The Right to Keep and Bear Arms

“In America we may reasonably hope that the people will never cease to regard the right of keeping and bearing arms as the surest pledge of their liberty.” 

—St. George Tucker [1]

        “A foundation of our American republic is “the natural law principle that every human possesses certain inalienable rights. Inherent in this is a right to self-defense—that is, to forcibly resist infringements on inalienable rights. The right of the people to keep and bear arms, enshrined in the Constitution’s Second Amendment, is centered not on hunting or sport shooting but on this natural right of self-defense. It gives “teeth” to the promises of liberty, ensuring that attempts to reduce our natural rights to mere dead letters may be met with meaningful resistance.  

        The Framers and ratifiers of the Second Amendment did not operate in a philosophical or historical vacuum. In ratifying the Second Amendment, they built upon a strong foundation of inherited rights they had long possessed as Englishmen. A century before American independence, the Declaration of Rights of 1689 codified the right of English subjects to possess arms for their defense. Nearly contemporaneous to the American Revolution, famed English jurist William Blackstone listed the right of English subjects to possess arms for their defense as one of the principal barriers against violations of life, liberty, and property. This cherished right flowed from “the natural right of resistance and self-preservation, where sanctions of society and laws are found insufficient to restrain the violence of oppression.” 

        The right to keep and bear arms for self-preservation may vest in the individual, but it also secures a collective resistance against large-scale threats to liberty. The founding generation well understood that people who lack the means to defend and enforce their rights are not, in any meaningful sense, free. For centuries, ruling monarchs had often disarmed the general population and then employed professional armies or loyal “select” militias to impose their tyrannical rule on a defenseless people. In a very real sense, the war for independence from Great Britain started over King George III’s attempts to do the same. As colonial frustrations over repeated injuries to their rights and liberties reached a breaking point, the royal response grew progressively hostile and heavy-handed. Increasingly larger numbers of royal soldiers were sent to occupy Boston, not to protect the civilians from foreign threats, but to enforce controversial laws at bayonet-point and intimidate the colonists into submission. Ultimately, under orders from the King, General Thomas Gage led hundreds of well-armed professional troops to forcibly seize supplies of arms and gunpowder stored in some of the most disaffected areas of colonial America—the Massachusetts towns of Lexington and Concord. The ensuing skirmishes between British regulars and colonial militiamen were a final “spark” that set the Revolution ablaze. Had the colonists allowed themselves to be widely disarmed—or had they not already been one of the most widely armed civilian populations in history—the Revolution would certainly have been doomed. 

        It is little wonder, then, that the Founders immediately sought to safeguard the “right of the people to keep and bear arms” in their new nation. Their foresight to guarantee a well-armed citizenry continues, even today, to ensure the “security of a free state.”[2]

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[1] William Blackstone, Commentaries (St. George Tucker Ed., Lawbook Exchange, Ltd. 1996) (1803). 

[2] Source for Text: https://www.heritage.org/the-essential-second-amendment/the-origins-the-second-amendment

Photo credit: Don Troiani https://www.dontroiani.com/

Copyright © Don Troiani All Rights Reserved.

Note: In District of Columbia v. Heller, 554 U.S. 570 (2008), the U. S. Supreme Court ruled that private citizens have the right under the Second Amendment to possess an ordinary type of weapon and use it for lawful, historically established situations such as self-defense in a home, even when there is no relationship to a local militia. 

See also: "The Battle of Athens: An Obscure American Revolution" (1946)

https://www.libertarianism.org/articles/battle-athens-obscure-american-revolution

Statue of Freedom (U.S. Capitol)

“Affixed at the top of the United States Capitol, “Statue of Freedom is a classical female figure with long, flowing hair wearing a helmet with a crest composed of an eagle's head and feathers. She wears a classical dress secured with a brooch inscribed “U.S.” Over it is draped a heavy, flowing, toga-like robe fringed with fur and decorative balls. Her right hand rests upon the hilt of a sheathed sword wrapped in a scarf; in her left hand she holds a laurel wreath of victory and the shield of the United States with 13 stripes. 

The helmet is encircled by nine stars. Ten bronze points tipped with platinum are attached to her headdress, shoulders and shield for protection from lightning. She stands on a cast-iron pedestal topped with a globe encircled with the motto E Pluribus Unum (Out of many, one). The lower part of the pedestal is decorated with fasces (symbols of the authority of government) and wreaths. The pedestal is 18-1/2 feet high and almost doubles the total height. The crest of Freedom’s headdress rises 288 feet above the East Front Plaza. 

Statue of Freedom does not wear or hold a knitted liberty cap, as would have been expected in nineteenth-century art. The knit cap provided to freed slaves in ancient Rome had been adopted as the symbol of liberty or freedom during the American and French Revolutions and was usually shown as red. The Statue of Freedom's crested helmet and sword, suggesting she is prepared to protect the nation, are more commonly associated with Minerva or Bellona, Roman goddesses of war. The history of the statue's design explains why she wears a helmet rather than a liberty cap. The story of her casting reveals that some of the people who worked to create Freedom were not themselves free. 

Background & Design Process 

A monumental statue for the top of the national Capitol was part of Architect Thomas U. Walter's original design for a new cast-iron dome, which was authorized by Congress in 1855. Walter's first drawing showed a 16-foot statue holding a liberty cap on the long rod with which a slave would be symbolically touched during a ceremony bestowing his freedom in ancient Rome. 

Construction Superintendent Captain Montgomery Meigs, who was overseeing the artistic decoration of the Capitol extensions, had already engaged American sculptor Thomas Crawford to create other sculptures for the building, including the Senate pediment. He also had Crawford make models for the two bronze doors and for the figures of Justice and History over the Senate door. Born in New York City, Crawford had established a studio in Rome. His portrait statues and groups of classical and historical figures had earned him a reputation as both talented and prolific. 

On May 11, 1855, Meigs wrote to the artist at his studio to commission the statue for the dome. Regarding its subject, Meigs wrote, "We have too many Washingtons, we have America in the pediment. Victories and Liberties are rather pagan emblems, but a Liberty I fear is the best we can get." 

Crawford ended up creating a series of three maquettes (preliminary small models) several feet high and sending photographs of them to Meigs for approval. He described his first design with a female figure wearing a wreath of wheat and laurel as "Freedom triumphant—in Peace and War." 

However, when Meigs sent him a copy of the drawing for the dome, Crawford realized that his statue needed to be taller and stand upon a more prominent pedestal. He then sculpted a graceful figure in a classical dress wearing a liberty cap encircled with stars, holding a shield, wreath, and sword, which he said represented Armed Liberty. It was sent to Secretary of War Jefferson Davis, who was in charge of the overall construction at the Capitol. Davis objected to the liberty cap, the symbol of freed slaves, because "its history renders it inappropriate to a people who were born free and should not be enslaved." Davis suggested a helmet with a circle of stars. In response, Crawford designed a crested version of a Roman helmet, "the crest of which is composed of an eagle’s head and a bold arrangement of feathers, suggested by the costume of our Indian tribes." This third design was approved by Jefferson Davis in April 1856. 

Crawford executed the full-size clay model in his studio in Rome. It was then cast in plaster in five major sections. He died suddenly in 1857 before the model left his studio, and his widow shipped the model, packed into six crates, in a small sailing vessel in the spring of 1858. During the voyage the ship began to leak and stopped in Gibraltar for repairs. After leaving Gibraltar, the ship began leaking again to the point that it could go no farther than Bermuda, where the crates were left in storage until other transportation could be arranged. Half of the crates arrived in New York in December, but all sections were not in Washington until late March 1859. 

Beginning in 1860, the statue was cast in five main sections by Clark Mills, whose bronze foundry was located on the outskirts of Washington. Work was halted in 1861 because of the Civil War, but by the end of 1862, with the help of the slave Philip Reid, the statue was finished and temporarily displayed on the Capitol Grounds… Late in 1863, construction of the dome was sufficiently advanced for the installation of the statue, which was hoisted in sections and assembled atop the cast-iron pedestal. The final section, the figure's head and shoulders, was raised on December 2, 1863…”[1] 

The Celebration

“A large crowd stood on the U.S. Capitol’s East Plaza, heads tilted back as they looked skyward, 288 feet above them. Even amid the Civil War and frigid temperatures, hopes ran high as the last piece of a massive new bronze statue, Freedom, was deposited on top of the U.S. Capitol’s dome. As the final piece swung into position, the raising of a Union flag signaled — success! 

The crowds cheered, and [thirty-five] cannons [of the twelve forts positioned] around Washington thundered a deafening salute. “Let us indulge the hope,” wrote the National Intelligencer, “that our posterity to the end of time may look upon it with the same admiration.” 

After eight years of construction during an unprecedented national crisis, the Capitol’s dome, a symbol of Union and republican government, was crowned with a monumental statue personifying freedom. Although President Abraham Lincoln did not attend the ceremony (he had a mild case of smallpox) his symbolic presence at the event was undeniable. 

Just weeks previously, Lincoln spoke about a “new birth of freedom” during his famous Gettysburg Address. The statue carried his imprint; the engineer who installed it stamped “A LINCOLN PRESIDENT” on its feathered headdress, where it remains today.”[2] 

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[1] Architect of the Capitol, Statue of Freedom https://www.aoc.gov/explore-capitol-campus/art/statue-freedom 

[2] Blake Lindsey, A Tale of Two Symbols: Lincoln and the U.S. Capitol Dome, https://fords.org/a-tale-of-two-symbols-lincoln-and-the-u-s-capitol-dome/ 

First photo: Andreas Praefcke - Self-photographed, CC BY 3.0, https://commons.wikimedia.org/w/index.php?curid=2268299 

 

Second Photo by Architect of the Capitol

The Founders and Slavery

        The New York Times’s 1619 Project was launched in 2019 – the 400th anniversary of the colonization of Jamestown. Their bold claim was that: “the moment [America] began,” was in August 1619 when about twenty enslaved Africans were brought ashore in Virginia and sold as a form of property. “This incident, the Times writers said, ‘is the country’s very origin.’ Although the nation’s ‘official birthdate’ came long after, it is really ‘out of slavery—and the anti‐black racism it required’ that ‘nearly everything that has truly made America exceptional’ grew.”[1] They also assert that “our founding ideals of liberty and equality were false when they were written.” Shortly thereafter, the Pulitzer Center on Crisis Reporting, a Washington, D.C.-based nonprofit (unaffiliated with the Pulitzer Prizes), released lesson plans and reading guides aimed at bringing the 1619 Project into classrooms.[2] Occurring almost in synchronization with this, Critical Race Theory and its progeny have become “hot button” topics in education and politics. As a result, much discussion and debate has occurred about the American founding, the U. S. Constitution, and the Framers’ attitudes towards slavery and the natural rights of all mankind.[3] 

        To ascertain the intentions of the Founders with respect to slavery, we may examine original source documents such as James Madison’s Notes of the Debates in the Federal Convention of 1787, the correspondence and speeches of the leading Framers of the U. S. Constitution, as well as pamphlets, broadsides, and newspaper editorials of the time. Bernard Bailyn’s book “The Ideological Origins of the American Revolution”[4] (awarded both the Pulitzer and the Bancroft prizes) synthesized hundreds of pamphlets, letters, newspapers, and sermons from the founding era to ascertain both the historical roots and the primary philosophical ideas of the Founders and their fellow colonists. Somewhat surprisingly, Bailyn observed that as the pending revolution progressed, “[n]ew, and difficult, problems, beyond the range of any yet considered, unexpectedly appeared … No one had set out to question the institution of chattel slavery, but by 1776 it had come under severe attack by writers following out the logic of Revolutionary thought. The connection, for those who chose to see it, was obvious. ‘Slavery’ was a central concept in the eighteenth-century political discourse. As absolute political evil, it appears in every statement of political principle, in every discussion of constitutionalism or legal rights, in every exhortation to resistance.” (emphasis added, p. 232) However, he notes that, “[t]he presence of an enslaved Negro population in America inevitably became a political issue where slavery had this general meaning. The contrast between what political leaders in the colonies sought for themselves and what they imposed on, or at least tolerated in, others became too glaring to be ignored ….” (p. 235) He continues, “[a]s the crisis deepened and Americans elaborated their love of liberty and their hatred of slavery, the problem posed by the bondage tolerated in their midst became more and more difficult to evade.” (p. 241) Possibly then, in one way of looking at their intentions, in the Declaration of Independence the founders declared that “all men are created equal” and that they are each “endowed by their creator with certain inalienable rights,” but the natural consequences of these statements were more portentous than what they may have thought in July of 1776. They more fully realized that human slavery had to be confronted. 

        We may possess an advantage in looking back in time with many such historical records, but such perceived advantage can also serve a stumbling block when we view the past through a modern lens. Current societal attitudes and prejudices may jade and skew both our thinking and judgment concerning the founders and their generation. Another method to evaluate and judge the past is to read and study the thoughts and opinions of others who were well-known and who took significant time to review, ponder, and analyze the writings and actions of the Founders with respect to the treatment of slavery under the U. S. Constitution. Preeminent among these is Abraham Lincoln. 

        From his youth through his adulthood, Abraham Lincoln read about and studied the lives and writings of the Founders, especially George Washington and Thomas Jefferson.[5] Additionally, when Lincoln served as a U. S. Congressman, he spent significant time in the Library of Congress and archives reading documents and letters of the Founders, including the thirty-nine signers of the Constitution and the seventy-six members of the first U. S. Congress.[6] 

        During the Illinois senate campaign of 1858, Lincoln engaged in a series of formal debates with the incumbent Senator, Stephen A. Douglas, in a contest for one of Illinois' two United States Senate seats. Although Lincoln lost the election, these debates launched him into national prominence which eventually led to his election as President of the United States. The main theme of the Lincoln–Douglas debates was slavery, particularly the issue of slavery's expansion into the territories. Preceding the debates, in 1857, the U.S. Supreme Court in an opinion authored by Chief Justice Taney, held that blacks “had no rights which the white man was bound to respect.”[7] 

        The question of the equal rights of “all men” was on the mind of almost all citizens. The long-held and simmering disagreements related to this question, and to slavery itself, led not only to great debates, but to great divisions among the American people (as it does today). In these “Great Debates” with Douglas, Lincoln frequently referred to the language in the Declaration that “all men are created equal” and effectively placed those lofty words in historical context: 

I think the authors of that notable instrument [the Declaration of Independence] intended to include all men, but they did not mean to declare all men equal in all respects. They did not mean to say all men were equal in color, size, intellect, moral development or social capacity. They defined with tolerable distinctness in what they did consider all men created equal — equal in certain inalienable rights, among which are life, liberty and the pursuit of happiness. This they said, and this they meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet, that they were about to confer it immediately upon them. In fact, they had no power to confer such a boon. They meant simply to declare the right so that the enforcement of it might follow as fast as circumstances should permit.”[8] 

Lincoln understood and believed that the Founders meant what they said, but did not have power to miraculously change their society and culture to adopt the divine standard. Achieving such equality would require faith, labor, sacrifice and time. “They [the Founders who issued the Declaration] meant to set up a standard maxim for free society which should be familiar to all,—constantly looked to, constantly labored for, and even, though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people, of all colors, everywhere.”[9]  In the candidates’ debate held on October 7, 1858 at Knox College in Galesburg, Illinois, Abraham Lincoln replied, 

The judge has alluded to the Declaration of Independence, and insisted that negroes are not included in that Declaration; and that it is a slander upon the framers of that instrument to suppose that negroes were meant therein; and he asks you: Is it possible to believe that Mr. Jefferson, who penned the immortal paper, could have supposed himself applying the language of that instrument to the negro race, and yet held a portion of that race in slavery? … I believe the entire records of the world, from the date of the Declaration of Independence up to within three years ago, may be searched in vain for one single affirmation, from one single man, that the negro was not included in the Declaration of Independence; I think I may defy Judge Douglas to show that he ever said so, that Washington ever said so, that any President [including Jefferson] ever said so, that any member of Congress ever said so, or that any living man upon the whole earth ever said so, until the necessities of the present policy of the Democratic party in regard to slavery had to invent that affirmation. 

Lincoln, through his own lengthy research in the records and archives in Washington D.C., could emphatically state that no Founder, no signer of the Declaration, and no member of the first U. S. Congress, ever said or wrote that “all men” did not include negroes or blacks. In this case, what they didn’t say may carry as much weight as what they did say. 

        As President of the ‘United’ States, now divided, Lincoln’s first object in the Civil War was to preserve the Union and the Constitution. But, as he so eloquently stated in his Gettysburg Address, he came to the conviction that the greater cause of the war was human equality: “Four score 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.”[10]  To Lincoln, “all men are created equal” constitutes the main proposition and dedicatory cause of the nation of America, and the antitheses of slavery. Throughout his life and in his speeches, particularly the Gettysburg Address, Abraham Lincoln stood for the proposition that the Declaration’s bold affirmation of human equality represents the soul of America. As he said, “I have never had a feeling politically that did not spring from the sentiments embodied in the Declaration of Independence.”[11] 

        Immediately following Lincoln’s election as President in 1860 the force of events moved very quickly towards secession. South Carolina acted first, calling for a convention to secede from the Union. State by state, conventions were held, and the Southern Confederacy was formed. Within three months of Lincoln's election, seven states had seceded from the Union. On March 12, 1861, few weeks preceding the outbreak of the Civil War, the new Confederate States’ Vice President, Alexander H. Stephens, in his “Cornerstone Speech,” in Savannah, Georgia, declared that the Confederacy stood for the proposition that Jefferson and the Founders were fundamentally wrong in declaring that “all men are created equal” and that the white and black races are fundamentally unequal. Remarkably and sadly, Stephens proclaimed: 

The new [Confederate] constitution has put at rest, forever, all the agitating questions relating to our peculiar institution African slavery as it exists amongst us the proper status of the negro in our form of civilization. This was the immediate cause of the late rupture and present revolution. Jefferson in his forecast, had anticipated this, as the “rock upon which the old Union would split.” He was right... The prevailing ideas entertained by him and most of the leading statesmen at the time of the formation of the old constitution, were that the enslavement of the African was in violation of the laws of nature; that it was wrong in principle, socially, morally, and politically. It was an evil they knew not well how to deal with, but the general opinion of the men of that day was that, somehow or other in the order of Providence, the institution would be evanescent and pass away. This idea, though not incorporated in the constitution, was the prevailing idea at that time... Those ideas, however, were fundamentally wrong. They rested upon the assumption of the equality of races. This was an error... Our new government is founded upon exactly the opposite idea; its foundations are laid, its cornerstone rests, upon the great truth that the negro is not equal to the white man; that slavery subordination to the superior race is his natural and normal condition....”[12] 

Thus, in seceding from the Union, the Confederate states actually stood against Jefferson and the signers of the Declaration, basing their constitution on the philosophy of human inequality with a right to sell and enslave men and women as property. Over a period of 80 years, this fundamental difference in philosophy with respect to the natural rights of all men led to the complete division of the country. As Professor Thomas West significantly noted, “Abraham Lincoln, Stephen Douglas and Alexander Stephens agreed on one thing: the cause of the civil war was slavery.” [13] 

        While the Founders had their faults and prejudices, in stark contrast to the world at large in the 18th century, they believed in natural law principles and universal human rights. They pledged their lives, fortunes, and scared honor to the truth that “all Men are created equal.” They lived, fought, and labored to form a new nation based on principles of individual liberty and equality. To do so they were compelled to compromise between two, vested coalitions. If they had intended to promote and preserve slavery, they could have done so by enshrining it in an unmistakable manner for their own and future generations. Instead, they wisely and carefully crafted a government of delegated and separated powers designed to limit slavery’s status and restrict its future under the provisions of the Constitution, which they believed one day would eventually bring the abhorrent institution to its deserved end. Of course, the troubling history of slavery and racial prejudice in America should be acknowledged and taught, and we should all work to eliminate injustice, but those who write and teach that the Founders of our republic did not believe what they said in regard to our Creator endowing us with liberty and equal rights do a great disservice to our nation and to our children. 

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1. Timothy Sandefur, “The 1619 Project: An Autopsy” (Cato Institute, October 27, 2020), https://www.cato.org/commentary/1619-project-autopsy, accessed July 28, 2022. 

2. Naomi Schaefer Riley, “The 1619 Project Enters Classrooms” (Education Next, News Vol. 20, No. 4) https://www.educationnext.org/1619-project-enters-american-classrooms-adding-new-sizzle-slavery-significant-cost/, accessed July 28, 2022.

3. Alexander Hamilton stated, “Natural Liberty is a gift of the beneficent Creator to the whole human race.” Address to the People of Great Britain,” Journals of the Continental Congress, Ford, Worthington C., ed. (Government Printing Office, Washington D.C., 1904-37) 1:82, 89. 

4. Belknap Press of Harvard University Press; Enlarged edition (1992) 

5. Ronald D. Rietveld, “Abraham Lincoln’s Thomas Jefferson” (White House Studies, Nova Science Publishers, 2005). 

6. Address at Cooper Institute, New York, February 27, 1860, Roy P. Blaser, ed., “Abraham Lincoln: His Speeches and Writings,” (Da Capo Press, Cleveland, 2001), pp. 517-524. 

7. Dred Scott v. Sandford, 60 U.S. (19 How.) 393 (1857). 

8. Debate at Alton, October 15, 1858, in The Collected Works of Abraham Lincoln, Roy P. Basler, ed. (Rutgers University Press, New Brunswick, New Jersey, 1953), Volume III, p. 283-325. (“CWAL”). 

9. Ibid. 

10. Gettysburg Address, November 19, 1863, in CWAL, 7:22-23. 

11. Speech at Independence Hall, February 21, 1860, American Patriotism, S. Hobart Peabody, ed. (American Book Exchange, New York, 1880), p. 507. 

12. Alexander H. Stephens (Cornerstone Speech), March 21, 1861, In Public and Private: With Letters and Speeches, Before, During, And Since The War, Cleveland, Henry, ed. (National Publishing Co., Philadelphia, Chicago, 1886), pp. 717-729. 

13. Thomas G. West, Vindicating the Founders: Race, Sex, Class, and Justice in the Origins of America (Rowman & Littlefield, 2000), p. 35.

George Washington and the Cherry Tree "Myth"

The author of the best-selling biography ever written about George Washington was Mason Weems.1 However, it seems to be a litmus test for an historian to be taken seriously that he or she must exhibit a condescending disdain for Weems’ content, especially his anecdote about Washington ruining his father’s cherry tree and confessing it. Hence, in his book, Where the Cherry Tree Grew (2013), University of South Florida history professor Philip Levy states that in recent years professional historians have agreed that “Knocking Weems was a way to show that one was ‘one of us,’ real, credible, truthful...”2 Surprisingly, then, this year on Presidents’ Day, Pulitzer Prize winning journalist and former president of the White House Correspondents’ Association, Carl M. Cannon, offered this caution against injudiciously “knocking Weems.”

In his widely acclaimed “Washington, a Life,” author Ron Chernow dismisses Weems as the man “who manufactured enduring myths about Washington refusing to lie about chopping down a cherry tree [and] hurling a silver dollar across the Rappahannock.” But just as we must be careful not to pass along hagiographic hokum when writing about politicians, so must we take care in our debunkings. There are several problems with dismissing these accounts as myths.3 

In their new article, An Analysis of the Scholarly Consensus Regarding George Washington and the Cherry Tree “Myth,” James Bish & Richard Gardiner, Ph.D. look directly at the sources and scholarship and consider all the evidence piece by piece. In the end, the “myth” label on Weems' cherry tree story will forever be dispensed with by anyone who carefully considers these findings.

Enjoy reading: http://www.liberty1.org/weems6.pdf

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1 Michael Kammen, “Introduction” in Douglas Southall Freeman, Washington (Collier Books, 1992), xvii; Hugh T. Harrington, “The History of Parson Weems,” The Journal of The American Revolution, September 25, 2013. Harrington states that only the Bible sold more than Weems’ biography of Washington in the years following its advent. (https://allthingsliberty.com/2013/09/history-parson-weems/).

2 Philip Levy, Where the Cherry Tree Grew: The Story of Ferry Farm, George Washington’s Boyhood Home (St. Martin’s Press, 2013), 159. Regarding the cherry tree story, Levy himself believes that “The evidence that the story is true is equal to the evidence that it is false.” (https://www.mountvernon.org/george-washington/facts/myths/george- washington-and-the-cherry-tree-myth/where-the-cherry-tree-grew-an-interview-with- phillip-levy/). 

3 Carl M. Cannon, “Great American Stories: George Washington,” February 21, 2023. https://www.realclearpublicaffairs.com/articles/2023/02/21/great_american_stories_ george_washington_883017.html Carl Cannon is the son of the celebrated biographer of Ronald Reagan, Lou Cannon; for Cannon’s scholarly credentials see Harvard Kennedy School Institute of Politics https://iop.harvard.edu/fellows/carl-cannon. Cannon’s challenges to Weems’ critics extends the long dispute with a history of its own going back to at least the 1920s: “Dr. Barton Defends Cherry Tree Story: Weems Better than Lodge on Washington, He Says,” Boston Globe, March 10, 1927, 12. Pittsburgh Attorney Richard B. Tucker offered, “Defense of Parson Weems and His Cherry Tree Story,” at the Historical Society of Western Pennsylvania, Feb. 12, 1949. At the end of his life in 1953, Douglas Southall Freeman made this general comparison between Weems and his debunkers, “Parson Weems was far more nearly accurate in his appraisal than the debunkers have been.” Freeman, quoted by Kammen, “Introduction” in Douglas Southall Freeman, Washington (Collier Books, 1992), xvii. In 1956, Arthur H. Merritt refereed the dispute concluding that it remains an “open” issue. Arthur H. Merritt, “Did Parson Weems Really Invent the Cherry-Tree Story?” in New-York Historical Society Quarterly 40 (July 1956), 252-63. Merritt asked, “Why can’t this simple question be settled once and for all?” In 1962, Marcus Cunliffe surveyed the facts, pro and con, in his ”Parson Weems and George Washington's Cherry Tree,” Bulletin of the John Rylands Library; v. 45, without a verdict. The dispute was revived again in 2014: Paul Bedard, “Fight Erupts over George Washington Cherry Tree ‘Myth’,” Washington Examiner, March 14, 2014. Austin Washington, the first President’s great grandnephew is currently continuing the contest. 

See also: https://www.mountvernon.org/library/digitalhistory/digital-encyclopedia/article/cherry-tree-myth/

The Hand of Providence in the U. S. Constitution

When the Constitutional Convention convened in Philadelphia in May 1787, George Washington was elected to preside by an unanimous vote. He sought to do this in an impartial manner and took no active part in its debates, although his support was widely known and had a significant influence. Privately, he urged certain delegates to support the Constitution, writing “it is the best constitution that can be obtained...and...this, or a dissolution of the union awaits our choice.” (Papers of George Washington (University of Virginia), Letter to Edmund Randolph, January 8, 1788). 

On one of the few occasions he spoke publicly prior to the four months of meetings and debate in Independence Hall, Washington said: “It is too probable that no plan we propose will be adopted. Perhaps another dreadful conflict is to be sustained. If to please the people, we offer what we ourselves disapprove, how can we afterwards defend our work? Let us raise a standard to which the wise and honest can repair; the event is in the hand of God.” (quoted by Gouverneur Morris, Farrand's Records of the Federal Convention of 1787, March 25, 1787). Other Founding Fathers also acknowledged the hand of Providence in the Constitution that resulted from the Convention on September 17, 1787:

“All of us who were engaged in the struggle must have observed frequent instances of superintending providence in our favor. To that kind providence we owe this happy opportunity of consulting in peace on the means of establishing our future national felicity. And have we now forgotten that powerful friend? Or do we imagine that we no longer need his assistance? I have lived, Sir, a long time, and the longer I live, the more convincing proofs I see of this truth-that God governs in the affairs of men. And if a sparrow cannot fall to the Ground without his Notice, is it probable that an Empire can rise without his Aid?” 

--Benjamin Franklin, Speech at the Constitutional Convention, June 28, 1787 

“The real wonder is that so many difficulties should have been surmounted, and surmounted with a unanimity almost as unprecedented as it must have been unexpected. It is impossible for any man of candor to reflect on this circumstance without partaking of the astonishment. It is impossible for the man of pious reflection not to perceive in it [the Constitution] a finger of that Almighty hand which has been so frequently and signally extended to our relief in the critical stages of the revolution.” 

--James Madison, Federalist No. 37, January 11, 1788 

“For my own part, I sincerely esteem it a system, which without the finger of God, never could have been suggested and agreed upon by such a diversity of interest.” 

 --Alexander Hamilton, Letter to Mr. Childs, October 17, 1787 

“When the general convention met, no citizen of the United States could expect less from it than I did, so many jarring interests and prejudices to reconcile! The variety of pressing dangers at our doors, even during the war, were barely sufficient to force us to act in concert and necessarily give way at times to each other. But when the great work was done and published, I was not only most agreeably disappointed, but struck with amazement. Nothing less than that superintending hand of Providence, that so miraculously carried us through the war (in my humble opinion), could have brought it [the Constitution] about so complete, upon the whole.” 

--Charles Pinckney (signer), Letter in State Gazette of South Carolina, May 2, 1788 

“I am as perfectly satisfied that the Union of the States in its form and adoption is as much the work of a Divine Providence as any of the miracles recorded in the Old and New Testament were the effects of a Divine power.” 

--Benjamin Rush, Letter to Elias Boudinot, July 9, 1788 

Washington concluded: “We may, with a kind of grateful and pious exultation, trace the finger of Providence through those dark and mysterious events, which first induced the States to appoint a general [Constitutional] Convention and then led them one after another into an adoption of the system recommended by that general Convention; thereby in all human probability, laying a lasting foundation for tranquility and happiness.”

--George Washington, Letter to Governor John Trumbull of Connecticut, June 30, 1788

What is the Meaning Behind the Statue of Liberty?

“The Statue of Liberty is recognized around the world as the universal symbol of freedom, liberty and progress, as outlined in the statue’s formal name: “La liberte eclairant le monde”, or “Liberty enlightening the world.” This colossal statue depicts Lady Liberty, with her arm held high carrying a glistening gold torch, a wide, seven-pronged crown, and strident legs pacing towards the future. Originally conceived as a gift from the people of France to the United States to commemorate the Declaration of Independence, the public monument has also accrued new societal significance since its completion in 1886. Here are just a handful of the most significant meanings invested into this American icon.

The Statue of Liberty Was a Gift from the People of France to America

The idea for the Statue of Liberty came from Edouard Rene Lefebvre de Laboulaye, who conceived the idea of a monument gifted to America from France, as a symbol of their strong ties forged during the American Civil War. He hoped the statue could represent a centenary since America’s Declaration of Independence in 1776, along with the abolition of slavery in the same year, and could strengthen the relationship between the two nations. Laboulaye commissioned the renowned French sculptor and architect Frederic Auguste Bartholdi to design a colossal statue of profound significance, loaded with symbolism related to American history. A tablet in her left hand is inscribed with the date of the United States Declaration of Independence, while a broken shackle and chains at her feet represent liberty breaking the chains of bondage, or slavery in the United States.

A Symbol of the United States’ Multicultural Heritage

In the early 1900s, Georgina Shuyler was one of many to point out that the statue’s proximity to Ellis Island, and its visibility for ships and boats coming ashore, made it a powerful, welcoming symbol for immigrants entering the United States. In response to this new interpretation, the words from Emma Lazarus’s poem The New Colossus were famously etched into a plaque at the base of the statue in 1903, including the words: “Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shore.” It became recognized as a symbol of America’s rich multicultural history, founded by people from around the world...

The Statue of Liberty Is a Universal Symbol of Freedom and Liberty

Despite the complicated history of the United States, the statue has become universally recognized as a signifier for freedom and liberty around the world. Bartholdi designed his Lady Liberty to resemble Libertas, the Roman Goddess of Liberty. Many also believe he included a series of important, politically significant symbols to continue the theme. For example, the crown, with its rays extending outwards like the light of the sun, is believed to represent an open, welcoming light. Originally intended to be a lighthouse, the crown is now a viewing platform which visitors can enter to look out across the harbor. Some historians have argued the seven rays of the crown represent the seven seas and the seven continents, implying the global importance of liberty for all. Others believe the seven rays of her crown represent a series of seven vital freedoms: civil, moral, national, natural, personal, political and religious liberty. 

Meanwhile, the shimmering torch, which is covered in a layer of gold leaf in order to catch the rays of the sun throughout the day, is a widely accepted symbol of enlightenment and the path to freedom.”

Source: https://www.thecollector.com/what-is-the-meaning-behind-the-statue-of-liberty/

Photo credit CNN

Read more about the history of the Statue of Liberty: 

https://placesjournal.org/article/sentinel-the-statue-of-liberty/

John F. Kennedy's Inaugural Address

On January 20, 1961, John F. Kennedy was sworn in as the thirty-fifth President of the United States of America and delivered his Inaugural Address. His acknowledgement that our rights come from the hand of God, his call for us to pay the price to assure the success of the cause of liberty and to serve our country, all ring true today. Following are significant excerpts from his memorable speech:

“We observe today not a victory of party, but a celebration of freedom — symbolizing an end, as well as a beginning — signifying renewal, as well as change. For I have sworn before you and Almighty God the same solemn oath our forebears prescribed nearly a century and three quarters ago. 

The world is very different now. For man holds in his mortal hands the power to abolish all forms of human poverty and all forms of human life. And yet the same revolutionary beliefs for which our forebears fought are still at issue around the globe — the belief that the rights of man come not from the generosity of the state, but from the hand of God. 

We dare not forget today that we are the heirs of that first revolution. Let the word go forth from this time and place, to friend and foe alike, that the torch has been passed to a new generation of Americans — born in this century, tempered by war, disciplined by a hard and bitter peace, proud of our ancient heritage — and unwilling to witness or permit the slow undoing of those human rights to which this Nation has always been committed, and to which we are committed today at home and around the world. 

Let every nation know, whether it wishes us well or ill, that we shall pay any price, bear any burden, meet any hardship, support any friend, oppose any foe, in order to assure the survival and the success of liberty… 

In your hands, my fellow citizens, more than in mine, will rest the final success or failure of our course. Since this country was founded, each generation of Americans has been summoned to give testimony to its national loyalty. The graves of young Americans who answered the call to service surround the globe. 

Now the trumpet summons us again — not as a call to bear arms, though arms we need; not as a call to battle, though embattled we are — but a call to bear the burden of a long twilight struggle, year in and year out, "rejoicing in hope, patient in tribulation" — a struggle against the common enemies of man: tyranny, poverty, disease, and war itself. 

Can we forge against these enemies a grand and global alliance, North and South, East and West, that can assure a more fruitful life for all mankind? Will you join in that historic effort? 

In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shrink from this responsibility — I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavour will light our country and all who serve it — and the glow from that fire can truly light the world. 

And so, my fellow Americans: ask not what your country can do for you — ask what you can do for your country. 

My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man. 

Finally, whether you are citizens of America or citizens of the world, ask of us the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God's work must truly be our own.”