CHAPTER XXIX.

CONCLUSION.

Two gods divide them all—pleasure and gain: For these they live, they sacrifice to these, And in their service wage perpetual war With conscience and with thee. Lust in their hearts, And mischief in their hands, they roam the earth To prey upon each other; stubborn, fierce, High-minded, pouring out their own disgrace. Thy prophets speak of such; and, noting down The features of the last degenerate times, Exhibit every lineament of these. Come then, and added to thy many crowns, Receive one yet, as radiant as the rest, Due to thy last and most effectual work, Thy word fulfilled, the conquest of a world.

_Cowper—The Task._

We have now followed the Europeans to every region of the globe, and seen them planting colonies, and peopling new lands, and everywhere we have found them the same—a lawless and domineering race, seizing on the earth as if they were the firstborn of creation, and having a presumptive right to murder and dispossess all other people. For more than three centuries we have glanced back at them in their course, and everywhere they have had the word of God in their mouth, and the deeds of darkness in their hands. In the first dawn of discovery, forth they went singing the Te Deum, and declaring that they went to plant the cross amongst the heathen. As we have already observed, however, it turned out to be the cross of one of the two thieves, and a bitter cross of crucifixion it has proved to the natives where they have received it. It has stood the perpetual sign of plunder and extermination. The Spaniards were reckless in their carnage of the Indians, and all succeeding generations have expressed their horror of the Spaniards. The Dutch were cruel, and everybody abominated their cruelty. One would have thought that the world was grown merciful. Behold North America at this moment, with its disinherited Indians! See Hindustan, that great and swarming region of usurpations and exactions! Look at the Cape, and ask the Caffres whether the English are tender-hearted and just: ask the same question in New Holland: ask it of the natives of Van Dieman’s Land,—men, transported from the island of their fathers. Ask the New Zealanders whether the warriors whose tattooed heads stare us in the face in our museums, were not delicately treated by us. Go, indeed, into any one spot, of any quarter of the world, and ask—no you need not ask, you shall hear of our aggressions from every people that know us. The words of Red-Jacket will find an echo in the hearts of tens of millions of sorrowful and expatriated and enthralled beings, who will exclaim, “you want more land!—you want our country!” It is needless to tell those who have read this history that there is, and can be, nothing else like it in the whole record of mortal crimes. Many are the evils that are done under the sun; but there is and can be no evil like that monstrous and earth-encompassing evil, which the Europeans have committed against the Aborigines of every country in which they have settled. And in what country have they not settled? It is often said as a very pretty speech—that the sun never sets on the dominions of our youthful Queen; but who dares to tell us the far more horrible truth, that it never sets on the scenes of our injustice and oppressions! When we have taken a solemn review of the astounding transactions recorded in this volume, and then add to them the crimes against humanity committed in the slave-trade and slavery, the account of our enormities is complete; and there is no sum of wickedness and bloodshed—however vast, however monstrous, however enduring it may be—which can be pointed out, from the first hour of creation, to be compared for a moment with it.

The slave-trade, which one of our best informed philanthropists asserts is going on at this moment to the amount of 170,000 negroes a year, is indeed the dreadful climax of our crimes against humanity. It was not enough that the lands of all newly discovered regions were seized on by fraud or violence; it was not enough that their rightful inhabitants were murdered or enslaved; that the odious vices of people styling themselves the followers of the purest of beings should be poured like a pestilence into these new countries. It was not enough that millions on millions of peaceful beings were exterminated by fire, by sword, by heavy burdens, by base violence, by deleterious mines and unaccustomed severities—by dogs, by man-hunters, and by grief and despair—there yet wanted one crowning crime to place the deeds of Europeans beyond all rivalry in the cause of evil,—and that unapproachable abomination was found in the slave-trade. They had seized on almost all other countries, but they could not seize on the torrid regions of Africa. They could not seize the land, but they could seize the people. They could not destroy them in their own sultry clime, fatal to the white men, they therefore determined to immolate them on the graves of the already perished Americans. To shed blood upon blood, to pile bones upon bones, and curses upon curses. What an idea is that!—the Europeans standing with the lash of slavery in their hands on the bones of exterminated millions in one hemisphere, watching with remorseless eyes their victims dragged from another hemisphere—tilling, not with their sweat, but with their heart’s blood, the soil which is, in fact, the dust of murdered generations of victims. To think that for three centuries this work of despair and death has been going on—for three centuries!—while Europe has been priding itself on the growth of knowledge and the possession of the Christian faith; while mercy, and goodness, and brotherly love, have been preached from pulpits, and wafted towards heaven in prayers! That from Africa to America, across the great Atlantic, the ships of outrage and agony have been passing over, freighted with human beings denied all human rights. The mysteries of God’s endurance, and of European audacity and hypocrisy are equally marvellous. Why, the very track across the deep seems to me blackened by this abominable traffic;—there must be the dye of blood in the very ocean. One might surely trace these monsters by the smell of death, from their kidnapping haunts to the very sugar-mills of the west, where canes and human flesh are ground together. The ghosts of murdered millions, were enough, one thinks, to lead the way without chart or compass! The very bed of the ocean must be paved with bones! and the accursed trade is still going on! We are still strutting about in the borrowed plumes of Christianity, and daring to call God our father, though we are become the tormentors of the human race from China to Peru, and from one pole to the other![85]

The whole history of European colonization is of a piece. It is with grief and indignation, that passing before my own mind the successive conquests and colonies of the Europeans amongst the native tribes of newly-discovered countries, I look in vain for a single instance of a nation styling itself Christian and civilized, acting towards a nation which it is pleased to term barbarous with Christian honesty and common feeling. The only opportunity which the aboriginal tribes have had of seeing Christianity in its real form and nature, has been from William Penn and the missionaries. But both Penn and the missionaries have in every instance found their efforts neutralized, and their hopes of permanent good to their fellow-creatures blasted, by the profligacy and the unprincipled rapacity of the Europeans as a race. Never was there a race at once so egotistical and so terrible! With the most happy complacency regarding themselves as civilized and pious, while acting the savage on the broadest scale, and spurning every principle of natural or revealed religion. But where the missionaries have been permitted to act for any length of time on the aboriginal tribes, what happy results have followed. The savage has become mild; he has conformed to the order and decorum of domestic life; he has shewn that all the virtues and affections which God has implanted in the human soul are not extinct in him; that they wanted but the warmth of sympathy and knowledge to call them forth; he has become an effective member of the community, and his productions have taken their value in the general market. From the Jesuits in Paraguay to the missionaries in the South Seas, this has been the case. The idiocy of the man who killed his goose that he might get the golden eggs, was wisdom compared to the folly of the European nations, in outraging and destroying the Indian races, instead of civilizing them. Let any one look at the immediate effect amongst the South Sea Islanders, the Hottentots, or the Caffres, of civilization creating a demand for our manufactures, and of bringing the productions of their respective countries into the market, and then from these few and isolated instances reflect what would have been now the consequence of the civilization of North and South America, of a great portion of South Africa, of the Indian Islands, of the good treatment and encouragement of the millions of Hindustan. Let him imagine, if he can, the immense consumption of our manufactured goods through all these vast and populous countries, and the wonderful variety of their natural productions which they would have sent us in exchange.

There is no more doubt than of the diurnal motion of the earth, that by the mere exercise of common honesty on the part of the whites, the greater part of all these countries would now be civilized, and a tide of wealth poured into Europe, such as the strongest imagination can scarcely grasp; and that, too, purchased, not with the blood and tears of the miserable, but by the moral elevation and happiness of countless tribes. The waste of human life and human energies has been immense, but not more immense than the waste of the thousand natural productions of a thousand different shores and climates. The arrow-root, the cocoa-nut oil, the medicinal oils and drugs of the southern isles; the beautiful flax of New Zealand; sugar and coffee, spices and tea, from millions of acres where they might have been raised ill abundance—woods and gums, fruits and gems and ivories, have been left unproduced or wasted in the deserts, because the wonderful and energetic race of Europe chose to be as lawless as they were enterprising, and to be the destroyers rather than the benefactors of mankind. For more than three centuries, and down to the very last hour, as this volume testifies, has this system, stupid as it was wicked, been going on. Thank God, the dawn of a new era appears at last!

The wrongs of the Hottentots and Caffres, brought to the public attention by Dr. Philip and Pringle,[86] have led to Parliamentary inquiry; that inquiry has led to others;—the condition of the natives of the South Seas, and finally of all the aboriginal tribes in our colonies, has been brought under review. The existence of a mass of evils and injuries, so enormous as to fill any healthy mind with horror and amazement, has been brought to light; and it is impossible that such facts, once made familiar to the British public, can ever be lost sight of again. Some expiation has already been made to a portion of our victims. Part of the lands of the Caffres has been returned, a milder and more rational system of treatment has been adopted towards them. Protectors of the Aborigines have in one or two instances been appointed. New and more just principles of colonization have been proposed, and in a degree adopted. In the proposed Association for colonizing New Zealand, and in the South Australian settlement[87] already made, these better notions are conspicuous. But these symptoms of a more honourable conduct toward the Aborigines, are, with respect to the evils we have done, and the evils that exist, but as the light of the single morning star before the sun has risen. Many are the injuries and oppressions of our fellow-creatures which the philanthropic have to contend against; but there is no evil, and no oppression, that is a hundredth part so gigantic as this. There is no case in which we owe such a mighty sum of expiation: all other wrongs are but the wrongs of a small section of humanity compared with the whole. The wrongs of the Negro are great, and demand all the sympathy and active attention which they receive; but the numbers of the negroes in slavery are but as a drop in the bucket compared to the numbers of the aborigines who are perishing beneath our iron and unchristian policy. The cause of the aborigines is the cause of three-fourths of the population of the globe. The evil done to them is the great and universal evil of the age, and is the deepest disgrace of Christendom. It is, therefore, with pleasure that I have seen the “ABORIGINES’ PROTECTION SOCIETY” raise its head amongst the many noble societies for the redress of the wrongs and the elevation of humanity that adorn this country. Such a society must become one of the most active and powerful agents of universal justice: it must be that or nothing, for the evil which it has to put down is tyrannous and strong beyond all others. It cannot fail without the deepest disgrace to the nation—for the honour of the nation, its Christian zeal, and its commercial interests, are all bound up with it. Where are we to look for a guarantee for the removal of the foulest stain on humanity and the Christian name? Our government may be well disposed to adopt juster measures; but governments are not yet formed on those principles, and with those views, that will warrant us to depend upon them.

There is no power but the spirit of Christianity living in the heart of the British public, which can secure justice to the millions that are crying for it from every region of the earth. It is that which must stand as the perpetual watch and guardian of humanity; and never yet has it failed. The noblest spectacle in the world is that constellation of institutions which have sprung out of this spirit of Christianity in the nation, and which are continually labouring to redress wrongs and diffuse knowledge and happiness wherever the human family extends. The ages of dreadful inflictions, and the present condition of the native tribes in our vast possessions, once known, it were a libel on the honour and faith of the nation to doubt for a moment that a new era of colonization and intercourse with unlettered nations has commenced; and I close this volume of the unexampled crimes and marvellous impolicy of Europe, with the firm persuasion—

That heavenward all things tend. For all were once Perfect, and all must be at length restored. So God has greatly purposed; who would else In his dishonoured works himself endure Dishonour, and be wronged without redress. Haste, then, and wheel away a shattered world Ye slow revolving seasons! We would see— A sight to which our eyes are strangers yet— A world that does not hate and dread His laws, And suffer for its crime; would learn how fair The creature is that God pronounces good, How pleasant in itself what pleases Him.—_Cowper._

FOOTNOTES:

[1] Mickle’s Camoens.

[2] Mickle.

[3] How affecting is Peter Martyr’s account of these poor Lucayans, thus fraudulently decoyed from their native countries. “Many of them, in the anguish of despair, obstinately refuse all manner of sustenance, and retiring to desert caves and unfrequented woods, silently give up the ghost. Others, repairing to the sea-coast on the northern side of Hispaniola, cast many a longing look towards that part of the ocean where they suppose their own islands to be situated; and as the sea-breeze rises, they eagerly inhale it—fondly believing that it has lately visited their own happy valleys, and comes fraught with the breath of those they love, their wives and their children. With this idea, they continue for hours on the coast, until nature becomes utterly exhausted, when, stretching out their arms towards the ocean, as if to take a last embrace of their distant country and relatives, they sink down and expire without a groan.... One of them, who was more desirous of life, or had greater courage than most of his countrymen, took upon him a bold and difficult piece of work. Having been used to build cottages in his native country, he procured instruments of stone, and cut down a large spongy tree, called _jaruma_ (the _bombax_, or wild cotton), the body of which he dexterously scooped into a canoe. He then provided himself with oars, some Indian corn, and a few gourds of water, and prevailed on another man and woman to embark with him on a voyage to the Lucayos. Their navigation was prosperous for near two hundred miles, and they were almost within sight of their long-lost shores, when unfortunately they were met by a Spanish ship, which brought them back to slavery and sorrow! The canoe is still preserved in Hispaniola as a curiosity, considering the circumstances under which it was made.”—_Decad._ vii.

[4] In less than fifty years from the arrival of the Spaniards, not more than two hundred Indians could be found in Hispaniola; and Sir Francis Drake states that when he touched there in 1585, not one was remaining; yet so little were the Spaniards benefited by their cruelty, that they were actually obliged _to convert pieces of leather into money_!—See Hakluyt’s Voyages, vol. iii.

[5] Las Casas, in his zeal for the Indians, has been charged with exaggerating the numbers destroyed, but no one has attempted to deny the following fact asserted by him: “I once beheld four or five principal Indians roasted alive at a slow fire; and as the miserable victims poured forth dreadful screams, which disturbed the commanding officer in his afternoon slumbers—he sent word that they should be strangled; but the officer on guard (I KNOW HIS NAME—I KNOW HIS RELATIVES IN SEVILLE) would not suffer it; but causing their mouths to be gagged, that their cries might not be heard, he stirred up the fire with his own hands, and roasted them deliberately till they all expired. I SAW IT MYSELF!!!”

[6] Clavigero gives a curious account of the mode in which Cortez took possession of the province of Tabasco, on the plains of Coutla, where he killed eight hundred of the natives, and founded a small city in memory thereof, calling it _Madonna della Victoria_! Here he put on his shield, unsheathed his sword, and gave three stabs with it to a large tree which was in the principal village, declaring that if any person durst oppose his possession, he would defend it with that sword.

[7] Thus called by Herrera. Bernal Diaz also calls Teuhtlile, Teudili. It is singular that scarcely two writers, ancient or modern, call the same South American person by the same name. Our modern travellers not only differ from the Spanish historians, but from one another. Even the familiar name of Montezuma, is Moctezuma and Motezuma; that of Guatimozin, Guatimotzin and Quauhtemotzin. The same confusion prevails amongst our authors, in nearly all the proper names of America, Asia, or Africa.

[8] Engravings of these may be seen in Clavigero.

[9] The Ithualco of other authors.

[10] Clavigero says only six days.

[11] Charlevoix gives another instance of that sort of Catholic _piety_ which such ruffians as these find quite compatible with the commission of the blackest crimes. During these expeditions these man-hunters surprised the Reduction of St. Theresa, and carried off all the inhabitants. This happened a few days before Christmas; yet on Christmas day these banditti came to church, every man with a taper in his hand, in order to hear mass. The minute the Jesuit had finished, he mounted the pulpit, and reproached them in the bitterest terms for their injustice and cruelty; to all which they listened with as much calmness as if it did not at all concern them.

[12] “I sincerely believe they are as fine a set of men as ever existed, under the circumstances in which they are placed. In the mines I have seen them using tools which our miners declared they had not strength to work with, and carrying burdens which no man in England could support; and I appeal to those travellers who have been carried over the snow on their backs, whether they were able to have returned the compliment; and if not, what can be more grotesque than the figure of a civilized man riding upon the shoulders of a fellow-creature whose physical strength he has ventured to despise?”

_Head’s Rough Notes_, p. 112.

[13] Mills’s Hist. of British India, i. 74. Bruce, iii. 78.

[14] According to Orme, 2,750,000_l._

[15] Tanjore Papers. Mills’ History.

[16] Governor-general’s own Narrative. Second Report of Select Committee, 1781.

[17] Fifth Parliamentary Report.—Appendix, No. 21.

[18] Mills, ii. 624.

[19] Mills, ii. 480.

[20] Sir Thomas Roe was sent in 1614, on an embassy to the Great Mogul. In his letters to the Company, he strongly advised them against the expensive ambition of acquiring territory. He tells them, “It is greater than trade can bear; for to maintain a garrison will cut out your profit: a war and traffic are incompatible. The Portuguese, notwithstanding their many rich residences, are beggared by keeping of soldiers: and yet their garrisons are but mean. They never made advantage of the Indies since they defended them;—observe this well. It has also been the error of the Dutch, who seek plantations here by the sword. They turn a wonderful stock; they prowl in all places; they possess some of the best: yet their dead pays consume all the gain. Let this be received as a rule, that if you will profit, seek it at sea, and in quiet trade: for without controversy, it is an error to affect garrisons, and land-wars in India.”

Had Sir Thomas been inspired, could he have been a truer prophet? The East India Company, after fighting and conquering in India for two centuries, have found themselves, at the dissolution of their charter, nearly fifty millions in debt; while their trade with China, a country in which they did not possess a foot of land, had become the richest commerce in the world! The article of tea alone returning between three and four millions annually, and was their sole preventive against bankruptcy. Can, indeed, any colonial acquisition be pointed out that is not a loss to the parent state?

[21] Macpherson’s Annals, ii. 652, 662.

[22] Mills, ii. 560-2.

[23] It is said that infanticide, spite of the legal prohibition, is still privately perpetrated to a great extent in Cutch and Guzerat.

[24] Nominally, in 1829; but not actually till considerably later.

[25] Even so recently as 1827 we find some tolerably regal instances of regal gifts to our Indian representatives. Lord and Lady Amherst on a tour in the provinces arrived at Agra. Lady Amherst received a visit from the wife of Hindoo Row and her ladies. They proceeded to invest Lady Amherst with the presents sent for her by the Byza Bhye. They put on her a turban richly adorned with the most costly diamonds, a superb diamond necklace, ear-rings, anklets, bracelets, and amulets of the same, valued at 30,000_l._ sterling. A complete set of gold ornaments, and another of silver, was then presented. Miss Amherst was next presented with a pearl necklace, valued at 5,000_l._, and other ornaments of equal beauty and costliness. Other ladies had splendid presents—the whole value of the gifts amounting to 50,000_l._ sterling!

In the evening came Lord Amherst’s turn. On visiting the Row, his hat was carried out and brought back on a tray covered. The Row uncovered it, and placed it on his lordship’s head, overlaid with the most splendid diamonds. His lordship was then invested with other jewels to the reputed amount of 20,000_l._ sterling. Presents followed to the members of his suite. Lady Amherst took this opportunity of retiring to the tents of the Hindu ladies, _where presents were again given_; and a bag of 1000 rupees to her ladyship’s female servants, and 500 rupees to her interpretess.

_Oriental Herald_, vol. xiv. p. 444.

[26] How clearly these shrewd Indians saw through the designs of their enemies, and how happily they could ridicule them, is shewn by the speech of Garangula, one of their chiefs, when M. de la Barre, the governor in 1684, was proposing one of these hollow alliances. All the time that de la Barre spoke, Garangula kept his eyes fixed on the end of his pipe. As soon as the governor had done, he rose up, and said most significantly, “Yonondio!” (the name they always gave to the governor of Canada), “you must have believed, when you left Quebec, that the sun had burnt up all the forests which render our country inaccessible to the French; or that the lakes had so far overflowed their banks that they had surrounded our castles, and that we could not get out of them. Yes, Yonondio, surely you must have dreamt so, and the curiosity of seeing so great a wonder has brought you so far. Now you are undeceived, since I and the warriors here present, are come to assure you that the Senekas, Cayugas, Onondagas, Oneidas, and Mohawks, are yet alive! I thank you, in their name, for bringing back into their country the _Calumut_ which your predecessor received from their hands. It was happy for you that you left under ground that murdering hatchet that has been so often dyed in the blood of the French. Hear, Yonondio! I do not sleep; I have my eyes open; and the sun which enlightens me, shews me a great captain at the head of a company of soldiers, who speaks as if he were dreaming. _He_ says that he came to the lake to smoke on the great _Calumut_ with the Onondagas; but _Garangula_ says that he sees to the contrary—it was to knock them on the head, if sickness had not weakened the arms of the French.”

_Colden’s Hist. of the Five Nations_, vol. i. p. 70.

[27] Raynal.

[28] Colden, i. 81.

[29] Colden, i. 441.

[30] Colden’s Hist. of “The Five Nations,” i. 195.

[31] The natives of this coast had some years before been carried off in considerable numbers by a British kidnapper, one Captain Hunt, who sold them in the Mediterranean to the Spaniards as Moors of Barbary. The indignation of the Indians on the discovery of this base transaction and their warlike character, put a stop to this trade, which might otherwise have become as regular a department of commerce as the African slave-trade; but it naturally threw the most formidable obstacles in the way of settling colonies here, and brought all the miseries of mutual outrage and revenge on both settlers and natives.—_Douglass’s Summary of the First Planting of North America_, vol. i. p. 364.

[32] Purchases were, indeed, made by others; but it was seize first, and bargain afterwards, when the soil was already defended by muskets, and the only question with the natives was, “Shall we take a trifle for our lands, or be knocked on the head for them?”

[33] Douglass’ Summary, i. 556-65.

[34] Ibid. i. 321.

[35] Douglass’ Summary, i. 199.

[36] Drake’s Book of the Indians.

[37] Hutchinson—Gov. Winthrop’s Journal.

[38] Hutchinson’s Massachusets Bay, p. 113.

[39] Hutchinson, p. 138.

[40] Hutchinson’s Hist. of Massachusets Bay. Also Douglass, Hubbard, Gorge, and other historians of the time.

[41] Missionaries, especially the Jesuits, and the English in the South Sea Islands, form the only exceptions, and these partially. The Jesuits, though they did not commonly bear arms, taught the use of them, and led, in fact, the most effective troops to battle in Paraguay. The South Sea missionaries form the strongest exceptions: they are, indeed, but guests, and not the governors; but their conduct is admirable, and we may believe will not alter with power.

[42] Mr. Bannister, in an excellent little work (British Colonization and the Coloured Tribes), just published, and which ought to be read by every one for its right-mindedness and sound and most important views, has regretted that William Penn did not take a guarantee from the British crown, in his charter, for the protection of the Indians from other states, and from his own successors. It is to be regretted; nor is it meant here to assert that the provisions of his government were as complete as they were pure in principle. Embarrassments of various kinds prevented him from perfecting what he had so nobly begun; yet the feeling with which his political system is regarded, must be that of the following passage:—

“Virtue had never perhaps inspired a legislation better calculated to promote the felicity of mankind. The opinions, the sentiments, and the morals, corrected whatever might be defective in it. Accordingly the prosperity of Pennsylvania was very rapid. This republic, without either wars, conquests, struggles, or any of those revolutions which attract the eyes of the vulgar, soon excited the admiration of the whole universe. Its neighbours, notwithstanding their savage state, were softened by the sweetness of its manners; and distant nations, notwithstanding their corruption, paid homage to its virtues. All delighted to see those heroic days of antiquity realized, which European manners and laws had long taught every one to consider as entirely fabulous.”—_Raynal_, vol. vii. p. 292.

[43] Adair’s History of the American Indians, p. 249.

[44] Adair, p. 314-321.

[45] Colden, i. 148.

[46] Mr. Johnson, who was originally a trader amongst the Mohawks, indulged them in all their whims. They were continually dreaming that he had given them this, that, and the other thing; and no greater insult can, according to their opinions, be offered to any man than to call in question the spiritual authenticity of his dream. At length the chief _dreamed_ that Mr. Johnson had given him his uniform of scarlet and gold. Mr. Johnson immediately made him a present of it: but the next time he met him, he told him that _he_ had now begun to dream, and that he had dreamed that the Mohawks had given him certain lands, describing one of the finest tracts in the country, and of great extent. The Indians were struck with consternation. They said: “He surely had not dreamed that, had he?” He replied that he certainly had. They therefore held a council, and came to inform him that they had confirmed his dream; but begged that he would not dream any more. He had no further occasion.

[47] Cotton Mather records that, amongst the early settlers, it was considered a “religious act to kill Indians.”

A similar sentiment prevailed amongst the Dutch boors in South Africa, with regard to the natives of the country. Mr. Barrow writes, “A farmer thinks he cannot proclaim a more meritorious action than the murder of one of these people. A boor from Graaf Reinet, being asked in the secretary’s office, a few days before we left town, if the savages were numerous or troublesome on the road, replied, ‘he had only shot four,’ with as much composure and indifference as if he had been speaking of four partridges. I myself have heard one of the humane colonists boast of having destroyed, with his own hands, near 300 of these unfortunate wretches.”

[48] See Evidence given by Capt. Buchan.

[49] Papers, Abor. Tribes, 1834, p. 135.

[50] Ibid. 147.

[51] Ibid. 22.

[52] Papers, Abor. Tribes, p. 24.

[53] See Papers relating to Red River Settlement, 1815, 1819: especially Mr. Coltman’s Report, pp. 115, 125.

[54] Letter from Jas. Hackett, Esq., Civil Commissioner, to Sir B. D’Urban. Papers, Abor. Tribes, 1834, pp. 194, 198.

[55] Papers, Abor. Tribes, pp. 183, 193.

[56] Papers, p. 182.

[57] Papers, Abor. Tribes, pp. 181, 182.

[58] Mr. Mayhew in his journal, writes, that the Indians told him, that they could not observe the benefit of Christianity, because the English cheated them of their lands and goods; and that the use of books made them more cunning in cheating. In his Indian itineraries, he desired of Ninicroft, sachem of the Narragansets, leave to preach to his people. Ninicroft bid him go and make the English good first, and desired Mr. Mayhew not to hinder him in his concerns. Some Indians at Albany being asked to go into a meeting-house, declined, saying, “the English went into those places to study how to cheat poor Indians in the price of beaver, for they had often observed that when they came back from those places they offered less money than before they went in.”

[59] Spirituous liquors.

[60] Winterbottom’s America.

[61] Stuart’s Three Years in North America, ii. 177.

[62] Stuart, ii. 173.

[63] See Adair’s History of the American Indians.

[64] Pringle’s African Sketches, p. 380.

[65] See pp. 38-42 of Ball’s edit.

[66] Report, 1837, p. 32, 33.

[67] William Penn is the only exception, and he was a preacher and in some degree a missionary.

[68] African Sketches, p. 414.

[69] Col. Graham’s Campaign in 1811-12.

[70] Col. Brereton’s Expedition in 1818.

[71] Thompson, ii. 347.

[72] Ibid. and Kay, 266.

[73] Captain Stockenstrom.

[74] Pringle’s African Sketches.

[75] Thompson, ii. 348.

[76] There were about 200 traders from the colony residing in Caffreland, many of them with their wives and children, at the moment Macomo was thus treated!

[77] African Sketches, 467.

[78] Dr. Murray’s Letter in the South African Advertizer, Feb. 20, 1836.

[79] Report on the Aboriginal Tribes, 1837. Ball’s edit. p. 115.

[80] Mr. Bannister.

[81] Despatch to Sir James Stirling, 23d July, 1835.

[82] Despatch to Lord Goderich, 6th April, 1833.

[83] Parl. Papers, 1835. No. 585. p. 7.

[84] Captain Johnson’s report to the Governor of New South Wales. Parl. Papers, 1835. No. 583, p. 10.

[85] Everything connected with this trade is astonishing. Queen Elizabeth eagerly embarked in it in 1563, and sent the notorious John Hawkins, knighted by her for this and similar deeds, out to Sierra Leone for a human cargo, with four vessels, three of which, as if it were the most pious of expeditions, bore the names of Jesus! Solomon! and John the Baptist!—See _Hakluyt’s Voyages_.

[86] This excellent man was a martyr to his advocacy of the claims of the Caffres. Powerful appeals on behalf of his widow, left in painful circumstances, have been made by Mr. Leitch Ritchie, in his “Life of Pringle,” and by Mr. Bannister, in his “Colonization and the Coloured Tribes,” which, if they are not effective, will reflect but little credit upon the government, or the philanthropic public.

[87] See a Lecture on this settlement, with letters from the settlers, by Henry Watson, of Chichester.

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End of Project Gutenberg's Colonization and Christianity, by William Howitt