'Apart from the consideration that many of the class were good citizens, patterns of industry, sobriety, and irreproachable conduct, there were difficulties of a practical character in the way of those who advocated the bill. The free colored population of Charleston alone pay taxes on $1,561,870 worth of property; and the aggregate taxes reach $27,209.18. What will become of the one and a half millions of property which belongs to them in Charleston alone, to say nothing of their property elsewhere in the State? Can it enter into the mind of any Carolina Legislature to confiscate this property, and pot it in the Treasury? We forbear to consider any thing so full of injustice and wickedness. While we are battling for our rights, liberties, and institutions, can we expect the smiles and countenance of the Arbiter of all events, when we make war on the impotent and unprotected, enslave them against all justice, and rob them of the property acquired by their own honest toil and industry, under your former protection and sense of justice?'[E]
This slight exhibition in the Carolina Legislature presents an epitome of the whole argument of cultivated brutality on the one hand, and of humane sense and rationality on the other. What were the protection and sense of justice here spoken of; and what the sequences flowing from such protection and justice? The whole question is answered in three words: Improvement, following encouragement. What was the 'robbery' proposed by the bill, other than the concomitants of slavery, that have robbed the colored man from generation to generation, not only of his toil, but of every practical motive To Be a Man? It would be needless, however, to discuss the question of the colored man's capacity to improve, were it not for considerations that now make it necessary, under national calamity, to take it into truthful account. The white man's cultivation of barbarity under the teachings of slaveholders has hitherto proved an overmatch for the colored man's claims in the abstract. Things and conditions are now changed. The slaveholders' rebellion has softened the obduracy of manufactured prejudice, and necessity has become allied with humanity. Tho pro-slavery spirit in politics is now discovered to be little short of a demon—a snake's egg that hatches treason. The American mind is nearly forced to the conclusion, that as long as colored women are compelled to breed slaves, their white mistresses will continue to breed rebels. Slavery, of course, must yield to the necessity of national security. A remnant may exist for a while, and linger through modifications of a broken and hopeless pro-slavery prestige, the duration depending entirely upon the disposition of slaveholders to become subordinated to law. Perpetuation, however, has become a word that has no meaning in connection with the duration of slavery. The word in that sense has become obsolete; and what shall become of the colored man, and how shall he be treated, is, and is to be, the sequence of the conspiracy to overthrow the jurisdiction of the Government. It being established that the pro-slavery spirit, by nature, is the antagonist of the democratic principle—the antagonist of the interests of the masses, the hot-bed for the cultivation of brutality, devoid of fidelity, and a rebel by practice, it has become an intolerable element of national weakness. We can not avoid the inquiry, now to be made on the basis of humanity: Can the colored man, by proper and just encouragement, be converted into an element of patriotism and national strength?
What is the solution of the riddle as it respects the strength of democratic government? It has heretofore been said by the revilers of the masses in America, that 'for two hundred years the scum, the crime, and poverty of Europe have been cast upon the shores of the Atlantic.' It is immaterial to the question of humanity, whether such has been the seed from which a new nation has been raised up in the wilderness. A few months since, 'Democracy on its trial,' was the favorite theme of democracy-haters in Europe. The indictment against our free institutions was freighted with fearful charges. The government of the Union was a 'delusive Utopia.' 'The people of the North had degenerated into a mob.' 'Society was drifting into the maelstrom of anarchy, and law and order becoming extinct.' A little time, and an apparently unwarlike people had changed into an astonishing organization, disciplined for warfare. Seven hundred thousand bayonets, as if by enchantment, bristled in menace to the slaveholders' rebellion. The navy-yards and arsenals resounded with the clang of hammers, and soon the suddenly created armaments appeared on the waters. Power in finance exhibited by the Government, based on the confidence and patriotism of the people, was no less astonishing. New inventions of warfare changed the scoffings in Europe into alarm for their own security. The trans-Atlantic revilers of republicanism in America have discovered a people who had a heart in them. Patriotism in America is reassured of success by the exhibition of a deep-seated attachment on the part of the Northman to his Government. Seven words suffice to solve the riddle of free democratic strength—the masses converted into beings of power. This is the theory, the basis, the strength of free institutions in America. They have no other foundation. They have nothing else to rely on for enduring support.
Let the Southern rebel attempt to disguise it as he may, the colored man of the South is already a patriot on the side of the Union. He has heard of a people in the North who believed that every human being, by nature, was entitled 'to life, liberty, and the pursuit of happiness.' He knows that his oppressor hates this people of the North, and for the sole reason that they entertain this generous sentiment. While the Pharisaic theologian of the Southern pulpit is expounding his Bible-doctrine in justification of kidnapping, and appealing to Heaven for assistance, the colored man turns in disgust at the impiety, and turns into secret places to beseech Omnipotence to favor the success of the national arms. Perhaps there is an interfering Providence already manifest in results. If the plagues of Egypt had been visited on the rebellious States by an overruling Power, they would scarcely have afforded a parallel to the calamity which rebel slaveholders have inflicted on their country. They have exhausted and destroyed much of what the long toil of the colored man South had assisted to raise up. Devastation has followed the train of rebellion. The blood of the first and of the second-born has been the sacrifice on the altar of slavery. The brutal ruffianism of the pro-slavery spirit has far enough disclosed its natural aptitudes to have become disgustingly odious in comparison with the positively better characteristics of the colored man. The rebel himself has taught a lesson to the world, which he can never unteach. The twenty-seven millions of free labor in the Union have learned a lesson through the teachings of slaveholders in rebellion, which they can not forget. This teaching is nothing less than that the colored man is capable, by protection and encouragement, of being converted into a better element of national strength and national prosperity than slaveholders, as such, would ever become.
Could any contemplative mind doubt for a moment the ability of the white population of the Union, if justly disposed, to raise the colored population of the country, in a short time, to the platform of a decent respectability? With unjust prejudice laid aside, and the work of beneficence acquiesced in, no one could reasonably doubt it. Who deserves best at the hands of the nation's power, the oppressor or the oppressed? The one that grasps at the throat of the nation and attempts its overthrow merely to perpetuate his power of oppression, or the other who is crying to humanity for protection? The voice of nature, if undefiled, will answer this question on the side of humanity—if not, necessity will.
The democratic theory which seeks to absolve humanity from oppression, is not confined to the resistance of a single despot. It goes in the same degree to a privileged class that arrogates to itself the right to oppress; nor does it stop at the half-way house of mere negative protection. It allows in its onward course the full fruition of 'equality before the law.' In theory, the law is the sovereign, and we seek to attach such qualities to that sovereign as are compatible with the general good of society. That theory places no man above the law, nor any man below its protection. As soon as the individual in society is raised to the point of negative protection, he is in a measure converted into a being of power. He can then appeal to his sovereign, the law, for the vindication of his rights. Experience is continually demonstrating that men are respected in proportion to their power to command respect. The very existence of slavery requires and demands the brutalization of the governing power that upholds it. Were society absolved from this tyranny, matters would begin to mend. Equalized protection would be the consequence. Protection, not only to the colored man, but protection in an almost equal degree to the non-slaveholding white population, hitherto brought under the ban of disability by a depressing pro-slavery policy.
Until recently, when the colored race in the United States was spoken of in connection with the subject of its release from oppression, it was subjected to the same arguments that kept the white men in slavery in olden times. The arguments of slaveholders were never truthful, and only convenient for themselves. They damaged the slave; they damaged every collateral interest; they damaged the strength of nationality; and more than all, they damaged every humane principle of civilization. The whole reasoning in favor of slaveholding has been a vicious fallacy; and perhaps the time has come, attended by sufficient calamity, to set the American population to thinking and acting in the right direction.
The colored people South are better fitted for freedom than is commonly imagined. They are quite well skilled in practical industry, more especially in agricultural pursuits. There are many of them qualified in skilled labor in the coarser mechanic arts. The whole of this population has been trained to diligent labor, under habits of continuous toil. It has acquired patience in performing labor, by the discipline which unremitting labor gives. The colored man South has not been brought up in idleness, or with habits calculated to make him a renegade. Were he permitted to enjoy the fruits of his industry, there can be no doubt of his disposition and patience to toil on. In case his rebel master would not hire him for wages, there would be enough amongst the non-slaveholding population who would. Production in the South, under emancipation of the slaves of rebel masters, would not materially fall off. Give to colored men the fruits of their industry, and many of them would soon set up for themselves. Perhaps in connection with the soil of the South, that yields most abundantly in annual value of product, the rest of the colored population would soon get to emulate the free colored people of Charleston. The law of subsistence would as much compel the South to go on without compulsory labor as it does the North, and there are just as many reasons for it in one section as in the other; that is, just none at all. Under emancipation, there is little doubt that actual production could and would soon be put on the increase, with better distribution of wealth, more widely diffused comforts, and a broader and better public policy. The only things that would be curtailed in their proportions would be slave-breeding, rebel-breeding, and ruffian cultivation.
It may, perhaps, continue to be easier for a time to strike the colored man than to strike off his shackles. There is a mean and low side of humanity, a sort of defiled infirmity, that runs into a disposition to strike the helpless. This is the bravery of ruffianism. There is apt to be a shrinking away from duty, when the contest involves a conflict with arrogant power. This is the cowardice of pusillanimity. The American citizen has been noted for his superior bravery. He has certainly shown himself brave in the battle-field, and more brave and determined than any other nation in the vindication and maintenance of the natural rights of the white man; but he is not done with the business of disenthrallment. His language is the language of liberty. It must not, it will not long continue to be spoken by slaves. This was the meaning of Jefferson, when he penned the text-words of disenthrallment: 'All men are created equal, endowed by their Creator with certain inalienable rights, among which are life, liberty, and the pursuit of happiness.' Where is to be found the evidence that these rights have been forfeited? Who dare deny the right of the colored man morally, religiously, or politically, to assert them? It is true, we have hitherto acted in defiance of these acknowledged rights. We have outraged them. We have waged a shameful and shameless warfare against them. The sequences of that warfare are now upon us. The sin is now being atoned for in blood. It has not yet been ordained that the principles of injustice should have permanent duration. If not restrained by humane rationality, they will culminate in convulsion. The light is now breaking upon the heretofore obscured vision of the American people. We can now begin to see with clearness that the colored man's disenthrallment is to become the white man's future security. This would almost seem to be the harmony of divine justice in the affairs of men.
No substantial amelioration in the depressed condition of race or class has yet been brought about in disconnection with the powerful agency of such race or class. Human nature forbids it. The selfish tenacity of advantage, resting on what is misnamed 'vested rights,' but having its foundation in vested wrongs, yields only on compulsion. It is only when the depressed race or class, acting in somewhat intelligent concert, exhibits the disposition to aid in the purposes of protection, that the mercenary power succumbs to necessity. History furnishes no examples to the contrary. It may not be impossible that our own times may make history to corroborate the truth of these premises.