popular liberty and popular aspiration so that Governor Hunter was able to write to Dean Swift, in 1704, ‘this is the plan of government they all aim at and make no scruple to own.’ The Duke of York accepted this charter October 4, 1684, but when he became King James II he refused to confirm it as being too liberal and implying too much recognition of the people as a political entity, and it died by his veto October 4, 1684. But the seed had been sown, and its growth could not be stopped. At the same session, courts of justice were by statute provided for; the naturalization of aliens was prescribed, and twelve counties were established in the province. To add to the other landmarks of his administration, a charter was granted to New York City April 27, 1686, which has since continued to be the basis of our municipal laws, rights, privileges, public property and franchises. ‘It was worded with care and showed that those who framed it were possessed of a broad and enlightened sense of the sanctity of corporate and private rights.’ “During all his busy rule, Dongan was kept occupied with questions of statesmanship which none but an able and resourceful man could have handled; whether adjusting boundary disputes with New Jersey, Pennsylvania or Connecticut, or outgeneralling the Governor General of Canada at his own game; whether negotiating with the Indians or planning combinations with the other colonies to resist French aggression or undertake offense operations;—in every phase of his varied activities he displayed resourcefulness, tact and power. “He was a humane man. Under the Duke’s laws, in force from 1665 to 1683, no Christian could keep a slave; but the New Yorkers, being unable to keep pace with the New Englanders, who habitually used their services, slaves were allowed to be kept by orders from England. But in the instructions which Dongan issued May 29, 1686, it was directed that no cruelty should be practised upon them, and the wilful killing of Indians and negroes was to be punished with death. We find as well on October 6, 1687, he proposed to his Council that some means be found for releasing Spaniards and other free people who were held here as slaves and that he forbade their masters either to sell or trade such persons pending their appeal for liberty. Again, July 30, 1688, he ordered that ‘all Indian slaves within the province, subjects of the King of Spain, that can give an account of their Christian faith and say the Lord’s Prayer shall be forthwith set at liberty, and sent home at the first convenience, and likewise them that shall hereafter come to this Province.’