Cotton is King, and Pro-Slavery Arguments / Comprising the Writings of Hammond, Harper, Christy, Stringfellow, Hodge, Bledsoe, and Cartrwright on this Important Subject

by Unknown

Slavery, as it is said in an eloquent article published in a Southern periodical work,[242] to which I am indebted for other ideas, "has done more to elevate a degraded race in the scale of humanity; to tame the savage; to civilize the barbarous; to soften the ferocious; to enlighten the ignorant, and to spread the blessings of Christianity among the heathen, than all the missionaries that philanthropy and religion have ever sent forth."[243] Yet unquestionable as this is, and though human ingenuity and thought may be tasked in vain to devise any other means by which these blessings could have been conferred, yet a sort of sensibility which would be only mawkish and contemptible, if it were not mischievous, affects still to weep over the wrongs of "injured Africa." Can there be a doubt of the immense benefit which has been conferred on the race, by transplanting them from their native, dark, and barbarous regions, to the American continent and islands? There, three-fourths of the race are in a state of the most deplorable personal slavery. And those who are not, are in a scarcely less deplorable condition of political slavery, to barbarous chiefs—who value neither life nor any other human right, or enthralled by priests to the most abject and atrocious superstitions. Take the following testimony of one of the few disinterested observers, who has had an opportunity of observing them in both situations.[244] "The wild savage is the child of passion, unaided by one ray of religion or morality to direct his course, in consequence of which his existence is stained with every crime that can debase human nature to a level with the brute creation. Who can say that the slaves in our colonies are such? Are they not, by comparison with their still savage brethren, enlightened beings? Is not the West Indian negro, therefore, greatly indebted to his master for making him what he is—for having raised him from the state of debasement in which he was born, and placed him in a scale of civilized society? How can he repay him? He is possessed of nothing—the only return in his power is his servitude. The man who has seen the wild African, roaming in his native woods, and the well fed, happy looking negro of the West Indies, may, perhaps, be able to judge of their comparative happiness; the former, I strongly suspect, would be glad to change his state of boasted freedom, starvation, and disease, to become the slave of sinners, and the commiseration of saints."[245] It was a useful and beneficent work, approaching the heroic, to tame the wild horse, and subdue him to the use of man; how much more to tame the nobler animal that is capable of reason, and subdue him to usefulness?

We believe that the tendency of slavery is to elevate the character of the master. No doubt the character—especially of youth—has sometimes received a taint and premature knowledge of vice, from the contact and association with ignorant and servile beings of gross manners and morals. Yet still we believe that the entire tendency is to inspire disgust and aversion toward their peculiar vices. It was not without a knowledge of nature, that the Spartans exhibited the vices of slaves by way of negative example to their children. We flatter ourselves that the view of this degradation, mitigated as it is, has the effect of making probity more strict, the pride of character more high, the sense of honor more strong, than is commonly found where this institution does not exist. Whatever may be the prevailing faults or vices of the masters of slaves, they have not commonly been understood to be those of dishonesty, cowardice, meanness, or falsehood. And so most unquestionably it ought to be. Our institutions would indeed be intolerable in the sight of God and man, if, condemning one portion of society to hopeless ignorance and comparative degradation, they should make no atonement by elevating the other class by higher virtues, and more liberal attainments—if, besides degraded slaves, there should be ignorant, ignoble, and degraded freemen. There is a broad and well marked line, beyond which no slavish vice should be regarded with the least toleration or allowance. One class is cut off from all interest in the State—that abstraction so potent to the feelings of a generous nature. The other must make compensation by increased assiduity and devotion to its honor and welfare. The love of wealth—so laudable when kept within proper limits, so base and mischievous when it exceeds them—so infectious in its example—an infection to which I fear we have been too much exposed—should be pursued by no arts in any degree equivocal, or at any risk of injustice to others. So surely as there is a just and wise governor of the universe, who punishes the sins of nations and communities, as well as of individuals, so surely shall we suffer punishment, if we are indifferent to that moral and intellectual cultivation of which the means are furnished to us, and to which we are called and incited by our situation.

I would to heaven I could express, as I feel, the conviction how necessary this cultivation is, not only to our prosperity and consideration, but to our safety and very existence. We, the slaveholding States, are in a hopeless minority in our own confederated Republic—to say nothing of the great confederacy of civilized States. It is admitted, I believe, not only by slaveholders, but by others, that we have sent to our common councils more than our due share of talent, high character and eloquence.[246] Yet in spite of all these most strenuously exerted, measures have been sometimes adopted which we believed to be dangerous and injurious to us, and threatening to be fatal. What would be our situation, if, instead of these, we were only represented by ignorant and groveling men, incapable of raising their views beyond a job or petty office, and incapable of commanding bearing or consideration? May I be permitted to advert—by no means invidiously—to the late contest carried on by South Carolina against Federal authority, and so happily terminated by the moderation which prevailed in our public counsels. I have often reflected, what one circumstance, more than any other, contributed to the successful issue of a contest, apparently so hopeless, in which one weak and divided State was arrayed against the whole force of the confederacy—unsustained, and uncountenanced, even by those who had a common interest with her. It seemed to me to be, that we had for leaders an unusual number of men of great intellectual power, co-operating cordially and in good faith, and commanding respect and confidence at home and abroad, by elevated and honorable character. It was from these that we—the followers at home—caught hope and confidence in the gloomiest aspect of our affairs. These, by their eloquence and the largeness of their views, at least shook the faith of the dominant majority in the wisdom and justice of their measures—or the practicability of carrying them into successful effect; and by their bearing and well known character, satisfied them that South Carolina would do all that she had pledged herself to do. Without these, how different might have been the result? And who shall say what at this day would have been the aspect of the now flourishing fields and cities of South Carolina? Or rather, without these, it is probable the contest would never have been begun; but that, without even the animation of a struggle, we should have sunk silently into a hopeless and degrading subjection. While I have memory—in the extremity of age—in sickness—under all the reverses and calamities of life—I shall have one source of pride and consolation—that of having been associated—according to my humbler position—with the noble spirits who stood prepared to devote themselves for Liberty—the Constitution—the Union. May such character and such talent never be wanting to South Carolina.

I am sure that it is unnecessary to say to an assembly like this, that the conduct of the master to his slave should be distinguished by the utmost humanity. That we should indeed regard them as wards and dependents on our kindness, for whose well-being in every way we are deeply responsible. This is no less the dictate of wisdom and just policy, than of right feeling. It is wise with respect to the services to be expected from them. I have never heard of an owner whose conduct in their management was distinguished by undue severity, whose slaves were not in a great degree worthless to him. A cheerful and kindly demeanor, with the expression of interest in themselves and their affairs, is, perhaps, calculated to have a better effect on them, than what might be esteemed more substantial favors and indulgences. Throughout nature, attachment is the reward of attachment. It is wise, too, in relation to the civilized world around us, to avoid giving occasion to the odium which is so industriously excited against ourselves and our institutions. For this reason, public opinion should, if possible, bear even more strongly and indignantly than it does at present, on masters who practice any wanton cruelty on their slaves. The miscreant who is guilty of this, not only violates the law of God and of humanity, but as far as in him lies, by bringing odium upon, endangers the institutions of his country, and the safety of his countrymen. He casts a shade upon the character of every individual of his fellow-citizens, and does every one of them a personal injury. So of him who indulges in any odious excess of intemperate or licentious passion. It is detached instances of this sort, of which the existence is, perhaps, hardly known among ourselves, that, collected with pertinacious and malevolent industry, affords the most formidable weapons to the mischievous zealots, who array them as being characteristic of our general manners and state of society.

I would by no means be understood to intimate, that a vigorous, as well as just government, should not be exercised over slaves. This is part of our duty toward them, no less obligatory than any other duty, and no less necessary toward their well-being than to ours. I believe that at least as much injury has been done and suffering inflicted by weak and injudicious indulgence, as by inordinate severity. He whose business is to labor, should be made to labor, and that with due diligence, and should be vigorously restrained from excess or vice. This is no less necessary to his happiness than to his usefulness. The master who neglects this, not only makes his slaves unprofitable to himself, but discontented and wretched—a nuisance to his neighbors and to society.

I have said that the tendency of our institution is to elevate the female character, as well as that of the other sex, and for similar reasons. In other states of society, there is no well-defined limit to separate virtue and vice. There are degrees of vice, from the most flagrant and odious, to that which scarcely incurs the censure of society. Many individuals occupy an unequivocal position and as society becomes accustomed to this, there will be a less peremptory requirement of purity in female manners and conduct, and often the whole of the society will be in a tainted and uncertain condition with respect to female virtue. Here, there is that certain and marked line, above which there is no toleration or allowance for any approach to license of manners or conduct, and she who falls below it, will fall far below even the slave. How many will incur this penalty?

And permit me to say, that this elevation of the female character is no less important and essential to us, than the moral and intellectual cultivation of the other sex. It would indeed be intolerable, if, when one class of the society is necessarily degraded in this respect, no compensation were made by the superior elevation and purity of the other. Not only essential purity of conduct, but the utmost purity of manners, and I will add, though it may incur the formidable charge of affectation or prudery,—a greater severity of decorum than is required elsewhere, is necessary among us. Always should be strenuously resisted the attempts which have been sometimes made to introduce among us the freedom of foreign European, and especially of continental manners. This freedom, the remotest in the world from that which sometimes springs from simplicity of manners, is calculated and commonly intended to confound the outward distinctions of virtue and vice. It is to prepare the way for licentiousness—to produce this effect—that if those who are clothed with the outward color and garb of vice, may be well received by society, those who are actually guilty may hope to be so too. It may be said, that there is often perfect purity where there is very great freedom of manners. And, I have no doubt, this may be true in particular instances, but it is never true of any society in which this is the general state of manners. What guards can there be to purity, when every thing that may possibly be done innocently, is habitually practiced; when there can be no impropriety which is not vice. And what must be the depth of the depravity when there is a departure from that which they admit as principle. Besides, things which may perhaps be practiced innocently where they are familiar, produce a moral dilaceration in the course of their being introduced where they are new. Let us say, we will not have the manners of South Carolina changed.

I have before said that free labor is cheaper than the labor of slaves, and so far as it is so the condition of the free laborer is worse. But I think President Dew has sufficiently shown that this is only true of Northern countries. It is matter of familiar remark that the tendency of warm climates is to relax the human constitution and indispose to labor. The earth yields abundantly—in some regions almost spontaneously—under the influence of the sun, and the means of supporting life are obtained with but slight exertion; and men will use no greater exertion than is necessary to the purpose. This very luxuriance of vegetation, where no other cause concurs, renders the air less salubrious, and even when positive malady does not exist, the health is habitually impaired. Indolence renders the constitution more liable to these effects of the atmosphere, and these again aggravate the indolence. Nothing but the coercion of slavery can overcome the repugnance to labor under these circumstances, and by subduing the soil, improve and render wholesome the climate.

It is worthy of remark, that there does not now exist on the face of the earth, a people in a tropical climate, or one approaching to it, where slavery does not exist, that is in a state of high civilization, or exhibits the energies which mark the progress toward it. Mexico and the South American Republics,[247] starting on their new career of independence, and having gone through a farce of abolishing slavery, are rapidly degenerating, even from semi-barbarism. The only portion of the South American continent which seems to be making any favorable progress, in spite of a weak and arbitrary civil government, is Brazil, in which slavery has been retained. Cuba, of the same race with the continental republics, is daily and rapidly advancing in industry and civilization; and this is owing exclusively to her slaves. St. Domingo is struck out of the map of civilized existence, and the British West Indies will shortly be so. On the other continent, Spain and Portugal are degenerate, and their rapid progress is downward. Their southern coast is infested by disease, arising from causes which industry might readily overcome, but that industry they will never exert. Greece is still barbarous, and scantily peopled. The work of an English physician, distinguished by strong sense and power of observation,[248] gives a most affecting picture of the condition of Italy,—especially south of the Appenines. With the decay of industry, the climate has degenerated toward the condition from which it was first rescued by the labor of slaves. There is poison in every man's veins, affecting the very springs of life, dulling or extinguishing, with the energies of the body, all energy of mind, and often exhibiting itself in the most appalling forms of disease. From year to year the pestilential atmosphere creeps forward, narrowing the circles within which it is possible to sustain human life. With disease and misery, industry still more rapidly decays, and if the process goes on, it seems that Italy too will soon be ready for another experiment in colonization.

Yet once it was not so, when Italy was possessed by the masters of slaves; when Rome contained her millions, and Italy was a garden; when their iron energies of body corresponded with the energies of mind which made them conquerors in every climate and on every soil; rolled the tide of conquest, not as in later times, from the South to the North; extended their laws and their civilization, and created them lords of the earth.