Slavery—Chapter VI. Means of Removing Slavery.
Chapter VI. Means of Removing Slavery.
How slavery shall be removed is a question for the slave-holder, and one which he alone can fully answer. He alone has an intimate knowledge of the character and habits of the slaves, to which the means of emancipation should be carefully adapted. General views and principles may and should be suggested at a distance; but the mode of applying them can be understood only by those who dwell on the spot where the evil exists. To the slave- holder belongs the duty of settling, and employing the best methods of liberation, and to no other. We have no right of interference, nor do we desire it. We hold that the dangers of emancipation, if such there are, would be indefinitely increased, were the boon to come to the slave from a foreign hand, were he to see it forced on the master by a foreign power. It is of the highest importance that slavery should be succeeded by a friendly relation between master and slave; and to produce this, the latter must see in the former his benefactor and deliverer. His liberty must seem to him an expression of benevolence and regard for his rights. He must put confidence in his superiors, and look to them cheerfully and gratefully for counsel and aid. Let him feel that liberty has been wrung from an unwilling master, who would willingly replace the chain, and jealousy, vindictiveness, and hatred would spring up, to blight the innocence and happiness of his new freedom, and to make it a peril to himself and all around him. I believe, indeed, that emancipation, though so bestowed, would be better than everlasting bondage; but the responsibility of so conferring it, is one that none of us are anxious to assume.
We cannot but fear much from the experiment now in progress in the West Indies, on account of its being the work of a foreign hand. The planters, especially of Jamaica, have opposed the mother-country with a pertinaciousness bordering on insanity; have done much to exasperate the slaves, whose freedom they could not prevent; have done nothing to prepare them for liberty; have met them with gloom on their countenances, and with evil auguries on their lips; have taught them to look abroad for relief, and to see in their masters only obstructions to the amelioration of their lot. It is possible, that, under all these obstacles, emancipation may succeed. God grant it success! If it fail, the planter will have brought the ruin very much on himself. Policy, as well as duty, so plainly taught him to take into his own hands the work which a superior power had begun, to spare no effort, no expense, for binding to him by new ties those who were to throw off their former chains, that we know not how to account for his conduct, but by supposing that his unhappy position as a slave- holder had robbed him of his reason, as well as blunted his moral sense.
In this country no power but that of the Slave-holding States can remove the evil, and none of us are anxious to take the office from their hands. They alone can do it safely. They alone can determine and apply the true and sure means of emancipation. That such means exist I cannot doubt; for emancipation has already been carried through successfully in other countries; and even were there no precedent, I should be sure, that, under God's benevolent and righteous government, there could not be a necessity for holding human beings in perpetual bondage. This faith, however, is not universal. Many, when they hear of the evils of slavery, say, "It is bad, but remediless. There are no means of relief." They say, in a despairing tone, "Give us your plan;" and justify their indifference to emancipation, by what they call its hopelessness. This state of mind has induced me to offer a few remarks on the means of removing slavery; not that I think of drawing up a plan; for to this I am necessarily unequal. No individual so distant can do the work, to which the whole intellect and benevolence of the South should be summoned. I wish only to suggest a few principles, which I think would ensure a happy result to the benevolent enterprise, and which may help to remove the incredulity of which I have complained.
What, then, is to be done for the removal of slavery? In the first place, the great principle, that man cannot rightfully be held as property, should be admitted by the slave-holder. As to any public forms of setting forth this principle, they are of little or no moment, provided it be received into the mind and heart. The slave should be acknowledged as a partaker of a common nature, as having the essential rights of humanity. This great truth lies at the foundation of every wise plan for his relief. The cordial admission of it would give a consciousness of dignity, of grandeur, to efforts for emancipation. There is, indeed, a grandeur in the idea of raising more than two millions of human beings to the enjoyment of human rights, to the blessings of Christian civilization, to the means of indefinite improvement. The Slave-holding States are called to a nobler work of benevolence than is committed to any other communities. They should comprehend its dignity. This they cannot do, till the slave is truly, sincerely, with the mind and heart, recognised as a Man, till he ceases to be regarded as Property.
It may be asked, whether I intend that the slave should be immediately set free from all his present restraints. By no means. Nothing is farther from my thoughts. The slave cannot rightfully, and should not, be owned by the Individual. But, like every other citizen, he is subject to the community, and the community has a right and is bound to continue all such restraints, as its own safety and the well-being of the slave demand. It would be cruelty, not kindness, to the latter to give him a freedom, which he is unprepared to understand or enjoy. It would be cruelty to strike the fetters from a man, whose first steps would infallibly lead him to a precipice. The Slave should not have an owner, but he should have a guardian. He needs authority, to supply the lack of that discretion which he has not yet attained; but it should be the authority of a friend; an official authority, conferred by the state, and for which there should be responsibleness to the state; an authority especially designed to prepare its subjects for personal freedom. The slave should not, in the first instance, be allowed to wander at his will beyond the plantation on which he toils; and if he cannot be induced to work by rational and natural motives, he should be obliged to labor; on the same principles on which the vagrant in other communities is confined and compelled to earn his bread. The gift of liberty would be a mere name, and worse than nominal, were he to be let loose on society, under circumstances driving him to crimes, for which he would be condemned to severer bondage than he had escaped. Many restraints must be continued; but continued, not because the colored race are property, not because they are bound to live and toil for an owner, but solely and wholly because their own innocence, security, and education, and the public order and peace, require them, during the present incapacity, to be restrained. It should be remembered, that this incapacity is not their fault, but their misfortune; that not they, but the community, are responsible for it; and that the community, without crime, profit by its own wrong. If the government should make any distinction among the citizens, it should be in behalf of the injured. Instead of urging the past existence of slavery, and the incapacity which it has induced, as apologies, or reasons for continuing the yoke, the community should find in these very circumstances new obligations to effort for the wronged.
There is but one weighty argument against immediate emancipation, namely, that the slave would not support himself and his children by honest industry; that, having always worked on compulsion, he will not work without it; that, having always labored from another's will, he will not labor from his own; that there is no spring of exertion in his own mind; that he is unused to forethought, providence, and self-denial, and the responsibilities of domestic life; that freedom would produce idleness; idleness, want; want, crime; and that crime, when it should become the habit of numbers, would bring misery, perhaps ruin, not only on the offenders, but the state. Here lies the strength of the argument for continuing present restraint. Give the slaves disposition and power to support themselves and their families by honest industry, and complete emancipation should not be delayed one hour.
The great step, then, towards the removal of slavery is to prepare the slaves for self-support. And this work seems attended with no peculiar difficulty. The colored man is not a savage, to whom toil is torture, who has centred every idea of happiness and dignity in a wild freedom, who must exchange the boundless forest for a narrow plantation, and bend his proud neck to an unknown yoke. Labor was his first lesson, and he has been repeating it all his life. Can it be a hard task to leach him to labor for himself, to work from impulses in his own breast?
Much may be done at once to throw the slave on himself, to accustom him to work for his own and his family's support, to awaken forethought, and strengthen the habit of providing for the future. On every plantation there are slaves, who would do more for wages than from fear of punishment. There are those, who, if intrusted with a piece of ground, would support themselves and pay a rent in kind. There are those, who, if moderate task-work were given them, would gain their whole subsistence in their own time. Now every such man ought to be committed very much to himself. It is a crime to subject to the whip a man who can be made to toil from rational and honorable motives. This partial introduction of freedom would form a superior class among the slaves, whose example would have immense moral power on those who needed compulsion. The industrious and thriving would give an impulse to the whole race. It is important that the property, thus earned by the slave, should be made as sacred as that of any other member of the community, and for this end he should be enabled to obtain redress of wrongs. In case of being injured by his master in this or in any respect, he should either be set free, or, if unprepared for liberty, should be transferred to another guardian. This system may seem to many to be attended with insuperable difficulties; but if established and watched over by a community sincerely desirous of emancipation (and no other influence can establish it here), it would find in public sentiment, even more than in law, the means of execution.
As another means of raising the slave and fitting him to act from higher motives than compulsion, a system of bounties and rewards should be introduced. New privileges, increased indulgences, honorable distinctions, expressions of respect, should be awarded to the honest and industrious. No people are more alive to commendation and honorable distinction than the colored race. Prizes for good conduct, adapted to their tastes and character, might in a good degree supersede the lash. The object is to bring the slave to labor from other motives than brutal compulsion. Such motives may easily be found, if the end be conscientiously proposed.
One of the great means of elevating the slave, and calling forth his energies, is to place his domestic relations on new ground. This is essential. We wish him to labor for his family. Then he must have a family to labor for. Then his wife and children must be truly his own. Then his home must be inviolate. Then the responsibilities of a husband and father must be laid on him. It is agreed that he will be fit for freedom as soon as the support of his family shall become his habit and his happiness; and how can he be brought to this condition, as long as he shall see no sanctity in the marriage bond, as long as he shall see his wife and his children exposed to indignity and to sale, as long as their support shall not be intrusted to his care? No measure for preparing the slave for liberty can be so effectual as the improvement of his domestic lot. The whole power of religion should be employed to impress him with the sacredness and duties of marriage. The chaste and the faithful in this connexion should receive open and strong marks of respect. They should be treated as at the head of their race. The husband and wife, who prove false to each other, and who will not labor for their children, should be visited with the severest rebuke. To create a sense of domestic obligation, to awaken domestic affections, to give the means of domestic happiness, to fix deeply a conviction of the indissolubleness of marriage, and of the solemnity of the parental relation, these are the essential means of raising the slave to a virtuous and happy freedom. All other men labor for their families; and so will the slave, if the sentiments of a man be cherished in his breast. We keep him in bondage, because, if free, he will leave his wife and children to want; and this bondage breaks down all the feelings and habits which would incite him to toil for their support. Not a step will be taken towards the preparation of the slave for voluntary labor, till his domestic rights be respected. The violation of these cries to God, more than any other evil of his lot.
To carry this and all other means of improvement into effect, it is essential that the slave should no longer be bought and sold. As long as he is made an article of merchandise, he cannot be fitted for the offices of a man. He will have little motive to accumulate comforts and ornaments in his hut, if at any moment he may be torn from it. While treated as property, he will have little encouragement to accumulate property, for it cannot be secure. While his wife and children may be exposed at auction, and carried he knows not where, can he be expected to feel and act as a husband and father? It is time that this Christian and civilized country should no longer be dishonored by one of the worst usages of barbarism. Break up the slave-market, and one of the chief obstructions to emancipation will be removed.
Let me only add, that religious instruction should go hand in hand with all other means for preparing the slave for freedom. The colored race are said to be peculiarly susceptible of the religious sentiment. If this be addressed wisely and powerfully, if the slave be brought to feel his relation and accountableness to God, and to comprehend the spirit of Christianity, he is fit for freedom. To accomplish this work, perhaps preaching should not be the only or chief instrument. Were the colored population to be assembled into Sunday-schools, and were the whites to become their teachers, a new and interesting relation would be formed between the races, and an influence be exerted which would do much to insure safety to the gift of freedom.
In these remarks, I have not intended to say that emancipation is an easy work, the work of a day, a good to be accomplished without sacrifices and toil. The colored man is, indeed, singularly susceptible of improvement, in consequence of the strength of his propensities to imitation and sympathy. But all great changes in society have their difficulties and inconveniences, and demand patient labor. I ask for no precipitate measures, no violent changes. What is needed is, that the Slave-holding States should resolve conscientiously and in good faith to remove this greatest of moral evils and wrongs, and should bring immediately to the work their intelligence, virtue, and power. That its difficulties would yield before such energies, who can doubt? Our weakness for holy enterprises lies generally in our own reluctant wills. Breathe into men a fervent purpose, and you awaken powers before unknown. How soon would slavery disappear, were the obligation to remove it thoroughly understood and deeply felt! We are told that the Slave-holding States have recently prospered beyond all precedent. This accession to their wealth should be consecrated to the work of liberating their fellow-creatures. Not one indulgence should be added to their modes of life, until the cry of the oppressed has ceased from their fields, until the rights of every human being are restored. Government should devote itself to this as its great object. Legislatures should meet to free the slave. The church should rest not, day or night, till this stain be wiped away. Let the deliberations of the wise, the energies of the active, the wealth of the prosperous, the prayers and toils of the good, have Emancipation for their great end. Let this be discussed habitually in the family circle, in the conference of Christians, in the halls of legislation. Let it mingle with the first thoughts of the slave-holder in the morning and the last at night. Who can doubt that to such a spirit God would reveal the means of wise and powerful action? There is but one obstacle to emancipation, and that is, the want of that spirit in which Christians and freemen should resolve to exterminate slavery.
I have said nothing of colonization among the means of removing slavery, because I believe that to rely on it for this object would be equivalent to a resolution to perpetuate the evil without end. Whatever good it may do abroad, and I trust it will do much, it promises little at home. If the Slave-holding States, however, should engage in colonization, with a firm faith in its practicableness, with an energy proportionate to its greatness, and with a sincere regard to the welfare of the colored race, I am confident it will not fail from want of sympathy and aid on the part of the other States. In truth, these States will not withhold their hearts or hands or wealth from any well-considered plan for the removal of slavery.
I have said nothing of the inconveniences and sufferings, which, it is urged, will follow emancipation, be it ever so safe; for these, if real, weigh nothing against the claims of justice. The most common objection is, that a mixture of the two races will be the result. Can this objection be urged in good faith? Can this mixture go on faster or more criminally than at the present moment? Can the slave-holder use the word "Amalgamation" without a blush? Nothing, nothing, can arrest this evil, but the raising of the colored woman to a new sense of character, to a new self-respect; and this she cannot gain but by being made free. That emancipation will have its evils, we know; for all great changes, however beneficial, in the social condition of a people, must interfere with some interests must bring loss or hardship to one class or another; but the evils of slavery exceed beyond measure the greatest which can attend its removal. Let the slave-holder desire earnestly, and in the spirit of self-sacrifice, to restore freedom, to secure the rights and the happiness of the slave, and a new light will break upon his path. "Every mountain of difficulty will be brought low, and the rough places be made smooth;" the means of duty will become clear. But without this spirit, no eloquence of man or angel can persuade the slave- holder of the safety of emancipation.
Some readers may perhaps be disappointed, that, in speaking of the means of removing slavery, I have suggested nothing which may be done for the cause by the friends of emancipation in the Free States. On this point my opinions may easily be gathered from what has been already said. Our proper and only means of action is, to spread the truth on the subject of slavery; and let none contemn this means because of its gradual influence. It is not therefore less sure. No state, unless cut off like Paraguay from the communion of nations, can at the present day escape the power of strong, deep, enlightened opinion. Every state, acknowledging Christianity, encouraging education, and holding intercourse with the civilized world, must be pervaded by great and universally acknowledged truths, especially when these, as in the present case, coincide with its prosperity as well as with its honor. Let, then, the friends of freedom and humanity be true to their principles, and commend them by wise inculcation to all within their influence. From this work let it be their constant care to exclude the evil passions, which so often bring reproach and failure on a good cause. It is by calm, firm assertion of great principles, and not by personalities and vituperations, that strength is to be given to the constantly increasing reprobation of slavery through the civilized world.
Objections, however, are made to this mode of acting on slavery. We are told, that, in declaring slavery to be one of the greatest wrongs, we violate the Constitution. What! Can it be that a free constitution, intended to guard all rights, and especially to preserve inviolate the liberty of the press, has in any way foreclosed the discussion of a great moral and religious question? Nothing but express language, too plain to be escaped, can justify us in fastening on this venerable instrument so palpable an inconsistency. But, instead of being embodied in plain words, the doctrine in question is at best a matter of uncertain inference. Admit such licentiousness of construction, and there is no power which may not be grafted on the Constitution; the mercenary and ambitious may warp it into any shape to suit their designs. But on this point no labored reasoning is necessary. It is settled for us by the fathers of our freedom and the framers of our present government. In the period immediately succeeding the adoption of the Constitution, Franklin, the calm and sagacious, and Jay, the inflexibly just, were Presidents of Societies for the Abolition of Slavery. Societies of this description were spread over a large part of the country, and were established even in Maryland and Virginia. We have the records of their annual conventions, and among their delegates we find some of the most honored names in our country. Those of us, whose recollections go back to that period, can bear witness to the freedom with which slavery was then discussed in conversation and by the press. The servile doctrine, which some would now fasten on the Constitution, would have been rejected with indignation by our fathers. That manly generation had not been enervated by long prosperity. The calculations of commerce and the spirit of gain had not then prescribed bounds to speech and the press.
It is further objected to the discussion of slavery, that it will incite the slaves to revolt. This objection is founded on ignorance. A book, addressed to the intelligent of this country and the world, and designed to operate on public opinion, could no more influence the slave, than a speech in an unknown tongue. Unlettered, confined to daily toil, and watched by the overseer, he is in little danger of catching the fever of liberty from discussions intended to act on the minds of the free. --This objection, if fairly carried out, is disproved by its absurdity. The amount of it is, that nothing must be published against slavery. Then the noblest and most popular works of literature must be proscribed. Then the writings of the sainted Cowper must undergo purgation; for, among the witnesses against slavery, he is perhaps the most awakening. Then the history of the American Revolution must be blotted out. Then the newspapers must beware of speaking of human rights. In truth, our liberty must be kept a secret; for the great danger of the slave-holder arises from the infusion of liberty into the whole of our social system. A grave book is a dead letter to the slave; but in our free institutions and manners, there is a living spirit, which he can comprehend and feel. Slavery, under a free government, is a jarring element, a startling contrast; and the most effectual means of preventing disaffection among the enslaved would be, to keep all signs of liberty out of their sight, to cast society in a servile mould, to make it a consistent despotism.
A good book, expounding at once the rights and duties of the slave, if it could be brought down to his comprehension, would rather quiet than disturb him; for it would teach him that submission to wrong is often a duty, and that, in his particular case, revolt would be an infraction of Divine as well as human laws. There are, indeed, some persons among us, so uninstructed in the established principles of moral and political science, as to imagine that, when a writer pronounces slavery an aggravated wrong, he necessarily and of course summons the slave to insurrection. Such ought to know, what is so generally understood, that insurrection against the civil power is never authorized, but in cases which exclude all other modes of relief, and which give the hope of better institutions. A book, written under the influence to this truth, were it, against all probabilities, to reach the slave, would teach him patience, not exasperation.
It may be added, that, if we must cease to write against slavery, lest we stir up revolt, then we must cease to speak against it, for both must have the same tendency. Speech has wings, as well as the printed word. Sometimes the living voice is more quickening than the press. According to the objection under consideration, we must, then, shut our lips on this great subject. The condemning whisper must not be heard, lest some rash hearer should echo and spread the fatal truth. And is it come to this, that freemen must not give utterance to their deepest moral convictions? Is slavery not only to darken the South, but to spread a prison-gloom over the North? Are the Free States to renounce one of their dearest rights, because, if they speak the language of freemen, some dangerous word may chance to stray beyond their borders, and may possibly find its way to the hut of the slave? If so, all rights must be renounced, as far and as fast as the fears, passions, and menaces of other parts of the country shall require the surrender.
Undoubtedly, if slavery be discussed, some will write about it petulantly, passionately, so as to stir up among the masters much unnecessary irritation. This evil must be expected and borne, unless we are prepared for a censorship of the press. There is no subject from which the rash can be debarred. Even the first principles of morals and religion, on which the order, safety, and happiness of society mainly rest, are sometimes covertly, sometimes directly impugned. But must nothing be written on morals and religion, must the wise and good be put to silence, because, under a system of freedom, the misguided and depraved will labor to obscure or subvert the truth? Would not the whole activity of life be arrested, if every power, which may be abused, should be renounced? Besides, is there any portion of our country, so wanting in wisdom, self-respect, and common self- control, as to be driven to rash and ruinous measures by coarse invectives, which in a great degree defeat themselves by their very violence? The declamations of the passionate on the subject of slavery pass by us at the North as "the idle wind, which we regard not." Liberty naturally runs into these extravagances, and they, who would tame it by laws to such propriety of expression as never to give offence, would leave us only the name of freemen.