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late in reference to her, and in the same myste
rious manner he seemed to arrive at truths
which I certainly did not reveal. He said that
it was his desire to meet with that young lady,
and converse with her; and asked me to call
with him to see her. I shrank from the strange
ness of the proceeding, and he did not long
wait my decision, choosing to introduce himself.
So alone he went, unannounced, into the house
of Mrs. Farmer.
I sat alone until a late hour, waiting for my
visitor, and pondering as if in a dream, upon
this episode in my life. At last he "came in, and
being assured that all the household was asleep,
he told me his history. As you must have sus
pected, he was the miser, the hero of your visit
north.
He related to me the experience which the
MS. reveals to you, and then told me he was
seeking through the civilized world one whom he
deemed fitted for the trust of his gold, ne said
he had acquired a habit of quick discernment,
which had become very acute from constant prac
tice, and many had called him crazy, from this
singular way of prosecuting his search. He
found no one with the proper requisites, until his
eccentric mind became attracted towards you.
He seemed to discern, during his visit to Mrs.
Farmer’s, that Ellen had a secret partiality for
you, and then and there he willed that she
should share your fortunes, and that you should
become his heir. He gave to Ellen the high
praise she merits, and also laid bare to me the
character of Alicne. This latter information,
however, was not needed.
He charged me to guard against vour being
led into a union with Aliene, and urged me to do
all in my power to promote one between Ellen
and yourself, as he told me, upon this union de
pended the safety of the fearful interests which
he felt God had placed at his disposal. He
bound me to keep secret the whole matter re
garding the legacy, and by no means to divulge
anything in regard to his visit, especially to
you.
Upon his death, which he assured me was
fast approaching, he told me that you would be
informed how to proceed. He left mo before
daylight, and in three months you received the
letter from Mr. Withers, which I delivered.
Then I feared it was far too late, as in that very
afternoon I heard from you the story of your be
trothal to Aliene.
Now you are possessed of all the facts, and
may comprehend some of the motives which ac
tuated me, you may perhaps have thought
strangely, at times.”
Lewis ceased, and so bright was his counten
ance, so unusually joyous his voice, that Charlie
then and ever afterwards was deceived. The
sublime self-forgetfulness, and the Christian
bravery of the unfortunate deformed Lewis, and
also the story of his life-long hopeless love, was
known and appreciated by one alone, and that
one was Ellen Farmer. As Hada, she had been
the confidante of Lewis, and he had told her of
the good and lovely Ellen, little dreaming that it
was to herself he was confiding. Had Ellen
never become Ifada, she would never have
known the secret of Lewis.
There was a quiet happy bridal, not long af
terwards celebrated in the hut of Will Blake.
Charlie wished it to be so, and Ellen willingly
agreed. It was a strange, picturesque scene,
when the company was gathered, and the pair
stood before the young Wesleyan minister, who
was no other than Lewis Grey. Though short
had been the season since Lewis felt that his
brother was passing into a wider field of action
than suited his quiet life, he had followed the
dictates of a commanding conscience, and was
now a preacher of the word of God. He uttered
the words which bound his brother to the only
love he had entertained on earth, with a brow
crowned with heavenly serenity.
There was another present, who looked upon
her whom, as Hada, he had dared to love; but
now his gaze was as upon some “bright partic
ular star.” It was Carl, whose honest face shone
in the background.
Mr. Withers was there, rolling his hands in
extatic amiability, and he was happy to remind
Lewis, after the ceremony, that “ his unhappy
friend, the miser, had made a most excellent dis
position of his means,” and with that his wig
was finally settled.
Upon the low walls of the hut hung one orna
ment, upon which the eyes of Charlie rested
fondly. It was the little hood of Hada, which
they were told was so dear to Carl, that it was
left, a monument to the memory of Hada’s angel
visit.
It was Saturday night.
“Most blest to me,” Charlie exclaimed to his
young wife so fair, with her white robes and
golden hair, “ have been three Saturday nights
of my existence. Let us hereafter keep them
holy, remembering then, in joint prayers, the
sacred charge left us, and in executing it faith
fully, our devotion to God, and our love for each
other will shine brighter and brighter till the
opening day."
dr The Rev. B. W. Whilden', a returned
Missionary from China, now resident in South
Carolina, has furnished us with a number of
sheets containing notes taken by him on China,
and the Chinese. We have thought that at this
moment, when such earnest efforts are being made
to extend our diplomatic and commercial rela
tions with the Celestui Empire, the following
observations by Mr. W. on tf, e Chinese charac
to r might prove both a-propos awl interesting.
We have in our portfolio other sheets frem which
we shall probably draw hereafter.
CHARACTER OF THE CHINESE.
One who had lived among the Chinese for
sixteen years, says that much that he has seen
“ would do honor to any nation or kindred of
men.”
They are not warlike , though they are patriot
ic; they are polite and affable; they pay great
lespect to age , and are generally free from what
is usually called “ scornful pride," While, how
ever, there are some traits commendable, the bad
traits alas! overbalance the good.
They are superstitious. Superstition, however,
may be regarded as belonging rather to the mind,
than to the heart —in some cases—rather as a
weakness than a moral defect That there is su
perstition, to some extent, in all nati ons, is rea
dily admitted. There is superstition in America
and in England, yet it cannot be said of the peo
ple either of America, or of England, that they
are superstitious people. Os the people of China,
it may emphatically be so said, “ here is a su
perstitious nation.” Heathen nations are gener
ally superstitious nations, but in proportion as
the Gospel advances, does superstition depart.
The firing of crackers, (an amusement com
mon in this country) is resorted to by the Chi
nese, for the purpose of driving away evil spir
its. The Chinese suppose that the air is filled
with evil spirits, and take this as one method of
expelling them. This amusement is also in
China, as it is with us, a sign of rejoicing on pub
lic days.
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Their pagodas they regard with superstitious
feelings. These buildings always have an odd
number of stories. Some contain five stories,
some seven, some nine, and some eleven, and it
has been said by one writer, that some contain
even thirteen stories. They vary from one hun
dred and fifty, to two hundred feet, in height.
That at Nanking (generally known as the
“porcelain tower,”) is two hundred and sixty feet
high. The pagodas are not the same as tem
ples, though idols are sometimes found in them.
In some of the northern provinces, they are
used as temples. The most, if not all of those
not thus used, are uninhabited. It was former
ly supposed, that they produced some good effect
on the health of the people, on the wind, water,
Ac. A writer, however, informs us that modern
fortune tellers say that their effect is unfavora
ble. It may be from this cause that very few
pagodas are built. The few that I have seen
are in ruins.
The Chinese have a sword composed consider
ably of Chinese coins. This sword, by being
hung up, at the heads of beds, is supposed to
have the power of driving away evil spirits.—
The Chinese who own such swords suppose that
they have the protection of those emperors who
reigned when the coins were issued. Sick per
sons also use these swords, as a cure for the
diseases with which they are afflicted.
As another proof of their superstition, it may
be mentioned, that they hang up brazen mirrors
in the rooms of their insane friends, supposing
them to be a cure for insanity, if the insane will
behold themselves in them. The rich some
times use.them by keeping them in their princi
pal apartments, for the expulsion of evil spirits.
It is common for a father to go among several
families who are friends of his own family and
obtain a large number of Chinese coins. With
these coins and some previously his own, he
purchases a lock, which is called “ the hundred
family lock.” He puts the lock on one of his
children (using a small chain for the purpose)
and supposes that by so doing, he locks the child
to life. He regards the donors as securities that
the child will attain to old age.
Fortune tellers are found in all parts of China,
and it is frequently the case that priests are for
tune tellers. Two blocks, each having a flat and
convex side, are kept in the temple, by the
priests, and persons will sometimes, by means
of these blocks, inquire into their future lot.—
The blocks are thrown on the ground. If
the two flat sides touch the ground, it is con
sidered a bad sign; if the two convex sides touch
the ground, it is considered only tolerably good;
if one flat and one convex, it is considered a very
good sign.
There are also in the temples, strips of bam
boo, which are shaken by the hand, one of which
strips is made to fall to the ground. These strips
are numbered. The strip, which is made to fall
to the ground, is taken up and the number is
observed. The priest then examines some cards
which are also numbered, and on which the
fortunes of various persons are written. The
fortune of the one who is enquiring, is thought
to be stated on the card marked with the num
ber corresponding to that, on the strip of bam
boo.
The Chinese, also have written charms. Some
are worn about the person, and some are pasted
on the walls of rooms. These charms are occa
sionally used for the cure of sick persons, and in
this case, are written sometimes on leaves, and
these leaves are put into some liquid and the
patient drinks it At other times, for the cure of
the sick, the charms are written on paper; the
paper is burnt and the ashes thrown into some
liquid for the patient to drink.
The Chinese think that certain locations will
bring prosperity or ward offtrouble. Magicians
are called upon to give their opinion. With ap
parently the deepest interest, (as if the magi
cians themselves believed with the generality
of the people,) they make an examination of pla
ces, and on the plea of the importance of the
work, they wait sometimes for months before
giving an answer.
It is supposed, too, that there are favorable and
unfavorable locations for graves, and that an en
tire household may be visited with adversity, if
an unfavorable location is selected. They think
that the spirits of the wicked will return to the
earth to annoy the living. Budhist priests are
employed to prevent it. They are paid for pre
paring a feast for the benefit of these wicked
spirits. The feast, however,is eaten by the peo
ple. The Chinese believe that the gods eat the
spiritual part of food presented as an offering,
and believing the same with reference to the
wicked spirits, they have no scruples in eating
the feast themselves. Sometimes the priests
cheat the people, by placing eatables on the top
of the baskets used, while beneath the provis
ions there is nothing but shavings.
There is a very curious idea in China, concern
ing the origin of rain. The people suppose that
it comes out of an egg. Some years since, when
there was considerable damage by means of the
rain, the Emperor offered a reward to the one
who should find the egg. He described it as
follows: —“The egg is as large as a cart-wheel,
and the snow will not lie on it, and it makes an
odd noise in the ground, where it is. When it
is npe, it hatches into a thunder-storm, and a
quantity of clouds and rain comes out of it.”
As they are a very superstitious people, it
would naturally be supposed that they regard
some days as fortunate, and some as unfortunate.
A writer remarks: “ They insert annually, in
their almanacs, the number of lucky days that
occur in the year, and what may be done on
those particular days, is specified—such as bury
ing, marrying, entering into public office, he. —
For the year 1849, there were 150 lucky days.
In another year, there were 74 lucky days, 113
unlucky days, and 197 days which were not de
ciQtaiy either way.”
On on& occasion, a new flag-staff for the
American Flag was put up in Canton, and an
arrow was placed on the top for a vane. The
arrow was the cause of some excitement among
the Chinese, who looked upon it aa a bad sign,
and fraught with evil. A placard w«a put up
by the Chinese as follows: “On reflection, we
think that both Chinese and Americans ought to
be at peace with each other, and each party be
have themselves respectfully. The matter is,
that in front of the American factory, a now
flag-staff was lately erected, and an arrow for a
vane placed on the top of it, which shot towards
all quarters, thereby causing serious impediment
to the felicity and good fortunes of the land.
But upon the remarks of the natives coming to
their knowledge, it appears that the said coun
try’s merchants took down the arrow them
selves, by which we see that they are aware of
their error. There ought, therefore, to be no
ill will between us and them. Moreover, these
merchants have traded in Canton, coeval with
our dynasty, for two hundred years, and, for the
most part, behaved themselves properly; so in
this affair, having shown themselves obliging,
we ought to excuse them.”
A missionary, in writing to a friend in Amer
ica. refers to the building of an English chapel
at Amoy, and uses the following language: “The
Chinese, although superior to most heathen, in
many respects, are not a whit behind the most
degraded, in others. It nuy be questioned
whether any people in the vorld can outstrip
the mass of the Chinese in th* almost endless
variety of their unmeaning ani absurd supersti
tions. As might be expecied, the event of
erecting a house for the worshp of the true God,
opens a wido field for the widest conjectures.
It is not yet decided whether be church is por
tentous of good or evil. On this point, these
wondering wise entertain a difltrence of opinion,
some affirming that it is a good mien, and others
that it is a very bad one.
“The arguments for and agaiist,*l will briefly
relate, that you may see how v:in, in their imag
inations, these people are, and 1* led to pity and
pray' for them with that feclingand earnestness
which their blindness demands.
“On one side, it is argued tint the building of
the church is a most anspiciout event, because
of the presence of octagonal ptiportions in it.
The magicians, fortune-tellers iad sooth-sayers,
discover great good luck in tlf eight-cornered
pillars, of which there happen to be eight, and
in the eight-sided cupola, and A the eight win
dows on both sides of the chuth. The number
eight is a favorite one for all ptignosticatlng pur
poses. Some also see good luck in the position
of the building, it being nearly central, and com
manding a view of almost the whole city.
“Others think that the fact'ofthe present being
a good season, rice being cheap and the crops
abundant, and there tying also less sickness
and fewer deaths than usual during the hot
season, promises well for the new temple. Some
even boldly assert that the first enterprise of
building a church in An >y, is a signal for the
erection of many othei of similar character,
and that at least ten chi 'ches are to go up, in
order to afford work to t te laboring classes, and
give encouragement to (talers in building ma
terials and others.
“Some days ago,jwc 1 id a most fearful storm.
All the streets and hou es in the vicinity, and
almost throughout the \ hole city, were flooded.
But as the church lot i: somewhat elevated, it
remained comparative! dry, and the waters of
the flood did not entei the building. It was
thus like ‘an ark of safi ty ’ for the neighbors,
an asylum to which the aouseless and homeless
might resort for refuge. This, also, is regarded
as a most favorable omc l.
“On the other hand, it s conjectured that such
a building must, in the very nature of things,
prove highly prejudicial to the best interests of
the city and country. It is au entirely new
model, and, as such, at once calls to mind for
eign success and influen :e. Some of the work
men have been severe times sick, during the
period of building, and all have suffered the
loss of a Sabbath day, ervery week in their labor.
When digging tlie foundation, au adjoining
building fell down and Injured a person residing
in it Several of the neighbors have already
removed from the infectious region of the
church.
“From its terraced top, also, the foreigners can
see into the yards of other people. And, again,
it faces the wrong point of the compass.
“All these, and many other silly reasons, are
assigned, as proof positive, that 1 the Sunday
temple,’(as it is called,) is the most inauspicious
budding ever erected.
“But the main argument is not yet brought for
ward. ‘lt is too high f This is the strongest
reason against its good luck. According to
Chinese notions, it is utterly impossible to erect
a building of such a commanding height, with
out destroying the sites of the neighborhood, as
well as the good fortune of the whole city.”
They are dislionest. —The Magistracy is corrupt.
For example, officers ore paid by government
for the prevention of smuggling, but the salaries
of these officers are not sufficient for their sup
port, therefore they frequently receive a sum of
money, from smugglers, as an inducement to
permit them to smuggle.
So little confidence do the Chinese place in
each other, that when a man goes to market, he
carries his own steelyards with him, that he may
not be defrauded, and it he sees fit, he weighs
the bought articles, in the presence of the one
from whom he has made his purchases.
Chinese merchants will generally ask a for
eigner more for an article, than they will the
people of their own country, for they suppose
that the foreigner does not know their usual
prices or the real value of their articles. It is
surprising how Chinese merchants will fall in
tlieir prices. An Englishman or an American
goes into a Chinese store, and inquires the price
of an article. The merchant replies “two dol
lars.” The customer says he will give one dollar
and a quarter. The merchant will raise his
hands higher than his head, as if awfully affright
ed, and open his eye 3 widely, as if in perfect
astonishment, that so small a sum is offered. —
The customer starts to leave the shop. The
merchant will fall twenty-five cents, thus making
the price of the article one dollar and three quar
ters. The customer does not notice this, but is
out at the door. The merchant calls the custom
er back and falls another twenty-five cents.—
The customer says “No, I shall give you only
one dollar and a‘ quarter,” and again leaves. —
The merchant will then go after him and say in
his broken English, “one dollar and a quarter
can do.”
They will sometimes fall to one-eighth of what
they, at first, asked a foreigner for an article. —
They sometimes will sell an article at what the
foreigner offers and will sigh as if they are losing
by the sale, yet they say, they “must sell.” As
a general rule, if a Chinaman is not cheating
you, he will allow you to go all the way home,
but if he has been trying to cheat you, be will
not let you go out of his shop, without your
buying the article and frequently at your own
price. Having bought it at your own price, you
go away, thiuking you have certainly made an
excellent bargain. You boast of it to others
and then you find that the merchant has cheat
ed you at last. During ail the time that the
cheating process i 3 going on, he will tell you
that the article is very good, the price very low,
and per Laps he will tell you that he sells it to
you cheap because he loves you, or perhaps be
cause you are “one friend ,” though it may be,
he has never seen your face before.
Persons, from other countries, living in China,
send their servants to purchase provisions for
them. Their servants (Chinese servants) may
cheat them. Perhaps some may say, “ why do
not these foreign residents go themselves?” For
the very good reason that they will be more
cheated, in this way—a Chinese shop-keeper
will cheat a Chinese buyer, (if he can), yet a
Chinaman can trade for a foreigner better than
the foreigner can trade for himself. The China
man who has anything for sale will be sure to
ask a foreigner more than the usual price. A
Chinese servant, however, can trade for a for
eigner, at a Chinaman's price and thus obtain
things more cheaply. The servant may, to-be
sure, cheat his English or American employer,
a little, by causing him to pay more than he gave,
bnt be is likely to suffer less than if the master
had himself made the purchases. v
They are Truthless. —An Emperor once said,
“To speak straight on, telling only the simple
truth, is what his servants, the officers of gov
ernment, never do, or will not, or cannot do.”
But falsehood is not confined to officials. Every
Chinaman knows that every Chinaman will tell
a falsehood, if it suits his interest to do so; con
sequently, we need not be surprised that the
Chinese are more willing to listen to the foreign
missionary, than to the convert belonging to their
own land. e
The Chinese perpetually charge each with
telling falsehoods, and they seem to care very
little for the accusation. They sometimes ven
ture to charge even Europeans with lying: but
they do not mean to insult us by so doing; they
may simply mean to say “it is such a common
thing for people to tell lies, may you not have
fujjen into the habit?”
A writer on this subject, says with reference
to the Chinese, that if we meet with a Chinaman
and detect him in a falsehood, we must not, from
this circumstance, suppose him unlovely, for all
Chinamen are truthless, and you may find, on
better acquaintance with this particular China
man, much that is worthy ol praise.”
During the war between England and China,
the English forces went up the Canton river, to
storm and take the city of Canton. The Chi
nese officers paid a large sum of money to ran
som the city, and the English left. After they had
gone, these officers told the people that the En
glish had retreated, and that they had left be
cause they were afraid to attack the city. They
kept back the fact, that a largo sum of money
was paid by them to redeem it
Confucius, the greatest of Chinese philoso
phers. taught that there was even merit in a
lie, when told in order to benefit a pare nt —
When the Chinese are detected in a falsehood, if
you see the blush upon the cheek, it is not be
cause they feel that they have done that which
is wrong; it is not because they feel that if it
was known it would disgrace them ; but it is
because by being detected, they see that they
are not as ingenious as they supposed they
were. Chinese, on becoming acquainted with
persons from Europe or America, are obliged to
see that they have more regard tor truth than
tho people of their own country have.
A Chinaman once wrote a tract, in which he
condemned the English for many things ; for
introducing into China, a poisonous drug ; for
allowing men and women to mix in society and
walk arm in arm, in the streets; for sending
their fleets and armies to rob other nations of
their possessions, but he adds after all this, that
truth is the only good quality to which they
could lay the least claim.
The impression then must have been made
very strongly on his miud, that the English have
regard for truth, and by calling it a pood quality,
he, to some extent, admits its excellence ; yet
notwithstanding this, that writer would doubtless
unbiushingly have told a falsehood.
——
COURTESY—POLITENESS.
Among many excellent bits of experience re
lated in the autobiography of Dr. Caldwell, is
the following lesson in civility:—
“ I made, in London, in a spirit of wager, a
very decisive and satisfactory experiment as to
the effect of civil and courteous manners on
people of various ranks and descriptions.
“ There were in the place a number of young
Americans, who often complained to me of the
neglect and rudeness experienced by them from
citizens to whom they spoke in the streets.—
They asserted, in particular, that, as often as
they requested directions to any point in the city
toward which they were proceeding, they either
received an uncivil and ovasive answer, or no
answer at all. I told them that my experience
on the same subject had been exceedingly dif
ferent ; that I had never failed to receive a civil
reply to my questions—often communicating the
information requested; and that I could not help
suspecting that their failure to receive similar
replies arose, in part at least, if not entirely,
from the plainness, not to say the bluntness, of
their manner in making their inquiries. The
correctness of this charge, however, they sturdi
ly denied, asserting that their manner of asking
for was good enough for those to
whom they addressed themselves. Unable to
convince them by words of the truth of my
suspicions, I proposed to them the following
simple and conclusive experiment:
“ Let us take together a walk of two or three
hours in some of the public streets of the city.
You shall yourselves designate to me the per
sons to whom I shall propose questions, and the
subjects also to which the questions shall relate;
and the only restriction imposed is, that no
question shall be proposed to any one who shall
appear to be greatly hurried, agitated, distressed,
or in any other way deeply pre-occupied in mind
or body, and no one shall speak to the person
questioned but myself.
“My proposition being accepted, out we sal
lied, and to work we went; and I continued ray
experiment until my young friends surrendered
at discretion, frankly acknowledging that my
opinion was right, and theirs, of course, wrong;
and that, in our passage through life, courtesy
of address and deportment may be made both a
pleasant and powerful means to attain our ends
and gratify our wishes.
“ I put questions to more than twenty persons
of every rank, from the high-bred gentleman to
the servant in livery, and received, in each in
stance, a courteous, and, in most instances, a
satisfactory reply. If the information asked for
was not imparted, the individual addressed gave
an assurance of his regret at being unable to
communicate it
“ What seemed most to surprise my friends
was, that the individual accosted by me almost
•uniformly imitated my own manner. If I un
covered, as I usually did in speaking to a gen
tleman, or even to a man of ordinary appear
ance and breeding, he did the same in his reply;
and when I touched my hat to a liveried coach
man or waiting-man, his hat was immediately
under his arm. So much may be done, and
such advantages gained, by simply avoiding
coarseness and vulgarity, and being well-bred
and agreeable. Nor can the case be otherwise.
For the foundation of good-breeding is good
nature, and good-sense—two of the most useful
and iudispensable attributes of a well-constituted
mind. Let it not be forgotten, however, that
good-breeding is not to be regarded as identical
with politeness—a mistake which is too fri
quently, if not generally committed. A pe -011
may be exceedingly polite without th<'
higher and more valuable accoropUs'* nen t of
good-breeding.”
How the Savans Tell the leather. —The
National Intelligencer tells, in ‘Be following, on
the authority of Prof. Henoi how they record
and predict the weather the Smithsonian In
stitute at Washington: '
They have a map a the United States hung
upon a board, with P>“ 9 stock through at the
points where the- observers of the Institute are
stationed. Th* institute has daily reports by
telegraph fr<*> many of these points. Each
morning ar assistant bangs a cord cm the pins
to indicate the state of the weather—black, if
raining green, if snowing, brown, if cloudy, and
whito« fair. All storms travel east, and thus
thqf are enabled to predict with great certainty,
tbff condition of the weather twelve hours in ad
vance.
ORIGIN 01 SLAVERY IN CHRISTENDOM.
Mr. Bancroft, in big first volume of his history
of the United States, gives an account of the
early traffic of Europeans in slaves. In tbs
middle ages the Venetians purchased white
men, Christians and others, and sold them to
the Saracens in Sicily and Spain. In England,
the Anglo-Saxon nobility sold their servants as
slaves to foreigners. The Portuguese first im
ported negro slaves from Western Africa into
Europe, in 1442. Spain soon engaged in the
traffic, and negro slaves abounded in some of the
places of that kingdom. After America was
discovered, the Indians of Hispaniola were im
ported into Spain, and made slaves. The Span
iards visited the coast of North America, and
kidnapped thousands of Indians, whom they
transported into slavery in Europe and the West
Indies. Columbus himself kidnapped five hun
hundred native Americans, and sent them into
Spain, that they might be publicly sold at Se
ville. The practice of selling North American
Indians into foreign bondage continued for two
centuries. Negro slavery was first introduced
into America by Spanish slaveholders, who em
igrated with their negroes. A royal edict of
Spain authorised negro slavery in America, in
1518. King Ferdinand himself sent from Se
ville fifty slaves to labor in the mines. In 1531,
the direct traffic in slaves between Atrlca and
Hispaniola was enjoined by a royal ordinance.
Las Casas, who saw the Indians vanishing away
before the cruellies of the Spaniards, suggested
that the negroes, who alone could endure severe
toils, might be further employed. This was in
1518.
Sir John Hawkins was the first Englishman
that engaged in the slave trade. In 1562 he
transported a large cargo of Africans to His
paniola. In 1667, auothcr expedition was pre
pared ; Queen Elizabeth protected and Shared
in the traffic. Hawkins, in one of his expe
ditions, set fire to an African city, and out of
three thousand inhabitants, succeeded in seizing
two hundred and sixty. James Smith, of Bos
ton, and Thomas Keeser, first brought the colo
nies to participate in slavery. In 1654 they
imported a cargo of negroes. Throughout Mas
sachusetts, the cry of justice was raised against
them as malefactors and murderers, the guilty
men were committed for the offence, and the
representatives of the people ordered the ne
groes to be restored to their native country at
the public expense. At a later period, there
were both Indian and negro slaves in Massa
chusetts. In 1620, a Dutch ship entered James
river, and landed twenty negroes for sale. —
This was the epoch of the introduction of slave
ry in Virginia. For many years the Dutch were
principally concerned in the slave trade in the
market of Virginia.
The Slavery Split in the American Tract'
Society. —The American Tract Society of New
York has just issued a circular on the secession
which has taken place from it of the sister soci
ety at Boston. Nothing can be more temperate,
logical or Christianlike in tone than this docu
ment The circular explains fully the ground
which the parent society took in the recent un
happy divisions on the slavery question, and
shows that it would have abandoned the funda
mental principle of Christian union on which It
was founded, had it complied with the desire to
make its publications the medium of sectional
views. The managers state their determination
not to issue any publications which evangelical
pastors and churches, city missionaries and tract
distributers, Sabbath schools and "Bible classes
in all parts of the country cannot unite in using
and circulating; and for the convenience of
those persons in New England who may wish
to co-operate in this plan of Christian effort,
they announce that they have established at
Boston a New England branch of the New York
Society, embracing an advisory committee and a
corresponding secretary. Thus the abolitionist
seceders will have gained but little by their
move. When it is found how much the mis
chievous principle which they have introduced
in their operations will interfere with the Chris
tian objects of their association, there is no
doubt that numbers of the good, but fanatically
inclined persons, who have been led away by
the arguments of the arch agitators in this un
fortunate schism, will gladly return to their al
egiance to the original constitution of the sooi
ity.—[V. Y. Herald.
Judge Taney on Slavery. —ln the case of the
slave Amy, decided a few days since, Chief Jus
tice Taney has furnished a written decision, m
which lie asserts the following great legal prin
ciples touching the institution of slavery in the
United States:
Ist. That slaves are recognized by the Consti
tution of the United States in the character of
persons.
2d. That slaves are represented in Congress
as oersons.
3d. That as persons, they are, in many in
stances. at least subject to certain liabilitibs,
and invested with the rights corresponding to
those liabilities, in the same way that other per
sons are.
4th. That among these liabilities are those
which render them amenable to trial and pun
ishment for crimes and misdemeanors; and
among these rights is the right of legal protec
tion against personal injury.
6th. That the Constitution of the United
I States also recognizes slaves as property.
6th. “As property, the rights of owner* are
entitled to the protection of the law<hat is,
the laws of the United States enactc* by Con
gress.—[Herald.
—m "
“Gads! Isn’t that fine •«* ?”said one young
man to another, at a a^er passing close
behind a fashionabk undressed lady, and whom
the other had o** erved improving his opportu-
n j t y i sn ’ t -nat fine ? There’s only one girl
in town c-'* beat it, and that’s Bet Bouncer 1”
u p orJ name, Tom 1 wicked fellow ! will you
nevP . oe cured of your impertinence ? But se
fjrjsly,” continued Joe, “ you are wrong, Tom;
«nat is a very modest young lady, and she
would be shocked and grieved if she knew of
the cruel allusion and comparison you have just
made 1”
*• Pshaw 1 don’t you suppose they know ?”
“ No, Tom, I don’t suppose they know—know
wnat ?”
“Well, what do they dress so for then? Per
haps you think they wish us to dose our eyes
when we are where we can see it.”
“ Yes, upon my honor I do think so—some of
them.”
“ Well, Joe, you are a 1 green ’un !’ ‘ That’s
all in my eye,’ as I thought just now when pas
sing behind her chair 1” and Tom moved off to
repass behind the chair.
“ I’m not so * green’ as he thinks,” said Joe
to himself after Tom was gone; “ Tom has no
sister, or he’d be more merciful, and less just.”
God will not remove an affliction because a
fretful child cries under it; nor grant an evil,
because an imprudent child eries after it? God
will give us that which is good. “
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