The Anti-Slavery Examiner, Omnibus · Chapter 25Part 25
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XIII. Mention is often made of persons becoming servants where they were manifestly and pre-eminently VOLUNTARY. As the Prophet Elisha. 1 Kings xix. 21; 2 Kings iii. 11. Elijah was his master. The word, translated master, is the same that is so rendered in almost every instance where masters are spoken of under the Mosaic and patriarchal systems. Moses was the servant of Jethro. Ex. iii. 1. Joshua was the servant of Moses. Num. xi. 28. Jacob was the servant of Laban. Gen. xxix. 18-27.
IV.—WERE THE SERVANTS FORCED TO WORK WITHOUT PAY?
As the servants became and continued such of their own accord, it would be no small marvel if they chose to work without pay. Their becoming servants, pre-supposes compensation as a motive. That they were paid for their labor, we argue,
I. Because God rebuked in thunder, the sin of using the labor of others without wages. "Wo unto him that buildeth his house by unrighteousness, and his chambers by wrong; THAT USETH HIS NEIGHBOR'S SERVICE WITHOUT WAGES, and giveth him not for his work." Jer. xxii. 13. God here testifies that to use the service of others without wages is "unrighteousness" and pronounces his "wo" against the doer of the "wrong." The Hebrew word Reā, translated neighbor, does not mean one man, or class of men, in distinction from others, but any one with whom we have to do—all descriptions of persons, even those who prosecute us in lawsuits and enemies while in the act of fighting us—"As when a man riseth against his NEIGHBOR and slayeth him." Deut. xxii. 26. "Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy NEIGHBOR hath put thee to shame." Prov. xxv. 8. "Thou shalt not bear false witness against thy NEIGHBOR." Ex. xx. 16. "If any man come presumptuously upon his NEIGHBOR to slay him with guile." Ex. xxi. 14, &c.
II. God testifies that in our duty to our fellow men, ALL THE LAW AND THE PROPHETS hang upon this command, "Thou shalt love thy neighbor as thyself." Our Savior, in giving this command, quoted verbatim one of the laws of the Mosaic system. Lev. xix. 18. In the 34th verse of the same chapter, Moses applies this law to the treatment of Strangers, "The stranger that dwelleth with you shall be unto you as one born among you, and THOU SHALT LOVE HIM AS THYSELF." If it be loving others as ourselves, to make them work for us without pay; to rob them of food and clothing also, would be a stronger illustration still of the law of love! Super-disinterested benevolence! And if it be doing unto others as we would have them do to us, to make them work for our own good alone, Paul should be called to order for his hard saying against human nature, especially for that libellous matter in Eph. v. 29, "No man ever yet hated his own flesh, but nourisheth it and cherisheth it."
III. As persons became servants FROM POVERTY, we argue that they were compensated, since they frequently owned property, and sometimes a large amount. Ziba, the servant of Mephibosheth, gave David a princely present, "An hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine." 2 Sam. xvi. 1. The extent of his possessions can be inferred from the fact, that though the father of fifteen sons, he had twenty servants. In Lev. xxv. 57-59, where a servant, reduced to poverty, sold himself, it is declared that he may be redeemed, either by his kindred, or by HIMSELF. Having been forced to sell himself from poverty, he must have acquired considerable property after he became a servant. If it had not been common for servants to acquire property over which they had the control, the servant of Elisha would hardly have ventured to take a large sum of money, (nearly $3000A) from Naaman, 2 Kings v. 22, 23. As it was procured by deceit, he wished to conceal the means used in getting it; but if servants, could "own nothing, nor acquire any thing," to embark in such an enterprise would have been consummate stupidity. The fact of having in his possession two talents of silver, would of itself convict him of theftB. But since it was common for servants to own property he might have it, and invest or use it, without attracting special attention, and that consideration alone would have been a strong motive to the act. His master, while rebuking him for using such means to get the money, not only does not take it from him; but seems to expect that he would invest it in real estate, and cattle, and would procure servants with it. 2 Kings v. 26. We find the servant of Saul having money, and relieving his master in an emergency. 1 Sam. ix. 8. Arza, the servant of Elah, was the owner of a house. That it was somewhat magnificent, would be a natural inference from it's being a resort of the king. 1 Kings xvi. 9. The case of the Gibeonites, who after becoming servants, still occupied their cities, and remained in many respects, a distinct people for centuries; and that of the 150,000 Canaanites, the servants of Solomon, who worked out their "tribute of bond-service" in levies, periodically relieving each other, are additional illustrations of independence in the acquisition and ownership of property.
A: Though we have not sufficient data to decide upon the relative value of that sum, then and now, yet we have enough to warrant us in saying that two talents of silver, had far more value then than three thousand dollars have now.
B: Whoever heard of the slaves in our southern states stealing a large amount of money? They "know how to take care of themselves" quite too well for that. When they steal, they are careful to do it on such a small scale, or in the taking of such things as will make detection difficult. No doubt they steal now and then a little, and a gaping marvel would it be if they did not. Why should they not follow in the footsteps of their masters and mistresses? Dull scholars indeed! if, after so many lessons from proficients in the art, who drive the business by wholesale, they should not occasionally copy their betters, fall into the fashion, and try their hand in a small way, at a practice which is the only permanent and universal business carried on around them! Ignoble truly! never to feel the stirrings of high impulse, prompting to imitate the eminent pattern set before them in the daily vocation of "Honorables" and "Excellences," and to emulate the illustrious examples of Doctors of Divinity, and Right and Very Reverends! Hear President Jefferson's testimony. In his Notes on Virginia, pp. 207-8, speaking of slaves, he says, "That disposition to theft with which they have been branded, must be ascribed to their situation, and not to any special depravity of the moral sense. It is a problem which I give the master to solve, whether the religious precepts against the violation of property were not framed for HIM as well as for his slave—and whether the slave may not as justifiably take a little from one who has taken ALL from him, as he may slay one who would slay him?"
IV. Heirship.—Servants frequently inherited their master's property; especially if he had no sons, or if they had dishonored the family. Eliezer, the servant of Abraham; Ziba, the servant of Mephibosheth, Jarha the servant of Sheshan, and the husbandmen who said of their master's son, "this is the HEIR, let us kill him, and the INHERITANCE WILL BE OURS," are illustrations; also Prov. xvii. 2—"A wise servant shall have rule over a son that causeth shame, and SHALL HAVE PART OF THE INHERITANCE AMONG THE BRETHREN." This passage gives servants precedence as heirs, even over the wives and daughters of their masters. Did masters hold by force, and plunder of earnings, a class of persons, from which, in frequent contingencies, they selected both heirs for their property, and husbands for their daughters?
V. ALL were required to present offerings and sacrifices. Deut. xvi. 15, 17, 2 Chron. xv. 9-11. Numb. ix. 13. Servants must have had permanently, the means of acquiring property to meet these expenditures.
VI. Those Hebrew servants who went out at the seventh year, were provided by law with a large stock of provisions and cattle. Deut. xv. 11-14. "Thou shall furnish him liberally out of thy flock, and out of thy flour, and out of thy wine press, of that wherewith the Lord thy God hath blessed thee, thou shall give himA." If it be said that the servants from the Strangers did not receive a like bountiful supply, we answer, neither did the most honorable class of Israelitish servants, the free-holders; and for the same reason, they did not go out in the seventh year, but continued until the jubilee. If the fact that the Gentile servants did not receive such a gratuity proves that they were robbed of their earnings, it proves that the most valued class of Hebrew servants were robbed of theirs also; a conclusion too stubborn for even pro-slavery masticators, however unscrupulous.
A: The comment of Maimonides on this passage is as follows—"Thou shalt furnish him liberally," &c. "That is to say, 'Loading, ye shall load him,' likewise every one of his family, with as much as he can take with him—abundant benefits. And if it be avariciously asked, "How much must I give him?" I say unto you, not less than thirty shekels, which is the valuation of a servant, as declared in Ex. xxi. 32."—Maimonides, Hilcoth Obedim, Chap. ii. Sec. 3
VII. The servants were BOUGHT. In other words, they received compensation in advance. Having shown, under a previous head, that servants sold themselves, and of course received the compensation for themselves, except in cases where parents hired out the time of their children till they became of ageB, a mere reference to the fact is all that is required for the purposes of this argument.
B: Among the Israelites, girls became of age at twelve, and boys at thirteen years.
VIII. We find masters at one time having a large number of servants, and afterwards none, without any intimation that they were sold. The wages of servants would enable them to set up in business for themselves. Jacob, after being Laban's servant for twenty-one years, became thus an independent herdsman, and was the master of many servants. Gen. xxx. 43, xxxii. 15. But all these servants had left him before he went down into Egypt, having doubtless acquired enough to commence business for themselves. Gen. xlv. 10, 11; xlvi. 1-7, 32.
IX. God's testimony to the character of Abraham. Gen. xviii. 19. "For I know him that he will command his children and his household after him, and they shall keep, THE WAY OF THE LORD TO DO JUSTICE AND JUDGEMENT." God here testifies that Abraham taught his servants "the way of the Lord." What was the "way of the Lord" respecting the payment of wages where service was rendered? "Wo unto him that useth his neighbor's service WITHOUT WAGES!" Jer. xxii. 13. "Masters, give unto your servants that which is JUST AND EQUAL." Col. iv. 1. "Render unto all their DUES." Rom. xiii. 7. "The laborer is WORTHY OF HIS HIRE." Luke x. 7. How did Abraham teach his servants to "do justice" to others? By doing injustice to them? Did he exhort them to "render to all their dues" by keeping back their own? Did he teach them that "the laborer was worthy of his hire" by robbing them of theirs? Did he beget in them a reverence for honesty by pilfering all their time and labor? Did he teach them "not to defraud" others "in any matter" by denying them "what was just and equal?" If each of Abraham's pupils under such a catechism did not become a very Aristides in justice, then illustrious examples, patriarchal dignity, and practical lessons, can make but slow headway against human perverseness!
X. Specific precepts of the Mosaic law enforcing general principles. Out of many, we select the following: (1.) "Thou shalt not muzzle the ox that treadeth out the corn," or literally, while he thresheth. Deut. xxv. 4. Here is a general principle applied to a familiar case. The ox representing all domestic animals. Isa. xxx. 24. A particular kind of service, all kinds; and a law requiring an abundant provision for the wants of an animal ministering to man in a certain way,—a general principle of treatment covering all times, modes, and instrumentalities of service. The object of the law was; not merely to enjoin tenderness towards brutes, but to inculcate the duty of rewarding those who serve us; and if such care be enjoined, by God, both for the ample sustenance and present enjoyment of a brute, what would be a meet return for the services of man?—MAN with his varied wants, exalted nature and immortal destiny! Paul says expressly, that this principle lies at the bottom of the statute. 1 Cor. ix. 9, 10, "For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for OUR SAKES? that he that ploweth should plow in HOPE, and that he that thresheth in hope should be PARTAKER OF HIS HOPE," (2.) "If thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him, YEA, THOUGH HE BE A STRANGER or a SOJOURNER that he may live with thee. Take thou no usury of him, or increase, but fear thy God. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase." Lev. xxv. 35-37. Now, we ask, by what process of pro-slavery legerdemain, this regulation can be made to harmonize with the doctrine of WORK WITHOUT PAY? Did God declare the poor stranger entitled to RELIEF, and in the same breath, authorize them to "use his services without wages;" force him to work and ROB HIM OF HIS EARNINGS?
The discussion of this topic has already been somewhat anticipated, but a variety of additional considerations remain to be noticed.
1. Servants were not subjected to the uses nor liable to the contingencies of property. (1.) They were never taken in payment for their masters' debts, though children were sometimes taken (without legal authority) for the debts of a father. 2 Kings iv. 1; Job xxiv. 9; Isa. l., 1; Matt. xviii. 25. Creditors took from debtors property of all kinds, to satisfy their demands. Job xxiv. 3, cattle are taken; Prov. xxii. 27, household furniture; Lev. xxv. 25-28, the productions of the soil; Lev. xxv. 27-30, houses; Ex. xxii. 26-29, Deut. xxiv. 10-13, Matt, v. 40, clothing; but servants were taken in no instance. (2.) Servants were never given as pledges. Property of all sorts was given in pledge. We find household furniture, clothing, cattle, money, signets, and personal ornaments, with divers other articles of property, used as pledges for value received; but no servants. (3.) All lost PROPERTY was to be restored. Oxen, asses, sheep, raiment, and "whatsoever lost things," are specified—servants not. Deut. xxii. 13. Besides, the Israelites were forbidden to return the runaway servant. Deut. xxiii. 15. (4.) The Israelites never gave away their servants as presents. They made costly presents, of great variety. Lands, houses, all kinds of animals, merchandise, family utensils, precious metals, grain, armor, &c. are among their recorded gifts. Giving presents to superiors and persons of rank, was a standing usage. 1 Sam. x. 27; 1 Sam. xvi. 20; 2 Chron. xvii. 5. Abraham to Abimelech, Gen. xxi. 27; Jacob to the viceroy of Egypt, Gen. xliii. 11; Joseph to his brethren and father, Gen. xlv. 22, 23; Benhadad to Elisha, 2 Kings viii. 8, 9; Ahaz to Tiglath Pilezer, 2 Kings vi. 8; Solomon to the Queen of Sheba, 1 Kings x. 13; Jeroboam to Ahijah, 1 Kings xiv. 3; Asa to Benhadad, 1 Kings xv. 18, 19. But no servants were given as presents—though it was a prevailing fashion in the surrounding nations. Gen. xii. 16; Gen. xx. 14. It may be objected that Laban GAVE handmaids to his daughters, Jacob's wives. Without enlarging on the nature of the polygamy then prevalent suffice it to say that the handmaids of wives were regarded as wives, though of inferior dignity and authority. That Jacob so regarded his handmaids, is proved by his curse upon Reuben, Gen. xlix. 4, and Chron. v. 1; also by the equality of their children with those of Rachel and Leah. But had it been otherwise—had Laban given them as articles of property, then, indeed, the example of this "good old patriarch and slaveholder," Saint Laban, would have been a forecloser to all argument. Ah! we remember his jealousy for religion—his holy indignation when he found that his "GODS" were stolen! How he mustered his clan, and plunged over the desert in hot pursuit, seven days, by forced marches; how he ransacked a whole caravan, sifting the contents of every tent, little heeding such small matters as domestic privacy, or female seclusion, for lo! the zeal of his "IMAGES" had eaten him up! No wonder that slavery, in its Bible-navigation, drifting dismantled before the free gusts, should scud under the lee of such a pious worthy to haul up and refit: invoking his protection, and the benediction of his "GODS!" "Again, it may be objected that, servants were enumerated in inventories of property. If that proves servants property, it proves wives property. "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's WIFE, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's." Ex. xx. 17. In inventories of mere property if servants are included, it is in such a way, as to show that they are not regarded as property. See Eccl. ii. 7, 8. But when the design is to show not merely the wealth, but the greatness of any personage, servants are spoken of, as well as property. In a word, if riches alone are spoken of, no mention is made of servants; if greatness, servants and property. Gen. xiii. 2. "And Abraham was very rich in cattle, in silver and in gold." So in the fifth verse, "And Lot also had flocks, and herds, and tents." In the seventh verse servants are mentioned, "And there was a strife between the HERDMEN of Abraham's cattle and the HERDMEN of Lot's cattle." See also Josh. xxii. 8; Gen. xxxiv. 23; Job xlii. 12; 2 Chron. xxi. 3; xxxii. 27-29; Job i. 3-5; Deut. viii. 12-17; Gen. xxiv. 35, xxvi. 13, xxx. 43. Jacobs's wives say to him, "All the riches which thou hast taken from our father that is ours and our children's." Then follows an inventory of property. "All his cattle," "all his goods," "the cattle of his getting." He had a large number of servants at the time but they are not included with his property. Comp. Gen. xxx. 43, with Gen. xxxi. 16-18. When he sent messengers to Esau, wishing to impress him with an idea of his state and sway, he bade them tell him not only of his RICHES, but of his GREATNESS; that Jacob had "oxen, and asses, and flocks, and men-servants, and maid-servants." Gen. xxxii. 4, 5. Yet in the present which he sent, there were no servants; though he seems to have sought as much variety as possible. Gen. xxxii. 14, 15; see also Gen. xxxvi. 6, 7; Gen. xxxiv. 23. As flocks and herds were the staples of wealth, a large number of servants presupposed large possessions of cattle, which would require many herdsmen. When servants are spoken of in connection with mere property, the terms used to express the latter do not include the former. The Hebrew word Miknĕ, is an illustration. It is derived from Kānā, to procure, to buy, and its meaning is, a possession, wealth, riches. It occurs more than forty times in the Old Testament, and is applied always to mere property, generally to domestic animals, but never to servants. In some instances, servants are mentioned in distinction from the Miknĕ. And Abraham took Sarah his wife, and Lot his brother's son, and all their SUBSTANCE that they had gathered; and the souls that they had gotten in Haran, and they went forth to go into the land of Canaan."—Gen. xii. 5. Many will have it, that these souls were a part of Abraham's substance (notwithstanding the pains here taken to separate them from it)—that they were slaves taken with him in his migration as a part of his family effects. Who but slaveholders, either actually or in heart, would torture into the principle and practice of slavery, such a harmless phrase as "the souls that they had gotten?" Until the slave trade breathed its haze upon the vision of the church, and smote her with palsy and decay, commentators saw no slavery in, "The souls that they had gotten." In the Targum of OnkelosA it is rendered, "The souls whom they had brought to obey the law in Haran." In the Targum of Jonathan, "The souls whom they had made proselytes in Haran." In the Targum of Jerusalem, "The souls proselyted in Haran." Jarchi, the prince of Jewish commentators, "The souls whom they had brought under the Divine wings." Jerome, one of the most learned of the Christian fathers, "The persons whom they had proselyted." The Persian version, the Vulgate, the Syriac, the Arabic, and the Samaritan all render it, "All the wealth which they had gathered, and the souls which they had made in Haran." Menochius, a commentator who wrote before our present translation of the Bible, renders it, "Quas de idolatraria converterant." "Those whom they had converted from idolatry."—Paulus FagiusB. "Quas instituerant in religione." "Those whom they had established in religion." Luke Francke, a German commentator who lived two centuries ago. "Quas legi subjicerant"—"Those whom they had brought to obey the law."
A: The Targums are Chaldee paraphrases of parts of the Old Testament. The Targum of Onkelas is, for the most part, a very accurate and faithful translation of the original, and was probably made at about the commencement of the Christian era. The Targum of Jonathan Ben Uzziel, bears about the same date. The Targum of Jerusalem was probably about five hundred years later. The Israelites, during their captivity in Babylon, lost, as a body, their own language. These translations into the Chaldee, the language which they acquired in Babylon, were thus called for by the necessity of the case.
B: This eminent Hebrew scholar was invited to England to superintend the translation of the Bible into English, under the patronage of Henry the Eighth. He had hardly commenced the work when he died. This was nearly a century before the date of our present translation.
II. The condition and treatment of servants make the doctrine that they were mere COMMODITIES, an absurdity. St. Paul's testimony in Gal. iv. 1, shows the condition of servants: "Now I say unto you, that the heir, so long as he is a child, DIFFERETH NOTHING FROM A SERVANT, though he be lord of all." That Abraham's servants were voluntary, that their interests were identified with those of their master's family, and that the utmost confidence was reposed in them, is shown in their being armed.—Gen. xiv. 14, 15. When Abraham's servant went to Padanaram, the young Princess Rebecca did not disdain to say to him, "Drink, MY LORD," as "she hasted and let down her pitcher upon her hand, and gave him drink." Laban, the brother of Rebecca, "ungirded his camels, and brought him water to wash his feet and the men's feet that were with him!" In 1 Sam. ix. is an account of a festival in the city of Zuph, at which Samuel presided. None but those bidden, sat down at the feast, and only "about thirty persons" were invited. Quite a select party!—the elite of the city. Saul and his servant had just arrived at Zuph, and both of them, at Samuel's solicitation, accompany him as invited guests. "And Samuel took Saul and his SERVANT, and brought THEM into the PARLOR(!) and made THEM sit in the CHIEFEST SEATS among those that were bidden." A servant invited by the chief judge, ruler, and prophet in Israel, to dine publicly with a select party, in company with his master, who was at the same time anointed King of Israel! and this servant introduced by Samuel into the PARLOR, and assigned, with his master, to the chiefest seat at the table! This was "one of the servants" of Kish, Saul's father; not the steward or the chief of them—not at all a picked man, but "one of the servants;" any one that could be most easily spared, as no endowments specially rare would be likely to find scope in looking after asses. Again: we find Elah, the King of Israel, at a festive entertainment, in the house of Arza, his steward, or head servant, with whom he seems to have been on terms of familiarity.—1 Kings xvi. 8, 9. See also the intercourse between Gideon and his servant.—Judg. vii. 10, 11. Jonathan and his servant.—1 Sam. xiv. 1-14. Elisha and his servant.—2 Kings iv. v. vi.
III. The case of the Gibeonites. The condition of the inhabitants of Gibeon, Chephirah, Beeroth, and Kirjathjearim, under the Hebrew commonwealth, is quoted in triumph by the advocates of slavery; and truly they are right welcome to all the crumbs that can be gleaned from it. Milton's devils made desperate snatches at fruit that turned to ashes on their lips. The spirit of slavery raves under tormenting gnawings, and casts about in blind phrenzy for something to ease, or even to mock them. But for this, it would never have clutched at the Gibeonites, for even the incantations of the demon cauldron, could not extract from their case enough to tantalize starvation's self. But to the question. What was the condition of the Gibeonites under the Israelites? (1.) It was voluntary. Their own proposition to Joshua was to become servants. Josh. ix. 8, 11. It was accepted, but the kind of service which they should perform, was not specified until their gross imposition came to light; they were then assigned to menial offices in the Tabernacle. (2.) They were not domestic servants in the families of the Israelites. They still resided in their own cities, cultivated their own fields, tended their flocks and herds, and exercised the functions of a distinct, though not independent community. They were subject to the Jewish nation as tributaries. So far from being distributed among the Israelites, and their internal organization as a distinct people abolished, they remained a separate, and, in some respects, an independent community for many centuries. When attacked by the Amorites, they applied to the Israelites as confederates for aid—it was rendered, their enemies routed, and themselves left unmolested in their cities. Josh. x. 6-18. Long afterwards, Saul slew some of them, and God sent upon Israel a three years' famine for it. David inquired of the Gibeonites, "What shall I do for you, and wherewith shall I make the atonement?" At their demand, he delivered up to them, seven of Saul's descendants. 2 Sam. xxi. 1-9. The whole transaction was a formal recognition of the Gibeonites as a distinct people. There is no intimation that they served families, or individuals of the Israelites, but only the "house of God," or the Tabernacle. This was established first at Gilgal, a day's journey from their cities; and then at Shiloh, nearly two day's journey from them; where it continued about 350 years. During this period, the Gibeonites inhabited their ancient cities and territory. Only a few, comparatively, could have been absent at any one time in attendance on the Tabernacle. Wherever allusion is made to them in the history, the main body are spoken of as at home. It is preposterous to suppose that all the inhabitants of these four cities could find employment at the Tabernacle. One of them "was a great city, as one of the royal cities;" so large, that a confederacy of five kings, apparently the most powerful in the land, was deemed necessary for its destruction. It is probable that the men were divided into classes, ministering in rotation—each class a few days or weeks at a time. This service was their national tribute to the Israelites, for the privilege of residence and protection under their government. No service seems to have been required of the females. As these Gibeonites were Canaanites, and as they had greatly exasperated the Israelites by impudent imposition, and lying, we might assuredly expect that they would reduce them to the condition of chattels if there was any case in which God permitted them to do so.
IV. Throughout the Mosaic system, God warns the Israelites against holding their servants in such a condition as they were held in by the Egyptians. How often are they pointed back to the grindings of their prison-house! What motives to the exercise of justice and kindness towards their servants, are held out to their fears in threatened judgments; to their hopes in promised good; and to all within them that could feel; by those oft repeated words of tenderness and terror! "For ye were bondmen in the land of Egypt"—waking anew the memory of tears and anguish, and of the wrath that avenged them.