Merchant.
Come hither, child, 't is time to go to rest.
Juan.
Signor, I will not leave my mother here,
To go with any one.Mother.
Alas! my child, thou art no longer mine,
But his who bought thee.Juan.
What! then, have you, mother,
Forsaken me?Mother.
O Heavens! how cruel are ye!
Merchant.
Come, hasten, boy.
Juan.
Will you go with me, brother?
Francisco.
I cannot, Juan; 't is not in my power;
May Heaven protect you, Juan!Mother.
Oh, my child,
My joy and my delight, God won't forget thee!Juan.
O father! mother! whither will they bear me
Away from you?Mother.
Permit me, worthy Signor,
To speak a moment in my infant's ear?
Grant me this small contentment; very soon
I shall know nought but grief.Merchant.
What you would say
Say now; to-night is the last time.Mother.
To-night
Is the first time my heart e'er felt such grief.Juan.
Pray keep me with you, mother, for I know not
Whither he'd carry me.Mother.
Alas! poor child,
Fortune forsook thee even at thy birth.The heavens are overcast, the elements
Are turbid, and the very sea and winds
Are all combined against me. Thou, my child,
Know'st not the dark misfortunes into which
Thou art so early plunged, but happily
Lackest the power to comprehend thy fate.
What I would crave of thee, my life, since I
Must never more be blessed with seeing thee,
Is that thou never, never wilt forget
To say, as thou wert wont, thy Ave Mary;
For that bright queen of goodness, grace, and virtue
Can loosen all thy bonds and give thee freedom.Aydar.
Behold the wicked Christian, how she counsels
Her innocent child! You wish, then, that your child
Should, like yourself, continue still in error.Juan.
O mother, mother, may I not remain?
And must these Moors, then, carry me away?Mother.
With thee, my child, they rob me of my treasures.
Juan.
Oh, I am much afraid!
Mother.
'Tis I, my child,
Who ought to fear at seeing thee depart.
Thou wilt forget thy God, me, and thyself.
What else can I expect from thee, abandoned
At such a tender age amongst a people
Full of deceit and all iniquity?Crier.
Silence, you villanous woman! if you would not
Have your head pay for what your tongue has done.[151]
From such a scene we gladly turn away, while, in the sincerity of our hearts, we give our sympathies to the unhappy sufferers. Fain would we avert their fate; fain would we destroy the system of bondage that has made them wretched and their masters cruel. And yet we must not judge with harshness the Algerine slave-owner, who, reared in a religion of slavery, learned to regard Christians "guilty of a skin not colored like his own" as lawful prey, and found sanctions for his conduct in the injunctions of the Koran, the custom of his country, and the instinctive dictates of an imagined self-interest. It is, then, the "peculiar institution" which we are aroused to execrate, rather than the Algerine slave-masters glorying in its influence, nor perceiving their foul disfigurement.
TESTIMONY OF GENERAL EATON.
There is reason to believe that the sufferings of white slaves were not often greater than is the natural incident of slavery. An important authority presents this point in an interesting light. It is that of General Eaton, for some time consul of the United States at Tunis, and conqueror of Derne. In a letter to his wife, dated at Tunis, April 6, 1799, and written amidst opportunities of observation such as few have possessed, he briefly describes the condition of this unhappy class, illustrating it by a comparison less flattering to our country than to Barbary. "Many of the Christian slaves," he says, "have died of grief, and the others linger out a life less tolerable than death. Alas! remorse seizes my whole soul, when I reflect that this is, indeed, but a copy of the very barbarity which my eyes have seen in my own native country. And yet we boast of liberty and national justice. How frequently, in the Southern States of my own country, have I seen weeping mothers leading the guiltless infants to the sales with as deep anguish as if they led them to the slaughter, and yet felt my bosom tranquil in the view of these aggressions upon defenceless humanity! But when I see the same enormities practised upon beings whose complexion and blood claim kindred with my own, I curse the perpetrators, and weep over the wretched victims of their rapacity. Indeed, truth and justice demand from me the confession, that the Christian slaves among the barbarians of Africa are treated with more humanity than the African slaves among the professing Christians of civilized America. And yet here sensibility bleeds at every pore for the wretches whom fate has doomed to slavery."[152] These words are explicit, although more terrible for us than for the Barbary States.
INFLUENCE OF THE KORAN.
Such testimony would seem to furnish a decisive standard by which to determine the character of White Slavery. But there are other considerations and authorities. One of these is the influence of religion on these barbarians. Travellers remark the kind treatment bestowed by Mahometans upon slaves.[153] The lash rarely, if ever, lacerates the back of the female; the knife or branding-iron is not employed upon any human being to mark him as property of his fellow-man. Nor is the slave doomed, as in other countries, where the Christian religion is professed, to unconditional and perpetual service, without prospect of redemption. Hope, the last friend of misfortune, may brighten his captivity. He is not so walled up by inhuman institutions as to be inaccessible to freedom. "And unto such of your slaves," says the Koran, in words worthy of adoption in the legislation of Christian countries, "as desire a written instrument allowing them to redeem themselves on paying a certain sum, write one, if ye know good in them, and give them of the riches of God which he hath given you."[154] Thus from the Koran, which ordains slavery, come lessons of benignity to the slave; and one of the most touching stories in Mahometanism is of the generosity of Ali, the companion of the Prophet, who, after fasting for three days, gave his whole provision to a captive not more famished than himself.[155]
Such precepts and examples had their influence in Algiers. It is evident, from the history of the country, that the prejudice of race did not so far prevail as to stamp upon slaves and their descendants any indelible mark of exclusion from power and influence. It often happened that they attained to great posts in the state. The seat of the Deys was filled more than once by humble captives who had tugged for years at the oar.[156]
APOLOGIES FOR WHITE SLAVERY.
Nor do we feel, from the narratives of captives and of travellers, that the condition of the white slave was rigorous beyond the ordinary lot of slavery. "The Captive's Story" in Don Quixote fails to impress the reader with any peculiar horror of the life from which he escaped. It is often said that the sufferings of Cervantes were among the most severe which even Algiers could inflict.[157] But they did not repress the gayety of his temper; and we learn that in the building where he was confined there was a chapel or oratory in which mass was celebrated, the sacrament administered, and sermons regularly preached by captive priests. Nor was this all. The pleasures of the theatre were enjoyed by these slaves; and the farces of Lope de Rueda, a favorite Spanish dramatist of the time, served, in actual representation, to cheer this house of bondage.[158]