II.
I am now brought, in the second place, to the Practicability of the Enterprise. And here the way is easy. In showing its necessity, I have already demonstrated its practicability; for the former includes the latter, as the greater includes the less. Whatever is necessary must be practicable. By a decree which is a proverb of tyranny, the Israelites were compelled to make bricks without straw; but it is not according to the ways of a benevolent Providence that man should be constrained to do what cannot be done. Besides, the Antislavery Enterprise is right; and the right is always practicable.
I know well the little faith of the world in the triumph of principles, and I readily imagine the despair with which our object is regarded; but not on this account am I disheartened. That exuberant writer, Sir Thomas Browne, breaks into ecstatic wish for some new difficulty in Christian belief, that his faith may have a new victory; and an eminent enthusiast went so far as to say, “I believe because it is impossible,”—Credo quia impossibile. No such exalted faith is now required. Here is no impossibility; nor is there any difficulty which will not yield to faithful, well-directed endeavor. If to any timid soul the Enterprise seems impossible because it is too beautiful, then do I say at once that it is too beautiful not to be possible.
Descending from these summits, let me show plainly the object it seeks to accomplish; and here you will see and confess its complete practicability. While discountenancing all prejudice of color and every establishment of caste, the Antislavery Enterprise—at least so far as I may speak for it—does not undertake to change human nature, or to force any individual into relations of life for which he is not morally, intellectually, and socially adapted; nor does it necessarily assume that a race, degraded for long generations under the iron heel of bondage, can be taught at once all the political duties of an American citizen. But, Sir, it does confidently assume, against all question, contradiction, or assault whatever, that every man is entitled to life, liberty, and the pursuit of happiness; and, with equal confidence, it asserts that every individual who wears the human form, whether black or white, should be recognized at once as man. When this is done, I know not what other trials may be in wait for the unhappy African; but this I do know, that the Antislavery Enterprise will then have triumphed, and the institution of Slavery, as defined by existing law, will no longer shock mankind.
In this work, the first essential, practical requisite is, that the question shall be openly and frankly confronted. Do not put it aside. Do not blink it out of sight. Do not dodge it. Approach it. Study it. Ponder it. Deal with it. Let it rest in the illumination of speech, conversation, and the press. Let it fill the thoughts of the statesman and the prayers of the pulpit. When Slavery is thus regarded, its true character will be recognized, as a hateful assemblage of unquestionable wrongs under sanction of existing law, and good men will be moved to apply the remedy. Already even its zealots admit that its “abuses” should be removed. This is their word, not mine. Alas! alas! Sir, it is these very “abuses” that constitute its component parts, without which it would not exist,—even as the scourges in a bundle with the axe constituted the dread fasces of the Roman lictor. Take away these, and the whole embodied outrage disappears. Surely that central assumption—more deadly than axe itself—by which man is changed into a chattel, may be abandoned; and is not this practicable? The associate scourges by which that transcendent “abuse” is surrounded may, one by one, be subtracted. The “abuse” which substitutes concubinage for marriage, the “abuse” which annuls the parental relation, the “abuse” which closes the portals of knowledge, the “abuse” which tyrannically usurps all the labor of another, now upheld by positive law, may by positive law be abolished. To say that this is not practicable, in the nineteenth century, is a scandal upon mankind, and just in proportion as these “abuses” cease to have the sanction of law will the institution of Slavery cease to exist. The African, whatever may be then his condition, will no longer be the slave over whose wrongs and sorrows the world throbs at times fiercely indignant, and at times painfully sad, while with outstretched arms he sends forth the piteous cry, “Am I not a man and a brother?”
In pressing forward to this result, the inquiry is often presented, To what extent, if any, shall compensation be allowed to slave-masters? Clearly, if the point be determined by absolute justice, not the masters, but the slaves, are entitled to compensation; for it is the slaves who, throughout weary generations, have been deprived of the fruits of their toil, all constantly enriching their masters. Besides, it seems hardly reasonable to pay for the relinquishment of disgusting “abuses,” which, in their aggregation, constitute the bundle of Slavery. Pray, Sir, by what tariff, price-current, or principle of equation, shall their several values be estimated? What sum shall be counted out as the proper price for the abandonment of that pretension—more indecent than the jus primæ noctis of the feudal age—which leaves woman, whether in the arms of master or slave, always a concubine? What bribe shall be proffered for restoration of God-given paternal rights? What money shall be paid for taking off the padlock by which souls are fastened down in darkness? How much for a quit-claim to labor now meanly exacted by the strong from the weak? And what compensation shall be awarded for the egregious assumption, condemned by reason and abhorred by piety, which changes man into a thing? I put these questions without undertaking to pass upon them. Shrinking instinctively from any recognition of rights founded on wrongs, I find myself shrinking also from any austere verdict which shall deny any means necessary to the great consummation. Our fathers, under Washington, did not hesitate, by Act of Congress, to appropriate largely for the ransom of white fellow-citizens enslaved by Algerine corsairs; and, following this example, I am disposed to consider the question of compensation as one of expediency, to be determined by the exigency of the hour and the constitutional powers of the Government,—though such is my desire to see the disappearance of Slavery, that I could not hesitate to build a Bridge of Gold, if necessary, for the retreating fiend.
The Practicability of the Antislavery Enterprise is constantly questioned, often so superficially as to be answered at once. I shall not take time to consider the allegation, founded on assumptions of economy, which audaciously assumes that Slave Labor is more advantageous than Free Labor, that Slavery is more profitable than Freedom, for this is all exploded by official tables of the census,—nor that other futile argument, that the slaves are not prepared for Freedom, and therefore should not be precipitated into this condition, for this is no better than the ancient Greek folly, where the anxious mother would not allow her son to enter the water until he had learned to swim.
As against the Necessity of the Antislavery Enterprise there were two chief objections, so also against its Practicability there are two,—the first founded on alleged danger to the master, and the second on alleged damage to the slave himself.
1. The first objection, founded on alleged danger to the master, most generally takes the extravagant form, that the slave, if released from his present condition, would “cut his master’s throat.” Here is a blatant paradox, which can pass for reason only among those who have lost their reason. With absurdity having no parallel except in the defences of Slavery, it assumes that the African, when treated justly, will show a vindictiveness he does not exhibit when treated unjustly,—that, when elevated by the blessings of Freedom, he will develop an appetite for blood never manifested when crushed by the curse of bondage. At present, the slave sees his wife ravished from his arms,—sees his infant swept away to the auction-block,—sees the heavenly gates of knowledge shut upon him,—sees his industry and all its fruits unjustly snatched by another,—sees himself and his offspring doomed to servitude from which there is no redemption; and still his master sleeps secure. Will the master sleep less secure when the slave no longer smarts under these revolting atrocities? I will not trifle with your intelligence, or with the quick-passing hour, by arguing this question.
There is a lofty example, brightening the historic page, by which the seal of experience is affixed to the conclusion of reason; and you would hardly pardon me, if I failed to adduce it. By a single Act of Parliament the slaves of the British West Indies were changed at once to freedmen; and this great transition was accomplished absolutely without personal danger of any kind to the master. And yet the chance of danger there was greater far than among us. In our broad country the slaves are overshadowed by a more than sixfold white population. Only in two States, South Carolina and Mississippi, do the slaves outnumber the whites, and there not greatly, while in the entire Slave States the whites outnumber the slaves by millions. It was otherwise in the British West Indies, where the whites were overshadowed by a more than sixfold population. The slaves were 800,000, while the whites numbered only 131,000, distributed in different proportions on the different islands. And this disproportion has since increased rather than diminished, always without danger to the whites. In Jamaica, the largest of these possessions, there are now upwards of 400,000 Africans, and only 15,000 whites; in Barbadoes, the next largest, 120,000 Africans, and only 16,000 whites; in St. Lucia, 24,000 Africans, and only 900 whites; in Tobago, 14,000 Africans, and only 160 whites; in Montserrat, 7,000 Africans, and only 150 whites; and in the Grenadines, upwards of 6,000 Africans, and only about 60 whites.[11] And yet the authorities in all these places attest the good behavior of the Africans. Sir Lionel Smith, Governor of Jamaica, in a speech to the Assembly, declares that their conduct “amply proves how well they have deserved the boon of Freedom”;[12] the Governor of the Leeward Islands dwells on “the peculiarly rare instances of the commission of grave or sanguinary crimes amongst the emancipated population of these islands”;[13] and the Queen of England, in a speech from the throne, has announced that the complete and final emancipation of the Africans had “taken place without any disturbance of public order and tranquillity.”[14] In this example I find new confirmation of the rule, that the highest safety is in doing right; and thus do I dismiss the objection founded on alleged danger to the master.
2. I am now brought to the second objection, founded on alleged damage to the slave. It is common among partisans of Slavery to assert that our Enterprise has actually retarded the cause it seeks to promote; and this paradoxical accusation, which might naturally show itself among the rank weeds of the South, is cherished here on our Northern soil among those who look for any fig-leaf with which to cover indifference or tergiversation.
This peculiar form of complaint is an old device, instinctively employed on other occasions, until it ceases to be even plausible. Thus, throughout all time, has every good cause been encountered. The Saviour was nailed to the cross with a crown of thorns on his head, as a disturber of that peace on earth which he came to declare. The Disciples, while preaching the Gospel of forgiveness and good-will, were stoned as preachers of sedition and discord. The Reformers, who sought to establish a higher piety and faith, were burnt at the stake as blasphemers and infidels. Patriots, in all ages, striving for their country’s good, have been doomed to the scaffold or to exile, even as their country’s enemies. Those brave Englishmen, who, at home, under the lead of Edmund Burke, espoused the cause of our fathers, shared the same illogical impeachment, which was touched to the quick by that orator statesman, when, after exposing its essential vice, in “attributing the ill effect of ill-judged conduct to the arguments which had been used to dissuade us from it,” he denounced it as “absurd, but very common in modern practice, and very wicked.”[15] Ay, Sir, it is common in modern practice. In England it has vainly renewed itself with special frequency against Bible Societies,—against the friends of education,—against the patrons of vaccination,—against the partisans of peace,—all of whom have been openly arraigned as provoking and increasing the very evils, whether of infidelity, ignorance, disease, or war, which they benignly seek to check. To bring an instance precisely applicable to our own,—Wilberforce, when conducting the Antislavery Enterprise of England, first against the Slave-Trade, and then against Slavery itself, was told that those efforts, by which his name is now consecrated forevermore, tended to increase the hardships of the slave, even to the extent of riveting anew his chains. Such are precedents for the imputation to which our Enterprise is exposed; and such, also, are precedents by which I exhibit the fallacy of the imputation.
Sir, I do not doubt that the Enterprise produces heat and irritation, amounting often to inflammation, among slave-masters, which to superficial minds seems inconsistent with success, but which the careful observer will recognize at once as the natural and not unhealthy effort of a diseased body to purge itself of existing impurities; and just in proportion to the malignity of the concealed poison will be the extent of inflammation. A distemper like Slavery cannot be ejected like a splinter. It is too much to expect that men thus tortured should reason calmly, that patients thus suffering should comprehend the true nature of their case and kindly acknowledge the beneficent cure; but not on this account can it be suspended. Nor, when we consider the character of Slavery, can it be expected that men who sustain it will be tranquil. Conscience has its voice, and will be heard in awful warning hurrying to and fro in the midnight hour. Its outcry is more natural than silence.
In the face of this complaint, I assert that the Antislavery Enterprise has already accomplished incalculable good. Even now it sweeps the national heart, compelling it to emotions of transforming power. All are touched,—the young, the middle-aged, the old. There is a new glow at the household hearth. Mothers, wives, sisters, and daughters are aroused to take part in the great battle. There is a new aspiration for justice on earth, awakening not merely a sentiment against Slavery, such as prevailed with our fathers, but a deep, undying conviction of its wrong, and a determination to leave no effort unattempted for its removal. With the sympathies of all Christendom as allies, already it encompasses the slave-masters by a moral blockade, invisible to the eye, but more potent than navies, from which there can be no escape except in final capitulation. Thus it has created the irresistible influence which itself constitutes the beginning of success.
Already are signs of change. In common speech, as well as in writing, among slave-masters, the bondman is no longer called slave, but servant,—thus, by soft substitution, concealing and condemning the true relation. Newspapers, even in the land of bondage, blush at the hunt of men by bloodhounds,—thus protesting against an unquestionable incident of Slavery. Other signs appear in the added comfort of the slave,—in the enlarged attention to his wants,—in the experiments now beginning, by which the slave is enabled to share in the profits of his labor, and thus finally secure his freedom,—and, above all, in the consciousness among slave-masters that they dwell now, as never before, under the keen observation of an ever-wakeful Public Opinion, quickened by an ever-wakeful Public Press. Nor is this all. Only lately propositions were introduced into the Legislatures of different States, and countenanced by Governors, to mitigate the existing Law of Slavery; and almost while speaking, I have received drafts of two different memorials, one to the Legislature of Virginia, and the other to that of North Carolina, asking for the slave three things, which it will be monstrous to refuse, but which, if conceded, will take from Slavery its existing character: I mean, first, the protection of the marriage relation; secondly, the protection of the parental relation; and, thirdly, the privilege of knowledge. Grant these, and the girdled Upas tree soon must die. Sir, amidst these tokens of present success, and the auguries of the future, I am not disturbed by complaints of seeming damage. “Though it consume our own dwelling, who does not venerate fire, without which human life can hardly exist on earth?” says the Hindoo proverb; and the time is even now at hand, when the Antislavery Enterprise, which is the very fire of Freedom, with all its incidental excesses and excitements, will be hailed with similar regard.