The Anti-Slavery Examiner, Omnibus · Chapter 16Part 16
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Having stated the principle of American slavery, we ask, DOES THE BIBLE SANCTION SUCH A PRINCIPLE?[A]A? To the law and the testimony. First, the moral law, or the ten commandments. Just after the Israelites were emancipated from their bondage in Egypt, while they stood before Sinai to receive the law, as the trumpet waxed louder, and the mount quaked and blazed, God spake the ten commandments from the midst of clouds and thunderings. Two of those commandments deal death to slavery. Look at the eighth, "Thou shall not steal," or, thou shalt not take from another what belongs to him. All man's powers of body and mind are God's gift to him. That they are his own, and that he has a right to them, is proved from the fact that God has given them to him alone, that each of them is a part of himself, and all of them together constitute himself. All else that belongs to man is acquired by the use of these powers. The interest belongs to him, because the principal does—the product is his, because he is the producer. Ownership of any thing is ownership of its use. The right to use according to will, is itself ownership. The eighth commandment presupposes and assumes the right of every man to his powers, and their product. Slavery robs of both. A man's right to himself is the only right absolutely original and intrinsic—his right to whatever else that belongs to him is merely relative to his right to himself—is derived from it, and held only by virtue of it. SELF-RIGHT is the foundation right—the post in the middle, to which all other rights are fastened. Slaveholders, the world over, when talking about their RIGHT to their slaves, always assume their own right to themselves. What slaveholder ever undertook to prove his own right to himself? He knows it to be a self-evident proposition, that a man belongs to himself—that the right is intrinsic and absolute. The slaveholder, in making out his own title to himself, makes out the title of every human being to himself. As the fact of being a man is itself the title, the whole human family have one common title deed. If one man's title is valid, all are valid. If one is worthless, all are. To deny the validity of the slave's title is to deny the validity of his own; and yet in the act of making him a slave, the slaveholder asserts the validity of his own title, while he seizes him as his property who has the same title. Further, in making him a slave, he does not merely unhumanize one individual, but UNIVERSAL MAN. He destroys the foundations. He annihilates all rights. He attacks not only the human race, but universal being, and rushes upon JEHOVAH.—For rights are rights; God's are no more—man's are no less.
A: The Bible record of actions is no comment on their moral character. It vouches for them as facts, not as virtues. It records without rebuke, Noah's drunkenness, Lot's incest, and the lies of Jacob and his mother—not only single acts, but usages, such as polygamy and concubinage, are entered on the record without censure. Is that silent entry God's endorsement? Because the Bible, in its catalogue of human actions, does not stamp on every crime its name and number, and write against it, this is a crime—does that wash out its guilt, and bleach it into a virtue?
The eighth commandment forbids the taking of any part of that which belongs to another. Slavery takes the whole. Does the same Bible which forbids the taking of any thing belonging to him, sanction the taking of every thing? Is it such a medley of absurdities as to thunder wrath against him who robs his neighbor of a cent, while it bids God speed to him who robs his neighbor of himself? Slavery is the highest possible violation of the eighth commandment. To take from a man his earnings, is theft. But to take the earner, is compound, superlative, perpetual theft. It is to be a thief by profession. It is a trade, a life of robbery, that vaults through all the gradations of the climax at a leap—the dread, terrific, giant robbery, that towers among other robberies, a solitary horror, monarch of the realm. The eighth commandment forbids the taking away, and the tenth adds, "Thou shalt not COVET any thing that is thy neighbor's;" thus guarding every man's right to himself and his property, by making not only the actual taking away a sin, but even that state of mind which would tempt to it. Who ever made human beings slaves, or held them as slaves without coveting them? Why do they take from them their time, their labor, their liberty, their right of self-preservation and improvement, their right to acquire property, to worship according to conscience, to search the Scriptures, to live with their families, and their right to their own bodies? Why do they take them, if they do not desire them? They COVET them for purposes of gain, convenience, lust of dominion, of sensual gratification, of pride and ostentation. They break the tenth commandment, and pluck down upon their heads the plagues that are written in the book. Ten commandments constitute the brief compend of human duty. Two of these brand slavery as sin.
The giving of the law at Sinai, immediately preceded the promulgation of that body of laws and institutions, called the "Mosaic system." Over the gateway of that system, fearful words were written by the finger of God—"HE THAT STEALETH A MAN AND SELLETH HIM, OR IF HE BE FOUND IN HIS HAND, HE SHALL SURELY BE PUT TO DEATH." See Exodus, xxi. 16.
The oppression of the Israelites in Egypt, and the wonders wrought for their deliverance, proclaim the reason for such a law at such a time—when the body politic became a theocracy, and reverently waited for the will of God. They had just been emancipated. The tragedies of their house of bondage were the realities of yesterday, and peopled their memories with thronging horrors. They had just witnessed God's testimony against oppression in the plagues of Egypt—the burning blains on man and beast—the dust quickened into loathsome life, and cleaving in swarms to every living thing—the streets, the palaces, the temples, and every house heaped up with the carcasses of things abhorred—even the kneading troughs and ovens, the secret chambers and the couches, reeking and dissolving with the putrid death—the pestilence walking in darkness at noonday, the devouring locusts and hail mingled with fire, the first-born death-struck, and the waters blood, and, last of all, that dread high hand and stretched out arm, that whelmed the monarch and his hosts, and strewed their corpses in the sea. All this their eyes had looked upon,—earth's proudest city, wasted and thunder-scarred, lying in desolation, and the doom of oppressors traced on her ruins in the hand writing of God, glaring in letters of fire mingled with blood—a blackened monument of wrath to the uttermost against the stealers of men.
No wonder that God, in a code of laws prepared for such a people at such a time, should light up on its threshold a blazing beacon to flash terror on slaveholders. "He that stealeth a man and selleth him, or if he be found in his hand, he shall be surely put to death." Ex. xxii. 16. God's cherubim and flaming sword guarding the entrance to the Mosaic system! See also Deut. xxiv. 7A.
A: Jarchi, the most eminent of the Jewish writers, (if we except perhaps the Egyptian Maimonides,) who wrote seven hundred years ago, in his comment on this stealing and making merchandize of men, gives the meaning thus:—"Using a man against his will, as a servant lawfully purchased; yea though he should use his services ever so little, only to the value of a farthing, or use but his arm to lean on to support him, if he be forced so to act as a servant, the person compelling him but once to do so shall die as a thief, whether he has sold him or not."
The Hebrew word, Gaunab, here rendered stealeth, means the taking from another what belongs to him, whether it be by violence or fraud; the same word is used in the eighth commandment, and prohibits both robbery and theft.
The crime specified is that of depriving SOMEBODY of the ownership of a man. Is this somebody a master? and is the crime that of depriving a master of his servant? Then it would have been "he that stealeth" a servant, not "he that stealeth a man." If the crime had been the taking of an individual from another, then the term used would have been expressive of that relation, and most especially if it was the relation of property and proprietor!
The crime, as stated in the passage, is three-fold—man stealing, selling and holding. All are put on a level, and whelmed under one penalty—DEATH. This somebody deprived of the ownership of man, is the man himself, robbed of personal ownership. Joseph said to the servants of Pharoah, "Indeed I was stolen away out of the land of the Hebrews." Gen. xl. 15. How stolen? His brethren took him and sold him as an article of merchandize. Contrast this penalty for man-stealing with that for property-stealing. Exod. xxii. If a man stole an ox and killed or sold it, he was to restore five oxen; if he had neither sold nor killed it, the penalty was two oxen. The selling or the killing being virtually a deliberate repetition of the crime, the penalty was more than doubled.
But in the case of stealing a man, the first act drew down the utmost power of punishment; however often repeated, or however aggravated the crime, human penalty could do no more. The fact that the penalty for man-stealing was death, and the penalty for property-stealing, the mere restoration of double, shows that the two cases were adjudicated on totally different principles. The man stolen might be past labor, and his support a burden, yet death was the penalty, though not a cent's worth of property value was taken. The penalty for stealing property was a mere property penalty. However large the amount stolen, the payment of double wiped out the score. It might have a greater money value than a thousand men, yet death was never the penalty, nor maiming, nor branding, nor even stripes. Whatever the kind, or the amount stolen, the unvarying penalty was double of the same kind. Why was not the rule uniform? When a man was stolen why not require the thief to restore double of the same kind—two men, or if he had sold him, five men? Do you say that the man-thief might not have them? So the ox-thief might not have two oxen, or if he had killed it, five. But if God permitted men to hold men as property, equally with oxen, the man-thief could get men with whom to pay the penalty, as well as the ox-thief, oxen.
Further, when property was stolen, the whole of the legal penalty was a compensation to the person injured. But when a man was stolen, no property compensation was offered. To tender money as an equivalent, would have been to repeat the outrage with the intolerable aggravations of supreme insult and impiety. Compute the value of a MAN in money! Throw dust into the scale against immortality! The law recoiled from such outrage and blasphemy. To have permitted the man-thief to expiate his crime by restoring double, would have been making the repetition of crime its atonement. But the infliction of death for man-stealing exacted from the guilty wretch the utmost possibility of reparation. It wrung from him, as he gave up the ghost, a testimony in blood, and death groans, to the infinite dignity and worth of man,—a proclamation to the universe, voiced in mortal agony, that MAN IS INVIOLABLE,—a confession shrieked in phrenzy at the grave's mouth—"I die accursed, and God is just."
If God permitted man to hold man as property, why did He punish for stealing that kind of property infinitely more than for stealing any other kind of property? Why did he punish with death for stealing a very little, perhaps not a sixpence worth, of that sort of property, and make a mere fine, the penalty for stealing a thousand times as much, of any other sort of property—especially if God did by his own act annihilate the difference between man and property, by putting him on a level with it?
The atrociousness of a crime, depends greatly upon the nature, character, and condition of the victim. To steal is a crime, whoever the thief, or whatever the plunder. To steal bread from a full man, is theft; to steal it from a starving man, is both theft and murder. If I steal my neighbor's property, the crime consists not in the nature of the article, but in shifting its external relation from him to me. But when I take my neighbor himself, and first make him property, and then my property, the latter act, which was the sole crime in the former case, dwindles to a mere appendage. The sin in stealing a man does not consist in transferring, from its owner to another, that which is already property, but in turning personality into property. True, the attributes of man still remain, but the rights and immunities which grow out of them are annihilated. It is the first law of reason and revelation to regard things and beings as they are; and the sum of religion, to feel and act toward them according to their nature and value. Knowingly to treat them otherwise, is sin; and the degree of violence done to their nature, relations, and value, measures its guilt. When things are sundered which God has indissolubly joined, or confounded in one, which he has separated by infinite extremes; when sacred and eternal distinctions, which he has garnished with glory, are derided and set at nought, then, if ever, sin reddens in its "scarlet dye." The sin specified in the passage, is that of doing violence to the nature of a man—his intrinsic value and relations as a rational being, and blotting out the exalted distinction stamped upon him by his Maker. In the verse preceding, and in that which follows, the same principle is laid down. Verse 15, "He then smiteth his father or his mother shall surely be put to death." Verse 17, "He that curseth his father or his mother, shall surely be put to death." If a Jew smote his neighbor, the law merely smote him in return. But if that same blow were given to a parent, the law struck the smiter dead. Why this difference in the punishment of the same act, inflicted on different persons? Answer—God guards the parental relation with peculiar care. It is the centre of human relations. To violate that, is to violate all. Whoever trampled on that, showed that no relation had any sacredness in his eyes—that he was unfit to move among human relations who had violated one so sacred and tender.—Therefore, the Mosaic law uplifted his bleeding corpse, and brandished the ghastly terror around the parental relation to guard it from impious inroads.
But why the difference in the penalty since the act was the same? The sin had divers aggravations.
1. The relation violated was obvious—the distinction between parents and others, manifest, dictated by natural affection—a law of the constitution.
2. The act was violence to nature—a suicide on constitutional susceptibilities.
3. The parental relation then, as now, was the centre of the social system, and required powerful safe-guards. "Honor thy father and thy mother," stands at the head of those commands which prescribe the duties of man to man; and, throughout the Bible, the parental relation is God's favorite illustration, of his own relations to the whole family of man. In this case, death is inflicted not at all for the act of smiting, nor for smiting a man, but a parent—for violating a vital and sacred relation—a distinction cherished by God, and around which, both in the moral and ceremonial law, He threw up a bulwark of defence. In the next verse, "He that stealeth a man," &c., the SAME PRINCIPLE is wrought out in still stronger relief. The crime here punished with death, is not the mere act of taking property from its owner, but the disregarding of fundamental relations, doing violence to an immortal nature, making war on a sacred distinction of priceless worth. That distinction which is cast headlong by the principle of American slavery; which makes MEN "chattels."
The incessant pains-taking throughout the old Testament, in the separation of human beings from brutes and things, shows God's regard for the sacredness of his own distinction.
"In the beginning" the Lord uttered it in heaven, and proclaimed it to the universe as it rose into being. He arrayed creation at the instant of its birth, to do it reverent homage. It paused in adoration while He ushered forth its crowning work. Why that dread pause, and that creating arm held back in mid career, and that high conference in the godhead? "Let us make man in OUR IMAGE, after OUR LIKENESS, AND LET HIM HAVE DOMINION over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every living thing that moveth upon the earth."
Then while every living thing, with land, and sea, and firmament, and marshalled worlds, waited to catch and swell the shout of morning stars—THEN "GOD CREATED MAN IN HIS OWN IMAGE. IN THE IMAGE OF GOD CREATED HE HIM." This solves the problem, IN THE IMAGE OF GOD CREATED HE HIM. Well might the sons of God cry all together, "Amen, alleluia"—"Thou art worthy, O Lord, to receive blessing and honor"—"For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet. O Lord, our Lord, how excellent is thy name in all the earth." Psalms viii. 5, 6, 9. The frequent and solemn repetition of this distinction by God proclaims his infinite regard. The 26th, 27th, and 28th verses of the 1st chapter of Genesis are little else than the repetition of it in various forms. In the 5th chapter, 1st verse, we find it again—"In the day that God created man, IN THE LIKENESS of GOD MADE HE MAN." In the 9th chapter, 6th verse, we find it again. After giving license to shed the blood of "every moving thing that liveth," it is added, "Whoso sheddeth man's blood, by man shall his blood be shed, for IN THE IMAGE OF GOD MADE HE MAN." As though he had said, "All these other creatures are your property, designed for your use—they have the likeness of earth, they perish with the using, and their spirits go downward; but this other being, MAN, has my own likeness; IN THE IMAGE OF GOD made I man; an intelligent, moral, immortal agent, invited to all that I can give and he can be." So in Levit. xxiv. 17, 18, "He that killeth any MAN shall surely be put to death; and he, that killeth a beast shall make it good, beast for beast; and he that killeth a MAN shall be put to death." So in the passage quoted above, Ps. viii. 5, 6. What an enumeration of particulars, each separating infinitely, MEN from brutes and things!
1. "Thou hast made him a little lower than the angels." Slavery drags him down among brutes.
2. "And hast crowned him with glory and honor." Slavery tears off his crown, and puts on a yoke.
3. "Thou madest him to have dominion OVER the works of thy hands." Slavery breaks his sceptre, and casts him down among those works—yea, beneath them.
4. "Thou hast put all things under his feet." Slavery puts HIM under the feet of an owner, with beasts and creeping things. Who, but an impious scorner, dare thus strive with his Maker, and mutilate HIS IMAGE, and blaspheme the Holy One, who saith to those that grind his poor, "Inasmuch as ye did it unto one of the least of these, ye did it unto me."
But time would fail us to detail the instances in which this distinction is most impressively marked in the Bible.
In further prosecuting this inquiry, the Patriarchal and Mosaic systems will be considered together, as each reflects light upon the other, and as many regulations of the latter are mere legal forms of Divine institutions previously existing. As a system, however, the latter alone is of Divine authority. Whatever were the usages of the patriarchs, God has not made them our examplarsA.
A: Those who insist that the patriarchs held slaves, and sit with such delight under their shadow, hymning the praises of "those good old patriarchs and slaveholders," might at small cost greatly augment their numbers. A single stanza celebrating patriarchal concubinage, winding off with a chorus in honor of patriarchal drunkenness, would be a trumpet call, summoning from bush and brake, highway and hedge, and sheltering fence, a brotherhood of kindred affinities, each claiming Abraham or Noah as his patron saint, and shouting, "My name is legion." What a myriad choir, and thunderous song!
Before entering upon an analysis of the condition of servants under these two states of society, let us settle the import of certain terms which describe the mode of procuring them.
From the direction to the Israelites to "buy" their servants, and from the phrase "bought with money," applied to Abraham's servants, it is argued that they were articles of property. The sole ground for this belief is the terms "buy" and "bought with money," and such an import to these terms when applied to servants is assumed, not only in the absence of all proof, but in the face of evidence to the contrary. How much might be saved, if in discussion, the thing to be proved was always assumed. To beg the question in debate, what economy of midnight oil! what a forestaller of premature wrinkles, and grey hairs! Instead of protracted investigation into Scripture usage, and painful collating of passages, and cautiously tracing minute relations, to find the meaning of Scripture terms, let every man boldly resolve to interpret the language of the oldest book in the world, by the usages of his own time and place, and the work is done. And then what a march of mind! Instead of one revelation, they might be multiplied as the drops of the morning! Every man might take orders as an inspired interpreter, with an infallible clue to the mind of the Spirit, if he only understood the dialect of his own neighborhood! We repeat it, the only ground of proof that these terms are to be interpreted to mean, when applied to servants in the Bible, the same that they mean when applied to our slaves, is the terms themselves.
What a Babel-jargon it would make of the Bible to take it for granted that the sense in which words are now used is the inspired sense.
David says, "I prevented the dawning of the morning, and cried." What a miracle-worker, to stop the earth in its revolution! Rather too fast. Two hundred years ago, prevent was used in the strict Latin sense to come before, or anticipate. It is always used in this sense in the Old and New Testaments. David's expression, in the English of the nineteenth century, is, "Before the dawning of the morning I cried," or, I began to cry before day-break. "So my prayer shall prevent thee." "Let us prevent his face with thanksgiving." "Mine eyes prevent the night watches." "We shall not prevent them that are asleep," &c. In almost every chapter of the Bible, words are used in a sense now nearly or quite obsolete, and sometimes in a sense totally opposite to their present meaning. A few examples follow: "Oftentimes I purposed to come to you, but was let (hindered) hitherto." "And the four beasts (living ones) fell down and worshipped God,"—Whosoever shall offend (cause to sin) one of these little ones,"—Go out into the high ways and compel (urge) them to come in,"—Only let your conversation (habitual conduct or course of life) be as becometh the Gospel,"—They that seek me early (earnestly) shall find me,—Give me by and by (now) in a charger, the head of John the Baptist,"—So when tribulation or persecution ariseth by-and-by (immediately) they are offended. Nothing is more mutable than language. Words, like bodies, are continually throwing off particles and absorbing others. So long as they are mere representatives, elected by the whims of universal suffrage, their meaning will be a perfect volatile, and to cork it up for the next century is an employment sufficiently silly, (to speak within bounds,) for a modern Bible dictionary maker. There never was a shallower conceit than that of establishing the sense attached to a word centuries ago, by showing what it means now. Pity that hyper-fashionable mantuamakers and milliners were not a little quicker at taking hints from some of our Doctors of Divinity. How easily they could save their pious customers all qualms of conscience about the weekly shiftings of fashion, by demonstrating that the last importation of Parisian indecency, just now flaunting here on promenade, was the identical style of dress in which the pious Sarah kneaded cakes for the angels, the modest Rebecca drew water for the camels of Abraham's servants. Since such fashions are rife in Chestnut-street and Broadway now, they must have been in Canaan and Pandanaram four thousand years ago!
II. 1. The inference that the word buy, used to describe the procuring of servants, means procuring them as chattels, seems based upon the fallacy—that whatever costs money is money; that whatever or whoever you pay money for, is an article of property, and the fact of your paying for it proves that it is property. The children of Israel were required to purchase their first-born out from under the obligations of the priesthood, Numb. xviii. 15, 16; Exod. xxxiv. 20. This custom is kept up to this day among the Jews, and the word buy is still used to describe the transaction. Does this prove that their first-born were, or are, held as property? They were bought as really as were servants. So the Israelites were required to pay money for their own souls. This is called sometimes a ransom, sometimes an atonement. Were their souls therefore marketable commodities?
2. Bible saints bought their wives. Boaz bought Ruth. "So Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife." Ruth iv. 10. Hosea bought his wife. "So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley." Hosea iii. 2. Jacob bought his wives Rachel and Leah, and not having money, paid for them in labor—seven years a piece. Gen. xxix. 15-29. Moses probably bought his wife in the same way, and paid for her by his labor, as the servant of her father. Exod. ii. 21. Shechem, when negotiating with Jacob and his sons for Dinah, says, "What ye shall say unto me, I will give. Ask me never so much dowry and gift, and I will give according as ye shall say unto me." Gen. xxxiv. 11, 12. David purchased Michal, Saul's daughter, and Othniel, Achsab, the daughter of Caleb, by performing perilous services for the benefit of their fathers-in-law. 1 Sam. xviii. 25-27; Judges i. 12, 13. That the purchase of wives, either with money or by service was the general practice, is plain from such passages as Exod. xxii. 17, and 1 Sam. xviii. 25. Among the Jews of the present day this usage exists, though it is now a mere form, there being no real purchase. Yet among their marriage ceremonies, is one called "marrying by the penny." The coincidences, not only in the methods of procuring wives and servants, and in the terms employed in describing the transactions, but in the prices paid for each, are worthy of notice. The highest price of wives (virgins) and servants was the same. Compare Deut. xxii. 28, 29, and Exod. xxii. 17, with Lev. xxvii. 2-8. The medium price of wives and servants was the same. Compare Hosea iii. 2, with Exod. xxi. 2. Hosea appears to have paid one half in money and the other in grain. Further, the Israelitish female bought-servants were wives, their husbands and their masters being the same persons. Exod. xxi. 8, and Judges xix. 3, 27. If buying servants among the Jews shows that they were property, then buying wives shows that they were property. The words in the original used to describe the one, describe the other. Why not contend that the wives of the ancient fathers of the faithful were their chattels, and used as ready change at a pinch? And thence deduce the rights of modern husbands. How far gone is the Church from primitive purity! How slow to emulate illustrious examples! Alas! Patriarchs and prophets are followed afar off! When will pious husbands live up to their Bible privileges, and become partakers with Old Testament worthies in the blessedness of a husband's rightful immunities! Surely professors of religion now, are bound to buy and hold their wives as property! Refusing so to do, is to question the morality of those "good old" wife-trading "patriarchs, Abraham, Isaac, and Jacob," with the prophets, and a host of whom the world was not worthy.