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TO WILLIAM LOWELL PUTNAM,
AFTER SEEING TWO PHOTOGRAPHS OF HIM.
The trumpet, now on every gale, For triumph or in funeral-wail, One lesson bloweth loud and clear Above war's clangor to my ear. The blood that flows in bounding veins, The blood that ebbs with lingering pains, Springs living from the self-same heart: Courage and patience act one part. Doers and sufferers of God's will Tread in each other's footprints still; Soldier or saint hath equal mind, When vows of truth the spirit bind. Two portraits light my chamber-wall, Hero and martyr to recall; Lines of a single face they keep, To make beholders glow or weep. With gleaming hilt, girt for the fray Freedom demands, he cannot stay: Forward his motion, keen his glance: 'Tis victory painted in a trance. But, lo! he turns, he folds his hands; With farther, softening gaze he stands; His sword is hidden from his eyes; His head is bent for sacrifice. Through looks that match each varied thought Of holy work or offering brought, Upon the sunbeam's shifting scroll Shines out alike the steady soul. Young leader! quick to win a name Coeval with thy country's fame, For either fortune thou wast born,-- The crown of laurel or of thorn. |
THE HORRORS OF SAN DOMINGO.
CHAPTER III.
CARIB SLAVES--INTRODUCTION OF NEGROES--LAS CASAS--DECAY OF SAN DOMINGO.
Among the natives captured by the Spaniards in the neighboring islands and upon the Terra Firma, as the South-American coast was called,--were numerous representatives of Carib tribes, who had been released by Papal dispensation from the difficulties and anxieties of freedom in consequence of their reputation for cannibalism. This vicious taste was held to absolve the Spaniards from all the considerations of policy and mercy which the Dominicans pressed upon them in the case of the more graceful and amiable Haitians. But we do not find that Las Casas himself made any exception of them in his pleadings for the Indians;[1] for, though he does not mention cannibalism in the list of imputed crimes which the Spaniards held as justification in making war upon the natives to enslave them, he vindicates them from other charges, such as that of sacrificing infants to their idols. The Spaniards were touched with compassion at seeing so many innocent beings perish before arriving at years of discretion, and without having received baptism. They argued that such a practice, which was worse than a crime, because it was a theological blunder, could not be carried on in a state of slavery. "This style of reasoning," says Las Casas, "proves absolutely nothing; for God knows better than men what ought to be the future destiny of children who die in the immense countries where the Christian religion is unknown. His mercy is infinitely greater than the collective charity of mankind; and in the interim He permits things to follow their ordinary course, without charging anybody to interfere and prevent their consequences by means of war."[2]
The first possessors of Hayti were startled at the multitude of human bones which were found in some of the caverns of the island, for they were considered as confirming the reports of cannibalism which had reached them. These ossuaries were accidental; perhaps natives seeking shelter from the hurricane or earthquake were overwhelmed in these retreats, or blocked up and left to perish. We have no reason to believe that the caves had been used for centuries. And even the Caribs did not keep the bones which they picked, to rise up in judgment against them at last, clattering indictments of the number of their feasts. Nor do they seem to have shared the taste of the old Scandinavian and the modern Georgian or Alabamian, who have been known to turn drinking-cups and carve ornaments out of the skeletons of their enemies.
But they liked the taste of human flesh. The difference between them and the Spaniard was merely that the latter devoured men's flesh in the shape of cotton, sugar, gold. And the native discrimination was not altogether unpraiseworthy, if the later French missionaries can be exonerated from national prejudice, when they declare that the Caribs said Spaniards were meagre and indigestible, while a Frenchman made a succulent and peptic meal. But if he was a person of a religious habit, priest or monk, woe to the incautious Carib who might dine upon him! a mistake in the article of mushrooms were not more fatal. Du Tertre relates that a French priest was killed and smoke-dried by the Caribs, and then devoured with satisfaction. But many who dined upon the unfortunate man, whom the Church had ordained to feed her sheep less literally, died suddenly: others were afflicted with extraordinary diseases. Afterwards they avoided Christians as an article of food, being content with slaying them as often as possible, but leaving them untouched.
The Caribs were very impracticable in a state of slavery. Their stubborn and rigid nature could not become accommodated to a routine of labor. They fled to the mountains, and began marooning;[3] but they carried with them the scar of the hot iron upon the thigh, which labelled them as natives in a state of war, and therefore reclaimable as slaves. The Dominicans made a vain attempt to limit this branding to the few genuine Caribs who were reduced to slavery; but the custom was universal of marking Indians to compel them to pass for Caribs, after which they were sold and transferred with avidity, the authorities having no power to enforce the legal discrimination. The very existence of this custom offered a premium to cruelty, by furnishing the colonists with a technical permission to enslave.
But the supply could not keep up with the insatiable demand. The great expeditions which were organized to sweep the Terra Firma and the adjacent islands of their population found the warlike Caribs difficult to procure.[4] The supply of laborers was failing just at the period when the colonists began to see that the gold of Hayti was scattered broadcast through her fertile soil, which became transmuted into crops at the touch of the spade and hoe. Plantations of cacao, ginger, cotton, indigo, and tobacco were established; and in 1506 the sugar-cane, which was not indigenous, as some have affirmed, was introduced from the Canaries. Vellosa, a physician in the town of San Domingo, was the first to cultivate it on a large scale, and to express the juice by means of the cylinder-mill, which he invented.[5] The Government, seeing the advantages to be derived from this single article, offered to lend five hundred gold piastres to every colonist who would fit up a sugar-plantation. Thus stimulated, the cultivation of the cane throve so, that as early as 1518 the island possessed forty sugar-works with mills worked by horse-power or water. But the plantations were less merciful to the Indians than the mines, and in 1503 there began to be a scarcity of human labor.