The Anti-Slavery Examiner, Omnibus · Chapter 20Part 20
This chapter is not translated yet. You are reading the original.
1. From the Bible usage of the word Nakam. See Genesis iv. 24; Joshua x. 13; Judges xv. 7-xvi. 28; 1 Samuel xiv. 24-xviii. 25-xxv. 31; 2 Samuel iv. 8; Judges v. 2; 1 Samuel xxv. 26-33, &c. &c.
2. From the express statute in such case provided. Leviticus xxiv. 17. "He that killeth ANY man shall surely be put to death." Also Numbers xxxv. 30, 31. "Whoso killeth ANY person, the murderer shall be put to death. Moreover ye shall take NO SATISFACTION for the life of a murderer which is guilty of death, but he shall surely be put to death."
3. The Targum of Jonathan gives the verse thus, "Death by the sword shall assuredly be adjudged." The Targum of Jerusalem thus, "Vengeance shall be taken for him to the uttermost." Jarchi gives the same rendering. The Samaritan version thus, "He shall die the death."
Again, the last clause in the 21st verse ("for he is his money") is often quoted to prove that the servant is his master's property, and therefore, if he died, the master was not to be punished. Because, 1st. A man may dispose of his property as he pleases. 2d. If the servant died of the injury, the master's loss was a sufficient punishment. A word about the premises, before we notice the inferences. The assumption is, that the phrase, "HE IS HIS MONEY," proves not only that the servant is worth money to the master, but that he is an article of property. If the advocates of slavery will take this principle of interpretation into the Bible, and turn it loose, let them either give bonds for its behavior, or else stand and draw in self-defence, "lest it turn again and rend" them. If they endorse for it at one point, they must stand sponsors all around the circle. It will be too late to cry for quarter when they find its stroke clearing the whole table, and tilting them among the sweepings beneath. The Bible abounds with such expressions as the following: "This (bread) is my body;" "this (wine) is my blood;" "all they (the Israelites) are brass, and tin, and iron, and lead;" "this is life eternal, that they might know thee;" "this (the water of the well of Bethlehem) is the blood of the men who went in jeopardy of their lives;" "I am the lily of the valleys;" "a garden enclosed is my sister;" "my tears have been my meat;" "the Lord God is a sun and a shield;" "God is love;" "the Lord is my rock;" "the seven good ears are seven years, and the seven good kine are seven years;" "the seven thin and ill-favored kine are seven years, and the seven empty ears blasted by the east wind shall be seven years of famine;" "he shall be head, and thou shall be tail;" "the Lord will be a wall of fire;" "they shall be one flesh;" "the tree of the field is man's life;" "God is a consuming fire;" "he is his money," &c. A passion for the exact literalities of Bible language is so amiable, it were hard not to gratify it in this case. The words in the original are (Kaspo-hu,) "his silver is he." The objector's principle of interpretation is, a philosopher's stone! Its miracle touch transmutes five feet eight inches of flesh and bones into solid silver! Quite a permanent servant, if not so nimble with all—reasoning against "forever," is forestalled henceforth, and, Deut. xxiii. 15, utterly outwitted.
Who in his senses believes that in the expression, "He is his money," the object was to inculcate the doctrine that the servant was a chattel? The obvious meaning is, he is worth money to his master, and since, if the master killed him, it would take money out of his pocket, the pecuniary loss, the kind of instrument used, and the fact of his living some time after the injury, (as, if the master meant to kill, he would be likely to do it while about it,) all together make out a strong case of presumptive evidence clearing the master of intent to kill. But let us look at the objector's inferences. One is, that as the master might dispose of his property as he pleased, he was not to be punished, if he destroyed it. Answer. Whether the servant died under the master's hand, or continued a day or two, he was equally his master's property, and the objector admits that in the first case the master is to be "surely punished" for destroying his own property! The other inference is, that since the continuance of a day or two, cleared the master of intent to kill, the loss of the slave would be a sufficient punishment for inflicting the injury which caused his death. This inference makes the Mosaic law false to its own principles. A pecuniary loss, constituted no part of the claims of the law, where a person took the life of another. In such case, the law utterly spurned money, however large the sum. God would not so cheapen human life, as to balance it with such a weight. "Ye shall take no satisfaction for the life of a murderer, but he shall surely be put to death." See Numb. xxxv. 31. Even in excusable homicide, a case of death purely accidental, as where an axe slipped from the helve and killed a man, no sum of money availed to release from confinement in the city of refuge, until the death of the High Priest. Numbers xxxv. 32. The doctrine that the loss of the servant would be a penalty adequate to the desert of the master, admits the master's guilt—his desert of some punishment, and it prescribes a kind of punishment, rejected by the law, in all cases where man took the life of man, whether with or without intent to kill. In short, the objector annuls an integral part of the system—resolves himself into a legislature, with power in the premises, makes a new law, and coolly metes out such penalty as he thinks fit, both in kind and quantity. Mosaic statutes amended, and Divine legislation revised and improved!
The master who struck out the tooth of a servant, whether intentionally or not, was required to set him free for his tooth's sake. The pecuniary loss to the master was the same as though the servant had died. Look at the two cases. A master beats his servant so severely, that after a day or two he dies of his wounds; another master accidentally strikes out his servant's tooth, and his servant is free—the pecuniary loss of both masters is the same. The objector contends that the loss of the slave's services in the first case is punishment sufficient for the crime of killing him; yet God commands the same punishment for even the accidental knocking out of a tooth! Indeed, unless the injury was done inadvertently, the loss of the servant's services is only a part of the punishment—mere reparation to the individual for injury done; the main punishment, that strictly judicial, was, reparation to the community for injury to one of its members. To set the servant free, and thus proclaim his injury, his right to redress, and the measure of it—answered not the ends of public justice. The law made an example of the offender, "those that remain might hear and fear." "If a man cause a blemish in his neighbour, as he hath done, so shall it be done unto him. Breach for breach, eye for eye, tooth for tooth; as he hath caused a blemish in a man, so shall it be done to him again. You have one manner of law as well for the STRANGER as for one of your own country." Lev. xxiv. 19, 20, 22. Finally, if a master smote out the tooth of a servant, the law smote out his tooth—thus redressing the public wrong; and it cancelled the servant's obligation to the master, thus giving some compensation for the injury done, and exempting him from perilous liabilities in future.
OBJECTION III. Both the bondmen and bondmaids which thou shalt have, shall be of the heathen that are round about you, of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land, and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen forever. Lev. xxv. 44-46.
The points in these verses, urged as proof, that the Mosaic system sanctioned slavery, are 1. The word "BONDMEN." 2. "BUY." 3. "INHERITANCE AND POSSESSION." 4. "FOREVER."
The second point, the buying of servants, has been already discussed, see page 15. And a part of the third (holding servants as a "possession." See p. 36.) We will now ascertain what sanction to slavery is derivable from the terms "bondmen," "inheritance," and "forever."
I. BONDMEN. The fact that servants, from the heathen are called "bondmen," while others are called "servants," is quoted as proof that the former were slaves. As the caprices of King James' translators were not divinely inspired, we need stand in no special awe of them. The word rendered bondmen, in this passage, is the same word uniformly rendered servants elsewhere. To infer from this that the Gentile servants were slaves, is absurd. Look at the use of the Hebrew word "Ebed," the plural of which is here translated "bondmen." In Isaiah xlii. 1, the same word is applied to Christ. "Behold my servant (bondman, slave?) whom I have chosen, mine elect in whom my soul delighteth." So Isaiah lii. 13. "Behold my servant (Christ) shall deal prudently." In 1 Kings xii. 6, 7, it is applied to King Rehoboam. "And they (the old men) spake unto him, saying if thou wilt be a servant (Ebed) unto this people this day, and will serve them and answer them, and wilt speak good words to them, then they will be thy servants forever." In 2 Chron. xii. 7, 8, 9, 13, it is applied to the king and all the nation. In fine, the word is applied to all persons doing service to others—to magistrates, to all governmental officers, to tributaries, to all the subjects of governments, to younger sons—defining their relation to the first born, who is called Lord and ruler—to prophets, to kings, to the Messiah, and in respectful addresses not less than fifty times in the Old Testament.
If the Israelites not only held slaves, but multitudes of them, why had their language no word that meant slave? If Abraham had thousands, and if they abounded under the Mosaic system, why had they no such word as slave or slavery? That language must be wofully poverty stricken, which has no signs to represent the most common and familiar objects and conditions. To represent by the same word, and without figure, property, and the owner of that property, is a solecism. Ziba was an "Ebed," yet he "owned" (!) twenty Ebeds. In English, we have both the words servant and slave. Why? Because we have both the things, and need signs for them. If the tongue had a sheath, as swords have scabbards, we should have some name for it: but our dictionaries give us none. Why? because there is no such thing. But the objector asks, "Would not the Israelites use their word Ebed if they spoke of the slave of a heathen?" Answer. The servants of individuals among the heathen are scarcely ever alluded to. National servants or tributaries, are spoken of frequently, but so rarely are their domestic servants alluded to, no necessity existed, even if they were slaves, for coining a new word. Besides, the fact of their being domestics, under heathen laws and usages, proclaimed their liabilities; their locality told their condition; so that in applying to them the word Ebed, there would be no danger of being misunderstood. But if the Israelites had not only servants, but besides these, a multitude of slaves, a word meaning slave, would have been indispensable for purposes of every day convenience. Further, the laws of the Mosaic system were so many sentinels on every side, to warn off foreign practices. The border ground of Canaan, was quarantine ground, enforcing the strictest non-intercourse between the without and the within, not of persons, but of usages. The fact that the Hebrew language had no words corresponding to slave and slavery, though not a conclusive argument, is no slight corroborative.
II. "FOREVER."—"They shall be your bondmen forever." This is quoted to prove that servants were to serve during their life time, and their posterity, from generation to generation.
No such idea is contained in the passage. The word forever, instead of defining the length of individual service, proclaims the permanence of the regulation laid down in the two verses preceding, namely, that their permanent domestics should be of the Strangers, and not of the Israelites; and it declares the duration of that general provision. As if God had said, "You shall always get your permanent laborers from the nations round about you—your servants shall always be of that class of persons." As it stands in the original, it is plain—"Forever of them shall ye serve yourselves." This is the literal rendering of the Hebrew words, which, in our version, are translated, "They shall be your bondmen forever."
This construction is in keeping with the whole of the passage. "Both thy bondmen and thy bondmaids, which thou shalt have, shall be of the heathen (the nations) that are round about you. OF THEM shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, OF THEM shall ye buy," &c. The design of this passage is manifest from its structure. It was to point out the class of persons from which they were to get their supply of servants, and the way in which they were to get them. That "forever" refers to the permanent relations of a community, rather than to the services of individuals, is a fair inference from the form of the expression, "THEY shall be your possession. Ye shall take them as an inheritance for your children to inherit them for a possession." To say nothing of the uncertainty of these individuals surviving those after whom they are to live, the language used, applies more naturally to a body of people, than to individual servants.
But suppose it otherwise; still perpetual service could not be argued from the term forever. The ninth and tenth verses of the same chapter, limit it absolutely by the jubilee. "Then shall thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month: in the day of atonement shall ye make the trumpet sound throughout ALL your land." "And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto ALL the inhabitants thereof."
It may be objected that "inhabitants" here means Israelitish inhabitants alone. The command is, "Proclaim liberty throughout all the land unto ALL the inhabitants thereof." Besides, in the sixth verse, there is an enumeration of the different classes of the inhabitants, in which servants and strangers are included. "And the Sabbath of the land shall be meet for YOU—[For whom? For you Israelites only?]—for thee, and for thy SERVANT, and for thy maid, and for thy hired servant, and for thy STRANGER that sojourneth with thee."
Further, in all the regulations of the jubilee, and the sabbatical year, the strangers are included in the precepts, prohibitions, and promised blessings. Again: the year of jubilee was ushered in, by the day of atonement. What was the design of these institutions? The day of atonement prefigured the atonement of Christ, and the year of jubilee, the gospel jubilee. And did they prefigure an atonement and a jubilee to Jews only? Were they the types of sins remitted, and of salvation, proclaimed to the nation of Israel alone? Is there no redemption for us Gentiles in these ends of the earth, and is our hope presumption and impiety? Did that old partition wall survive the shock, that made earth quake, and hid the sun, burst graves and rocks, and rent the temple vail? And did the Gospel only rear it higher to thunder direr perdition from its frowning battlements on all without? No! The God of OUR salvation lives. "Good tidings of great joy shall be to ALL people." One shout shall swell from all the ransomed, "Thou hast redeemed us unto God by thy blood out of EVERY kindred, and tongue, and people, and nation." To deny that the blessings of the jubilee extended to the servants from the Gentiles, makes Christianity Judaism. It not only eclipses the glory of the Gospel, but strikes out the sun. The refusal to release servants at the sound of the jubilee trumpet, falsified and disannulled a grand leading type of the atonement, and thus libelled the doctrine of Christ's redemption.
Finally, even if forever did refer to the length of individual service, we have ample precedents for limiting the term by the jubilee. The same word is used to define the length of time for which those Jewish servants were held, who refused to go out in the seventh year. And all admit that their term of service did not go beyond the jubilee. Ex. xxi. 2-6; Deut. xv. 12-17.
The 23d verse of the same chapter is quoted to prove that "forever" in the 46th verse, extends beyond the jubilee. "The land shall not be sold FOREVER, for the land is mine"—as it would hardly be used in different senses in the same general connection. In reply, we repeat that forever respects the duration of the general arrangement, and not that of individual service. Consequently, it is not affected by the jubilee; so the objection does not touch the argument. But it may not be amiss to show that it is equally harmless against any other argument drawn from the use of forever in the 46th verse,—for the word there used, is Olam, meaning throughout the period, whatever that may be. Whereas in the 23d verse, it is Tsemithuth, meaning cutting off, or to be cut off.
III. "INHERITANCE AND POSSESSION."—"Ye shall take them as an INHERITANCE for your children after you to inherit them for a possession." This refers to the nations, and not to the individual servants, procured from these nations. We have already shown, that servants could not be held as a property-possession, and inheritance; that they became servants of their own accord, and were paid wages; that they were released by law from their regular labor nearly half the days in each year, and thoroughly instructed; that the servants were protected in all their personal, social, and religious rights, equally with their masters, &c. Now, truly, all remaining, after these ample reservations, would be small temptation, either to the lust of power or of lucre. What a profitable "possession" and "inheritance!" What if our American slaves were all placed in just such a condition! Alas, for that soft, melodious circumlocution, "Our PECULIAR species of property!" Truly, emphasis is cadence, and euphony and irony have met together!
What eager snatches at mere words, and bald technics, irrespective of connection, principles of construction, Bible usages, or limitations of meaning by other passages—and all to eke out such a sense as accords with existing usages and sanctifies them, thus making God pander for their lusts. Little matter whether the meaning of the word be primary or secondary, literal or figurative, provided it sustains their practices.
But let us inquire whether the words rendered "inherit" and "inheritance," when used in the Old Testament, necessarily point out the things inherited and possessed as articles of property. Nahal and Nahala—inherit and inheritance. See 2 Chronicles x. 16. "The people answered the king and said, What portion have we in David, and we have none inheritance in the son of Jesse." Did they mean gravely to disclaim the holding of their king as an article of property? Psalms cxxvii. 3—"Lo, children are an heritage (inheritance) of the Lord." Exodus xxxiv. 9—"Pardon our iniquity and our sin, and take us for thine inheritance." When God pardons his enemies, and adopts them as his children, does he make them articles of property? Are forgiveness, and chattel-making, synonymes? Psalms cxix. 111—"Thy testimonies have I taken as a heritage (inheritance) forever." Ezekiel xliv. 27, 28—"And in the day that he goeth into the sanctuary, unto the inner court to minister in the sanctuary, he shall offer his sin-offering, saith the Lord God. And it shall be unto them for an inheritance; I am their inheritance." Psalms ii. 8—"Ask of me, and I will give thee the heathen for thine inheritance." Psalms xciv. 14—"For the Lord will not cast off his people, neither will he forsake his inheritance." See also Deuteronomy iv. 20; Joshua xiii. 33; Chronicles x. 16; Psalms lxxxii. 8, and lxxviii. 62, 71; Proverbs xiv. 8.
The question whether the servants were a PROPERTY—"possession," has been already discussed—(See p. 36)—we need add in this place but a word. Ahusa rendered "possession." Genesis xlii. 11—"And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded."
In what sense was the land of Goshen the possession of the Israelites? Answer, In the sense of, having it to live in. In what sense were the Israelites to possess these nations, and take them as an inheritance for their children? We answer, They possessed them as a permanent source of supply for domestic or household servants. And this relation to these nations was to go down to posterity as a standing regulation—a national usage respecting them, having the certainty and regularity of a descent by inheritance. The sense of the whole regulation may be given thus: "Thy permanent domestics, both male and female, which thou shalt have, shall be of the nations that are round about you, of them shall ye get male and female domestics." "Moreover of the children of the foreigners that do sojourn among you, of them shall ye get, and of their families that are with you, which they begat in your land, and they shall be your permanent resource," (for household servants.) "And ye shall take them as a perpetual provision for your children after you, to hold as a constant source of supply. ALWAYS of them shall ye serve yourselves."
OBJECTION IV. "If thy brother that dwelleth by thee be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a BOND-SERVANT, but as an HIRED-SERVANT, and as a sojourner shall he be with thee, and shall serve thee unto the year of jubilee." Lev. xxv. 39, 40.
From the fact that only one class of the servants is called hired, it is sagely inferred that servants of the other class were not paid for their labor. That is, that while God thundered anathemas against those who "used their neighbor's service without wages," he granted a special indulgence to his chosen people to seize persons, force them to work, and rob them of earnings, provided always, in selecting their victims, they spared "the gentlemen of property and standing," and pounced only upon the strangers and the common people. The inference that "hired" is synonimous with paid, and that those servants not called "hired" were not paid for their labor, is a mere assumption.
The meaning of the English verb to hire, is, as every one knows, to procure for a temporary use at a curtain price—to engage a person to temporary service for wages. That is also the meaning of the Hebrew word "Saukar." Temporary service, and generally for a specific object, is inseparable from its meaning. It is never used when the procurement of permanent service, for a long period, is spoken of. Now, we ask, would permanent servants, those who constituted an integral and stationary part of the family, have been designated by the same term that marks temporary servants? The every-day distinctions made on this subject, are as familiar as table-talk. In many families, the domestics perform only such labor, as every day brings along with it—the regular work. Whatever is occasional merely, as the washing of a family, is done by persons hired expressly for the purpose. In such families, the familiar distinction between the two classes, is "servants," or "domestics," and "hired help," (not paid help.) Both classes are paid. One is permanent, the other occasional and temporary, and therefore in this case called "hired." To suppose a servant robbed of his earnings, because when spoken of, he is not called a hired servant, is profound induction! If I employ a man at twelve dollars a month to work my farm, he is my "hired" man, but if, instead of giving him so much a month, I give him such a portion of the crop, or in other words, if he works my farm "on shares," he is no longer my hired man. Every farmer knows that that designation is not applied to him. Yet he works the same farm, in the same way, at the same times, and with the same teams and tools; and does the same amount of work in the year, and perhaps clears twenty dollars a month, instead of the twelve, paid him while he was my hired laborer. Now, as the technic "hired" is no longer used to designate him, and as he still labors on my farm, suppose my neighbors gather in conclave, and from such ample premises sagely infer, that since he is no longer my "hired" laborer, I rob him of his earnings, and with all the gravity of owls, they record their decision, and adjourn to hoot it abroad. My neighbors are deep divers!—like some theological professors, they not only go to the bottom, but come up covered with the tokens.
A variety of particulars are recorded in the Bible, distinguishing hired from bought servants. (1.) Hired servants were paid daily at the close of their work. Lev. xix 13; Deut. xxiv. 14, 15; Job. vii. 2; Matt. xx. 8. "Bought" servants were paid in advance, (a reason for their being called, bought,) and those that went out at the seventh year received a gratuity at the close of their period of service. Deut. xv. 12-13. (2.) The hired servant was paid in money, the bought servant received his gratuity, at least, in grain, cattle, and the product of the vintage. Deut. xiv. 17. (3.) The hired servant lived by himself, in his own family. The bought servant was a part of his master's family. (4.) The hired servant supported his family out of his wages; the bought servant and his family, were supported by the master besides his wages.
A careful investigation of the condition of "hired" and of "bought" servants, shows that the latter were, as a class, superior to the former—were more trust-worthy, had greater privileges, and occupied in every respect (other things being equal) a higher station in society. (1.) They were intimately incorporated with the family of the master. They were guests at family festivals, and social solemnities, from which hired servants were excluded. Lev. xxii. 10; Exod. xii. 43, 45. (2) Their interests were far more identified with the general interests of their masters' family. Bought servants were often actually, or prospectively, heirs of their master's estate. Witness the case of Eliezer, of Ziba, of the sons of Bilhah, and Zilpah, and others. When there were no sons to inherit the estate, or when, by unworthiness, they had forfeited their title, bought servants were made heirs. Proverbs xvii. 2. We find traces of this usage in the New Testament. "But when the husbandmen saw him, they reasoned among themselves, saying, this is the heir, come let us kill him, that the inheritance may be ours." Luke xx. 14; also Mark xii. 7. In no instance on Bible record, does a hired servant inherit his master's estate. (3.) Marriages took place between servants and their master's daughters. "Now Sheshan had no sons, but daughters: and Sheshan had a servant, an Egyptian, whose name was Jarha. And Sheshan gave his daughter to Jarha his servant to wife." 1 Chron. ii. 34, 35. There is no instance of a hired servant forming such an alliance.
(4.) Bought servants and their descendants seem to have been regarded with the same affection and respect as the other members of the familyA. The treatment of Eliezer, and the other servants in the family of Abraham, Gen. chap. 25—the intercourse between Gideon and his servant Phurah, Judges vii. 10, 11. and Saul and his servant, in their interview with Samuel, 1 Sam. ix. 5, 22; and Jonathan and his servant, 1 Sam. xiv. 1-14, and Elisha and his servant Gehazi, are illustrations. No such tie seems to have existed between hired servants and their masters. Their untrustworthiness seems to have been proverbial. See John ix. 12, 13.
None but the lowest class seem to have engaged as hired servants. No instance occurs in which they are assigned to business demanding much knowledge or skill. Various passages show the low repute and trifling character of the class from which they were hired. Judges ix. 4; 1 Sam. ii. 5.