Voltaire adds to this expression other words kindred in scorn:—
“The American savage of whom you speak does not astonish me; but he frightens me, for I know beyond doubt that he is of the horde of other French savages who have sworn immortal hate to reason.”[61]
In harmony with these is that famous irony of Montesquieu, where, speaking of the Africans, he says:—
“It is impossible that we should suppose these people men; because, if we supposed them men, the world would begin to think that we ourselves were not Christians.”[62]
Other countries might testify; but this is enough.
With such authorities, Personal and Philosophic, American and Foreign, I need not hesitate in this ungracious task; but Truth, which is mightier than Mason and Jefferson, than John Locke, Adam Smith, and Samuel Johnson, than Condorcet, Voltaire, and Montesquieu, marshals the evidence in unbroken succession.
Proceeding with the argument, broadening as we advance, we shall see Slave-Masters (1) in the Law of Slavery, (2) in relations with Slaves, (3) in relations with each other and with Society, and (4) in that unconsciousness which renders them insensible to their true character.
(1.) As in considering the Character of Slavery, so in considering the Character of Slave-Masters, we must begin with the Law of Slavery, which, as their work, testifies against them. In the face of this unutterable abomination, where impiety, cruelty, brutality, and robbery all strive for mastery, it is vain to assert humanity or refinement in its authors. Full well I know that the conscience, which speaks so powerfully to the solitary soul, is often silent in the corporate body, and that, in all ages and countries, numbers, when gathered in communities and States, have sanctioned acts from which the individual revolts. And yet I know no surer way of judging a people than by its laws, especially where those laws have been long continued and openly maintained.
Whatever may be the eminence of individual virtue,—and I would not so far disparage humanity as to suppose that offences so general where Slavery exists are universal,—it is not reasonable or logical to infer that the body of Slave-Masters are better than the Law of Slavery. And since the Law itself degrades the slave to be a chattel, and submits him to irresponsible control,—with power to bind and to scourge, to usurp the fruits of another’s labor, to pollute the body, and to outrage all ties of family, making marriage impossible,—we must conclude that such enormities are sanctioned by Slave-Masters; while the refusal of testimony, and the denial of instruction, by supplementary law, complete the evidence of complicity. And this conclusion must stand unquestioned, just so long as the Law of Slavery exists unrepealed. So mild and philosophical a judge as Tocqueville says, in his authoritative work: “The legislation of the Southern States with regard to slaves at the present day exhibits such unparalleled atrocities as suffice to show that the laws of humanity have been totally perverted, and to betray the desperate position of the community in which that legislation has been promulgated.”[63] All of which is too true. Cease, then, to blazon the humanity of Slave-Masters. Tell me not of the lenity with which this cruel Code is tempered to its unhappy subjects. Tell me not of the sympathy which overflows from the mansion of the master to the cabin of the slave. In vain you assert such “happy accidents.” In vain you show individuals who do not exert the wickedness of the law. The Barbarism still endures, solemnly, legislatively, judicially attested in the very Slave Code, and proclaiming constantly the character of its authors. And this is the first article in the evidence against Slave-Masters.