作者：Jesse Macy
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An Anti-Slavery Crusade; a chronicle of the gathering storm试读：
CHAPTER I. INTRODUCTION
The Emancipation Proclamation of President Lincoln marks the beginning of the end of a long chapter in human history. Among the earliest forms of private property was the ownership of slaves. Slavery as an institution had persisted throughout the ages, always under protest, always provoking opposition, insurrection, social and civil war, and ever bearing within itself the seeds of its own destruction. Among the historic powers of the world the United States was the last to uphold slavery, and when, a few years after Lincoln's proclamation, Brazil emancipated her slaves, property in man as a legally recognized institution came to an end in all civilized countries.
Emancipation in the United States marked the conclusion of a century of continuous debate, in which the entire history of western civilization was traversed. The literature of American slavery is, indeed, a summary of the literature of the world on the subject. The Bible was made a standard text-book both for and against slavery. Hebrew and Christian experiences were exploited in the interest of the contending parties in this crucial controversy. Churches of the same name and order were divided among themselves and became half pro-slavery and half anti-slavery.
Greek experience and Greek literature were likewise drawn into the controversy. The Greeks themselves had set the example of arguing both for and against slavery. Their practice and their prevailing teaching, however, gave support to this institution. They clearly enunciated the doctrine that there is a natural division among human beings; that some are born to command and others to obey; that it is natural to some men to be masters and to others to be slaves; that each of these classes should fulfill the destiny which nature assigns. The Greeks also recognized a difference between races and held that some were by nature fitted to serve as slaves, and others to command as masters. The defenders of American slavery therefore found among the writings of the Greeks their chief arguments already stated in classic form.
Though the Romans added little to the theory of the fundamental problem involved, their history proved rich in practical experience. There were times, in parts of the Roman Empire, when personal slavery either did not exist or was limited and insignificant in extent. But the institution grew with Roman wars and conquests. In rural districts, slave labor displaced free labor, and in the cities servants multiplied with the concentration of wealth. The size and character of the slave population eventually became a perpetual menace to the State. Insurrections proved formidable, and every slave came to be looked upon as an enemy to the public. It is generally conceded that the extension of slavery was a primary cause of the decline and fall of Rome. In the American controversy, therefore, the lesson to be drawn from Roman experience was utilized to support the cause of free labor.
After the Middle Ages, in which slavery under the modified form of feudalism ran its course, there was a reversion to the ancient classical controversy. The issue became clearly defined in the hands of the English and French philosophers of the seventeenth and eighteenth centuries. In place of the time-honored doctrine that the masses of mankind are by nature subject to the few who are born to rule, the contradictory dogma that all men are by nature free and equal was clearly enunciated. According to this later view, it is of the very nature of spirit, or personality, to be free. All men are endowed with personal qualities of will and choice and a conscious sense of right and wrong. To subject these native faculties to an alien force is to make war upon human nature. Slavery and despotism are, therefore, in their nature but a species of warfare. They involve the forcing of men to act in violation of their true selves. The older doctrine makes government a matter of force. The strong command the weak, or the rich exercise lordship over the poor. The new doctrine makes of government an achievement of adult citizens who agree among themselves as to what is fit and proper for the good of the State and who freely observe the rules adopted and apply force only to the abnormal, the delinquent, and the defective.
Between the upholders of these contradictory views of human nature there always has been and there always must be perpetual warfare. Their difference is such as to admit of no compromise; no middle ground is possible. The conflict is indeed irresistible. The chief interest in the American crusade against slavery arises from its relation to this general world conflict between liberty and despotism.
The Athenians could be democrats and at the same time could uphold and defend the institution of slavery. They were committed to the doctrine that the masses of the people were slaves by nature. By definition, they made slaves creatures void of will and personality, and they conveniently ignored them in matters of state. But Americans living in States founded in the era of the Declaration of Independence could not be good democrats and at the same time uphold and defend the institution of slavery, for the Declaration gives the lie to all such assumptions of human inequality by accepting the cardinal axiom that all men are created equal and are endowed with certain inalienable rights, among which are life, liberty, and the pursuit of happiness. The doctrine of equality had been developed in Europe without special reference to questions of distinct race or color. But the terms, which are universal and as broad as humanity in their denotation, came to be applied to black men as well as to white men. Massachusetts embodied in her state constitution in 1780 the words, "All men are born free and equal," and the courts ruled that these words in the state constitution had the effect of liberating the slaves and of giving to them the same rights as other citizens. This is a perfectly logical application of the doctrine of the Revolution.
The African slave-trade, however, developed earlier than the doctrine of the Declaration of Independence. Negro slavery had long been an established institution in all the American colonies. Opposition to the slave-trade and to slavery was an integral part of the evolution of the doctrine of equal rights. As the colonists contended for their own freedom, they became anti-slavery in sentiment. A standard complaint against British rule was the continued imposition of the slave-trade upon the colonists against their oft-repeated protest.
In the original draft of the Declaration of Independence, there appeared the following charges against the King of Great Britain:
"He has waged cruel war against human nature itself, violating its most sacred rights of life and liberty in the persons of distant people who never offended him, captivating and carrying them into slavery in another hemisphere, or to incur miserable death in their transportation thither. This piratical warfare, the opprobrium of infidel powers, is the warfare of the Christian King of Great Britain. Determined to keep open a market where men should be bought and sold, he has prostituted his negative for suppressing every legislative attempt to prohibit or to restrain this execrable commerce."
Though this clause was omitted from the document as finally adopted, the evidence is abundant that the language expressed the prevailing sentiment of the country. To the believer in liberty and equality, slavery and the slave-trade are instances of war against human nature. No one attempted to justify slavery or to reconcile it with the principles of free government. Slavery was accepted as an inheritance for which others were to blame. Colonists at first blamed Great Britain; later apologists for slavery blamed New England for her share in the continuance of the slave-trade.
The fact should be clearly comprehended that the sentiments which led to the American Revolution, and later to the French Revolution in Europe, were as broad in their application as the human race itself—that there were no limitations nor exceptions. These new principles involved a complete revolution in the previously recognized principles of government. The French sought to make a master-stroke at immediate achievement and they incurred counterrevolutions and delays. The Americans moved in a more moderate and tentative manner towards the great achievement, but with them also a counter-revolution finally appeared in the rise of an influential class who, by openly defending slavery, repudiated the principles upon which the government was founded.
At first the impression was general, in the South as well as in the North, that slavery was a temporary institution. The cause of emancipation was already advocated by the Society of Friends and some other sects. A majority of the States adopted measures for the gradual abolition of slavery, but in other cases there proved to be industrial barriers to emancipation. Slaves were found to be profitably employed in clearing away the forests; they were not profitably employed in general agriculture. A marked exception was found in small districts in the Carolinas and Georgia where indigo and rice were produced; and though cotton later became a profitable crop for slave labor, it was the producers of rice and indigo who furnished the original barrier to the immediate extension of the policy of emancipation. Representatives from their States secured the introduction of a clause into the Constitution which delayed for twenty years the execution of the will of the country against the African slave-trade. It is said that a slave imported from Africa paid for himself in a single year in the production of rice. There were thus a few planters in Georgia and the Carolinas who had an obvious interest in the prolongation of the institution of slavery and who had influence enough, to secure constitutional recognition for both slavery and the slave-trade.
The principles involved were not seriously debated. In theory all were abolitionists; in practice slavery extended to all the States. In some, actual abolition was comparatively easy; in others, it was difficult. By the end of the first quarter of the nineteenth century, actual abolition had extended to the line separating Pennsylvania from Maryland. Of the original thirteen States seven became free and six remained slave.
The absence of ardent or prolonged debate upon this issue in the early history of the United States is easily accounted for. No principle of importance was drawn into the controversy; few presumed to defend slavery as a just or righteous institution. As to conduct, each individual, each neighborhood enjoyed the freedom of a large, roomy country. Even within state lines there was liberty enough. No keen sense of responsibility for a uniform state policy existed. It was therefore not difficult for those who were growing wealthy by the use of imported negroes to maintain their privileges in the State.
If the sense of active responsibility was wanting within the separate States, much more was this true of the citizens of different States. Slavery was regarded as strictly a domestic institution. Families bought and owned slaves as a matter of individual preference. None of the original colonies or States adopted slavery by law. The citizens of the various colonies became slaveholders simply because there was no law against it. * The abolition of slavery was at first an individual matter or a church or a state policy. When the Constitution was formulated, the separate States had been accustomed to regard themselves as possessed of sovereign powers; hence there was no occasion for the citizens of one State to have a sense of responsibility on account of the domestic institutions of other States. The consciousness of national responsibility was of slow growth, and the conditions did not then exist which favored a general crusade against slavery or a prolonged acrimonious debate on the subject, such as arose forty years later. * In the case of Georgia there was a prohibitory law, which was disregarded.
In many of the States, however, there were organized abolition societies, whose object was to promote the cause of emancipation already in progress and to protect the rights of free negroes. The Friends, or Quakers, were especially active in the promotion of a propaganda for universal emancipation. A petition which was presented to the first Congress in February, 1790, with the signature of Benjamin Franklin as President of the Pennsylvania Abolition Society, contained this concluding paragraph:
"From a persuasion that equal liberty was originally, and is still, the birthright of all men, and influenced by the strong ties of humanity and the principles of their institutions, your memorialists conceive themselves bound to use all justifiable endeavors to loosen the bonds of slavery, and to promote the general enjoyment of the blessings of freedom. Under these impressions they earnestly entreat your attention to the subject of slavery; that you will be pleased to countenance the restoration to liberty of those unhappy men, who, alone, in this land of freemen, are groaning in servile subjection; that you will devise means for removing this inconsistency of character from the American people; that you will promote mercy and justice towards this distressed race; and that you will step to the very verge of the power vested in you for discouraging every species of traffic in the persons of our fellowmen." * * William Goodell, "Slavery and Anti-Slavery," p. 99.
The memorialists were treated with profound respect. Cordial support and encouragement came from representatives from Virginia and other slave States. Opposition was expressed by members from South Carolina and Georgia. These for the most part relied upon their constitutional guaranties. But for these guaranties, said Smith, of South Carolina, his State would not have entered the Union. In the extreme utterances in opposition to the petition there is a suggestion of the revolution which was to occur forty years later.
Active abolitionists who gave time and money to the promotion of the cause were always few in numbers. Previous to 1830 abolition societies resembled associations for the prevention of cruelty to animals—in fact, in one instance at least this was made one of the professed objects. These societies labored to induce men to act in harmony with generally acknowledged obligations, and they had no occasion for violence or persecution. Abolitionists were distinguished for their benevolence and their unselfish devotion to the interests of the needy and the unfortunate. It was only when the ruling classes resorted to mob violence and began to defend slavery as a divinely ordained institution that there was a radical change in the spirit of the controversy. The irrepressible conflict between liberty and despotism which has persisted in all ages became manifest when slave-masters substituted the Greek doctrine of inequality and slavery for the previously accepted Christian doctrine of equality and universal brotherhood.
CHAPTER II. THE GEOGRAPHY OF THE CRUSADE
It was a mere accident that the line drawn by Mason and Dixon between Pennsylvania and Maryland became known in later years as the dividing line between slavery and freedom. The six States south of that line ultimately neglected or refused to abolish slavery, while the seven Northern States became free. Vermont became a State in 1791 and Kentucky in 1792. The third State to be added to the original thirteen was Tennessee in 1796. At that time, counting the States as they were finally classified, eight were destined to be slave and eight free. Ohio entered the Union as a State in 1802, thus giving to the free States a majority of one. The balance, however, was restored in 1812 by the admission of Louisiana as a slave State. The admission of Indiana in 1816 on the one side and of Mississippi in 1817 on the other still maintained the balance: ten free States stood against ten slave States. During the next two years Illinois and Alabama were admitted, making twenty-two States in all, still evenly divided.
The ordinance for the government of the territory north of the Ohio River, passed in 1787 and reenacted by Congress after the adoption of the Constitution, proved to be an act of great significance in its relation to the limitation of slavery. By this ordinance slavery was forever prohibited in the Northwest Territory. In the territory south of the Ohio River slavery became permanently established. The river, therefore, became an extension of the original Mason and Dixon's Line with the new meaning attached: it became a division between free and slave territory.
It was apparently at first a mere matter of chance that a balance was struck between the two losses of States. While Virginia remained a slave State, it was natural that slavery should extend into Kentucky, which had been a part of Virginia. Likewise Tennessee, being a part of North Carolina, became slave territory. When these two Territories became slave States, the equal division began. There was yet an abundance of territory both north and south to be taken into the Union and, without any special plan or agitation, States were admitted in pairs, one free and the other slave. In the meantime there was distinctly developed the idea of the possible or probable permanence of slavery in the South and of a rivalry or even a future conflict between the two sections.
When in 1819 Missouri applied for admission to the Union with a state constitution permitting slavery, there was a prolonged debate over the whole question, not only in Congress but throughout the entire country. North and South were distinctly pitted against each other with rival systems of labor. The following year Congress passed a law providing for the admission of Missouri, but, to restore the balance, Maine was separated from Massachusetts and was admitted to the Union as a State. It was further enacted that slavery should be forever prohibited from all territory of the United States north of the parallel 36 degrees 30', that is, north of the southern boundary of Missouri. It is this part of the act which is known as the Missouri Compromise. It was accepted as a permanent limitation of the institution of slavery. By this act Mason and Dixon's Line was extended through the Louisiana Purchase. As the western boundary was then defined, slavery could still be extended into Arkansas and into a part of what is now Oklahoma, while a great empire to the northwest was reserved for the formation of free States. Arkansas became a slave State in 1836 and Michigan was admitted as a free State in the following year.
With the admission of Arkansas and Michigan, thirteen slave States were balanced by a like number of free States. The South still had Florida, which would in time become a slave State. Against this single Territory there was an immense region to the northwest, equal in area to all the slave States combined, which, according to the Ordinance of 1787 and the Missouri Compromise, had been consecrated to freedom. Foreseeing this condition, a few Southern planters began a movement for the extension of territory to the south and west immediately after the adoption of the Missouri Compromise. When Arkansas was admitted in 1836, there was a prospect of the immediate annexation of Texas as a slave State. This did not take place until nine years later, but the propaganda, the object of which was the extension of slave territory, could not be maintained by those who contended that slavery was a curse to the country. Virginia, therefore, and other border slave States, as they became committed to the policy of expansion, ceased to tolerate official public utterances against slavery.
Three more or less clearly defined sections appear in the later development of the crusade. These are the New England States, the Middle States, and the States south of North Carolina and Tennessee. In New England, few negroes were ever held as slaves, and the institution disappeared during the first years of the Republic. The inhabitants had little experience arising from actual contact with slavery. When slavery disappeared from New England and before there had been developed in the country at large a national feeling of responsibility for its continued existence, interest in the subject declined. For twenty years previous to the founding of Garrison's Liberator in 1831, organized abolition movements had been almost unknown in New England. In various ways the people were isolated, separated from contact with slavery. Their knowledge of this subject of discussion was academic, theoretical, acquired at second-hand.
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