The external life of Forrest from the close of his first engagement after the divorce trial to the year 1869—the period stretching from his forty-sixth to his sixty-third year—was largely but the continual repetition of his old triumphs, varied now and then with some fresh professional glory or new personal adventure. To recite the details of his travels and theatrical experiences would be to make a monotonous record of popular successes without any important significance or general interest. A brief sketch of the leading incidents of this period is all that the reader will care to have.

The immense publicity and circulation given to the sensational reports of the long-drawn legal warfare between Forrest and his wife in their suits against each other added to his great fame a still greater notoriety, which enhanced public curiosity and drew to the theatre greater crowds than ever whenever he played. From Portland and Boston to Cincinnati and St. Louis, from Buffalo and Detroit to Charleston and New Orleans, the announcement of his name invariably brought out an overwhelming throng. The first sight of his person on the stage was the signal for wild applause. At the close of the performance he was often called before the curtain and constrained to address the assembly, and then on retiring to his hotel was not unfrequently followed by band and orchestra and complimented with a serenade.

The ranks of his enemies, reinforced with the malevolent critics or Bohemians whom he would not propitiate by any favor, social or pecuniary, continued to fling at him and annoy him in every way they could. But while their pestiferous buzzing and stinging made him sore and angry, it did not make him unhappy. His enormous professional success and broad personal following prevented that. One example of his remarkable public triumphs may stand to represent scores. It was the last night of a long and most brilliant engagement in New York. The “Forrest Light Guard,” in full uniform, occupied the front seats of the parquet. No sooner had the curtain fallen on the performance of Coriolanus than the air grew wild with the prolonged shouts of “Forrest! Forrest!” At last he came forth, and the auditory, rising en masse, greeted him with stormy plaudits. “Speech! speech!” they cried. He responded thus:

“I need not tell you, ladies and gentlemen, that I am gratified to see this large assemblage before me; and I have an additional gratification when I remember that among my troops of friends I have now a military troop who have done me the honor to grace my name by associating it with their soldier-like corps. This night, ladies and gentlemen, ends my labors inside of the theatre for the season. I call them labors, for no one who has not experienced the toil of acting such parts as I have been called upon nightly to present to you, can have any idea of the labor, both mental and physical, required in the performance of the task. They who suppose the actor’s life to be one of comparative ease mistake the fact egregiously. My experience has shown me that it is one of unremitting toil. In no other profession in the world is high eminence so difficult to reach as in ours. This proposition becomes evident when you remember how many of rare talents and accomplishments essay to mount the histrionic ladder, and how very few approach its topmost round. My earliest ambition was distinction upon the stage; and while yet a mere child I shaped my course to reach the wished-for goal. I soon became aware that distinction in any vocation was only to be won by hard work and by an unfailing self-reliance. And I resolved

I resolved to educate myself; not that education only which belongs to the schools, and which is often comprised in a knowledge of mere words, but that other education of the world which makes words things. I resolved to educate myself as Garrick, and Kemble, and Cooke, and, last and greatest of all, Edmund Kean, had done. As he had done before me, I educated myself. The self-same volume from which the Bard of Avon drew his power of mastery lay open before me also,—the infallible volume of Nature. And in the pages of that great book, as in the pages of its epitome, the works of Shakspeare, I have conned the lessons of my glorious art. The philosopher-poet had taught me that

and, in pursuit of this study, I sojourned in Europe, in Asia, in Africa, as well as in the length and in the breadth of our own proud Republic. To catch the living lineaments of passion, I mixed with the prince and with the potentate, with the peasant and with the proletary, with the serf and with the savage. All the glorious works of Art belonging to the world, in painting and in sculpture, in architecture and in letters, I endeavored to make subservient to the studies of my calling. How successful I have been I leave to the verdict of my fellow-countrymen,—my fellow-countrymen, who, for a quarter of a century, have never denied to me their suffrages. Ladies and gentlemen, I have spoken thus much not to indulge in any feeling of pride, nor to gratify any sentiment of egotism, but I have done so in the hope that the words which I have uttered here to-night may be the means, perhaps, of inspiring in the bosom of some young enthusiast who may hereafter aspire to the stage a feeling of confidence. Some poor and friendless boy, perchance, imbued with genius, and with those refined sensibilities which are inseparably connected with genius, may be encouraged not to falter in his path for the paltry obstacles flung across it by envy, hatred, malice, and all uncharitableness. Let him rather, with a vigorous heart, buckle on the armor of patient industry, with his own discretion for his tutor, and then, with an unfaltering step, despising the malice of his foes,

A shower of bravos broke out, bouquets were thrown upon the stage, and the actor slowly withdrew, crowned with the applauses of the people like a victorious Roman in the Capitol.

As the years passed on, Forrest came to take an ever keener interest in accumulating wealth. A good deal of his time and thought was devoted to the nursing of his earnings. He showed great shrewdness in his investments, which, with scarcely a single exception, turned out profitably. He was prudent and thrifty in his ways, but not parsimonious or mean. He lived in a handsome, generous style, without ostentation or extravagance, keeping plenty of servants, horses, and carriages, and a table generous in wholesome fare but sparing of luxuries. This love of money, and pleasure in amassing it, though it became a passion, as, with his bitter early experience of poverty and constant lessons of the evils of improvidence, it was natural that it should, did not become a vice or a disease; for it never prevented his full and ready response to every claim on his conscience or on his sympathy. And within this limit the love of accumulation is more to be praised than blamed. In final refutation of the gross injustice which so often during his life charged upon him the vice of a grasping penuriousness, a few specimens of his deeds of public spirit and benevolence—not a list, but a few specimens—may fitly be recorded here. To the fund in aid of the Democratic campaign which resulted in the election of Buchanan as President he sent his check for one thousand dollars. He gave the like sum to the first great meeting in Philadelphia at the outbreak of the war for the defence of the Union. In 1867, when the South was in such distress from the effects of the war, he gave five hundred dollars to the treasurer of a fund in their behalf, saying, “God only knows the whole suffering of our Southern brethren. Let us do all we can to relieve them, not stopping to question what is constitutional; for charity itself fulfils the law.” He subscribed five hundred dollars towards the relief of the sufferers by the great Chicago fire in 1871. The ship “Edwin Forrest” being in distress on the coast, the towboat “Ajax,” from New York, went to her assistance, having on board three pilots. The “Ajax” was never heard of afterwards. To the widows of the three lost pilots Forrest, unsolicited, sent one thousand dollars each. On two separate occasions he is known to have sent contributions of five hundred dollars to the Masonic Charity Fund of the New York Grand Lodge. These acts, which were not exceptional, but in keeping with his nature and habit, are not the acts of an unclean slave of avarice. The jealousy too often felt towards the rich too often incites groundless fault-finding.

It is true that an absorbing passion for truth, for beauty, for humanity, for perfection, is more glorious and commanding than even the most honorable chase of riches. But it is likewise true that reckless idlers and spendthrifts are a greater curse to society, breed worse evils, than can be attributed to misers. Self-indulgence, dependence, distress, contempt, the worst temptations, and untimely death, follow the steps of thriftlessness. Self-denial, foresight, industry, manifold power of usefulness, wait on a well-regulated purpose to secure pecuniary independence. Money represents the means of life,—the command of the best outer conditions of life,—food, shelter, education, culture in every direction. In itself it is a good, and the fostering of the virtues adapted to win it is beneficial alike to the individual and the community, despite the enormous evils associated with the excessive or unprincipled pursuit of it. Sharp and exacting as he was, the absolute honesty and honor of Forrest in all pecuniary dealings were so high above suspicion that they were never questioned. Although often wrongfully accused of a miserly and sordid temper, he never was accused of falsehood or trickery. The large fortune he obtained was honorably earned, liberally used, and at last nobly bestowed. He had a good right to the deep, vivid satisfaction and sense of power which it yielded him. His fortune was to him a huge supplementary background of support, a wide border of the means of life surrounding and sustaining his immediate life.

An extract from a letter written by him to his biographer may fitly be cited to complete what has been said above. Under date of August 28th, 1870, he wrote. “The desire I had for wealth was first fostered only that I might be abler to contribute to the comforts of those whose veins bore blood like mine, and to smooth the pathway to the grave of the gentlest, the truest, the most unselfish friend I ever knew—my mother!—and so, from this holy source, to widen the boundaries of all good and charitable deeds,—to relieve the wants of friends less fortunate than myself, and to succor the distressed wherever found. In early life, from necessity, I learned to depend solely upon myself for my own sustenance. This self-reliance soon gave me power in a small way to relieve the wants of others, and this I never failed to do even to the extent of my ability. So far did I carry this feeling for the distress of others that I have frequently been forced to ask an advance of salary from the theatre to pay the current expenses of my own frugal living. And this I have done when in the receipt of eight thousand dollars a year. I have been very, very poor; but in my whole life I have never from need borrowed more than two hundred dollars in all. I have lent two thousand times that sum, only an infinitesimal part of which was ever returned.”

In 1851 Forrest moved from New York to Philadelphia, and took his three sisters to live with him. But he paid frequent visits to his romantic castle on the Hudson. During one of these visits an incident occurred which presents him to the imagination in real life in a light as picturesque and sensational as many of those scenes of fiction on the stage in which he had so often thrilled the multitude who beheld him. The steamboat “Henry Clay,” plying on the Hudson between New York and Albany, when opposite Fonthill was suddenly wrapt in flames by an explosion of its boiler, and sunk with a crowd of shrieking passengers. The New York “Mirror” of the next day said, “We are informed that while the unfortunate wretches were struggling, Edwin Forrest, who was then at his castle, seeing their condition, rushed down to the river, jumped in, and succeeded in rescuing many from a watery grave, as well as in recovering the bodies of several who were drowned.”

In 1856 Forrest sold Fonthill to the Catholic Sisterhood of Mount Saint Vincent, for one hundred thousand dollars. For the devout and beneficent lives of the members of this order he had a profound reverence; and immediately on completing the sale he made to the Mother Superior a present of the sum of five thousand dollars. And so ended all the dreams of domestic peace and bliss his fancy had woven on that enchanted spot, still to be associated with memories of his career and echoes of his name as long as its gray towers shall peer above the trees and be descried from afar by the sailers on the lordly river below.

In 1857 Forrest received an unparalleled compliment from the State of California. The Governor, Lieutenant-Governor, Secretary, Treasurer, and Comptroller of the State, twenty-seven members of the Senate, with the Secretary and Sergeant-at-Arms, the Speaker and forty-eight members of the House of Representatives, sent him a letter of invitation to make a professional visit to the Golden Coast. It read as follows:

“Respected Sir,—The undersigned, State officers and members of the Senate and Assembly, a small portion of your many admirers on the coast of the Pacific, avail themselves of this, the only mode under their control, of signifying to you the very high estimation, as a gentleman and an actor, in which you are generally and universally held by all who have a taste for the legitimate drama. Genuine taste and rigid criticism have united with the verdict of impartial history to pronounce you the head and leader of the noble profession to which you have consecrated abilities that would in any sphere of life render you eminent. We believe that so long as Shakspeare is remembered, and his words revered, your name, too, will be remembered with pride by all who glory in the triumphs of our Saxon literature.

“In conclusion, permit us to express the hope that your existing engagements will so far coincide with our wishes as to permit us, at an early day, to welcome you to the shores of the Pacific, assuring you of a warm and sincere reception, so far as our efforts can accomplish the same, and we feel that we but express the feelings of every good citizen of the State.”

To this he replied:

“Gentlemen,—With a grateful pleasure I acknowledge your communication of April 20th, delivered to me a short time since by the hands of Mr. Maguire.

“Your flattering invitation, so generously bestowed and so gracefully expressed, to enter the Golden Gate and visit your beautiful land, is one of the highest compliments I have ever received. It is an honor, I venture to say, that was never before conferred on one of my profession.

“It comes not from the lovers of the drama or men of letters merely, but from the Executive, the Representatives, and other high officials of a great State of the American Confederacy; and I shall ever regard it as one of the proudest compliments in all my professional career.

“Believe me, I deeply feel this mark of your kindness, not as mere incense to professional or personal vanity, but as a proud tribute to that art which I have loved so well and have followed so long:

“This art, permit me to add, from my youth I have sought personally to elevate, and professionally to improve, more from the truths in nature’s infallible volume than from the pedantic words of the schools,—a volume open to all, and which needs neither Greek nor Latin lore to be understood.

“And now, gentlemen, although I greatly regret that it is not in my power to accept your invitation, I sincerely trust there will be a time for such a word, when we may yet meet together under the roof of one of those proud temples consecrated to the drama by the taste and the munificence of your fellow-citizens.”

During the crisis of his domestic unhappiness—1849–1852—Forrest had withdrawn from the stage for about two years. In 1856, stricken down with a severe attack of gout and inflammatory rheumatism, wearied also of his long round of professional labors, he retired into private life for a period of nearly five years. He now devoted his time to the care of his rapidly increasing wealth, and to the cultivation of his mind by reading, studying works of art, and conversing with a few chosen friends, leading, on the whole, a still and secluded life. At this time an enthusiastic religious revival was going on in the city, and it was reported that the tragedian had been made a convert. An old and dear friend, the Rev. E. L. Magoon, wrote to him a very cordial letter expressing the hope that this report was well founded. Here is the reply of Forrest:

“I have much pleasure in the receipt of yours of the 23d instant.

“While I thank you and Mrs. Magoon with all my heart for the kind hope you have expressed that the recent rumor with regard to my highest welfare may be true, I am constrained to say the rumor is in this, as in most matters which pertain to me, most pitifully in error: there is not one word of truth in it.

“But in answer to your questions, my good friend,—for I know you are animated only by a sincere regard for my spiritual as well as for my temporal welfare,—I am happy to assure you that the painful attack of inflammatory rheumatism with which for the last three months I have combated is now quite overcome, and I think I may safely say that with the return of more genial weather I shall be restored once more to a sound and pristine health.

“Then, for the state of my mind. I do not know the time, since when a boy I blew sportive bladders in the beamy sun, that it was ever so tranquil and serene as in the present hour. Having profited by the leisure given me by my lengthened illness seriously to review the past and carefully to consider the future, both for time and for eternity, I have with a chastened spirit beheld with many regrets that there was much in the past that might have been improved; more, perhaps, in the acts of omission than in acts of commission, for I feel sustained that my whole conduct has been actuated solely by an honest desire to adhere strictly to the rule of right; that the past has been characterized, as I trust the future will be, to love my friends, to hate my enemies,—for I cannot be a hypocrite,—and to live in accordance with the Divine precept: ‘As ye would that men should do to you, do ye also to them likewise.’

“And now for that ‘higher welfare’ of which you speak, I can only say that, believing, as I sincerely do, in the justice, the mercy, the wisdom, and the love of Him who knoweth the secrets of our hearts, I hope I may with

“Hoping you are in the enjoyment of good health, and that you still prosper in the ‘good work,’ which to you I know is a labor of love,

At length, rested in mind and body, chastened in taste, sobered and polished in style, but with no abatement of fire or energy, sought by the public, solicited by friends, urged by managers, and impelled by his own feelings, he broke from his long repose, and reappeared in New York under circumstances as flattering as any that had ever crowned his ambition. Niblo’s Garden was packed to its remotest corners with an auditory whose upturned expanse of eager faces lighted with smiles and burst into cheers as he slowly advanced and received a welcome whose earnestness and unity might well have thrilled him with pride and joy. The following lines, strong and eloquent as their theme, written for the occasion by William Ross Wallace, contain perhaps the most truthful and characteristic tribute ever paid to his genius, drawing the real contour and breathing the express spirit of the man and the player.

After a long absence from Albany, Forrest fulfilled an engagement there in 1864. It carried his mind back to his early struggles in the same place, though few of the kind friends who had then cheered him now remained. There was no vacant spot, however, any more than there was any loss of fervor. On the last night the audience—so crowded that “they seemed actually piled on one another in the lobbies”—called him before the curtain and asked for a speech. He said,—

“I am very glad, ladies and gentlemen, that an opportunity is thus afforded me to say a few words, to thank you for your generous welcome here, and also for the kind applause you have lavished on my performances. In Albany I seem to live a twofold existence,—I live one in the past, and I live one in the present,—and both alike are filled with the most agreeable memories. Here, within these very walls, even in my boyish days, I was cheered on to those inspiring toils

Here, within these walls, while yet in my boyish days, one of the proudest honors of my professional life was achieved; for I here essayed the part of Iago to the Othello of the greatest actor that ‘ever lived in the tide of times,’—Edmund Kean. To me there is music in the very name,—Edmund Kean, a name blended indissolubly with the genius of Shakspeare; Edmund Kean, who did more by his acting to illustrate the Bard of all time than all the commentators from Johnson, Warburton, and Steevens down to the critics of the present day. It was said of Edmund Kean by a distinguished English poet, that ‘he read Shakspeare by flashes of lightning.’ It is true; but those flashes of lightning were the coruscations of his own divine mind, which was in affinity with the mind of Shakspeare. Now I must beg leave to express my heartfelt thanks for this demonstration of your favor, hoping at no distant day to meet you again.”

Thus it is clear that, whatever the sufferings of Forrest may have been, however many trials and pangs his growing experience of the world may have brought him, he had great enjoyments still. Besides the proud delight of his professional successes and the solid satisfaction of his swelling property, he had an even more keen and substantial complacency of pleasure in his own physical health and strength. His enormous vital and muscular power supported a superb personal consciousness of joy and contentment. He trod the earth like an indigenous monarch, afraid of nothing. The dynamic charge, or rather surcharge, of his frame was often so profuse that it would break out in wild feats of power to relieve the aching muscles. For instance, one night when acting in the old Tremont Theatre in Boston, under such an exhilarating impulse he struck his sword against a wooden column at the side of the stage as he was passing out, and cut into it to the depth of more than three inches. An Englishman who sat near jumped from his seat in terror, and tremblingly said, as he hastened out, “He is a damned brute. He is going to cut the theatre down!” This full vigor of the organic nature, this vivid relishing edge of unsatiated senses, yielded a constant feeling of actual or potential happiness, and clothed him with an air of native pride which was both attractive and authoritative. He had paid the price for this great prize of an indomitable physique in systematic exercises and temperance. He wore it most proudly and kept it intact until he was fifty-nine years old. The lesson of his experience and example in physical culture is well worth heeding.

The fashion of society in regard to the education and care of the body has passed through three phases. The most extraordinary phase, in the glorious results it secured, was the worship of bodily perfection among the Greeks, a reflex revival of which was shown by the nobles and knights at the period of the Renaissance. The Greek gymnastic of the age of Pericles, as described by Plato so often and with such enthusiasm,—a gymnastic in which music, instead of being an end in itself, a sensuous luxury of the soul, was made a guide and adjunct to bodily training, giving rhythm to every motion, or that grace and economy of force which so much enhances both beauty and power,—lifted men higher in unity of strength and charm of health and harmony of faculties than has anywhere else been known. The Grecian games were made an ennobling and joyous religious service and festival. The eager, emulous, patriotic, and artistic appreciation of the spectators,—the wondrous strength, beauty, swiftness, rhythmic motions, imposing attitudes of the athletes,—the legends of the presence and contentions of the gods themselves on that very spot in earlier times,—the setting up of the statues of the victors in the temples as a worship of the Givers of Strength, Joy, and Glory,—served to carry the interest to a pitch hardly to be understood by us. The sculptures by Phidias which immortalize the triumph of Greek physical culture show a harmony of the circulations, a compacted unity of the organism, a central poise of equilibrium, a profundity of consciousness and a fulness of self-control, a perfect blending of the automatic and the volitional sides of human nature, which must have exalted the Olympic victors at once to the extreme of sensibility and to the extreme of repose. It is a million pities that this ideal should ever have been lost. But in Rome, under the military drill and unbridled license of the emperors, it degenerated into a brutal tyranny and sensuality, the gigantic superiority of potency it generated being perverted to the two uses of indulging self and oppressing others.

The next swing of the historic pendulum flung men, by the reaction of spirituality, over to the fatal opposite,—the ecclesiastic contempt and neglect of the body. The Christian ideal, or at least the Church ideal, in its scornful revulsion from gladiators and voluptuaries, glorified the soul at the expense of the loathed and mortified flesh. At the base of this cultus was the ascetic superstition that matter is evil, that the capacity for pleasure is an infernal snare, and that the only way to heaven is through material maceration and renunciation. Sound philosophy and religion teach, on the contrary, that the body is the temple of God, to be developed, cleansed, and adorned to the highest degree possible for His habitation.

The third phase in the history of bodily training is that neutral condition, between the two foregoing extremes, which generally characterizes the present period,—a state of almost universal indifference, or a fitful alternation of unregulated attention to it and neglect of it. The pedagogue gives his pupils some crude exercises to keep them from utterly losing their health and breaking down on his hands under the barbaric pressure of mental forcing; the drill-sergeant disciplines his recruits to go through their technical evolutions; the dancing-master trains the aspirants for the mysteries of the ballet; and the various other classes of public performers who get their living by playing on the curiosity, taste, or passion of the public, have their specialities of bodily education for their particular work. But a perfected system of æsthetic gymnastics, based on all that is known of the laws of anatomy, physiology, and hygiene,—a system of exercises regulated by the exactest rhythm and fitted to liberate every articulation, to develop every muscle, and to harmonize and exalt every nerve,—such a system applied from childhood to maturity for the purpose not of making professional exhibitors of themselves, but of perfecting men and women for the completest fulfilment and fruition of life itself, does not yet exist. It is the great educational desideratum of the age. Co-ordinating all our bodily organs and spiritual faculties, unifying the outward organism and the inward consciousness, it would remove disease, crime, and untimely death, open to men and women the highest conditions of inspiration, and raise them towards the estate of gods and goddesses. Avoiding equally the classic deification of the body and the mediæval excommunication of it, emerging from the general indifference and inattention to it which belong to the modern absorption in mental work and social ambition, the next phase in the progress of physical education should be the awakening on the part of the whole people of a thorough appreciation of its just importance, and the assigning to it of its proportionate place in their practical discipline. This is a work worthy to be done now in America. As democratic Athens gave the world the first splendid gymnastic training with its transcendent models of manhood, so let democratic America, improving on the old example with all the new treasures of science and sympathy, make application to its citizens of a system of motions for the simultaneous education of bodies and souls to the full possession of their personal sovereignty, making them all kings and queens of themselves, because strong and beautiful and free and happy in every limb and in every faculty!

There is a vulgar prejudice among many of the most refined and religious people against the training of the body to its highest condition, as if that necessitated an animality fatal to the richest action of mind, heart, and soul. The fop whose delicacy is so exquisite that the least shock of vigorous emotion makes him turn pale and sicken, fancies the superb athlete a vulgar creature whose tissues are as coarse as wire netting and the globules of his blood as big as peas. But in reality the presence of fidgeting nerves in place of reposeful muscles gives feebler reactions, not finer ones, a more irritable consciousness, not a richer one. Were this squeamish prejudice well founded it would make God seem a bungler in his work, essential discord inhering in its different parts. It is not so. The harmonious development of all portions of our being will raise the whole higher than any fragment can be lifted alone. The two finest and loftiest and richest flowers of Greek genius, Plato and Sophocles, were both crowned victors in the Olympic games. But this strong, lazy prejudice has widely fulfilled itself in fact by limiting the greatest triumphs of physical culture to the more debased and profane types,—to professional dancers and pugilists. And even here it is to be affirmed that, on this low range of brawn and pluck and skill, physical power and prowess are better than physical weakness and cowardice. It is better, if men are on that level, to surpass and be admired there than to fail and be despised there. But since one God is the Creator of flesh and spirit, both of which when obedient are recipients of his influx and held in tune by all his laws, the best material states are not hostile, but most favorable, to the best spiritual fulfilments. The life of the mind will lift out of, not mire in, the life of the body. And hitherto unknown revelations of inspired power, delight, and longevity wait on that future age when the vindication of a divineness for the body equally sacred with that of the soul shall cause the choicest persons to be as faithful in physical culture for the perfection of their experience as prize-fighters are for winning the victory in the ring. Give us the soul of Channing, purest lover and hero of God, in the body of Heenan, foremost bruiser and champion of the world; the soul of Elizabeth Barrett Browning, tender poetess of humanity, in the body of Fanny Elssler, incomparable queen of the stage;—and what marvels of intuitive perception, creative genius, irresistible authority, and redemptive conquest shall we not behold!

Such is one of the prophecies drawn from the supremest examples of combined mental and physical culture in the dramatic profession. Forrest fell short of any such mark. His gymnastic was coarse and heavy, based on bone and muscle rather than brain and nerve. The sense of musical rhythm was not quick and fine in him. His blood was too densely charged with amorous heat, and his tissues too much clogged with his weight of over two hundred pounds, for the most ethereal delicacies of spirituality and the inspired imagination. But within his limitations he was a marked type of immense original and cultivated power. And his sedulous fidelity in taking care of his bodily strength and health is worthy of general imitation. He practised athletics daily, posturing with dumb-bells or Indian clubs, taking walks and drives. He was extremely attentive to ventilation, saying, “The first condition of health is to breathe pure air plentifully.” He ever sought the sunshine, worshipping the smile of the divine luminary with the ardor of a true Parsee. “The weather has been pernicious,” he says in one of his letters. “Oh for a day of pure sunshine! What a true worshipper of the Sun I have always been! And how he has rewarded me, in the light of his omnipotent and kindly eye, with health and joy and sweet content! How reasonable and how sublime was the worship of Zoroaster! I had rather be a beggar in a sunny climate than a Crœsus in a cloudy one.” He was temperate in food and drink, shunning for the most part rich luxuries, complex and highly-seasoned dishes, falling to with the greatest relish on the simplest and wholesomest things, especially oatmeal, cracked wheat, corn-meal mush, brown bread, Scotch bannocks, cream, buttermilk. When fatigued, he turned from artificial stimulants and sought recovery in rest and sleep. When hard-worked, he never omitted going regularly to bed in the daytime to supplement the insufficient repose of the night. He had great facility in catching a nap, and at such times his deep and full respiration was as regular as clock-work. But above all the rest he attributed the greatest importance to keeping his skin in a clean and vigorous condition. Night and morning he gave himself a thorough washing, followed by energetic scrubbing with coarse towels and a percussing of his back and spine with elastic balls fastened to the ends of two little clubs. His skin was always aglow with life, polished like marble, a soft and sensitive yet firm and flowing mantle of protection and avenue of influences between his interior world and the exterior world. This extreme health and vigor of the skin relieved the tasks put on the other excretory organs, and was most conducive to vital energy and longevity.

The one fault in the constitution of Forrest was the gouty diathesis he inherited from his grandfather on the maternal side. This rheumatic inflammability—a contracted and congested state of some part of the capillary circulation and the associated sensory nerves accumulating force to be discharged in hot explosions of twinging agony—might have been cured by an æsthetic gymnastic adapted to free and harmonize all the circulations,—the breath, the blood, the nerve-force. But, unfortunately, his heavy and violent gymnastic was fitted to produce rigidity rather than suppleness, and thus to cause breaks in the nervous flow instead of an equable uniformity. This was the secret of his painful attacks and of his otherwise unexpectedly early death. There are three natures in man, the vital nature, the mental nature, the moral nature. These natures express and reveal themselves in three kinds or directions of movement. The vital nature betrays or asserts itself in eccentric movement, movement from a centre; the mental, in acentric movement, movement towards a centre; the moral, in concentric movement, movement around a centre. Outward lines of motion express vital activity, inward lines express mental activity, curved lines, which are a blending of the two other, express moral or affectional activity. This physiological philosophy is the basis of all sound and safe gymnastic. The essential evil and danger of the heavy and violent gymnastic of the circus and the ring is that it consists so largely of the outward and inward lines which express the individual will or vital energy and mental purpose. Each of these tends exclusively to strengthen the nature which it exercises. Straight hitting, pushing, lifting, jumping, in their two directions of exertion, tend to expand and to contract. That is vital, and this is mental. Both are expensive in their drain on the volition, but one tends to enlarge the physical organism, the other to shrink it and to produce strictures at every weak point. The former gives a heavy, obese development; the latter an irritable, irregular, at once bulgy and constricted development. The vice of the vital nature dominating unchecked is gluttony, and its end, idiocy. The vice of the mental nature is avarice, both corporal and spiritual, and its end, madness. The vice of the moral nature, when it becomes diseased, is fanaticism; and its subject becomes, if the vital element in it controls, an ecstatic devotee; if the mental element controls, a reckless proselyter. Now, a true system of gymnastic will perfect all the three natures of man by not allowing the vital or the mental to domineer or its special motions to preponderate, but blending them in those rotatory elliptical or spiral movements which combine the generous expansion of the vital organs and the selfish concentration of the mental faculties in just proportion and thereby constitute the language of the moral nature. Rigid outward movements enlarge the bulk and strengthen sensuality. Rigid inward movements cramp the organism and break the unity and liberty of its circulations, leading to every variety of disease. But flowing musical movements justly blent of the other two movements, in which rhythm is observed, and the extensor muscles are used in preponderance over the contractile so as to neutralize the modern instinctive tendency to use the contractile more than the extensor,—movements in which the motor nerves are, for the same reason, used more than the sensory,—will economize the expenditure of force, soothe the sensibilities, and secure a balanced and harmonious development of the whole man in equal strength and grace. Such a system of exercise will remove every tendency to a monstrous force in one part and a dwarfed proportion in another. It will secure health and beauty in a rounded fulness equally removed from shrivelled meagreness and repulsive corpulence. It will make its practiser far more than a match for the huge athletes of the coarse school, as the man whose every limb is a whip is thrice more puissant and terrible than the man whose every limb is a club. The deepest secret of the final result of this æsthetic gymnastic is that it gives one the perfect possession of himself in the perfected unity of his organism, the connective tissue being so developed by the practice of a slow and rhythmical extensor action that it serves as an unbroken bed of solidarity for the whole muscular coating of the man. Nothing else can be so conducive as this to equilibrium, and consequently to longevity. When the unity of the connective tissue is broken by strictures at the articulations or elsewhere, the waves of motion or force ever beating through the webs of nerves are interrupted, stopped, or reflected by devitalized wrinkles which they cannot pass. Thence result the innumerable mischiefs of inflammation in the outer membrane and catarrh in the inner.

The æsthetic gymnastic, which will serve as a diacatholicon and panacea for a perverted and sick generation, is one whose measured and curvilinear movements will not be wasteful of force but conservative of it, by keeping the molecular vibrations circulating in the organism in perpetual translations of their power, instead of shaking them out and losing them through sharp angles and shocks. This will develop the brain and nerves, the genius and character, as the old system developed the muscles and the viscera. It will lead to harmony, virtue, inspiration, and long life, as the old system led to exaggeration, lust, excess, and early death. How greatly it is needed one fact shows, namely, the steady process which has long been going on of lessening beauty and increasing ugliness in the higher classes of society, lessening roundness and increasing angularity of facial contour. The proof of this historic encroachment of anxious, nervous wear and tear displacing the full grace of curved lines with the sinister sharpness of straight lines is given in most collections of family portraits, and may be strikingly seen by glancing from the rosy and generous faces of Fox and Burke or of Washington and Hamilton to the pinched and wrinkled visages of Gladstone and D’Israeli or of Lincoln and Seward.

There is probably only one man now living who is fully competent to construct this system of æsthetic gymnastic,—James Steele Mackaye, the heir of the traditions and the developer of the philosophy of François Delsarte. It was he of whom Forrest, two years before his own death, said, “He has thrown floods of light into my mind: in fifteen minutes he has given me a deeper insight into the philosophy of my own art than I had myself learned in fifty years of study.” If he shall die without producing this work, it will be a calamity to the world greater than the loss of any battle ever fought or the defeat of any legislative measure ever advocated. For this style of gymnastic alone recognizes the infinitely solemn and beautiful truth that every attitude, every motion, tends to produce the quality of which it is the legitimate expression. Here is brought to light an education constantly going on in every one, and far more momentous and fatal than any other. Here is a principle which makes the body and the laws of mechanics as sacred revelations of the will of God as the soul and the laws of morality. Here is the basis of the new religious education destined to perfect the children of men, abolish deformity, sickness, and crime, and redeem the earth.

Had Forrest practised such a style of exercise, instead of weighing upwards of two hundred pounds and suffering from those irregularities of circulation which often disabled, at length paralyzed, and at last killed him at sixty-seven, he would have weighed a hundred and sixty, been as free and agile as he was powerful, and lived without an ache or a shock to ninety or a hundred.

His faithful exercises, defective as they were in the spirit of beauty and economy, gave him enormous vital potency and tenacity. He felt this keenly as a priceless luxury, and was justly proud of it. He used to be extremely fond of the Turkish bath, and once said, “No man who has not taken a Turkish bath has ever known the moral luxury of being personally clean.” He was a great frequenter of the celebrated establishment of Dr. Angell, on Lexington Avenue, in New York. After the bath and the shampoo, and the inunction and the rest, on one occasion, as he was striding up and down the room, feeling like an Olympian god who had been freshly fed through all the pores of his skin with some diviner viands than ambrosia, he vented his slight grief and his massive satisfaction in these words: “What a pity it is that a man should have to suffer for the sins of his ancestors! Were it not for this damned gouty diathesis, I would not swap constitutions with any man on earth,—damned if I would!”

It was in 1865, while playing, on a terribly cold February night, in the Holliday Street Theatre, in Baltimore, that Forrest received the first dread intimation that his so proudly cherished prerogative of bodily strength was insecure. He was enacting the part of Damon. The theatre was so cold that, he said, he felt chilled from the extremities of his hands and feet to the centre of his heart, and the words he uttered seemed to freeze on his lips. Suddenly his right leg began twitching and jerking. He nearly lost control of it; but by a violent effort of will he succeeded in getting through the play. Reaching his lodgings and calling a physician, he found, to his great grief and horror, that his right sciatic nerve was partially paralyzed.

An obvious lameness, a slight hobble in his gait, was the permanent consequence of this attack. It was sometimes better, sometimes worse; but not all his earnest and patient attempts to cure it ever availed to find a remedy. It was a mortifying blow, from which he never fully recovered, though he grew used to it. His strength of build and movement had been so complete, such a glory to him, he had so exulted in it as it drew admiring attention, that to be thus maimed and halted in one of its most conspicuous centres was indeed a bitter trial to him. Still he kept up good heart, and fondly hoped yet to outgrow it and be all himself again. He was just as faithful as ever to his exercises, his diet, his bathing, his rest and sleep; and he retained, in spite of this shocking blow, an astonishing quantity of vital and muscular energy. Still a large and dark blot had been made on his personal splendor, and all those rôles which required grace and speed of bodily movement sank from their previous height. Notwithstanding his strenuous endeavors to neutralize the effects of this paralysis, its stealthy encroachments spread by imperceptible degrees until his whole right side—shoulder and chest and leg—shrank to smaller dimensions than the left, and at last he was obliged when fencing to have the sword fastened to his hand. And yet he continued to act to the end; acting still with a remarkable physical power and with a mental vividness not one particle lowered from that of his palmiest day. But, after the year 1865, for any of his old friends who remembered the electrifying spontaneity of his terrible demonstrations of strength in former days, to see him in such casts as Metamora, Damon, Spartacus, and Cade, was painful.

In the month of January, 1866, Forrest had a most gratifying triumph in Chicago. The receipts were unprecedentedly large, averaging for the five nights of his engagement nearly twenty-five hundred dollars a night. He wrote to his friend Oakes: “Eighteen years since, I acted here in a small theatre of which the present mayor of Chicago, J. B. Rice, Esq., was manager. The population, then about six thousand, is now one hundred and eighty thousand, with a theatre that would grace Naples, Florence, or Paris. The applause I have received here has been as enthusiastic as I have ever known, and the money-return greater. It beats the history of the stage in New York, Boston, Philadelphia, Baltimore, Charleston, and New Orleans. Give me joy, my dear and steadfast friend, that the veteran does not lag superfluous on the stage.”

Early in the same year he accepted the munificent offer made by the manager of the San Francisco theatre to induce him to pay a professional visit to California. He remembered the flattering letter sent him by the government of the State nine years before. He felt a keen desire, as a patriotic American, to view the wondrous scenery and products of the golden coast of the Pacific, and he also was ambitious that the youngest part of the country should behold those dramatic portrayals which had so long been applauded by the oldest. Landing in San Francisco on the third of May, he was serenaded in the evening by the Philharmonic Society, and on the fourteenth made his débût in the Opera House in the rôle of Richelieu. The prices of admission were doubled, and the seats for the opening night were sold at auction. The first ticket brought five hundred dollars. “At an early hour last night,” said one of the morning papers, “the tide of people turned with steady current towards the Opera House. Throng after throng approached the portal and melted into the vast space. Inside, the scene was one of extraordinary magnificence. Hundreds of flaming jets poured a flood of shadowless light on the rich painting and gilding of the amphitheatre, the luxurious draperies of the boxes, and the galaxy of wealth and beauty smiling beneath its rays.” He played for thirty-five nights to an aggregate of over sixty thousand persons, and was paid twenty thousand dollars in gold. His engagement was suddenly interrupted by a severe attack of his old enemy the gout. He fled away to the cedar groves, the mineral springs, and the mountains, to feast his eyes on the marvellous California landscapes and to nurse his health. His enjoyment of the whole trip, and in particular of his long tarry at the Mammoth Tree Grove, was profound. He delighted in recalling and describing to his friends one scene in this grove, a scene in which he was himself a striking figure. Visible in various directions were gigantic trees hundreds of feet in height, whose age could be reckoned by centuries, bearing the memorial names of celebrated Americans, — Bryant, Lincoln, Seward, Longfellow, Webster, Kane, Everett, and the darling of so many hearts, sweet Starr King,—whose top, three hundred and sixty-six feet high, overpeers all the rest. Here the Father of the Forest, long ago fallen, his trunk four hundred and fifty feet long and one hundred and twelve feet in circumference at the base, lies mouldering in gray and stupendous ruin. A hollow chamber, large enough for one to pass through on horseback, extends for two hundred feet through the colossal trunk of this prone and dead monarch of the grove, whose descendants tower around him in their fresh life, and seem mourning his requiem as the evening breeze sighs in their branches. Forrest mounted a horse, and, with all the pageant personalities he had so long made familiar to the American people clustering upon his own, rode slowly through this incredible hollow just as the level beams of the setting sun illuminated the columns of the grove and turned it into a golden cathedral.

In September he wrote to Oakes,—

“Here I am still enjoying the salubrious air of the mountains, on horseback and afoot, and bathing in waters from the hot and cold springs which pour their affluent streams on every hand.

“My health is greatly improved, and my lameness is now scarcely perceptible. In a few weeks more I shall return to San Francisco to finish my engagement, which was interrupted by my late indisposition. My present intention is not to return to the East until next spring; for it would be too great a risk to encounter the rigors of a winter there which might prove disastrous. You are aware that the winter in San Francisco is much more agreeable than the summer; and after my professional engagement there I shall visit Sacramento and some few other towns, and then go to Los Angelos, where I shall enjoy a climate quite equal to that of the tropics. I am determined to come back to you in perfect health. How I should like to take a tramp with you into the mountains this blessed day! I can give you no reasonable idea of the beauty of the weather here. The skies are cloudless, save with the rare and rosiest shadows, not a drop of rain, and yet no drought, no aridity; the trees are fresh and green, and the air as exhilarating as champagne.”

The news of the serious illness of his sister Caroline caused him to abandon the purpose of resuming his interrupted engagement in San Francisco, and, enriched with a thousand agreeable memories, on the twentieth of October he set sail for home.

The sentiment of patriotism was a fervid element in the inner life of Forrest, a source of strength and pleasure. He had a deep faith in the democratic principles and institutions of his country, a large knowledge and enjoyment of her scenery, a strong interest in her honor, industries, and fortunes, and an unshaken confidence and pride in her sublime destiny. His sympathy in politics, which he studied and voted on with intelligent conviction, had always been Southern as well as democratic; but at the first sound of the war he sprang into the most resolute attitude in defence of the imperilled cause of freedom and humanity. He wrote the following letter to one of his old friends in the West in June, 1861:

“The political aspect of our country is ominous indeed, and yet I hope with you that in the Divine Providence there will be some great good brought out of this evil state of affairs which will prove at last a blessing to our country. Oftentimes from that we consider evil comes a reviving good. I trust it may prove so in this case. I do not, however, condemn the South for their feelings of just indignation towards the intermeddling abolitionist of the North,—the abolitionist who for years by his incendiary acts has made the homestead of the planter a place of anxiety and unrest instead of peace and tranquillity. But I do condemn the leaders of this unwarrantable rebellion, those scurvy politicians who, to serve their own selfish ends, flatter and fool, browbeat and threaten honest people into an attitude which seems to threaten the safety of our glorious Union. I still believe in man’s capacity to govern himself, and I prophesy that by September next all our difficulties will be adjusted. The South will know that the North has no hostile, no subversive feelings to gratify, that it is the Union of the States—that Union cemented by the blood of patriot sires—which is to be preserved unbroken and inviolate, and that under its fraternal ægis all discord shall cease, all wounds be healed. To this end we must be ready for the field; we must gird up our loins and put on our armor; for a graceful and lasting peace is only won when men are equals in honor and in courage. And to this end it gives me pleasure to know that my namesake, your son ——, has decided to take arms in defence of the Union of the States and the Constitution of our fathers; and, more, that his good mother, as well as yourself, approves his resolution. Now is the time to test if our Government be really a shield and a protection against anarchy and rebellion, or merely a rope of sand, an illusion, a chimera; and it is this spontaneous uprising of every friend of freedom rallying around the flag of his country—that sacred symbol of our individual faith—which will proclaim to the world in tones more potent than heaven’s thunder-peal that we HAVE a Government stronger and more enduring than that of kings and potentates, because founded on equal and exact justice, the offspring of man’s holiest and noblest nature, the attribute of God himself.”

Two years later, he wrote in a letter to another friend,—

“Great God! in what a melancholy condition is our country now! An ineradicable curse begin at the very root of his heart that harbors a single thought that favors disunion. May God avert the overwhelming evil!”

He made himself familiar with the triumphs of American genius in every department of industry and art, and glowed with pride over the names of his illustrious countrymen. The following brief letter reveals his heart. He never had any personal acquaintance with the brilliant man whose departure he thus mourns.