22. While at a public house, in Fredericktown, there came into the bar-room (on Sunday) a decently dressed white man, of quite a light complexion, in company with one who was totally black. After they went away, the landlord observed that the white man was a slave. I asked him, with some surprise, how that could be possible? To which he replied, that he was a descendant, by female ancestry, of an African slave. He also stated, that not far from Fredericktown, there was a slave estate, on which there were several white females of as fair and elegant appearance as white ladies in general, held in legal bondage as slaves. These facts demonstrate that the peculiar hue, with which it has pleased God to paint the surface of the body of an African, is not the only circumstance which reconciles to the conscience of the European, (white man) the act of depriving him of his liberty and the fruits of his labour. Hence it appears to be a melancholy truth, that man, in a morbid state of intellect, (which I consider to be the case with every individual, whose rule of action is not founded upon wisdom and virtue,) voluntarily and almost invariably, confounds right with might, and when stimulated by avarice, frequently hesitates not to bind and sell his wife, his children, or his brother! I have received direct information from a gentleman who witnessed the fact, that in one of the slave states, a white man, having married one of his female slaves, after she had borne him several children, sold the whole of them together as he would a drove of cattle; and it is said such instances are frequent. A gentleman brought with him from the southward to Philadelphia, (the city of brotherly love,) his half brother, the son of his father by a slave, and attempted to sell him! He was happily prevented from executing his sacrilegious design by the interposition of a respectable citizen, who also procured the legal restoration of freedom to the darker faced brother.
23. In the course of a journey through Virginia, from the city of Washington towards James' river, of about 150 miles, going and returning by different routes, I had frequent opportunities of conversing with the possessors and overseers of slaves, and others, and of observing the general effects of the present system of slavery, upon the morals and prospects of the white population. On combining the facts which presented themselves, I was involuntarily led to this deduction: that the present mode, with occasional exceptions, of managing slaves, and of educating the successors to those who now hold dominion over them, must, eventually and inevitably, result, by a progressive ratio, unless reformed, in the poverty, bankruptcy and chagrin of a large portion of the posterity of the existing proprietors of even the most extensive slave estates in the country! This state of things has, to a certain extent, already commenced. I was informed of some ancient and immensely rich slave possessions, and shewn some of the subdivided portions of them, the present numerous heirs of which, are obliged to contract increasing debts annually, in order to maintain the magnificent style of living, and the habits of amusement and sport, which had been imposed on them by their ancestors. In conversation with a gentleman at Charlotteville, I advanced this problem:—Suppose an individual, (who prefers sport and extravagance to prudence and happiness) becomes possessor of 1000 slaves, and 10,000 acres of ground; if he bequeaths his estate to ten heirs, they will receive each 1000 acres of ground and perhaps 125 slaves. Pursuing this ratio, each descendant of the third generation will inherit 100 acres of land and about 25 slaves, and the fourth 10 acres, with 2 slaves. If the slaves should multiply proportionally with their masters, the plantations would not; for it is judged from corresponding information and facts, that many of the proprietors, annually expend the whole amount of their revenue, more or less. The inevitable poverty and physical debility, thus entailed upon the inheritors of slaves, are not half so much to be deplored, as the habits of indolence, dissipation and vice, which, if not the uniform fruits of slavery, are much promoted and encouraged by it.
24. About eighteen months ago, I saw, in the western part of the state of New-York, a venerable old farmer, whose name is Vaughan. He was in good health (being nearly ninety years of age) and in possession of a delightful farm, which had been rescued from the wilderness and cultivated by himself and his sons. Two years ago, the number of his descendants was about 378! the most of whom have been, or will be, bred to some useful employment, adequate to their subsistence. If he were in possession of 1000 slaves, and 10,000 acres of soil, he could bequeath them only 26-1/3 acres of land each, and not 3 slaves.
25. On my return to the city of Washington, I met with a most distressing exemplification of the dangerous policy of educating youth, (let their fortunes be ever so abundant,) in luxury and indolence. I saw a stranger, from one of the slave states, of tolerably genteel appearance, in the prime of life, destitute of property, and unqualified for any occupation whatever. He had inherited and dissipated a considerable estate of land and slaves. His former acquaintance and connexions were of the most reputable class. He appeared to be literally a prey to despair. He said he should think himself happy if he were capable of labouring in any mechanical employment whatever. He related an anecdote of himself, which exhibits very distinctly, the delirium which affluence and luxurious habits stamp upon the human intellect when not fortified by virtue. He stated, that at a period when he was totally at a loss for resources, he met with an opportunity of engaging in a pursuit, on the commencement of which he received two hundred dollars. Liberality and hospitality to strangers (if their faces are white) are prominent and proverbial characteristics of well bred possessors of slaves, generally.[7] So perfectly had his thoughts been attuned and associated to opulence and profusion, that he forgot his inverse position upon the wheel of fortune, and immediately commenced free table and free bottle; and his two hundred dollars disappeared entirely in one month;—soon after which he suffered severe privations for want of cash!
26. Having sketched an outline of some of the evils, which the present state of slavery necessarily produces to the possessors of slaves, we will next examine its effects upon the slaves themselves, and endeavour to prove that the pecuniary as well as the moral interests and rights of both parties, enjoin the expediency of adopting a different system of management.
27. It has been urged, in justification of domestic slavery, that the slave receives an equivalent for his incessant toil, in the certainty of being provided with food, clothing, and shelter:—and that a rigorous discipline is indispensable to the preservation of industry, and for security against rebellion and assassination. It is well known, in almost every description of human labour, that constant diligence produces more than a sufficiency of the necessaries of life, for the daily consumption of the labourer. Industry, duly rewarded, and accompanied by temperance and economy, is, with but casual exceptions, to every individual blessed with health, an infallible source of competence and wealth. As our all-wise Creator has fitted our organization, individually, to the acquirement of the means of subsistence, without depending on the labour and generosity of each other, there can be no doubt but he designed that each should retain and enjoy the products of his own hands, without molestation. It is certain that the labour of a slave is of more value than the expense of his daily personal necessities, or he could not be sold, (notwithstanding the risk of premature death,) for 400 or 900 dollars.
28. The excellence of the great fundamental precept of christianity, 'Whatsoever ye would that men should do unto you, do ye even so unto them,' is acknowledged and admired, it is believed, by every member of the human family, of whatever name or nation, that makes any pretension to religion or moral rectitude. And it most assuredly involves this precept also, which is still easier to obey, and cannot be dispensed with in the positive axioms of natural justice;—Whatsoever ye would that men should not do unto you, do ye not even so unto them. Will any possessor of slaves or other individual, voluntarily consign himself to hard labour during life? will he submit to the will and temper of another man, and surrender at his feet the whole of the products of his toil? Unconditional slavery is contrary to the precepts of religion, moral justice, and the abstract, natural and political rights of man. It is a black, accumulating, threatening thunder cloud in our moral horizon, the sudden explosion of which might produce dangerous and fatal consequences. I am hence constrained to perform the melancholy task of recording my dissent from the sentiments of those who, from the purest motives and most laudable philanthropy, request the universal, simultaneous and unconditional emancipation of a numerous body of meek people, now groaning under the grievous yoke and goading lash of brutal unrewarded servitude in these United States, "the world's best hope." Yet I do not mean to intimate that equal justice should not, or cannot be rendered to them. If guided by discretion, it may be administered to them with the highest advantage and most perfect safety to both parties. African servitude might, at the outset, be rendered so tolerable and reasonable that the present appellation of slavery, which sounds so discordant, in connexion with the cheering music of liberty, might be exchanged for some title, attended with a less chilling and base note. Let Masters, without hesitation, become Patrons, Guardians, Friends, Civil Governors. Let Slaves be converted into tenants and indented servants, (or labourers,) bound, for the present, by the lamentable crisis of existing circumstances.—In compliance with the loud and imperative demands of justice and humanity, and the injunctions of policy and self interest, let their toil be carefully and justly proportioned to their bodily strength, and rewarded by a sufficiency of comfortable nourishment, clothing and shelter. And, particularly in cases of correct behaviour and diligence, let a reasonable sum be paid, monthly or annually, to those who have discretion to make a proper use of it, or allotted and reserved for the education and eventual benefit of their children. Let them be effectually protected from the destructive ravages of distilled spirits. Let them not be bought and sold as beasts of the harness, without their consent; unless guilty of criminal conduct;—and let this be decided by the laws of the country. Nor for all the silver in the mines of Potosi, let an ounce of iron be rivetted upon their necks, wrists, or ancles; for he who fashioned these sections of their bodies, never designed them for such barbarous purposes! Let the "resounding lash," and the savage arts of torture and cruelty; be laid aside. The adoption of a discipline, founded on justice and reciprocal equity, will render these unnecessary. It is a very important fact, in human nature, that men, in all conditions, perform their duty with far greater alacrity and pleasure, when prompted by the exhilarating anticipation of reward and advantage, than by coercion, and the paralyzing menace of penalties and pain.[8]
29. Philosophy cries, "Brethren, be just—be beneficent, and you will prosper.—Eternal slavery must be an eternal source of crimes;—divest it at least of the epithet eternal, for anguish that knows no bounds can only produce despair." "With a pure heart, one is never unhappy." Let the possessor of slaves consult the oracles of his own conscience—the spontaneous counsels of his own heart, and the sublime parable of the beneficent founder of the Christian religion, and act accordingly. Did not the slave, (or his ancestors in Africa,) "fall among thieves, which stripped him" of liberty and happiness;—and are purchasers or retainers of known stolen property, (or liberty) entirely absolved, either by the laws of God or man, from a degree of participation in the original transgression? Let every individual, then, who finds a slave in his hands, whether by traffic or inheritance, 'take compassion on him,' like the good Samaritan, and bind up the old and painful wounds, which have been inflicted on his "unalienable rights," given him by his Creator and sole Proprietor;
Which no man, for gold, can buy or sell!
30. Intellectual and moral improvement is the safe and permanent basis, on which the arch of eventual freedom to the enslaved Africans may be gradually erected. Let the glorious work be commenced by instructing such of the holders and overseers of slaves and their sons and daughters, as have hitherto been deprived of the blessings of education. Let every slave, less than thirty years of age, of either sex, be taught the art of reading, sufficiently for receiving moral and religious instruction, from books in the English language. For this purpose, the Lancasterian mode of instruction would be admirably well adapted. A well selected economical library of such books as are calculated to inculcate the love of knowledge and virtue, ought to form an essential appurtenance to every plantation.