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Such then has been the change in public sentiment, that a traffic, or practice, which 50 years ago was generally deemed just and necessary, is now ranked among the most flagitious crimes, as deserving the severest penalty.

We shall not stop to show the consistency of this law with another of nearly the same date, nor attempt to illustrate the difference between trading in foreign human flesh and that of domestic growth; but we congratulate the friends of justice on the actual progress of light and philanthropy.

More light will yet arise on the subject of the Slave-trade and slavery; but our object is to encourage the friends of peace. The War-trade is the father of the Slave-trade, and its crimes and mischiefs are of greater extent. From the progress of sentiment in respect to the child, we may infer what will hereafter be the public opinion in regard to its more abominable parent.

It is now clearly seen that those governments were awfully deluded, who supposed they had a right to authorize the Slave-trade. How horrid do those acts of government now appear, which licensed subjects to go to the coasts of Africa, to buy or steal human beings, to tear them from all they held dear on earth, transport them to a foreign land, and sell them, like beasts, into a state of slavery! What, then, in a future day will be thought of those rulers, who instigate, encourage, and make war-who authorize wholesale murder and depredation-who call into the field vast armies of men, and excite them to butcher one another, and who spread desolation and ruin among innocent people who never did them any harm? Will not posterity deny the right of rulers in these cases, as enlightened men now deny their right to make human flesh an article of commerce? Will they not also apply the term piracy to all maritime depredations, the term robbery to plun

dering on land, and the term murder to the homicides of war? Will not the abominations of the War-trade and its promoters be held in more abhorrence in fifty years to come, than the Slave-trade and its agents are at the present time? Does it not then behove those who are anxious for posthumous fame and the grateful respect of posterity, to adopt some more excellent way, than either trafficking in human beings, or promoting the games of public war! As the inhuman Slave-dealer is now regarded with horror, as an enemy to the best interest of his species; so it will fare with the boasting Wardealer in a still more enlightened age of the world. In respect to the fanie of all barbarous and sanguinary customs, old things will pass away, and a more philanthropic scale of glory will be established, a scale by which the promoters of peace and happiness will rise, and the promoters of war and mischief will sink in public estimation.

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Grecian Stories.

[By Maria Hack.] THE business of Education, at Sparta, was not so much to teach a

variety of things, as to form the character. Of learning, the young Spartans had just what was abselutely necessary: all the rest of their education was calculated to make them subject to command, to endure labour, to fight and to conquer. The qualities for which they most highly valued themselves, were patience, courage, and a keen sensibility to applause, and to shame. Education was to make the Spartan boys bold, watchful, skilful, and obedient soldiers; for unfortunately, Lycurgus, though he had himself experienced that the greatest difficulties may be surmounted, and the most bitter enemies subdued, by prudence, kindness, and reason, was so infatuated as to imagine that the Spartans could neither be prosperous nor happy, unless they became a nation of warriors. For

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this reason, he directed them to be brought up with the greatest hardiness and simplicity. They were to wear only one garment after they were twelve years old, and this was to serve them in winter as well as summer. They were to sleep on no better bed than rushes, gathered by themselves. They were allowed the same plain food as the men, but in very small quantity, unless they could steal it. If they could rob a garden, or the kitchens and larders of the men, they were allowed to enjoy the plunder, as a reward of their boldness and skill, unless they were discovered making the attempt: in that case, they were punished severely, not for the theft, but for awkwardness in allowing themselves to be surprised. Education among the Spartans could hardly be said to end; when boys approached manhood, their discipline increased in strictness. Nor was there any remission, except while engaged in military service; then many indulgencies were allowed them, so that the camp was a scene of ease and luxury, compared to the discipline of the city. There they were obliged to engage in earnest conflict, with blows among each other; to stand still, while they were cruelly beaten, without altering the least expression of pain; to endure heat almost to suffocation, and to bear extreme cold, travelling all over the country barefoot, in the depth of winter. Even cleanliness of person was discouraged in the city, but in the camp, not only neatness was required, but even ornament was approved. All these regulations had a natural tendency to make them fond of a military life.

In considering the institutions of Lycurgus, it is impossible not to be struck with the great waste of power. Possessing as he did, the most astonishing influence over the action, the manners, the very thoughts of the people, who, from the hour of their birth, were accustomed to obey every impulse of his will, he educated

them for no useful purpose. Instead of making them free, their whole life was passed in the most cruel bondage to the spirit of ambition, and to false ideas of glory. Instead of making them independent, they were, in all the useful and necessary arts of life, as helpless as children; depending for even the coarse and scanty accommodations they were permitted to enjoy, on the labour of others. Besides this, they were doomed to ignorance; for as in the time of Lycurgus books were scarcely known, and the spirit of his laws forbade any alteration, when literature was improving and flourishing in the other Grecian states, Sparta was left behind.

What then were the blessings enjoyed by this nation of warriors? They were cut off, by the nature of their institutions, from all the pleasures of domestic life. But, at least, were they not safe? They could earry desolation and misery into every surrounding country, when they pleased; and who would dare to attack them, trained as they were, from infancy, to all the hardships and stratagems of a military life? Alas! these highminded warriors, these daring sons of liberty, had often cause to tremble in the presence of their slaves!

All the Grecian states allowed of domestic slavery. Some of these slaves were purchased foreigners, others were the descendants of subdued Greeks. The Spartan slaves were of the latter class. There are different accounts of the origin of these miserable men, who were distinguished from all other slaves by their name, as well as by the hardships of their lot. It is said, that Helos, a town of Peloponnesus, having been conquered in ancient times by a Spartan king, the inhabitants were, according to the custom of those barbarous ages, reduced to slavery: they were dispersed in such numbers through Laconia, that the name of Helot in that country, had the same meaning as slave.

These Helots cultivated the ground,

and exercised the few mechanical arts that were necessary, in a country from which wealth and luxury were entirely banished. Though the Spartans prided themselves on their attachment to liberty, they proved the most cruel and tyrannical of masters. Their treatment of the Helots was a disgrace to humanity: every possible method was taken to degrade them; even vice was commanded to them. They were compelled to drunkenness, in order to show the young Spartans to what a ridiculous and contemptible state men are reduced by that vice. Every Helot was watched by thousands of jealous masters; for, knowing how much their minds must be exasperated by the shameful treatment they experienced, the Lacedemonians were continually apprehensive of their resentment. Could the people who lived in perpetual fear, lest the slaves, whom they employed in every domestic office, should rise and revenge their cruel injuries, be a safe or a happy people? Of what use was their military spirit? Against private treachery, could it protect them a moment? Notwithstanding the cruelties to which the Helots were subjected, their numbers increased so as to induce their apprehensive masters to adopt a precaution which never could have been used by a people possessing good or honourable feelings.

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The most active and intelligent of the young Spartans were occasionally sent into the country, carrying provisions, and armed with a dagger. They dispersed, and mostly concealed themselves during the day; but when the darkness of night favoured their abominable design, they sallied forth, and murdered any Helots they might happen to meet they also selected those who were the strongest men, or in whom any superiority of character

had been observed.

It is worthy of remark, that even this shocking precaution did not answer the intended purpose. Laconia was oftener in danger of being entirely

conquered by these oppressed slaves, than even by its foreign enemies.

Such was the happiness, and such the security, of a MILITARY Government.

[In our next Number, we purpose to give a very interesting and striking conversation on War, from the same work.]

On Duelling.

WE cannot as Christians and Friends of Peace too severely condemn all those works which have a tendency to produce in the youthful mind a passion for War.-It is true that the general view of this subject may be entertained without the base passions of revenge and cruelty being called into exercise. The skilful movement of the Tactician may be regarded as the ingenious operations of a chess-player; and the same mind that is actuated by noble and humane feelings towards individuals, may direct this vast engine of human destruction and misery upon a grand scale, without feeling that he violates the doctrines and duties of Christianity. What a sad delusion is this! And how true is the declaration, that in the opinion of the World

The murder of one man makes a villain,
While the slaughter of thousands makes a Hero.

The work from which the following quotations are taken upon the subject of Duelling is professedly written for young men entering on a military career; and if such a kind of life were really honourable and dignified for a man and a Christian, he must approve many of the observations which it contains. But we hope Christians are becoming more enlightened, and that the day is not far distant, when the bare sight of the garb and instruments of death will produce detestation and horror.

"The principle of Duelling is very far from constituting an essential and necessary part of true courage. The ancient Greeks and Romans never

wore swords but in war; nor were any duels ever fought among them. If they challenged one another, it was either a contest between rival princes, and to prevent a greater effusion of blood; or else it was to fight singly against enemies of their country.Cesar has given us a remarkable instance of this kind of challenge, in his Commentaries. Two centurions of high birth, T. Pulfio and L. Varenus, having with great animosity long contested which was the braver man, or more worthy of preferment, and being present at Cesar's camp when assaulted by the Gauls; the former, in the heat of attack, called aloud to the latter, in these words: "Why should you remain in doubt, Varenus? What fairer opportunity can you desire for the proof of your valour? This, this shall be the day, to decide our controversies." Immediately on this spirited call, Pulfio went out of the camp, and rushed upon the enemy. Varenus followed his rival, who, with his javelin, slew the first of the Gauls that engaged him; but being attacked by a shower of darts, one of them pierced his shield, and stuck after such a manner in his belt, as prevented him from drawing his sword. The enemy presently surrounded him, thus encumbered and unable to defend himself. At this instant Varenus came up to his assistance, slew one, and drove the rest before him; but pursuing them too eagerly, he stumbled and fell. Pulfio who had now disincumbered himself from the dart, and drawn the sword, came very seasonably to the rescue of Varenus; with whom, after having slain many of the Gauls, he returned in safety and glory to the camp. Thus this warlike nation did not, in their private quarrels, sheath their swords in each other's breasts: contests of valour among them were only calls and incitements to exertion of public and patriotic deeds.

Turenne, when he was a young officer, and at the siege of a fortified town, had no less than twelve chal

lenges sent him; all of which he put into his pocket, without further notice: but being soon after commanded upon a desperate attack on some part of the fortifications, he sent a note to each of the challengers, acquainting them that he had received their papers, which he deferred answering till a proper occasion offered, both for them and himself, to exert their courage for the king's service; that being ordered to assault the enemy's works the next day, he desired their company, when they would have an opportunity of signalizing their own bravery, and of being witness of his.

Of marshal Saxe's courage no one could ever doubt; yet his friends said of him, that he would never fight a duel. There are many who suppose that their military career ought to be begun with an immediate proof of their bravery, either by quarrelling with, or challenging some of their companions. Hence, they assume a tone and air of insolence and selfsufficiency, which disgusts; and even compels officers of the best natural temper and disposition, to humble and chastise the insulting and disdainful manners of these heroes. -A ludicrous. story is told of one of this description. Colonel Guise, going over to Flanders one campaign, observed a young raw officer, who was in the same vessel with him; and with his usual benevolence, offered to take care of him, and conduct him to Antwerp, whither they were both going: which he accordingly did, and then took leave of him. The young fellow was soon told, by some whom he happened to fall in company with, that he must signalize himself by fighting some man of known courage, or else he would soon be despised in the regiment. He replied he knew no one but Colonel Guise; and from him he had received great obligations. That made no difference, they said, in these cases; the colonel was the fittest man in the world, as every body knew his bravery. Soon afterwards, therefore, the young officer addressed

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colonel Guise as he was walking up and down in the coffee-house; and began, in an hesitating manner, to tell him how much obliged he had been to him, and how sensible he was of his kindness; "Sir," replied Guise, "I have done my duty to you, and no more." "But colonel," added the other, faltering, "I am told that I must fight some gentleman of known courage, and who has killed several persons: and that nobody- Oh, Sir!" replied the colonel, "your friends do me too much honour; but there is a gentleman," showing him a fierce-looking, black fellow, that was sitting at one of the tables, "who has killed half the regiment." On this the young officer approaches the person pointed out, and tells him he is well informed of his bravery, and that for that reason, he must fight him. Who, me, Sir?" replied the gentleman: Why, I am an apothecary." It is nearly always an officer's own fault, if he is led into disputes; and there is scarcely any one that will take the pains to examine the ground of these disputes, but will be forced to acknowledge that he might have avoided them without any injury to his reputation. They all originate either from defects in ourselves, or from those which we fancy in others. It is almost invariably a trifling indiscretion, a severe remark, a false rumour, a sudden vexation, some fact either invented or asserted without proof, or some idle display of vanity or pride, which gives occasion to duels. There are surely few injuries of such a nature which a little prudence might not prevent, or which might not be repaired by a portion of mildness and condescension. I am fully persuaded that a young man who discovers discretion, modesty, and at the same time true courage, will always find his comrades to take his part against the bully that seeks to involve him in fruitless quarrels.

COLONEL GARDINER, who was kill ed at the battle of Preston Pans, in the year 1745, and who was deeply

impressed with a sense of religion, having once received a challenge, answered: "I fear sinning, though you know I do not fear fighting."

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The Turks suffer no duels. Busbequius tells us of a reproof given to an officer by a bashaw of Constantinople, for boasting that he had challenged his enemy, which is well worth the notice of every thinking man. How durst thou," said he, "challenge thy fellow creature to a duel! What! was there not a Christian to fight with? And yet you must go about to take each other's lives! Do not you know, that whoever of the two had died, the emperor had lost a subject? The challenger was then ordered to prison, where he lay many months; and was at last with difficulty released, and even then with the loss of his reputation. He, says the accomplished Addison, who has no other recommendation than bravery, is ill qualified to make an agreeable figure in the world; for he will not know how to employ the talent which sets him above others, without creating or finding for himself enemies." In fine, do not forget, my son, that as the coward exposes himself to ridicule and contempt, so the duellist,-the murderer, perhaps of his dearest friend-is the object of every unsocial and disgraceful sentiment; of fear, or of hatred, detestation, and abhorrence.

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The most cogent argument that can be urged against modern honour, and its favourite principle the spirit of duelling, is its being so diametrically opposite to the forgiving meekness of Christianity. The gospel commands us to bear injuries with a resigned patience: Honour tells us, if we do not resent them in a proper manner, we are unworthy of ranking in society as men. Revealed religion commands the faithful to leave all revenge to God: Honour bids persons of feeling to trust their revenge to nobody but themselves, even where the courts of law might exercise it for them. Christianity in express and

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