33 See page 196.
34 WGW, vol. 27 2-14-1784.
35 Ibid., vol. 35, 11-28-1796.
36 Ibid., vol. 7, 4-15-1777. Washington’s younger brother also had interest in the military and finally got Mary Washington’s consent, as is seen in Washington’s letter on his behalf to Robert Dinwiddie on April 16, 1756 (WGW, vol. 1, 4-16-1756): “I have a brother that has long discovered an Inclination to enter the Service; but has till this been dissuaded from it by my Mother, who now, I believe, will give consent. I must, therefore, beg that if your honour should issue any new Commissions before I come down, that you will think of him and reserve a Lieutenancy. I flatter myself that he will endeavour to deserve it as well as some that have, and others that may get [them].” WGW, however, notes: Dinwiddie answered this (April 23): “I have not the least objection to your broth’s being a Lieut.” The appointment, however, does not seem to have been made, as Washington’s brother’s name does not appear on any of the surviving returns of the Virginia Regiment
37 Johnson, George Washington The Christian, p, 21.
38 The Papers of Thomas Jefferson, vol. 13, March 7-October 1788 (Julian P. Boyd, Editor, Princeton, New Jersey: Princeton University Press, 1956): “I am truly sensible, Sir, of the honour you do me in proposing to me that of become one of the Sponsors of your child, and return you my sincere thanks for it. At the same time I am not a little mortified that scruples, perhaps not well founded, forbid my undertaking this honourable office. The person who become sponsor for a child, according to the ritual of the church in which I was educated, makes a solemn profession, before god and the world, of faith in articles, which I had never sense enough to comprehend, and it has always appeared to me that comprehension must precede assent. The difficulty of reconciling the ideas of Unity and Trinity, have, from a very early part of my life, excluded me from the office of sponsorship, often proposed to me by my friends, who would have trusted, for the faithful discharge of it, to morality alone instead of which the church requires faith. Accept therefore Sir this conscientious excuse which I make with regret, which must find its apology in my heart, while perhaps it may do no great honour to my head.”
39 George Washington Papers at the Library of Congress, 11 - April 13, 1748, Image 2 of 70. http://memory.loc.gov/cgibin/ampage?collId=mgw1&fileName=mgw1b/gwpage481.db&recNum=1
CHAPTER 7
1 Grizzard, George Washington: A Biographical Companion, p. 93.
2 Washington’s library has been fully catalogued by Appleton P.C. Griffin, A Catalogue of the Washington Collection in The Boston Athenaeum (Cambridge: University Press, 1897).
3 WGW, vol. 28, 12-15-1784. To George Chapman, “Sir: Not until within a few days have I been honor’d with your favor of the 27th. of Septr. 1783, accompanying your treatise on Education. My sentiments are perfectly in unison with yours sir, that the best means of forming a manly, virtuous and happy people, will be found in the right education of youth. Without this foundation, every other means, in my opinion, must fail; and it gives me pleasure to find that Gentlemen of your abilities are devoting their time and attention in pointing out the way.” WGW, vol. 27, 8-29-1784,
4 WGW, vol. 37, Last Will and Testament of George Washington, “ give and bequeath in perpetuity the fifty shares which I hold in the Potomac Company (under the aforesaid Acts of the Legislature of Virginia) towards the endowment of a UNIVERSITY to be established within the limits of the District of Columbia, under the auspices of the General Government, if that government should incline to extend a fostering hand towards it; and until such Seminary is established, and the funds arising on these shares shall be required for its support, my further Will and desire is that the profit accruing therefrom shall, whenever the dividends are made, be laid out in purchasing Stock in the Bank of Columbia, or some other Bank, at the discretion of my Executors..”
5 WGW vol. 35, 12-7-1796 Eighth Annual Address to Congress. “I have heretofore proposed to the consideration of Congress, the expediency of establishing a National University; and also a Military Academy. The desirableness of both these Institutions, has so constantly increased with every new view I have taken of the subject, that I cannot omit the opportunity of once for all, recalling your attention to them.”
6 History of the George Washington Bicentennial Celebration, p. 34, vol. 1 (United States George Washington Bicentennial Commission, 1932)
7 Johnson, George Washington the Christian, p. 269.
8 History of the George Washington Bicentennial Celebration, p. 34 vol. 1 (United States George Washington Bicentennial Commission, 1932
9 Grizzard, George Washington: A Biographical Companion, p. 93.
10 Sawyer, Washington vol. 1, p. 112.
11 For the story of one of the Huguenot families that made their way to Virginia and left a legacy of Christian faith, church leadership and patriotism, see A Tale of the Huguenots, or Memoirs of a French Refugee Family. Translated and compiled from the original manuscripts of James Fontaine, by one of his descendants, with an introduction by F. L. Hawks. (New York: John S. Taylor, 1838). The appendix is a letter written by Reverend James Maury on December 31, 1765, to Mr. John Fontaine, of South Wales, Great Britain. This is likely the son of the Reverend Marye, who opened the school that Washington attended. His letter shows how the descendents of this Huguenot family were among those who instinctively protested the Stamp Act: “But what hath given a most general alarm to all the colonists upon this continent, and most of those in the islands, and struck us with the most universal consternation that ever seized a people so widely diffused, is a late Act of the British Parliament, subjecting us to a heavy tax by the imposition of stamp duties on all manner of papers requisite in trade, law, or private dealings, on pamphlets, newspapers, almanacks, calendars, and even advertisements, etc. etc.; and ordaining, that the causes of delinquents against the Act, wheresoever such delinquents may reside, shall be cognizable and finally determinable by any court of admiralty upon the continent, to which either plaintiff or defendant shall think proper to appeal from the sentence either of the inferior courts of justice or the supreme. The execution of this Act was to have commenced on the first of the last month all over British America; but hath been, with an unprecedented unanimity, opposed and prevented by every province on the continent, and by all the islands, whence we have had any advices since that date. For this ’tis probable some may brand us with the odious name of rebels; and others may applaud us for that generous love of liberty, which we inherit from our glorious forefathers; while some few may prudently suspend their judgment, till they shall have heard what may be said on either side of the questions. If the Parliament indeed have a right to impose taxes on the colonies, we are as absolute slaves as any in Asia, and consequently in a state of rebellion. If they have no such right, we are acting the noble and virtuous part, which every freeman and community of freemen hath a right, and is in duty bound to act. For my own part, I am not acquainted with all that may be said on the one part or the other, and therefore am in some sort obliged to suspend my judgment. But no arguments that have yet come in my way, have convinced me that the Parliament hath any such right.” pp. 257-58.
12 Meade, Old Churches, vol. 2 p. 89. Bishop Meade notes in regard to Reverend James Marye, Jr.: “Mr. Marye was a worthy exception to a class of clergy that obtained in Virginia in olden time. So far as we can learn, he was a man of evangelical views and sincere piety. We have seen a manuscript sermon of his on the religious training of children, which would do honour to the head and heart of any clergyman, and whose evangelical tone and spirit might well commend it to every pious parent and every enlightened Christian…”
13 WGW, vol. 2, 5-30-1768.
14 See the later chapter on Washington and the clergy for the extensive correspondence that passed between these two.
15 Jonathan Boucher, Reminiscences of an American Loyalist, ed. J. Bouchier (Port Washington, NY: Kennikat, 1967) p. 113
16 Slaughter, The History of Truro Parish 25.
17 In our research for this book, we discovered an old note in the back of Washington’s volume entitled Dissertations on the Mosaical Creation, Deluge, Building of Babel, and Confusion of Tongues by Simon Berington. It is clear that this was a book that Washington procured as a late teenager: the editors note “Autograph of Washington written at the age of 17 or thereabouts on the title-page.” In Appleton P.C. Griffin, A Catalogue of the Washington Collection in The Boston Athenaeum (Cambridge: University Press 1897) p. 23. The faded and difficult to read note says: “I was running Hobby’s dogs. .Says, as he has suffic. prov’d the swine begot of horses, a man of reason would soon distrust his own judgment, than question the truth of the mosaic law. Let it seemingly be efver so irrational and absurd.” Whatever the precise meaning of this note might intend in regard to the origin of the species or the reliability of the Mosaic writings, should the note be authentic, it seems to substantiate the existence of someone named Hobby whom the apparently young Washington knew and accepted as an instructor.
18 M.D. Conway, Washington and Mount Vernon (Brooklyn, Long Island Historical Society, 1889) p. 500 n. 14.
19 Lossing, Mary & Martha, p. 29. Parson Weems says the following about Master Hobby: “The first place of education to which George was ever sent, was a little “old field school” kept by one of his father’s tenants, named Hobby; an honest, poor old man, who acted in the double character or sexton and schoolmaster. On his skill as a gravedigger, tradition is silent; but for a teacher of youth, his qualifications were certainly of the humbler sort; making what is generally called an A. B. C. schoolmaster. Such was the preceptor who first taught Washington the knowledge of letters! Hobby lived to see his young pupil in all his glory, and rejoiced exceedingly. In his cups – for, though a sexton, her would sometimes drink, particularly on the Gneral’s birth-days – he used to boast, that “’twas he, who, between his knees, had laid the foundation of George Washington’s greatness.’” (Mason Weems, The Life of Washington, (Cambridge, Massachusetts: The Belknap Press of Harvard University, 1962) p. 8.
20 Johnson, George Washington The Christian, p. 18.
21 Ibid., p. 18, Hughes, George Washington The Human Being, p. 16.
22 Schaff, Creeds of Christendom, Vol 3 pp. 517-522.
23 Ibid., pp. 517-522.
24 See WGW, vol. 35, 12-19-1796 letter to George Washington Parke Custis.
25 See Griffin, A Catalogue of the Washington Collection in The Boston Athenaeum, p. 52 concerning Thomas Comber’s work Short Discourses upon the Whole Common-Prayer published in London 1712. In the photo of the signatures, there are 3 different handwritings. The first is the original signature of Augustine and Mary Washington; the second is that of youthful George Washington and his own writing of his mother’s signature. Under George’s signatures a later family member has written 2 explanatory notes which read “the above is Genl. Washington’s autograph when 13 years of age”. Under Washington’s rendition of his mother’s signature it reads: “The above name of his mother is in the handwriting of Genl. Washington at 13 years of age – which will be seen by comparing with his writing at that as in Sparks’ work.” Since he is called General Washington, it is presumed this was written before his presidency in 1787.
26 Griffin, A Catalogue of the Washington Collection in The Boston Athenaeum, p. 52.
27 Ofspring Blackall, D.D., The Sufficiency of a Standing Revelation (London: H. Hills, 1708) Sermon dated Feb. 15, 1700, p. 2.
28 Chevalier Ramsay, The Travels of Cyrus (London: James Bettenham, 1745) We know this book dates from his early days as it bears Washington’s signature. The Travels of Cyrus to which is annexed a Discourse upon the Theology and Mythology of the Pagans by The Chevalier Ramsay printed in London in 1745, which was then in its seventh edition. Both of these were in Washington’s library with dates that fall in the era of his early teen years, the time of study with his tutor and teachers. The Travels of Cyrus clearly bears the youthful form of his signature on the cover page. (Griffin/Lane, p. 170) What Ray was attempting to do in the scientific arena, so Ramsay was pursuing in the study of ancient cultures. The Travels of Cyrus is the story of the imaginary travels of the great monarch of the ancient world wherein he interacts with the worldviews and religions of the many different nations around him: Zoroaster, Hermes, Pythagoras, tradition, philosophy, Orientals, Egyptians, Greeks, and Romans. In the process of encountering these divergent views, he will finally encounter the Old Testament prophet Daniel and learn of the Judeo-Christian views that were in the scriptures. Simultaneously a travelogue, a philosophical debate and cultural experience of ancient civilization through the eyes of Cyrus, Ramsay’s work had a distinct purpose. In answering the charge against his work, “far from doing homage to religion he degrades it.”
He should think himself very unhappy to have produced a work so contrary to his intentions. All that he advances upon religion may be reduced to two principal points: the first is to prove against the Atheists the existence of a Supreme Deity, who produced the world by his power, and governs it by his wisdom. . . that the primitive system of the world was that of one supreme Deity.
The second point is to show, in opposition to the Deists, that the principal doctrines of revealed religion; concerning the state of innocence, corruption and renovation, are as ancient as the world; that they were foundation of Noah’s religion; that he transmitted them to his children; that these traditions were thus spread thought all nations; that the Pagans’ disfigured, degraded, and obscured them by their absurd fictions; and lastly, that these primitive truths have been no where preserved in their purity except in the true religion. (pp. 13-14.) Reason in Ramsay’s work is most important, but it is the divine reason that must be given final sway. The prophet Daniel explains to the young Cyrus,
All the systems that can be imagined are either dangerous or defective. The curiosity of seeing into every thing, explaining every thing, and adjusting it to our imperfect notions, is the most fatal disease of the human mind. The most sublime act of our feeble reason is to keep itself silent before the sovereign reason; let us leave to God the care of justifying one day the incomprehensible ways of his providence. Our pride and our impatience will not suffer us to wait for the unraveling; we would go before the light and by so doing we lose the use of it. (pp. 257-58.)
Ramsay’s concluding discourse explains his views of ancient theology and mythology:
“In the first. . . the most celebrated Philosophers of all ages and all countries have had the notions of a supreme Deity, who produced the world by his Power and governs it by his Wisdom. From the second it will appear, that there are traces of the principal doctrines of revealed religion, with regard to the three states of the world, [the states of innocence, corruption and renovation] to be found in the Mythology of all nations. (p. 271.)….Thus much at least is plain, that the Chaldeans and Egyptians believed all the attributes of the Deity might be reduced to three, Power, Understanding and Love. In reality, whenever we disengage ourselves from matter, impose silence on the senses and imagination, and raise our thoughts to the contemplation of the infinitely infinite Being, we find that the eternal Essence presents itself to our mind under the three forms of Power, Wisdom and Goodness. These three attributes comprehend the totality of his nature, and whatever we can conceive of him.” (p. 276.)
The Chevalier Ramsay summarizes the plan of the whole work,
. . . it is as follows: Each philosopher speaks to Cyrus the language of his own religion and country. The Orientals, Egyptians; Greeks and Tyrians all agree in the original purity, present corruption and future restoration of mankind, but they wrap up these truths in different fables, each according to these truths in different fables, each according to the genius of their nation. Eleazar clears their system from the Pagan fictions, but retains in his own the opinions of his sect. The errors which prevail at this day resemble those of former times. The mind of man sees but a small number of ideas, reviews them continually, and thinks them new only because it expresses them differently in different ages The Magi in Cyrus’s time were fallen into a kind of Atheism like that of Spinoza; Zoroaster, Hermes and Pythagoras adored one sole Deity, but yet were Deists; Elcazar resembled the Socinians, who are for subjecting religion to philosophy; Daniel represents a perfect Christian, and the Hero of this book a young Prince who began to be corrupted by the maxims of irrelgion. In order to set him right, the different philosophers with whom he converses successively unfold to him new truths mixt with errors. Zoroaster, confutes the mistakes of the Magi; Pythagoras those of Zoroaster; Eleazar those of Pythagoras ; Daniel rejects those of all others, and his doctrine is the only one which the author adopts. The order of conversations shews the progress of the mind, the matter being so disposed, that the Atheist becomes Deist, the Deist, Socinian, and the Socinian Christian, by a plain and natural chain of ideas. The great art in instructing is to lead the mind gradually on, and to take advantage even of its errors to make it relish truth. That Cyrus might thus be conducted step by step, it was necessary to introduce a person of the religion of the Hebrews, who should confute by reason, all the objections drawn from reason; Daniel could not act this part, it would not have become him to solve difficulties by uncertain conjectures; the philosopher might prepare the Prince by bare hypotheses, to submit and to distrust his understanding: but is was necessary that the prophet should disengage Cyrus from all bold speculations, how refined and bright soever they might appear, and lead him to the belief of a supernatural religion, not by a philosophical demonstration of its doctrines, but by proving them to be divinely revealed.” (pp. 15-16.)
29 The Adventures of Peregrine Pickle (London: Printed for J.F.Dove, Piccadilly).
30 Griffin, A Catalogue of the Washington Collection in The Boston Athenaeum, p. 23. “Washington’s autograph, written when a youth, probably at the age of seventeen or eighteen.”
31 Ibid., p. 555.
32 WGW, vol. 27, 12-13-1783, in an address to The American Philosophical Society. For examples of Washington’s interest as a naturalist, see Washington Diaries, March 13, 1748; December 22, 1751; October 13, 1770; October 15, 1770; October 25, 770
33 These can be found at: http://memory.loc.gov/ammem/gwhtml/gwseries1.html.
34 George Washington Papers at the Library of Congress, 1741-1799: Series 1a., George Washington, Forms of Writing, and The Rules of Civility and Decent Behavior in Company and Conversation, ante 1747 http://memory.loc.gov/cgibin/ampage?collId=mgw1&fileName=mgw1a/gwpage001.db&recNum=25
TRUE HAPPINESS
