The Anti-Slavery Examiner Volume III Part 44

[Footnote 21: The law of which the following is an extract, exists in South Carolina. "If any slave shall suffer in life, limb or member, when no white person shall be present, or being present, shall refuse to give evidence, the owner or other person, who shall have the care of such slave, and in whose power such slave shall be, shall be deemed guilty of such offence, _unless_ such owner or other person shall make the contrary appear by good and sufficient evidence, or shall BY HIS OWN OATH CLEAR AND EXCULPATE HIMSELF. Which oath every court where such offence shall be tried, is hereby compared to administer, and to _acquit the offender_, if clear proof of the offence be not made by _two_ witnesses at least."--2 Brevard's Digest, 242. The state of Louisiana has a similar law.]

The _sincerity_ of those worthies, no one calls in question; their real notions of their own merits doubtless ascended into the sublime: but for aught that appears, they had not the arrogance to demand that their own notions of their personal excellence, should be taken as the _proof_ of it. Not so with our slaveholders. Not content with offering incense at the shrine of their own virtues, they have the effrontery to demand, that the rest of the world shall offer it, because _they_ do; and shall implicitly believe the presiding divinity to be a good Spirit rather than a Devil, because _they_ call him so! In other words, since slaveholders profoundly appreciate their own gentle dispositions toward their slaves, and their kind treatment of them, and everywhere protest that they do truly show forth these rare excellencies, they demand that the rest of the world shall not only believe that they _think_ so, but that they think _rightly_; that these notions of themselves are _true_, that their taking off their hats to themselves proves them worthy of homage, and that their a.s.sumption of the t.i.tles of, 'Flower of Kindness,' and 'Nutmeg of Consolation,' is conclusive evidence that they deserve such appellations!

Was there ever a more ridiculous doctrine, than that a man's opinion of his own actions is the true standard for measuring them, and the certificate of their real qualities!--that his own estimate of his treatment of others; is to be taken as the true one, and such treatment be set down as _good_ treatment upon the strength of his judgment. He who argues the good treatment of the slave, from the slaveholder's _good opinion_ of such treatment, not only argues against human nature and all history, his own common sense, and even the testimony of his senses, but refutes his own arguments by his daily practice. Every body acts on the presumption that men's feelings will vary with their _practices_; that the light in which they view individuals and cla.s.ses, and their feelings towards them, will modify their opinions of the treatment which they receive. In any case of treatment that affects himself, his church, or his political party, no man so stultifies himself as to argue that such treatment must be good, because the _author_ of it thinks so.

Who would argue that the American Colonies were well treated by the mother country, because parliament thought so? Or that Poland was well treated by Russia, because Nicholas thought so? Or that the treatment of the Cherokees by Georgia is proved good by Georgia notions of it?

Or that of the Greeks by the Turks, by Turkish opinions of it? Or that of the Jews by almost all nations, by the judgment of their persecutors? Or that of the victims of the Inquisition, by the opinions of the Inquisitor general, or of the Pope and his cardinals?

Or that of the Quakers and Baptists, at the hands of the Puritans,--to be judged of by the opinions of the legislatures that authorized, and the courts that carried it into effect. All those cla.s.ses of persons did not, in their own opinion, abuse their victims. If charged with perpetrating outrageous cruelty upon them, all those oppressors would have repelled the charge with indignation.

Our slaveholders chime l.u.s.tily the same song, and no man with human nature within him, and human history before him, and with sense enough to keep him out of the fire, will be gulled by such professions, unless his itch to be humbugged has put on the type of a downright chronic incurable. We repeat it--when men speak of the treatment of others as being either good or bad, their declarations are not generally to be taken as testimony to matters of _fact_, so much as expressions of _their own feelings_ towards those persons or cla.s.ses who are the subjects of such treatment. If those persons are their fellow citizens; if they are in the same cla.s.s of society with themselves; of the same language, creed, and color; similar in their habits, pursuits, and sympathies; they will keenly feel any wrong done to them, and denounce it as base, outrageous treatment; but let the same wrongs be done to persons of a condition in all respects the reverse, persons whom they habitually despise, and regard only in the light of mere conveniences, to be used for their pleasure, and the idea that such treatment is barbarous will be laughed at as ridiculous. When we hear slaveholders say that their slaves are _well treated_, we have only to remember that they are not speaking of _persons_, but of _property_; not of men and women, but of _chattels_ and _things_; not of friends but of _va.s.sals_ and _victims_; not of those whom they respect and honor, but of those whom they _scorn_ and trample on; not of those with whom they sympathize, and co-operate, and interchange courtesies, but of those whom they regard with contempt and aversion and disdainfully set with the dogs of their flock. Reader, keep this fact in your mind, and you will have a clue to the slaveholder's definition of "_good treatment_." Remember also, that a part of this "good treatment" of which the slaveholders boast, is plundering the slaves of all their inalienable rights, of the ownership of their own bodies, of the use of their own limbs and muscles, of all their time, liberty, and earnings, of the free exercise of choice, of the rights of marriage and parental authority, of legal protection, of the right to be, to do, to go, to stay, to think, to feel, to work, to rest, to eat, to sleep, to learn, to teach, to earn money, and to expend it, to visit, and to be visited, to speak, to be silent, to worship according to conscience, in fine, their right to be protected by just and equal laws, and to be _amenable to such only_. Of _all these rights the slaves are plundered_; and this is a _part_ of that "good treatment" of which their plunderers boast! What then is the _rest_ of it? The above is enough for a sample, at least a specimen-brick from the kiln. Reader, we ask you no questions, but merely tell you what _you know_, when we say that men and women who can habitually do such things to human beings, _can do_ ANY THING _to them_.

The declarations of slaveholders, that they treat their slaves well, will put no man in a quandary, who keeps in mind this simple principle, that the state of mind towards others, which leads one to inflict cruelties on them _blinds the inflicter to the real nature of his own acts_. To him, they do not _seem_ to be cruelties; consequently, when speaking of such treatment toward such persons, he will protest that it is not cruelty; though if inflicted upon himself or his friends, he would indignantly stigmatize it as atrocious barbarity. The objector equally overlooks another every-day fact of human nature, which is this, that cruelties invariably cease to _seem_ cruelties when the _habit_ is formed though previously the mind regarded them as such, and shrunk from them with horror.

The following fact, related by the late lamented THOMAS PRINGLE, whose Life and Poems have published in England, is an appropriate ill.u.s.tration. Mr. Pringle states it on the authority of Captain W. F.

Owen, of the Royal Navy.

"When his Majesty's ships, the Leven and the Barracouta, employed in surveying the coast of Africa, were at Mozambique, in 1823, the officers were introduced to the family of Senor Manuel Pedro d'Almeydra, a native of Portugal, who was a considerable merchant settled on that coast; and it was an opinion agreed in by all, that Donna Sophia d'Almeydra was the most superior woman they had seen since they left England, Captain Owen, the leader of the expedition, expressing to Senor d'Almeydra his detestation of slavery, the Senor replied, 'You will not be long here before you change your sentiments.

Look at my Sophia there. Before she would marry me, she made me promise that I should give up the slave trade. When we first settled at Mozambique, she was continually interceding for the slaves, and she _constantly wept when I punished them_; and now she is among the slaves front morning to night; she regulates the whole of my slave establishment; she inquires into every offence committed by them, p.r.o.nounces sentence upon the offender, and _stands by and sees them punished_.'

"To this, Mr. Pringle, who was himself for six years a resident of the English settlement at the Cape of Good Hope, adds, 'The writer of this article has seen, in the course of five or six years, as great a change upon English ladies and gentleman of respectability, as that described to have taken place in Donna Sophia d'Almeydra; and one of the individuals whom he has in his eye, while he writes this pa.s.sage, lately confessed to him this melancholy change, remarking at the same time, 'how altered I am in my feelings with regard to slavery. I do not appear to myself the same person I was on my arrival in this colony, and if I would give the world for the feelings I then had, I could not recall them.'"

Slaveholders know full well that familiarity with slavery produces indifference to its cruelties and reconciles the mind to them. The late Judge Tucker, a Virginia slaveholder and professor of law in the University of William and Mary, in the appendix to his edition of Blackstone's Commentaries, part 2, pp. 56, 57, commenting on the law of Virginia previous to 1792, which outlawed fugitive slaves, says:

"Such are the cruelties to which slavery gives rise, such the horrors to which the mind becomes _reconciled_ by its adoption."

The following facts from the pen of CHARLES STUART, happily ill.u.s.trate the same principle:

"A young lady, the daughter of a Jamaica planter, was sent at an early age to school to England, and after completing her education, returned to her native country.

"She is now settled with her husband and family in England. I visited her near Bath, early last spring, (1834.) Conversing on the above subject, the paralyzing effects of slaveholding on the heart, she said:

"'While at school in England, I often thought with peculiar tenderness of the kindness of a slave who had nursed and carried me about. Upon returning to my father's, one of my first inquiries was about him. I was deeply afflicted to find that he was on the point of undergoing a "law flogging for having run away." I threw myself at my father's feet and implored with tears, his pardon; but my father steadily replied, that it would ruin the discipline of the plantation, and that the punishment must take place. I wept in vain, and retired so grieved and disgusted, that for some days after, I could scarcely bear with patience, the sight of my own father. But many months had not elapsed ere _I was as ready as any body_ to seize the domestic whip, _and flog my slaves without hesitation_.'

"This lady is one of the most Christian and n.o.ble minds of my acquaintance. She and her husband distinguished themselves several years ago, in Jamaica, by immediately emanc.i.p.ating their slaves."

"A lady, now in the West Indies, was sent in her infancy, to her friends, near Belfast, in Ireland, for education. She remained under their charge from five to fifteen years of age, and grew up every thing which her friends could wish. At fifteen, she returned to the West Indies--was married--and after some years paid her friends near Belfast, a second visit. Towards white people, she was the same elegant, and interesting woman as before; apparently full of every virtuous and tender feeling; but towards the colored people she was like a tigress. If Wilberforce's name was mentioned, she would say, 'Oh, I wish we had the wretch in the West Indies, I would be one of the first to help to tear his heart out!'--and then she would tell of the manner in which the West Indian ladies used to treat their slaves.

'I have often,' she said, 'when my women have displeased me, s.n.a.t.c.hed their baby from their bosom, and running with it to a well, have tied my shawl round its shoulders and pretended to be drowning it: oh, it was so funny to hear the mother's screams!'--and then she laughed almost convulsively at the recollection."

Mr. JOHN M. NELSON, a native of Virginia, whose testimony is on a preceding page, furnishes a striking ill.u.s.tration of the principle in his own case. He says:

"When I was quite a child, I recollect it grieved me very much to see one tied up to be whipped, and I used to intercede _with tears in their behalf_, and _mingle my cries with theirs_, and feel almost willing to take part of the punishment. Yet such is the hardening nature of such scenes, that from this kind of commiseration for the suffering slave, I became so blunted that I could not only witness their stripes with composure, but _myself_ inflict them, and that without remorse. When I was perhaps fourteen or fifteen years of age, I undertook to correct a young fellow named Ned, for some supposed offence, I think it was leaving a bridle out of its proper place; he being larger and stronger than myself took hold of my arms and held me, in order to prevent my striking him; this I considered the height of insolence, and cried for help, when my father and mother both came running to my rescue. My father stripped and tied him, and took him into the orchard, where switches were plenty, and directed me to whip him; when one switch wore out he supplied me with others. After I had whipped him a while, he fell on his knees to implore forgiveness, and I kicked him in the face; my father said, 'don't kick him but whip him,' this I did until his back was literally covered with _welts_."

W.C. GILDERSLEEVE, Esq., a native of Georgia, now elder of the Presbyterian church, Wilkes-barre, Penn. after describing the flogging of a slave, in which his hands were tied together, and the slave hoisted by a rope, so that his feet could not touch the ground; in which condition one hundred lashes were inflicted, says:

"I stood by and witnessed the whole without feeling the least compa.s.sion; so _hardening_ is the influence of slavery that it _very much destroys feeling for the slave_."

Mrs. CHILD, in her admirable "Appeal," has the following remarks:

"The ladies who remove from the free States into the slaveholding ones almost invariably write that the sight of slavery was at first exceedingly painful; but that they soon become habituated to it; and after a while, they are very apt to vindicate the system, upon the ground that it is extremely convenient to have such submissive servants. This reason was actually given by a lady of my acquaintance, who is considered an unusually fervent Christian. Yet Christianity expressly teaches us to love our neighbor as ourselves. This shows how dangerous it is, for even the best of us, to become _accustomed_ to what is wrong.

"A judicious and benevolent friend lately told me the story of one of her relatives, who married a slave owner, and removed to his plantation. The lady in question was considered very amiable, and had a serene, affectionate expression of countenance. After several years residence among her slaves, she visited New England. 'Her history was written in her face,' said my friend; 'its expression had changed into that of a fiend. She brought but few slaves with her; and those few were of course compelled to perform additional labor. One faithful negro woman nursed the twins of her mistress, and did all the washing, ironing, and scouring. If, after a sleepless night with the restless babes, (driven from the bosom of their mother,) she performed her toilsome avocations with diminished activity, her mistress, with her own lady-like hands, applied the cowskin, and the neighborhood resounded with the cries of her victim. The instrument of punishment was actually kept hanging in the entry, to the no small disgust of her New England visitors. 'For my part,' continued my friend, 'I did not try to be polite to her; for I was not hypocrite enough to conceal my indignation.'"

The fact that the greatest cruelties may be exercised quite unconsciously when cruelty has become a habit, and that at the same time, the mind may feel great sympathy and commiseration towards other persons and even towards irrational animals, is ill.u.s.trated in the case of Tameriane the Great. In his Life, written by himself, he speaks with the greatest sincerity and tenderness of his grief at having accidentally crushed an ant; and yet he ordered melted lead to be poured down the throats of certain persons who drank wine contrary to his commands. He was manifestly sincere in thinking himself humane, and when speaking of the most atrocious cruelties perpetrated by himself, it does not seem to ruffle in the least the self-complacency with which he regards his own humanity and piety. In one place he says, "I never undertook anything but I commenced it placing my faith on G.o.d"--and he adds soon after, "the people of Shiraz took part with Shah Mansur, and put my governor to death; I therefore ordered _a general ma.s.sacre of all the inhabitants_."

It is one of the most common caprices of human nature, for the heart to become by habit, not only totally insensible to certain forms of cruelty, which at first gave it inexpressible pain, but even to find its chief amus.e.m.e.nt in such cruelties, till utterly intoxicated by their stimulation; while at the same time the mind seems to be pained as keenly as ever, at forms of cruelty to which it has not become accustomed, thus retaining _apparently_ the same general susceptibilities. Ill.u.s.trations of this are to be found every where; one happens to lie before us. Bourgoing, in his history of modern Spain, speaking of the bull fights, the barbarous national amus.e.m.e.nt of the Spaniards, says:

"Young ladies, old men, people of all ages and of all characters are present, and yet the habit of attending these b.l.o.o.d.y festivals does not correct their weakness or their timidity, nor injure the sweetness of their manners. I have moreover known foreigners, distinguished by the gentleness of their manners, who experienced at first seeing a bull-fight such very violent emotions as made them turn pale, and they became ill; but, notwithstanding, this entertainment became afterwards an irresistible attraction, without operating any revolution in their characters." Modern State of Spain, by J. F. Bourgoing, Minister Plenipotentiary from France to the Court of Madrid, Vol ii., page 342.

It is the _novelty_ of cruelty, rather than the _degree_, which repels most minds. Cruelty in a _new_ form, however slight, will often pain a mind that is totally unmoved by the most horrible cruelties in a form to which it is _accustomed_. When Pompey was at the zenith of his popularity in Rome, he ordered some elephants to be tortured in the amphitheatre for the amus.e.m.e.nt of the populace; this was the first time they had witnessed the torture of those animals, and though for years accustomed to witness in the same place, the torture of lions, tigers, leopards, and almost all sorts of wild beasts, as well as that of men of all nations, and to shout acclamations over their agonies, yet, this _novel form_ of cruelty so shocked the beholders, that the most popular man in Rome was execrated as a cruel monster, and came near falling a victim to the fury of those who just before were ready to adore him.

We will now briefly notice another objection, somewhat akin to the preceding, and based mainly upon the same and similar fallacies.

OBJECTION III.--'SLAVEHOLDERS ARE PROVERBIAL FOR THEIR KINDNESS, HOSPITALITY, BENEVOLENCE, AND GENEROSITY.'

Mult.i.tudes scout as fictions the cruelties inflicted upon slaves, because slaveholders are famed for their courtesy and hospitality.

They tell us that their generous and kind attentions to their guests, and their well-known sympathy for the suffering, sufficiently prove the charges of cruelty brought against them to be calumnies, of which their uniform character is a triumphant refutation.

Now that slaveholders are proverbially hospitable to their guests, and spare neither pains nor expense in ministering to their accommodation and pleasure, is freely admitted and easily accounted for. That those who make their inferiors work for them, without pay, should be courteous and hospitable to those of their equals and superiors whose good opinions they desire, is human nature in its every-day dress. The objection consists of a fact and an inference: the fact, that slaveholders have a special care to the accommodation of their _guests;_ the inference, that therefore they must seek the comfort of their _slaves_--that as they are bland and obliging to their equals, they must be mild and condescending to their inferiors--that as the wrongs of their own grade excite their indignation, and their woes move their sympathies, they must be touched by those of their chattels--that as they are full of pains-taking toward those whose good opinions and good offices they seek, they will, of course, show special attention to those to whose good opinions they are indifferent, and whose good offices they can _compel_--that as they honor the literary and scientific, they must treat with high consideration those to whom they deny the alphabet--that as they are courteous to certain _persons_, they must be so to "property"--eager to antic.i.p.ate the wishes of visitors, they cannot but gratify those of their va.s.sals--jealous for the rights of the Texans, quick to feel at the disfranchis.e.m.e.nt of Canadians and of Irishmen, alive to the oppressions of the Greeks and the Poles, they must feel keenly for their _negroes!_ Such conclusions from such premises do not call for serious refutation. Even a half-grown boy, who should argue, that because men have certain feelings toward certain persons in certain circ.u.mstances, they must have the same feelings toward all persons in all circ.u.mstances, or toward persons in opposite circ.u.mstances, of totally different grades, habits, and personal peculiarities, might fairly be set down as a hopeless simpleton: and yet, men of sense and reflection on other subjects, seem bent upon stultifying themselves by just such shallow inferences from the fact, that slaveholders are hospitable and generous to certain persons in certain grades of society belonging to their own caste. On the ground of this reasoning, all the crimes ever committed may be disproved, by showing, that their perpetrators were hospitable and generous to those who sympathized and co-operated with them. To prove that a man does not hate one of his neighbors, it is only necessary to show that he loves another; to make it appear that he does not treat contemptuously the ignorant, he has only to show that he bows respectfully to the learned; to demonstrate that he does not disdain his inferiors, lord it over his dependents, and grind the faces of the poor, he need only show that he is polite to the rich, pays deference to t.i.tles and office, and fawns for favor upon those above him! The fact that a man always smiles on his customers, proves that he never scowls at those who dun him! and since he has always a melodious "good morning!" for "gentlemen of property and standing," it is certain that he never snarls at beggars. He who is quick to make room for a doctor of divinity, will, of course, see to it that he never runs against a porter; and he who clears the way for a lady, will be sure never to rub against a market woman, or jostle an apple-seller's board. If accused of beating down his laundress to the lowest fraction, of making his boot-black call a dozen times for his pay, of higgling and s.c.r.e.w.i.n.g a fish boy till he takes off two cents, or of threatening to discharge his seamstress unless she will work for a shilling a day, how easy to brand it all as slander, by showing that he pays his minister in advance, is generous in Christmas presents, gives a splendid new-year's party, expends hundreds on elections, and puts his name with a round sum on the subscription paper of the missionary society.

Who can forget the hospitality of King Herod, that model of generosity "beyond all ancient fame," who offered half his kingdom to a guest, as a compensation for an hour's amus.e.m.e.nt.--Could such a n.o.ble spirit have murdered John the Baptist? Incredible! Joab too! how his soft heart was pierced at the exile of Absalom! and how his bowels yearned to restore him to his home! Of course, it is all fiction about his a.s.sa.s.sinating his nephew, Amasa, and Abner the captain of the host!

Since David twice spared the life of Saul when he came to murder him, wept on the neck of Jonathan, threw himself upon the ground in anguish when his child sickened, and bewailed, with a broken heart, the loss of Absalom--it proves that he did not coolly plot and deliberately consummate the murder of Uriah! As the Government of the United States generously gave a township of land to General La Fayette, it proves that they have never defrauded the Indians of theirs! So the fact, that the slaveholders of the present Congress are, to a man, favorable to recognizing the independence of Texas, with her fifty or sixty thousand inhabitants, _before she has achieved it_, and before it is recognized by any other government, proves that these same slaveholders do _not oppose_ the recognition of Hayti, with her million of inhabitants, whose independence was achieved nearly half a century ago, and which is recognized by the most powerful governments on earth!

But, seriously, no man is so slightly versed in human nature as not to know that men habitually exercise the most opposite feelings, and indulge in the most opposite practices toward different persons or different cla.s.ses of persons around them. No man has ever lived who was more celebrated for his scrupulous observance of the most exact justice, and for the ill.u.s.tration furnished in his life of the n.o.blest natural virtues, than the Roman Cato. His strict adherence to the nicest rules of equity--his integrity, honor, and incorruptible faith--his jealous watchfulness over the rights of his fellow citizens, and his generous devotion to their interest, procured for him the sublime appellation of "The Just." Towards _freemen_ his life was a model of every thing just and n.o.ble: but to his slaves he was a monster. At his meals, when the dishes were not done to his liking, or when his slaves were careless or inattentive in serving, he would seize a thong and violently beat them, in presence of his guests.--When they grew old or diseased, and were no longer serviceable, however long and faithfully they might have served him, he either turned them adrift and left them to perish, or starved them to death in his own family. No facts in his history are better authenticated than these.

No people were ever more hospitable and munificent than the Romans, and none more touched with the sufferings of others. Their public theatres often rung with loud weeping, thousands sobbing convulsively at once over fict.i.tious woes and imaginary sufferers: and yet these same mult.i.tudes would shout amidst the groans of a thousand dying gladiators, forced by their conquerors to kill each other in the amphitheatre for the _amus.e.m.e.nt_ of the public.[22]

[Footnote 22: Dr. Leland, in his "Necessity of a Divine Revelation,"

thus describes the prevalence of these shows among the Romans:--"They were exhibited at the funerals of great and rich men, and on many other occasions, by the Roman consuls, praetors, aediles, senators, knights, priests, and almost all that bore great offices in the state, as well as by the emperors; and in general, by all that had a mind to make an interest with the people, who were extravagantly fond of those kinds of shows. Not only the men, but the women, ran eagerly after them; who were, by the prevalence of custom, so far divested of that compa.s.sion and softness which is natural to the s.e.x, that they took a pleasure in seeing them kill one another, and only desired that they should fall genteelly, and in an agreeable att.i.tude. Such was the frequency of those shows, and so great the number of men that were killed on those occasions, that Lipsius says, no war caused such slaughter of mankind, as did these sports of pleasure, throughout the several provinces of the vast Roman empire."--_Leland's Neces. of Div.

Rev._ vol. ii. p. 51.]

Alexander, the tyrant of Phaeres, sobbed like a child over the misfortunes of the Trojan queens, when the tragedy of Andromache and Hecuba was played before him; yet he used to murder his subjects every day for no crime, and without even setting up the pretence of any, but merely _to make himself sport_.

The fact that slaveholders may be full of benevolence and kindness toward their equals and toward whites generally, even so much so as to attract the esteem and admiration of all, while they treat with the most inhuman neglect their own slaves, is well ill.u.s.trated by a circ.u.mstance mentioned by the Rev. Dr. CHANNING, of Boston, (who once lived in Virginia,) is his work on slavery, p. 162, 1st edition:--

"I cannot," says the doctor, "forget my feelings on visiting a hospital belonging to the plantation of a gentleman _highly esteemed for his virtues_, and whose manners and conversation expressed much _benevolence_ and _conscientiousness_. When I entered with him the hospital, the first object on which my eye fell was a young woman very ill, probably approaching death. She was stretched on the floor. Her head rested on something like a pillow, but her body and limbs were extended on the hard boards. The owner, I doubt not, had, at least, as much kindness as myself; but he was so used to see the slaves living without common comforts, that the idea of unkindness in the present instance did not enter his mind."

Mr. GEORGE A. AVERY, an elder of a Presbyterian church in Rochester, N.Y. who resided some years in Virginia, says:--