the Clothier, in a series of letters to a friend. This was written by Dr. Belknap. The papers were collected in a volume, and printed again with two additional letters, continuing the story, in 1796. enny Belknap The Foresters is an apologue, written after the manner of Arbuthnot's John Bull, in which the leading states and interests of the American continent are represented under catch-words of easy interpretation. The Foresters themselves are the people of the United States; Onontio is Canada; Robert Lumber, New Hampshire; John Codline, Massachusetts; Peter Bull-Frog, New York; Walter Pipeweed, Virginia; his grandson, General Washington; Charles Indigo, South Carolina; Ethan Greenwood, Vermont. The several settlements of the country are related in neatly turned phrase, together with the incidents of the Revolution and the circumstances out of which it arose, followed by a graphic picture of the new constitution, and the attempt of Genet at French interference. There is much sly humor in this book, hit off in a neat quiet style.* In 1793 he published anonymously a Life of Watts, in connexion with Kippis's Life of Doddridge. In the conclusion of this life he states what he interpreted as the views of Watts in relation to the Trinity. This portion has been added by his grand-daughter to the judicious memoir she has published of Belknap.t This production was pleasantly revived on a late occasion by the poet Bryant, at the semi-centennial celebration of the New York Historical Society. In a speech at the dinner at the Astor House, Nov. 20, 1854, he spoke of the Foresters, a work which sought to embellish our history with the charms of wit and humor," in connexion with the American Biography, which he recollected as amongst his earliest read. ing and assigned to Belknap "the high merit of being the first to make American history attractive." "Sixty-two years ago" Mr. Bryant continued, "ho published the Foresters, long a favorite at New England firesides." + Life of Jeremy Belknap, D.D., the Historian of New In 1794 Belknap published the first volume of a series of American biographical sketches-An Historical account of those persons who have been distinguished in America as Adventurers, Statesmen, Philosophers, Divines, Warriors, Authors, and other remarkable characters, comprehending a recital of the events connected with their lives and actions. The second volume of. the Biographies was completed and in press at the time of the author's death. The next year he issued a Collection of Psalms and Hymns, which was in use for a while with the New England Congregational churches. Several of these were written by himself. In 1795 appeared Dr. Belknap's Dissertations on the Character, Death, and Resurrection of Jesus Christ, and the Evidence of his Gospel. with Remarks on some sentiments advanced in a book entitled "The Age of Reason." As an anecdote of Dr. Belknap's historical accuracy, it may be mentioned, that the year before his death he sailed from New Bedford to ascertain the island discovered by Gosnold in 1602, which he had stated incorrectly in the first volume of his Biographies. Finding the exact locality on the island of Cuttyhunk, he rewrote the life for the second volume, and introduced a description of the spot. THE OLD CONFEDERATION-FROM THE FORESTEER When the foresters had broken their connexion with Bull, it was uncertain what connexions they might form abroad, but it was judged expedient for them to be united among themselves, that no one family should connect itself in trade with any merchant or factor, without the consent of the others In short, it became necessary for them to enter into a partnership for their mutual interest and conve nience. To do this was a nice point, and required much delicacy. It was to them a new subject, and they had an untrodden path before them. After much consultation and inquiry, their ingenuity sug gested to them the idea of an original social compact. Why should we (said they) look abroad for precedents, when we have enough among ourselves! See the beavers in our own brooks and meadows, how they work in complete partnership, each family has its own cell, and a number of cells are placed in one pond. They carry on their operations with peace and unanimity, without even the appearance of a master. Here is a perfect republic, a complete equality, a striking example of order without subor dination, of liberty without jealousy, of industry without coercion, of economy without parsimony, of sagacity without overbearing influence. Every one knows his own business and does it, their labour goes on with regularity and decency; their united efforts serve the common cause, and the interest of every one is involved in that of the whole. Let us go and do likewise." The hint took, and a plan of CONFEDERATION, as it was called, was drawn up on principles of the purest equality; each family re taining the entire control of its own domestic concerns, without any interference of the others, and agreeing to contribute voluntarily its proportion of labour and money to support the common interest. This was, in theory, a very pretty device, exnctly suited to a set of people who thought themselves Hampshire, with selections from his correspondence and other writings Collected and arranged by his grand-daughter. Harper & Brothers, 1647. completely virtuous But as it often happens that great ingenuity exists without much judgment or policy, so it proved here. These foresters did not consider that their intellects were not, like those of the beavers, confined to a few particular objects; that they were not, like the beavers, void of passions and prejudices, void of ambition, jealousy, avarice, and self-interest. With all the infirmities of humanity, they were expecting to establish a community on a plan similar to that in which no such deformities can possibly find admittance. Though for a while, and during the period of the law-suit, when common danger impelled them to keep themselves close together, this plan answered the end better than none; yet in fact the notion of independence had so intoxicated their minds, that having cast off their dependence on Mr. Bull, they thought themselves independent of all the world beside. When they had got entirely clear of the controversy with him, they were in the condition of a young heir just come of age, who feels proud of his freedom, and thinks he has a right to act without control. Each family felt its own importance, and expected a degree of respect from the others, in pro portion to its numbers, its property, its exertions, its antiquity, and other trifling considerations, which ought never to have had any place in a partnership of complete equality; and in consequence of this intoxicating idea of independence, each family claimed the right of giving or withholding its consent to what was proposed by any or all of the others. In the club room, among a number of ingenious devices, there was a clock, of a most curious and intricate construction, by which all the common concerns of the partnership were to be regulated. It had one bell, on which thirteen distinct hammers struck the hours. Each hammer was moved by independent wheels and weights, each set of wheels and weights was inclosed in a separate case, the key of which was kept, not as it ought to have been, by the person who represented the family at club, but in each mansion house; and every family claimed a right either to keep the key at home or send it to club, when and by whom they pleased. Now as this clock, like all other automaton.s, needed frequently to be wound up, to be oiled and cleaned, a very nice and particular adjustment of circumstances was necessary to preserve the regularity of its motions, and make the hammers perform their functions with propriety. Sometimes one or two of the hammers would be out of order, and when it came to the turn of one to strike it would be silent; then there must be a running or sending home for the key, and the houses being at a considerable dis tance, much time was spent in waiting Sometimes the messenger arrived at an unseasonable hour, when the family was asleep, or abroad in the fields, and it would take up a considerable time to collect them, and lay the case before them, that they might de liberate and determine whether the key should be sent or not; and before this could be done, the clock would get more out of order. By this means, the club was frequently perplexed; they knew neither the hour of the day, nor the day of the month; they could not date their letters, nor adjust their books, nor do business with any regularity. Besides this, there was another inconvenience. For though they had a strong-box, yet it was filled with nothing but bills of parcels, and accounts presented for payment, contracts of loans, and indentures for services. No money could be had from any of the families, but by their own voluntary consent; and to gain this consent there was great difficulty. Some had advanced what they supposed to be more than their proportion; others had paid less. The former would give no more, till the latter had made up their quotas, and there was no authority which could call any one to account, or make him do his duty. Their whole estates were mortgaged for the money which they had borrowed of Mr. Lewis and Mr. Frog; and yet they could carry on no business in partnership. In fact they had formed such an unheard of kind of partnership, that though they could run themselves in debt, yet they could not oblige one another to raise any money to discharge their debts. Each family, however, carried on a separate trade, and they contrived to undersell each other, both at home and at market. Each family also had a sepa rate debt, which some were providing means to discharge, and others neglected. In one or two of the families they went to loggerheads among themselves. John Codline's family was, for several days, a scene of confusion and disorder; nothing was seen or heard, but cursing and calling names, kicking shins and pulling noses. John at first tried to silence them by gentle means, but finding these ineffectual, he at length drew his hanger, and swore he would cut off the ears of the first that should dare to make any more noise. This threatening drove two or three turbulent fellows out of doors, after which the house was tolerably quiet. Something of the same kind happened in Robert Lumber's family, but he made so good a use of his fist as quelled the disturb. ance at once. In the family of Roger Carrier there seemed to be a predominant lurch for knavery, for he publicly advertised that he was ready to pay his debts by notes of hand, subject to a discount, the amount of which was indefinite, because continually increasing; and that whoever did not take his pay, when thus offered, might go without. The other families were alarmed at his conduct; but had no power to oblige him to deal honestly, and he carried his roguery so far as to bid them all defiance. In this state of debility and distraction, it became necessary to consult on some measures for a better plan of union. They began to be convinced that they were not beavers, nor capable of subsisting in such a state of society as had been adopted from them. Something more energetic was wanted to compel the lazy, to check the knavish, to direct the industrious, and to keep the honest from being im posed upon. It had been often in contemplation to amend the mode of partnership; but now the disorders in some of the families became so alarming, that though they had been quelled for the present, it was uncertain whether they would not break out again, especially as one whole family seemed determined openly to patronize roguery. These considerations served to hasten the change which had been contemplated. It was accordingly moved in the club, that each family should appoint one or more persons to meet together and consult upon some alterations and improvements in the partnership. THE NEW CONSTITUTION. The professed design of the meeting was to reform and amend the plan; but in fact when they came to examine it, they found themselves obliged to pass the same sentence on it that was once delivered concerning the famous poet Alexander Pope, whose usual ejaculation was God mend me ! "Mend you," said a hackney coachman (looking with contempt on his dwarfish form and hump back), “it would not be half so much trouble to make a new one." A new one was accordingly entered upon, and the fundamental principle of it was, not to suppose men as good as they ought to be, but to take them as they are. "It is true," said they, "that all men are naturally free and equal; it is a very good idea, and ought to be understood in every contract and partnership which can be formed; it may serve as a check upon ambition and other human passions, and put people in mind that they may some time or other be called to account by their equals But it is as true that this equality is destroyed by a thousand causes which exist in nature and in society. It is true that all beasts, birds, and fishes are naturally free and equal in some respects, but yet we find them unequal in other respects, and one becomes the prey of another. There is, and always will be, a superiority and an inferiority, in spite of all the systems of metaphysics that ever existed. How can you prevent one man from being stronger, or wiser, or richer than another? and will not the strong overcome the weak? will not the cunning circumvent the foolish? and will not the borrower become servant to the leader? Is not this noble, free and independent creature man, necessarily subject to lords of his own species in every stage of his existence? When a child, is he not under the command of his parents? Sead him to school, place him out as an apprentice, put him on board a ship, enrol him in a company of militia, must he not be subject to a master? Place him in any kind of society whatever, and he has wants to be supplied, and passions to be subdued; his active powers need to be directed, and his extravagances to be controlled, and if he will not do it himself, somebody must do it for him. Self-government is indeed the most perfeet form of government in the world; but if men will not govern themselves, they must have some governors appointed over them, who will keep them in order, and make them do their duty. Now if there is in fact such an inequality existing among us, why should we act as if no such thing existed? We have tried the bearer scheme of partnership long enough, and find it will not do. Let us then adopt the practice of another kind of industrious animals which we have among us-Let us imitate the bees, who are governed by one supreme head, and, under that direction, conduct their whole economy with perfect order and regularity." On this principle they drew up an entire new plan, in which there was one chief steward, who was to manage their united interest, and be responsible to the whole for his conduct. He was to have a kind of council to advise and direct him, and seve ral inferior officers to assist him, as there might be occasion; and a certain contribution was to be levied on the trade, or on the estates of the whole, which was to make a common stock for the support of the common interest; and they were to erect a tribunal among themselves, which should decide and determine all differences. If nine of the families should agree to this plan, it was to take place; and the others might or might not adopt it; but if any one shold finally refuse, or if any should adopt it and afterward fall from it, he was to be looked upon as an outcast, and no person was to have any connexion with him. The meeting having continued a long time, everybody became extremely anxious to know what they were about; the doors were kept shut, and no per son whatever was let into the secret till the whole was completed. A copy was then sent to each family, for them to consider at their leisure, Though curiosity was now gratified, yet anxiety was not relaxed. The new plan of partnership went by the name of the fiddle; those who were in favour of it called themselves fiddlers, and those who opposed it were styled antifiddlers. The former eard it was the best plan that human wisdom had VOL. 1.-17 ever contrived. The latter imagined it "pregnant with mischief." The former compared it to a strong fence about a rich field of wheat. The latter compared it to the whale that swallowed up Jonsh. In each family a consultation was held on the question, Whether it should be adopted or not? and liberty was given for every one to speak his mind with the utmost freedom. The objections, answers, replies, rejoinders, and rebutters, which were produced on this occasion, would make a curious colleetion, and form an important page in the history of man. The fiddlers were extremely foud of having it examined, because they said it was like a rich piece of plate, which the more it be rubbed shines the brighter. The antifiddlers said it was like a worm-eaten bottom of a ship, the defects of which would more evidently appear, the more it was ripped to pieces; they were therefore for rejecting it at once, without any examination at all When they were urged to point out its defects, they would say, "It is dangerous to put so much power into the hands of any man, or set of men, lest they should abuse it. Our liberty and property will be safe whilst we keep them ourselves, but when we have once parted with them, we may never be able to get them back again." If the plan was compared to a house, then the objection would be made against building it too high, lest the wind should blow it down. How shall we guard it against fire? how shall we secure it against robbers? and how shall we keep out rats and mice? If it was likened to a ship, then it would be asked, how shall we guard it against leaking? how shall we prevent it from running on the rocks and quicksands! Sometimes it would be compared to a clock, then the question was, how shall we secure the pendulum, the wheels and the balance from rust? who shall keep the key, and who shall we trust to wind it up! Sometimes it was represented by a purse, and then it was said to be dangerous to let any one hold the strings. Money is a tempting object, and the best men are liable to be corrupted. In short, the whole of the arguments against it might be summed up in one word-JEALOUSY; which is well known to be the highest degree of republican virtue. To show the futility of these arguments, it was. observed by the opposite party, that it was impossi ble to put it into any man's power to do you good,. without at the same time putting it into his power to do you hurt. If you trust a barber to shave your beard, you put it into his power to cut your throat. If you trust a baker to make your bread, or a cook to dress your meat, you put it into the power of each to poison you; nay, if you venture to lie in the same bed with your wife, you put it into her power to choak you when you are asleep. Shall we therefore let our beards grow till they are long enough to put into our pockets, because we are afraid of the barber? shall we starve ourselves because the baker and the cook may poison us! and snall we be afraid to go to bed with our wives! Fie, fie, gentlemen, do not indulge such whims: Be careful in the choice of your barbers, your bakers, your cooks, and your wives; pay them well, and treat them well, and make it their interest to treat you well, and you need not fear them. After much debate and discussion, some of the families adopted it without exception, but in others, the opposition was so strong that it could not be made to pass, but by the help of certain amendments, which were proposed; and of these amendments every family which thought proper to make any made as many as they pleased. The new plan with its appendage of amendments, cut such a grotesque figure, that a certain wag in one of the families, like Jotham, the son of Gideon, ridiculed it in the following fable: "A certain man hired a taylor to make him a pair of small clothes; the taylor measured him and made the garment. When he had brought it home, the man turned and twisted and viewed it on all sides; it is too small here, said he, and wants to be let out; it is too big here, and wants to be taken in; I am afraid there will be a hole here, and you must put on a patch; this button is not strong enough, you must set on another. He was going on in this manner, when his wife overhearing him, eaid, have you put on the small clothes, my dear? No, said "he. How then, replied she, can you possibly tell whether they will fit you or not? If I had made such objections to a gown or a pair of stays before I had put them on, how would you have laughed at my female wisdom? The man took his wife's advice, and saved the taylor a deal of trouble." In like manner the new plan of partnership was tried on, and was found to fit very well. The amendments were thrown by, for future consideration; some of them have been since adopted, but they are so few and so trifling, as to make no essential difference. ་་ ELIJAH FITCH. ELIJAH FITCп was born in 1745. He was educated at Yale, and received an honorary degree of A.M., from Harvard, in 1770. He became a clergyman at Hopkinton, Massachusetts, where he died, as we learn from a notice accompanying his poems, on the sixteenth of December, 1788, in the forty-third year of his age, and seventeenth of his ministry." He wrote The Beauties of Religion, a poem addressed to youth, in five books, and a short poem entitled The Choice, which were published at Providence in 1789. The objects of the principal poem are concisely stated in the "Advertisement of the Author." "The design of these Essays is to paint religion in her native beauties. They are principally intended for youth, to give them just views of religion, and to persuade them to love and practise it. The subject required me to study perspicuity more than elegance, and truth more than poetical embellishments." In the first three books the desires of the soul, the sufficiency of the Gospel to supply its longing, the goodness of God in the material creation, and the need of religion to hallow it to our use, the happiness of a holy life, the evils produced by sin, especially war, are enforced, with occasional narrative episodes. Book IV. contains the soliloquy of an infidel, who, “after a debauch, awakes with a resolution to pursue nothing but the pleasures of the world." He is unable to escape the rebukes of conscience, and expires in misery. An animated description then follows of the beauty and variety of nature, and the sufficiency of harmless pleasures to secure happiness. In the last book the "soliloquy of a believer" is given, in which the happiness of a holy life of devout meditation and participation in the ordinances of public worship is dwelt upon. THE TRUE CHRISTIAN. See now the man of wond'rous birth, Born from above, but dwells on earth, Whose heart religion fills: By wisdom guided in his way, Lord of himself, his noble mind, A flight sublime maintains; To catch those things which fly. Which little minds call great; In love with that fair, Goddess bright, THE CHOICE Would Heaven's high sov'reign condescend A garden interspersed with trees, Where flowers should grow on all their stalks, For busy bees which love their taste; These o'er my flow'rs should rove at pleasure, Frequent here would I resort, To pass with him the summer nights, I'd have a little grove fast by, There the linnet, thrush, and quail, Whose pleasing words should cheer like wine; To crown the whole, and give a relish The pleasure which from worship flows; |