"'Now, where in all his teachings has he ever intimated that it is wrong to hold property in man? Nowhere; I repeat it, nowhere. But is he ignorant of the nature of slavery? We all know what has lately happened at Rome, in connection with slavery. The very year that Paul arrives at Rome, the prefect of the city, Pedanius Secundus, was murdered by his slave; and agreeably to the laws of slavery all the slaves belonging to the prefect, a great number, women and children among them, were put to death indiscriminately, though innocent of the crime.[A] Such is slavery under the Apostle's eye; and yet'—
[Footnote A: Tacitus, Annals, xiv. 42.—A thrilling tale. See
Bohn's Classical Library, 53.]
"'And, therefore,' interrupted the Laodicean brother, 'the Apostle approves of murdering innocent slaves for the sin of one. That is the conclusion to which your reasoning will bring us.'
"'Excusing the brother for interrupting me, I ask, Is that agreeable to the plain facts in the case?' said the speaker. 'Are the abuses of parentage chargeable upon the relationship of parent and child? Moreover, does not the Apostle expressly teach us, in this Epistle, that such things are wrong? but still, does he condemn the relation of master and slave?
"'The tale of that horrid butchery was present to the mind of the Apostle when he sends Onesimus back into slavery. Moreover, he knew that by our laws Philemon could put Onesimus to death; yet he sends him back.
"'It is said by my brother that Paul enunciated principles which in time would kill slavery, and therefore he did not care to denounce it, but prudently let it alone. What else, I inquire, did Paul fail to denounce? and why is this "enormous wrong," this "stupendous injustice," alone, left to die, without being attacked? No, Paul treated slavery as he did all other forms of government; he did not denounce government, not even its despotic forms; for he knew that a despotism may be the best form of government in some circumstances. But he spoke against the abuse of power by rulers, and in the same way he speaks against the abuse of power by the master.
"'My brother tells us that slavery is "the sum of all villanies." A comprehensive term, truly. Let us admit the correctness of the phrase. "All villanies" includes all "the works of the flesh," and the Apostle enumerates the principal of them, where he says, "Now the works of the flesh are these;"—concluding his account with the expression, "and such like." With unsparing denunciation, he portrays each and every "villany," and shows how the wrath of God is revealed from heaven against it.
"'But while he is thus bold and faithful with regard to "all villanies" in particular, we cannot but think it strange that a thing which is said to be the "sum" of them all, is nowhere spoken against by the Apostle! On the contrary, he recognizes the duties which grow out of slave-holding.
"'Let us suppose him to do the same with regard to each villany which he does to that which my brother calls the "sum" of them all. Then we should hear him say! Murderers, do so and so; thieves, do so and so; and ye that are mutilated, do so and so; and ye that are pillaged, do so and so. I am curious to know how my brother will answer this. What are the religious "duties" of murderers and thieves, but to repent, to forsake their evil ways at once, and to make lawful reparation? And what are the "duties" of those whom murderers and thieves assault, but to resist, and to seek the conviction of the evil-doer? Oh how strange it seems for the Apostle to counsel masters and slaves to imitate their "Master which is in heaven," in their relation to each other, if holding men in bondage be "the sum of all villanies," and how strange for him to send Onesimus back to the system to behave in it as Christ would act in his place!
"'Onesimus escapes, we will say, from a gang of murderers, or from a company of thieves, and the Apostle's preaching is the means of his becoming a good man. Paul writes a letter to the chief murderer of the gang, or to the captain of the robbers, sends Onesimus back, and "beseeches" the brigand for "his son Onesimus," telling him that now he receives him "forever," and then calls the desperado "our dearly beloved fellow-laborer"! Why not, with equal propriety, if slavery be, necessarily, as our brother describes it? There is some mistake in our brother's theory.
"'I venture to state the distinction which I think he overlooks, and which, if observed, will relieve his difficulty. Paul never denounces government; "the powers that be are ordained of God." He appeals to "Caesar"; he goes before "Nero"; he never counsels insurrection, nor denounces government, in whatever hands or under whatever forms it may be; but he enjoins principles and duties which, if observed, would make "Caesars," even though they be "Neros," blessings, and their despotisms even would cease to be a curse. So with slave-holding. It is incorporated into the state of society; it is, moreover, a relation which can exist and no sin be committed under the relation; hence, it is not sin in itself, any more than the throne of Nero is sin in itself; and the Apostle speaks to the slave-holding Philemon as he would to a father receiving back a wayward son.
"'The claim of Philemon to Onesimus rests only on his having purchased him. Who had a right to sell him? Trace the thing back, and you come to fraud or violence, or some form of injustice to Onesimus in making him a slave. Paul knew that this is the case with regard to every slave; yet he does not "break every yoke," even when, as in this case, he had one so completely in his hands, and could have broken it in pieces.
"'But we will suppose, with my brother, that the laws which God ordained for slavery should prevail under Christianity, if slavery is to exist. Let every Phrygian, then, a fellow-countryman who has lost his liberty, go free at the end of six years; and at every fiftieth year, whether six years be completed or not, since the last seventh year of release, let all such go free. This, for argument's sake, we approve. But we must take the whole code. Every foreigner who becomes a slave, and the child of every such slave, was to be an "inheritance forever." Husbands, who are Phrygians, must choose, in certain cases, whether to go out free by themselves, or remain in perpetual bondage with their wives and their offspring. Paul knew the Jewish laws with regard to slavery; he knew how favorably they compared with our code; but he says not a word on that score, and simply sends Onesimus back to his bondage.
"'Yet see how beautifully the spirit of Christ works itself into the relation of master and slave, and into Paul's views and feelings with regard to it. In his letter to our Church, he expressly names Onesimus as one of the bearers of the epistle. He speaks of him as "one of you," a resident with us; and he calls this slave "a faithful and beloved brother." He speaks to Philemon about him as "my son Onesimus whom I have begotten in my bonds;" "thou therefore receive him, that is, mine own bowels." "Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh and in the Lord." "If thou count me, therefore, a partner, receive him as myself."
"'What a comment is this on the words: "In Christ Jesus there is neither bond nor free." Not that there shall be "no bond," according to the brother's interpretation; for then it would be equally right to interpret the other part of the passage literally,—there is no Jew, no Greek, and none free! How perfectly does the relation become absorbed by that state of heart which makes it proper for Paul to say: "Art thou called being a servant, care not for it; but if thou mayest be made free, use it rather." Notwithstanding this advice, he sends back this man-servant.
"'Paul might have manumitted Onesimus by his authority as an apostle; this, however, would have been rebellion against government, for our laws recognize slavery.
"'My brother says that the Hebrew law forbade the surrender of a fugitive slave. Yes, if the slave fled into Israel from a heathen master, he must not be sent back to heathenism; but'—
"'But,' said the brother from Laodicea, 'there is no limitation of that kind. I insist that it was of universal application to slaves of all kinds.'
"'Find the passage, if you please (in Deut. xxiii.),' said the Colossian speaker.
"The passage was found by the pastor, and was read, as already quoted: 'Thou shalt not deliver unto his master the servant that is escaped from his master unto thee. He shall dwell with thee even among you, in that place which he shall choose in one of thy gates where it liketh him best; thou shalt not oppress him.' Deut. xxiii. 10, 15.
"'Now,' said Theodotus, 'it is absurd to say that God proclaimed to all the servants throughout Israel, If any of you are dissatisfied, for any cause, and wish to run away, you may do so; and wherever you wish to live, the people-of that place shall provide a residence for you. After being there for ever so short a time, if you do not like it, you may flee again; and so keep moving all your lifetime, the people everywhere being obliged to allow you a place of abode. Did the Most High mean to encourage such vagabondism?
"'No; He merely provided that a fugitive from a heathen master should not be sent away from the worship of Jehovah into heathenism.'
"'That is undoubtedly the true meaning,' said the pastor, 'if Theodotus will allow me to put in a word. "Thee," in that passage, means Israel as a nation, not each man.'
"'I thank you, Sir,' said Theodotus; 'and now I maintain that the injunction not to give up a fugitive to his heathen master, but to keep him in Israel, is a powerful argument in favor of retaining slaves where they will be most benefited in their spiritual concerns. God thus makes the soul of man and its eternal welfare paramount to all external relations, including slavery.'
"'May I inquire, then,' said the Laodicean: 'Suppose that Philemon had been a cruel heathen master, and Onesimus had fled for his life, would Paul have sent him back?'
"'If the case were clear and beyond doubt, I am not sure that he would,' said Theodotus. 'While he would not counsel Onesimus to run away, yet I can only say, that, fleeing from certain cruelty and death, I doubt if he would have been remanded. But Paul told servants to be "subject to their masters," "not only to the good and gentle, but also to the froward." He speaks to them of "suffering wrongfully;" of "doing well, and suffering for it;" and he refers the suffering slave to Christ, "who, when he was reviled, reviled not again; when he suffered, threatened not." Moreover, he says: "For even hereunto were ye called; because Christ also suffered for us, leaving us an example that ye should follow his steps." That is certainly death.'
"'If Paul did not send Onesimus back to Philemon, however, it would not be because it was wrong, in his view, for Philemon to hold him in bondage; please observe this distinction; but, judging the case by itself, he would decide whether the slave ought not, under the circumstances, to have the right of asylum,—Paul himself having once been "let down by a basket," to escape from the Damascenes. Paul and any other man would, in certain cases, protect even a fugitive son or daughter from a father; and this consistently with his recognition of the parental and filial relation.
"'Let me remind my brother, and you, my pastor, and my brethren, of one fact which occurs to me at the moment. Manslayers, in cities of refuge, were to go free at the death of the High Priest then in office; no such release, however, was granted to the Gentile slaves, showing that slavery was not a crime in the estimation of the Most High. Otherwise, He would have legislated for the departure of slaves from their Hebrew masters, as He did for manslayers fleeing from the avenger of blood. Excuse the digression. The thought struck me at the moment.'
"'I put it to the brother,' said the Laodicean, 'whether he himself would not flee to Rome, were he a single man, if he should be made a slave to that monster in human shape, Osander of Hieropolis?'
"'I cannot say,' replied the Colossian, 'what my temptations might be, nor how well I should resist them; but slavery being incorporated into the government, and I being, in the providence of God, sold into bondage to Osander,—I being either the child of a slave, or one of those who are called "lawful captives,"—my race, or my capture in war, or my indebtedness, or my crimes, subjecting me to bondage according to the constitution of government, I ought to consider my slavery as the mode which God had chosen for me to glorify him,—by my spirit and temper, by my words and conduct, by my Christian example in everything, for the good of Osander's soul, and the honor of religion. I believe that I should please God more by staying to suffer, and even to die, than to run away. I doubt even the expediency of running away, as a general rule. It implies a want of faith. He is the Christian hero who stays where God has manifestly placed him.
"'I know,' continued he, 'how easy it is to make this appear ridiculous; and also how often cases occur in which flight, and even the taking of life, are proper, under extreme hardships. It is frequently the case that a servant sees and feels his mental superiority to the man who owns him. Now one may be so disgusted, and be so constantly vexed and chafed at this, as to make out a strong case for escaping; another, in the same circumstances, will feel that God has placed him in charge of his master's soul, to please him well in all things though he be "froward." Whether is better, to run off or to "abide"? There can be no doubt how the Apostle would answer the question. Exceptional cases of extreme distress do not make a rule; the rule is for each one to "abide" in the calling in which he is called of God. See what perfect insubordination would everywhere follow if every one who is oppressed, or believes himself to be oppressed, should flee: children would desert their parents; husbands and wives would flee from each other, at any supposed or real grievance. This is not the Christian rule. Patience and all long-suffering, obedience, endurance, committing one's self to him that judgeth righteously, is the temper and spirit of the Gospel. This is the tone-note of the Sermon on the Mount. At the same time, who blames or judges harshly a man in peril of his life if, in self-defence, he flees? I say that Paul would probably judge every fugitive slave case by itself. One thing is clear: It is not his rule to help a fugitive from slavery in his flight, as a matter of course. His rule is evidently the reverse of this. I cannot argue with regard to the exceptions. They generally provide each for itself. The New Testament rule is for slaves not to run away; and for us, and for all men, not to encourage them to do so; but to encourage them to return, and to deal with the masters on such principles, and in such a fraternal, affectionate way, that the appeals to their Christian sensibilities may permanently affect their consciences and hearts.
"'I stand by the record. Let me forsake it, and I am like Paul's ship when it was driving up and down in Adria, and neither sun nor stars appeared. My impulses were not given me as my guide. They are to be compared with the divine will. Many questions may be asked which I cannot answer, and many difficulties encompass this subject of slave-holding which I cannot solve. I abide by the example and teachings of inspired men, and am safe in following them, even if I cannot explain everything connected with their principles and conduct to the satisfaction of others. I only know that if our masters and servants would take the Apostle Paul's Epistle to Philemon as the rule of their spirit and life, there would be no such thing as oppression, nor fugitive servants. Now, as to revolutionizing society to eradicate slavery, I would no more attempt it than I would try to dig down Cadmus to dislodge yonder snow and ice upon his top. The sun will in due time melt them and pour them into the Lycus and the Moeander. So the Gospel, when it has free course, will dissolve every chain, break every yoke, and sorrow and sighing shall flee away.'
* * * * *
"Philemon was now the first to rise.
"'I am the master to whom Paul the Apostle sends back my fugitive servant. This man, Onesimus, is my brother in Christ; in heaven, it may be, I shall see him far above me as a faithful servant of our common Lord. He has given a proof of obedience to the Gospel, of submission, of patience and long suffering, of implicit compliance with the rules of Christ, which excite my Christian emulation. My endeavor shall be to imitate Onesimus as he has imitated Christ, and to surpass him in likeness to that Lord who is meek and lowly in heart. The bonds which hold Onesimus to me are no stronger than those which bind me to him. (Great sensation and much emotion.) Can I ever treat this servant in an unfeeling manner? Can I recklessly sell him? Can I deprive him of comforts? Can I fail to provide for his highest happiness? God do so to me and more also, if I prove deficient in these particulars.
"'Let me ask, What would be the state of things among us if the benign influences of Christian love pervaded every case of slave-holding as, by the grace of God, I hope it will in my case? We must have a serving class; our customs and laws ordain the relationship of involuntary servitude, property in the services of others, by purchase of their persons. While this is so, suppose that every servant is an Onesimus and every master such as I ought to be, under the influence of the Apostle Paul's directions! It is plain that in no way can we better promote the spiritual and eternal good of certain men, as the times are, than by standing in the relation of Christian masters to them. This is the great thing with Paul. We can mitigate the sorrows of their bondage; we can compensate for the appointments of providence reducing them to slavery, by making them the freemen of Christ. While this state of things continues, it may be a blessing to both parties. God will open a way for any change which he decrees in our social relation, in his own time and manner.
"'Now, let us suppose what would happen if, departing from the rule and example of Paul, we follow the counsels of our good brother from Laodicea. The community would be in constant excitement by the departure of servants asserting each his natural liberty; laws would become rigid; hardships would be multiplied; cruelties would be perpetuated; insurrections would become frequent; sacrifices of servants, the innocent with the guilty, would be made to deter from insubordination. Instead of the spirit of the Gospel in our dwellings, alienations, suspicion, jealousy, wrangling, strife, and every form of evil would prevail. He is no real friend of servant or master who would enforce the principles of our Laodicean brother. I adhere to the Apostle. If questioned as to my right to hold Onesimus in bondage, the answer immediately suggested is that an inspired Apostle sanctions it in my case. If right in my case, it is right in principle; for if slave-holding be a violation of rights, I am guilty of that violation, however humane a master I may be. The Apostle does not reprove me, nor require me to manumit Onesimus, but tells me that I now receive him "forever," and he teaches me how to treat him. I could occupy your time by arguing the abstract question relating to property in the services of men,—but I rest my case for the present on the letter of Paul the Apostle, brought to me by the hand of my fugitive servant, returning to what the laws call his bonds.
"'Let me add a few words, however, on the general subject, to the argument of Theodotus.
"'Our good brother from Laodicea tells us that slavery and polygamy are "twin barbarisms." He argues that slavery was winked at, like polygamy; was "suffered," by the Most High. But I propose to refute this, and I will throw myself on your candor to judge if I succeed.
"'God, in Eden, appointed the marriage of one man and one woman to be the law of matrimony. "And wherefore one?" says the prophet. "He had the residue of the spirit," and could have ordained otherwise. "Wherefore one?" The answer is, "that he might seek a godly seed." The arrangement was for the highest elevation of the race.
"'Polygamy is in direct conflict with the ordinance of God. Of course God never ordained it. On the contrary, the appointment in Eden was equivalent to a prohibitory act, which Jesus Christ revived, forbidding polygamy, and the Apostles have enjoined upon us that we observe the law of marriage as given in paradise.
"'So much for polygamy. God never recognized it. The edict requiring the marriage of a childless widow to the brother of her husband, takes it for granted that a man would leave but one widow.
"'But how is it with slavery? God never forbade it; he recognized it; when He framed the Jewish code it was perfectly easy to exclude slavery; but hardly are the Ten Commandments out of his lips when He ordains slave-holding, gives particular directions about it, decrees that certain persons shall be an inheritance forever. Jesus Christ never uttered one word against slavery, though he did against polygamy; the Apostles have never written nor preached to us against slavery, but on the contrary here is the Apostle to the Gentiles sending back a servant escaped from his master; and in that letter on the pastor's table he enjoins duties on masters and slaves. I have confidence that my brother will not again class slavery with polygamy, for it would be a reflection upon divine wisdom and justice.
"'One thing more. My brother says slavery is the sum of all villanies.
"'But did not the Most High God place his people in slavery for seventy years, in Babylon? This does not prove that slavery is a good thing, in itself; for by the same proof heathenism might be shown to be a blessing. Slavery was a curse, a punishment; but still, God would not have made use of slavery to punish his people, if, theoretically and practically, it is by necessity all which my brother alleges. It surely did not, in that case, prove a "villany" to Babylon. They were the best seventy years of their probationary state, when that people held the Jews in captivity. Now I beg not to be misunderstood nor to have my meaning perverted. I am not pleading for slavery. I simply say that God would not have put his people, whom He had not cast off forever, into slavery, if slavery, per se, were the sum of all villanies, or, if the practical effect of it on them would be, necessarily, destruction, or inconsistent with his purposes of benevolence. I will add, that every people and every man, who hold others in bondage, should be admonished that when God puts his captives, his bondmen, into their hands, He is most jealous of the manner in which the trust is discharged. I do think, I say it here with all possible emphasis, it is the most delicate, the most solemn, the most awful responsibility, to stand in the relation of master to a bondman.
* * * * *
"No further discussion was had at that time, the hour being late, and so the meeting was closed with prayer and singing. Masters and servants joined to chant a hymn, of which the following, written many years after by Gregory of Nazianzum, might almost seem to be the expansion:—
"'Christ, my Lord, I come to bless Thee,
Now when day is veiled in night,
Thou who knowest no beginning,
Light of the eternal light.
"'Thou hast set the radiant heavens,
With thy many lamps of brightness,
Filling all the vaults above;
Day and night in turn subjecting
To a brotherhood of service,
And a mutual law of love.
"'Own me, then, at last, thy servant,
When thou com'st in majesty;
Be to me a pitying Father,
Let me find thy grace and mercy;
And to Thee all praise and glory
Through the endless ages be.'
"Leaning on the arm of Onesimus, Philemon returned to bless his household.
* * * * *
"Thus far," said I, "you have my Night Thoughts." I asked Mr. North if he accepted the present New Testament Canon as correct? He said that he did. I then inquired if he regarded the Scriptures as the only and sufficient rule of faith and practice.
To this he also agreed. I then asked him if he did not think that, in making up the canon, that is, in directing what books and epistles should go into it, God had reference to the wants of all coming times? He signified his assent. I then asked his attention to a few thoughts connected with that point.
"Here is the Epistle to Philemon, placed by the hand of the Holy Spirit himself in the Sacred Canon. It is on a small piece of parchment, easily lost; the wind might have blown it from Philemon's table out of the window, beyond recovery; it was not addressed to a Church, to be kept in its archives; it is a private letter, subject to every change in the condition of a private citizen. Yet, while the epistle to Laodicea, sent about the same time, is irrecoverably lost, this little writing, addressed to a private man, goes into the Bible, by direction of God!
"Do you not suppose," said I, "that God had a meaning in this beyond merely informing us how a master received a servant back to bondage?"
"What further purpose do you think there was in it?" said he.
"I only know," said I, "that slave-holding was to be a subject, as has proved to be the case, which would involve the interests of at least two of the continents of the earth, one of them being then unknown. Here the Church of God was to have large increase. Here, too, slavery was to exist, and to thrill the hearts of millions of citizens from generation to generation. It is very remarkable that one book of the Bible, which was to be made known to all nations by the commandment of the everlasting God, for the obedience of faith, should be exclusively on the subject of slavery, and that the whole burden of the Epistle should be, The Rendition of a Fugitive Slave!"
"This never occurred to me before," said Mr. North.
"Suppose," said I, "that instead of sending back Onesimus, the epistle had been a private letter from Archippus at Colosse to Paul at Rome, clandestinely aiding Onesimus to escape from Philemon, and that Paul had received Onesimus and had harbored him, and had sent him forth as a missionary, and that not one word of comment had appeared in the Bible discountenancing the act. What would have happened then?"
"Then," said Mrs. North, "one thing is certain; the business of running off slaves to Canada would now have been more brisk even than it is at present."
"Why?" said I.
"Simply because," said she, "the New Testament would have sanctioned the practice of running off slaves."
"Why, then," said I, "does it not now equally countenance the 'running' of slaves back to their masters?"
"Please answer that for me, husband," said Mrs. North.
He smiled, and rose to put some coal on the fire. We waited for his words.
"Well," said he, "I do not know but it is all right, provided the master be in each case a Philemon."
"That is a good word," said I. "You show that the Bible has an ascendency in your mind. You will be safe in following the Bible wherever it leads you, even into slave-holding, if it goes so far. But I must now question you a little. You may answer me or not, as you please.
"One day a black man appears at your door, and says, 'I have just escaped from the South. I was owned by Rev. Professor A.B. of New Orleans. I preferred liberty to slavery, and here I am.' Would you shelter him, and encourage his remaining here, and, if necessary, send him to Canada?"
"What would you have me do?" said he.
"Take him in," said I, "if you please, and give him some breakfast. You would not object to this. After breakfast you have family prayers. 'Can you read, Nesimus?' you inquire. 'O yes, master; missis and the young missises taught us all to read.' Your little boy hands him, with the rest, a Testament, and names the place of reading. Strange to say, yesterday you finished 'Titus,' and the portion to be read in course is 'Philemon!'"
"Almost a providence," said Mrs. North.
"How would you feel, Mr. North?" said I.
"Why, feel? How should I feel?" said he. "You will answer for me, perhaps, and say, 'Read Philemon; pray; and then say, Come, Nesimus, I am going to send you back to Professor A.B. I will write a letter to him, and pay your passage.'"
"What objection would you make to this?" said I.
He thought a moment, and in the meanwhile his shrewd wife said,—
"Why, husband, do you hesitate? Say this: 'What! I? and Bunker Hill within a day's march of my house, and grandfather's old sword over my library door?'"
"I am sick of hearing about Bunker Hill in this connection," said he.
"Any one would think that it is one of the 'sacred mountains' in Holy
Writ."
"But," said his wife, "If some of Paul's ancestors had had Bunker Hill privileges and influences, do you think Paul would have written the Epistle to Philemon? Unfortunate Apostle! Say," said his wife again, before he spoke, "that you believe in progress, that that epistle might have been right enough in its day, but that now 'we need an anti-slavery Bible and an anti-slavery God.'"
She made up a very expressive smile as she said it and stretched her work across her knee.
"Yes," said I, "the Bible is antiquated! God never gave a written revelation to be a perpetual guide to the end of time! I can supersede the Epistle to Philemon: Mrs. North, Hebrews; you, James; and another the whole of the Old Testament."
"Now," said Mr. North, "I will tell you what I have been thinking of all this time.
"I will put you into bondage in Algiers or Tunis. Somebody has bought you or captured you. But by some means you escape to me at Gibraltar. Now I will read 'Philemon' to you, and send you back to your Algerine master. What objection can you make to this, as a believer in inspiration?"
I answered, "If I were a slave in my own country, and slavery existed in Algiers, you would need to consider the relation which existed between this country and Algiers. If the governments had treaties with each other, the surrender of persons held to service in either of the countries would probably be provided for, and then you would have to consider whether you would obey what is called the 'higher law,' or yield me to the requisition of the proper authorities. This brings up the question of the rendition of fugitive slaves, which we have just considered.
"But being free in my own country, and having been, therefore, unlawfully sold into Algerine Slavery, or having been captured, or stolen, you would, I trust, make proper resistance in my behalf."
"But," said Mr. North, "The ancestors of my fugitive friend Nesimus, were taken from freedom in their own land and were reduced to slavery. Must he and his descendants be slaves forever for the sin of the original captors, or for the misfortune of his ancestors?"
"Birth in slavery long established makes all the difference in the world, Mr. North," said I. "If I am born in slavery, under a government ordaining slavery, that is a different case from that of one taken out of a passenger ship and sold as a slave."
"Then if you and your wife," said he, "were taken out of a passenger ship, and you should happen to have a child born in slavery, that child must remain a slave, even if you go free?"
"No, Sir," said I; "the child born under such circumstances is as rightfully free as its parents. But take this case: I, being captured and held as a slave, my master gives me a wife, lawfully a slave. Then, the child born of her is lawfully a slave. You see the distinction. God recognized it. The condition of both is a limitation and qualification of natural rights. So the lapse of time qualifies the right to collect debts, bring suits for libel, or slander, and for the right of way, or for the possession of land. Will we live under law? or shall each man or any set of men set up laws for their own conscience?"
"Then," said he, "If a slave-trader lands a cargo of slaves from Africa, at Florida, I have no right to buy them; they are not lawfully slaves. Is that your belief?"
"Assuredly," said I; "and if the fugitive whom I have supposed you to be sending back to the gentleman at New Orleans, were a fugitive from the cargo just imported from Africa, you would be sustained by the law of the land in delivering him from bondage; he was piratically taken; the laws would make him free, and punish his captors, if the laws were faithfully executed."
"But a poor fellow born in slavery must remain a slave!" he replied.
"He is not lawfully a slave," I said, "if his parents were both of that cargo. But if his father had received a wife from his master, then the child is lawfully a slave."
"How do you establish that distinction?" said he.
"The child is born of one known to be, herself, lawfully a slave. It is born under a constitution of government which recognizes slavery; while that government provides for slavery, the child must submit or violate an ordinance of God, unless freedom can be had by law, or by justifiable revolution."
"I feel constrained," said Mr. North "to hold that liberty is the inalienable right of every human being, except in cases of crime."
"You mean," said I, "that every human being is entitled to all the civil rights and immunities which others enjoy."
"Yes," said he, "in proportion to his age, and his capacity. Minors, and the imbecile, are entitled to protection, but may not be oppressed."
"Ah," said I, "how soon you find your general rules intercepted and qualified by circumstances. Minors, and the imbecile, then, may not be admitted to equal privileges with us. But are not all men born free and equal?"
"Now let me add to 'minors' and 'the imbecile' one more class. There are two races existing together in a certain country. One has always been, there, a servile race. The other are the lords of the soil; the institutions of the country are by their creation; they have acquired a perfect right and title to the government.
"You know, from all history, that two races never could, and never did live together on the same soil, unless they intermarried, or one was subject to the other. You admit this historical fact.
"It is proposed, now, by some, to give the subject race a right to vote and to hold office, so that their equality in all things shall be acknowledged."
"Pray," said Mr. North, "will you object to this? Has not God 'made of one blood all nations of men'?"
"Yes," I replied, "but read on, in that same verse:—'and hath determined the bounds of their habitation.' There is a law of races; races must have antipathies, unless they intermarry; he who seeks to confound them may as well labor for the conjugation of all the tribes of animals. He and his results would prove to be monsters.
"The Anglo Saxon race on this continent properly say to the Negro, 'If by conquest you get possession of the land, we must, of course, succumb to you. We are now in possession, and mean so to continue. Hard, therefore, as it seems not to let you vote in parts of the country where your numbers are such as to endanger our majority, or afford temptation to demagogues to inflame your prejudices and passions by historical appeals to them, and severe as it may seem not to let you form military companies, (which would also be mischievous in the same way) we nevertheless propose to exclude you from this right of suffrage, and from separate organizations, for our own defence, and that we may preserve our institutions for our proper descendants. We are very sorry that our English ancestors began to impose you upon us, and that Newport and Salem vessels brought so many of you here into slavery; but we cannot think of requiting you for this by jeoparding our own peace; nor would it be kind to you, as things are, to be made prominent in any way as a class. When the Northern people are, generally, your true friends, and cease to use you in an offensive manner, to excite civil war, we shall join to elevate you in every way consistent with your true interests.'
"There will be cases of extreme hardship," said I, "if a slave, fleeing from the South, however unjustifiably, nevertheless becomes surrounded here with a family, and the owner comes and claims him. There are principles of natural humanity which come into force at such a time to modify or set aside a claim. I know, indeed, that to build a valuable house on land not mine, does not vacate the land-owner's title; and, moreover, I know what may be alleged on the principle illustrated by Paley, who speaks of a man finding a stick and bestowing labor on it which is more in value than the stick itself. These cases of slaves who have gained a settlement here, call for the utmost kindness and forbearance between the sectional parties in controversy; clamor will never settle them, nor the sword; but the reign of good feeling will cause justice to flow down our streets like a river, and righteousness like an overflowing stream."
"As we have conversed a good deal upon this subject," said Mr. North, "perhaps we may bring our conversation to a close as profitably as in any other way by your telling us, summarily, what you think of this whole perplexing subject; what would you have me believe; how ought a Christian man, who desires to know and do the will of God, to feel and to act with regard to it? Good men, I see, are divided about it; I respect your motives, I approve many of your principles, I cannot object to your conclusions, in the main. Let us know what you consider to be, probably, the ultimate issue of the whole subject."
"I will do so with pleasure," said I.
"But," said Mrs. North, "let us wait till after dinner."
"As the storm is over," I said to her, "I must go home, but we will have one more council fire, if you please, and end the subject."
So in the afternoon, my kind friends gave me their attention while I made my summing up in the next and concluding chapter.
CHAPTER X.
THE FUTURE.
"It is heaven upon earth to have a man's mind rest in providence, move in charity, and turn upon the poles of truth."
LORD BACON.
"Slavery, as human nature now is, cannot be otherwise than one of the
Almighty's curses upon any race which is subject to bondage.
"True, it may nevertheless, be an amelioration of their original state; they may fall into the hands of a Christian people, and hundreds of thousands of them be civilized, and be converted to Christianity; redeemed from a barbarous condition they may contribute immensely to the general good of the race both as producers and consumers. Wherever commerce needs them, unquestionably they will do more good to the world by being compelled to work than by wearing out their miserable and useless existence in Africa.
"All this may be true; still, is it not a curse to be hewers of wood and drawers of water? Does not God say to Israel that if they sin, they 'shall be the tail and not the head?' National degradation, exposing a people to be the prey and the captives of a superior race, is, of course, a curse, though, like death itself, and even sin, it may, by the grace of God, turn to good. Still, it is a curse.
"But in governing a fallen world like ours, God now and then ordains the subjection of one race to another; and he makes bondage one of his ordinances as truly as war. The extermination of the Canaanites by the sword, was an ordinance of Heaven. War is a part of God's method in governing the world; as well as sickness and death.
"I never had any sympathy for that amiable but weak concern for the character of God which represents him as finding slavery in existence and merely legislating about it, and doing the best he can with an inevitable evil. This view belongs to a system which makes God, as it seems to me, the most unhappy Being, continually striving to destroy that which sprung up contrary to his plan. To dwell on this, however, would lead us too far into theological questions.
"I tremble to think of our responsibility as a nation in being put in charge of a people with whom God has some terrible controversy for their own sins and those of their ancestors.
"Through our abuse of power, God may say to us, 'I was a little angry, and ye helped on the affliction.' God's purposes in having the chastised nation afflicted, will be accomplished, but He will punish every one who inflicts the chastisement with a selfish, unchristian spirit.
"Our people generally take it for granted that slavery is like one of the self-limiting diseases of childhood, to be outgrown, and to cease forever, in process of time, and before many years have passed away.
"The ground of this conclusion is a doctrinal error, namely, that slave-holding, the relation of master and servant, ownership, property in man, or by whatever name slavery may be designated, is in itself wrong, and that as soon as practicable it will be abjured and no man will stand to another in the relation of master, or owner. But whether for good or for ill, slavery will be in existence at the last day. We read that 'every bondman and every freeman' will see the sign of the Son of Man.
"But should slavery be at any time, or in any country, or part of a country, utterly extinguished, it will ever remain true that ownership, or property in man is not in itself wrong, and that it may be benevolent to all concerned. It is interesting to recollect that in proportion as human relations are cardinal, or vital, they approach most nearly to ownership, as in the case of parent and child. The highest relation of all, that between man and God, finds its most perfect expression in terms conveying the idea of ownership on the part of God. 'For ye are not your own;—therefore glorify God in your body and spirit which are God's.' If God should send one of us to a distant part of the universe, under the charge of an angel, where superior intelligence and wisdom were needful for our safety in temptation and amid the bewildering excitements of new scenes, ownership for the time being, absolute dominion over us, on the part of the angel, would be in the highest measure benevolent. In those days when universal love reigns, it is just as likely as not that there will be more 'ownership' in man than ever before. By ownership I mean such relationships as we see in the households of those who are represented in the letter of the Southern lady to her father. There we see the weak, the unfortunate, the dependent nature clinging to the stronger, and receiving support and comfort, and even honor, from those who in rendering kindness and in receiving service have their whole being refined and cultivated to the highest degree. There are no rigors in those relationships; everything which contributes to the welfare and happiness of a serving class is enjoyed, and all its liabilities to care and sorrow are removed, to as great a degree as ever happens in this world.
"Allowing that there are always to be inequalities of mind and condition, and that what we call menial services will need to be performed; that there must be those who will have a disposition and taste to work over a fire all day and prepare food; and that men of business or study will not all be able to groom their own horses and wash their vehicles; and that possibly the Coleridges and Southeys, and their friends the Joseph Cottles, may, from being absorbed in their ideal pursuits, still be ignorant of the way to get off a collar from a horse's neck, and must call upon a servant-girl to help them, we shall need those who will be glad to be servants forever, and who will require for their own security that their employers shall 'own' them, and thus be made responsible for their support and protection. This may always be necessary for the highest welfare of all concerned. But the history of this relationship in connection with our human nature has been such, to a great extent, that we associate with it only the idea of pillage, oppression, cruelty. Already there are cases without number in which no such idea would ever be suggested to a spectator, and they will increase in proportion as Christianity prevails. There is more real 'freedom' in thousands of these cases of nominal slavery than in thousands who are nominally free. How did it happen that the Hebrew servant, who chose to stay with his master rather than leave his wife and children, was not made nominally free, and apprenticed or hired? Why was his ear bored, and perpetual relations secured between him and his master?"
"For the master's security, I presume," said Mr. North.
"I should say," said I, "for the mutual benefit of both. The master then became responsible for him; his support was a lien on his estate, the children must always be responsible for his maintenance. The awl made its record in the master's door-post, as well as in the servant's ear.
"Now, suppose," said I, "that God chooses to supply this nation with menial servants to the end of time. Suppose that he has designed that one race, the African, shall be the source from which he will draw this supply, and that down through long generations he proposes to make this black race our servants, seeking at the same time, by means of this, their elevation, by connecting them with us, and keeping up the relation; and that for the permanence of the relation, and for the security of all concerned, there should be 'ownership,' such as he himself ordained when he prescribed the boring of the ear? For my part, I cannot see in this 'the sum of all villanies,' 'an enormous wrong,' 'a stupendous injustice.' Yet this would be slavery. I am not arguing for such a constitution of things. As was before observed, the whole black race may, in a few years, be swept off from the country; but who will undertake to say that, as the people of other nations have been employed by Providence to make our railroads and canals, the black race may not be employed for a much longer term to be our servants, both North and South, both East and West? And who will say that the tenure of 'ownership' may not be the wisest and most benevolent arrangement for all concerned? I repeat it, I am not arguing for this; I am only trying to show you that the present abuses in slavery are no valid argument against the relation itself; that this may remain when the abuses cease, and therefore that at the present time we ought to discriminate in our arguments against slavery, and direct our assaults, if we continue to be assailers, against its abuses."
"On one disagreeable subject," I said to him aside, "I will make this general remark: The Southern slaves are, as a whole, a religious people; their religion, indeed, is of a type corresponding to their condition. But still, if the South were one festering pool of iniquity, as many at the North fancy, would the colored people show such evidences as they do of moral and spiritual improvement? Look at Hayti. A very large majority of the children are not born in wedlock. Slavery is a moral restraint upon the Southern colored people. Evil as slavery is, it is, in many things, taking the slaves as they are, a comparative blessing."
"But," said Mr. North, "our people generally insist that abuses, oppression, cruelty, are so inherent in slavery that they cannot be removed without destroying the relation itself."
"Here," said I, "is the mistake under which Southerners perceive that we labor, and which prevents us from having the least influence with them.
"This, however, is unquestionably true: as human nature is, we would not choose to give men unlimited power over their fellow-men who are slaves. If, in the course of events, it is found by good men that the abuses flowing from such power are inevitable, that legislative enactments and public opinion cannot control the relation, their consciences will not be quiet till it is abolished. I am willing to confide this to men as good as we, acting as they will on their responsibility to God. It may be, that the system, stripped of everything which can be taken away, will be perpetuated, for the best good of the slave and his master.
"But," said I, "while this perpetual relation of the black race to us is possible, and may be the design of a benevolent God for our happiness and that of the Africans, and while I love to use it in replying to those who, with short-sighted and somewhat passionate reasoning, as I think, contend that slavery must utterly be rooted out of the land, I confess that my own thoughts turn to the Continent of Africa as the great object for which an all-wise God has permitted slavery to exist on our shores.
"I love to look at American slavery in connection with the future history of that great African continent, containing one hundred and fifty millions of people. History and discovered relics make the Ethiopian race to be older even than Egypt. The once powerful nations of Northern Africa, Numidia, Mauratania, as well as the Egyptian builders of pyramids, have disappeared, or they exist only in a few Coptic tribes; and even they are of doubtful origin. But the Ethiopian people, notwithstanding the slave-trade which has extended its degrading influence far and wide among them, and though civilization long since departed from their tribes, have continued to increase till now they are the most numerous of the human families except the Chinese. The slave-holding nations which have pillaged them forages, have not been able to destroy them. Ethiopia may well say, stretching out her hands to God, 'Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves.' It is sublime to think what triumphs of redemption there are yet to be on that African continent. But how little, apparently, from all that they ever say, do some of our abolitionist friends seem to think about Africa as a future jewel in Immanuel's diadem! Utterly foreign from all their thoughts appears to be the great plan of Providence which by means even of slavery in this land, has done so much to extend the work of human salvation among the African race. And there are some ministers of the Gospel and professed Christians, I regret to observe, who reply to all that you say about the vast proportion, to white converts, of converts among the colored people, in a manner which would awaken great fears in the most charitable breast with regard to their own personal interest in the salvation by Christ, did we not all know how far we may be blinded by passion. If you visit in the South, you will find that African missions take the deepest hold on the hearts of Southern Christians. The time will come, God hasten it! when they and we will be united in plans and efforts for the good of the African race.
"But I am not in favor of stealing Africans from their native land to bring them here, even though it were certain that the majority of them would be converted to God. We are not to do evil that good may come. If Providence makes it plain that tribes of them shall be removed to new districts of our country, suitable measures can and will be devised for that purpose. That they are better off here, even in slavery, than in their own land, under present circumstances, I do not see how any one can question; but that does not justify man-stealing. I remember to have seen a letter from a Missionary in Africa, in which he says, speaking of the slaves and of the South, 'Would that all Africa were there; would that tribes of this unhappy people could be transferred to the privileges which the slaves at the South enjoy. I would rather take my chance of a good or bad master, and be a slave at the South, than be as one of these heathen people. In saying this, I refer both to this world and the next'. I need not say, he is an enemy to the slave-trade.
"A missionary who had spent much time among the Zulu people, was appealed to by a zealous anti-slavery person to commiserate our slaves as being so much worse off than the Zulus. 'Madam,' said he, 'if our Zulus were in the condition of your slaves, eternity would not be long enough to give thanks.'
"Mrs. North," said I, "you will not impute it to mere gallantry when I appeal to you if we may not generally measure the refinement and elevation of society by the position of woman, and by the sentiments and manners of the other sex with regard to yours. The deference, the delicate attentions, the gentleness, the refinement of behavior, in word and act, which you inspire, are both the means and the evidence of the highest cultivation. In public and in private life, in assemblies, public conveyances, at table, around the evening lamp, in all the intercourse of the family, the susceptibility of impression, the restraints and the chastised utterances, in word and action, of husbands, fathers, brothers and friends, which are due to the presence of woman, are a correct gauge of civilization and refinement."
"All right," said Mr. North, bowing very politely to his wife.
"Nowhere," said I, "do we see this more conspicuously than in Southern society. Chivalry there seems to blend with the genial influences of Christianity, and together they give a tone and manner to Southern life which is peculiar.
"I am often struck with a Southern gentleman's reverence, here at the North, for the female sex. He is displeased at seeing daughters serving at table in boarding-houses kept by their worthy parents or widowed mothers. We, indeed, respect a young woman who serves us in this manner, (if we reflect at all,) and we resent rudeness or an unfeeling mode of addressing those who are in such situations. But the Southern gentleman goes further. He has, perhaps, not been accustomed to see the daughter of a white family serve. When a respectable young woman, therefore, at a boarding-house, brings him his tea, he feels impelled to rise and ask her to be seated, and to wait upon her. I have been an eye-witness to scenes of this kind, and have been much pleased and not a little amused at some exhibitions of the feeling. If our sentiments toward the sex, and their position in social life, mark the degree of civilization and cultivation in a community, I am compelled to accord a high degree of it to Southern society, in its best estate.
"This is one effect of slavery. It takes mothers, wives, daughters, away from occupations which, though honorable, do not always elevate them in the eyes of the other sex. Perhaps there is no value (and some will say it) in all this; that every labor and service is right and good for woman; and that we are to prefer a state of society where woman does these things with her own hands, instead of having them done for her, and that this is our only safeguard against luxury and degeneracy. I will not debate it. I am only showing that, tried by an ordinary test,—the position of woman,—Southerners are really not barbarians."
"I verily believe," said Mrs. North, "that if you take the Southern constitution and give it a Northern training, the result is as perfect a specimen of man or woman as is to be found on earth."
"People at the North," said I, "may, in their zeal against slavery, make light of the abounding sustenance which the slaves enjoy, and call it a low and gross thing in comparison with 'freedom;' but, in the view of all political economists and publicists, how to feed the lower classes is a great problem. It is solved in slavery.
"There is another topic," I added, "which is interesting and important.
"Here," said I, taking a newspaper-slip from my wallet, "is something which fairly made me weep. It is a picture of one of our poor, virtuous, honest New England homes, in which I would rather dwell and suffer, than be an 'oppressor' with my hundreds of slaves, and wealth counted by hundreds of thousands. A slave-holder, blessed be God, is not a synonyme of 'oppressor;' nor are the slaves as a matter of course 'oppressed.' Our people to a great extent think otherwise, and it is useful to see how we appear to others when this error leads us into folly. This little picture in the newspaper-slip gives us a transient look into an abode whose honest poverty and want are made more painful by evil-doing under the influence of fanaticism."
I then read to my friends the following from a Southern paper;—I here omit the names which are given in full:—
"The touching letter which was found on the body of —— ——, one of the insurgents, from his sister in ——, ——, has been published. The following paragraph in that letter is a suggestive one:
"'Would you come home if you had the money to come with? Tell me what it would cost. Oh! I would be unspeakably happy if it were in my power to send you money, but we have been very poor this winter. I have not earned a half-dollar this winter. Mattie has had a very good place, where she has had seventy-five cents a week; she has not spent any of it in the family, only a very little for mother. Father has had very small pay, but I think he has more now; he is a watchman on the —— ——, that runs from here to ——.'
"Here, says the Southern editor, is a family, one of thousands of families in New England in similar circumstances, where one daughter thinks it a 'very good place' where she can get seventy-five cents a week; another has not earned a half-dollar during the winter, and all are 'very poor;' yet the son and brother goes off and deserts a mother and sisters thus situated,—a mother and sisters who, though poor, have evidently the most affectionate feelings and tender sensibilities,—for the purpose of liberating a class of people, not one of whom knows anything of the want or privation from which his own family is suffering, or who would not look without contempt upon such remuneration as seemed the height of good fortune to the destitute sisters and mother of this abolitionist. When we bear in mind the intelligence and sensibilities which characterize the wives and daughters of the poorest classes equally with the richest in New England, it is most amazing that men should overlook such misery at their own doors—nay, should forsake their own kith and kin who are suffering under it—the mother who bore them, the sisters who love them with all a sister's tender and solicitous love, and run off to emancipate the fattest, sleekest, most contented and unambitious race under heaven."
"This shows," said I, "how God has set one thing over against another, in this world. You and Mrs. Worth and myself would rather be the poor honest 'watchman,' or earn our 'seventy-five cents a week,' with 'Mattie,' or even, with the loving sister who writes this letter, 'not' have 'earned a half-dollar this winter,' than be the 'sleekest' of well-fed slaves.
"Yet, when we are summing up the evils of slavery in the form of indictments, we must honestly confess that it is no small thing to feed a whole laboring class in one half of a great country with bread enough and to spare."
Mrs. North asked if I had ever seen a slave-mart, or if I knew much by observation of the domestic slave-trade.
"Yes," said I, "and it is in connection with this feature of slavery that we at the North are most easily and most painfully affected. Some of the most agonizing scenes are enacted at these auctions. They are a part of slavery; so is the domestic slave-trade, which is the necessary removal of the slaves from places where they cannot have employment, to regions where their labor is in demand. In no other way can they be disposed of, unless they are at once freed; and with many the evils of the domestic slave-trade are the most powerful argument in favor of emancipation. That there are grievous trials and sorrows, as well as wrongs and violence, in the disposal of slaves, is known to all. As to those who are to remain within the State, we are told to go, if we will, and inquire into the history of slaves who are to be publicly sold, and take the number of cases in which a wanton disregard of a slave's feelings can be detected. An owner is compelled to part with his property in his slave; or, the slave is taken for debt; estates are to be divided; an owner dies intestate; titles are to be settled, mortgages foreclosed, the number of the household is to be reduced; and for these and numerous other reasons new owners are to be sought for the slaves. Here is a man and his wife and children to be sold. There is a general interest felt in arranging the sale so that the family may be in the same neighborhood. This is for the interest of the owners; it promotes contentment and cheerfulness in the servants. Cases of hardship are the exceptions to the general rule in disposing of servants. Admitting all that can properly be said of such cases, and of the various other evils connected with it, the question recurs, What is to be done but increasingly to mitigate the sorrows of the bondmen, to cultivate a kind and generous disposition toward them, and to prepare them, as far and as fast as the good of all concerned will warrant, for any other condition which Providence may in time point out? My belief is, that if you take four millions of laboring people anywhere under the sun, and put down in separate columns the good and the evil in their conditions, the balance of welfare and happiness, from the supply of their wants, will be found to be greater among our Southern slaves than elsewhere. But, still, this leaves them slaves. My reply to myself, when I say this, is, They were so in their own land; or, they were in a condition of fearful degradation and misery. Their God is their judge; we have not increased their degradation; woe to us if we add needless sorrows to their lot. But as for thrusting them up to an ideal state of elevation, before their time and ours has come, I am not disposed to aid in it. Moreover, Southern Christians are doing all that we would do if in their place; I will not affect to be more humane or just than they; this is our great error.
"Here," said I, "is another view of the subject":
"In the sale of slaves (in America) nothing but labor is transferred. It passes from master to master, as it passes, in countries of hired labor, from employer to employer. The mode in which the transfer is made differs in the two systems of labor. The slave-laborer is never compelled to hunt for work and starve till he finds it. Is this an evil to the laborer? Would it be thought an evil, by the hired man in Europe, that his employer should be obliged, by-law, to find him another employer before dismissing him from service?
"But, it is said, the slave is too much exposed to the master's abuse of power; he is liable to wrongs without a remedy; and, so far, his condition is below that of the hired laborer.
"If this be true at all, it is true as regards the able-bodied hired man only. But take into the account children and women, those, for example, that work naked in coal-mines, or wives whose sufferings from the brutal treatment of husbands daily fill the reports of police courts; take these into the reckoning, and the difference in the consequences of abused power will be very small. The negro-slave is as thoroughly protected as any laborer in Europe. He is protected from every other man's wrong-doing by the ready interference of his master; he is guarded from the master's abuse by the laws of the land, and a vigilant, earnest public opinion. Let all cruelty be punished; let all abuse of power be restrained; but to abolish the relation of master and slave, because there are bad masters and ill-treated slaves, would not be a whit wiser than to abolish marriage, because there are brutal husbands and murdered wives.
"Yet, surely, it will be said, it must be admitted, after all, that slavery is an evil. Yes, certainly, it is an evil; but in the same sense only in which servitude or hired labor is an evil. To gain one's bread by the sweat of one's brow, is a curse. But it is a curse attended with a blessing. It is an evil that shuts out a greater evil. Labor for wages, labor for subsistence, and subjection to the authority of employer or master, are the conditions on which alone the laboring masses, white or black, can live with advantage to themselves and to society."—De Bow's Review, Jan. 1860, pp. 56, 57.
Mr. North asked if I did not think that the colored people should be assisted in their efforts to get an education.
"There are collegiate institutions," I told him, "for colored people, in Oxford, Pa., and in Xenia, O. With great sorrow have I observed, that applications to aid these institutions and to endow others for similar purposes have been received with coldness and distrust by many who could have made liberal contributions, for no other reason than the suspicion that they were designed by Abolitionists to thrust forward the colored man in an offensive manner. I have known the name of a leading Abolitionist to be the death of a subscription-paper for such an institution. This was a bitter prejudice. When philanthropy with regard to the colored race among us falls into its natural channel, we shall see the South and the North opening wide the doors of usefulness in every department for which the colored people shall, any of them, manifest an aptitude. The idea that this race is to be debarred from any and every development of which it is capable, is not entertained by any respectable people at the South. The negro at the South is not doomed, by the Christian people, to an inexorable fate. They will help him rise as fast and as far as God, in his providence, shows it to be his will to employ any or all of that race in other ways than those of servitude.
"'If American slavery,' says one, 'be the horrid system of cruelty, ignorance, and wickedness represented by some writers of fiction and paid defamers of our institutions, how happens it that those who have been reared in the midst of it, when freed and planted in Africa at once exhibit such capacity for self-government and self-education, and set such examples of good morals?
"'Have the negroes under British care at Sierra Leone made similar progress in improvement? Do the free colored subjects of Britain in the West Indies show the capacity, industry, and intelligence manifested by the Liberians, whose training was in the school of American servitude? Nor have the best specimens of this tutelage been sent out. Thousands and tens of thousands of colored servants in the Southern States are church-members, instructed in their duties by faithful Christian teachers, and the children are trained in the fear and love of God.'—I then observed,
"I have come to this conclusion: if Southern Christians say to us, as they do, Auction-blocks, separation of families, and similar features of slavery, in the limited and decreasing extent to which they prevail, are as odious to us as to you;—we tolerate these things as parts of a system which we all feel to be an evil, and which we are constantly striving to ameliorate;—I will leave the whole subject in their hands; I will trust them in this as I would in anything and everything; I feel absolved from all responsibility to God or to them with regard to the matter."
"Pray tell me," said Mrs. North, "what is all this discussion about 'the territories,' and keeping slavery out of them?"
"I told her that slavery, which fifteen States of the Union maintain as a part of their domestic life, is, by many of the people in the Free States, regarded as they regard the plague and death; they prescribe certain degrees of latitude as barriers to it, as though they enacted thus: 'North of 36° 30' whooping-cough is prohibited, measles are forbidden, cholera-morbus is forever interdicted.' They regard slave-holders as living in a moral pestilence, and seeking to carry it with them into new districts.
"But, practically," I said, "the thing will now regulate itself, and both sides are contending very much for an abstract right. It is a war of feeling, and no one knows where it will end. If the North would say, 'Free labor, which cannot thrive where slavery exists, requires an amicable division and allotment of the territorial regions; let us agree where our respective systems shall prevail,'—there would be no difficulty. But the effort has been to shut out slavery, as men use sanitary legislation and quarantine to keep out a pestilence. This is treating fifteen States of the Union as polluted and polluting. Hence they say, We cannot live together as one people, and we will not."
* * * * *
"What do you honestly think," said Mr. North, "is the true cause of our present national calamities?"
"They are owing," said I, "originally, to the peculiar state of feeling on the part of the North toward the South. This was not in consequence of injury experienced; for slavery had not inflicted injury upon the North; but, right or wrong, Northern disapprobation of slavery, and the ways of manifesting it, are the fountain-head of our present national trouble. Let great numbers in one section of such a nation as this conscientiously disapprove of their brethren in another section, and not only so, but hold them guilty of an immoral and an inhuman system, and deal with them in such ways as Conscience, that most merciless of inquisitors and persecutors, alone employs, and if the indicted section be not exasperated, it will be because the accusation is true,—that their system has destroyed their manhood."
"But my hope and belief," said he, "are, that all these changes are to result in the overthrow of slavery."
"I can only say," said I, in answer to such a remark, "that he who expects relief from our trouble through the eradication of slavery, and urges on secession and division as the means to effect it, is in danger of having his enthusiasm counted as fanaticism, if not madness."
"How I wish," said he, "that we could join and buy up these slaves and set them free."
"Kind and well meant as this proposal is," said I, "nothing is really more offensive to the South. It implies that her conscience is debauched by self-interest, and that by offering to remunerate her if she will part with what we call her ill-gotten booty we shall assist her to become virtuous. Such a proposal makes her feel that fanaticism has assumed the calmness which is its most hopeless symptom."
"Then," said he, "is the North to change all its opinions?"
I said, "If this implies the abandonment of moral or religious principle in the least degree, Never. Our only hope lies in our possibly being in the wrong, and in magnanimously changing our views and feelings, and our behavior. This, upon conviction, it will be most noble to do for its own sake, leaving the effect of it to Him by whom actions are weighed, and to those who, we shall have concluded, are naturally as magnanimous and just as we, and who, if guilty of oppression, were liable to the very same accusation when we first confederated with them, and when Northern slave-importers put their hands with Southern slave-holders to the Declaration of Independence, both averring that all men are created free and equal.