“Long has thy night of sorrow been,
Without a star to cheer the scene.
Nay3; there was One that watched and wept,
When thou didst think all mercy slept;
That eye which beams with love divine
Where all celestial4 glories shine.
Justice shall soon the sceptre take;
The scourge5 shall fall, the tyrant6 quake.
Hark! ’tis the voice of One from heaven;
The word, the high command is given,
‘Break every yoke7, loose every chain,
To usher8 in the Savior’s reign9.’”
Many persons, who appear to be sensible of the evils of slavery, seem utterly10 at a loss for some feasible method of abolishing it. “It is here in our midst,” say they, “and how are we to get rid of it?”
To this question we have a plain scriptural answer. “Loose the bands of wickedness,”—“undo the heavy burdens,”—“Let the oppressed go free,”—“break every yoke,”—“proclaim liberty throughout all the land, unto all the inhabitants thereof.”
Immediate, unconditional11, universal emancipation is the only just, the only reasonable and the only possible method of adjusting the[Pg 207] slavery question. To this measure the people of the United States must come. A general Jubilee12 is inevitable13. Slavery is an unmitigated wrong. Every element of it is at variance14 with the happiness of man and the law of God. It is without a single redeeming15 principle, and hence its destruction—its total annihilation is necessary.
Since the gigantic wrongs of slavery have been so generally made known as somewhat to arouse the public conscience from its long sleep, some writers, anxious to preserve the system, have proposed to reform it. They say, “Slavery, of itself, is a very innocent relation, but its evils are horrible. Let us correct the evils and preserve the system.”
But slavery cannot be reformed, so as to make it a tolerable institution because its essential feature—viz, property in a human being, is, wherever imposed, an outrageous17, an insufferable wrong. Who would think of reforming robbery—of making laws to regulate robbers in their trade—and to prevent brutal18 men from engaging in it? What if it should be enacted19 by grave senators that none but gentlemen should rob, and that they must do it genteelly—using no unnecessary cruelty or coercion20? All the world would laugh such senators to scorn. But slavery is from beginning[Pg 208] to end a system of robbery, which it is as impossible to reform, so as to take away its “evils,” as it is to so reform piracy21 as to destroy its evils, and make it a humane22, just and christian23 trade.
But the American slaves, it is maintained, are not prepared for freedom. This objection is without foundation. God creates men free, and sends them forth24 into the world with such endowments as are needed in a state of freedom, and as are suited to no other state. To say that a race, which God has created free, is unprepared for freedom is to reproach the Maker25. Freedom is the native element of man. And
“The heavens, the earth, man’s heart and sea,
Forever cry, let all be free!”
“Not prepared for freedom?” This has been the watchword of oppressors in all ages. The “people,” the uninformed “masses,” have, in the estimation of tyrants26, always been prepared for slavery and injustice27 of every kind, but never for freedom. And it has ever been their policy to render them less fit for any station or any responsibility in life. They never put forth an effort to prepare their victims for any higher business than obsequious28 submission29 to usurped30 authority. True to this spirit, those who are most noisy about the unfitness of slaves for freedom, are most zealous31 for the[Pg 209] maintenance of those odious32 laws and usages which shut them out from all chance of mental and moral culture.
And if the slaves are unprepared for freedom, what is to prepare them for it? Their present degradation33 is owing to slavery, and it is not likely that the continuance of the cause of their degradation will elevate them. Remove the cause, and the effect will cease. Emancipate34 the colored man, open to him our schools and colleges, place before him motives35 for action such as animate36 freemen, and swell37 the hearts of Christians38, give him an opportunity and he will prove himself every whit39 a MAN. How mean and hypocritical the objection, that slaves are not prepared for freedom, when we employ the whole weight of our laws and prejudices to crush out their manhood, and as far as possible unfit them for any condition except that of working animals.
But thousands of slaves have fled from their oppressors, and, in the midst of the greatest difficulties and embarrassments40, have not only proved themselves prepared for freedom, but also to take a position amongst the most cultivated and honored freemen.
The half-free colored people of the United States prove themselves worthy41 of all the rights of American citizens.
[Pg 210]
There are now in Canada about 35,000 fugitive42 slaves; and no people have ever entered upon the possession of freedom under more embarrassing circumstances. They were born in chains. The iron yoke had galled43 their necks. Their backs had felt the keen lash44. In their flight they were pursued by hungry blood-hounds and more hungry marshals.—Naked, broken in spirit, impoverished45 and uneducated, they reached a cold, ungenial clime. But they were free! And those 35,000 escaped slaves are rapidly improving in wealth, intelligence, and in every social virtue46. In the town of Buxton 130 families reside who own a body of 9,000 acres of land. The fugitive slaves of Canada West now own 25,000 acres of land. Were they not prepared for freedom?
Immediate emancipation worked admirably in the British West Indies. The masters were not murdered by the emancipated47 slaves, as was predicted, but good order reigned48 everywhere. The liberated49 people have been rapidly improving in intelligence and wealth.—The terrible wrongs and miseries50 of slavery are no more. Rev16. Mr. Richardson, a missionary51 in Jamaica, speaking of the moral condition of those islands, says:
“Marriage is much more common than formerly52, and the blessings53 of the family and[Pg 211] social relations are much more extensively enjoyed. The Sabbath is also more generally observed. The means of education and religious instruction are better enjoyed, although but little appreciated and improved by the great mass of the people. It is also true, that the moral sense of the people is becoming somewhat enlightened. But while this is true, yet their moral condition is very far from being what it ought to be.
“Our brightest hopes and fondest anticipations54 must and will centre around the YOUTH of this island. I see the hand of Providence55 steadily56 urging onward57, with resistless might, the car of Progress. Gaunt Prejudice and grim Superstition58 gradually give way; Darkness and Error recede59 before the sunlight of Truth; and even the demon60 of Lust61 and the giant Intemperance62 (twin brothers in Satan’s family) are bereft63 of their power, and chained for a season. I see intelligence, purity, and piety64 supplanting65 ignorance, licentiousness66, and irreligion, and this moral waste becoming transformed until it blooms and flourishes as the garden of God.”
“Immediate emancipation?” exclaims a fearful friend, “that will never do! Murder, amalgamation67, and many other evils will be inevitable consequences of such a measure.[Pg 212] Let us colonize68 the slaves. Send them back to their own country.” To these objections it may be answered,
1. Colored men are not more inclined to murder than are white men. Africans have the same natural dispositions69 which distinguish other races.
2. Many masters have emancipated their slaves, and thereby70 secured their undying affection. Liberated slaves have never turned with bloody71 hands upon their liberators.
3. In the West India Islands 800,000 slaves were emancipated in one day, and although sixteen years have since elapsed, none of the terrible massacres72 which were predicted by the opponents of the measure have occurred.
4. This fear of the vengeance73 of emancipated slaves arises, doubtless, from a guilty conscience—or a feeling that it is richly deserved. A highwayman robs a man, and then says, if I let him go he may have me arrested and punished, therefore I will kill him. Americans say, on the same principle, we have most terribly abused our slaves, and hence, if we let them go they will retaliate74, therefore, we must continue the wrong for self preservation75!
5. As to amalgamation we have only to say that slavery is an extensive system of forced amalgamation. In the free States this much[Pg 213] dreaded76 evil is of rare occurrence. Immediate emancipation would speedily arrest the very thing here deprecated.
a. The colonization77 scheme is impracticable. Between three and four millions of people can never be shipped off to Africa. It is impracticable to send even the annual increase of the free colored population. There are in America now about twelve millions of colored people, and there is no power, civil or ecclesiastical, which can carry them away to Africa.[24] A few will go and ought to go as missionaries78, but the great and rapidly increasing masses are firmly planted on this continent and here they must remain.
b. Forcible colonization is wrong. Colored people have the same right to live in America that white people have. The Creator made the earth for the habitation of man, and He has never surrendered his ownership of it to[Pg 214] any government. The colored man has a right to live in any country on the globe—a right derived79 from the Creator. Has God said that every race under heaven may have a home in America but the African? Never. It is impertinent as well as wicked for one people to say to another, “you shall not live in this State, nor on this continent.” Such people arrogate80 to themselves a prerogative81 which Jehovah only possesses.
c. The present popular scheme of colonization leaves unquestioned the title of the slaveholder, encourages the doctrine82 that the Bible sanctions the institution, appeals to the basest prejudices of the American people to induce them to countenance83 the scheme, and encourages the enactment84 of such laws as now disgrace the statutes85 of several of the free States, in order, it would seem, to harrass the free colored man until he shall be compelled to flee from the land of his birth to a distant shore for refuge. One who speaks what he knows, says,
“I speak the words of soberness and truth when I say that the most inveterate86, the most formidable, the deadliest enemy of the peace, prosperity, and happiness of the colored population of the United States, is that system of African colonization which originated in and[Pg 215] is perpetuated87 by a worldly, Pharaoh-like policy beneath the dignity of a magnanimous and Christian people;—a system which receives much of its vitality88 from ad captandum appeals to popular prejudices, and to the unholy, groveling passions of the canaille;—a system that interposes every possible obstacle in the way of the improvement and elevation89 of the colored man in the land of his birth;—that instigates90 the enactment of laws whose design and tendency are obviously to annoy him, to make him feel, while at home, that he is a stranger and a pilgrim—nay more,—to make him ‘wretched, and miserable91, and poor, and blind, and naked;’—to make him ‘a hissing92 and a by-word,’ ‘a fugitive and a vagabond’ throughout the American union;—a system that is so irreconcilably93 opposed to the purpose of God in making ‘of one blood all nations for to dwell on all the face of the earth,’ that when the dying slaveholder, under the lashes94 of a guilty conscience, would give to his slaves unqualified freedom, it wickedly interposes, and persuades him that ‘to do justly and love mercy’ would be to inflict95 an irreparable injury upon the community, and that to do his duty to God and his fellow-creatures, under the circumstances, he should bequeath to his surviving slaves the cruel alternative of either[Pg 216] expatriation to a far-off, pestilential clime, with the prospect96 of a premature97 death, or perpetual slavery, with its untold98 horrors, in his native land.”—Watkins.
Many objections are offered against immediate emancipation, but they are evidently mere99 excuses. This may be laid down as a safe rule: Offer no objection to the manumission of slaves which would not satisfy you were you yourselves the slaves to be manumitted. Tried by this reasonable and scriptural rule all apologies, objections and excuses offered for the perpetuation100 of human bondage101, vanish away. There can be no good reason advanced for the continuance of this curse a single year longer. Too long already has it dishonored our churches and our country. Too many souls have been already involved by it in hopeless ruin. Too many generations of slaves have already gone in sorrow and despair down to their graves. Too long has the public conscience been debauched. Justice, humanity and religion with united voice call for immediate emancipation.
If our free institutions are to be preserved they must be released from the folds and the deadly charm of this monster serpent. Freedom cannot flourish in its coils nor survive in its slimy embrace.
[Pg 217]
Individual and national repentance102 and reformation only can avert103 the terrible judgments104 of an offended God. The cries of the oppressed have gone up into the ears of the Lord of Sabaoth, and he will be avenged105 speedily.
“We have offended. O! my countrymen!
We have offended very grievously;
And been most tyrannous. From east to west
A groan106 of accusation107 pierces heaven!”
There are not more than one hundred and twenty thousand slaveholders in the United States, and it would be easy for them to settle this whole question in one year or even in a day. Let them simply be honest, be just, obey the Bible, overcome their pride, avarice108, prejudices and lusts109, and the work will be done. The example of Freeborn Garretson is commended to the special attention of all slaveholders, and especially of those who profess110 religion. This good man says:
“As I stood with a book in my hand, in the act of giving out a hymn111, this thought powerfully struck my mind: ‘It is not right for you to keep your fellow-creatures in bondage; you must let the oppressed go free.’ I knew it to be that same blessed voice which had spoken to me before. Till then I had not suspected that the practice of slave-keeping was wrong; I[Pg 218] had not read a book on the subject, nor been told so by any. I paused a minute, and then replied, ‘Lord, the oppressed shall go free.’ And I was as clear of them in my mind, as if I had never owned one. I told them they did not belong to me, and that I did not desire their services without making them a compensation. I was now at liberty to proceed in worship. After singing, I kneeled to pray. Had I the tongue of an angel, I could not fully112 describe what I felt: all my dejection, and that melancholy113 gloom which preyed114 upon me, vanished in a moment, and a divine sweetness ran through my whole frame.
“It was God, not man, that taught me the impropriety of holding slaves: and I shall never be able to praise him enough for it. My very heart has bled, since that, for slaveholders, especially those who made a profession of religion; for I believe it to be a crying sin.”
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1
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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celestial
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| adj.天体的；天上的 | |
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scourge
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| n.灾难，祸害；v.蹂躏 | |
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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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8
usher
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| n.带位员，招待员；vt.引导，护送；vi.做招待，担任引座员 | |
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9
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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10
utterly
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| adv.完全地，绝对地 | |
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11
unconditional
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| adj.无条件的，无限制的，绝对的 | |
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12
jubilee
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| n.周年纪念；欢乐 | |
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13
inevitable
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| adj.不可避免的，必然发生的 | |
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14
variance
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| n.矛盾，不同 | |
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15
redeeming
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| 补偿的，弥补的 | |
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16
rev
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| v.发动机旋转，加快速度 | |
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17
outrageous
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| adj.无理的，令人不能容忍的 | |
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18
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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19
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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coercion
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| n.强制，高压统治 | |
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21
piracy
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| n.海盗行为，剽窃，著作权侵害 | |
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humane
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| adj.人道的，富有同情心的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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forth
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| adv.向前；向外，往外 | |
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maker
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| n.制造者，制造商 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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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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obsequious
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| adj.谄媚的，奉承的，顺从的 | |
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29
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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30
usurped
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| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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31
zealous
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| adj.狂热的，热心的 | |
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32
odious
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| adj.可憎的，讨厌的 | |
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33
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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emancipate
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| v.解放，解除 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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swell
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| vi.膨胀，肿胀；增长，增强 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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whit
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| n.一点，丝毫 | |
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embarrassments
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| n.尴尬( embarrassment的名词复数 )；难堪；局促不安；令人难堪或耻辱的事 | |
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41
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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43
galled
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| v.使…擦痛( gall的过去式和过去分词 )；擦伤；烦扰；侮辱 | |
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lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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45
impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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46
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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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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48
reigned
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| vi.当政，统治（reign的过去式形式） | |
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liberated
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| a.无拘束的，放纵的 | |
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50
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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51
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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52
formerly
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| adv.从前，以前 | |
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53
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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54
anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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55
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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56
steadily
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| adv.稳定地；不变地；持续地 | |
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57
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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58
superstition
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| n.迷信，迷信行为 | |
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59
recede
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| vi.退(去)，渐渐远去；向后倾斜，缩进 | |
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60
demon
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| n.魔鬼，恶魔 | |
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61
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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62
intemperance
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| n.放纵 | |
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bereft
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| adj.被剥夺的 | |
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64
piety
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| n.虔诚，虔敬 | |
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65
supplanting
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| 把…排挤掉，取代( supplant的现在分词 ) | |
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66
licentiousness
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| n.放肆，无法无天 | |
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amalgamation
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| n.合并，重组；；汞齐化 | |
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68
colonize
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| v.建立殖民地，拓殖；定居，居于 | |
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69
dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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70
thereby
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| adv.因此，从而 | |
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71
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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massacres
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| 大屠杀( massacre的名词复数 )； 惨败 | |
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vengeance
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| n.报复，报仇，复仇 | |
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74
retaliate
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| v.报复，反击 | |
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75
preservation
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| n.保护，维护，保存，保留，保持 | |
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76
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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77
colonization
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| 殖民地的开拓，殖民，殖民地化； 移殖 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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79
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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arrogate
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| v.冒称具有...权利，霸占 | |
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81
prerogative
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| n.特权 | |
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82
doctrine
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| n.教义；主义；学说 | |
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83
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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84
enactment
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| n.演出，担任…角色；制订，通过 | |
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85
statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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86
inveterate
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| adj.积习已深的，根深蒂固的 | |
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87
perpetuated
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| vt.使永存（perpetuate的过去式与过去分词形式） | |
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vitality
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| n.活力，生命力，效力 | |
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89
elevation
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| n.高度；海拔；高地；上升；提高 | |
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90
instigates
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| n.使（某事物）开始或发生，鼓动( instigate的名词复数 )v.使（某事物）开始或发生，鼓动( instigate的第三人称单数 ) | |
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91
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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hissing
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| n. 发嘶嘶声, 蔑视 动词hiss的现在分词形式 | |
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93
irreconcilably
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| （观点、目标或争议）不可调和的，不相容的 | |
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lashes
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| n.鞭挞( lash的名词复数 )；鞭子；突然猛烈的一击；急速挥动v.鞭打( lash的第三人称单数 )；煽动；紧系；怒斥 | |
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95
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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96
prospect
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| n.前景，前途；景色，视野 | |
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premature
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| adj.比预期时间早的；不成熟的，仓促的 | |
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untold
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| adj.数不清的，无数的 | |
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99
mere
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| adj.纯粹的；仅仅，只不过 | |
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100
perpetuation
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| n.永存，不朽 | |
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101
bondage
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| n.奴役，束缚 | |
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102
repentance
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| n.懊悔 | |
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103
avert
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| v.防止，避免；转移(目光、注意力等) | |
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104
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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105
avenged
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| v.为…复仇，报…之仇( avenge的过去式和过去分词 )；为…报复 | |
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106
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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107
accusation
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| n.控告，指责，谴责 | |
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108
avarice
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| n.贪婪；贪心 | |
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109
lusts
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| 贪求（lust的第三人称单数形式） | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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111
hymn
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| n.赞美诗，圣歌，颂歌 | |
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112
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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113
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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114
preyed
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| v.掠食( prey的过去式和过去分词 )；掠食；折磨；（人）靠欺诈为生 | |
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