The exodus of 1879 is treated by J.B. Runnion in the Atlantic Monthly, Volume XLIV, page 222; by Frederick Douglass and Richard T. Greener in the American Journal of Social Science, Volume XI, page 1; by F.R. Guernsey in the International Review, Volume VII, page 373; by E.L. Godkin in the Nation, Volume XXVIII, pages 242 and 386; and by J.C. Hartzell in the Methodist Quarterly, Volume XXXIX, page 722.

But Edwin L. Godkin, who in his transit of a Mississippi swamp in 1856 saw a company in distress, used the episode as a peg on which to hang an anti-slavery sentiment: "I fell in with an emigrant party on their way to Texas.

If instead of crossing the Mississippi bottoms and ascribing to slavery the hardships he observed, Godkin had been crossing the Nevada desert that year and had come upon, as many others did, a train of emigrants with its oxen dead, its women and children perishing of thirst, and its men with despairing eyes turned still toward the gold-fields of California, would he have inveighed against freedom as the cause?

Between Flint's impression of pleasure and Godkin's of gloom

[Footnote 22: Letter of E.L. Godkin to the London News, reprinted in the North American Review, CLXXXV (1907), 46, 47.]

(The Godkin lectures, 1939)

(The Godkin lectures, 1938)

(The Godkin lectures, 1939)

(The Godkin lectures, 1938)

Henry W. Grady edited the Atlanta Constitution; Michael Dee edited the Detroit Evening News for nearly fifty years; Richard Smith, the Cincinnati Gazette; Edward L. Godkin, the New York Evening Post; William Laffan, the New York Sun; and Horace Greeley, the New York Tribune.

A journalist of a totally different kind was Edwin Lawrence Godkin.

Born in County Wicklow, the son of a Presbyterian clergyman, Godkin in 1865 established the Nation in New York as an organ of independent thought; and for thirty-five years he filled a unique position, standing aside from all parties, sects, and bodies, and yet permeating them all with his sane and restraining philosophy.