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the sea-coast in a smuggling country, one had frequent opportunities of buying many of the expensive articles used in a family (such as tea, coffee, chocolate, brandy, wines, cambrics, Brussels laces, French silks, and all kinds of India goods, 20), 30, and in some articles 50 per cent. cheaper, than they could be had in the more interior parts, of traders that paid duty.-The other honest gentleman allowed this to be an advantage, but insisted, that the seller, in the advanced price he demanded on that account, rated the advantage much above its value. And neither of them seemed to think dealing with smugglers a practice, that an honest man (provided he got his goods cheap) had the least reason to be ashamed of.

was a man of sense, and more deserving than | advantageous on this account, that, being on most others in the same post; but as he was of a modest disposition, he constantly declined and made great difficulties of engaging himself in public business. Socrates therefore addressed himself to him in this manner. If you knew any man that could gain the prizes in the public games, and by that means render himself illustrious, and acquire glory to his country, what would you say of him if he refused to offer himself to the contest? I would say, answered Charmidas, that he was a mean spirited effeminate fellow. And if a man were capable of governing a republic, of increasing its power by his advice, and of raising himself by this means to a high degree of honour, would you not brand him likewise with meanness of soul, if he would not present himself to be employed? Perhaps I might, said Charmidas; but why do you ask me this question; Socrates replied; because you are capable of managing the affairs of the republic, and nevertheless you avoid doing so, though in quality of a citizen you are obliged to take care of the commonwealth. Be no longer then thus negligent in this matter, consider your abilities and your duty with more attention, and let not slip the occasions of serving the republic, and of rendering it, if possible, more flourishing than it is. This will be a blessing, whose influence will descend not only on the other citizens, but on your best friends and yourself.

On Smuggling, and its various species. Published in the London Chronicle, November 24, 1767.

SIR,-There are many people that would be thought, and even think themselves, honest men, who fail nevertheless in particular points of honesty; deviating from that character sometimes by the prevalence of mode or custom, and sometimes through mere inattention; so that their honesty is partial only, and not general or universal. Thus one, who would scorn to overreach you in a bargain, shall make no scruple of tricking you a little now and then at cards: another, that plays with the utmost fairness, shall with great freedom cheat you in the sale of a horse. But there is no kind of dishonesty, into which otherwise good people more easily and frequently fall, than that of defrauding government of its revenues by smuggling when they have an opportunity, or encouraging smugglers by buying their goods.

I fell into these reflections the other day, on hearing two gentlemen of reputation discoursing about a small estate, which one of them was inclined to sell, and the other to buy; when the seller, in recommending the place, remarked, that its situation was very

At a time when the load of our public debt, and the heavy expense of maintaining our fleets and armies to be ready for our defence on occasion, makes it necessary, not only to continue old taxes, but often to look out for new ones, perhaps it may not be unuseful to state this matter in a light that few seem to have considered it in.

The people of Great Britain, under the happy constitution of this country, have a privilege few other countries enjoy, that of choosing the third branch of the legislature, which branch has alone the power of regulating their taxes. Now whenever the government finds it necessary for the common benefit, advantage, and safety of the nation, for the security of our liberties, property, religion, tain sums shall be yearly raised by taxes, and every thing that is dear to us, that cerduties, &c. and paid into the public treasury, thence to be dispensed by government for those purposes; ought not every honest man freely and willingly to pay his just proportion of this necessary expense? Can he possibly preserve a right to that character, if, by fraud, stratagem, or contrivance, he avoids that payment in whole or in part.

What should we think of a companion, who, having supped with his friends at a tavern, and partaken equally of the joys of the evening with the rest of us, would nevertheless contrive by some artifice to shift his share of the reckoning upon others, in order to go off scot-free? If a man who practised this, would, when detected, be deemed and called a scoundrel, what ought he to be called, who can enjoy all the inestimable benefits of public society, and yet by smuggling, or dealing with smugglers, contrive to evade paying his just share of the expense, as settled by his own representatives in parliament; and wrongfully throw it upon his honester and perhaps much poorer neighbours? He will perhaps be ready to tell me, that he does not wrong his neighbours; he scorns the imputation, he only cheats the king a little, who is

very able to bear it. This, however, is a mistake. The public treasure is the treasure of the nation, to be applied to national purposes. And when a duty is laid for a particular public and necessary purpose, if, through smuggling, that duty falls short of raising the sun required, and other duties must therefore be laid to make up the deficiency, all the additional sum laid by the new duties and paid by other people, though it should amount to no more than a half-penny or a farthing per head, is so much actually picked out of the pockets of those other people by the smugglers and their abettors and encouragers. Are they then any better or other than pickpokets? and what mean, low, rascally pickpockets must those be, that can pick pockets for halfpence and for farthings? I would not however be supposed to allow in what I have just said, that cheating the king is a less offence against honesty than cheating the public. The king and the public in this case are different names for the same thing; but if we consider the king distinctly it will not lessen the crime: it is no justification of a robbery, that the person robbed was rich and able to bear it. The king has as much right to justice as the meanest of his subjects; and as he is truly the common father of his people, those that rob him fall under the Scripture wo, pronounced against the son that obbeth his father, and saith it is no sin.

Mean as this practice is, do we not daily see people of character and fortune engaged in it for trifling advantages to themselves?— Is any lady ashamed to request of a gentleman of her acquaintance, that when he returns from abroad he would smuggle her home a piece of silk or lace from France or Flanders? Is any gentleman ashamed to undertake and execute the commission-Not in the least. They will talk of it freely, even before others whose pockets they are thus contriving to pick by this piece of knavery.

complice in the crime, and assist in the perpetration.

There are those who by these practices take a great deal in a year out of the public purse, and put the money into their own private pockets. If, passing through a room where public treasure is deposited, a man takes the opportunity of clandestinely pocketing and carrying off a guinea, is he not truly and properly a thief! And if another evades paying into the treasury a guinea he ought to pay in, and applies it to his own use, when he knows it belongs to the public as much as that which has been paid in, what difference is there in the nature of the crime, or the baseness of committing it?

Some laws make the receiving of stolen goods equally penal with stealing, and upon this principle, that if there were no receivers, there would be few thieves. Our proverb too says truly, that the receiver is as bad as the thief. By the same reasoning, as there would be few smugglers, if there were none who knowingly encouraged them by buying their goods, we may say, that the encouragers of smuggling are as bad as the smugglers; and that, as smugglers are a kind of thieves, Loth equally deserve the punishments of thievery.

In this view of wronging the revenue, what must we think of those who can evade paying for their wheels* and their plate, in defiance of law and justice, and yet declaim against corruption and peculation, as if their own hands and hearts were pure and unsullied? The Americans offend us grievously, when, contrary to our laws, they smuggle goods into their own country and yet they had no hand in making those laws. I do not however pretend from thence to justify them. But I think the offence much greater in those who either directly or indirectly have been concerned in making the very laws they break. And when I hear them exclaiming against the Americans, and for every little infringment of the acts of trade, or obstruction given by a petty mob to an officer of our custome in that country, calling for vengeance against the whole people as REBELS and traitors, I cannot help thinking there are still those in the world who can see a mote in their brother's eye, while they do not discern a beam in their own; and that the old saying is as true now as ever it was, one man may better steal a horse, than another look over the hedge. B. F.

Among other branches of the revenue, that of the post-office is, by a late law, appropriated to the discharge of our public debt, to defray the expenses of the state. None but members of parliament, and a few public officers have now a right to avoid, by a frank, the payment of postage. When any letter, not written by them or on their business, is franked by any of them, it is a hurt to the revenue, an injury which they must now take the pains to conceal by writing the whole superscription themselves. And yet such is our insensibility to justice in this particular, that nothing is more common than to see, even in Plan for improving the Condition of the Free a reputable company, a very honest gentleman or lady declare his or her intention to cheat the nation of three pence by a frank, and without blushing apply to one of the very le- be transacted by a committee of twenty-four

gislators themselves, with a modest request, that he would be pleased to become an ac

Blacks.

THE business relative to free blacks shall

Alluding to the British taxes on carriage wheels, and on plate.

persons, annually elected by ballot, at the cert. Affairs of great importance shall be remeeting of this society, in the month called ferred to the whole committee. April; and in order to perform the different services with expedition, regularity, and energy, this committee shall resolve itself into the following sub-committees, viz:

I. A committee of inspection shall superintend the morals, general conduct, and ordinary situation of the free negroes, and afford them advice and instruction, protection from wrongs, and other friendly offices.

II. A committee of guardians, who shal! place out children and young people with suitable persons, that they may (during a moderate time of apprenticeship, or servitude) learn some trade or other business of subsistence. The committee may effect this partly by a persuasive influence on parents and the persons concerned; and partly by co-operating with the laws, which are, or may be enacted for this, and similar purposes: in forming contracts on these occasions, the committee shall secure to the society, as far as may be practicable, the right of guardianship over the persons so bound.

III. A committee of education, who shall superintend the school-instruction of the children and youth of the free blacks; they may either influence them to attend regularly the schools already established in this city, or form others with this view; they shall, in either case, provide, that the pupils may receive such learning as is necessary for their future situation in life; and especially a deep impression of the most important, and generally acknowledged moral and religious principles. They shall also procure and preserve a regular record of the marriages, births, and manumissions of all free blacks.

IV. A committee of employ, who shall endeavour to procure constant employment for those free negroes who are able to work: as the want of this would occasion poverty, idleness, and many vicious habits. This committee will, by sedulous inquiry, be enabled to find common labour for a great number; they will also provide, that such, as indicate proper talents, may learn various trades, which may be done by prevailing upon them to bind themselves for such a term of years, as shall compensate their masters for the expense and trouble of instruction and maintenance. The committee may attempt the institution of some useful and simple manufactures, which require but little skill, and also may assist, in commencing business, such as appear to be qualified for it.

Whenever the committee of inspection shall find persons of any particular description requiring attention, they shall immediately direct them to the committee, of whose care they are the proper objects.

In matters of a mixed nature, the committees shall confer, and, if necessary, act in con

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The expense incurred by the prosecution of this plan, shall be defrayed by a fund, to be formed by donations, or subscriptions, for these particular purposes, and to be kept separate from the other funds of this society.

The committee shall make a report of their proceedings, and of the state of their stock, to the society, at their quarterly meetings, in the months called April and October.

Philadelphia, 26th October, 1789.

Remarks concerning the Savages of North
America.*

SAVAGES We call them, because their manners differ from ours, which we think the perfection of civility; they think the same of theirs.

Perhaps, if we could examine the manners of different nations with impartiality, we should find no people so rude, as to be without any rules of politeness; nor any so polite, as not to have some remains of rudeness.

The Indian men, when young, are hunters and warriors; when old, counsellors; for all their government is by the council or advice of the sages; there is no force, there are no prisons, no officers to compel obedience, or inflict punishment. Hence they generally study oratory, the best speaker having the most influence. The Indian women till the ground, dress the food, nurse and bring up the children, and preserve and hand down to posterity the memory of public transactions. These employments of men and women are accounted natural and honourable. Having few artificial wants, they have abundance of leisure for improvement by conversation. Our laborious manner of life, compared with theirs, they esteem slavish and base; and the learning on which we value ourselves, they regard as frivolous and useless. An instance of this occurred at the treaty of Lancaster, in Pennsylvania, anno 1744, between the government of Virginia and the Six Nations. After the principal business was settled, the commissioners from Virginia acquainted the Indians by a speech, that there was at Williamsburg a college, with a fund, for educating Indian youth; and that if the chiefs of the Six Nations would send down half a dozen of their sons to that college, the government would take care that they should be well provided for, and instructed in all the learning of the white people. It is one of the Indian rules of politeness, not to answer a public proposition the same day that it is made; they think it would be treating it as a light matter, and that they show it respect

ed in separate pamphlets in England, in the year 1784 *This paper and the two next in order were publishand afterwards in 1787.

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you are cut off in the middle of it by the impatient loquacity of those you converse with, and never suffered to finish it!

The politeness of these savages in conversation is indeed carried to excess, since it does not permit them to contradict or deny the truth of what is asserted in their presence. By this means they indeed avoid disputes; but then it becomes difficult to know their minds, or what impression you make upon them. The missionaries who have attempt

plain of this as one of the great difficulties of their mission. The Indians hear with patience the truths of the gospel explained to them, and give their usual tokens of assent and approbation: you would think they were convinced. No such matter. It is mere civility.

by taking time to consider it, as of a matter important. They therefore deferred their answer till the day following: when their speaker began, by expressing their deep sense of the kindness of the Virginia government, in making them that offer; "for we know," says he, that you highly esteem the kind of learning taught in those colleges, and that the maintenance of our young men, while with you, would be very expensive to you. We are convinced therefore, that you mean to do us good by your proposal; and we thanked to convert them to christianity, all comyou heartily. But you, who are wise, must know, that different nations have different conceptions of things; and you will therefore not take it amiss, if our ideas of this kind of education happen not to be the same with yours. We have had some experience of it: several of our young people were formerly brought up at the colleges of the northern provinces; they were instructed in all your sciences; but when they came back to us, they were bad runners, ignorant of every means of living in the woods, unable to bear either cold or hunger, knew neither how to build a cabin, take a deer, or kill an enemy, spoke our language imperfectly, were therefore neither fit for hunters, warriors, nor counsellors; they were totally good for nothing. We are however not the less obliged by your kind offer, though we decline accepting it and to show our grateful sense of it, if the gentlemen of Virginia will send us a dozen of their sons, we will take great care of their education, instruct them in all we know, and make men of them.

A Swedish minister, having assembled the chiefs of the Susquehanna Indians, made a sermon to them, acquainting them with the principal historical facts on which our religion is founded; such as the fall of our first parents by eating an apple, the coming of Christ to repair the mischief, his miracles and suffering, &c.-When he had finished, an Indian orator stood up to thank him. "What you have told us," says he, "is all very good. It is indeed bad to eat apples. It is better to make them all into cyder. We are much obliged by your kindness in coming so far, to tell us those things which you have heard from your mothers. In return, I will tell you some of those we have heard from ours.

"In the beginning, our fathers had only the flesh of animals to subsist on, and if their Having frequent occasions to hold public hunting was unsuccessful, they were starvcouncils, they have acquired great order and ing. Two of our young hunters having killdecency in conducting them. The old men ed a deer, made a fire in the woods to broil sit in the foremost ranks, the warriors in the some parts of it. When they were about to next, and the women and children in the hind- satisfy their hunger, they beheld a beautiful most. The business of the women is to take young woman descend from the clouds, and exact notice of what passes, imprint it in their seat herself on that hill which you see yonder inemories, for they have no writing, and com- among the Blue Mountains. They said to municate it to their children. They are the each other, it is a spirit that perhaps has smelt records of the council, and they preserve the our broiling venison, and wishes to eat of it: tradition of the stipulations in treaties a hun- let us offer some to her. They presented her dred years back; which, when we compare with the tongue: she was pleased with the with our writings, we always find exact. He taste of it, and said, your kindness shall be that would speak, rises. The rest observe a rewarded; come to this place after thirteen profound silence. When he has finished and moons, and you shall find something that will sits down, they leave him five or six minutes be of great benefit in nourishing you and your to recollect, that, if he has omitted any thing children to the latest generations. They did he intended to say, or has any thing to add, so, and to their surprise found plants they he may rise again and deliver it. To inter- had never seen before: but which, from that rupt another, even in common conversation, ancient time, have been constantly cultivated is reckoned highly indecent. How different among us, to our great advantage. Where this is from the conduct of a polite British her right hand had touched the ground, they house of commons, where scarce a day passes found maize; where her left hand had touchwithout some confusion, that makes the speaked it they found kidney-beans; and where her er hoarse in calling to order; and how different from the mode of conversation in many polite companies of Europe, where, if you do not deliver your sentence with great rapidity,

backside had sat on it, they found tobacco." The good missionary, disgusted with this idle tale, said, "What I delivered to you were sacred truths, but what you tell me is mere

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When any of them come into our towns, our people are apt to crowd round them, gaze upon them, and incommode them where they desire to be private; this they esteem great rudeness, and the effect of the want of instruction in the rules of civility and good manners. "We have," say they, "as much curiosity as you, and when you come into our towns, we wish for opportunities of look-clined this time to try some other merchants. ing at you; but for this purpose we hide ourselves behind bushes, where you are to pass, and never intrude ourselves into your company."

Their manner of entering one another's villages has likewise its rules. It is reckoned uncivil in travelling strangers, to enter a village abruptly, without giving notice of their approach. Therefore, as soon as they arrive within hearing, they stop and hollow, remaining there till invited to enter. Two old men usually come out to them, and lead them in. There is in every village a vacant dwelling called the strangers' house. Here they are placed, while the old men go round from hut to hut, acquainting the inhabitants, that strangers are arrived, who are probably hungry and weary; and every one sends them what he can spare of victuals, and skins to repose on. When the strangers are refreshed, pipes and tobacco are brought; and then, but not before, conversation begins, with inquiries who they are, whither bound, what news, &c. and it usually ends with offers of service, if the strangers have occasion for guides, or any necessaries for continuing their journey; and nothing is exacted for the entertainment.

The same hospitality, esteemed among them as a principal virtue, is practised by private persons; of which Conrad Weiser, our interpreter, gave me the following instance. He had been naturalised among the Six Nations, and spoke well the Mohock language. In going through the Indian country, to carry a message from our governor to the council at Onondaga, he called at the habitation of Canassetego, an old acquaintance, who embraced him, spread furs for him to sit on, and placed before him some boiled beans and venison, and mixed some rum and water for his drink. When he was well refreshed, and had lit his pipe, Canassetego began to converse with him; asked how he had fared the many years since they had seen each other; whence he then came; what occasioned the journey, &c. Conrad answered all his questions; and when the

discourse began to flag, the Indian to continue it said, "Conrad, you have lived long among the white people, and know something of their customs; I have been sometimes at Albany, and have observed, that once in seven days they shut up their shops, and assemble all in the great house; tell me what it is for? What do they do there?" " They meet there," says Conrad, “to hear and learn good things.' "I do not doubt," says the Indian, "that they tell you so; they have told me the same: but I doubt the truth of what they say, and I will tell you my reasons. I went lately to Albany to sell my skins and buy blankets, knives, powder, rum, &c. You know I used generally to deal with Hans Hanson; but I was a little inHowever, I called first upon Hans, and asked him what he would give for beaver. He said he could not give any more than four shillings a pound: but, says he, I cannot talk on business now; this is the day when we meet together to learn good things, and I am going to meeting. So I thought to myself, since I cannot do any business to-day, I may as well go to the meeting too, and I went with him. There stood up a man in black, and began to talk to the people very angrily. I did not understand what he said; but perceiving that he looked much at me and at Hanson, I imagined he was angry at seeing me there; so I went out, sat down near the house, struck fire, and lit my pipe, waiting till the meeting should break up. I thought too, that the man had mentioned something of beaver, and I suspected it might be the subject of their meeting. So when they came out I accosted my merchant. Well, Hans, says I, I hope you have agreed to give more than four shillings a pound? No, says he, I cannot give so much, I cannot give more than three shillings and sixpence. I then spoke to several other dealers, but they all sung the same song,-three and sixpence,- -three and sixpence. This made it clear to me that my suspicion was right; and that whatever they pretended of meeting to learn good things, the real purpose was to consult how to cheat Indians in the price of beaver. Consider but a little, Conrad, and you must be of my opinion. If they met so often to learn good things, they would cer tainly have learned some before this time. But they are still ignorant. You know our practice.

"If a white man, in travelling through our country, enters one of our cabins, we all treat him as I do you; we dry him if he is wet, we warm him if he is cold, and give him meat and drink, that he may allay his thirst and hunger; and we spread soft furs for him to rest and sleep on: we demand nothing in return. But if I go into a white man's house at Albany, and ask for victuals and drink, they say, Where is your money? and if I have

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