Chapter VI: Front Matter (6)

(3.) From this dreary picture of Slave-Masters with their slaves and their triumvirate of vulgar instruments, I pass to another more dreary still, and more completely exposing the influence of Slavery: I mean the _relations of Slave-Masters with each other_, also _with Society_ and _Government_,--or, in other words, the Character of Slave-Masters, as displayed in the general relations of life. Here again I need your indulgence. Not in triumph or in taunt do I approach this branch of the subject. Yielding only to the irresistible exigency of the discussion, and in direct reply to the assumptions on this floor, especially by the Senator from Virginia [Mr. MASON], I proceed. If I touch Slavery to the quick, and make Slave-Masters see themselves as others see them, I shall do nothing beyond the strictest line of duty in this debate.

One of the choicest passages of the master Italian poet, Dante, is where we are permitted to behold a passage of transcendent virtue sculptured in “visible speech” on the long gallery leading to the Heavenly Gate. The poet felt the inspiration of the scene, and placed it on the wayside, where it could charm and encourage. This was natural. Nobody can look upon virtue and justice, if only in images and pictures, without feeling a kindred sentiment. Nobody can be surrounded by vice and wrong, by violence and brutality, if only in images and pictures, without coming under their degrading influence. Nobody can live with the one without advantage; nobody can live with the other without loss. Who could pass life in the secret chamber where are gathered the impure relics of Pompeii, without becoming indifferent to loathsome things? But if these loathsome things are not merely sculptured and painted,--if they exist in living reality,--if they enact their hideous, open indecencies, as in the criminal pretensions of Slavery,--while the lash plays and the blood spurts,--while women are whipped and children are sold,--while marriage is polluted and annulled,--while the parental tie is rudely torn,--while honest gains are filched or robbed,--while the soul itself is shut down in all the darkness of ignorance, and God himself is defied in the pretension that man can have property in his fellow-man,--if all these things are “visible,” not merely in images and pictures, but in reality, the influence on character must be incalculably deplorable.

According to irresistible law men are fashioned by what is about them, whether climate, scenery, life, or institutions. Like produces like, and this ancient proverb is verified always. Look at the miner, delving low down in darkness, and the mountaineer, ranging on airy heights, and you will see a contrast in character, and even in personal form. The difference between a coward and a hero may be traced in the atmosphere which each has breathed,--and how much more in the institutions under which each is reared! If institutions generous and just ripen souls also generous and just, then other institutions must exhibit their influence also. Violence, brutality, injustice, barbarism, must be reproduced in the lives of all living within their fatal sphere. The meat eaten by man enters into and becomes part of his body; the madder eaten by the dog changes his bones to red; and the Slavery on which men live, in all its fivefold foulness, must become part of themselves, discoloring the very soul, blotting the character, and breaking forth in moral leprosy. This language is strong, but the evidence is even stronger. Some there may be of happy natures--like honorable Senators--who can thus feed and not be harmed. Mithridates fed on poison, and lived. It may be that there is a moral Mithridates, who can swallow without bane the poison of Slavery.

Instead of “ennobling” the master, nothing is clearer than that the slave drags his master down; and this process, beginning in childhood, is continued through life. Living much in association with his slave, the master finds nothing to remind him of his own deficiencies, to prompt his ambition or excite his shame. He is only a little better than his predecessor in ancient Germany, as described by Tacitus, who was distinguishable from his slave by none of the charms of education, while the two burrowed among the same flocks and in the same ground.[78] Without provocation to virtue, or elevating example, he naturally shares the Barbarism of the society he keeps. Thus the very inferiority which the Slave-Master attributes to the African explains the melancholy condition of the communities in which his degradation is declared by law.

A single false principle or vicious thought may debase a character otherwise blameless; and this is practically true of the Slave-Master. Accustomed to regard men as property, the sensibilities are blunted and the moral sense is obscured. He consents to acts from which Civilization recoils. The early Church sacrificed its property, and even its sacred vessels, for the redemption of captives. On a memorable occasion this was done by St. Ambrose,[79] and successive canons confirmed the example. But in the Slave States all is reversed. Slaves there are hawked as property of the Church[80]; and an instance is related of a slave sold in South Carolina to buy plate for the communion-table. Who can estimate the effect of such an example?

Surrounded by pernicious influences of all kinds, positive and negative, the first making him do that which he ought not to do, and the second making him leave undone that which he ought to have done,--through childhood, youth, and manhood, even unto age,--unable, while at home, to escape these influences, overshadowed constantly by the portentous Barbarism about him, the Slave-Master naturally adopts the bludgeon, the revolver, and the bowie-knife. Through these he governs his plantation, and secretly armed with these enters the world. These are his congenial companions. To wear these is his pride; to use them becomes a passion, almost a necessity. Nothing contributes to violence so much as wearing the instruments of violence, thus having them always at hand to obey a lawless instinct. A barbarous standard is established; the duel is not dishonorable; a contest peculiar to our Slave-Masters, known as a “street fight,” is not shameful; and modern imitators of Cain have a mark set upon them, not for reproach and condemnation, but for compliment and approval. In kindred spirit, the Count of Eisenburg, presenting to Erasmus a handsome dagger, called it “the pen with which he used to combat saucy fellows.”[81] How weak that dagger against the pen of Erasmus! I wish to keep within bounds; but unanswerable facts, accumulating in fearful quantities, attest that the social system so much vaunted by honorable Senators, which we are now asked to sanction and extend, takes its character from this spirit, and, with professions of Christianity on the lips, becomes Cain-like. And this is aggravated by the prevailing ignorance in the Slave States, where one in five of the adult white population of native birth is unable to read and write.

“The boldest they who least partake the light,
As game-cocks in the dark are trained to fight.”

There are exceptions, which we all gladly recognize; but it is this spirit which predominates and gives the social law. Again we see the lordlings of France, as pictured by Camille Desmoulins, “ordinarily very feeble in arguments, since from the cradle they are accustomed to use their _will_ as right hand and their _reason_ as left hand.”[82] Violence ensues. And here mark an important difference. Elsewhere violence shows itself in _spite_ of law, whether social or statute; in the Slave States it is _because_ of law, both social and statute. Elsewhere it is pursued and condemned; in the Slave States it is adopted and honored. Elsewhere it is hunted as a crime; in the Slave States it takes its place among the honorable graces of society.

Let not these harsh statements stand on my authority. Listen to the testimony of two Governors of Slave States in messages to their respective Legislatures.

Said the Governor of Kentucky, in 1837:--

“We long to see the day when the law will assert its majesty,
and stop the wanton destruction of life which almost _daily_
occurs within the jurisdiction of the Commonwealth. _Men
slaughter each other with almost perfect impunity._ A species
of Common Law has grown up in Kentucky, which, were it written
down, would, in all civilized countries, cause it to be
re-christened, in derision, _the Land of Blood_.”

Such was the official confession of a Slave-Master, Governor of Kentucky. And here is the official confession made the same year by the Slave-Master Governor of Alabama:--

“We hear of homicides in different parts of the State
continually, and yet have few convictions, and still fewer
executions. Why do we hear of _stabbings and shootings almost
daily_ in some part or other of our State?”

A land of blood! Stabbings and shootings almost daily! Such is official language. It was natural that contemporary newspapers should repeat what found utterance in high places. Here is the confession of a newspaper in Mississippi:--

“The moral atmosphere in our State appears to be in a
_deleterious and sanguinary condition_. Almost every exchange
paper which reaches us contains _some inhuman and revolting
case of murder or death by violence_.”[83]

Here is another confession, by a newspaper in New Orleans:--

“In view of the crimes which are daily committed, we are led to
inquire whether it is owing to the inefficiency of our laws, or
to the manner in which these laws are administered, _that this
frightful deluge of human blood flows through our streets and
our places of public resort_.”[84]

And here is testimony of a different character:--

“As I left my native State on account of Slavery, and deserted
the home of my fathers to escape the sound of the lash and the
shrieks of tortured victims, I would gladly bury in oblivion
the recollection of those scenes with which I have been
familiar; but this may not, cannot be.”[85]

These are the words of a Southern lady, daughter of the accomplished Judge Grimké, of South Carolina.

A catalogue of affrays between politicians, commonly known as “street fights,”--I use the phrase furnished by the land of Slavery,--would show that these authorities are not mistaken. That famous Dutch picture, admired particularly from successful engraving, and called _The Knife-Fighters_,[86] presents a scene less revolting than one of these. Two or more men, armed to the teeth, meet in the streets, at a court-house, or a tavern, shoot at each other with revolvers, then gash each other with knives, close, and roll upon the ground, covered with dirt and blood, struggling and stabbing, till death, prostration, or surrender puts an end to the conflict. Each instance tells its shameful story, and cries out against the social system tolerating such Barbarism. A catalogue of duels would testify again to the reckless disregard of life where Slavery exists, while it exhibited Violence flaunting in the garb of Honor, and prating of a barbarous code disowned equally by reason and religion. But you have already surfeited with horrors, and I hasten on.

Ancient Civilization did not condemn assassination. Statues were raised to Harmodius and Aristogeiton, who slew Hipparchus. Brutus and Cassius were glorified. Modern Civilization judges otherwise; but Slavery, not content with the Duel, which was unknown to Antiquity, rejoices in assassinations also,--rejoices in both.

Pardon me, if I stop for one moment to expose and denounce the Duel. I do it only because it belongs to the brood of Slavery. Long ago an enlightened Civilization rejected this relic of Barbarism, and never was one part of the argument against it put more sententiously than by Franklin. “A duel decides nothing,” said this patriot philosopher; and the person appealing to it “makes himself judge in his own cause, condemns the offender without a jury, and undertakes himself to be the executioner.”[87] To these emphatic words I add two brief propositions, which, if practically adopted, make the Duel impossible: first, that the acknowledgment of wrong, with apology or explanation, can never be otherwise than honorable; and, secondly, that, in the absence of such acknowledgment, no wrong can be repaired by gladiatorial contest, where brute force, or skill, or chance must decide the day. Iron and adamant are not stronger than these arguments; nor can any one attempt an answer without exposing his feebleness. And yet Slave-Masters, disregarding its irrational character, insensible to its folly, heedless of its impiety, and unconscious of its Barbarism, openly adopt the Duel as regulator of manners and conduct. Two voices from South Carolina have been raised against it, and I mention them with gladness as testimony from that land of Slavery. The first was Charles Cotesworth Pinckney, who, in the early days of the Republic, after asking if there were “no way of abolishing throughout the Union this absurd and _barbarous_ custom,” invoked the clergy of his State, “as a particular favor, at some convenient early day, to preach a sermon on the sin and folly of duelling.”[88] The other was Mr. Rhett, who, on this floor, openly declared, as his reason for declining the Duel, “that he feared God more than man.”[89] Generous words, for which many errors will be pardoned. But these voices condemn the social system of which the Duel is a natural product.

Looking at the broad surface of society where Slavery exists, we find its spirit actively manifest against all freedom of speech and the press, especially with regard to this wrong. Nobody in the Slave States can speak or print plainly about Slavery, except at peril of life or liberty; and a curious instance shows how this same spirit is carried by our Slave-Masters into foreign lands. As early as 1789, and in Paris, a poor play,[90] where Slavery was painted truthfully, excited the hostility of what Baron Grimm, who reports the incident, calls “an American cabal,” so that its failure was attributed by some to this influence, being the early prototype of that so strong among us. St. Paul could call upon the people of Athens to give up the worship of unknown gods; he could live in his own hired house at Rome, and preach Christianity in this Heathen metropolis; but no man can be heard against Slavery in Charleston or Mobile. We condemn the Inquisition, which subjects all within its influence to censorship and secret judgment; but this tyranny is repeated in American Slave-Masters. Truths as simple as the great discovery of Galileo are openly denied, and all who declare them are driven to recant. We condemn the “Index Expurgatorius” of the Roman Church; but American Slave-Masters have an Index where are inscribed all the generous books of the age. One book, the marvel of recent literature, “Uncle Tom’s Cabin,” is treated thus by the Church as by Slave-Masters, being honored by the same suppression at the Vatican as at Charleston.

Not to dwell on these instances, there is one which has a most instructive ridiculousness. A religious discourse of the late Dr. Channing on West India Emancipation--the last effort of his beautiful life--was offered for sale by a book agent at Charleston. A prosecution by the South Carolina Association ensued, and the agent was held to bail in the sum of one thousand dollars. Shortly afterward, the same agent received for sale a work by Dickens, “American Notes,” freshly published; but, determined not to expose himself again to the tyrannical Inquisition, he gave notice through the newspapers that the book would “be submitted to highly intelligent members of the South Carolina Association for _inspection_, and _if_ the sale is approved by them, it will be for sale,--if not, not.”[91]

Listen also to another recent instance, as recounted in the “Montgomery Mail,” a newspaper of Alabama.

“Last Saturday we devoted to the flames a large number of
copies of Spurgeon’s Sermons, and the pile was graced at the
top with a copy of ‘Graves’s Great Iron Wheel,’ which a Baptist
friend presented for the purpose. We trust that the works of
the greasy cockney vociferator may receive the same treatment
throughout the South. And if the Pharisaical author should ever
show himself in these parts, we trust that a stout cord may
speedily find its way around his eloquent throat. He has proved
himself a dirty, low-bred slanderer, and ought to be treated
accordingly.”

Very recently we had the opportunity of reading in the journals, that the trustees of a college in Alabama resolved against Dr. Wayland’s admirable work on Moral Science, as containing “Abolition doctrine of the deepest dye,” and proceeded to denounce “the said book, and forbid its further use in the Institute.”

The speeches of Wilberforce in the British Parliament, and especially those magnificent efforts of Brougham, where he exposed “the wild and guilty fantasy that man can hold property in man,” were insanely denounced by the British planters in the West Indies; but our Slave-Masters go further. Speeches delivered in the Senate are stopped at the Post-Office; booksellers receiving them have been mobbed; and on at least one occasion the speeches were solemnly proceeded against by a Grand Jury.[92]

All this is natural, for tyranny is condemned to be consistent with itself. Proclaim Slavery a permanent institution, instead of a temporary Barbarism, soon to pass away, and then, by the unhesitating logic of self-preservation, all things must yield to its support. The safety of Slavery becomes the supreme law. And since Slavery is endangered by Liberty in any form, therefore all Liberty must be restrained. Such is the philosophy of this seeming paradox in a Republic. And our Slave-Masters show themselves apt. Violence and brutality are their ready instruments, quickened always by the wakefulness of suspicion, and perhaps often by the restlessness of uneasy conscience. The Lion’s Mouth of Venice is open everywhere in the Slave States; nor are wanting the gloomy cells and the Bridge of Sighs.

This spirit has recently shown itself with such intensity and activity as to constitute what is properly termed a Reign of Terror. Northern men, unless recognized as delegates to a Democratic Convention, are exposed in their travels, whether for business or health. They are watched and dogged, as in a land of Despotism,--are treated with the meanness of disgusting tyranny,--and live in peril always of personal indignity, often of life and limb. Complaint is sometimes made of wrongs to American citizens in Mexico; but the last year witnessed outrages on American citizens perpetrated in the Slave States exceeding those in Mexico. Here, again, I have no time for details, already presented in other quarters. Instances are from all conditions of life and in various quarters. In Missouri, a Methodist clergyman, suspected of being an Abolitionist, was taken to prison, amidst threats of tar and feathers. In Arkansas, a schoolmaster was driven from the State. In Kentucky, a plain citizen from Indiana, on a visit to his friends, was threatened with death by the rope. In Alabama, a simple person from Connecticut, peddling books, was thrust into prison, amidst cries of “Shoot him! Hang him!” In Virginia, a Shaker, from New York, peddling garden-seeds, was forcibly expelled from the State. In Georgia, a merchant’s clerk, Irish by birth, who simply asked the settlement of a just debt, was cast into prison, robbed of his pocket-book containing nearly one hundred dollars, and barely escaped with life. In South Carolina, a stone-cutter, also an Irishman, was stripped naked, and then, amidst cries of “Brand him!” “Burn him!” “Spike him to death!” scourged so that blood came at every stroke, while tar was poured upon the lacerated flesh. These atrocities, calculated, according to the words of a great poet, to “make a holiday in Hell,” were all ordained by Vigilance Committees, or that swiftest magistrate, Judge Lynch, inspired by the demon of Slavery.

“He let them loose, and cried, Halloo!
How shall we yield him honor due?”[93]

In perfect shamelessness, and as if to blazon this fiendish spirit, we have this winter had an article in a leading newspaper of Virginia, offering twenty-five dollars each for the heads of citizens, mostly Members of Congress, known to be against Slavery, with fifty thousand dollars for the head of William H. Seward. In still another paper of Virginia we find a proposition to raise ten thousand dollars for the kidnapping, and delivery at Richmond, of a venerable citizen, Joshua R. Giddings, “or five thousand dollars for the production of his head.” These are fresh instances, but not alone. At a meeting of Slave-Masters in Georgia, in 1836, the Governor was recommended to issue a proclamation offering five thousand dollars as a reward for the apprehension of _either_ of ten persons named in the resolution, citizens of New York and Massachusetts, and one a subject of Great Britain,--neither of whom was it pretended had ever set foot on the soil of Georgia. The Milledgeville “Federal Union,” a newspaper of Georgia, in 1836, contained an offer of ten thousand dollars for kidnapping a clergyman residing in the city of New York. A Committee of Vigilance in Louisiana, in 1835, offered, in the “Louisiana Journal,” fifty thousand dollars to any person who would deliver into their hands Arthur Tappan, a liberty-loving merchant of New York; and during the same year a public meeting in Alabama, with a person entitled “Honorable” in the chair, offered a similar reward of fifty thousand dollars for the apprehension of the same Arthur Tappan, and of La Roy Sunderland, a clergyman of the Methodist Church in New York.

These manifestations are not without example in the history of the Antislavery cause elsewhere. From the beginning, Slave-Masters have encountered argument by brutality and violence. St. Jerome had before him their type, when he described certain persons “whose words are in their fists and syllogisms in their heels.”[94] If we go back to the earliest of Abolitionists, the wonderful Portuguese preacher, Vieyra, we find that his matchless eloquence and unquestioned piety did not save him from indignity. The good man was seized and imprisoned, while one of the principal Slave-Masters asked him, in mockery, “where were all his learning and all his genius now, if they could not deliver him in this extremity?”[95] He was of the Catholic Church. But the spirit of Slavery is the same in all churches. A renowned Quaker minister of the last century, Thomas Chalkley, while on a visit at Barbadoes, having simply recommended charity to the slaves, without presuming to breathe a word against Slavery itself, was first met by disturbance in the meeting, and afterward, on the highway, in open day, was shot at by one of the exasperated planters, with a fowling-piece “loaded with small shot, ten of which made marks, and several drew blood.”[96] In England, while the Slave-Trade was under discussion, the same spirit raged. Wilberforce, who represented the cause of Abolition in Parliament, was threatened with personal violence; Clarkson, who represented the same cause before the people, was assaulted by the infuriate Slave-Traders, and narrowly escaped being hustled into the dock; and Roscoe, the accomplished historian, on return to Liverpool from his seat in Parliament, where he had signalized himself as an opponent of the Slave-Trade, was met at the entrance of the town by a savage mob, composed of persons interested in the traffic, armed with _knives and bludgeons_, the distinctive arguments and companions of the partisans of Slavery.

Even in the Free States, these same partisans from the beginning acted under the inspiration of violence. The demon of Slavery entered into them, and through its influence they have behaved like Slave-Masters. Public meetings for the discussion of Slavery have been interrupted; public halls, dedicated to its discussion, have been destroyed or burned to the ground. In all our populous cities the great rights of speech and of the press have been assailed precisely as in the Slave States. In Boston, an early and most devoted Abolitionist was dragged through the streets with a halter about his neck; and in Illinois, another, while defending his press, was ferociously murdered. The former yet lives to speak for himself, while the latter lives in his eloquent brother, a Representative from Illinois in the other House.[97] Thus does Slavery show its natural character even at a distance.

Nor in the Slave States is this spirit confined to outbreaks of mere lawlessness. Too strong for restraint, it finds no limitations except in its own barbarous will. The Government becomes its tool, and in _official acts_ does its bidding. Here again the instances are numerous. I might dwell on the degradation of the Post-Office, when its official head consented that for the sake of Slavery the mails themselves should be rifled. I might dwell also on the cruel persecution of free persons of color, who, in the Slave States generally, and even here in the District of Columbia, are not allowed to testify where a white man is in question, and now in several States are menaced by legislative act with the alternative of expulsion from their homes or of reduction to Slavery. But I pass to two illustrative transactions, which a son of Massachusetts can never forget.

1. The first relates to a citizen of purest life and perfect integrity, whose name is destined to fill a conspicuous place in the history of Freedom, William Lloyd Garrison. Born in Massachusetts, bred to the same profession with Benjamin Franklin, and, like his great predecessor, becoming an editor, he saw with instinctive clearness the wrong of Slavery, and, at a period when the ardors of the Missouri Question had given way to indifference throughout the North, he stepped forward to denounce it. The jail at Baltimore, where he then resided, was the earliest reward. Afterward, January 1st, 1831, he published the first number of “The Liberator,” inscribing for his motto an utterance of Christian philanthropy, “Our country is the world, our countrymen are mankind,” and declaring, in the face of surrounding apathy: “I am in earnest,--I will not equivocate,--I will not excuse,--I will not retreat a single inch,--AND I WILL BE HEARD.” In this sublime spirit he commenced his labors for the Slave, proposing no intervention by Congress in the States, and on well-considered principle avoiding all appeals to the bond-men themselves. Such was his simple and thoroughly constitutional position, when, before the expiration of the first year, the Legislature of Georgia, by solemn act, a copy of which I have before me, “approved” by Wilson Lumpkin, Governor, appropriated five thousand dollars “to be paid to any person or persons who shall arrest, bring to trial, and prosecute to conviction under the laws of this State, the editor or publisher of a certain paper called _The Liberator_, published in the town of Boston and State of Massachusetts.”[98] This infamous statute, touching a citizen absolutely beyond the jurisdiction of Georgia and in no way amenable to its laws, constituted a plain bribe to the gangs of kidnappers engendered by Slavery. With this barefaced defiance of justice and decency Slave-Masters inaugurated the system of violence by which they have sought to crush every voice raised against Slavery.

* * * * *

2. Here is another illustration, of a different character. Free persons of color, citizens of Massachusetts, and, according to the institutions of this Commonwealth, entitled to equal privileges with other citizens, being in service as mariners, and touching at the port of Charleston, in South Carolina, have been seized, and, with no allegation against them, except of entering this port in the discharge of their rightful business, have been cast into prison, and there detained during the stay of the vessel. This is by virtue of a statute of South Carolina, passed in 1822, which further declares, that, in the failure of the captain to pay the expenses, these freemen “shall be deemed and taken as absolute slaves,” one moiety of the proceeds of their sale to belong to the sheriff. Against all remonstrance,--against the official opinion of Mr. Wirt, as Attorney-General of the United States, declaring it unconstitutional,--against the solemn judgment of Mr. Justice Johnson, of the Supreme Court of the United States, himself a Slave-Master and citizen of South Carolina, also pronouncing it unconstitutional,[99]--this statute, which is an obvious injury to Northern ship-owners, as it is an outrage to the mariners whom it seizes, has been upheld to this day by South Carolina.

Massachusetts, anxious to obtain for her people that protection which was denied, and especially to save them from the dread penalty of being sold into Slavery, appointed a citizen of South Carolina as her agent for this purpose, and in her behalf to bring suits in the Circuit Court of the United States to try the constitutionality of this pretension. Owing to the sensitiveness of the people in that State, the agent declined to render this simple service. Massachusetts next selected one of her own sons, a venerable citizen, who had already served with honor in the other House of Congress, and was of admitted eminence as a lawyer, the Hon. Samuel Hoar, of Concord, to visit Charleston, and there do what the agent first appointed shrank from doing. This excellent gentleman, beloved by all who knew him, gentle in manners as he was firm in character, with a countenance that was in itself a letter of recommendation, arrived at Charleston, accompanied only by his daughter. Straightway all South Carolina was convulsed. According to a story in Boswell’s Johnson, all the inhabitants at St. Kilda, a remote island of the Hebrides, on the approach of a stranger, “catch cold”[100]; but in South Carolina it is fever that they catch. The Governor at the time, who was none other than one of her present Senators [Mr. HAMMOND], made his arrival the subject of special message to the Legislature, which I have before me; the Legislature all caught the fever, and swiftly adopted resolutions calling upon his Excellency the Governor “to expel from our territory the said agent, after due notice to depart,” and promising to “sustain the Executive authority in any measures it may adopt for the purpose aforesaid.”

Meanwhile the fever raged in Charleston. The agent of Massachusetts was first accosted in the streets by a person unknown to him, who, flourishing a bludgeon in his hand,--the bludgeon always shows itself where Slavery is in question,--cried out: “You had better be travelling, and the sooner the better for you, I can tell you; if you stay here until to-morrow morning, you will feel something you will not like, I’m thinking.” Next came threats of attack during the following night on the hotel where he was lodged; then a request from the landlord that he should quit, in order to preserve the hotel from the impending danger of an infuriate mob; then a committee of Slave-Masters, who politely proposed to conduct him to the boat. Thus arrested in his simple errand of good-will, this venerable public servant, whose appearance alone, like that of the “grave and pious man” mentioned by Virgil, would have softened any mob not inspired by Slavery, yielded to the ejectment proposed, precisely as the prisoner yields to the officers of the law, and left Charleston, while a person in the crowd was heard to declare that he “had offered himself as a leader of a tar-and-feather gang, to have been called into the service of the city on the occasion.” Nor is this all. The Legislature a second time caught the fever, and, yielding to its influence, passed a statute, forbidding, under severe penalties, any person within the State from accepting a commission to befriend these colored mariners, and, under penalties severer still, extending even to unlimited imprisonment, prohibiting any person, “on his own behalf, or under color or in virtue of any commission or authority from any State or public authority of any State in this Union, or of any foreign power,” to come into South Carolina for this purpose; and then, to complete its work, by still another statute took away the writ of _Habeas Corpus_ from all such mariners.[101]

Such is a simple narrative, founded on authentic documents. I do not adduce it for present criticism, but simply to enroll it in all its stages--beginning with the earliest pretension of South Carolina, continuing in violence, and ending in yet other pretensions--among the special instances where the Barbarism of Slavery stands confessed even in official conduct. And yet this transaction, which may well give to South Carolina the character of a shore “where shipwrecked mariners dread to land,” was openly vindicated in all its details, from beginning to end, by both the Senators from that State, while one of them [Mr. HAMMOND], in the same breath, bore testimony from personal knowledge to the character of the public agent thus maltreated, saying, “He was a pleasant, kind old gentleman, well informed, and I had a sort of friendship for him during the short time that I sat near him in Congress.”[102]

Thus, Sir, whether we look at individuals or at the community where Slavery exists, at lawless outbreaks or at official conduct, Slave-Masters are always the same. Enough, you will say, has been told. Yes, enough to expose Slavery, but not enough for Truth. The most instructive and most grievous part still remains. It is the exhibition of Slave-Masters in Congressional history. Of course, the representative reflects the character as well as the political opinions of the constituents whose will it is his boast to obey. It follows that the passions and habits of Slave-Masters are naturally represented in Congress,--chastened to a certain extent, perhaps, by the requirements of Parliamentary Law, but breaking out in fearful examples. And here, again, facts speak as nothing else can.

In proceeding with this duty, to which, as you will perceive, I am impelled by the positive requirements of this debate, I crave indulgence of the Senate, while, avoiding all allusions to private life or private character, and touching simply what is of record, and already “enrolled in the Capitol,” I present a few only of many instances, which, especially during these latter days, since Slavery became paramount, have taken their place in our national history. Clarendon has mildly pictured successive Congresses, when, recounting what preceded the Civil War in England, he says: “It is not to be denied that there were in all those Parliaments … several passages and distempered speeches of particular persons, not fit for the dignity and honor of those places.”[103] But Congress, under the rule of Slavery, has been worse than any Parliament.

Here is an instance. On the 13th of February, 1837, R. M. Whitney was arraigned before the House of Representatives for contempt, in refusing to attend, when required, before a committee investigating the administration of the Executive office. His excuse was, that “he could not attend without exposing himself thereby to outrage and violence” in the committee-room; and on examination at the bar of the House, Mr. Fairfield, a member of the Committee, afterward a member of this body, and Governor of Maine, testified to the actual facts. It appeared that Mr. Peyton, a Slave-Master from Tennessee, and a member of the Committee, regarding a certain answer in writing by Mr. Whitney to an interrogatory propounded by him as offensive, broke out in these words: “Mr. Chairman, I wish you to inform this witness that he is not to insult me in his answers; if he does, God damn him, I will take his life upon the spot!” Mr. Wise, another Slave-Master, from Virginia, Chairman of the Committee, and latterly Governor of Virginia, then intervened, saying, “Yes, this damned insolence is insufferable.” The witness, thereupon rising, claimed the protection of the Committee; on which Mr. Peyton exclaimed: “God damn you, you shan’t speak; you shan’t say a word while you are in this room; if you do, I will put you to death!” Soon after, Mr. Peyton, observing that the witness was looking at him, cried out: “Damn him, his eyes are on me; God damn him, he is looking at me; he shan’t do it; damn him, he shan’t look at me!” These things, and much more, disclosed by Mr. Fairfield, in reply to interrogatories in the House, were confirmed by other witnesses; and Mr. Wise himself, in a speech, made the admission that he was armed with deadly weapons, saying: “I watched the motion of that right arm [of the witness], the elbow of which could be seen by me; and had it moved one inch, he had died on the spot. That was my determination.”

All this will be found in the thirteenth volume of the “Congressional Debates,” with the evidence in detail, and the discussion thereupon.

Here is another instance, of similar character, which did not occur in a committee-room, but during debate in the Senate Chamber. While the Compromise Measures were under discussion, on the 17th of April, 1850, Mr. Foote, a Slave-Master from Mississippi, in the course of remarks, commenced personal allusion to Mr. Benton. This was aggravated by the circumstance that only a few days previously he had made this distinguished gentleman the mark for most bitter and vindictive personalities. Mr. Benton rose at once from his seat, and, with angry countenance, but without weapon of any kind in his hand, or, as appeared afterward before the Committee, on his person, advanced in the direction of Mr. Foote, when the latter, gliding backward, drew from his pocket a five-chambered revolver, full-loaded, which he cocked. Meanwhile Mr. Benton, at the suggestion of friends, was already returning to his seat, when he perceived the pistol. Excited greatly by this deadly menace, he exclaimed: “I am not armed. I have no pistols. I disdain to carry arms. Stand out of the way, and let the assassin fire.” Mr. Foote remained standing in the position he had taken, with pistol in hand, cocked. “Soon after,” says the Report of the Committee appointed to investigate this occurrence, “both Senators resumed their seats, and order was restored.”

This will be found at length in the twenty-first volume of the “Congressional Globe.”[104]

I cite yet another instance from the same authentic record. Mr. Arnold, of Tennessee, had proclaimed himself as “belonging to the Peace party,” when Mr. Dawson, of Louisiana, coming to his seat, called him “a damned coward,” “a damned blackguard,” and then said, that, if Mr. Arnold did not behave better, “he would cut his throat from ear to ear.”[105]

The Duel, which at home in the Slave States is “twin” with the “street fight,” is also “twin” with these instances. It is constantly adopted or attempted by Slave-Masters in Congress. But I shall not enter upon this catalogue. I content myself with showing the openness with which it has been menaced in debate, and without any call to order.

Mr. Foote, the same Slave-Master already mentioned, in debate in the Senate, the 26th of March, 1850, thus sought to provoke Mr. Benton. I take his words from the “Congressional Globe,” Vol. XXI. p. 603.

“There are incidents in his [Mr. Benton’s] history, of somewhat
recent occurrence, which might well relieve any man of honor
from the obligation to recognize him as a fitting antagonist;
yet is it, notwithstanding, true, that, if the Senator from
Missouri will deign to acknowledge himself _responsible to
the laws of honor_, he shall have a very early opportunity
of proving his prowess in contest with one over whom I hold
perfect control; or, if he feels in the least degree aggrieved
at anything which has fallen from me, now or formerly, he
shall, on demanding it, _have full redress accorded him_,
according to the said laws of honor. I do not denounce him as
a coward; such language is unfitted for this audience; but, if
he wishes to patch up his reputation for courage, now greatly
on the wane, he will certainly _have an opportunity of doing
so, whenever he makes known his desire in the premises_. At
present he is shielded by his age, _his open disavowal of the
obligatory force of the laws of honor_, and his Senatorial
privileges.”

With such bitter taunts and reiterated provocations to the Duel was Mr. Benton pursued; but there was no call to order, nor any action of the Senate on this outrage.

I give another instance. In debate in the Senate on the 27th February, 1852, Mr. Clemens, a Slave-Master of Alabama, thus directly attacked Mr. Rhett for undertaking to settle their differences by argument in the Senate rather than by the Duel. “No man,” said he, “with the feeling of a man in his bosom, would have sought redress here. He would have looked for it _elsewhere_. He now comes here, not to ask redress in the only way he should have sought it.”[106] There was no call to order.

Here is still another. In the debate on the Bill for the Improvement of Rivers and Harbors, 29th July, 1854, the Senator from Louisiana [Mr. BENJAMIN], who is still a member of this body, ardent for Slavery, while professing to avoid personal altercation in the Senate, especially “with a gentleman who professes the principles of non-resistance, as he understood the Senator from New York does,” proceeded most earnestly to repel an imagined imputation on him by Mr. Seward, and wound up by saying, “If it came from another quarter, _it would not be upon this floor that I should answer it_.”[107]

During the present session, the Senator from Mississippi [Mr. JEFFERSON DAVIS], who speaks so often for Slavery, in a colloquy on this floor with the Senator from Vermont [Mr. COLLAMER], maintained the Duel as a mode of settling personal differences, and vindicating what is called personal honor,--as if personal honor did not depend absolutely upon what a man does, and not on what is done to him. After certain refinements on the imagined relations between an insult and the obligation to answer for it, the Senator declared, in reply to the Senator from Vermont, that, in case of insult, taking another out and shooting him might be “satisfaction.”[108]

I do not dwell on this instance, nor on any of these instances, except to make a single comment. These declarations have all been made in open Senate, without any check from the Chair. Of course, they are clear violations of the first principles of Parliamentary Law, and tend directly to provoke a violation of the law of the land. Here, in the District of Columbia, all duels are prohibited by solemn Act of Congress.[109] In case of death, the surviving parties are declared guilty of felony, to be punished by hard labor in the penitentiary; and even where nothing has occurred beyond the challenge, all the parties to it, whether givers, receivers, or bearers, are declared guilty of high crime and misdemeanor, also to be punished by hard labor in the penitentiary. Of course, every menace of duel in Congress sets this law at defiance. And yet Senators, who thus openly disregard a law sanctioned by the Constitution and commended by morality, presume to complain on this floor because other Senators disregard the Fugitive Slave Bill, a statute which, according to the profound convictions of large numbers, is as unconstitutional as it is offensive to the moral sense. Let Senators, whose watchword is “the enforcement of laws,” begin by enforcing the statute which declares the Duel to be felony. At least, let the statute cease to be a dead letter in this Chamber, where the watchword is so often heard. But this is too much to expect while Slavery prevails here; for the Duel is part of that System of Violence which has its origin in Slavery.

It is when aroused by the Slave Question in Congress that Slave-Masters have most truly shown themselves; and here again I shall speak only of what has already passed into history. Slavery is a perpetual fever-and-ague, under which Congress has shaken with alternate heats and chills. Even in that earliest debate, in the first Congress after the Constitution, on the memorial of Dr. Franklin, simply calling upon Congress to “step to the verge of its power to discourage every species of traffic in the persons of our fellow-men,”[110] the Slave-Masters became angry, indulged in sneers at “the men in the gallery” being Quakers and Abolitionists, and, according to the faithful historian, Hildreth,[111] poured out “torrents of abuse,” while one of them began the charge so often since directed against all Antislavery men, by declaring his astonishment that Dr. Franklin had “given countenance” to “an application which called upon Congress, in explicit terms, to break a solemn compact to which he had himself been a party,” when it was obvious that Dr. Franklin had done no such thing. The great man was soon summoned away by death, but not until he had fastened upon this debate an undying condemnation, by portraying, with matchless pen, a scene in the Divan at Algiers, where a Corsair Slave-Dealer, insisting upon the enslavement of White Christians, is made to repeat the Congressional speech of an American Slave-Master.[112]

These displays of Violence naturally increase with the intensity of the discussion. Impelled to be severe, but with little appreciation of debate in its finer forms, they cannot be severe except by violating the rules of debate,--not knowing that there is a serener power than any found in personalities, and that all severity transcending the rules of debate becomes disgusting as the utterance of a Yahoo, and harms him only who degrades himself to be its mouthpiece. Of course, on such occasions, amidst all seeming triumphs, the cause of Slavery loses, and Truth gains. If men cannot afford to be decent, they ought to suspect the justice of their cause, or at least the motives with which they sustain it; but our Slave-Masters, not seeing the indecency of their conduct, know not their losses. There is waste as well as economy of character; but the latter is found only in the cultivation of those principles which make Slavery impossible.

Against John Quincy Adams this violence was first directed in full force. To a character spotless as snow, and to universal attainments as a scholar, this illustrious citizen added experience in all the eminent posts of the Republic, which he had filled with an ability and integrity now admitted even by enemies, and which impartial history can never forget. Having been President of the United States, he entered the House of Representatives at the period when the Slave Question, in its revival, first began to occupy public attention. In all the completeness of his nature, he became the representative of Human Freedom. The first struggle occurred on the Right of Petition, which Slave-Masters, with characteristic tyranny, sought to suppress. This was resisted by the venerable patriot, and what he did was always done with his whole heart. Then was poured upon him abuse “as from a cart,” according to a famous phrase of Demosthenes. Slave-Masters, “foaming out their shame,” became conspicuous, not less for the avowal of sentiments at which Civilization blushed than for an effrontery of manner where the accidental legislator was lost in the natural overseer, and the lash of the plantation resounded in the voice.

In an address to his constituents, September 17, 1842, Mr. Adams thus frankly describes the treatment he experienced:--

“I never can take part in any debate upon an important subject,
be it only upon a mere abstraction, but a pack opens upon me of
personal invective in return. Language has no word of reproach
and railing that is not hurled at me.”

And in the same speech he shows us Slave-Masters:--

“Where the South cannot effect her object by browbeating, she
wheedles.”

On another occasion, he announced, with accustomed power:--

“Insult, bullying, and threat characterize the Slaveholders in
Congress; talk, timidity, and submission, the Representatives
from the Free States.”

Nor were the Slave-Masters content with violence of words, or with ejaculation of personalities by which debate became a perpetual syringe of liquid foulness, and every one seemed to vie with Squirt the apothecary, according to the verse admired by Pope,--

“Such zeal he had for that vile utensil.”[113]

True to the instincts of Slavery, they threatened personal indignity of every kind, and even assassination. And here South Carolina naturally took the lead.

The “Charleston Mercury,” which always speaks the true voice of Slavery, said in 1837:--

“Public opinion in the South would now, we are sure, justify
an immediate resort to force by the Southern delegation, _even
on the floor of Congress_, were they forthwith to seize and
drag from the Hall any man who dared to insult them, as that
eccentric old showman, John Quincy Adams, has dared to do.”

And at a public dinner at Walterborough, in South Carolina, on the 4th of July, 1842, the following toast, afterwards preserved by Mr. Adams in one of his speeches, was drunk with unbounded applause:--

“May we never want a Democrat to trip up the heels of a
Federalist, or a hangman to prepare a halter for John Quincy
Adams! [_Nine cheers._]”

A Slave-Master from South Carolina, Mr. Waddy Thompson, in debate in the House of Representatives, threatened the venerable patriot with the “penitentiary”; and another Slave-Master, Mr. Marshall, of Kentucky, insisted that he should be “_silenced_.” Ominous word! full of incentive to the bludgeon-bearers of Slavery. But the great representative of Freedom stood firm. Meanwhile Slavery assumed more and more the port of Giant Maul in “Pilgrim’s Progress,” who continued with his club breaking skulls, until he was slain by Mr. Great-Heart, soon to join the congenial pilgrims, Mr. Honest, Mr. Valiant-for-Truth, and Mr. Standfast.

Next to John Quincy Adams, no person in Congress has been more conspicuous for long-continued and patriotic services against Slavery than Joshua R. Giddings, of Ohio; nor have any such services received in higher degree that homage found in the personal and most vindictive assaults of Slave-Masters. For more than twenty years he sat in the House of Representatives, bearing his testimony austerely, and never shrinking, though exposed to the grossest brutality. In a recent address at New York he has recounted some of these instances.

On his presentation of resolutions affirming that Slavery was a local institution and could not exist outside of the Slave States, and applying this principle to the case of the “Creole,” the House caught the South Carolina fever. A proposition of censure was introduced by Slave-Masters, and under the previous question pressed to a vote, without giving him a moment for explanation or reply. This glaring outrage upon freedom of debate was redressed by the constituency of Mr. Giddings, who without delay returned him to his seat. From that time the rage of the Slave-Masters against him was constant. Here is his own brief account.

“I will not speak of the time when Dawson, of Louisiana, drew a
bowie-knife for my assassination. I was afterward speaking with
regard to a certain transaction in which negroes were concerned
in Georgia, when Mr. Black, of Georgia, raising his bludgeon,
and standing in front of my seat, said to me, ‘If you repeat
that language again, I will knock you down.’ It was a solemn
moment for me. I had never been knocked down, and, having some
curiosity upon that subject, I repeated the language. Then Mr.
Dawson, of Louisiana, the same who had drawn the bowie-knife,
placed his hand in his pocket and said, with an oath which
I will not repeat, that he would shoot me, at the same time
cocking the pistol, so that all around me could hear it click.”

Listening to these horrors, ancient stories of Barbarism are all outdone; and the “viper broth,” which was a favorite decoction in a barbarous age, seems to be the daily drink of American Slave-Masters. The blaspheming madness of the witches in “Macbeth” is renewed, and they dance again round the caldron, dropping into it “sweltered venom sleeping got,” with every other “charm of powerful trouble.” Men are transformed into wolves, as according to early Greek superstition, and a new lycanthropy has its day. But Mr. Giddings, strong in consciousness of right, knew the dignity of his position. He knew that it is always honorable to serve the cause of Liberty, and that it is a privilege to suffer for this cause. Reproach, contumely, violence even unto death, are rewards, not punishments; and clearly the indignities you offer can excite no shame except for their authors.

Besides these eminent instances, others may be mentioned, showing the personalities to which Senators and Representatives are exposed, when undertaking to speak for Freedom. And truth compels me to add, that it would be easy to show how these are grossly aggravated towards individuals who notoriously reject the Duel; for then they can be offered with personal impunity.

Here is an instance. In 1848, Mr. Hale, the Senator from New Hampshire, who still continues an honor to this body, introduced into the Senate a bill for the protection of property in the District of Columbia, especially against mob-violence, when, in the debate that ensued, Mr. Foote, a Slave-Master from Mississippi, thus menaced him:--

“I invite the Senator to the good State of Mississippi, and
will tell him beforehand, in all honesty, that he could not
go ten miles into the interior before he would grace one of
the tallest trees of the forest with a rope around his neck,
with the approbation of every virtuous and patriotic citizen,
and that, if necessary, _I should myself assist in the
operation_.”[114]

That this bloody threat may not seem to stand alone, I add two others.

In 1836, Mr. Hammond, of South Carolina, now a Senator, is reported as saying in the House of Representatives:--

“I warn the Abolitionists, ignorant, infatuated barbarians as
they are, that, if chance shall throw any of them into our
hands, he may expect _a felon’s death_!”[115]