And yet at that time, and for years after, the opinion of the South itself regarded slavery as an evil—thrust upon them by England—difficult to be got rid of—profitable, it might be, but lamentable and temporary. No slave-holder refused to discuss the subject or to admit the evils of the system. No violence was offered to those who denounced it. The clergy might venture to preach against it. Hopeful persons might foretell the approach of liberty to those unhappy captives. Even the lowest of the slave-holding class did not yet resent the expression of such hopes.
But a mighty change was destined to pass upon the tone of Southern opinion. The purchase of Louisiana opened a vast tract of the most fertile land in the world to the growth of cotton; Whitney’s invention made the growth of cotton profitable. Slave-holding became lucrative. It was wealth to own a little plantation and a few negroes; and there was an eager race for the possession of slaves. Importation alone could not supply the demand. Some of the more northerly of the Southern States turned their attention to the breeding of slaves for the Southern markets. Kentucky and Virginia became rich and infamous by this awful commerce.[1] While iniquity was not specially profitable, the Southern States were not very reluctant to be virtuous. When the gains of wickedness became, as they now did, enormous, virtue ceased to have a footing in the South.
During many years the leader of the slave-owners was John C. Calhoun. He was a native of South Carolina—a tall, slender, gipsy-looking man, with an eye whose wondrous depth and power impressed all who came into his presence. Calhoun taught the people of the South that slavery was good for the slave. It was a benign, civilizing agency. The African attained to a measure of intelligence in slavery greatly in advance of that which he had ever reached as a free man. To him, visibly, it was a blessing to be enslaved. From all this it was easy to infer that Providence had appointed slavery for the advantage of both races; that opposition to this Heaven-ordained institution was profane; that abolition was merely an aspect of infidelity. So Calhoun taught; so the South learned to believe. 1850 A.D. Calhoun’s last speech in Congress warned the North that opposition to slavery would destroy the Union. His latest conversation was on this absorbing theme. A few hours after, he had passed where all dimness of vision is removed, and errors of judgment become impossible!
It was very pleasant for the slave-owners to be taught that slavery enjoyed divine sanction. The doctrine had other apostles than Mr. Calhoun. Unhappily it came to form part of the regular pulpit teaching of the Southern churches. It was gravely argued out from the Old Testament that slavery was the proper condition of the negro. Ham was to be the servant of his brethren; hence all the descendants of Ham were the rightful property of white men. The slave who fled from his master was guilty of the crime of theft in one of its most heinous forms. So taught the Southern pulpit. Many books, written by grave divines for the enforcement of these doctrines, remain to awaken the amazement of posterity.
The slave-owners inclined a willing ear to these pleasing assurances. They knew slavery to be profitable; their leaders in Church and State told them it was right. It was little wonder that a fanatical love to slavery possessed their hearts. In the passionate, ill-regulated minds of the slave-owning class it became in course of years almost a madness, which was shared, unhappily, by the great mass of the white population. Discussion could no longer be permitted. It became a fearful risk to express in the South an opinion hostile to slavery. It was a familiar boast that no man who opposed slavery would be suffered to live in a Slave State; and the slave-owners made their word good. Many who were suspected of hostile opinions were tarred and feathered, and turned out of the State. Many were shot; many were hanged; some were burned. The Southern mobs were singularly brutal, and the slave-owners found willing hands to do their fiendish work. The law did not interfere to prevent or punish such atrocities. The churches looked on and held their peace.
As slave property increased in value, a strangely horrible system of laws gathered around it. The slave was regarded, not as a person, but as a thing. He had no civil rights; nay, it was declared by the highest legal authority that a slave had no rights at all which a white man was bound to respect. The most sacred laws of nature were defied. Marriage was a tie which bound the slave only during the master’s pleasure. A slave had no more legal authority over his child “than a cow has over her calf.” It was a grave offence to teach a slave to read. A white man might expiate that offence by fine or imprisonment; to a black man it involved flogging. The owner might not without challenge murder an unoffending slave; but a slave resisting his master’s will might lawfully be slain. A slave who would not stand to be flogged, might be shot as he ran off. The master was blameless if his slave died under the administration of reasonable correction—in other words, if he flogged a slave to death. A fugitive slave might be killed by any means which his owner chose to employ. On the other hand, there was a slender pretext of laws for the protection of the slave. Any master, for instance, who wantonly cut out the tongue or put out the eyes of his slave, was liable to a small fine. But as no slave could give evidence affecting a white man in a court of law, the law had no terrors for the slave-owner.
The practice of the South in regard to her slaves was not unworthy of her laws. Children were habitually torn away from their mothers. Husbands and wives were habitually separated, and forced to contract new marriages. Public whipping-houses became an institution. The hunting of escaped slaves became a regular profession, and dogs were bred and trained for that special work. Slaves who were suspected of an intention to escape were branded with red-hot irons. When the Northern armies forced their way into the South, many of the slaves who fled to them were found to be scarred or mutilated. The burning of a negro who was accused of crime was a familiar occurrence. It was a debated question whether it was more profitable to work the slaves moderately, and so make them last, or to take the greatest possible amount of work from them, even although that would quickly destroy them. Some favoured the plan of overworking, and acted upon it without scruple.
These things were done, and the Christian churches of the South were not ashamed to say that the system out of which they flowed enjoyed the sanction of God! It appeared that men who had spent their lives in the South were themselves so brutalized by their familiarity with the atrocities of slavery, that the standard by which they judged it was no higher than that of the lowest savages.