There are about four hundred and fifty negroes in prison No. 4; and this assemblage of blacks affords many curious anecdotes, and much matter for speculation. These blacks have a ruler among them whom they call king DICK. He is by far the largest, and I suspect the strongest man in the prison. He is six feet three inches in height, and proportionably large. This black Hercules commands respect, and his subjects tremble in his presence. He goes the rounds every day, and visits every birth to see if they are all kept clean. When he goes the rounds, he puts on a large bear-skin cap; and carries in his hand a huge club. If any of his men are dirty, drunken, or grossly negligent, he threatens them with a beating; and if they are saucy, they are sure to receive one. They have several times conspired against him, and attempted to dethrone him; but he has always conquered the rebels. One night several attacked him while asleep in his hammock; he sprang up and seized the smallest of them by his feet, and thumped another with him. The poor negro who had thus been made a beetle of, was carried next day to the hospital, sadly bruised, and provokingly laughed at. This ruler of the blacks, this king RICHARD the IVth, is a man of good understanding; and he exercises it to a good purpose. If any one of his color cheats, defrauds, or steals from his comrades, he is sure to be punished for it. Negroes are generally reputed to be thieves. Their faculties are commonly found to be inadequate to the comprehension of the moral system; and as to the Christian system, their notions of it, generally speaking, are a burlesque on every thing serious. The punishment which these blacks are disposed to inflict on one another for stealing, partakes of barbarity; and ought never to be allowed, where the whites have the control of them.—By a punishment called "cobbing," they have occasioned the glutæus muscles to mortify.

Beside his majesty King Dick, these black prisoners have among them a Priest, who preaches every Sunday. He can read, and he gives good advice to his brethren; and his prayers are very much in the strain of what we have been used to hear at home. In the course of his education, he has learnt, it is said, to know the nature of crimes and punishments; for, it is said, that while on board the Crown Prince prison-ship at Chatham, he received a dozen lashes for stealing some clothing; but we must make allowance for stories; for preachers have always complained of the calumnies of their enemies. If his whole history was known and correctly narrated, he might be found a duly qualified preacher, to such a congregation as that of prison No. 4.

This black man has a good deal of art and cunning, and has drawn several whites into his church; and his performances have an imposing cast; and are often listened to with seriousness. He appears to have learnt his sermons and prayers from a diligent reading of good books; but as to the Christian system, the man has no more idea of it than he has of the New Jerusalem; but then his good sentences, delivered, frequently, with great warmth, and his string of good advice, given in the negro dialect, make altogether, a novelty, that attracts many to hear him; and he certainly is of service to the blacks; and it is a fact, that the officers have heard him hold forth, without any expressions of ridicule; while the majority of these miserable black people are too much depraved to pay any serious attention to his advice.

It is curious to observe the natural alliance between king Dick and this priest. Dick honors and protects him, while the priest inculcates respect and obedience to this Richard the 4th. Here we see the union of church and state in miniature. Who told this negro, that to maintain this influence, he must rally round the huge club of the strongest and most powerful man in this black gang of sinners? And who told king Dick that his nervous arm and massy club, were insufficient without the aid of the preacher of terror? Neither of them had read, or heard of Machiavel. Who taught this black orator, that the priesthood must seek shelter behind the throne, from the hostilities of reason? And who told "the rough allies," the Janisaries of this imperium in imperio, that they must assist and countenance both Dick and the priest? The science of government is not so deep and complicated a thing as king-craft and priest-craft would make us believe, since these rude people, almost deserving the name of a banditti, threw themselves into a sort of government, that is to be discerned in the early stages of every government. The love of power, of influence, and of distinction, is clearly discernible, even among the prisoners at Dartmoor. When I think of these things I am disposed to despise what is called education, which is, after all, but a wooden leg, a mere clumsy, unfeeling substitute for a live one, barely sufficient to keep a man out of the mud.

Beside king Dick, and Simon, the priest, there was another black divine, named John. He had been a servant of Edward, Duke of Kent, third son of the present king of England; on which account, black John assumed no small state and dignity. He left the service of his royal highness; and was found on board of an American ship, and was pressed from thence into a British man of war, where he served a year or two, in the station of captain's steward; but disliking the service, he claimed his release, as an American; and was sent with a number of other pressed men, to the prison ships at Chatham; and he came to this prison, with a number of other Africans. After king Dick, and Simon, the priest, black John was the next man of the most consequence among the negroes; and considering his family connections; and that he knew how to read and write, it is not much to be wondered at. John conceived that his influence with his royal highness was sufficient to encourage him to write to the Duke to get him set at liberty; who actually applied to the transport-board with that view; but they could not grant it. He received, however, a letter from Capt. Hervy, the Duke's secretary, on the subject, who added, that as he had been so unwise as to refuse to serve his majesty, he must suffer for his folly. We have been particular in this anecdote; and we request our readers to bear it in mind, when we shall come to contrast this prompt answer of the royal Duke to the letter of a negro, with the conduct of Mr. Beasley, our agent for prisoners. The prisoners themselves noticed it; and envied the negro, while they execrated the haughty, unfeeling agent, who seldom, or ever answered their letters, or took any notice of their applications.

The poor negro consoled himself for his disappointment by turning Christian; and being a pretty clever fellow, and having formerly belonged to the royal family, it was considered an act of kindness and magnanimity, to raise him to the rank of deacon in Simon's church. Deacon John generally acts as a privy counsellor to the king; and is sometimes a judge in criminal cases, when his majesty allows of one, which is not very often; for he most commonly acts in as despotic and summary a manner as the Dey of Algiers himself.

King Dick keeps a boxing-school, where the white men are sometimes admitted. No. 4 is noted, also, for fencing, dancing and music; and, however extraordinary it may appear, they teach these accomplishments to the white men. A person, entering the cock-loft of No. 4, would be highly amused with the droll scenery which it exhibited; and if his sense of smelling be not too refined, may relish, for a little while, this strange assemblage of antics. Here he may see boxing, fencing, dancing, raffling, and other modes of gambling; and to this, we may add, drawing with chalk and charcoal; and tricks of slight-of-hand; and all this to gratify the eye; and for the sense of hearing, he may be regaled with the sound of clarionets, flutes, violins, flagelets, fifes, tambarines, together with the whooping and singing of the negroes. On Sundays this den of thieves is transformed into a temple of worship, when Simon, the priest, mounted on a little stool, behind a table covered with green cloth, proclaims the wonders of creation, and salvation to the souls of true believers; and hell fire and brimstone, and weeping, and wailing, and gnashing of teeth, to the hardened and impenitent sinner, and obstinate rebel of proffered mercy. As he approaches the end of his discourse, he grows warmer and warmer, and, foaming at the mouth, denounces all the terrors of the law against every heaven-daring, God-provoking sinner. I have frequently noticed the effect of this black man's oratory upon some of his audience. I have known him to solemnize his whole audience, a few numskulled negroes alone excepted. While he has been thus thundering and lightning, sullen moans and hollow groans issue from different parts of the room; a proof that his zealous harrangue solemnizes some of his hearers; while a part of them are making grimaces, or betraying marks of impatience; but no one dare be riotous; as near the preacher sat his majesty king Dick, with his terrible club, and huge bear-skin cap. The members of the church sat in a half circle nearest the priest; while those who had never passed over the threshold of grace, stood up behind them.

A little dispute, if not quite a schism, has existed between Simon, the priest, and deacon John. The latter, while in the family of a royal Duke, had learned that it was proper to read prayers, already made, and printed to their hands; but Simon said, he should make but few converts if he read his prayers. He said that prayers ought to spring at once, warm from the heart; and that reading prayers was too cold a piece of work for him or his church. But John said, in reply, that reading prayers was practised by his royal highness the duke of Kent, and all the noble families in England, as well as on board all his Britannic majesty's ships of war. But Simon, who had never waited on royalty, nor ever witnessed the religious exercises of an English man of war, would not believe this practice of the British nation ought to have weight with the reformed Christians of the United States. There was a diversity of opinion in the black church; and the dispute once grew so warm, that Simon told John, that it was his opinion, that "he who could not pray to his God, without a book, would be damned."

His majesty king Dick finding that this dispute might endanger the peace of the church, and, possibly, diminish his own influence, advised that the dispute should be left to the decision of a neighboring methodist preacher, who sometimes visited the prison, in a labor of love. The preacher came, and heard patiently, the arguments of both sides, and finally decided, as king Dick doubtless foresaw, in favor of Simon. He said that the reason why his royal highness the duke of Kent, and all the royal family, and all the nobility and parliament men read their prayers, was, because they had not time to make them, each one for himself. Now Deacon John was a better reasoner than Simon; but Simon had the most cant; and he, of course, prevailed. It is probable that John had concluded, that if he could carry a vote for reading prayers, he, himself, would be the reader; and then he should become as conspicuous as Simon. Emulation, and the desire of distinction, the great, and indeed main-spring of this world, was as apparent among these degraded sons of Africa, as among any white gentlemen and ladies in the land. John's ambition, and his envy, operated just like the ambition and envy of white people. At length, when the deacon found that, since the decision of the methodist, his supporters deserted him, he made his mind up to follow the current, and to justify his conduct by inculcating a spirit of conciliation and union. This shrewd fellow knew, that if he did not follow the current, he should lose the privilege he enjoyed of sitting at the end of the table, opposite to Simon; and of leaning his head on the great bible, while Simon was preaching; privileges too great to be slighted in such a church; and directly after a religious dispute.

Since I returned home, and while transcribing this journal for the press, I have thought that the conduct of deacon John was from the self same principle with that which actuated the federalists, since the dissolution and disgrace of the Hartford Convention. This faction, it seems, found themselves after the peace, and after the battle of New Orleans, going fast down the stream of popular opinion; and then it was that they preached up conciliation, liberality, and union; then it was they caught hold of the skirts of the land and naval heroes; nay, they went so far as to hail Jefferson and Madison as brother Unitarians! In short, the situation of black John, and the federalists of Massachusetts, was exactly the same; and their conduct in every point, similar; and the leading federalists of Boston have been left, like the deacon of the negro congregation, in No. 4, Dartmoor prison, to lean upon the great bible; which sacred volume these persons are sending to all parts of the world, not being sufficiently awake to consider it will democratize other parts of the world, beside America.