience has proved them to be effective and salutary. It was the essential merit of Sumner and his friends that they recognized the true character of the times in which they lived and adapted themselves to it. Thousands of well-educated men lived through the anti-slavery and civil war period without being aware that they were taking part in one of the great revolutionary epochs of history. That Doctor Howe and Senator Sumner differed in regard to the Cuban rebellion is a matter of small moment. Howe considered the interests of the Cubans; Sumner the interests of republicanism in Spain and in Europe generally. Both were right from their respective standpoints.
At the beginning of the war he was sixty years of age,—too old to take an active part in it. This cannot be doubted, however, that if he had been thirty years younger he would either have won distinction as a commander or have fallen on the, field of honor. The best contribution from the Howe family to the war was Julia Ward Howe's "Battle Hymn of the Republic." The war was a grand moral struggle, a conflict of historical forces; and neither Lowell, Emerson, nor Whittier expressed this so fully and with such depth of feeling as Mrs. Howe. There are occasions when woman rises superior to man, and this was one of them. It was evidently inspired by the John Brown song, that simple martial melody; but it rises above the personal and temporal into the universal and eternal. Its measure has the swing of the Greek tragic chorus, extended to embrace the wider scope of Christian faith, and its diction is of an equally classic purity and vigor. The last stanza runs:
"In the beauty of the lily Christ was born across the sea,
With a glory in his bosom that transfigures you and me.
As he died to make men holy let us die to make men free;
As we go marching on."
This was the fine fruit of Mrs. Howe's early religious faith. It welled up in her nature from a deep undercurrent, which few would have suspected who only met her at Sam G. Ward's dinner parties and other fashionable entertainments. Yet, there was always a quiet reserve in her laughter, and her wittiest remarks were always followed by a corresponding seriousness of expression. Although she studied Spinoza, admired Emerson, and attended meetings of the Radical Club on Chestnut Street, she never separated herself from the Church, and always expressed her dissent from any opinion that seemed to show a lack of reverence.
On a certain occasion when a member of the club spoke of newspapers as likely to supersede the pulpit, Mrs. Howe replied to him: "God forbid that should happen. God forbid we should do without the pulpit. It is the old fable of the hare and the tortoise. We need the hare for light running, but the slow, steady tortoise wins the goal at last." Religious subjects, however, were not so much discussed at the Radical Club as philosophy and politics,—and in these Mrs. Howe felt herself very much at home.
On another occasion, when a member of the club said that he was prepared, like Emerson, to accept the universe, Mrs. Howe interposed with the remark that it was Margaret Fuller who accepted the universe; she "was not aware that the universe had been offered to Emerson." She said this because Margaret Fuller was a woman.