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[141]

The first number of the Genius of Universal Emancipation under these new auspices was dated Wednesday, September 2, 1829, and was the 227th issued since its foundation by Lundy eight years before.1 It now appeared after an interval of eight months (during which Lundy had made his trip to Hayti with the twelve2 emancipated slaves), in a much enlarged and improved sheet of eight pages, the printed page of four columns measuring about 9x13 inches. A vignette of the American eagle surmounted the title of the paper, and the motto below the title was the immortal assertion from the Declaration of Independence (the ‘glittering generality’ which the Abolitionists were to make—as Emerson, in his retort to Rufus Choate's sneer, declared it— a ‘blazing ubiquity’), ‘We hold these truths to be selfevident: that all men are created equal, and endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness.’ At the head of the first column stood Curran's eloquent idealization of the spirit of liberty, from which the paper derived its name, with editorial applications interpolated.3

For the first and only time during his editorial career Mr. Garrison was not obliged to labor at the case, or to

1 From 1821 to 1825, inclusive, Lundy published the paper monthly, and occasionally fortnightly, as means permitted. The weekly issue began in September, 1825.

2 Ante, p. 123.

3 ‘I speak in the spirit of the British [American?] law, which makes liberty commensurate with, and inseparable from, the British [American?] soil—which proclaims, even to the stranger and the sojourner, the moment he sets his foot upon British [American?] earth, that the ground on which he treads is holy, and consecrated by the Genius of Universal Emancipation. No matter in what language his doom may have been pronounced;— no matter what complexion, incompatible with freedom, an Indian or an African sun may have burnt upon him;—no matter in what disastrous battle his liberty may have been cloven down;—no matter with what solemnities he may have been devoted upon the altar of slavery: the first moment he touches the sacred soil of Britain [America?], the altar and the god sink together in the dust; his soul walks abroad in her own majesty; his body swells beyond the measure of his chains, that burst from around him, and he stands redeemed, regenerated, and disenthralled, by the irresistible Genius of Universal Emancipation.’

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