Lectures on the Philosophy and Practice of Slavery Part 10

Again, the man-servant and the maid-servant, as well as the beast, are ent.i.tled to the rest of the Sabbath. More than this, we are commanded to "_remember_ the Sabbath-day to keep it holy." The head of the family should not only do this himself, but see that all his household observe the Sabbath. It is not enough that the children and servants be left free to keep the Sabbath. The head of the family should see that all the arrangements necessary to promote the due observance of the Sabbath are properly made, so that, whilst he requires the observance of the Sabbath, all the domestic arrangements invite to its observance.

There are certain individuals about many families whose offices are so difficult to be dispensed with, because they are so necessary to self-indulgence, that they are often deprived of the rest of the Sabbath. Of this cla.s.s there are two humble but very important personages, which it is neither beneath the subject nor the occasion to notice, namely, the cook and the carriage-driver. To the carriage-driver of some families, all days are alike "days of rest."

He is the most idle personage about the premises. It is well if a farm-hand be not presently sold to support his idleness. But the carriage-driver of another family is himself also a farm-hand. With him the case may be widely different. He may toil on the farm six days in the week, and spend the day of rest in burnishing harness, and with carriage and horses. If he drive to church, the care of his horses is at least a pretext for neglecting the sermon; and if he drive to spend the day with a neighbor, it is not a day of rest, and may not be a day of enjoyment. In either case, there is but little companionship, but few church privileges, and still less opportunity for rest. It may be no better with the cook, and is often not so well. Indeed, the Sabbath is seldom a day of rest with the cook. It is oftener a day of much closer confinement. Stewing, roasting, baking, and broiling the greater part of the day on Sabbath, afford but little time for the repose for which the fourth commandment provides. These are evils in the land. It lies on right-minded men to correct them. At the least, they can correct their own practices, and in doing this they will do much to reform the habits of society.

2. _Slaves should be furnished with suitable habitations._ We are considering slaves as property, and the duty of masters as economists.

On the principle of good economy, slaves are ent.i.tled to habitations sufficiently airy and cool in summer, close and warm in winter. And as it costs no more, why may not their houses be located with due regard to their health, their convenience, and comfort? Let them then be grouped together on the gentle slope of a hill, and, as lime is cheap, let them all be neatly whitewashed. Who could object to a little garden spot attached to each? And why may there not be nice rows of shade trees, and neat gra.s.s-plots upon which the children can sport, and where the men and women can sit and enjoy a delightful Sabbath evening? Economy will not object to this. The miserable smoky hovels in low damp situations, black and disagreeable to the sight, in which, in some instances, they are huddled together, cannot be too severely condemned on the principles of economy, no less than on those of good morals. For if the inhabitants of such buildings are not filthy, degraded, and thievish to an extent that materially depreciates their value, it can only be because they are extraordinary examples of moral purity.

3. _Slaves should be comfortably clothed._ All those families whose self-respect leads them to regard their position in society, supply their slaves with comfortable clothing, and pay particular attention to the neatness as well as the comfort of those kept about the house.

It would indicate a very low state of civilization, if these things should be generally neglected. The improvements in the manufacture of cotton, wool, and leather have been so great that nothing short of these could be tolerated in decent society. Our slaves are no doubt generally better fed, clothed, and housed than are the menials in most of the nations of Europe. Still, there are instances of neglect, which should be noticed. Those who pay but little attention to their habitations, generally neglect their clothing. Feet are to be found unshod when frost is on the ground; the head uncovered in all weathers; and the body far from being suitably protected. The color and tropical habitudes of our slaves render them peculiarly liable to suffer from cold. Health as well as comfort requires them to be warmly clad in cold weather. "A shivering servant is a shame to any master."

It is economy to sell a slave occasionally rather than let all suffer for the want of clothing. But they should also be supplied with suitable beds and bedding. The expense is really so trifling, and the economy so great, that masters ent.i.tled to respect cannot be excused for the neglect of this duty Shucks are plentiful on all farms, and cotton is abundant on many, and can be easily had at cheap rates on those on which it is not raised. These articles make excellent mattresses, and the latter makes most excellent comforts. Those rainy days on which slaves should not be allowed to work out, should be employed in providing these articles. Health and life are often thus preserved. To allow slaves to labor in filth and rags through the week, and lie about or stroll about on the Sabbath in their unwashed rags, should be severely censured. It does not help the matter a great deal to throw them a thin blanket occasionally, with liberty to take repose wherever they can find it. Such masters pay more in doctors'

bills than it would cost to make their slaves as comfortable as those of their more prudent neighbors. It is a shame to them. We cannot give them any more credit for practical sense than for good morals.

4. _Slaves should be well fed._ The quality, the quant.i.ty of food, and reasonable time to eat it and refresh themselves, are the ideas which enter into this duty. A sufficient quant.i.ty of good substantial food, well prepared, should be furnished. Meat should form a fair proportion of the diet of a laboring African. The Irish, it is true, eat but little meat, and do well,--that is, such as do not perish,--but the African const.i.tution in this climate requires meat, and they must have it if they do full labor. Their food should be well prepared. To secure this, it should be prepared by a cook, and eaten at a common table. To put laboring farm-hands off with an allowance of meat and meal, to prepare it or seek its preparation as they may, is too obviously wrong to require argument. The force of habit is exceedingly stubborn in the African. To eat a piece of meat exhausted of its nutriment by being crisped on the coals, is very much to the taste of those accustomed to it: they will yield with great reluctance. But still, this plan should give place to the better preparation of the public table. An excellent habit of the slaves is to eat slowly.

Usually something like two hours in the long days is allowed them to eat and refresh themselves at noon. It is not too much to allow. An hour's repose after a meat dinner should be allowed to all laborers in the heat of summer. Again, they are ent.i.tled to such variety as the season affords. The early roasting ear, the ripe fruit, the melons, the potatoes, the fat stock, all enter of right in due season and limited proportions into their bill of fare. Better do all this than pay doctors' bills, or tempt them to steal. Nor do I fall out with the custom of some of our better families, to supply their tables with a portion of all the delicacies of the "great house," on particular occasions. Some may think this too much for slaves! But the attachment of Southern slaves to the families in which they were born and brought up is proverbial. And let Northern fanatics believe and prate what they will, it is still true that the practical workings of the system generally, on the basis of the duties here inculcated, is in a good degree the cause of this attachment. Every right-minded master contemplates the _physique_ of his servants with emotions of pride and pleasure. Their looks reflect his character. A gang of half-starved, meanly-clad, overworked slaves, with no heart to laugh or sing, and even without that attachment for their owners which the ox and the a.s.s have for theirs, is a disgusting spectacle, and as revolting to every feeling of humanity as it is in violation of every principle of economy.

5. _Provision should be made for slaves in times of sickness._ Each of the topics discussed derives much of its importance from its connection with this. Reasonable labor, time for repose and sleep, habitations, clothing, and food, are each and all of them provisions against the occurrence of sickness. Still, the topic deserves a more special notice. All families should have such domestic provisions as antic.i.p.ate sickness by suitable arrangements for it when it comes--such as comfortable apartments and the ordinary conveniences for nursing. All families and manufactories employing a sufficient number of slaves to require it, should have a hospital: that is, a house so situated as to location and internal arrangements as to be a convenient and comfortable place for the sick, and equally convenient to those who may have to nurse the sick, or to overlook those who do.

The economy of such an arrangement on large farms commends itself to approbation. So far from encouraging a well-known disposition among slaves of a certain character to lie by for trifling causes, it will contribute very much to discourage such habits. If slaves are permitted to lounge about their own houses when sick, they may often elude observation, and spend their time in idleness, when they should be at work; and in cases of actual sickness, they are liable to suffer for want of attention. On the hospital plan, the case will be very different with each of these. If all who are sick have to go to the hospital, and take physic, the former will not be so likely to feign sickness, and the really sick will be better attended to.

6. _What is usually called their own time should be strictly allowed them._ Besides Christmas, there are frequent holiday occasions through the year, and still oftener a Sat.u.r.day afternoon at particular seasons, which usage has secured to them as their _own time_. This time is usually employed by the more provident in cultivating a garden, in mending their clothes, cleansing about their houses, or in various ways earning a few dollars with which to purchase little articles of fancy or comfort in the way of furniture or dress, such as masters do not usually furnish. Some masters obviate the necessity for a portion of this, by cultivating a part of the crop, and dividing the proceeds of its sale among them for their exclusive benefit. None but a tyrant, who is always a bad economist, will disregard their claims to what is known as their own time. Any other man who should attempt it, would soon be taught to feel that the force of public opinion, even among slaves, well sustained as it is on these points, is a matter not to be despised. The claims of slaves and the rights of the public coincide. Plantation slaves who may be no less than a body of ragam.u.f.fins, carrying on petty depredations upon the rights of property in the neighborhood, are a serious nuisance. Public opinion will not tolerate it. The economy of such a master is as bad as his injustice to his neighbors is oppressive.

7. _Stewards or overseers._ The duty which the master owes his slaves in the selection of a person to be over them is often embarra.s.sing, and at all times important. That which a farmer has time and ability to do for himself, he should not employ an agent to do for him. He has more interest in it than any one else, and will observe more fidelity in its performance. No economist will employ a steward to manage his farm if he can prudently supply his place by his own personal attentions. Some employ them that they may with less loss indulge in idleness: others, because they distrust their own experience in farming; and others again, because more important duties put it out of their power to give the necessary personal attention to their farms.

But whether from the one cause or the other, the master owes certain duties to his slave as well as to himself in selecting an individual to take his place over them. Economically considered, the rights of the slave and the interests of the master coincide. Many overlook this. An industrious but heartless business man may be found to act as steward, who, with an interest in the crop, will stir late and early, and drive hard all the day; but the great laws which regulate the reciprocal operations of labor, sleep, and repose will be strangely disregarded by such a man. He may succeed in a crop for a year, perhaps for a series of years; but the value of the personal property as well as of the lands will be annually depreciating. There is no economy in employing an agent of this cla.s.s. A plantation is an empire within itself. If the territory be large, and the subjects numerous, the mind that presides, whether as master or steward, must be competent to direct a proper division of labor, and to govern on the principles of justice and equity. In such an empire, talents of a peculiar kind are required. It is only the income from such estates that will justify the employment of the best talents, for these will always command high prices. Masters with less income cannot command the best talents. But, in either case, due regard should be paid to the moral character of the man put over slaves. The authority committed to him is necessarily extensive. Though industrious, he need not be cruel. He should be fully capable of sympathizing with the semi-barbarous subjects of his empire. Industry, good moral habits, and common sense, are essential qualities in an overseer. To be wanting in any of these, const.i.tutes an entire disqualification for the office. To be himself immoral, and to contribute to corrupt the morals of those under him, involves the master who employs him in the guilt of sin, as well as depreciates the value of his property. When a man of industry, common sense, and virtue is found, pains should be taken to attach him to the estate. If he be a single man, he should be encouraged to marry. His situation should be made as permanent as possible. The man of common sense, who well understands that nothing but industry, carefulness or prudence, and virtue, will secure his situation, will, one year with another, make as good crops as it would be reasonable to expect. More than a fair crop, like all other unfair operations, implies unfairness somewhere. If it be in the voiceless woes of the slave, the master is sadly the loser in the end. He who retains his steward with a view to extra crops by such means, may be likened to a barbarian king in Africa, but does not deserve to be ranked among masters in civilized life. All masters, I should think, owe it to themselves and to their slaves to give a great deal of personal attention to their farms.[8]

[8] I take this occasion to call your attention to a little volume on the "Duties of Masters to Servants," three premium essays, by the Rev. Messrs. H. N. McTyeire, C. F. Sturgis, and A. T. Holmes, published by the Southern Baptist Publication Society, Charleston, S. C., to which I acknowledge myself indebted for several suggestions on this topic. Read the book.

II. THE DUTIES OF MASTERS TO SLAVES, AS SOCIAL BEINGS.

They are ent.i.tled to the restraints, the protection, and the encouragement, which a prudent administration of a system of good laws is calculated to afford. A part of this is secured to them by the civil government; but a large part is left to the discretion and fidelity of the master. The civil government a.s.sumes that the pecuniary interest of the master and the duty which he owes his slaves coincide so perfectly, that the performance of certain duties may with propriety be left to him. He is the patriarch of his whole house. His family is his empire, subordinate, it is true, to the civil government, but still an empire. He commands the time and labor of his children and his slaves--the one for a definite period in life, the other for an indefinite period. He gives law to the one and to the other. So long as he does not violate the const.i.tution and laws of the political commonwealth of which he is himself a subject, his authority is absolute. All the rights of his children and his servants appeal to him. He is responsible to the civil government not to violate its provisions, and he is responsible to G.o.d for the faithful performance of his duties to his children and his servants; for the sin of omitting to do his duty to his children or servants could rarely be reached by the civil authority.

The duty of the master to his slaves as social beings is to give them laws within the limits prescribed by the civil government, and to govern them according to the principles of justice and equity.

As his empire is constantly under his eye, or the eye of his immediate agent, it is not necessary that he have recourse to a code of laws definitely drawn up and formally announced. As the teacher in his room, and the mother in her nursery, may have their rules, and have them obeyed without these formalities, so may the master. But these rules should not relate merely to the economical use of the slave's time and labor, but should be adapted to his character as a social being. Hence, it is not proposed to give a code of laws for the plantation, but to discuss certain principles which should influence the conduct of the master in the government of his domestic empire.

1. _In regard to punishments._ Neither the magistrate, the parent, nor the master, should bear the sword in vain. Disobedience, which, in all wise governments, is wickedness, must be restrained, and in extreme cases by severe punishments. It would be great weakness to forbear.

But one law, however, should govern in the infliction of punishments.

They should be inflicted for the purpose of correction, or as "a terror to evil-doers, and a praise to them that do well," and not to gratify pa.s.sion or resentment. Punishments inflicted from motives of resentment merely, and often repeated, tend directly to cow the spirit, stultify the intellect, destroy self-respect, and greatly weaken the power of arbitrary volition. Such a man approximates the nature of a brute, and is, in fact, scarcely of the value of a common horse. He is a human being, but in circ.u.mstances in which he has few motives of action above those which influence a brute--namely, the indulgence of his animal nature, restrained only by the fear of present punishment. He is not as serviceable as a brute, and is far more dangerous than a brute. A slave to whose sense of what is right and proper to be done nothing can be trusted, and from whom nothing can be gotten but that which is extorted from his fears, is of no value unless it be to a master of the same genus--that is, like himself, a brute. The prodigality as well as wickedness of this course requires no comment. There is a more excellent way of maintaining authority, and it lies upon the conscience of every master no less than upon his purse to observe it as a duty: it is _to punish for the purpose of correction only--not to destroy, but to save_.

Punishments can only be salutary as a means of moral discipline in the measure in which they produce shame and mortification. But one who has no self-respect can have no shame. The effect of punishment in such a case is lost only so far as it may help to brutalize him. A desire to secure the favor and preserve the confidence of those upon whom we are dependent is the highest guaranty for faithfulness. But he only who respects himself will value the respect and confidence of others. And it is difficult for any man to retain his self-respect when he knows that no one respects him. It is not impossible to be done; but only men of great moral firmness and conscious integrity succeed in doing it. We have no right to expect it from slaves. They universally concede the superior intelligence of the whites. And for one of these, accustomed from early childhood to hear himself disparaged in company, and degraded by harsh epithets for his stupidity and disobedience by those whom he thinks to be superior in every thing, to grow up with the necessary self-respect, is not to be expected. It would be singular, indeed, even if one who had been better brought up should be able to retain his self-respect under this kind of treatment. And without self-respect, punishment can have no moral effect. Why then should we thus sin against G.o.d? How much better to regard the counsel of Paul: "_And ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven._" Ephesians vi. 9. He hath enjoined upon servants to serve their "_masters in singleness of heart as unto Christ_," "_with good will doing service as to the Lord, and not to men_." _Masters_ are then commanded to "_do the same things unto them, forbearing threatening_;" that is, carefully avoiding all those hasty, unjust, and petulant censures, which display themselves in idle threatenings, or _scoldings_, do your duty to your servants as an act of duty to G.o.d; or, with a view to his approbation, govern them according to the principles of justice, equity, and kindness--remembering that your Master is in heaven, from whose forbearance you may have need of more than you now extend to your servants.

"I desire to be kind to my servants; but they are often so perverse, they will not allow me to make their situation as comfortable as I would." We sometimes meet with these remarks. There is often a great deal of reason for them. Our slaves have many faults. They are ignorant, careless, slothful, and sometimes perverse. These things are at all times vexatious, and sometimes a great temptation to sin. But then it should not be forgotten that our children sometimes give us more trouble, and furnish stronger temptations to sin, than our slaves could possibly do. Having all the perverseness of the slave, their superior intelligence may make them much more potent for evil. But still they are our children. The wisest and best parents will have to be blind to a great many faults, and ultimately bear in silence with a great deal which cannot be concealed. The parent that does his best, and commits results to G.o.d, will find in the end that things turn out a great deal better than his fears dictated they would do. So our slaves are ours still. They are G.o.d's poor, committed to us. We must control and protect them for their profit, as well as work them for our mutual profit. They have great faults. Still, they are our heritage both for good and for evil. We may not dissolve the relation between us and them, any more than that between us and our children.

We dare not turn them loose in the savage wilds of Africa, any more than we dare allow them to be hunted down as wild beasts by the advances of a superior race, with whom they cannot be permitted to amalgamate. To govern as well as work them, is, then, a moral necessity. We cannot fulfil our duty without perhaps a great deal of trouble in given cases. At all times we must be blind to many faults, and bear with some others which cannot be concealed. There is no release from this war. Penalties, severe penalties must be inflicted occasionally. Every steady government will sometimes have to wield authority with a strong hand. This is a source of trouble to all, and often of great pain to good people. Still, there are views to be taken of the condition of the African which go far to relieve the whole subject of its difficulties. Many of those faults which are sources of so much annoyance are to be traced to _ignorance_ and a _want of self-respect_, and these are oftentimes their infirmities. They are by nature slow to learn, and hence their ignorance; and few perhaps have taken pains to cultivate in them much self-respect. Do not these facts plead in their behalf? Again, what master who desires to do justly can be wholly indifferent to their good qualities? For a more docile and kind-hearted race of people are not to be found than the Africans of the Southern States. Readiness to forgive, grat.i.tude in their rude notions of it, hospitality to strangers, and affection for friends, are characteristics of the race. Cases of ingrat.i.tude and resentment are the exceptions, not the rule. Confide, then, in your slaves, as far as these qualities will allow you to do it. They will not disappoint your confidence, as seriously, at least, as many others with the same opportunities would probably do it. Give attention to their comfort in little things. This will not cost you much, and will show your care for them. Pay due respect to their feelings and their reputation. This may cost you no more than a pleasant look or a kind word. Never be backward under proper circ.u.mstances to trust them in any thing in which it is proper to trust persons in a menial position.

This course will not be without its effect. Confidence will beget confidence. For one to be respected by others, goes far to beget respect in one's self. With a reasonable degree of self-respect in the slave, and confidence in the kindness and justice of his master, his discipline cannot fail to be salutary. He may punish in cases of disobedience with great firmness, and to a merited extent, and it will not fail to produce shame and mortification. His authority will be "a terror to evil-doers, and a praise to them that do well." The public opinion of his little commonwealth will fully sustain his administration. The counsels of age, the cutting jokes of early manhood, and the merry laugh of the young, will all unite to teach the offender a valuable lesson. He who governs a plantation of slaves without the aid of a certain measure of public opinion, is a loser in the end. Some masters affect to despise this. Brute force may sustain them; but the public opinion even of so humble a commonwealth as a plantation of slaves is not to be despised. The sensible and humane master, who would obey the apostolic precept, and maintain a sound and judicious discipline among his slaves, will obey what is equally implied in another injunction, and ent.i.tle himself to the respect and confidence of his subjects. Tyrants who have operated upon wider and n.o.bler fields have affected to despise public opinion, and lost their crowns. The petty tyrants of whom we treat cannot fail to lose the respect of their neighbors. It is impossible to respect a man whose policy infests the neighborhood with a band of freebooters, and this policy will rarely fail to reduce such a man to poverty also.

2. _In regard to the social principle._ They are social beings. There are among them those great impulses of our nature, general love for society, and attachment to the s.e.xes, out of which arise the affection of husband and wife, the love of parents to children, and children to parents, and all the various modifications of affection, resulting from collateral and more distant relationships. Besides these, there is the feeling of friendship between individuals of similar habits and corresponding pursuits. All these social principles are common to our African population. Any evidence to the contrary is only a proof of a low state of civilization. Now, it is an easy matter for some minds to overlook the fact that they are _social_ and not _mere_ sentient beings. But all the elements of simple society are to be found among them. They a.s.sociate together as other races. It is not peculiar to them to wish to be together and to find pleasure in each other's society. They obey the common law of humanity. These elements of the social nature give rise to various relations and duties among themselves. They do not operate mechanically, but morally. Hence their society is subject to all the mutations, the conflict of rights and the violation of duties, of any other simple society, under like restrictions. As in any other society, these relations must be understood and made to operate within certain limits. These rights must be guarded and protected by the observance of certain duties enforced by certain penalties. Otherwise they may herd together, as in the wilds of Africa; but they cannot dwell together as rational beings. For the impulses of nature are not fulfilled when they are permitted merely to herd together. At this point, the master owes an important duty to his slaves. Its observance will greatly promote their progress in civilization, and enhance the value of his property.

He is their civil lawgiver, and the judge in all the grave controversies which arise among them. He should not be derelict in duty. He should not think it beneath him to arrest their broils by authority, and settle their controversies by a kind of judicial decision. A sensible man will not content himself by saying: "There were no bones broken: no one was killed or crippled," or, "A fine child is born." These are not the only things which concern his interest or his duty. It is not doing as he would be done by. The civil government which protects him would not be worth a t.i.the of the taxes, if it concerned itself no further to protect his rights of property and his happiness. His decisions, therefore, should regulate the relations of this society, should protect such rights of property as he allows among them, and enforce the observance of such contracts as he allows them to negotiate either among their own fellow-servants or those of another plantation. At the same time that he sees that they keep themselves within the position which they hold in the great community of whites, in which they are subordinate members, he should see that they are not overborne and oppressed by their superiors.

The first and most important of all the social relations is _the marriage relation_. The civil government has not thought it wise to interfere with this. It leaves this to the control of the master. His interest and his duty afford a high guaranty that he will consult the interests of his slaves in this matter. He should encourage the young to marry. He should not only positively forbid the herding together in indiscriminate intercourse, but he should promote marriage by all suitable arrangements and influences. It is an important interest and duty with him to have his slaves suitably married and at home. He should not scruple to buy and to sell to effect proper marriages among the slaves of his own plantation. And when this cannot be done, he should permit his slaves to intermarry with those of a neighboring plantation. There should be in all cases separate apartments for families, and separate houses as soon as they can be provided.

From causes which need not be enumerated, they are peculiarly addicted to licentious indulgences, and particularly disposed to violate the marriage-bed. No master is at liberty to neglect or overlook these immoralities. He should not allow any to marry without understanding the obligations of the relation, and he should enforce, as far as his discipline can reach the case, the obligations of the marriage-bed.

The custom of leaving one wife and taking another, should be positively prohibited. Those masters whose policy actually makes this custom in a good degree necessary, cannot be too severely censured. If slaves were mere chattels, as abolitionists affirm they are, there might be an apology for this. But as it is, there is no apology for it. The custom of separating man and wife is the remnant of a barbarous age: any gentleman should be ashamed of it. The civilization of the age may not be expected to countenance it. Those who think to maintain the inst.i.tution of slavery under so palpable a violation of the laws of morality, may expect to meet the unqualified censure of the civilized world. No: the marriage relation must be maintained. To be maintained, it must be respected. Indiscriminate intercourse should be restrained. Those masters whose policy renders this custom in a good degree necessary should revise their system, and they must revise their system unless they would continue to outrage the moral sense of their fellow-citizens. For myself, I do not feel at liberty--and I speak as a citizen--to treat the marriage relation among slaves other than as a most sacred relation. Those marriages which are maintained in good faith, no master should feel himself at liberty to violate.

Nothing but conjugal infidelity or some capital offence which subjects the party offending to imprisonment for life, to banishment, or to death, can dissolve the marriage obligation. "Those whom G.o.d hath joined together, let not man put asunder."

I have said that the Africans are a kind and docile race of people; but still it is true of them, as of all other barbarous people, that they have but little conception of moral influence as an element of government. Fear is the motive to which in all cases they appeal--and with the best intentions. They have but little idea of any thing else.

Whatever authority, therefore, is placed in their hands is likely to be exercised with great harshness, perhaps with cruelty. Many masters avail themselves of the services of an intelligent servant, and make him "head-man," instead of incurring the expense of an overseer. In many cases the plan succeeds remarkably well. But in most cases of the kind, the master owes an important duty to his other slaves: it is to overlook the exercise of the delegated authority, and restrain the tendency to excessive severity.

There are other points at which this tendency is liable to display itself. The husband is likely to exhibit it in the authority exercised over the wife, and both the husband and the wife in the authority exercised over the children. The husband is often found to beat and otherwise maltreat the wife. In fits of pa.s.sion, some of them are extremely cruel. The children are brought up in the same way. They are often subjected to cruel treatment. Impatience, fretfulness, and stunning blows, make up the system of cabin-discipline. The child is often stultified in early life, and, without self-respect, grows up a stupid, slovenly, and insufferable eye-servant. Thus, that which made the young slave a source of so much annoyance in the kitchen, the chamber, and the dining-room, began in the discipline of the cabin, and with those who themselves were good servants, and who, for the most part, intended to do their duty in their humble way to their children. Now, there are many families of great moral worth among us who entirely neglect the discipline of the cabin. They take no account of the young negro, nor do they inquire into the treatment of wives.

This is a fault--a great fault. It presses with great force upon the interests of the master, as well as upon the domestic happiness of the African family and the moral character of the rising generation. The duty of the master is urgent. He should restrain the exercise of cruelty to wives. He should do the same in behalf of the children.

Both his example and his precepts should unite to introduce a sounder system of discipline. A well-trained slave, who respects himself, is far more valuable in any view than a stupid eye-servant. The master who will not condescend to pay some attention to the discipline of the cabin must content himself with the latter.

_The sick and the aged_ should be suitably cared for. It is not enough that provision be made for these: the master owes them a duty in the _kind_ of provision which he makes for them. The regular nurse can serve them with a little medicine, a cup of water, and help them to the couch of straw, or support their heads in death; but they are social beings: their claims reach far beyond these things, and the duty of the master is imperative. It certainly should not come short of the service rendered by the good Samaritan. He who can free his conscience short of this, is low enough in the scale of civilization to change places with many slaves of our acquaintance. Humanity claims something for the sick and aged on the score of _comfort_ as well as necessity. Why may they not be frequently ministered unto by their friends? Do we think that the laws of friendship and consanguinity do not operate among them? If so, we are mistaken; for they are social beings, as we are. Why, then, deny them this boon, when it can be afforded them, as it often can, at so small a cost? I do not scruple to say that there are many circ.u.mstances in which any humane man would allow the husband and the child to quit even the harvest-field to minister as occasion might demand to the sick wife and mother, and to soothe her sorrows in a dying-hour. And the aged father! Shall no child or grandchild support his tottering limbs to his couch, and lay him down to die in peace? Shall all these delicate services, if performed at all, be left to stranger hands? Shall those who never knew mother, who never cared for grandfather, or who were never reckoned among their friends, be left to perform these last services?

There may be masters whose business or whose want of thought may lead them to be inattentive to the social sorrows of the sick and the aged; but they should remember that "_they also have a Master in heaven_."

Would they have Him to be as inattentive to their sorrows in sickness and in age? Let them beware "_lest the same measure they mete be measured to them again_!"

III. THE DUTIES OF MASTERS TO SLAVES AS RELIGIOUS BEINGS.

There are no duties which we owe our slaves as "our money," or as social beings, which do not derive additional weight and importance from the fact that they are religious beings, and that, as such, we owe them all these duties, and still higher and more solemn duties.

"But I am not a Christian, and therefore am not concerned in the discussion of this topic." But I am not aware that to omit to profess to be an honest man, or to neglect to strive to be an honest man, absolves one from the obligation to be honest: so neither will a failure to profess Christianity free any one from the duty of being a Christian. Both you and your slaves are religious beings; and if you are not a Christian, you ought to be, and G.o.d will hold you to account for all the duties of a Christian life, whether in this world you acknowledge the obligation or not. Your slaves are ent.i.tled to the rights which belong to religious beings in their circ.u.mstances; and it is your duty to treat them as such; nor is there a single master who will not be held to a strict account for the faithful performance of these duties to his slaves.

The religious sentiment is strong in the African. Both his mind and his heart respond readily to the fear of G.o.d, the love of virtue, and the hope of heaven. But they are religious beings in a low state of civilization. Their intellects are usually dull. They are subject to wild, extravagant, and superst.i.tious opinions, and consequently to strong and violent religious emotions. They do not, as some suppose, have stronger feelings naturally than others. They do not differ in this respect from barbarians of any other race of people; but they have a low grade of mental development. Their wills, therefore, are not supplied with those motives which would enable them to hold their attention to views of truth such as produce a more chastened, substantial, and elevated tone of Christian feeling. For the want of enlightened views, the religious sentiment displays itself in superst.i.tious conceits, which usually lead to wild and sometimes frantic feelings. We need not dwell upon the evils of this state of things. They are too obvious, in their influence upon the blacks, and oftentimes through them upon the nursery of white children, to require discussion. That which demands attention is this: it is a duty which the master owes his slave to pursue that course in the government of his domestic empire which shall contribute to correct these evils, and to fit his slaves for their destiny in the spirit-world, where the distinction of master and slave will no longer exist. Aside, then, from other and less important objects in that Divine economy which introduced the African into this country, G.o.d has thereby committed to you these ignorant, these suffering poor. He requires you to care for their souls as well as their bodies. The latter of these duties you may fulfil for your own interests merely. But each one of them you ought faithfully to perform, both for G.o.d's sake and for the common interests of yourselves and your slaves. "And ye masters, do the same things unto them:" that is, as the context shows, serve their interests faithfully, and that for the sake of Christ, as they are required to serve your commands faithfully, and that for the sake of Christ. But how may you do this?

You should provide for them the means of public religious instruction.

The owner of a large plantation of slaves should charge himself with the expense of a minister of the gospel for his slaves. Smaller plantations should unite to employ the services of a minister. The owners of still smaller plantations in thinly settled communities of whites, should see that the usual supply of ministerial service for the neighborhood is sufficient to meet the demands of their slaves.

Those who employ a minister, or those who unite with others to employ one to devote himself to the religious instruction of their slaves, should see that he is a man of blameless life, of sound, practical Christian experience, simple in his language, familiar in his manners, and fervent in spirit. He should devote himself to teach the children the oral catechism, to visit the sick, to bury the dead, and preach the gospel regularly on the Sabbath. On all occasions of public worship on the Sabbath, both old and young should be required to be present, and in their best clothes. Masters should occasionally attend all these meetings. Our missions on plantations are fine examples of the system here recommended. The Sabbath--the Christian Sabbath--is the great civilizer of men. The clean skin, the Sunday suit, the companionship of friends, all unite with the sound instruction of the pulpit, and the warm-hearted reception of the truth, to raise man in the scale of being, to make him a better servant, and a better citizen--an heir, together with the master, of the inheritance of the saints in light.

Those more densely populated white communities which are well supplied with the Christian ministry should afford ample accommodations to the colored population to hear the word of life, and share the blessings of the holy Sabbath. Masters should see to this. They have not done their duty when they subscribe to build a church in the neighborhood, and pay a trifle to the preacher. Their slaves should also be provided for. If they will not go to heaven themselves, their slaves can go there, and many of them desire to go there. Their masters unjustly withhold the means. In many instances, suitable provision is not made.

The houses are small. The slaves are crowded out. They hear but little; at least, they are not instructed. A still greater defect of this system in Virginia is, the slaves are but poorly supplied with pastoral labor out of the pulpit. The sick are seldom visited. The dead are only buried in crowds. There is great room, then, for improvement. Why may not the masters of a neighborhood engage the services of their minister to have a regular appointment for an afternoon on the plantation of some one, for the benefit of the slaves of the neighborhood, and to visit their sick? I know many masters who are always ready to subscribe liberally to their minister if he would engage in this service. Why should he not do it? Perhaps some do. I should rejoice to see this system more generally adopted, and by our circuit preachers especially. They would accomplish great good. I doubt if a better remedy for the wants of the African population in such communities can be found.

But not only to help supply this deficiency, but also on the score of its own intrinsic value, each family should contribute their personal attention to supply the religious wants of their slaves. The Sabbath should be a day of rest, of companionship, and of religious instruction and enjoyment in every family. From no part of these should the slaves be excluded or overlooked in the domestic arrangements. That slaves appear in their clean Sunday-clothes, is the first duty. They should all know that they are expected to be at church. For the invalids and the aged, the means of conveyance should be provided. The old man, the old woman who nursed your parents, and who have descended to you as the heir-looms of an ancient house; or, it may be, who began life with you, have nursed your children, and helped to build up your house and your fortune--shall they be forgotten in the feebleness of their age? Do they still stand to service, and help to make their bread; and when the merry crowd hies away "to the Sabbath-meeting," shall the weight of their years make them turn to their seat, because they shrink from the journey of a few miles on foot? This should not be. We should provide for the old and the infirm to ride to meeting. I wonder some masters do not fear that an ungrateful son will one day feed them in their old age in a private room and from a trencher, instead of at the family table and around the domestic hearthstone! To the credit of our system, the old family servants are generally honored. White and black do reverence to their age and their position. This is right.

But why should the master think it beneath him to call the young together on a Sabbath afternoon, and invite the attendance of all the slaves, and instruct them orally in the truths and lessons of our holy religion: What G.o.d is: what the Saviour is: what man is: what is to become of us when we die; and how we may be saved. The simple forms of these truths as laid down in our Catechism may by any one be made interesting to children and instructive to all. The children should be taught by being made to repeat after us and respond all together.

Their attention will be aroused, and they will readily catch the idea of a great many truths that may lead them to fear G.o.d and desire to do right. Withal, it will make them feel that you care for them. They will think more of themselves. They will rise in the scale of social being. They will be less trouble to you. They will be more happy in themselves, and ultimately share with you the joys of heaven. Much of all that is here enjoined, any gentleman may do and ought to do, though he may not be a Christian. He will himself be profited by the exercise it will give his mind on spiritual subjects.

I should not omit to notice, that in speaking of the duty of the _master_, I use the term generically--I embrace the mistress. All the duties enjoined require the cordial cooperation of the mistress. Much of it, if done at all, must be done by her. She oftener has a heart to do it. She can do it, and, with a little encouragement, will do it, when other persons perhaps cannot or will not. If, then, the master will not be the high-priest as well as the lawgiver of his house, let him, at least, devolve a portion of the care for the religious interest of the slaves upon his wife, and especially that which relates to the instruction of the young. She, also, can often employ her own children to aid in this service. It will both interest and instruct them.

So far as my observation goes, I am satisfied that the Southern family in which a proper discipline is maintained, and domestic religion, in that wide sense which embraces both blacks and whites, is duly cultivated, for good order, for peace and quiet, for general morality and general prosperity, in all that concerns the comfort and happiness of a family, stands unrivalled in the history of the country.

THE END.