attempts to check the rich fecundity and the unpredictable powers of our colonial 'populace' is ordinarily presented to us as a contention over political principles. In its most comprehensive aspect, it may profitably be regarded as rather a conflict of religions. The short interval between the adoption of the Constitution and the end of the eighteenth century is the period of antique Republicanism triumphant, dominated by the religion of the superior man. In 1800, this religion received a blow in the election of Jefferson, the St. Paul of the religion of the populace, who preached faith, hope, and charity for the masses. In 1828, the religion of the superior man received a still more ominous blow, when the fiery, pistoling rough-rider from Tennessee. Andrew Jackson, defeated John Quincy Adams. At this reverse to the sons of light, John Quincy Adams lost his faith in God, the God of superior men.
We have recently had, from the fourth eminent generation of the Adams family, Brooks, Charles Francis, and Henry, a voluminous commentary upon the effort of 'the heirs of Washington' to stand against the popular clamor and uphold their great tradition. On the whole, if we may trust their testimony, it has been a tragically unavailing effort. In Boston and
