Lives of Distinguished North Carolinians, with Illustrations and Speeches

by Unknown

In the summer of 1868, the State passing under a new Constitution, and an entire change of government, the University also fell into new hands, whose first action was to request the resignation of the president and faculty, most of whom had grown grey in service to the State. A guard of negroes were sent to take possession, and these halls were closed. Governor Swain was then preparing for a visit to Buncombe. On the 11th day of August, while driving in the neighborhood of Chapel Hill, with Professor Fetter, he was thrown from the buggy, and brought home painfully, but as was then supposed, not seriously injured. Confined to his bed for about two weeks, he appeared to be recovering, when on the morning of the 27th he suddenly fainted, and expired without pain.

He was in the full possession of all his faculties up to the last moment, and died at peace with all the world; a fitting close to a life of beneficence and integrity. There is a melancholy coincidence in the manner of his death with that of his two oldest friends and colaborers in the faculty who had preceded him over the river, and were "resting under the shade of the trees." Dr. Elisha Mitchell perished by falling down a precipice in the cataracts of the Black Mountain, June 27, 1857. Dr. James Phillips sank down suddenly on the rostrum while in the act of conducting morning prayers, and died without a struggle, March 14, 1867. Thus all of these eminent men, worthy servants of Christianity and civilization, died suddenly, or with some degree of violence.

A just estimate of the talents and character of Governor Swain, for reasons already indicated, is not easily made plain to popular apprehension. By the world the term "great" is variously applied, and misapplied. It is often withheld when it is mostly richly deserved; not, because of the injustice of contemporaries, for personal prejudice rarely outlives a generation, but because men rarely appreciate the full extent and character of the labors of a lifetime. And especially is this true when that life has been mainly spent in the planting of moral seeds below the surface, which, perhaps for years, make no great show of the harvest which is sure to come. Generations are sometimes required to elapse before the world can see the golden sheaves which cover and adorn the landscape, the result of that patient and judicious planting.

They who in life are followed by the noisy plaudits of the crowd, who fill the largest space in the eyes of their contemporaries, and seem to tower far above their fellows, are not always found to have their reputation built on the securest foundations, nor to have left their mark on the age in which they lived. Erasmus was esteemed by his generation a much greater man than Luther. He was one of the most remarkable men of his century, few indeed have equaled him in keenness of intellect, and in depth and extent of learning. Yet, viewed now in the light of their labors, and the value and significance of their impression on the world, what a veritable shadow he was by the side of the plainer, less learned, but downright monk! Erasmus is known to the scholars who search for his name and works in the cyclopædias; the name and the spirit of Luther pervade and affect the civilization of the whole world.

On the 21st of February, 1677, there died in a small house in the Hague a man whose greatness could not be measured, says his biographer, until humanity had moved to the proper prospective point at the distance of more than a century. The view enlarged as time rolled on, as it does to men climbing high mountains; in 1877, the world agrees to number him among the undoubted sons of genius, and benefactors of mankind. His admirers erect a monument to his memory just two hundred years after his death in the same city where he was persecuted, excommunicated, and his works destroyed. His name was Spinoza. Modest, and pure, and upright, he had the misfortune to live two hundred years before his age, and to put forth fruits of genius which his fellows could not comprehend, and so they stamped him and them into dust as being unorthodox. Two centuries of progress have brought the world up to where Spinoza died, and it builds him a monument. At last, his work is seen.

The Earl of Murray, Lord Regent of Scotland, was not esteemed a great man in his day. His behavior was modest, his abilities were apparently but moderate, and for more than two hundred years he has figured in history as an ordinary man, overlaid by the more violent and intriguing spirits of his time, and his character obscured and distorted by the glamour which surrounds the name of his beauteous but abandoned sister and murderess, Queen Mary. And yet when two centuries afterwards the spirit of philosophic history comes to trace cause and effect, and to show the result of his life's work upon Protestant Christianity, and what he contributed to the domination of the English-speaking races, we agree at once with Mr. Froude that he was in truth one of the best and greatest of men, a benefactor of mankind.

And so it may be said of Bunyan, of Wesley, and of many more, whose beginnings were esteemed but of small account, but whose fame has continually grown brighter and brighter, as the world has been forced to see how wisely they builded.

In many senses of the term Governor Swain was not a great man. As an author, though a man of letters, he neither achieved nor attempted anything lasting. As a politician, though he rose rapidly to the highest honors of his native State, he did not strikingly impress himself upon his times by any great speech, nor by any grand stroke of policy. In this respect he was inferior to many of his contemporaries who constituted, perhaps, the brightest cluster of names in our annals. As a lawyer and a judge, he occupied comparatively about the same position; and as a scholar he was not to be distinguished, being inferior to several of his colaborers in the University. But in many things he was entitled to be called great, if we mean by that term that he so used the faculties he possessed that he raised himself beyond and above the great mass of his fellows. In him there was a rounded fullness of the qualities, intellectual and moral, which constitute the excellence of manhood, in a degree never excelled by any citizen of North Carolina whom I have personally known, except by William A. Graham. If there was in Swain no one grand quality of intellect which lifted him out of comparison with any but the demigods of our race, neither was there any element so wanting as to sink him into or below the common mass. If there were in him no Himalayan peaks of genius, piercing into the regions of everlasting frost and ice, neither were there any yawning chasms or slimy pools below the tide-waters of mediocrity. He rose from the plain of his fellow-men like the Alleghanies, in whose bosom he was born, by regular and easy gradations—so easy that you know not how high you are until you turn to gaze backward—every step surrounded by beauty and fertility—until he rested high over all the land. If there be those who singly tower above him in gifts, or attainments, or distinctions, there are none whom as a whole we can contemplate with more interest, affection, and admiration; none whose work for North Carolina will prove to be more valuable, or more lasting, or more important to future generations; none to whom, at the great final review, the greeting may be more heartily addressed: "Servant of God, well done!"

No estimate of Governor Swain's walk through life should omit the consideration of his Christian character. It was especially marked by catholicity of feeling towards all good men of whatever name. He was accustomed to refer this to the circumstances of his bringing up. He would say: "My father was a Presbyterian elder, and an Arminian; my mother was a Methodist and a Calvinist, who loved and studied Scott's commentary. Their house was the home for preachers of all sorts west of the Blue Ridge. Bishop Asbury blessed me when a child. Mr. Newton, a Presbyterian, taught me when a boy, and Humphrey Posey, a Baptist, used to pray for me when a youth. So I love all who show that they are Christians."

On his death-bed he spoke often of the communion of saints with, one another, and with their Head. He was a decided Presbyterian, however; he admired what he called "the symmetry" of the ecclesiastical system of his church; he dwelt on its history with great delight, and was accustomed to find support for his soul in times of deep distress in its interpretations of the Bible. He was a praying man, and not ashamed to be known as such. He first introduced the practice of opening the regular meetings of the faculty with prayer. The night before he died he said of the Lord's Prayer: "The oftener I use it the more precious it is to me; it contains a whole body of divinity."