PAPERS, DESCRIPTIVE OF AMERICA, OR RELATING TO THAT COUNTRY, WRITTEN SUBSEQUENT TO THE REVOLUTION.

PAPERS, DESCRIPTIVE OF AMERICA, OR RELATING TO THAT COUNTRY, WRITTEN SUBSEQUENT TO THE REVOLUTION.

PAPERS,

DESCRIPTIVE OF AMERICA,

OR

RELATING TO THAT COUNTRY,

WRITTEN

SUBSEQUENT TO THE REVOLUTION.

Remarks concerning the Savages of North-America.[158]

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 Pensylvania, 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 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 thank you 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, or 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."

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 passes, 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 tradition of the stipulations in treaties a hundred 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 finished and sits down, they leave him five or six 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 reckoned highly indecent. How different this is from the conduct of a polite British house of commons, where scarce a day passes without some confusion, that makes the speaker 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, 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 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 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.

A Swedish minister, having assembled the chiefs of the Sasquehannah 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 hunting was unsuccessful, they were starving. Two of our young hunters having killed a deer, made a fire in the woods to broil some parts 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 perhaps 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 pleased 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 nourishing you and your children to the latest generations. 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 touched 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 falsehood." The Indian, offended, replied, "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 practice those rules, believed 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 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 enquiries 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 naturalized among the Six Nations, and spoke well the Mohuck 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 inclined this time to try some other merchants. However, I called first upon Hans, and asked him what he would give for beaver. He said he could not give 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 the 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 certainly 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[159]. 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."

FOOTNOTES:

The internal State of America; being a true Description of the Interest and Policy of that vast Continent.

There is a tradition, that, in the planting of New-England, the first settlers met with many difficulties and hardships; as is generally the case when a civilized people attempt establishing themselves in a wilderness country. Being piously disposed, they sought relief from Heaven, by laying their wants and distresses before the Lord, in frequent set days of fasting and prayer. Constant meditation and discourse on these subjects kept their minds gloomy and discontented; and, like the children of Israel, there were many disposed to return to that Egypt, which persecution had induced them to abandon. At length, when it was proposed in the assembly to proclaim another fast, a farmer of plain sense rose, and remarked, that the inconveniences they suffered, and concerning which they had so often wearied heaven with their complaints, were not so great as they might have expected, and were diminishing every day as the colony strengthened; that the earth began to reward their labour, and to furnish liberally for their subsistence; that the seas and rivers were found full of fish, the air sweet, the climate healthy; and, above all, that they were there in the full enjoyment of liberty, civil and religious: he therefore thought, that reflecting and conversing on these subjects would be more comfortable, as tending more to make them contented with their situation; and that it would be more becoming the gratitude they owed to the Divine Being, if, instead of a fast, they should proclaim a thanksgiving. His advice was taken; and from that day to this they have, in every year, observed circumstances of public felicity sufficient to furnish employment for a thanksgiving day; which is therefore constantly ordered and religiously observed.

I see in the public newspapers of different states frequent complaints of hard times, deadness of trade, scarcity of money, &c. &c. It is not my intention to assert or maintain, that these complaints are entirely without foundation. There can be no country or nation existing, in which there will not be some people so circumstanced, as to find it hard to gain a livelihood; people who are not in the way of any profitable trade, and with whom money is scarce, because they have nothing to give in exchange for it; and it is always in the power of a small number to make a great clamour. But let us take a cool view of the general state of our affairs, and perhaps the prospect will appear less gloomy than has been imagined.

The great business of the continent is agriculture. For one artisan, or merchant, I suppose, we have at least one hundred farmers, by far the greatest part cultivators of their own fertile lands, from whence many of them draw not only food necessary for their subsistence, but the materials of their clothing, so as to need very few foreign supplies; while they have a surplus of productions to dispose of, whereby wealth is gradually accumulated. Such has been the goodness of Divine Providence to these regions, and so favourable the climate, that, since the three or four years of hardship in the first settlement of our fathers here, a famine or scarcity has never been heard of amongst us; on the contrary, though some years may have been more, and others less plentiful, there has always been provision enough for ourselves, and a quantity to spare for exportation. And although the crops of last year were generally good, never was the farmer better paid for the part he can spare commerce, as the published price currents abundantly testify. The lands he possesses are also continually rising in value with the increase of population; and, on the whole, he is enabled to give such good wages to those who work for him, that all who are acquainted with the old world must agree, that in no part of it are the labouring poor so generally well fed, well clothed, well lodged, and well paid, as in the United States of America.

If we enter the cities, we find, that, since the revolution, the owners of houses and lots of ground have had their interest vastly augmented in value; rents have risen to an astonishing height, and thence encouragement to increase building, which gives employment to an abundance of workmen, as does also the increased luxury and splendour of living of the inhabitants, thus made richer. These workmen all demand and obtain much higher wages than any other part of the world would afford them, and are paid in ready money. This rank of people therefore do not, or ought not, to complain of hard times; and they make a very considerable part of the city inhabitants.

At the distance I live from our American fisheries, I cannot speak of them with any degree of certainty; but I have not heard, that the labour of the valuable race of men employed in them is worse paid, or that they meet with less success, than before the revolution. The whale-men indeed have been deprived of one market for their oil; but another, I hear, is opening for them, which it is hoped may be equally advantageous; and the demand is constantly increasing for their spermaceti candles, which therefore bear a much higher price than formerly.

There remain the merchants and shopkeepers. Of these, though they make but a small part of the whole nation, the number is considerable, too great indeed for the business they are employed in; for the consumption of goods in every country has its limits; the faculties of the people, that is, their ability to buy and pay, being equal only to a certain quantity of merchandize. If merchants calculate amiss on this proportion, and import too much, they will of course find the sale dull for the overplus, and some of them will say, that trade languishes. They should, and doubtless will, grow wiser by experience, and import less. If too many artificers in town, and farmers from the country, flattering themselves with the idea of leading easier lives, turn shopkeepers, the whole natural quantity of that business divided among them all may afford too small a share for each, and occasion complaints, that trading is dead; these may also suppose, that it is owing to scarcity of money, while, in fact, it is not so much from the fewness of buyers, as from the excessive number of sellers, that the mischief arises; and, if every shopkeeping farmer and mechanic would return to the use of his plough and working tools, there would remain of widows, and other women, shopkeepers sufficient for the business, which might then afford them a comfortable maintenance.

Whoever has travelled through the various parts of Europe, and observed how small is the proportion of people in affluence or easy circumstances there, compared with those in poverty and misery; the few rich and haughty landlords, the multitude of poor, abject, rack-rented, tythe-paying tenants, and half-paid and half-starved ragged labourers; and views here the happy mediocrity, that so generally prevails throughout these states, where the cultivator works for himself, and supports his family in decent plenty, will, methinks, see abundant reason to bless Divine Providence for the evident and great difference in our favour, and be convinced, that no nation known to us enjoys a greater share of human felicity.

It is true, that in some of the states there are parties and discords; but let us look back, and ask if we were ever without them? Such will exist wherever there is liberty; and perhaps they help to preserve it. By the collision of different sentiments, sparks of truth are struck out, and political light is obtained. The different factions, which at present divide us, aim all at the public good: the differences are only about the various modes of promoting it. Things, actions, measures, and objects of all kinds, present themselves to the minds of men in such a variety of lights, that it is not possible we should all think alike at the same time on every subject, when hardly the same man retains at all times the same ideas of it. Parties are therefore the common lot of humanity; and ours are by no means more mischievous or less beneficial than those of other countries, nations, and ages, enjoying in the same degree the great blessing of political liberty.

Some indeed among us are not so much grieved for the present state of our affairs, as apprehensive for the future. The growth of luxury alarms them, and they think we are from that alone in the high road to ruin. They observe, that no revenue is sufficient without economy, and that the most plentiful income of a whole people from the natural productions of their country may be dissipated in vain and needless expences, and poverty be introduced in the place of affluence. This may be possible. It however rarely happens: for there seems to be in every nation a greater proportion of industry and frugality, which tend to enrich, than of idleness and prodigality, which occasion poverty; so that upon the whole there is a continual accumulation. Reflect what Spain, Gaul, Germany, and Britain were in the time of the Romans, inhabited by people little richer than our savages, and consider the wealth they at present possess, in numerous well-built cities, improved farms, rich moveables, magazines stocked with valuable manufactures, to say nothing of plate jewels, and coined money; and all this, notwithstanding their bad, wasteful, plundering governments, and their mad destructive wars; and yet luxury and extravagant living has never suffered much restraint in those countries. Then consider the great proportion of industrious frugal farmers inhabiting the interior parts of these American states, and of whom the body of our nation consists, and judge whether it is possible, that the luxury of our sea-ports can be sufficient to ruin such a country.—If the importation of foreign luxuries could ruin a people, we should probably have been ruined long ago; for the British nation claimed a right, and practised it, of importing among us not only the superfluities of their own production, but those of every nation under heaven; we bought and consumed them, and yet we flourished and grew rich. At present our independent governments may do what we could not then do, discourage by heavy duties, or prevent by heavy prohibitions, such importations, and thereby grow richer; if, indeed, which may admit of dispute, the desire of adorning ourselves with fine clothes, possessing fine furniture, with elegant houses, &c. is not, by strongly inciting to labour and industry, the occasion of producing a greater value, than is consumed in the gratification of that desire.

The agriculture and fisheries of the United States are the great sources of our increasing wealth. He that puts a seed into the earth is recompensed, perhaps, by receiving forty out of it; and he who draws a fish out of our water, draws up a piece of silver.

Let us (and there is no doubt but we shall) be attentive to these, and then the power of rivals, with all their restraining and prohibiting acts, cannot much hurt us. We are sons of the earth and seas, and, like Antæus in the fable, if, in wrestling with a Hercules, we now and then receive a fall, the touch of our parents will communicate to us fresh strength and vigour to renew the contest.

Information to those who would remove to America.

Many persons in Europe having directly or by letters, expressed to the writer of this, who is well acquainted with North-America, their desire of transporting and establishing themselves in that country; but who appear to him to have formed, through ignorance, mistaken ideas and expectations of what is to be obtained there; he thinks it may be useful, and prevent inconvenient, expensive, and fruitless removals and voyages of improper persons, if he gives some clearer and truer notions of that part of the world, than appear to have hitherto prevailed.

He finds it is imagined by numbers, that the inhabitants of North America are rich, capable of rewarding, and disposed to reward, all sorts of ingenuity; that they are at the same time ignorant of all the sciences, and consequently, that strangers, possessing talents in the belles-lettres, fine arts, &c. must be highly esteemed, and so well paid, as to become easily rich themselves; that there are also abundance of profitable offices to be disposed of, which the natives are not qualified to fill; and that, having few persons of family among them, strangers of birth must be greatly respected, and of course easily obtain the best of those offices, which will make all their fortunes: that the governments too, to encourage emigrations from Europe, not only pay the expence of personal transportation, but give lands gratis to strangers, with negroes to work for them, utensils of husbandry, and stocks of cattle. These are all wild imaginations; and those who go to America with expectations founded upon them will surely find themselves disappointed.

The truth is, that though there are in that country few people so miserable as the poor of Europe, there are also very few that in Europe would be called rich; it is rather a general happy mediocrity that prevails. There are few great proprietors of the soil, and few tenants; most people cultivate their own lands, or follow some handicraft or merchandise; very few rich enough to live idly upon their rents or incomes, or to pay the high prices given in Europe for painting, statues, architecture, and the other works of art, that are more curious than useful. Hence the natural geniuses, that have arisen in America with such talents, have uniformly quitted that country for Europe, where they can be more suitably rewarded. It is true, that letters and mathematical knowledge are in esteem there, but they are at the same time more common than is apprehended; there being already existing nine colleges or universities, viz. four in New England, and one in each of the provinces of New York, New Jersey, Pensylvania, Maryland, and Virginia, all furnished with learned professors; besides a number of smaller academies: these educate many of their youth in the languages, and those sciences that qualify men for the professions of divinity, law, or physic. Strangers indeed are by no means excluded from exercising those professions; and the quick increase of inhabitants every where gives them a chance of employ, which they have in common with the natives. Of civil offices, or employments, there are few; no superfluous ones, as in Europe; and it is a rule established in some of the states, that no office should be so profitable as to make it desirable. The thirty-sixth article of the constitution of Pensylvania runs expressly in these words: "As every freeman, to preserve his independence (if he has not a sufficient estate) ought to have some profession, calling, trade, or farm, whereby he may honestly subsist, there can be no necessity for, nor use in, establishing offices of profit; the usual effects of which are dependence and servility, unbecoming freemen, in the possessors and expectants; faction, contention, corruption, and disorder among the people. Wherefore, whenever an office, through increase of fees or otherwise, becomes so profitable, as to occasion many to apply for it, the profits ought to be lessened by the legislature."

These ideas prevailing more or less in all the United States, it cannot be worth any man's while, who has a means of living at home, to expatriate himself, in hopes of obtaining a profitable civil office in America; and as to military offices, they are at an end with the war, the armies being disbanded. Much less is it adviseable for a person to go thither, who has no other quality to recommend him but his birth. In Europe it has indeed its value; but it is a commodity that cannot be carried to a worse market than to that of America, where people do not enquire concerning a stranger, What is he? but What can he do? If he has any useful art, he is welcome; and if he exercises it, and behaves well, he will be respected by all that know him; but a mere man of quality, who on that account wants to live upon the public by some office or salary, will be despised and disregarded. The husbandman is in honour there, and even the mechanic, because their employments are useful. The people have a saying, that God Almighty is himself a mechanic, the greatest in the universe; and he is respected and admired more for the variety, ingenuity, and utility of his handiworks, than for the antiquity of his family. They are pleased with the observation of a negro, and frequently mention it, that Boccarora (meaning the white man) make de black man workee, make de horse workee, make de ox workee, make ebery ting workee; only de hog. He de hog, no workee; he eat, he drink, he walk about, he go to sleep when he please, he libb like a gentleman. According to these opinions of the Americans, one of them would think himself more obliged to a genealogist, who could prove for him that his ancestors and relations for ten generations had been ploughmen, smiths, carpenters, turners, weavers, tanners, or even shoemakers, and consequently that they were useful members of society; than if he could only prove that they were gentlemen, doing nothing of value, but living idly on the labour of others, mere fruges consumere nati[160], and otherwise good for nothing, till by their death their estates, like the carcase of the negro's gentleman-hog, come to be cut up.

With regard to encouragements for strangers from government, they are really only what are derived from good laws and liberty. Strangers are welcome, because there is room enough for them all, and therefore the old inhabitants are not jealous of them; the laws protect them sufficiently, so that they have no need of the patronage of great men; and every one will enjoy securely the profits of his industry. But if he does not bring a fortune with him, he must work and be industrious to live. One or two years residence give him all the rights of a citizen; but the government does not at present, whatever it may have done in former times, hire people to become settlers, by paying their passages, giving land, negroes, utensils, stock, or any other kind of emolument whatsoever. In short, America is the land of labour, and by no means what the English call Lubberland, and the French Pays de Cocagne, where the streets are said to be paved with half-peck loaves, the houses tiled with pancakes, and where the fowls fly about ready roasted, crying, Come eat me!

Who then are the kind of persons to whom an emigration to America may be advantageous? And what are the advantages they may reasonably expect?

Land being cheap in that country, from the vast forests still void of inhabitants, and not likely to be occupied in an age to come, insomuch that the propriety of an hundred acres of fertile soil full of wood may be obtained near the frontiers, in many places, for eight or ten guineas, hearty young labouring men, who understand the husbandry of corn and cattle, which is nearly the same in that country as in Europe, may easily establish themselves there. A little money saved of the good wages they receive there, while they work for others, enables them to buy the land and begin their plantation, in which they are assisted by the good-will of their neighbours, and some credit. Multitudes of poor people from England, Ireland, Scotland, and Germany, have by this means in a few years become wealthy farmers, who, in their own countries, where all the lands are fully occupied, and the wages of labour low, could never have emerged from the mean condition wherein they were born.

From the salubrity of the air, the healthiness of the climate, the plenty of good provisions, and the encouragement to early marriages, by the certainty of subsistence in cultivating the earth, the increase of inhabitants by natural generation is very rapid in America, and becomes still more so by the accession of strangers; hence there is a continual demand for more artisans of all the necessary and useful kinds, to supply those cultivators of the earth with houses, and with furniture and utensils of the grosser sorts, which cannot so well be brought from Europe. Tolerably good workmen in any of those mechanic arts are sure to find employ, and to be well paid for their work, there being no restraints preventing strangers from exercising any art they understand, nor any permission necessary. If they are poor, they begin first as servants or journeymen; and if they are sober, industrious, and frugal, they soon become masters, establish themselves in business, marry, raise families, and become respectable citizens.

Also, persons of moderate fortunes and capitals, who, having a number of children to provide for, are desirous of bringing them up to industry, and to secure estates for their posterity, have opportunities of doing it in America, which Europe does not afford. There they may be taught and practise profitable mechanic arts, without incurring disgrace on that account, but on the contrary acquiring respect by such abilities. There small capitals laid out in lands, which daily become more valuable by the increase of people, afford a solid prospect of ample fortunes thereafter for those children. The writer of this has known several instances of large tracts of land, bought, on what was then the frontier of Pennsylvania, for ten pounds per hundred acres, which, when the settlements had been extended far beyond them, sold readily, without any improvement made upon them, for three pounds per acre. The acre in America is the same with the English acre, or the acre of Normandy.

Those, who desire to understand the state of government in America, would do well to read the constitutions of the several states, and the articles of confederation that bind the whole together for general purposes, under the direction of one assembly, called the congress. These constitutions have been printed, by order of congress, in America; two editions of them have also been printed in London; and a good translation of them into French has lately been published at Paris.

Several of the princes of Europe of late, from an opinion of advantage to arise by producing all commodities and manufactures within their own dominions, so as to diminish or render useless their importations, have endeavoured to entice workmen from other countries, by high salaries, privileges, &c. Many persons, pretending to be skilled in various great manufactures, imagining, that America must be in want of them, and that the congress would probably be disposed to imitate the princes above mentioned, have proposed to go over, on condition of having their passages paid, lands given, salaries appointed, exclusive privileges for terms of years, &c. Such persons, on reading the articles of confederation, will find, that the congress have no power committed to them, or money put into their hands, for such purposes; and that if any such encouragement is given, it must be by the government of some separate state. This, however, has rarely been done in America; and when it has been done, it has rarely succeeded, so as to establish a manufacture, which the country was not yet so ripe for as to encourage private persons to set it up; labour being generally too dear there, and hands difficult to be kept together, every one desiring to be a master, and the cheapness of land inclining many to leave trades for agriculture. Some indeed have met with success, and are carried on to advantage; but they are generally such as require only a few hands, or wherein great part of the work is performed by machines. Goods that are bulky, and of so small value as not well to bear the expence of freight, may often be made cheaper in the country than they can be imported; and the manufacture of such goods will be profitable wherever there is a sufficient demand. The farmers in America produce indeed a good deal of wool and flax; and none is exported, it is all worked up; but it is in the way of domestic manufacture, for the use of the family. The buying up quantities of wool and flax, with the design to employ spinners, weavers, &c. and form great establishments, producing quantities of linen and woollen goods for sale, has been several times attempted in different provinces; but those projects have generally failed, goods of equal value being imported cheaper. And when the governments have been solicited to support such schemes by encouragements, in money, or by imposing duties on importation of such goods, it has been generally refused, on this principle, that if the country is ripe for the manufacture, it may be carried on by private persons to advantage; and if not, it is a folly to think of forcing nature. Great establishments of manufacture require great numbers of poor to do the work for small wages; those poor are to be found in Europe, but will not be found in America, till the lands are all taken up and cultivated, and the excess of people, who cannot get land, want employment. The manufacture of silk, they say, is natural in France, as that of cloth in England, because each country produces in plenty the first material: but if England will have a manufacture of silk as well as that of cloth, and France of cloth as well as that of silk, these unnatural operations must be supported by mutual prohibitions, or high duties on the importation of each other's goods; by which means the workmen are enabled to tax the home consumer by greater prices, while the higher wages they receive makes them neither happier nor richer, since they only drink more and work less. Therefore the governments in America do nothing to encourage such projects. The people, by this means, are not imposed on either by the merchant or mechanic: if the merchant demands too much profit on imported shoes, they buy of the shoe-maker; and if he asks too high a price, they take them of the merchant: thus the two professions are checks on each other. The shoemaker, however, has, on the whole, a considerable profit upon his labour in America, beyond what he had in Europe, as he can add to his price a sum nearly equal to all the expences of freight and commission, risque or insurance, &c. necessarily charged by the merchant. And the case is the same with the workmen in every other mechanic art. Hence it is, that artisans generally live better and more easily in America than in Europe; and such as are good economists make a comfortable provision for age, and for their children. Such may, therefore, remove with advantage to America.

In the old long-settled countries of Europe, all arts, trades, professions, farms, &c. are so full, that it is difficult for a poor man who has children to place them where they may gain, or learn to gain, a decent livelihood. The artisans, who fear creating future rivals in business, refuse to take apprentices, but upon conditions of money, maintenance, or the like, which the parents are unable to comply with. Hence the youth are dragged up in ignorance of every gainful art, and obliged to become soldiers, or servants, or thieves, for a subsistence. In America, the rapid increase of inhabitants takes away that fear of rivalship, and artisans willingly receive apprentices from the hope of profit by their labour, during the remainder of the time stipulated, after they shall be instructed. Hence it is easy for poor families to get their children instructed; for the artisans are so desirous of apprentices, that many of them will even give money to the parents, to have boys from ten to fifteen years of age bound apprentices to them, till the age of twenty-one; and many poor parents have, by that means, on their arrival in the country, raised money enough to buy land sufficient to establish themselves, and to subsist the rest of their family by agriculture. These contracts for apprentices are made before a magistrate, who regulates the agreement according to reason and justice, and, having in view the formation of a future useful citizen, obliges the master to engage by a written indenture, not only that, during the time of service stipulated, the apprentice shall be duly provided with meat, drink, apparel, washing, and lodging, and at its expiration with a complete new suit of clothes, but also, that he shall be taught to read, write, and cast accounts; and that he shall be well instructed in the art or profession of his master, or some other, by which he may afterwards gain a livelihood, and be able in his turn to raise a family. A copy of this indenture is given to the apprentice or his friends, and the magistrate keeps a record of it, to which recourse may be had, in case of failure by the master in any point of performance. This desire among the masters, to have more hands employed in working for them, induces them to pay the passages of young persons, of both sexes, who, on their arrival, agree to serve them one, two, three, or four years; those who have already learned a trade, agreeing for a shorter term, in proportion to their skill, and the consequent immediate value of their service; and those who have none, agreeing for a longer term, in consideration of being taught an art their poverty would not permit them to acquire in their own country.

The almost general mediocrity of fortune that prevails in America, obliging its people to follow some business for subsistence, those vices, that arise usually from idleness, are in a great measure prevented. Industry and constant employment are great preservatives of the morals and virtue of a nation. Hence bad examples to youth are more rare in America, which must be a comfortable consideration to parents. To this may be truly added, that serious religion, under its various denominations, is not only tolerated, but respected and practised. Atheism is unknown there; infidelity rare and secret; so that persons may live to a great age in that country, without having their piety shocked by meeting with either an atheist or an infidel. And the Divine Being seems to have manifested his approbation of the mutual forbearance and kindness with which the different sects treat each other, by the remarkable prosperity with which he has been pleased to favour the whole country.

FOOTNOTE:

TO THE EARL OF BUCHAN[161].

Concerning new Settlements in America.

Passy, March 17, 1783.

My Lord,

I received the letter your lordship did me the honour of writing to me the 18th past, and am much obliged by your kind congratulations on the return of peace, which I hope will be lasting.

With regard to the terms on which lands may be acquired in America, and the manner of beginning new settlements on them, I cannot give better information than may be found in a book lately printed at London, under some such title as—Letters from a Pensylvanian Farmer, by Hector St. John. The only encouragement we hold out to strangers are, a good climate, fertile soil, wholesome air and water, plenty of provisions and food, good pay for labour, kind neighbours, good laws, and a hearty welcome. The rest depends on a man's own industry and virtue. Lands are cheap, but they must be bought. All settlements are undertaken at private expence; the public contributes nothing but defence and justice. I have long observed of your people, that their sobriety, frugality, industry and honesty, seldom fail of success in America, and of procuring them a good establishment among us.

I do not recollect the circumstance you are pleased to mention, of my having saved a citizen at St. Andrew's by giving a turn to his disorder; and I am curious to know, what the disorder was, and what the advice I gave, that proved so salutary[162]. With great regard I have the honour to be, my lord, your lordship's most obedient and most humble servant,

B. FRANKLIN.

FOOTNOTES:

A Comparison of the Conduct of the Ancient Jews, and of the Antifederalists in the United States of America.[163]

A zealous advocate for the proposed federal constitution in a certain public assembly said, that "the repugnance of a great part of mankind to good government was such, that he believed, that if an angel from heaven was to bring down a constitution, formed there for our use, it would nevertheless meet with violent opposition." He was reproved for the supposed extravagance of the sentiment, and he did not justify it. Probably it might not have immediately occurred to him, that the experiment had been tried, and that the event was recorded in the most faithful of all histories, the Holy Bible; otherwise he might, as it seems to me, have supported his opinion by that unexceptionable authority.

The Supreme Being had been pleased to nourish up a single family, by continued acts of his attentive providence, till it became a great people: and having rescued them from bondage by many miracles, performed by his servant Moses, he personally delivered to that chosen servant, in presence of the whole nation, a constitution and code of laws for their observance, accompanied and sanctioned with promises of great rewards, and threats of severe punishments, as the consequence of their obedience or disobedience.

This constitution, though the Deity himself was to be at its head (and it is therefore called by political writers a theocracy) could not be carried into execution but by the means of his ministers; Aaron and his sons were therefore commissioned to be, with Moses, the first established ministry of the new government.

One would have thought, that the appointment of men, who had distinguished themselves in procuring the liberty of their nation, and had hazarded their lives in openly opposing the will of a powerful monarch, who would have retained that nation in slavery, might have been an appointment acceptable to a grateful people; and that a constitution, framed for them by the Deity himself, might on that account have been secure of an universal welcome reception. Yet there were, in every one of the thirteen tribes, some discontented, restless spirits, who were continually exciting them to reject the proposed new government, and this from various motives.

Many still retained an affection for Egypt, the land of their nativity, and these, whenever they felt any inconvenience or hardship, though the natural and unavoidable effect of their change of situation, exclaimed against their leaders as the authors of their trouble: and were not only for returning into Egypt, but for stoning their deliverers[164]. Those inclined to idolatry were displeased that their golden calf was destroyed. Many of the chiefs thought the new constitution might be injurious to their particular interests, that the profitable places would be engrossed by the families and friends of Moses and Aaron, and others, equally well born, excluded.[165]—In Josephus, and the Talmud, we learn some particulars, not so fully narrated in the scripture. We are there told, that Corah was ambitious of the priesthood, and offended that it was conferred on Aaron; and this, as he said, by the authority of Moses only, without the consent of the people. He accused Moses of having, by various artifices, fraudulently obtained the government, and deprived the people of their liberties, and of conspiring with Aaron to perpetuate the tyranny in their family. Thus, though Corah's real motive was the supplanting of Aaron, he persuaded the people, that he meant only the public good; and they, moved by his insinuations, began to cry out, "Let us maintain the common liberty of our respective tribes; we have freed ourselves from the slavery imposed upon us by the Egyptians, and shall we suffer ourselves to be made slaves by Moses? If we must have a master, it were better to return to Pharaoh, who at least fed us with bread and onions, than to serve this new tyrant, who, by his operations, has brought us into danger of famine." Then they called in question the reality of his conference with God, and objected to the privacy of the meetings, and the preventing any of the people from being present at the colloquies, or even approaching the place, as grounds of great suspicion. They accused Moses also of peculation, as embezzling part of the golden spoons and the silver chargers, that the princes had offered at the dedication of the altar[166], and the offerings of gold by the common people[167], as well as most of the poll tax[168]; and Aaron they accused of pocketing much of the gold of which he pretended to have made a molten calf. Besides peculation, they charged Moses with ambition; to gratify which passion, he had, they said, deceived the people, by promising to bring them to a land flowing with milk and honey; instead of doing which, he had brought them from such a land; and that he thought light of all this mischief, provided he could make himself an absolute prince[169]. That, to support the new dignity with splendour in his family, the partial poll tax, already levied and given to Aaron[170], was to be followed by a general one[171], which would probably be augmented from time to time, if he were suffered to go on promulgating new laws, on pretence of new occasional revelations of the divine will, till their whole fortunes were devoured by that aristocracy.

Moses denied the charge of peculation, and his accusers were destitute of proofs to support it; though facts, if real, are in their nature capable of proof. "I have not," said he (with holy confidence in the presence of God), "I have not taken from this people the value of an ass, nor done them any other injury." But his enemies had made the charge, and with some success among the populace; for no kind of accusation is so readily made, or easily believed, by knaves, as the accusation of knavery.

In fine, no less than two hundred and fifty of the principal men "famous in the congregation, men of renown[172]," heading and exciting the mob, worked them up to such a pitch of phrenzy, that they called out, stone 'em, stone 'em, and thereby secure our liberties; and let us choose other captains, that may lead us back into Egypt, in case we do not succeed in reducing the Canaanites.

On the whole, it appears, that the Israelites were a people jealous of their newly acquired liberty, which jealousy was in itself no fault; but that, when they suffered it to be worked upon by artful men, pretending public good, with nothing really in view but private interest, they were led to oppose the establishment of the new constitution, whereby they brought upon themselves much inconvenience and misfortune. It farther appears, from the same inestimable history, that when, after many ages, the constitution had become old and much abused, and an amendment of it was proposed, the populace, as they had accused Moses of the ambition of making himself a prince, and cried out, stone him, stone him; so, excited by their high-priests and scribes, they exclaimed against the Messiah, that he aimed at becoming king of the Jews, and cried, crucify him, crucify him. From all which we may gather, that popular opposition to a public measure is no proof of its impropriety, even though the opposition be excited and headed by men of distinction.

To conclude, I beg I may not be understood to infer, that our general convention was divinely inspired when it formed the new federal constitution, merely because that constitution has been unreasonably and vehemently opposed: yet, I must own, I have so much faith in the general government of the world by Providence, that I can hardly conceive a transaction of such momentous importance to the welfare of millions now existing, and to exist in the posterity of a great nation, should be suffered to pass without being in some degree influenced, guided and governed by that omnipotent, omnipresent and beneficent ruler, in whom all inferior spirits live, and move, and have their being.

FOOTNOTES:

Final Speech of Dr. Franklin in the late Federal Convention.[173]

Mr. President,

I confess that I do not entirely approve of this constitution at present: but, Sir, I am not sure I shall never approve it; for having lived long, I have experienced many instances of being obliged, by better information, or fuller consideration, to change opinions, even on important subjects, which I once thought right, but found to be otherwise. It is, therefore, that, the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men, indeed, as well as most sects in religion, think themselves in possession of all truth, and that whenever others differ from them, it is so far error. Steel, a protestant, in a dedication, tells the pope, that "the only difference between our two churches, in their opinions of the certainty of their doctrines is, the Romish church is infallible, and the church of England never in the wrong." But, though many private persons think almost as highly of their own infallibility as of that of their sect, few express it so naturally as a certain French lady, who, in a little dispute with her sister, said, I don't know how it happens, sister, but I meet with nobody but myself that is always in the right. Il n'y a que moi qui a toujours raison. In these sentiments, Sir, I agree to this constitution, with all its faults, if they are such, because I think a general government necessary for us, and there is no form of government but what may be a blessing, if well administered; and I believe farther, that this is likely to be well administered for a course of years, and can only end in despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic government, being incapable of any other. I doubt too, whether any other convention we can obtain, may be able to make a better constitution. For when you assemble a number of men, to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear, that our councils are confounded, like those of the builders of Babylon, and that our states are on the point of separation, only to meet hereafter for the purpose of cutting each other's throats.

Thus I consent, sir, to this constitution, because I expect no better, and because I am not sure, that this is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us, in returning to our constituents, were to report the objections he has had to it, and endeavour to gain partisans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects and great advantages resulting naturally in our favour among foreign nations, as well as among ourselves, from our real or apparent unanimity. Much of the strength and efficiency of any government, in procuring and securing happiness to the people, depends on opinion, on the general opinion of the goodness of that government, as well as of the wisdom and integrity of its governors.

I hope therefore, that for our own sakes, as part of the people, and for the sake of our posterity, we shall act heartily and unanimously in recommending this constitution, wherever our influence may extend, and turn our future thoughts and endeavours to the means of having it well administered.

On the whole, sir, I cannot help expressing a wish, that every member of the convention, who may still have objections, would with me, on this occasion, doubt a little of his own infallibility, and, to make manifest our unanimity, put his name to this instrument.

[The motion was then made for adding the last formula, viz.

Done in Convention, by the unanimous consent, &c. which was agreed to, and added accordingly.]

FOOTNOTE: