The Anti-Slavery Examiner, Omnibus

by American Anti-Slavery Society

SIR,—Accept my thanks for your politeness in sending me a copy of your book on slavery. This book proves, that the often repeated assertion, that the whole South is opposed to the discussion of the question of slavery, is not true:—and so far, I rejoice in its appearance. I presume—I know, indeed, that you are not the only man in the South, who is in favor of this discussion. There are, doubtless, many persons in the South, who believe, that all attempts to suppress it, are vain, as well as wicked. Besides, you virtually admit, that the South is compelled to discuss the question of slavery; or, at least, to give her own views of it, in order to prevent the conscience of Southern Christians—that conscience, "which does make cowards of us all"—from turning traitor to the cause of slavery. I rejoice, too, that you accompanied the copy sent to me, with the request, that I should review it, and make "candid remarks" upon it; and, that you have thus put it in my power to send to the South some of my views on slavery, without laying myself open to the charge of being discourteous and obtrusive.

You undertake to show that slavery existed, and, with the Divine approbation, amongst the Old Testament Jews; and that it also existed, whilst our Saviour and his Apostles were on the earth, and was approved by them. You thence argue, that it is not only an innocent institution, but one which it is a religious duty to maintain.

I admit, for the sake of argument, that there was a servitude in the patriarchal families which was approved by God. But what does this avail in your defence of slavery, unless you show, that that servitude and slavery are essentially alike? The literal terms of the relation of master and servant, under that servitude, are not made known to us; but we can, nevertheless, confidently infer their spirit from facts, which illustrate their practical character; and, if this character be found to be opposite to that of slavery, then it is manifest, that what you say of patriarchal servitude is impertinent, and tends to mislead, rather than enlighten your readers. To a few of these facts and a few of the considerations arising from them, I now call your attention.

1st. Read the first eight verses of the eighteenth chapter of Genesis, and tell me, if you ever saw Gov. McDuffie or any other Southern patriarch (for the governor desires to have all slaveholders looked upon in the character of patriarchs) putting himself on a level with his servants, and "working with his hands," after the manner of Abraham and Sarah?

2d. There was such a community of interest—so much of mutual confidence—between Abraham and his servants, that they fought his battles. Indeed, the terms of this patriarchal servitude were such, that in the event of the master's dying without issue, one of his servants inherited his property (Gen. 15: 3). But, according to the code of Southern slavery, the slave can no more own property, than he can own himself. "All that a slave possesses belongs to his master"—"Slaves are incapable of inheriting or transmitting property." These, and many similar phrases, are found in that code. Severe as was the system of Roman slavery, yet in this respect, it was far milder than yours; for its subjects could acquire property (their peculium); and frequently did they purchase their liberty with it. So far from Southern slaves being, as Abraham's servants were, a dependence in war, it is historically true, that they are accustomed to improve this occasion to effect their escape, and strengthen the hands of the enemy. As a further proof that Southern slavery begets none of that confidence between master and slave, which characterized the mutual intercourse of Abraham and his servants—the slave is prohibited, under severe penalties, from having any weapons in his possession, even in time of peace; and the nightly patrol, which the terror-stricken whites of Southern towns keep up, in peace, as well as in war, argues any thing, rather than the existence of such confidence. "For keeping or carrying a gun, or powder or shot, or a club, or other weapon whatsoever, offensive or defensive, a slave incurs, says Southern statute book, for each offence, thirty-nine lashes."

3d. When I read your quotation from the twenty-fourth chapter of Genesis, made for the purpose of showing that God allowed Abraham to have slaves, I could not but wonder at your imprudence, in meddling with this chapter, which is of itself, enough to convince any unbiased mind, that Abraham's servants held a relation to their master and to society, totally different from that held by Southern slaves. Have you ever known a great man in your state send his slave into another to choose a wife for his son?—And if so, did the lily white damsel he selected call the sable servant "my lord?"—And did her family spare no pains to manifest respect for their distinguished guest, and promote his comfort? But this chapter, which you call to your aid, informs us, that Abraham's servant was honored with such tokens of confidence and esteem. If a Southern slave shall ever be employed in such a mission, he may count himself highly favored, if he be not taken up by the way, imprisoned, and "sold for his jail fees."

4th. Did you ever know Southern slaves contend for their rights with their masters? When a Southern master reads the thirteenth verse of the thirty-first chapter of Job, he must think that Job was in the habit of letting down his dignity very low.

5th. Do Southern masters accord religious privileges and impart religious instruction equally to their slaves and their children? Your laws, which visit with stripes, imprisonment, and death, the attempt to teach slaves to read the Bible, show but too certainly, that the Southern master, who should undertake to place "his children and his household" on the same level, in respect to their religious advantages, as it is probable that Abraham did (Gen. 18:19), would soon find himself in the midst of enemies, not to his reputation only, but to his life also.

And now, sir, admitting that the phrase, on which you lay so much stress—"bought with his money"—was used in connexion with a form of servitude which God approved—I put it to your candor, whether this phrase should be allowed to weigh at all against the facts I have adduced and the reasonings I have employed to show the true nature of that servitude, and how totally unlike it is to slavery? Are you not bound by the principles of sound reasoning, to attach to it a meaning far short of what, I grant, is its natural import in this age, and, especially, amongst a people who, like ourselves, are accustomed to associate such an expression with slavery? Can you deny, that you are bound to adopt such a meaning of it, as shall harmonize with the facts, which illustrate the nature of the servitude in question, and with the laws and character of Him, whose sanction you claim for that servitude? An opposite course would give a preference to words over things, which common sense could not tolerate. Many instances might be cited to show the absurdity of the assumption that whatever is spoken of in the Scriptures as being "bought," is property. Boaz "purchased" his wife. Hosea "bought her (his wife) for fifteen pieces of silver." Jacob, to use a common expression, "took his wages" in wives. Joseph "bought" the Egyptians, after they had said to him "buy us." But, so far from their having become the property of Joseph or of his king, it was a part of the bargain, that they were to have as much land as they wanted—seed to sow it—and four-fifths of the crops. The possessors of such independence and such means of wealth are not the property of their fellow-men.

I need say no more, to prove that slavery is entirely unlike the servitude in the patriarchal families. I pass on, now, to the period between the promulgation of the Divine law by Moses, and the birth of Christ.