Benjamin Franklin

I confide, that you will not expose me to Criticism and censure by publis.h.i.+ng any part of this Communication to you. I have ever let others enjoy their religious Sentiments, without reflecting on them for those that appeared to me unsupportable and even absurd. All Sects here, and we have a great Variety, have experienced my good will in a.s.sisting them with Subscriptions for building their new Places of Wors.h.i.+p; and, as I have never opposed any of their Doctrines, I hope to go out of the World in Peace with them all.

ON THE SLAVE-TRADE

TO THE EDITOR OF THE FEDERAL GAZETTE[137]

March 23d, 1790.

SIR,

Reading last night in your excellent Paper the speech of Mr. Jackson in Congress against their meddling with the Affair of Slavery, or attempting to mend the Condition of the Slaves, it put me in mind of a similar One made about 100 Years since by Sidi Mehemet Ibrahim, a member of the Divan of Algiers, which may be seen in Martin's Account of his Consuls.h.i.+p, anno 1687. It was against granting the Pet.i.tion of the Sect called _Erika_, or Purists, who pray'd for the Abolition of Piracy and Slavery as being unjust. Mr. Jackson does not quote it; perhaps he has not seen it. If, therefore, some of its Reasonings are to be found in his eloquent Speech, it may only show that men's Interests and Intellects operate and are operated on with surprising similarity in all Countries and Climates, when under similar Circ.u.mstances. The African's Speech, as translated, is as follows:

_"Allah Bismillah, &c. G.o.d is great, and Mahomet is his Prophet._

"Have these _Erika_ considered the Consequences of granting their Pet.i.tion? If we cease our Cruises against the Christians, how shall we be furnished with the Commodities their Countries produce, and which are so necessary for us?

If we forbear to make Slaves of their People, who in this hot Climate are to cultivate our Lands? Who are to perform the common Labours of our City, and in our Families? Must we not then be our own Slaves? And is there not more Compa.s.sion and more Favour due to us as Mussulmen, than to these Christian Dogs? We have now above 50,000 Slaves in and near Algiers.

This Number, if not kept up by fresh Supplies, will soon diminish, and be gradually annihilated. If we then cease taking and plundering the Infidel s.h.i.+ps, and making Slaves of the Seamen and Pa.s.sengers, our Lands will become of no Value for want of Cultivation; the Rents of Houses in the City will sink one half; and the Revenues of Government arising from its Share of Prizes be totally destroy'd! And for what? To gratify the whims of a whimsical Sect, who would have us, not only forbear making more Slaves, but even to manumit those we have.

"But who is to indemnify their Masters for the Loss? Will the State do it? Is our Treasury sufficient? Will the _Erika_ do it? Can they do it? Or would they, to do what they think Justice to the Slaves, do a greater Injustice to the Owners?

And if we set our Slaves free, what is to be done with them?

Few of them will return to their Countries; they know too well the greater Hards.h.i.+ps they must there be subject to; they will not embrace our holy Religion; they will not adopt our Manners; our People will not pollute themselves by intermarrying with them. Must we maintain them as Beggars in our Streets, or suffer our Properties to be the Prey of their Pillage? For Men long accustom'd to Slavery will not work for a Livelihood when not compell'd. And what is there so pitiable in their present Condition? Were they not Slaves in their own Countries?

"Are not Spain, Portugal, France, and the Italian states govern'd by Despots, who hold all their Subjects in Slavery, without Exception? Even England treats its Sailors as Slaves; for they are, whenever the Government pleases, seiz'd, and confin'd in s.h.i.+ps of War, condemn'd not only to work, but to fight, for small Wages, or a mere Subsistence, not better than our Slaves are allow'd by us. Is their Condition then made worse by their falling into our Hands? No; they have only exchanged one Slavery for another, and I may say a better; for here they are brought into a Land where the Sun of Islamism gives forth its Light, and s.h.i.+nes in full Splendor, and they have an Opportunity of making themselves acquainted with the true Doctrine, and thereby saving their immortal Souls. Those who remain at home have not that Happiness. Sending the Slaves home then would be sending them out of Light into Darkness.

"I repeat the Question, What is to be done with them? I have heard it suggested, that they may be planted in the Wilderness, where there is plenty of Land for them to subsist on, and where they may flourish as a free State; but they are, I doubt, too little dispos'd to labour without Compulsion, as well as too ignorant to establish a good government, and the wild Arabs would soon molest and destroy or again enslave them. While serving us, we take care to provide them with every thing, and they are treated with Humanity. The Labourers in their own Country are, as I am well informed, worse fed, lodged, and cloathed. The Condition of most of them is therefore already mended, and requires no further Improvement. Here their Lives are in Safety. They are not liable to be impress'd for Soldiers, and forc'd to cut one another's Christian Throats, as in the Wars of their own Countries. If some of the religious mad Bigots, who now teaze us with their silly Pet.i.tions, have in a Fit of blind Zeal freed their Slaves, it was not Generosity, it was not Humanity, that mov'd them to the Action; it was from the conscious Burthen of a Load of Sins, and Hope, from the supposed Merits of so good a Work, to be excus'd d.a.m.nation.

"How grossly are they mistaken in imagining Slavery to be disallow'd by the Alcoran! Are not the two Precepts, to quote no more, '_Masters, treat your Slaves with kindness; Slaves, serve your Masters with Cheerfulness and Fidelity_,' clear Proofs to the contrary? Nor can the Plundering of Infidels be in that sacred Book forbidden, since it is well known from it, that G.o.d has given the World, and all that it contains, to his faithful Mussulmen, who are to enjoy it of Right as fast as they conquer it. Let us then hear no more of this detestable Proposition, the Manumission of Christian Slaves, the Adoption of which would, by depreciating our Lands and Houses, and thereby depriving so many good Citizens of their Properties, create universal Discontent, and provoke Insurrections, to the endangering of Government and producing general Confusion. I have therefore no doubt, but this wise Council will prefer the Comfort and Happiness of a whole Nation of true Believers to the Whim of a few _Erika_, and dismiss their Pet.i.tion."

The Result was, as Martin tells us, that the Divan came to this Resolution; "The Doctrine, that Plundering and Enslaving the Christians is unjust, is at best _problematical_, but that it is the Interest of this State to continue the Practice, is clear; therefore let the Pet.i.tion be rejected."

And it was rejected accordingly.

And since like Motives are apt to produce in the Minds of Men like Opinions and Resolutions, may we not, Mr. Brown, venture to predict, from this Account, that the Pet.i.tions to the Parliament of England for abolis.h.i.+ng the Slave-Trade, to say nothing of other Legislatures, and the Debates upon them, will have a similar Conclusion? I am, Sir, your constant Reader and humble Servant,

HISTORICUS.

REMARKS CONCERNING THE SAVAGES OF NORTH AMERICA[138]

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 Counsel 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 princ.i.p.al 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 Six Nations would send down half a dozen of their young Lads 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.

We are however not the less oblig'd by your kind Offer, tho' 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."

Having frequent Occasions to hold public Councils, they have acquired great Order and Decency in conducting them. The old Men sit in the foremost Ranks, the Warriors in the next, and the Women and Children in the hindmost. The Business of the Women is to take exact Notice of what pa.s.ses, imprint it in their Memories (for they have no Writing), and communicate it to their Children. They are the Records of the Council, and they preserve Traditions of the Stipulations in Treaties 100 Years back; which, when we compare with our Writings, we always find exact. He that would speak, rises. The rest observe a profound Silence. When he has finish'd and sits down, they leave him 5 or 6 Minutes to recollect, that, if he has omitted any thing he intended to say, or has any thing to add, he may rise again and deliver it. To interrupt another, even in common Conversation, is reckon'd highly indecent. How different this is from the conduct of a polite British House of Commons, where scarce a day pa.s.ses without some Confusion, that makes the Speaker hoa.r.s.e 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, you are cut off in the middle of it by the Impatient Loquacity of those you converse with, and never suffer'd 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 a.s.serted 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 attempted to convert them to Christianity, all complain of this as one of the great Difficulties of their Mission. The Indians hear with Patience the Truths of the Gospel explain'd to them, and give their usual Tokens of a.s.sent and Approbation; you would think they were convinc'd. No such matter. It is mere Civility.

A Swedish Minister, having a.s.sembled the chiefs of the Susquehanah Indians, made a Sermon to them, acquainting them with the princ.i.p.al 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 oblig'd by your kindness in coming so far, to tell us these 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 Hunting was unsuccessful, they were starving. Two of our young Hunters, having kill'd a Deer, made a Fire in the Woods to broil some Part of it. When they were about to satisfy their Hunger, they beheld a beautiful young Woman descend from the Clouds, and seat herself on that Hill, which you see yonder among the Blue Mountains. They said to each other, it is a Spirit that has smelt our broiling Venison, and wishes to eat of it; let us offer some to her. They presented her with the Tongue; she was pleas'd with the Taste of it, and said, 'Your kindness shall be rewarded; come to this Place after thirteen Moons, and you shall find something that will be of great Benefit in nouris.h.i.+ng you and your Children to the latest Generation.' They did so, and, to their Surprise, found Plants they had never seen before; but which, from that ancient time, have been constantly cultivated among us, to our great Advantage.

Where her right Hand had touched the Ground, they found Maize; where her left hand had touch'd it, they found Kidney-Beans; and where her 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 Fable, Fiction, and Falshood." The Indian, offended, reply'd, "My brother, it seems your Friends have not done you Justice in your Education; they have not well instructed you in the Rules of Common Civility. You saw that we, who understand and practise those Rules, believ'd all your stories; why do you refuse to believe ours?"

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 looking at you; but for this purpose we hide ourselves behind Bushes, where you are to pa.s.s, and never intrude ourselves into your Company."

Their Manner of entring one another's village has likewise its Rules. It is reckon'd 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 plac'd, while the old Men go round from Hut to Hut, acquainting the Inhabitants, that Strangers are arriv'd, 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 refresh'd, Pipes and Tobacco are brought; and then, but not before. Conversation begins, with Enquiries who they are, whither bound, what News, &c.; and it usually ends with offers of Service, if the Strangers have occasion of Guides, or any Necessaries for continuing their Journey; and nothing is exacted for the Entertainment.

The same Hospitality, esteem'd among them as a princ.i.p.al Virtue, is practis'd by private Persons; of which Conrad Weiser, our Interpreter, gave me the following Instance. He had been naturaliz'd among the Six Nations, and spoke well the Mohock Language. In going thro' the Indian Country, to carry a Message from our Governor to the Council at Onondaga, he call'd at the Habitation of Cana.s.satego, an old Acquaintance, who embrac'd him, spread Furs for him to sit on, plac'd before him some boil'd Beans and Venison, and mix'd some Rum and Water for his Drink. When he was well refresh'd, and had lit his Pipe, Cana.s.satego began to converse with him; ask'd how he had far'd the many Years since they had seen each other; whence he then came; what occasion'd 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 a.s.semble 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 us'd generally to deal with Hans Hanson; but I was a little inclin'd this time to try some other Merchant. However, I call'd first upon Hans, and asked him what he would give for Beaver. He said he could not give any more than four s.h.i.+llings 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 the Meeting.' So I thought to myself, 'Since we 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 look'd much at me and at Hanson, I imagin'd 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 mention'd 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 s.h.i.+llings a Pound.' 'No,' says he, 'I cannot give so much; I cannot give more than three s.h.i.+llings 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 certainly have learnt some before this time. But they are still ignorant. You know our Practice. If a white Man, in travelling thro' our Country, enters one of our Cabins, we all treat him as I treat you; we dry him if he is wet, we warm him if he is cold, we 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 none, they say, 'Get out, you Indian Dog.' You see they have not yet learned those little _Good Things_, that we need no Meetings to be instructed in, because our Mothers taught them to us when we were Children; and therefore it is impossible their Meetings should be, as they say, for any such purpose, or have any such Effect; they are only to contrive _the Cheating of Indians in the Price of Beaver_."

NOTE.--It is remarkable that in all Ages and Countries Hospitality has been allow'd as the Virtue of those whom the civiliz'd were pleas'd to call Barbarians. The Greeks celebrated the Scythians for it. The Saracens possess'd it eminently, and it is to this day the reigning Virtue of the wild Arabs. St. Paul, too, in the Relation of his Voyage and s.h.i.+pwreck on the Island of Melita says the Barbarous People shewed us no little kindness; for they kindled a fire, and received us every one, because of the present Rain, and because of the Cold. [_Franklin's note._]

AN ARABIAN TALE[139]

Alb.u.mazar, the good magician, retired in his old age to the top of the lofty mountain Calabut; avoided the society of men, but was visited nightly by genii and spirits of the first rank, who loved him, and amused him with their instructive conversation.

Belubel, the strong, came one evening to see Alb.u.mazar; his height was seven leagues, and his wings when spread might overshadow a kingdom. He laid himself gently down between the long ridges of Elluem; the tops of the trees in the valley were his couch; his head rested on Calabut as on a pillow, and his face shone on the tent of Alb.u.mazar.

The magician spoke to him with rapturous piety of the wisdom and goodness of the Most High; but expressed his wonder at the existence of evil in the world, which he said he could not account for by all the efforts of his reason.

"Value not thyself, my friend," said Belubel, "on that quality which thou callest reason. If thou knewest its origin and its weakness, it would rather be matter of humiliation."

"Tell me then," said Alb.u.mazar, "what I do not know; inform my ignorance, and enlighten my understanding." "Contemplate," said Alb.u.mazar [_sic._ Belubel], "the scale of beings, from an elephant down to an oyster. Thou seest a gradual diminution of faculties and powers, so small in each step that the difference is scarce perceptible. There is no gap, but the gradation is complete. Men in general do not know, but thou knowest, that in ascending from an elephant to the infinitely Great, Good, and Wise, there is also a long gradation of beings, who possess powers and faculties of which thou canst yet have no conception."

A PEt.i.tION OF THE LEFT HAND

TO THOSE WHO HAVE THE SUPERINTENDENCY OF EDUCATION

[Date unknown]

I address myself to all the friends of youth, and conjure them to direct their compa.s.sionate regards to my unhappy fate, in order to remove the prejudices of which I am the victim. There are twin sisters of us; and the two eyes of man do not more resemble, nor are capable of being upon better terms with each other, than my sister and myself, were it not for the partiality of our parents, who make the most injurious distinctions between us. From my infancy, I have been led to consider my sister as a being of a more elevated rank. I was suffered to grow up without the least instruction, while nothing was spared in her education. She had masters to teach her writing, drawing, music, and other accomplishments; but if by chance I touched a pencil, a pen, or a needle, I was bitterly rebuked; and more than once I have been beaten for being awkward, and wanting a graceful manner. It is true, my sister a.s.sociated me with her upon some occasions; but she always made a point of taking the lead, calling upon me only from necessity, or to figure by her side.

But conceive not, Sirs, that my complaints are instigated merely by vanity. No; my uneasiness is occasioned by an object much more serious.

It is the practice in our family, that the whole business of providing for its subsistence falls upon my sister and myself. If any indisposition should attack my sister,--and I mention it in confidence upon this occasion, that she is subject to the gout, the rheumatism, and cramp, without making mention of other accidents,--what would be the fate of our poor family? Must not the regret of our parents be excessive, at having placed so great a difference between sisters who are so perfectly equal? Alas! we must perish from distress; for it would not be in my power even to scrawl a suppliant pet.i.tion for relief, having been obliged to employ the hand of another in transcribing the request which I have now the honour to prefer to you.

Condescend, Sirs, to make my parents sensible of the injustice of an exclusive tenderness, and of the necessity of distributing their care and affection among all their children equally. I am, with a profound respect, Sirs, your obedient servant,

THE LEFT HAND.