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 ster, Clay, Calhoun, Everett, and Garrison, was not a dull period, not a dead interval, but a most stirring and exciting time between two epoch-making crises, with the thunder of a political Niagara at one's back, and the roar of wild rapids ahead. The air was full of promise and of peril and of conflicting measures for avoiding the one and fulfilling the other.

Politically-minded men—the Jacksons, the Clays, the Calhouns—brought to the problems of the hour political solutions. But the more sensitive spirits among the younger generation in New England had already experienced a certain reaction against the political faith and enthusiasms of their fathers. Already they heard the ominous creaking of democratic machinery under the manipulation of unskilful and unscrupulous hands. To them it began to appear that the next great improvement in the condition of society must depend less upon the alteration of laws and institutions than upon the intellectual and moral regeneration of men. The new movement was genuinely Puritan by its inwardness, by its earnest passion for cleansing the inside of the cup, and by its protest against external powers which thwarted or retarded the efforts of the individual soul to move forward and upward by light from within. Looking back in 1844 over the multifarious projects for "the salvation of the world" unfolded by reformers in his part of the country, Emerson remarks: "There was in all the