One of the peculiar2 features in the practice of Abolition4 champions, is to discredit5 every statement proceeding6 from all others, except from themselves: and in this respect they resemble very much, as I stated in the preceding part of this pamphlet, the champions of Infidelity! If there be, therefore, any truth in the common adage7, that "none are so suspicious as those [50]who are conscious that their own statements ought not to be credited," there can be no difficulty in accounting8 for the unbelief of those gentlemen.
No one pretends to deny that there are in the South, some cruel, irreligious—inhuman9—slave-holders—and who will have the hardihood to deny that there are also in the North, thousands of cruel, irreligious and inhuman, masters, husbands, and fathers! Would the latter fact be a justifiable10 reason for branding all the masters, husbands, and fathers, in the North, as a set of cruel, irreligious, inhuman monsters? Ah, but says the Abolitionist, they do not use the lash11 in the North.—Don't they? If not, it is only because many prefer the cudgel, which they use liberally on the head, back, and limbs of their unfortunate white slaves! How many think you (in this religious city of Philadelphia) white masters, and white husbands, and white fathers, are annually12 bound over or punished for cruelty to their white apprentices—white wives—and white children? And how many more are they, whose barbarity never comes to light, or whose wealth shelters them? Methinks the effects of the cruelty of a husband or of a father, would be just as sore on the back or head of a wife, or of a child, as if they were the effects of the cruelty of a slave-holder: a rose smells as sweet by any other name! You reply they cannot sell them here; I answer, it would be far to the advantage of many if they could.
But now to the matter of this chapter: it is constantly published and circulated by Abolitionists that so hard-hearted, brutal13, and inhuman are all the slave-holders in the South, that they all desire slavery, are all inimical to freedom, and revel15 in their iniquity16. So far from this being the case, I reply that the vast [51]majority of them, regret the necessity of holding slaves—are anxious to have them emancipated18, and would hail with delight any plan by means of which they could emancipate17 them, with safety to themselves, and with safety to their slaves. Let us hear the testimony19 of a few of them on the subject, recollecting20 that according to the principles of common justice, as established in all civilized21 nations, it is not lawful23 to consider a man unworthy of credit till he is first proved to be a liar3.
Patrick Henry says,—
"I repeat it again, that it would rejoice my very soul that every one of my fellow beings was emancipated. As we ought with gratitude24 to admire that decree of heaven which has numbered us among the free, we ought to lament25 and deplore26 the necessity of holding our fellow men in bondage27."—Debates in Virginia Convention.
Zachariah Johnson says,—
"Slavery has been the foundation of that impiety28 and dissipation which have been so much disseminated30 among our countrymen. If it were totally abolished, it would do much good." Ibid.
Judge Tucker says,—
"The introduction of slavery into this country, is, at this day, considered among its greatest misfortunes." And in 1803, he said, after pronouncing slavery to be "a calamity31, a reproach, and a curse,"—"those who wish to postpone32 emancipation33, do not reflect that every day renders the task more arduous34 to be performed."
General Harper says,—
"It tends, and may powerfully tend, to rid us gradually and entirely36 in the United States, of slaves and slavery, a great moral and political evil, of increasing virulence37 and extent, from which much mischief38 is now felt, and very great calamity in future, is justly apprehended39. It speaks not only to our understandings, but to our senses; and however it may be derided42 [52]by some, or overlooked by others, who have not the ability or time, or do not give themselves the trouble to reflect on, and estimate properly, the force and extent of those great moral and physical causes, which prepare gradually, and at length bring forth43 the most terrible convulsions in civil society; it will not be viewed without deep and awful apprehensions44 by any who shall bring sound minds, and some share of political knowledge and sagacity, to the serious consideration of the subject. Such persons will give their most serious attention to any proposition which has for its object, the eradication45 of this terrible mischief lurking46 in our vitals."—Letter on Colonization47 Society.
Darby says,—
"Copying from Montesquieu, and not from observation of nature, climate has been called upon to account for stains on the human character, imprinted48 by the hand of political mistake. No country where negro slavery is established, but must bear, in part, the wounds inflicted49 on nature and justice. Without pursuing a train of metaphysical reasoning, we may at once draw this induction50, that if slavery, like pain, is one of the laws of existence, the latter does not more certainly produce physical weakness, debility, and death, than does the former lessen51 the purity of virtue52 in the human breast."—History of Louisiana.
M'Call says,—
"It is shocking to human nature, that any race of mankind, and their posterity53, should be sentenced to perpetual slavery." History of Georgia.
General Mercer says,—
"For, although it is believed, and is, indeed, too obvious to require proof, that the colonization of the free people of colour alone, would not only tend to civilize22 Africa; to abolish the slave-trade; and greatly to advance their own happiness; but to promote that also of the other classes of society, the proprietors54 and slaves; yet the hope of the gradual and utter abolition of slavery, in a manner consistent with the rights, interests, and happiness of society, ought never to be abandoned."—Report to Colonization Society.
[53]F. S. Key, Esq. says,—
"I hope I may be excused, if I add, that the subject which engages us, is one in which it is our right to act—as much our right to act, as it is the right of those who differ from us not to act. If we believe in the existence of a great moral and political evil amongst us, and that duty, honour, and interest, call upon us to prepare the way for its removal, we must act. All that can be required of us, is, that we act discreetly," &c.—Speech before Colonization Society.
Mr. Clay says,—
"If they would repress all tendencies towards liberty and ultimate emancipation, they must do more than put down the benevolent55 efforts of this society. They must penetrate56 the human soul, and eradicate57 the light of reason, and the love of liberty. Our friends, who are cursed with this greatest of human evils, (slavery,) deserve our kindest attention and consideration. Their property and safety are both involved."—Speech before Colonization Society.
William H. Fitzhugh, Esq. says,—
"Slavery, in its mildest form, is an evil of the darkest character. Cruel and unnatural58 in its origin, no plea can be urged in justification59 of its continuance, but the plea of necessity; not that necessity which arises from our habits, our prejudices, or our wants; but the necessity which requires us to submit to existing evils, rather than substitute, by their removal, others of a more serious and destructive character. There is no riveted60 attachment61 to slavery, prevailing62 extensively, in any portion of our country. Its injurious effects on our habits, our morals, our individual wealth, and more especially on our national strength and prosperity, are universally felt, and almost universally acknowledged."
Mr. Levasseur says,—
"Happily, there is no part of the civilized world, in which it is necessary to discuss the justice or injustice63 of the principle of negro slavery; at the present day, every sane64 man agrees that it is a monstrosity, and it would be altogether inaccurate65, [54]to suppose that there are in the United States, more than elsewhere, individuals sufficiently66 senseless to seek to defend it, either by their writings or conversation. For myself, who have traversed the twenty-four states of the union, and in the course of a year have had more than one opportunity of hearing long and keen discussions upon this subject, I declare that I never have found but a single person, who seriously defended this principle. This was a young man, whose head, sufficiently imperfect in its organization, was filled with confused and ridiculous notions relative to Roman History; and appeared to be completely ignorant of the history of his own country. It would be waste of time, to repeat here, his crude and ignorant tirade67."
These are the sentiments of MEN OF EMINENT68 TALENTS, CITIZENS OF THE SOUTH, AND SLAVE-HOLDERS!
Lastly, the Southern Reporter says,—
"The conscientious69 slave-holder deserves a larger share of the sympathy of those who have sympathy to spare, than any other class of men, not excepting the slave himself." "One great evil of the system is its tendency to produce disorder70 and poverty in a country." "The slave-trade may be regarded as a conspiracy71 of all Europe and the commercial part of this continent, not only against Africa, but in a more aggravated72 sense, against these southern regions."
"Almost all masters, in Virginia, assent73 to the proposition, that when slaves can be liberated75 without danger to themselves, and to their own advantage, it ought to be done. If there are few who think otherwise in Virginia, I feel assured that there are few such any where in the south!" [See Dr. Reese's Letters to the Hon. William Jay, p. 50-53.]
But if it be now asked why do they not liberate74 them, as they appear so anxious so to do? I reply that totally independent of the considerations above stated, the law of the land prohibits their so doing unless they give large security, or send them abroad. So that in fact the Abolitionists themselves are now the actual slave-holders of thousands! For by their [55]calumniating and misrepresenting the motives76 of the advocates of the Colonization Society, they have prevented the influx77 of such means to that body as would have enabled it to relieve the slave-holder from that bondage under which he labours, and thus free his slaves!
Another calumny78 circulated is respecting the state of ignorance and irreligion in which all the slave-holders keep their slaves. This is as great a falsehood as ever was uttered by man or Devils, if we are to give any credit to the testimony of every good and pious79 man who lives in, or has visited, the South.
The following testimony I the more readily adduce because it is taken from the Report published by the Abolitionists, of the Discussion between Mr. Breckinridge and Mr. Thompson; and the truth of which I find the latter gentleman does not attempt to deny.
"RELIGIOUS INSTRUCTION OF SLAVES.
"The Southern Evangelical Society, is the title of a proposed association, among the Presbyterians of the South, for the propagation of the gospel among the people of colour. The constitution originated in the synod of North Carolina, and is to go into effect as soon as adopted by the synod of Virginia, or that of South Carolina and Georgia. The voting members of the society are to be elected by the synods. Honorary members are created by the payment of 30 dollars. All members of synods united with the society are corresponding members—other corresponding members may be chosen by the voting members. Article 4th of the constitution provides that 'there shall not exist between this society and any other society, any connexion whatever, except with a similar society in the slave-holding states.' Several resolutions follow the constitution—one of these provides that a presbytery in a slave-holding district of the country, not united with a synod in connexion with the society, may become a member by its own act. The 5th and 6th resolutions are as follows:—
"Resolved, 5. That it be very respectfully and earnestly [56]recommended to all the heads of families in connexion with our congregations, to take up and vigorously prosecute80 the business of seeking the salvation81 of the slaves in the way of maintaining and promoting family religion.
"Resolved, 6. That it be enjoined82 on all the presbyteries composing this synod to take order at their earliest meeting to obtain full and correct statistical83 information as to the number of people of colour, in the bounds of our several congregations, the number in actual attendance at our several places of worship, and the number of coloured members in our several churches, and make a full report to the synod at its next meeting, and for this purpose, that the clerk of this synod furnish a copy of this resolution to the stated clerk of each presbytery."
"The next document carried them one state farther South, and related to South Carolina, in which that horrible Gov. M'Duffie, who seems to haunt Mr. Thompson's imagination with his threats of 'death without benefit of clergy,' lives, and perhaps still rules. It is taken from the same paper as the next preceding extract:—
"RELIGIOUS INSTRUCTION OF SLAVES.
"From an intelligent New Englander at the South:—
"To the Editor of the New York Observer—
"I am apprehensive84 that many of your readers, who feel a lively interest in the welfare of the slaves, are not correctly and fully35 informed as to their amount of religious instruction. From the speeches of Mr. Thompson and others, they might be led to believe that slaves in our Southern states never read a Bible, hear a gospel sermon, or partake of a gospel ordinance85. It is to be hoped, however, that little credit will be given to such misrepresentations, notwithstanding the zeal86 and industry with which they are disseminated.
"What has been done on a single Plantation87.
"I will now inform your readers what has been done, and is now doing, for the moral and religious improvement of the slaves on a single plantation, with which I am well acquainted, and these few facts may serve as a commentary on the unsupported [57]assertions of Mr. Thompson and others. And here I could wish that all who are so ready to denounce every man that is so unfortunate as to be born to a heritage of slaves, could go to that plantation, and see with their own eyes, and hear with their own ears, the things which I despair of adequately describing. Truly, I think they would be more inclined, and better qualified88 to use those weapons of light and love which have been so ably and justly commended to their hands.
"On this plantation there are from 150 to 200 slaves, the finest looking body that I have seen on any estate. Their master and mistress have felt for years how solemn are the responsibilities connected with such a charge; and they have not shrunk from meeting them. The means used for their spiritual good, are abundant. They enjoy the constant preaching of the gospel. A young minister of the Presbyterian church, who has received a regular collegiate and theological education, is labouring among them, and derives89 his entire support from the master, with the exception of a trifling90 sum which he receives for preaching one Sabbath in each month, for a neighbouring church. On the Sabbath and during the week you may see them filling the place of worship, from the man of gray hairs to the small child, all neatly91 and comfortably clothed, listening with respectful, and in many cases, eager attention to the truth as it is in Jesus, delivered in terms adapted to their capacities, and in a manner suited to their peculiar habits, feelings and circumstances;—engaging with solemnity and propriety92 in the solemn exercise of prayer, and mingling93 their melodious94 voices in the hymn95 of praise. Sitting among them are the white members of the family encouraging them by their attendance, manifesting their interest in the exercises, and their anxiety for the eternal well being of their people. Of the whole number 45 or 50 have made a profession of religion, and others are evidently deeply concerned.
"Let me now conduct you to a Bible class of 10 or 12 adults who can read, met with their Bibles to study and have explained to them the word of God. They give unequivocal demonstrations96 of much interest in their employment, and of an earnest desire to understand and remember what they read. From hence we will go to another room where are assembled 18 or 20 [58]lads attending upon catechetical instruction conducted by their young master. Here you will notice many intelligent countenances97, and will be struck with the promptitude and correctness of their answers.
"But the most interesting spectacle is yet before you. It is to be witnessed in the Infant School Room, nicely fitted up and supplied with the customary cards and other appurtenances. Here, every day in the week, you may find 25 or 30 children neatly clad, and wearing bright and happy faces. And as you notice their correct deportment, hear their unhesitating replies to the questions proposed, and above all, when they unite their sweet voices in their touching98 songs, if your heart is not affected99 and your eyes do not fill, you are the hardest-hearted and driest-eyed visitor that has ever been there. But who is their teacher? Their mistress, a lady whose amiable100 christian101 character, and most gifted and accomplished102 manners are surpassed by none. From day to day—month to month, and year to year, she has cheerfully left her splendid halls and circle of friends to visit her school room, where, standing41 up before those young immortals103, she trains them in the way in which they should go, and leads them to Him who said, 'suffer little children to come unto me.'
"From the Infant School Room, we will walk through a beautiful lawn half a mile, to a pleasant grove104 commanding a view of miles in extent. Here is a brick chapel105 rising for the accommodation of this interesting family—sufficiently large to receive 2 or 300 hearers. When completed, in beauty and convenience it will be surpassed by few churches in the Southern country.
"On the plantation you might see also many other things of great interest. Here a negro is the overseer. Marriages are regularly contracted. No negro is sold, except as a punishment for bad behaviour, and a dreaded106 one it is. None is bought save for the purpose of uniting families. Here you will hear no clanking of chains, no cracking of whips; (I have never seen a blow struck on the estate,) and here last, but not least, you will find a flourishing Temperance Society embracing almost every individual on the premises107. And yet the 'Christianity of the South is a chain-forging, a whip-platting—marriage discouraging, Bible-withholding Christianity!'
"I have confined myself to a single plantation. But I might [59]add many interesting facts in regard to others, and the state of feeling in general, but I forbear.
Yours, &c.
A NEW-ENGLAND MAN.
"He would now connect the peculiar and local facts of the preceding statement, with the whole community of slave-holders in the same state; and show by competent and disinterested108 testimony the real and common state of things. The following extracts were from a letter printed in the New York Observer of July 25, 1835.
"I have resided eight years in South Carolina, and have an extensive acquaintance with the planters of the middle and low country. I have seen much of slavery, and feel competent to speak in regard to many facts connected with it.
"What your correspondent has stated of the condition of one plantation, is, in its essential points, a common case throughout the whole circle of my acquaintance.
"The negroes generally in this state are well fed, well clothed, and have the means of religious instruction. According to my best judgment109, the work which a slave here is required to do, amounts to about one third the ordinary labour commonly performed by a New-England farmer. A similar comparison would hold true in regard to the labour of domestics. In the family where I reside, consisting of nine white persons, seven slaves are employed to do the work. This is a common case.
"In the village where I live there are about 400 slaves, and they generally attend church. More than one hundred of them are members of the church. Perhaps 200 are assembled every Sabbath in the Sunday Schools. In my own Sunday School are about 60, and most of them professors of religion. They are perfectly110 accessible and teachable. In the town of my former residence in New-England, there were 300 free blacks. No more than 8 or 10 of those were professors of religion, and not more than twice that number could generally be induced to attend church. They could not be induced to send their children to the district schools, which were always open to them, nor could they generally be hired to work. They were thievish, wretched and troublesome. I have no hesitation111 in saying, and I say it deliberately112, it would be a great blessing113 to them to exchange conditions with the slaves of the village in which I now live. Their [60]intellectual and moral characters, and real means of improvement, would be promoted by the exchange.
"There are doubtless some masters who treat their slaves cruelly in this State, but they are exceptions to the general fact. Public opinion is in a wholesome114 state, and the man who does not treat his slaves kindly115, is disgraced.
"Great and increasing efforts are made to instruct the slaves in religion, and elevate their characters. Missionaries116 are employed solely117 for their benefit. It is very common for ministers to preach in the forenoon to the whites, and in the afternoon of each Sabbath to the blacks. The slaves of my acquaintance are generally contented118 and happy. The master is reprobated who will divide families. Many thousands of slaves of this State give evidence of piety29. In many churches they form the majority. Thousands of them give daily thanks to God, that they or their fathers were brought to this land of Slavery.
"And now, perhaps, I ought to add, that I am not a slave-holder, and do not intend to continue in a slave country; but wherever I may be, I intend to speak the TRUTH.
"The next document related particularly to Virginia,—the largest and most powerful of the slave states; but had also a general reference to the whole south, and to the whole question at issue. The sentiments it contained were entitled to extraordinary consideration, on account of the source of them. Mr. Van Renselaer was the son of one of the most wealthy and distinguished119 citizens of the great free state of New York. He had gone to Virginia to preach to the slaves. He had everywhere succeeded; was everywhere beloved by the slaves, and honoured by their masters. He had access to perhaps forty different plantations120,—on which he from time to time preached,—and which might have been doubled, had his strength been equal to the task. In the midst of his usefulness—the storm of abolition arose. Mr. Thompson, like some baleful star, landed on our shores; organized a reckless agitation121, made many at the north frantic122 with folly—and as many at the south furious with passion. Mr. Van Renselaer, like many others, saw a storm raging which they had no power to control; and like them withdrew from his benevolent labours. The following brief statements made by him at a great meeting of the Colonization Society of New York, exhibit his own view of the conduct and duty of the parties.
[61]"The Rev14. Cortlandt Van Renselaer, formerly123 of Albany, but who has lately resided in Virginia, addressed the meeting, and after alluding124 to the difference of opinion which prevailed among the friends of Colonization, touching the present condition and treatment of the coloured population in this country, proceeded to offer reasons why the people of the North should approach their brethren in the South, who held the control of the coloured population, with deference125, and in a spirit of kindness and conciliation126.
"These reasons were briefly127 as follows: 1. Because the people of the South had not consented to the original introduction of slaves into the country, but had solemnly, earnestly, and repeatedly remonstrated128 against it. 2. Because, having been born in the presence of slavery, and accustomed to it from their infancy129, they could not be expected to view it in the same light as we view it at the North. 3. Slavery being there established by law, it was not in the power of individuals to act in regard to it as their personal feelings might dictate130. The evil had not been eradicated131 from the state of New York all at once: it had been a gradual process, commencing with the law of 1799, and not consummated132 until 1827. Ought we to denounce our Southern neighbours if they refused to do the work at a blow? 4. The constitution of the United States, tolerated slavery, in its articles apportioning133 representation with reference to the slave population, and requiring the surrender of runaway134 slaves. 5. Slavery had been much mitigated135 of late years, and the condition of the slave population much ameliorated. Its former rigour was almost unknown, at least in Virginia, and it was lessening137 continually. It was not consistent with truth to represent the slaves as groaning138 day and night under the lash of tyrannical task-masters. And as to being kept in perfect ignorance, Mr. V. had seldom seen a plantation where some of the slaves could not read, and where they were not encouraged to learn. In South Carolina, where it was said the gospel was systematically139 denied to the slave, there were twenty thousand of them church-members in the Methodist denomination140 alone. He knew a small church where out of 70 communicants, 50 were in slavery. 6. There were very great difficulties connected with the work of Abolition. The relations of slavery had ramified [62]themselves through all the relations of society. The slaves were comparatively very ignorant; their character degraded; and they were unqualified for immediate141 freedom. A blunder in such a concern as universal Abolition, would be no light matter. Mr. V. here referred to the result of experience and personal observation on the mind of the well known Mr. Parker, late a minister of this city, but now of New Orleans. He had left this city for the South with the feelings of an immediate Abolitionist; but he had returned with his views wholly changed. After seeing slavery and slave-holders, and that at the far South, he now declared the idea of immediate and universal Abolition to be a gross absurdity142. To liberate the two and a half millions of slaves in the midst of us, would be just as wise and as humane143, as it would be for the father of a numerous family of young children to take them to the front door, and there bidding them good bye, tell them they were free, and send them out into the world to provide for and govern themselves. 7. Foreign interference was, of necessity, a delicate thing, and ought ever to be attempted with the utmost caution. 8. There was a large amount of unfeigned Christian anxiety at the South to obey God and to do good to man. There were many tears and prayers continually poured out over the condition of their coloured people, and the most earnest desire to mitigate136 their sorrows. Were such persons to be approached with vituperation and anathemas144? 9. There was no reason why all our sympathies should be confined to the coloured race and utterly145 withheld146 from our white Southern brethren. The apostle Paul exhibited no such spirit. 10. A regard to the interest of the slaves themselves dictated147 a cautious and prudent148 and forbearing course. It called for conciliation: for the fate of the slaves depended on the will of their masters, nor could the North prevent it. The late laws against teaching slaves to read had not been passed until the Southern people found inflammatory publications circulating among the coloured people. 11. The spirit of the gospel forbade all violence, abuse and threatening. The apostles had wished to call fire from heaven on those they considered as Christ's enemies; but the Saviour149 instead of approving this fiery150 zeal, had rebuked151 it. 12. These Southern people, who were represented as so grossly violating all Christian duty, had been [63]the subjects of gracious blessings152 from God in the outpourings of his Spirit. 13. When God convinced men of error, he did it in the spirit of mercy; we ought to endeavour to do the same thing in the same spirit."
The last testimony that I shall adduce on this subject is from "The Plea for Africa" [p. 160, 164] in which the writer says,
"There is certainly a pleasing and commendable153 spirit exhibited, after all the precautionary provisions of legislative154 acts, by the christian community at the South, in respect to the religious instruction of their slaves. I have before me a letter from an eminent clergyman of Virginia, a part of which I will read, since you may from such sources be better able to apprehend40 the true feeling of Christians155 at the South, and the actual condition of the slaves:
"'To give you an idea of the feeling of the Christian community toward that unfortunate class of people which we have among us, I would refer you to the articles which appeared in the Religious Telegraph during the last year, signed, 'Zinzindorf,' and which terminated in passing a resolution in the synod of Virginia, recommending every church in the State, to set apart one of its best qualified members, whose duty it shall be to give religious instruction to the coloured people. And I am happy to state, that many enter upon this self-denying, though pleasing duty.
"'We hope that the public mind is fast preparing for a general emancipation, and that the Christian community will not be remiss156 in instructing and preparing the coloured people for the colony. The redeeming157 spirit is amongst us, I hope, and will not rest till every slave shall be restored to the land of their fathers, and this State placed upon a footing with the other happy States of our union, who know not the curses of slavery.'
"I have also before me a letter from Georgia, written by a distinguished gentleman to his friend, on the same subject, which reads as follows:
"'With regard to your inquiries158 about the religious instruction of the Negroes of the South, I would state, that we have [64]much reason to be grateful for what is doing, and for what in prospect159 may be done. My knowledge on this subject is confined to Georgia and South Carolina; I visited Bryan county, Georgia, a few weeks since, for the exclusive purpose of seeing what was doing there for the Negroes. On one plantation I found the slaves far more improved, both as regards their temporal comforts, and their religious instruction, than I had expected to see. The number of Negroes on this plantation is, I believe, about two hundred. They live in framed houses, raised above the ground—spacious, and in every way comfortable, and calculated to promote health. The Negroes were uniformly clad in a very decent and comfortable way. There is a chapel on the place where the master meets the adults every night at the ringing of the bell. Reading a portion of Scripture160, and explaining it, singing, and prayer, constitute the regular exercises of every night in the week. On the Sabbath they have different and more protracted161 exercises.
"'A day school is taught by two young ladies—embracing all the children under twelve or fifteen years of age. The instruction in this and other schools in the county, is oral, of course; but it was gratifying to see how great an amount of knowledge the children had acquired in a few months. A Presbyterian minister of Philadelphia was with me, and he said, in unqualified terms, that he visited no infant schools at the North better conducted—Schools on the same plan are now established on the several other plantations in the same county. And I think I may say there is a very general interest getting up on this subject. A large portion of the wealthy planters either have already, or contemplate162 building churches on their premises, and employing chaplains to preach to their slaves. Several I could mention who, though they are not pious themselves, have done this already, from what they have seen of the beneficial influence of religious instruction on the slaves of other plantations. Persons at a distance may be surprised at this fact, but it is so in a number of cases that I could name, if it were necessary. Ministers of all denominations163 begin to awake to their duty and responsibility on this subject. Many of them are now devoting themselves wholly to this portion of our community; and it is to be hoped that every christian master will soon be brought to an enlightened sense of [65]duty. And if we are allowed to prosecute this work without indiscreet interference on the part of our Northern brethren, I feel assured that we shall see the Negroes far more improved in a short time than they are at present.'
"Of the religious condition of the slaves in South Carolina, a clergyman in that State writes:
"I am able from authentic164 information to say, that of the five hundred and eighty thousand, which compose the entire population of this State, about sixty-seven thousand are members in the Baptist, Methodist, Presbyterian, and Episcopalian churches. Of these communicants more than forty thousand are slaves. The whole slave population is 315,000. It is easily seen, therefore, that of the white population about one-seventh are church members. It is proper these facts should come into the estimate of the religious condition and prospects165 of our slaves. In New-England there are twenty thousand, and in the free states a hundred and twenty-thousand blacks. I should be glad to see a comparison of their religious condition with that of our slaves in this one item. Do you believe that one-twentieth of them are communicants? And do you believe that in New-England, as here, there is a larger proportion of black than white communicants? And what is doing there to improve the moral condition of the blacks?"
"I might multiply proofs of a disposition166 prevailing extensively at the South in all the States to give to the slaves religious instruction, and all practicable religious privileges. I think the general feeling on this subject is greatly misapprehended in the non-slave-holding States. The evils of slavery are great, but they ought not to be magnified either by representing the slaves as deprived of all religious privileges, or their masters as destitute167 of christian benevolence168 and the feelings of humanity."
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vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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liar
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| n.说谎的人 | |
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abolition
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| n.废除，取消 | |
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discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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adage
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| n.格言，古训 | |
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8
accounting
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| n.会计，会计学，借贷对照表 | |
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9
inhuman
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| adj.残忍的，不人道的，无人性的 | |
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10
justifiable
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| adj.有理由的，无可非议的 | |
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11
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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12
annually
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| adv.一年一次，每年 | |
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13
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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14
rev
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| v.发动机旋转，加快速度 | |
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15
revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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16
iniquity
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| n.邪恶；不公正 | |
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17
emancipate
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| v.解放，解除 | |
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18
emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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19
testimony
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| n.证词；见证，证明 | |
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20
recollecting
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| v.记起，想起( recollect的现在分词 ) | |
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21
civilized
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| a.有教养的，文雅的 | |
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22
civilize
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| vt.使文明，使开化 (=civilise) | |
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23
lawful
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| adj.法律许可的，守法的，合法的 | |
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24
gratitude
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| adj.感激，感谢 | |
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25
lament
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|
| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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26
deplore
|
|
| vt.哀叹，对...深感遗憾 | |
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27
bondage
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| n.奴役，束缚 | |
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28
impiety
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| n.不敬；不孝 | |
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29
piety
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| n.虔诚，虔敬 | |
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30
disseminated
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| 散布，传播( disseminate的过去式和过去分词 ) | |
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31
calamity
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| n.灾害，祸患，不幸事件 | |
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32
postpone
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| v.延期，推迟 | |
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33
emancipation
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| n.（从束缚、支配下）解放 | |
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34
arduous
|
|
| adj.艰苦的，费力的，陡峭的 | |
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35
fully
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|
| adv.完全地，全部地，彻底地；充分地 | |
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36
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
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37
virulence
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|
| n.毒力，毒性；病毒性；致病力 | |
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38
mischief
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|
| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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39
apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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40
apprehend
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|
| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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41
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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42
derided
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|
| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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43
forth
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| adv.向前；向外，往外 | |
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44
apprehensions
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| 疑惧 | |
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45
eradication
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| n.根除 | |
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46
lurking
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| 潜在 | |
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47
colonization
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| 殖民地的开拓，殖民，殖民地化； 移殖 | |
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48
imprinted
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|
| v.盖印（imprint的过去式与过去分词形式） | |
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49
inflicted
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|
| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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50
induction
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|
| n.感应，感应现象 | |
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51
lessen
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| vt.减少，减轻；缩小 | |
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52
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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53
posterity
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|
| n.后裔，子孙，后代 | |
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54
proprietors
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|
| n.所有人，业主( proprietor的名词复数 ) | |
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55
benevolent
|
|
| adj.仁慈的，乐善好施的 | |
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56
penetrate
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|
| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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57
eradicate
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| v.根除，消灭，杜绝 | |
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58
unnatural
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|
| adj.不自然的；反常的 | |
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59
justification
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| n.正当的理由；辩解的理由 | |
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60
riveted
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|
| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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61
attachment
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| n.附属物，附件；依恋；依附 | |
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62
prevailing
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|
| adj.盛行的；占优势的；主要的 | |
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63
injustice
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|
| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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64
sane
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|
| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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65
inaccurate
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|
| adj.错误的，不正确的，不准确的 | |
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66
sufficiently
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|
| adv.足够地，充分地 | |
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67
tirade
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|
| n.冗长的攻击性演说 | |
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68
eminent
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|
| adj.显赫的，杰出的，有名的，优良的 | |
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69
conscientious
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|
| adj.审慎正直的，认真的，本着良心的 | |
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70
disorder
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|
| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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71
conspiracy
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|
| n.阴谋，密谋，共谋 | |
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72
aggravated
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|
| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
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73
assent
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|
| v.批准，认可；n.批准，认可 | |
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74
liberate
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|
| v.解放，使获得自由，释出，放出；vt.解放，使获自由 | |
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75
liberated
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|
| a.无拘束的，放纵的 | |
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76
motives
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|
| n.动机，目的( motive的名词复数 ) | |
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77
influx
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|
| n.流入，注入 | |
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78
calumny
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|
| n.诽谤，污蔑，中伤 | |
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79
pious
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|
| adj.虔诚的；道貌岸然的 | |
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80
prosecute
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|
| vt.告发；进行；vi.告发，起诉，作检察官 | |
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81
salvation
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|
| n.（尤指基督）救世，超度，拯救，解困 | |
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82
enjoined
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|
| v.命令( enjoin的过去式和过去分词 ) | |
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83
statistical
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|
| adj.统计的，统计学的 | |
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84
apprehensive
|
|
| adj.担心的，恐惧的，善于领会的 | |
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85
ordinance
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|
| n.法令；条令；条例 | |
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86
zeal
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|
| n.热心，热情，热忱 | |
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87
plantation
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|
| n.种植园，大农场 | |
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88
qualified
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|
| adj.合格的，有资格的，胜任的，有限制的 | |
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89
derives
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|
| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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90
trifling
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|
| adj.微不足道的；没什么价值的 | |
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91
neatly
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|
| adv.整洁地，干净地，灵巧地，熟练地 | |
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92
propriety
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|
| n.正当行为；正当；适当 | |
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93
mingling
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|
| adj.混合的 | |
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94
melodious
|
|
| adj.旋律美妙的，调子优美的，音乐性的 | |
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95
hymn
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|
| n.赞美诗，圣歌，颂歌 | |
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96
demonstrations
|
|
| 证明( demonstration的名词复数 )； 表明； 表达； 游行示威 | |
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97
countenances
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|
| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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98
touching
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|
| adj.动人的，使人感伤的 | |
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99
affected
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|
| adj.不自然的，假装的 | |
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100
amiable
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|
| adj.和蔼可亲的，友善的，亲切的 | |
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101
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
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102
accomplished
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|
| adj.有才艺的；有造诣的；达到了的 | |
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103
immortals
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|
| 不朽的人物( immortal的名词复数 )； 永生不朽者 | |
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104
grove
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|
| n.林子，小树林，园林 | |
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105
chapel
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|
| n.小教堂，殡仪馆 | |
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106
dreaded
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|
| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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107
premises
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|
| n.建筑物，房屋 | |
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108
disinterested
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|
| adj.不关心的，不感兴趣的 | |
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109
judgment
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|
| n.审判；判断力，识别力，看法，意见 | |
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110
perfectly
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|
| adv.完美地，无可非议地，彻底地 | |
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111
hesitation
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|
| n.犹豫，踌躇 | |
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112
deliberately
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|
| adv.审慎地；蓄意地；故意地 | |
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113
blessing
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|
| n.祈神赐福；祷告；祝福，祝愿 | |
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114
wholesome
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|
| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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115
kindly
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|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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116
missionaries
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| n.传教士( missionary的名词复数 ) | |
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117
solely
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| adv.仅仅，唯一地 | |
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118
contented
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|
| adj.满意的，安心的，知足的 | |
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119
distinguished
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|
| adj.卓越的，杰出的，著名的 | |
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120
plantations
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| n.种植园，大农场( plantation的名词复数 ) | |
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121
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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122
frantic
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| adj.狂乱的，错乱的，激昂的 | |
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123
formerly
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| adv.从前，以前 | |
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124
alluding
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| 提及，暗指( allude的现在分词 ) | |
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125
deference
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|
| n.尊重，顺从；敬意 | |
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126
conciliation
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|
| n.调解，调停 | |
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127
briefly
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| adv.简单地，简短地 | |
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128
remonstrated
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|
| v.抗议( remonstrate的过去式和过去分词 )；告诫 | |
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129
infancy
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| n.婴儿期；幼年期；初期 | |
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130
dictate
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|
| v.口授；(使)听写；指令，指示，命令 | |
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131
eradicated
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| 画着根的 | |
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132
consummated
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|
| v.使结束( consummate的过去式和过去分词 )；使完美；完婚；（婚礼后的）圆房 | |
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133
apportioning
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|
| vt.分摊，分配（apportion的现在分词形式） | |
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134
runaway
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|
| n.逃走的人，逃亡，亡命者；adj.逃亡的，逃走的 | |
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135
mitigated
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|
| v.减轻，缓和( mitigate的过去式和过去分词 ) | |
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136
mitigate
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|
| vt.（使）减轻，（使）缓和 | |
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137
lessening
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| 减轻，减少，变小 | |
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138
groaning
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|
| adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
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139
systematically
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| adv.有系统地 | |
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140
denomination
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|
| n.命名，取名，(度量衡、货币等的)单位 | |
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141
immediate
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|
| adj.立即的；直接的，最接近的；紧靠的 | |
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142
absurdity
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|
| n.荒谬，愚蠢；谬论 | |
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143
humane
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|
| adj.人道的，富有同情心的 | |
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144
anathemas
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| n.（天主教的）革出教门( anathema的名词复数 )；诅咒；令人极其讨厌的事；被基督教诅咒的人或事 | |
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145
utterly
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| adv.完全地，绝对地 | |
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146
withheld
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| withhold过去式及过去分词 | |
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147
dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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148
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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149
saviour
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| n.拯救者，救星 | |
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150
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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151
rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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152
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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153
commendable
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| adj.值得称赞的 | |
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154
legislative
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| n.立法机构，立法权；adj.立法的，有立法权的 | |
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155
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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156
remiss
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| adj.不小心的，马虎 | |
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157
redeeming
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| 补偿的，弥补的 | |
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158
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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159
prospect
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| n.前景，前途；景色，视野 | |
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160
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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161
protracted
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| adj.拖延的；延长的v.拖延“protract”的过去式和过去分词 | |
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162
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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163
denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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164
authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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165
prospects
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| n.希望，前途(恒为复数) | |
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166
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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167
destitute
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| adj.缺乏的；穷困的 | |
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168
benevolence
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| n.慈悲，捐助 | |
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