The ladies' saloon and upper deck exhibit a very different scene; there are about twenty ladies and children in the cabin and state-rooms, which are beautifully furnished and carpeted with draperies of blue silk, &c. On the upper deck, shaded by an awning, we have sofas, rocking-chairs, and people lounging up and down; some reading, some chattering, some sleeping: there are missionaries and missionaries' wives, and officers on their way to the garrisons on the Indian frontier; and settlers, and traders, and some few nondescripts—like myself.
THE BISHOP OF MICHIGAN.
Also among the passengers I find the Bishop of Michigan. The governor's sister, Miss Mason, introduced us at starting, and bespoke his good offices for me. His conversation has been a great resource and interest for me during the long day. He is still a young man, who began life as a lawyer, and afterwards from a real vocation adopted his present profession: his talents and popularity have placed him in the rank he now holds. He is on his way to visit the missions and churches in the back settlements, and at Green Bay. His diocese, he tells me, extends about eight hundred miles in length and four hundred in breadth. And then if you think of the scattered population, the sort of population, the immensity of this spiritual charge, and the amount of labour and responsibility it necessarily brings with it, are enough to astound one. The amount of power is great in proportion; and the extensive moral influence exercised by such a man as this Bishop of Michigan struck me very much. In conversing with him and the missionaries on the spiritual and moral condition of his diocese, and these newly settled regions in general, I learned many things which interested me; and there was one thing discussed which especially surprised me. It was said that two thirds of the misery which came under the immediate notice of a popular clergyman, and to which he was called to minister, arose from the infelicity of the conjugal relations; there was no question here of open immorality and discord, but simply of infelicity and unfitness. The same thing has been brought before me in every country, every society in which I have been a sojourner and an observer; but I did not look to find it so broadly placed before me here in America, where the state of morals, as regards the two sexes, is comparatively pure; where the marriages are early, where conditions are equal, where the means of subsistence are abundant, where the women are much petted and considered by the men—too much so.
For a result then so universal, there must be a cause or causes as universal, not depending on any particular customs, manners, or religion, or political institutions. And what are these causes? I cannot understand why an evil everywhere acknowledged and felt is not remedied somewhere, or discussed by some one, with a view to a remedy;—but no, it is like putting one's hand into the fire, only to touch upon it; it is the universal bruise, the putrefying sore, on which you must not lay a finger, or your patient (that is, society) cries out and resists, and, like a sick baby, scratches and kicks its physician.
Strange, and passing strange, that the relation between the two sexes, the passion of love in short, should not be taken into deeper consideration by our teachers and our legislators. People educate and legislate as if there was no such thing in the world; but ask the priest, ask the physician—let them reveal the amount of moral and physical results from this one cause. Must love be always discussed in blank verse, as if it were a thing to be played in tragedies or sung in songs—a subject for pretty poems and wicked novels, and had nothing to do with the prosaic current of our every-day existence, our moral welfare and eternal salvation? Must love be ever treated with profaneness, as a mere illusion? or with coarseness, as a mere impulse? or with fear, as a mere disease? or with shame, as a mere weakness? or with levity, as a mere accident? Whereas, it is a great mystery and a great necessity, lying at the foundation of human existence, morality, and happiness; mysterious, universal, inevitable as death. Why then should love be treated less seriously than death? It is as serious a thing. Love and Death, the alpha and omega of human life, the author and finisher of existence, the two points on which God's universe turns; which He, our Father and Creator, has placed beyond our arbitration—beyond the reach of that election and free will which He has left us in all other things!
LOVE AND DEATH.
Death must come, and love must come; but the state in which they find us?—whether blinded, astonished, and frightened, and ignorant, or, like reasonable creatures, guarded, prepared, and fit to manage our own feelings?—this, I suppose, depends on ourselves; and for want of such self-management and self-knowledge, look at the evils that ensue!—hasty, improvident, unsuitable marriages; repining, diseased, or vicious celibacy; irretrievable infamy; cureless insanity:—the death that comes early, and the love that comes late, reversing the primal laws of our nature.
It is of little consequence how unequal the conventional difference of rank, as in Germany—how equal the condition, station, and means, as in America,—if there be inequality between the sexes; and if the sentiment which attracts and unites them to each other, and the contracts and relations springing out of this sentiment, be not equally well understood by both, equally sacred with both, equally binding on both.