An Essay on Slavery and Abolitionism Part 3

The preceding shows something of the career of Clarkson while labouring to convince the people of Great Britain of the iniquity of _their own_ trade, a trade which they had the power to abolish. During all this time, Clarkson, Wilberforce, and their a.s.sociates avoided touching the matter of _slavery_. They knew that one thing must be gained at a time, and they as a matter of expediency, avoided discussing the duty of the British nation in regard to the system of slavery in their Colonies which was entirely under their own control. During all the time that was employed in efforts to end the slave-trade, slavery was existing in the control of the British people, and yet Clarkson and Wilberforce decided that it was right to let that matter entirely alone.

The following shows Clarkson's proceedings after the British nation had abolished the slave-trade.

"By the publication of his Thoughts on the Abolition of Slavery, Mr.

Clarkson showed that neither he nor those connected with him, considered their work as accomplished, when the laws of his country clasped with its felons those engaged in the nefarious traffic of slaves. But the efforts of Mr. Clarkson were not confined to his pen. In 1818, he proceeded to Aix la Chapelle, at the time when the sovereigns of Europe met in congress. He was received with marked attention by the Emperor of Russia, who listened to his statements (respecting the _slave-trade_,) and promised to use his influence with the a.s.sembled monarchs, to secure the entire suppression of the trade in human beings, as speedily as possible. Describing his interview with this amiable monarch, in which the subject of peace societies, as well as the abolition of the slave-trade was discussed, Mr. Clarkson, in a letter to a friend, thus writes:

"'It was about nine at night, when I was shown into the emperor's apartment. I found him alone. He met me at the door, and shaking me by the hand, said, 'I had the pleasure of making your acquaintance at Paris.' He then led me some little way into the room, and leaving me there, went forward and brought me a chair with his own hand, and desired me to sit down. This being done, he went for another chair, and bringing it very near to mine, placed himself close to me, so that we sat opposite to each other.

"'I began the conversation by informing the emperor that as I supposed the congress of Aix la Chapelle might possibly be the last congress of sovereigns for settling the affairs of Europe, its connexions and dependencies, I had availed myself of the kind permission he gave me at Paris, of applying to him in behalf of the oppressed Africans, being unwilling to lose the last opportunity of rendering him serviceable to the cause.

"'The emperor replied, that he had read both my letter and my address to the sovereigns, and that what I asked him and the other sovereigns to do, was only reasonable.

"'Here I repeated the two great propositions in the address--the necessity of bringing the Portuguese time for continuing the trade (which did not expire till 1825, and then only with a condition,) down to the Spanish time, which expired in 1820; and secondly, when the two times should legally have expired, (that is, both of them in 1820,) then to make any farther continuance _piracy_. I entreated him not to be deceived by any other propositions; for that Mr. Wilberforce, myself, and others, who had devoted our time to this subject, were sure that no other measure would be effectual.

"'He then said very feelingly in these words, 'By the providence of G.o.d, I and my kingdom have been saved from a merciless tyranny, (alluding to the invasion of Napoleon,) and I should but ill repay the blessing, if I were not to do every thing in my power to protect the poor Africans against their oppression also.'

"'The emperor then asked if he could do any thing else for our cause. I told him he could; and that I should be greatly obliged to him if he would present one of the addresses to the Emperor of Austria, and another to the King of Prussia, _with his own hand_. I had brought two of them in my pocket for the purpose. He asked me why I had not presented them before. I replied that I had not the honour of knowing either of those sovereigns as I knew him; nor any of their ministers; and that I was not only fearful lest these addresses would not be presented to them, but even if they were, that coming into their hands without any recommendation, they would be laid aside and not read; on the other hand, if he (the emperor,) would condescend to present them, I was sure they would be read, and that coming from him, they would come with a weight of influence, which would secure an attention to their contents. Upon this, the emperor promised, in the most kind and affable manner, that he would perform the task I had a.s.signed to him.

"'We then rose from our seats to inspect some articles of manufacture, which I had brought with me as a present to him, and which had been laid upon the table. We examined the articles in leather first, one by one, with which he was uncommonly gratified. He said they exhibited not only genius but taste. He inquired if they tanned their own leather, and how: I replied to his question. He said he had never seen neater work, either in Petersburg or in London. He then looked at a dagger and its scabbard or sheath. I said the sheath was intended as a further, but more beautiful specimen of the work of the poor Africans in leather; and the blade of their dagger as a specimen of their work in iron. Their works in cotton next came under our notice. There was one piece which attracted his particular notice, and which was undoubtedly very beautiful. It called from him this observation, 'Manchester,' said he, 'I think is your great place for manufactures of this sort--do you think they could make a better piece of cotton there?' I told him I had never seen a better piece of workmanship of the kind any where. Having gone over all the articles, the emperor desired me to inform him whether he was to understand that these articles were made by the Africans in their own country, that is, in their native villages, or _after they had arrived in America_, where they would have an opportunity of seeing European manufactures, and experienced workmen in the arts? I replied that such articles might be found in every African village, both on the coast and in the interior, and that they were samples of their own ingenuity, without any connexion with Europeans. 'Then,' said the emperor, 'you astonish me--you have given me a new idea of the state of these poor people. I was not aware that they were so advanced in society. The works you have shown me are not the works of brutes--but of men, endued with rational and intellectual powers, and capable of being brought to as high a degree of proficiency as any other men. _Africa ought to have a fair chance of raising her character in the scale of the civilized world._' I replied that it was this cruel traffic alone, which had prevented Africa from rising to a level with other nations; and that it was only astonishing to me that the natives there had, under its impeding influence, arrived at the perfection which had displayed itself in the specimens of workmanship he had just seen.'"

Animated by a growing conviction of the righteousness of the cause in which he was engaged, and encouraged by the success with which past endeavours had been crowned, Mr. Clarkson continued his efficient co-operation with the friends of Abolition, advocating its claims on all suitable occasions.

It would be superfluous to recount the steps by which, even before the venerated Wilberforce was called to his rest, this glorious event was realized, and Clarkson beheld the great object of his own life, and those with whom he had acted, triumphantly achieved. The grat.i.tude cherished towards the Supreme Ruler for the boon thus secured to the oppressed--the satisfaction which a review of past exertions afforded, were heightened by the joyous sympathy of a large portion of his countrymen.[4]

[4] This account of Clarkson, and the preceding one of Wilberforce, are taken from the Christian Keepsake of 1836 and 1837.

The History of the Abolition of the Slave-trade, by Clarkson himself, presents a more detailed account of his own labours and of the labours of others, and whoever will read it, will observe the following particulars in which this effort differed from the Abolition movement in America.

In the first place, it was conducted by some of the wisest and most talented statesmen, as well as the most pious men, in the British nation. Pitt, Fox, and some of the highest of the n.o.bility and bishops in England, were the firmest friends of the enterprise from the first.

It was conducted by men who had the intellect, knowledge, discretion, and wisdom demanded for so great an enterprise.

Secondly. It was conducted slowly, peaceably, and by eminently judicious influences.

Thirdly. It included, to the full extent, the doctrine of expediency denounced by Abolitionists.

One of the first decisions of the "Committee for the Abolition of the Slave-trade," which conducted all Abolition movements, was that _slavery_ should not be attacked, but only the _slave-trade_; and Clarkson expressly says, that it was owing to this, more than to any other measure, that success was gained.

Fourthly. Good men were not divided, and thrown into contending parties.--The opponents to the measure, were only those who were personally interested in the perpetuation of slavery or the slave-trade.

Fifthly. This effort was one to convince men of their _own_ obligations, and not an effort to arouse public sentiment against the sinful practices of another community over which they had no control.

I would now ask, why could not some southern gentleman, such for example as Mr. Birney, whose manners, education, character, and habits give him abundant facilities, have acted the part of Clarkson, and quietly have gone to work at the South, collecting facts, exhibiting the impolicy and the evils, to good men at the South, by the fire-side of the planter, the known home of hospitality and chivalry. Why could he not have commenced with the most vulnerable point, the _domestic slave-trade_, leaving emanc.i.p.ation for a future and more favourable period? What right has any one to say that there was no southern Wilberforce that would have arisen, no southern Grant, Macaulay or Sharpe, who, like the English philanthropists, would have stood the fierce beating of angry billows, and by patience, kindness, arguments, facts, eloquence, and Christian love, convinced the skeptical, enlightened the ignorant, excited the benevolent, and finally have carried the day at the South, by the same means and measures, as secured the event in England? All experience is in favour of the method which the Abolitionists have rejected, because it involves _danger to themselves_. The cause they have selected is one that stands alone.--No case parallel on earth can be brought to sustain it, with probabilities of good results. No instance can be found, where exciting the public sentiment of one community against evil practices in another, was ever made the means of eradicating those evils. All the laws of mind, all the records of experience, go against the measures that Abolitionists have taken, and in favour of the one they have rejected. And when we look still farther ahead, at results which time is to develope, how stand the probabilities, when we, in judging, again take, as data, the laws of mind and the records of experience?

What are the plans, hopes, and expectations of Abolitionists, in reference to their measures? They are now labouring to make the North a great Abolition Society,--to convince every northern man that slavery at the South is a great sin, and that it ought immediately to cease.

Suppose they accomplish this to the extent they hope,--so far as we have seen, the more the North is convinced, the more firmly the South rejects the light, and turns from the truth.

While Abolition Societies did not exist, men could talk and write, at the South, against the evils of slavery, and northern men had free access and liberty of speech, both at the South and at the North. But now all is changed. Every avenue of approach to the South is shut. No paper, pamphlet, or preacher, that touches on that topic, is admitted in their bounds. Their own citizens, that once laboured and remonstrated, are silenced; their own clergy, under the influence of the exasperated feelings of their people, and their own sympathy and sense of wrong, either entirely hold their peace, or become the defenders of a system they once lamented, and attempted to bring to an end. This is the record of experience as to the tendencies of Abolitionism, as thus far developed. The South are now in just that state of high exasperation, at the sense of wanton injury and impertinent interference, which makes the influence of truth and reason most useless and powerless.

But suppose the Abolitionists succeed, not only in making northern men Abolitionists, but also in sending a portion of light into the South, such as to form a body of Abolitionists there also. What is the thing that is to be done to end slavery at the South? It is to _alter the laws_, and to do this, a small minority must begin a long, bitter, terrible conflict with a powerful and exasperated majority. Now if, as the Abolitionists hope, there will arise at the South such a minority, it will doubtless consist of men of religious and benevolent feelings,--men of that humane, and generous, and upright spirit, that most keenly feel the injuries inflicted on their fellow men. Suppose such a band of men begin their efforts, sustained by the northern Abolitionists, already so odious. How will the exasperated majority act, according to the known laws of mind and of experience? Instead of lessening the evils of slavery, they will increase them. The more they are goaded by a sense of aggressive wrong without, or by fears of dangers within, the more they will restrain their slaves, and diminish their liberty, and increase their disabilities. They will make laws so unjust and oppressive, not only to slaves, but to their Abolitionist advocates, that by degrees such men will withdraw from their bounds.

Laws will be made expressly to hara.s.s them, and to render them so uncomfortable that they must withdraw. Then gradually the righteous will flee from the devoted city. Then the numerical proportion of whites will decrease, and the cruelty and unrestrained wickedness of the system will increase, till a period will come when the physical power will be so much with the blacks, their sense of suffering so increased, that the volcano will burst,--insurrection and servile wars will begin. Oh, the countless horrors of such a day! And will the South stand alone in that burning hour? When she sends forth the wailing of her agonies, shall not the North and the West hear, and lift up together the voice of wo? Will not fathers hear the cries of children, and brothers the cries of sisters? Will the terrors of insurrection sweep over the South, and no Northern and Western blood be shed? Will the slaves be cut down, in such a strife, when they raise the same paean song of liberty and human rights, that was the watchword of our redemption from far less dreadful tyranny, and which is now thrilling the nations and shaking monarchs on their thrones--will this be heard, and none of the sons of liberty be found to appear on their side? This is no picture of fancied dangers, which are not near. The day has come, when already the feelings are so excited on both sides, that I have heard intelligent men, good men, benevolent and pious men, in moments of excitement, declare themselves ready to take up the sword--some for the defence of the master, some for the protection and right of the slave. It is my full conviction, that if insurrection does burst forth, and there be the least prospect of success to the cause of the slave, there will be men from the North and West, standing breast to breast, with murderous weapons, in opposing ranks.

Such apprehensions many would regard as needless, and exclaim against such melancholy predictions. But in a case where the whole point of duty and expediency turns upon the probabilities as to results, those probabilities ought to be the chief subjects of inquiry. True, no one has a right to say with confidence what will or what will not be; and it has often amazed and disturbed my mind to perceive how men, with so small a field of vision,--with so little data for judging,--with so few years, and so little experience, can p.r.o.nounce concerning the results of measures bearing upon the complicated relations and duties of millions, and in a case where the wisest and best are dismayed and baffled. It sometimes has seemed to me that the prescience of Deity alone should dare to take such positions as are both carelessly a.s.sumed, and pertinaciously defended, by the advocates of Abolitionism.

But if we are to judge of the wisdom or folly of any measures on this subject, it must be with reference to future results. One course of measures, it is claimed, tends to perpetuate slavery, or to end it by scenes of terror and bloodshed. Another course tends to bring it to an end sooner, and by safe and peaceful influences. And the whole discussion of duty rests on these probabilities. But where do the laws of mind and experience oppose the terrific tendencies of Abolitionism that have been portrayed? Are not the minds of men thrown into a ferment, and excited by those pa.s.sions which blind the reason, and warp the moral sense? Is not the South in a state of high exasperation against Abolitionists? Does she not regard them as enemies, as reckless madmen, as impertinent intermeddlers? Will the increase of their numbers tend to allay this exasperation? Will the appearance of a similar body in their own boundaries have any tendency to soothe? Will it not still more alarm and exasperate? If a movement of a minority of such men attempt to alter the laws, are not the probabilities strong that still more unjust and oppressive measures will be adopted?--measures that will tend to increase the hardships of the slave, and to drive out of the community all humane, conscientious and pious men? As the evils and dangers increase, will not the alarm constantly diminish the proportion of whites, and make it more and more needful to increase such disabilities and restraints as will chafe and inflame the blacks? When this point is reached, will the blacks, knowing, as they will know, the sympathies of their Abolition friends, refrain from exerting their physical power? _The Southampton insurrection occurred with far less chance of sympathy and success._

If that most horrible of all scourges, a servile war, breaks forth, will the slaughter of fathers, sons, infants, and of aged,--will the cries of wives, daughters, sisters, and kindred, suffering barbarities worse than death, bring no fathers, brothers, and friends to their aid, from the North and West?

And if the sympathies and indignation of freemen can already look such an event in the face, and feel that it would be the slave, rather than the master, whom they would defend, what will be the probability, after a few years' chafing shall have driven away the most christian and humane from scenes of cruelty and inhumanity, which they could neither alleviate nor redress? I should like to see any data of past experience, that will show that these results are not more probable than that the South will, by the system of means now urged upon her, finally be convinced of her sins, and voluntarily bring the system of slavery to an end. I claim not that the predictions I present will be fulfilled. I only say, that if Abolitionists go on as they propose, such results are _more_ probable than those they hope to attain.

I have not here alluded to the probabilities of the severing of the Union by the present mode of agitating the question. This may be one of the results, and, if so, what are the probabilities for a Southern republic, that has torn itself off for the purpose of excluding foreign interference, and for the purpose of perpetuating slavery? Can any Abolitionist suppose that, in such a state of things, the great cause of emanc.i.p.ation is as likely to progress favourably, as it was when we were one nation, and mingling on those fraternal terms that existed before the Abolition movement began?

The preceding are some of the reasons which, on the general view, I would present as opposed to the proposal of forming Abolition Societies; and they apply equally to either s.e.x. There are some others which seem to oppose peculiar objections to the action of females in the way you would urge.

To appreciate more fully these objections, it will be necessary to recur to some general views in relation to the place woman is appointed to fill by the dispensations of heaven.

It has of late become quite fashionable in all benevolent efforts, to shower upon our s.e.x an abundance of compliments, not only for what they have done, but also for what they can do; and so injudicious and so frequent, are these oblations, that while I feel an increasing respect for my countrywomen, that their good sense has not been decoyed by these appeals to their vanity and ambition, I cannot but apprehend that there is some need of inquiry as to the just bounds of female influence, and the times, places, and manner in which it can be appropriately exerted.

It is the grand feature of the Divine economy, that there should be different stations of superiority and subordination, and it is impossible to annihilate this beneficent and immutable law. On its first entrance into life, the child is a dependent on parental love, and of necessity takes a place of subordination and obedience. As he advances in life these new relations of superiority and subordination multiply.

The teacher must be the superior in station, the pupil a subordinate.

The master of a family the superior, the domestic a subordinate--the ruler a superior, the subject a subordinate. Nor do these relations at all depend upon superiority either in intellectual or moral worth.

However weak the parents, or intelligent the child, there is no reference to this, in the immutable law. However incompetent the teacher, or superior the pupil, no alteration of station can be allowed.

However unworthy the master or worthy the servant, while their mutual relations continue, no change in station as to subordination can be allowed. In fulfilling the duties of these relations, true dignity consists in conforming to all those relations that demand subordination, with propriety and cheerfulness. When does a man, however high his character or station, appear more interesting or dignified than when yielding reverence and deferential attentions to an aged parent, however weak and infirm? And the pupil, the servant, or the subject, all equally sustain their own claims to self-respect, and to the esteem of others, by equally sustaining the appropriate relations and duties of subordination. In this arrangement of the duties of life, Heaven has appointed to one s.e.x the superior, and to the other the subordinate station, and this without any reference to the character or conduct of either. It is therefore as much for the dignity as it is for the interest of females, in all respects to conform to the duties of this relation. And it is as much a duty as it is for the child to fulfil similar relations to parents, or subjects to rulers. But while woman holds a subordinate relation in society to the other s.e.x, it is not because it was designed that her duties or her influence should be any the less important, or all-pervading. But it was designed that the mode of gaining influence and of exercising power should be altogether different and peculiar.

It is Christianity that has given to woman her true place in society.

And it is the peculiar trait of Christianity alone that can sustain her therein. "Peace on earth and good will to men" is the character of all the rights and privileges, the influence, and the power of woman. A man may act on society by the collision of intellect, in public debate; he may urge his measures by a sense of shame, by fear and by personal interest; he may coerce by the combination of public sentiment; he may drive by physical force, and he does not outstep the boundaries of his sphere. But all the power, and all the conquests that are lawful to woman, are those only which appeal to the kindly, generous, peaceful and benevolent principles.

Woman is to win every thing by peace and love; by making herself so much respected, esteemed and loved, that to yield to her opinions and to gratify her wishes, will be the free-will offering of the heart. But this is to be all accomplished in the domestic and social circle. There let every woman become so cultivated and refined in intellect, that her taste and judgment will be respected; so benevolent in feeling and action, that her motives will be reverenced;--so una.s.suming and unambitious, that collision and compet.i.tion will be banished;--so "gentle and easy to be entreated," as that every heart will repose in her presence; then, the fathers, the husbands, and the sons, will find an influence thrown around them, to which they will yield not only willingly but proudly. A man is never ashamed to own such influences, but feels dignified and enn.o.bled in acknowledging them. But the moment woman begins to feel the promptings of ambition, or the thirst for power, her aegis of defence is gone. All the sacred protection of religion, all the generous promptings of chivalry, all the poetry of romantic gallantry, depend upon woman's retaining her place as dependent and defenceless, and making no claims, and maintaining no right but what are the gifts of honour, rect.i.tude and love.

A woman may seek the aid of co-operation and combination among her own s.e.x, to a.s.sist her in her appropriate offices of piety, charity, maternal and domestic duty; but whatever, in any measure, throws a woman into the att.i.tude of a combatant, either for herself or others--whatever binds her in a party conflict--whatever obliges her in any way to exert coercive influences, throws her out of her appropriate sphere. If these general principles are correct, they are entirely opposed to the plan of arraying females in any Abolition movement; because it enlists them in an effort to coerce the South by the public sentiment of the North; because it brings them forward as partisans in a conflict that has been begun and carried forward by measures that are any thing rather than peaceful in their tendencies; because it draws them forth from their appropriate retirement, to expose themselves to the ungoverned violence of mobs, and to sneers and ridicule in public places; because it leads them into the arena of political collision, not as peaceful mediators to hush the opposing elements, but as combatants to cheer up and carry forward the measures of strife.

If it is asked, "May not woman appropriately come forward as a suppliant for a portion of her s.e.x who are bound in cruel bondage?" It is replied, that, the rect.i.tude and propriety of any such measure, depend entirely on its probable results. If pet.i.tions from females will operate to exasperate; if they will be deemed obtrusive, indecorous, and unwise, by those to whom they are addressed; if they will increase, rather than diminish the evil which it is wished to remove; if they will be the opening wedge, that will tend eventually to bring females as pet.i.tioners and partisans into every political measure that may tend to injure and oppress their s.e.x, in various parts of the nation, and under the various public measures that may hereafter be enforced, then it is neither appropriate nor wise, nor right, for a woman to pet.i.tion for the relief of oppressed females.

The case of Queen Esther is one often appealed to as a precedent. When a woman is placed in similar circ.u.mstances, where death to herself and all her nation is one alternative, and there is nothing worse to fear, but something to hope as the other alternative, then she may safely follow such an example. But when a woman is asked to join an Abolition Society, or to put her name to a pet.i.tion to congress, for the purpose of contributing her measure of influence to keep up agitation in congress, to promote the excitement of the North against the iniquities of the South, to coerce the South by fear, shame, anger, and a sense of odium to do what she has determined not to do, the case of Queen Esther is not at all to be regarded as a suitable example for imitation.

In this country, pet.i.tions to congress, in reference to the official duties of legislators, seem, IN ALL CASES, to fall entirely without the sphere of female duty. Men are the proper persons to make appeals to the rulers whom they appoint, and if their female friends, by arguments and persuasions, can induce them to pet.i.tion, all the good that can be done by such measures will be secured. But if females cannot influence their nearest friends, to urge forward a public measure in this way, they surely are out of their place, in attempting to do it themselves.

There are some other considerations, which should make the American females peculiarly sensitive in reference to any measure, which should even _seem_ to draw them from their appropriate relations in society.

It is allowed by all reflecting minds, that the safety and happiness of this nation depends upon having the _children_ educated, and not only intellectually, but morally and religiously. There are now nearly two millions of children and adults in this country who cannot read, and who have no schools of any kind. To give only a small supply of teachers to these dest.i.tute children, who are generally where the population is spa.r.s.e, will demand _thirty thousand teachers_; and _six thousand_ more will be needed every year, barely to meet the increase of juvenile population. But if we allow that we need not reach this point, in order to save ourselves from that destruction which awaits a people, when governed by an ignorant and unprincipled democracy; if we can weather the storms of democratic liberty with only one-third of our ignorant children properly educated, still we need _ten thousand_ teachers at this moment, and an addition of _two thousand every year_. Where is this army of teachers to be found? Is it at all probable that the other s.e.x will afford even a moderate portion of this supply? The field for enterprise and excitement in the political arena, in the arts, the sciences, the liberal professions, in agriculture, manufactures, and commerce, is opening with such temptations, as never yet bore upon the mind of any nation. Will men turn aside from these high and exciting objects to become the patient labourers in the school-room, and for only the small pittance that rewards such toil? No, they will not do it. Men will be educators in the college, in the high school, in some of the most honourable and lucrative common schools, but the _children_, the _little children_ of this nation must, to a wide extent, be taught by females, or remain untaught. The drudgery of education, as it is now too generally regarded, in this country, will be given to the female hand.

And as the value of education rises in the public mind, and the importance of a teacher's office is more highly estimated, women will more and more be furnished with those intellectual advantages which they need to fit them for such duties.

The result will be, that America will be distinguished above all other nations, for well-educated females, and for the influence they will exert on the general interests of society. But if females, as they approach the other s.e.x, in intellectual elevation, begin to claim, or to exercise in any manner, the peculiar prerogatives of that s.e.x, education will prove a doubtful and dangerous blessing. But this will never be the result. For the more intelligent a woman becomes, the more she can appreciate the wisdom of that ordinance that appointed her subordinate station, and the more her taste will conform to the graceful and dignified retirement and submission it involves.

An ignorant, a narrow-minded, or a stupid woman, cannot feel nor understand the rationality, the propriety, or the beauty of this relation; and she it is, that will be most likely to carry her measures by tormenting, when she cannot please, or by petulant complaints or obtrusive interference, in matters which are out of her sphere, and which she cannot comprehend.

And experience testifies to this result. By the concession of all travellers, American females are distinguished above all others for their general intelligence, and yet they are complimented for their retiring modesty, virtue, and domestic faithfulness, while the other s.e.x is as much distinguished for their respectful kindness and attentive gallantry. There is no other country where females have so much public respect and kindness accorded to them as in America, by the concession of all travellers. And it will ever be so, while intellectual culture in the female mind, is combined with the spirit of that religion which so strongly enforces the appropriate duties of a woman's sphere.

But it may be asked, is there nothing to be done to bring this national sin of slavery to an end? Must the internal slave-trade, a trade now ranked as piracy among all civilized nations, still prosper in our bounds? Must the very seat of our government stand as one of the chief slave-markets of the land; and must not Christian females open their lips, nor lift a finger, to bring such a shame and sin to an end?