Memoirs of Benjamin Franklin Volume I Part 18

Another proclamation has been issued, offering a great reward for apprehending the murderers.

But these proclamations have as yet produced no discovery; the murderers having given out such threatenings against those that disapprove their proceedings, that the whole country seems to be in terror, and no one dares speak what he knows; even the letters from thence are unsigned, in which any dislike is expressed of the rioters.

There are some (I am ashamed to hear it) who would extenuate the enormous wickedness of these actions, by saying, "The inhabitants of the frontiers are exasperated with the murder of their relations by the enemy Indians in the present war." It is possible; but, though this might justify their going out into the woods to seek for those enemies, and avenge upon them those murders, it can never justify their turning into the heart of the country to murder their friends.

If an Indian injures me, does it follow that I may revenge that injury on all Indians? It is well known that Indians are of different tribes, nations, and languages, as well as the white people. In Europe, if the French, who are white people, should injure the Dutch, are they to revenge it on the English, because they too are white people? The only crime of these poor wretches seems to have been, that they had a reddish-brown skin and black hair; and some people of that sort, it seems, had murdered some of our relations. If it be right to kill men for such a reason, then, should any man with a freckled face and red hair kill a wife or child of mine, it would be right for me to revenge it by killing all the freckled, red-haired men, women, and children I could afterward anywhere meet with.

But it seems these people think they have a better justification; nothing less than the Word of G.o.d. With the Scriptures in their hands and mouths, they can set at naught that express command, _Thou shalt do no murder_; and justify their wickedness by the command given Joshua to destroy the heathen. Horrid perversion of Scripture and of religion! To father the worst of crimes on the G.o.d of peace and love! Even the Jews, to whom that particular commission was directed, spared the Gibeonites on account of their faith once given. The faith of this government has been frequently given to those Indians, but that did not avail them with people who despise government.

We pretend to be Christians, and, from the superior light we enjoy, ought to exceed heathens, Turks, Saracens, Moors, negroes, and Indians in the knowledge and practice of what is right. I will endeavour to show, by a few examples from books and history, the sense those people have had of such actions.

Homer wrote his poem, called the _Odyssey_, some hundred years before the birth of Christ. He frequently speaks of what he calls not only the duties, but the sacred rites of hospitality, exercised towards strangers while in our house or territory, as including, besides all the common circ.u.mstances of entertainment, full safety and protection of person from all danger of life, from all injuries, and even insults. The rites of hospitality were called _sacred_, because the stranger, the poor, and the weak, when they applied for protection and relief, were, from the religion of those times, supposed to be sent by the Deity to try the goodness of men, and that he would avenge the injuries they might receive, where they ought to have been protected. These sentiments, therefore, influenced the manners of all ranks of people, even the meanest; for we find, that when Ulysses came as a poor stranger to the hut of Eumaeus the swineherd, and his great dogs ran out to tear the ragged man, Eumaeus drove them away with stones; and

"'Unhappy stranger!' (thus the faithful swain Began, with accent gracious and humane), 'What sorrow had been mine, if at _my_ gate, Thy reverend age had met a shameless fate!

But enter this my homely roof, and see Our woods not void of hospitality.'

He said, and seconding the kind request, With friendly step precedes the unknown guest; A s.h.a.ggy goat's soft hide beneath him spread, And with fresh rushes heaped an ample bed.

Joy touched the hero's tender soul, to find So just reception from a heart so kind; And 'Oh, ye G.o.ds, with all your blessings grace'

(He thus broke forth) 'this friend of human race!'

The swain replied: 'It never was our guise To slight the poor, or aught humane despise.

For Jove unfolds the hospitable door, 'Tis Jove that sends the strangers and the poor.'"

These heathen people thought that, after a breach of the rites of hospitality, a curse from Heaven would attend them in everything they did, and even their honest industry in their callings would fail of success. Thus when Ulysses tells Eumaeus, who doubted the truth of what he related, "If I deceive you in this, I should deserve death, and I consent that you should put me to death;" Eumaeus rejects the proposal, as what would be attended with both infamy and misfortune, saying ironically,

"Doubtless, oh guest, great laud and praise were mine, If, after social rites and gifts bestowed, I stained my hospitable hearth with blood.

How would the G.o.ds my righteous toils succeed, And bless the hand that made a stranger bleed?

No more."

Even an open enemy, in the heat of battle, throwing down his arms, submitting to the foe, and asking life and protection, was supposed to acquire an immediate right to that protection. Thus one describes his being saved when his party was defeated:

"We turned to flight; the gathering vengeance spread On all parts round, and heaps on heaps lie dead.

The radiant helmet from my brows unlaced, And lo, on earth my shield and javelin cast, I meet the monarch with a suppliant's face, Approach his chariot, and his knees embrace.

He heard, he saved, he placed me at his side; My state he pitied, and my tears he dried; Restrained the rage the vengeful foe expressed, And turned the deadly weapons from my breast.

Pious to guard the hospitable rite, And fearing Jove, whom mercy's works delight."

The suiters of Penelope are, by the same ancient poet, described as a set of lawless men, who were regardless of the sacred rites of hospitality. And, therefore, when the queen was informed they were slain, and that by Ulysses, she, not believing that Ulysses was returned, says,

"Ah no! some G.o.d the suiters' deaths decreed, Some G.o.d descends, and by his hand they bleed; Blind, to contemn the stranger's righteous cause And violate all hospitable laws!

... The powers they defied; But Heaven is just, and by a G.o.d they died."

Thus much for the sentiments of the ancient heathens. As for the Turks, it is recorded in the Life of Mohammed, the founder of their religion, that Khaled, one of his captains, having divided a number of prisoners between himself and those that were with him, he commanded the hands of his own prisoners to be tied behind them, and then, in a most cruel and brutal manner, put them to the sword; but he could not prevail on his men to ma.s.sacre _their_ captives, because, in fight, they had laid down their arms, submitted, and demanded protection. Mohammed, when the account was brought to him, applauded the men for their humanity; but said to Khaled, with great indignation, "Oh Khaled, thou butcher, cease to molest me with thy wickedness. If thou possessedst a heap of gold as large as Mount Obod, and shouldst expend it all in G.o.d's cause, thy merit would not efface the guilt incurred by the murder of the meanest of these poor captives."

Among the Arabs or Saracens, though it was lawful to put to death a prisoner taken in battle, if he had made himself obnoxious by his former wickedness, yet this could not be done after he had once eaten bread or drunk water while in their hands. Hence we read in the history of the wars of the Holy Land, that when the Franks had suffered a great defeat from Saladin, and among the prisoners were the King of Jerusalem, and Arnold, a famous Christian captain, who had been very cruel to the Saracens; these two being brought before the sultan, he placed the king on his right hand and Arnold on his left, and then presented the king with a cup of water, who immediately drank to Arnold; but when Arnold was about to receive the cup, the sultan interrupted, saying, "I will not suffer this wicked man to drink, as that, according to the laudable and generous custom of the Arabs, would secure him his life."

That the same laudable and generous custom still prevails among the Mohammedans, appears from the account, but last year published, of his travels by Mr. Bell, of Antermony, who accompanied the Czar, Peter the Great, in his journey to Derbent, through Daggestan. "The religion of the Daggestans," says he, "is generally Mohammedan, some following the sect of Osman, others that of Haly. Their language, for the most part, is Turkish, or, rather, a dialect of the Arabic, though many of them speak also the Persian language. One article I cannot omit concerning their laws of hospitality, which is, if their greatest enemy comes under their roof for protection, the landlord, of what condition soever, is obliged to keep him safe from all manner of harm or violence during his abode with him, and even to conduct him safely through his territories to a place of security."

From the Saracens this same custom obtained among the Moors of Africa; was by them brought into Spain, and there long sacredly observed. The Spanish historians record with applause one famous instance of it. While the Moors governed there, and the Spanish mixed with them, a Spanish cavalier, in a sudden quarrel, slew a young Moorish gentleman, and fled.

His pursuers soon lost sight of him, for he had, unperceived, thrown himself over a garden wall. The owner, a Moor, happening to be in his garden, was addressed by the Spaniard on his knees, who acquainted him with his case, and implored concealment. "Eat this," said the Moor, giving him half a peach; "you now know that you may confide in my protection." He then locked him up in his garden apartment, telling him that, as soon as it was night, he would provide for his escape to a place of more safety. The Moor then went into his house, where he had scarce seated himself when a great crowd, with loud lamentations, came to the gate bringing the corpse of his son, that had just been killed by a Spaniard. When the first shock of surprise was a little over, he learned, from the description given, that the fatal deed was done by the person then in his power. He mentioned this to no one; but, as soon as it was dark, retired to his garden apartment, as if to grieve alone, giving orders that none should follow him. There accosting the Spaniard, he said, "Christian, the person you have killed is my son; his body is in my house. You ought to suffer; but you have eaten with me, and I have given you my faith, which must not be broken. Follow me." He then led the astonished Spaniard to his stables, mounted him on one of his fleetest horses, and said, "Fly far while the night can cover you. You will be safe in the morning. You are, indeed, guilty of my son's blood; but G.o.d is just and good, and I thank him that I am innocent of yours, and that my faith given is preserved."

The Spaniards caught from the Moors this _punto_ of honour, the effects of which remain, in a degree, to this day. So that, when there is fear of a war about to break out between England and Spain, an English merchant there, who apprehends the confiscation of his goods as the goods of an enemy, thinks them safe if he can get a Spaniard to take charge of them; for the Spaniard secures them as his own, and faithfully redelivers them, or pays the value whenever the Englishman can safely demand it.

Justice to that nation, though lately our enemies and hardly yet our cordial friends, obliges me, on this occasion, not to omit mentioning an instance of Spanish honour, which cannot but be still fresh in the memory of many yet living. In 1746, when we were in hot war with Spain, the Elizabeth, of London, Captain William Edwards, coming through the Gulf from Jamaica, richly laden, met with a most violent storm, in which the ship sprung a leak, that obliged them, for the saving of their lives, to run her into the Havana. The captain went on sh.o.r.e, directly waited on the governor, told the occasion of his putting in, and that he surrendered his ship as a prize, and himself and his men as prisoners of war, only requesting good quarter. "No, sir," replied the Spanish governor; "if we had taken you in fair war at sea, or approaching our coast with hostile intentions, your ship would then have been a prize, and your people prisoners. But when, distressed by a tempest, you come into our ports for the safety of your lives, we, though enemies, being men, are bound as such, by the laws of humanity, to afford relief to distressed men who ask it of us. We cannot, even against our enemies, take advantage of an act of G.o.d. You have leave, therefore, to unload the ship, if that be necessary to stop the leak; you may refit here, and traffic so far as shall be necessary to pay the charges; you may then depart, and I will give you a pa.s.s, to be in force till you are beyond Bermuda. If after that you are taken, you will then be a prize; but now you are only a stranger, and have a stranger's right to safety and protection." The ship accordingly departed and arrived safe in London.

Will it be permitted me to adduce, on this occasion, an instance of the like honour in a poor, unenlightened African negro. I find it in Captain Seagrave's account of his Voyage to Guinea. He relates, that a New-England sloop, trading there in 1752, left their second mate, William Murray, sick on sh.o.r.e, and sailed without him. Murray was at the house of a black, named Cudjoe, with whom he had contracted an acquaintance during their trade. He recovered, and the sloop being gone, he continued with his black friend till some other opportunity should offer of his getting home. In the mean while, a Dutch ship came into the road, and some of the blacks, going on board her, were treacherously seized and carried off as slaves. Their relations and friends, transported with sudden rage, ran to the house of Cudjoe to take revenge by killing Murray. Cudjoe stopped them at the door, and demanded what they wanted. "The white men," said they, "have carried away our brothers and sons, and we will kill all white men; give us the white man you keep in your house, for we will kill him." "Nay," said Cudjoe, "the white men that carried away your brothers are bad men; kill them when you can catch them; but this white man is a good man, and you must not kill him." "But he is a white man," they cried; "the white men are all bad, and we will kill them all." "Nay," said he, "you must not kill a man that has done no harm, only for being white. This man is my friend, my house is his fort, and I am his soldier. I must fight for him. You must kill me before you can kill him. What good man will ever come again under my roof if I let my floor be stained with a good man's blood!" The negroes, seeing his resolution, and being convinced, by his discourse, that they were wrong, went away ashamed. In a few days Murray ventured abroad again with Cudjoe, when several of them took him by the hand, and told him they were glad they had not killed him; for, as he was a good (meaning an innocent) man, their G.o.d would have been angry, and would have spoiled their fishing. "I relate this," says Captain Seagrave, "to show that some among these dark people have a strong sense of justice and honour, and that even the most brutal among them are capable of feeling the force of reason, and of being influenced by a fear of G.o.d (if the knowledge of the true G.o.d could be introduced among them), since even the fear of a false G.o.d, when their rage subsided, was not without its good effect."

Now I am about to mention something of Indians, I beg that I may not be understood as framing apologies for _all_ Indians. I am far from desiring to lessen the laudable spirit of resentment in my countrymen against those now at war with us, so far as it is justified by their perfidy and inhumanity. I would only observe, that the Six Nations, as a body, have kept faith with the English ever since we knew them, now near a hundred years; and that the governing part of those people have had notions of honour, whatever may be the case of the rum-debauched, trader-corrupted vagabonds and thieves on the Susquehanna and Ohio at present in arms against us. As a proof of that honour, I shall only mention one well-known recent fact. When six Catawba deputies, under the care of Colonel Bull, of Charlestown, went, by permission, into the Mohawk's country to sue for, and treat of peace for their nation, they soon found the Six Nations highly exasperated, and the peace at that time impracticable. They were therefore in fear of their own persons, and apprehended that they should be killed in their way back to New-York; which, being made known to the Mohawk chiefs by Colonel Bull, one of them, by order of the council, made this speech to the Catawbas:

"Strangers and Enemies,

"While you are in this country, blow away all fear out of your b.r.e.a.s.t.s; change the black streak of paint on your cheeks for a red one, and let your faces shine with bear's grease. You are safer here than if you were at home. The Six Nations will not defile their own land with the blood of men that come unarmed to ask for peace. We shall send a guard with you, to see you safe out of our territories. So far you shall have peace, but no farther. Get home to your own country, and there take care of yourselves, for there we intend to come and kill you."

The Catawbas came away unhurt accordingly.

It is also well known, that just before the late war broke out, when our traders first went among the Piankeshaw Indians, a tribe of the Twigtwees, they found the principle of giving protection to strangers in full force; for, the French coming with their Indians to the Piankeshaw town, and demanding that those traders and their goods should be delivered up, the Piankeshaws replied, the English were come there upon their invitation, and they could not do so base a thing. But the French insisting on it, the Piankeshaws took arms in defence of their guests, and a number of them, with their old chief, lost their lives in the cause; the French at last prevailing by superior force only.

I will not dissemble that numberless stories have been raised and spread abroad, against not only the poor wretches that are murdered, but also against the hundred and forty Christianized Indians still threatened to be murdered; all which stories are well known, by those who know the Indians best, to be pure inventions, contrived by bad people, either to excite each other to join in the murder, or, since it was committed, to justify it, and believed only by the weak and credulous. I call thus publicly on the makers and venders of these accusations to produce their evidence. Let them satisfy the public that even Will Soc, the most obnoxious of all that tribe, was really guilty of those offences against us which they lay to his charge. But, if he was, ought he not to have been fairly tried? He lived under our laws, and was subject to them; he was in our hands, and might easily have been prosecuted; was it English justice to condemn and execute him unheard? Conscious of his own innocence, he did not endeavour to hide himself when the door of the workhouse, his sanctuary, was breaking open. "I will meet them," says he, "for they are my brothers." These brothers of his shot him down at the door, while the word "brothers" was between his teeth.

But if Will Soc was a bad man, what had poor old Shehaes done? What could he or the other poor old men and women do? What had little boys and girls done! What could children of a year old, babes at the breast, what could they do, that they too must be shot and hatcheted? Horrid to relate! And in their parents' arms! This is done by no civilized nation in Europe. Do we come to America to learn and practise the manners of barbarians? But this, barbarians as they are, they practice against their enemies only, not against their friends. These poor people have been always our friends. Their fathers received ours, when strangers here, with kindness and hospitality. Behold the return we have made them! When we grew more numerous and powerful, they put themselves under our protection. See, in the mangled corpses of the last remains of the tribe, how effectually we have afforded it to them.

Unhappy people! to have lived in such times and by such neighbours. We have seen that they would have been safer among the ancient heathens, with whom the rites of hospitality were sacred. They would have been considered as guests of the public, and the religion of the country would have operated in their favour. But our frontier people call themselves Christians! They would have been safer if they had submitted to the Turks; for ever since Mohammed's reproof to Khaled, even the cruel Turks never kill prisoners in cold blood. These were not even prisoners. But what is the example of Turks to Scripture Christians!

They would have been safer, though they had been taken in actual war against the Saracens, if they had once drank water with them. These were not taken in war against us, and have drunk with us, and we with them, for fourscore years. But shall we compare Saracens to Christians?

They would have been safer among the Moors in Spain, though they had been murderers of sons, if faith had once been pledged to them, and a promise of protection given. But these have had the faith of the English given to them many times by the government, and, in reliance on that faith, they lived among us, and gave us the opportunity of murdering them. However, what was honourable in Moors may not be a rule to us; for we are Christians! They would have been safer, it seems, among popish Spaniards, even if enemies, and delivered into their hands by a tempest.

These were not enemies; they were born among us, and yet we have killed them all. But shall we imitate idolatrous papists, we that are enlightened Protestants? They would even have been safer among the negroes of Africa, where at least one manly soul would have been found, with sense, spirit, and humanity enough to stand in their defence. But shall white men and Christians act like a pagan negro? In short, it appears that they would have been safe in any part of the known world, except in the neighbourhood of the _Christian white savages_ of Peckstang and Donegall!

Oh ye unhappy perpetrators of this horrid wickedness! reflect a moment on the mischief ye have done, the disgrace ye have brought on your country, on your religion and your Bible, on your families and children.

Think on the destruction of your captivated countryfolks (now among the wild Indians), which probably may follow, in resentment of your barbarity! Think on the wrath of the United Five Nations, hitherto our friends, but now provoked by your murdering one of their tribes, in danger of becoming our bitter enemies. Think of the mild and good government you have so audaciously insulted; the laws of your king, your country, and your G.o.d, that you have broken; the infamous death that hangs over your heads; for justice, though slow, will come at last.

All good people everywhere detest your actions. You have imbrued your hands in innocent blood; how will you make them clean? The dying shrieks and groans of the murdered will often sound in your ears. Their spectres will sometimes attend you, and affright even your innocent children. Fly where you will, your consciences will go with you. Talking in your sleep shall betray you; in the delirium of a fever you yourselves shall make your own wickedness known.

One hundred and forty peaceable Indians yet remain in this government.

They have, by Christian missionaries, been brought over to a liking, at least, of our religion; some of them lately left their nation, which is now at war with us, because they did not choose to join in their depredations; and to show their confidence in us, and to give us an equal confidence in them, they have brought and put into our hands their wives and children. Others have lived long among us in Northampton county, and most of their children have been born there. These are all now trembling for their lives. They have been hurried from place to place for safety, now concealed in corners, then sent out of the province, refused a pa.s.sage through a neighbouring colony, and returned, not unkindly, perhaps, but disgracefully, on our hands. Oh Pennsylvania!

Once renowned for kindness to strangers, shall the clamours of a few mean n.i.g.g.ards about the expense of this public hospitality, an expense that will not cost the noisy wretches sixpence a piece (and what is the expense of the poor maintenance we afford them, compared to the expense they might occasion if in arms against us?), shall so senseless a clamour, I say, force you to turn out of your own doors these unhappy guests, who have offended their own countryfolks by their affection for you; who, confiding in your goodness, have put themselves under your protection? Those whom you have disarmed to satisfy groundless suspicions, will you leave them exposed to the armed madmen of your country? Unmanly men! who are not ashamed to come with weapons against the unarmed, to use the sword against women, and the bayonet against your children, and who have already given such b.l.o.o.d.y proofs of their inhumanity and cruelty.

Let us rouse ourselves for shame, and redeem the honour of our province from the contempt of its neighbours; let all good men join heartily and unanimously in support of the laws, and in strengthening the hands of government, that justice may be done, the wicked punished, and the innocent protected; otherwise we can, as a people, expect no blessing from Heaven; there will be no security for our persons or properties; anarchy and confusion will prevail over all; and violence, without judgment, dispose of everything.

_Introduction to Historical Review of the Const.i.tution and Government of Pennsylvania._[22]

To obtain an infinite variety of purposes by a few plain principles, is the characteristic of nature. As the eye is affected, so is the understanding; objects at a distance strike us according to their dimensions, or the quant.i.ty of light thrown upon them; near, according to their novelty or familiarity, as they are in motion or at rest. It is the same with actions. A battle is all motion, a hero all glare: while such images are before us, we can attend to nothing else. Solon and Lycurgus would make no figure in the same scene with the king of Prussia; and we are at present so lost in the military scramble on the continent next us, in which, it must be confessed, we are deeply interested, that we have scarce time to throw a glance towards America, where we have also much at stake, and where, if anywhere, our account must be made up at last.

We love to stare more than to reflect; and to be indolently amused at our leisure rather than commit the smallest trespa.s.s on our patience by winding a painful, tedious maze, which would pay us in nothing but knowledge.

But then, as there are some eyes which can find nothing marvellous but what is marvellously great, so there are others which are equally disposed to marvel at what is marvellously little, and who can derive as much entertainment from their microscope in examining a mite, as Dr.

---- in ascertaining the geography of the moon or measuring the tail of a comet.

Let this serve as an excuse for the author of these sheets, if he needs any, for bestowing them on the transactions of a colony till of late hardly mentioned in our annals; in point of establishment one of the last upon the British list, and in point of rank one of the most subordinate; as being not only subject, in common with the rest, to the crown, but also to the claims of a proprietary, who thinks he does them honour enough in governing them by deputy; consequently so much farther removed from the royal eye, and so much the more exposed to the pressure of self-interested instructions.

Considerable, however, as most of them for happiness of situation, fertility of soil, product of valuable commodities, number of inhabitants, shipping amount of exportations, lat.i.tude of rights and privileges, and every other requisite for the being and well-being of society, and more considerable than any of them all for the celerity of its growth, una.s.sisted by any human help but the vigour and virtue of its own excellent const.i.tution.