Essay Grade

Introduction
Henry David Thoreau became persuaded that modern society stifled
individual judgment by making me “tools of their tools,” trapped in
stultifying jobs by their obsession with acquiring wealth. Americans, he
believed, were so preoccupied with material things that they had no time
to contemplate the beauties of nature.
To escape this fate, Thoreau retreated from 1845 to 1847 to a cabin on
Walden Pond in Concord, where he could enjoy the freedom of isolation
from the misplaced values he believed ruled American society. He
subsequently wrote Walden, an account of his experiences. Unlike
writers who celebrated the market revolution, Thoreau insisted that it
was degrading both Americans’ values and the natural environment.
There was no need to “talk through a telegraph” or ride a railroad “thirty
miles an hour.” Americans, he believed, should adopt a pace of life
more attuned to the rhythms of nature. They should learn to do without
most of the “luxuries and…so-called comforts of life” and adopt “a
primitive and frontier” existence. Genuine freedom, he insisted, lay not
in the accumulation of material goods, but within. Walden would be
rediscovered by later generations who criticized social conformity,
materialism, and the degradation of the natural environment.
Read the attached document and answer the
following questions:
1. Thoreau’s statement, “The mass of men lead lives of quiet
desperation,” is one of the most famous lines in American literature.
What does he mean? What social commentary is he making?
2. What does Thoreau mean when he writes, “We do not ride on the
railroad; it rides upon us”? What social commentary is he making?
Henry David Thoreau, Walden (1854)
The mass of men lead lives of quiet desperation. What is called resignation is confirmed
desperation. From the desperate city you go into the desperate country, and have to console
yourself with the bravery of minks and muskrats. A stereotyped but unconscious despair is
concealed even under what are called the games and amusements of mankind. There is no play in
them, for this comes after work. But it is a characteristic of wisdom not to do desperate things.
The greater part of what my neighbors call good I believe in my soul to be bad, and if I
repent of anything, it is very likely to be my good behavior. What demon possessed me that I
behaved so well? You may say the wisest thing you can, old man — you who have lived seventy
years, not without honor of a kind — I hear an irresistible voice which invites me away from all
that. One generation abandons the enterprises of another like stranded vessels.
I think that we may safely trust a good deal more than we do. We may waive just so much
care of ourselves as we honestly bestow elsewhere. Nature is as well adapted to our weakness as
to our strength…. Let us consider for a moment what most of the trouble and anxiety which I
have referred to is about, and how much it is necessary that we be troubled, or at least careful. It
would be some advantage to live a primitive and frontier life, though in the midst of an outward
civilization, if only to learn what are the gross necessaries of life and what methods have been
taken to obtain them; or even to look over the old day-books of the merchants, to see what it was
that men most commonly bought at the stores, what they stored, that is, what are the grossest
groceries. For the improvements of ages have had but little influence on the essential laws of
man’s existence; as our skeletons, probably, are not to be distinguished from those of our
ancestors.
By the words, necessary of life, I mean whatever, of all that man obtains by his own
exertions, has been from the first, or from long use has become, so important to human life that
few, if any, whether from savageness, or poverty, or philosophy, ever attempt to do without it….
Most of the luxuries, and many of the so-called comforts of life, are not only not indispensable,
but positive hindrances to the elevation of mankind. With respect to luxuries and comforts, the
wisest have ever lived a more simple and meager life than the poor. The ancient philosophers,
Chinese, Hindoo, Persian, and Greek, were a class than which none has been poorer in outward
riches, none so rich in inward….
I went to the woods because I wished to live deliberately, to front only the essential facts of
life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I
had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice
resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of
life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath
and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to
be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the
world; or if it were sublime, to know it by experience, and be able to give a true account of it in
my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether
it is of the devil or of God, and have somewhat hastily concluded that it is the chief end of man
here to “glorify God and enjoy him forever.”
Still we live meanly, like ants; though the fable tells us that we were long ago changed into
men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best
virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by
detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he
may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs
be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and
keep your accounts on your thumb-nail…. Simplify, simplify. Instead of three meals a day, if it
be necessary eat but one; instead of a hundred dishes, five; and reduce other things in
proportion….
The nation itself, with all its so-called internal improvements, which, by the way are all
external and superficial, is just such an unwieldy and overgrown establishment, cluttered with
furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of
calculation and a worthy aim, as the million households in the land; and the only cure for it, as
for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of
purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export
ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do
or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get
out sleepers [wooden railroad ties that support the rails], and forge rails, and devote days and
nights to the work, but go to tinkering upon our lives to improve them, who will build railroads?
And if railroads are not built, how shall we get to heaven in season? But if we stay at home and
mind our business, who will want railroads? We do not ride on the railroad; it rides upon us. Did
you ever think what those sleepers are that underlie the railroad? Each one is a man, an Irishman,
or a Yankee man. The rails are laid on them, and they are covered with sand, and the cars run
smoothly over them. They are sound sleepers, I assure you. And every few years a new lot is laid
down and run over; so that, if some have the pleasure of riding on a rail, others have the
misfortune to be ridden upon.
Why should we live with such a hurry and waste of life? We are determined to be starved
before we are hungry. Men say that a stitch in time saves nine, and so they take a thousand
stitches today to save nine tomorrow.
Introduction
Among the most successful of the religions that sprang up in pre-civil
war America was the Church of Jesus Christ of Latter Day Saints, or
Mormons. The Mormons were founded in the 1820s by Joseph Smith, a
farmer in Upstate New York who as a youth began to experience
religious visions. He claimed to have been led by an angel to a set of
golden plates covered with strange writing. Smith translated and
published them as The Book of Mormon, after a 4th century prophet. In
1842, at the request of a Chicago editor named John Wentworth, Smith
wrote an account of his life to that point and his religious beliefs, which
Wentworth republished in a magazine Smith edited. Not long afterward,
Smith was arrested in Nauvoo, Illinois, where the Mormons had settled
after being driven out of New York, Ohio, and Missouri because of
popular outrage at Smith’s doctrine of polygamy and his insistence that
The Book of Mormon was as much the word of God as the Bible. While
in jail, Smith was murdered by a mob who stormed the prison. In 1847,
his successor as Mormon leader, Brigham Young, led more than 2,000
followers across the Great Plains and Rocky Mountains to the shore of
the Great Salt Lake in present-day Utah.
Read the attached document and answer the
following questions:
1. What in Smith’s letter might offend non-Mormon Americans?
2. What does the Mormon experience suggest about the extent and limits
of religious freedom in the pre-Civil War United States?
Joseph Smith, The Wentworth Letter (1842)
March 1, 1842.
At the request of Mr. John Wentworth, editor and proprietor of the Chicago Democrat, I have
written the following sketch of the rise, progress, persecution, and faith of the Latter-day Saints,
of which I have the honor, under God, of being the founder. Mr. Wentworth says that he wishes
to furnish Mr. Barstow, a friend of his, who is writing the history of New Hampshire, with this
document. As Mr. Barstow has taken the proper steps to obtain correct information, all that I
shall ask at his hands is that he publish the account entire, ungarnished, and without
misrepresentation.
I was born in the town of Sharon, Windsor County, Vermont, on the 23rd of December, A.D.
1805. When [I was] ten years old, my parents removed to Palmyra, New York, where we resided
about four years, and from thence we removed to the town of Manchester. My father was a
farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect
upon the importance of being prepared for a future state, and upon inquiring [about] the plan of
salvation, I [found] that there was a great clash in religious sentiment. If I went to one society
they referred me to one plan, and another to another, each one pointing to his own particular
creed as the summum bonum of perfection. Considering that all could not be right, and that God
could not be the author of so much confusion, I determined to investigate the subject more fully,
believing that if God had a church it would not be split up into factions, and that if He taught one
society to worship one way, and administer in one set of ordinances, He would not teach another,
principles which were diametrically opposed.
Believing the word of God, I had confidence in the declaration of James—“If any of you lack
wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be
given him” [James 1:5]. I retired to a secret place in a grove and began to call upon the Lord.
While fervently engaged in supplication, my mind was taken away from the objects with which I
was surrounded, and I was enwrapped in a heavenly vision and saw two glorious personages,
who exactly resembled each other in features and likeness, surrounded with a brilliant light
which eclipsed the sun at noonday. They told me that all religious denominations were believing
in incorrect doctrines and that none of them was acknowledged of God as His Church and
kingdom; and I was expressly commanded “to go not after them,” at the same time receiving a
promise that the fullness of the gospel should at some future time be made known unto me.
On the evening [of] the 21st of September, A.D. 1823, while I was praying unto God and
endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that
of day, only of a far purer and more glorious appearance and brightness, burst into the room.
Indeed the first sight was as though the house was filled with consuming fire. The appearance
produced a shock that affected the whole body. In a moment a personage stood before me,
surrounded with a glory yet greater than that with which I was already surrounded. This
messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the
covenant which God made with ancient Israel was at hand to be fulfilled; that the preparatory
work for the second coming of the Messiah was speedily to commence; that the time was at hand
for the gospel in all its fullness to be preached in power unto all nations, that a people might be
prepared for the millennial reign. I was informed that I was chosen to be an instrument in the
hands of God to bring about some of His purposes in this glorious dispensation.
I was also informed concerning the aboriginal inhabitants of this country [America] and
shown who they were, and from whence they came; a brief sketch of their origin, progress,
civilization, laws, governments, of their righteousness and iniquity, and the blessings of God
being finally withdrawn from them as a people, was [also] made known unto me; I was also told
where were deposited some plates on which were engraven an abridgment of the records of the
ancient prophets that had existed on this continent. The angel appeared to me three times the
same night and unfolded the same things. After having received many visits from the angels of
God, unfolding the majesty and glory of the events that should transpire in the last days, on the
morning of the 22nd of September, A.D. 1827, the angel of the Lord delivered the records into
my hands.
These records were engraven on plates which had the appearance of gold. Each plate was six
inches wide and eight inches long, and not quite so thick as common tin. They were filled with
engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with
three rings running through the whole. The volume was something near six inches in thickness, a
part of which was sealed. The characters on the unsealed part were small, and beautifully
engraved. The whole book exhibited many marks of antiquity in its construction and much skill
in the art of engraving. With the records was found a curious instrument, which the ancients
called “Urim and Thummim,” which consisted of two transparent stones set in the rims of a bow
fastened to a breastplate. Through the medium of the Urim and Thummim I translated the record
by the gift and power of God.
…As soon as the news of this discovery was made known, false reports, misrepresentation,
and slander flew, as on the wings of the wind, in every direction; the house was frequently beset
by mobs and evil designing people. Several times I was shot at, and very narrowly escaped, and
every device was made use of to get the plates away from me; but the power and blessing of God
attended me, and several began to believe my testimony.
On the 6th of April 1830, the “Church of Jesus Christ of Latter-day Saints” was first
organized in the town of Fayette, Seneca County, state of New York. Some few were called and
ordained by the spirit of revelation and prophecy and began to preach as the Spirit gave them
utterance. And though weak, yet were they strengthened by the power of God; and many were
brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the
laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by
the laying on of hands. From that time the work rolled forth with astonishing rapidity, and
churches were formed in the states of New York, Pennsylvania, Ohio, Indiana, Illinois, and
Missouri. In the last-named state a considerable settlement was formed in Jackson County.
Numbers joined the Church, and we were increasing rapidly. We made large purchases of land;
our farms teemed with plenty; and peace and happiness were enjoyed in our domestic circle and
throughout our neighborhood. But as we could not associate with our neighbors (who were,
many of them, of the basest of men, and had fled from the face of civilized society to the frontier
country to escape the hand of justice) in their midnight revels, their Sabbath breaking, horse
racing, and gambling, they commenced at first to ridicule, then to persecute, and finally an
organized mob assembled and burned our houses, tarred and feathered and whipped many of our
brethren, and finally, contrary to law, justice, and humanity, drove them from their habitations,
who, houseless and homeless, had to wander on the bleak prairies till the children left the tracks
of their blood on the prairie. This took place in the month of November, and they had no other
covering but the canopy of heaven. In this inclement season of the year this proceeding was
winked at by the government, and although we had warranty deeds for our land, and had violated
no law, we could obtain no redress.
…In the situation before alluded to, we arrived in the state of Illinois in 1839, where we
found a hospitable people and a friendly home, a people who were willing to be governed by the
principles of law and humanity. We have commenced to build a city called “Nauvoo” in
Hancock County. We number from six to eight thousand here, besides vast numbers in the
county around and in almost every county of the state. We have a city charter granted us and [a]
charter for a [military] legion, the troops of which now number 1,500. We have also a charter for
a university, for an agricultural and manufacturing society; [we] have our own laws and
administrators and possess all the privileges that other free and enlightened citizens enjoy.
Persecution has not stopped the progress of truth, but has only added fuel to the flame. It has
spread with increasing rapidity. Proud of the cause which they have espoused and conscious of
our innocence and of the truth of their system, amidst calumny and reproach, have the elders of
this Church gone forth and planted the gospel in almost every state in the Union. It has
penetrated our cities; it has spread over our villages and has caused thousands of our intelligent,
noble, and patriotic citizens to obey its divine mandates and be governed by its sacred truths. It
has also spread into England, Ireland, Scotland, and Wales, where, in the year 1840, a few of our
missionaries were sent, and over five thousand joined the Standard of Truth; there are numbers
now joining in every land….
Respectfully, etc.,
Joseph Smith
Introduction
The Seneca Falls Convention of 1848 marked the beginning of the 70year struggle for women’s suffrage. Elizabeth Cady Stanton and Lucretia
Mott, the gathering’s key organizers, were veterans of the antislavery
crusade. In 1840, they had been barred because of their sex from taking
their seats as delegates to the World Anti-Slavery Convention in
London.
Stanton was the principal author of the Declaration of Sentiments
adopted at Seneca Falls, the town in upstate New York where she lived.
Modeled on the Declaration of Independence, the document listed
injustices committed by the patriarchal society: The first to be listed was
denying her the right to vote. As Stanton told the convention, only the
vote would make woman “free as man is free,” since in a democratic
society, freedom was impossible without the ballot. The vote, however,
was hardly the only issue raised at the convention.
Analyze the two attached documents and
answer the following questions:
1. According to the delegates of the Convention, in what ways were
women treated unequally?
2. How does this document compare in wording and structure to the
Declaration of Independence? Why do you think the delegates at Seneca
Falls decided to use this format?
Seneca Falls Convention, Declaration of Sentiments and Resolutions
(1848)
When, in the course of human events, it becomes necessary for one portion of the family of
man to assume among the people of the earth a position different from that which they have
hitherto occupied, but one to which the laws of nature and of nature’s God entitle them, a decent
respect to the opinions of mankind requires that they should declare the causes that impel them to
such a course.
We hold these truths to be self-evident: that all men and women are created equal; that they
are endowed by their Creator with certain inalienable rights; that among these are life, liberty,
and the pursuit of happiness; that to secure these rights governments are instituted, deriving their
just powers from the consent of the governed…. But when a long train of abuses and
usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute
despotism, it is their duty to throw off such government, and to provide new guards for their
future security. Such has been the patient sufferance of the women under this government, and
such is now the necessity which constrains them to demand the equal station to which they are
entitled.
The history of mankind is a history of repeated injuries and usurpations on the part of man
toward woman, having in direct object the establishment of an absolute tyranny over her. To
prove this, let facts be submitted to a candid world.
He has never permitted her to exercise her inalienable right to the elective franchise.
He has compelled her to submit to laws, in the formation of which she had no voice.
He has withheld from her rights which are given to the most ignorant and degraded men –
both natives and foreigners.
Having deprived her of this first right of a citizen, the elective franchise, thereby leaving her
without representation in the halls of legislation, he has oppressed her on all sides.
He has made her, if married, in the eye of the law, civilly dead.
He has taken from her all right in property, even to the wages she earns.
He has made her, morally, an irresponsible being, as she can commit many crimes with
impunity, provided they be done in the presence of her husband. In the covenant of marriage, she
is compelled to promise obedience to her husband, he becoming, to all intents and purposes, her
master –the law giving him power to deprive her of her liberty, and to administer chastisement.
He has so framed the laws of divorce, as to what shall be the proper causes, and in case of
separation, to whom the guardianship of the children shall be given, as to be wholly regardless of
the happiness of women –the law, in all cases, going upon a false supposition of the supremacy
of man, and giving all power into his hands.
After depriving her of all rights as a married woman, if single, and the owner of property, he
has taxed her to support a government which recognizes her only when her property can be made
profitable to it.
He has monopolized nearly all the profitable employments, and from those she is permitted
to follow, she receives but a scanty remuneration. He closes against her all the avenues to wealth
and distinction which he considers most honorable to himself. As a teacher of theology,
medicine, or law, she is not known.
He has denied her the facilities for obtaining a thorough education, all colleges being closed
against her.
He allows her in Church, as well as State, but a subordinate position, claiming Apostolic
authority for her exclusion from the ministry, and, with some exceptions, from any public
participation in the affairs of the Church.
He has created a false public sentiment by giving to the world a different code of morals for
men and women, by which moral delinquencies which exclude women from society, are not only
tolerated, but deemed of little account in man.
He has usurped the prerogative of Jehovah himself, claiming it as his right to assign for her a
sphere of action, when that belongs to her conscience and to her God.
He has endeavored, in every way that he could, to destroy her confidence in her own powers,
to lessen her self-respect, and to make her willing to lead a dependent and abject life.
Now, in view of this entire disfranchisement of one-half the people of this country, their
social and religious degradation –in view of the unjust laws above mentioned, and because
women do feel themselves aggrieved, oppressed, and fraudulently deprived of their most sacred
rights, we insist that they have immediate admission to all the rights and privileges which belong
to them as citizens of the United States.
In entering upon the great work before us, we anticipate no small amount of misconception,
misrepresentation, and ridicule; but we shall use every instrumentality within our power to effect
our object. We shall employ agents, circulate tracts, petition the State and National legislatures,
and endeavor to enlist the pulpit and the press in our behalf. We hope this Convention will be
followed by a series of Conventions embracing every part of the county.
The following resolutions…were adopted:
Resolved, That such laws as conflict, in any way, with the true and substantial happiness of
woman, are contrary to the great precept of nature, and of no validity; for this is “superior in
obligation to any other.
Resolved, That all laws which prevent woman from occupying such a station in society as her
conscience shall dictate, or which place her in a position inferior to that of man, are contrary to
the great precept of nature, and therefore of no force or authority.
Resolved, That woman is man’s equal—was intended to be so by the Creator, and the highest
good of the race demands that she should be recognized as such.
Resolved, That the women of this country ought to be enlightened in regard to the laws under
which they -live, that they may no longer publish their degradation, by declaring themselves
satisfied with their present position, nor their ignorance, by asserting that they have all the rights
they want.
Resolved, That inasmuch as man, while claiming for himself intellectual superiority, does
accord to woman moral superiority, it is pre-eminently his duty to encourage her to speak, and
teach, as she has an opportunity, in all religious assemblies.
Resolved, That the same amount of virtue, delicacy, and refinement of behavior, that is
required of woman in the social state, should also be required of man, and the same
transgressions should be visited with equal severity on both man and woman.
Resolved, That the objection of indelicacy and impropriety, which is so often brought against
woman when she addresses a public audience, comes with a very ill grace from those who
encourage, by their attendance, her appearance on the stage, in the concert, or in the feats of the
circus.
Resolved, That woman has too long rested satisfied in the circumscribed limits which corrupt
customs and a perverted application of the Scriptures have marked out for her, and that it is time
she should move in the enlarged sphere which her great Creator has assigned her.2
Resolved, That it is the duty of the women of this country to secure to themselves their sacred
right to the elective franchise.3
Resolved, That the equality of human rights results necessarily from the fact of the identity of
the race in capabilities and responsibilities.
Resolved, therefore, That, being invested by the Creator with the same capabilities, and the
same consciousness of responsibility for their exercise, it is demonstrably the right and duty of
woman, equally with man, to promote every righteous cause, by every righteous means; and
especially in regard to the great subjects of morals and religion, it is self-evidently her right to
participate with her brother in teaching them, both in private and in public, by writing and by
speaking, by any instrumentalities proper to be used, and in any assemblies proper to be held;
and this being a self-evident truth, growing out of the divinely implanted principles of human
nature, any custom or authority adverse to it, whether modern or wearing the hoary sanction of
antiquity, is to be regarded as self-evident falsehood, and at war with the interests of mankind.
…Resolved, That the speedy success of our cause depends upon the zealous and untiring efforts
of both men and women, for the overthrow of the monopoly of the pulpit, and for the securing to
woman an equal participation with men in the various trades, professions and commerce.
Second Continental Congress, Declaration of Independence (1776)
IN CONGRESS, July 4, 1776.
The unanimous Declaration of the thirteen united States of America,
When in the Course of human events, it becomes necessary for one people to dissolve the
political bands which have connected them with another, and to assume among the powers of the
earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle
them, a decent respect to the opinions of mankind requires that they should declare the causes
which impel them to the separation.
We hold these truths to be self-evident, that all men are created equal, that they are endowed
by their Creator with certain unalienable Rights, that among these are Life, Liberty and the
pursuit of Happiness.–That to secure these rights, Governments are instituted among Men,
deriving their just powers from the consent of the governed, –That whenever any Form of
Government becomes destructive of these ends, it is the Right of the People to alter or to abolish
it, and to institute new Government, laying its foundation on such principles and organizing its
powers in such form, as to them shall seem most likely to effect their Safety and Happiness.
Prudence, indeed, will dictate that Governments long established should not be changed for light
and transient causes; and accordingly all experience hath shewn, that mankind are more disposed
to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which
they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the
same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their
duty, to throw off such Government, and to provide new Guards for their future security.–Such
has been the patient sufferance of these Colonies; and such is now the necessity which constrains
them to alter their former Systems of Government. The history of the present King of Great
Britain is a history of repeated injuries and usurpations, all having in direct object the
establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a
candid world.
He has refused his Assent to Laws, the most wholesome and necessary for the public good.
He has forbidden his Governors to pass Laws of immediate and pressing importance, unless
suspended in their operation till his Assent should be obtained; and when so suspended, he has
utterly neglected to attend to them.
He has refused to pass other Laws for the accommodation of large districts of people, unless
those people would relinquish the right of Representation in the Legislature, a right inestimable
to them and formidable to tyrants only.
He has called together legislative bodies at places unusual, uncomfortable, and distant from
the depository of their public Records, for the sole purpose of fatiguing them into compliance
with his measures.
He has dissolved Representative Houses repeatedly, for opposing with manly firmness his
invasions on the rights of the people.
He has refused for a long time, after such dissolutions, to cause others to be elected; whereby
the Legislative powers, incapable of Annihilation, have returned to the People at large for their
exercise; the State remaining in the meantime exposed to all the dangers of invasion from
without, and convulsions within.
He has endeavored to prevent the population of these States; for that purpose obstructing the
Laws for Naturalization of Foreigners; refusing to pass others to encourage their migrations
hither, and raising the conditions of new Appropriations of Lands.
He has obstructed the Administration of Justice, by refusing his Assent to Laws for
establishing Judiciary powers.
He has made Judges dependent on his Will alone, for the tenure of their offices, and the
amount and payment of their salaries.
He has erected a multitude of New Offices, and sent hither swarms of Officers to harrass our
people, and eat out their substance.
He has kept among us, in times of peace, Standing Armies without the Consent of our
legislatur