Anti-Slavery Bodies, in the Winter of 1855.
A grand movement on the part of mankind, in any direction, or for any purpose, moral or political, is an interesting fact, fit and proper to be studied. It is such, not only for those who eagerly participate in it, but also for those who stand aloof from it—even for those by whom it is opposed. I take the anti-slavery movement to be such an one, and a movement as sublime and glorious in its character, as it is holy and beneficent in the ends it aims to accomplish. At this moment, I deem it safe to say, it is properly engrossing more minds in this country than any other subject now before the American people. The late John C. Calhoun—one of the mightiest men that ever stood up in the American senate—did not deem it beneath him; and he probably studied it as deeply, though not as honestly, as Gerrit Smith, or William Lloyd Garrison. He evinced the greatest familiarity with the subject; and the greatest efforts of his last years in the senate had direct reference to this movement. His eagle eye watched every new development connected with it; and he was ever prompt to inform the south of every important step in its progress. He never allowed himself to make light of it; but always spoke of it and treated it as a matter of grave import; and in this he showed himself a master of the mental, moral, and religious constitution of human society. Daniel Webster, too, in the better days of his life, before he gave his assent to the fugitive slave bill, and trampled upon all his earlier and better convictions—when his eye was yet single—he clearly comprehended the nature of the elements involved in this movement; and in his own majestic eloquence, warned the south, and the country, to have a care how they attempted to put it down. He is an illustration that it is easier to give, than to take, good advice. To these two men—the greatest men to whom the nation has yet given birth—may be traced the two great facts of the present—the south triumphant, and the north humbled. Their names may stand thus—Calhoun and domination—Webster and degradation. Yet again. If to the enemies of liberty this subject is one of engrossing interest, vastly more so should it be such to freedom’s friends. The latter, it leads to the gates of all valuable knowledge—philanthropic, ethical, and religious; for it brings them to the study of man, wonderfully and fearfully made—the proper study of man through all time—the open book, in which are the records of time and eternity.
Of the existence and power of the anti-slavery movement, as a fact, you need no evidence. The nation has seen its face, and felt the controlling pressure of its hand. You have seen it moving in all directions, and in all weathers, and in all places, appearing most where desired least, and pressing hardest where most resisted. No place is exempt. The quiet prayer meeting, and the stormy halls of national debate, share its presence alike. It is a common intruder, and of course has the name of being ungentlemanly. Brethren who had long sung, in the most affectionate fervor, and with the greatest sense of security,
Together let us sweetly live—together let us die,
have been suddenly and violently separated by it, and ranged in hostile attitude toward each other. The Methodist, one of the most powerful religious organizations of this country, has been rent asunder, and its strongest bolts of denominational brotherhood started at a single surge. It has changed the tone of the northern pulpit, and modified that of the press. A celebrated divine, who, four years ago, was for flinging his own mother, or brother, into the remorseless jaws of the monster slavery, lest he should swallow up the Union, now recognizes anti-slavery as a characteristic of future civilization. Signs and wonders follow this movement; and the fact just stated is one of them. Party ties are loosened by it; and men are compelled to take sides for or against it, whether they will or not. Come from where he may, or come for what he may, he is compelled to show his hand. What is this mighty force? What is its history? and what is its destiny? Is it ancient or modern, transient or permanent? Has it turned aside, like a stranger and a sojourner, to tarry for a night? or has it come to rest with us forever? Excellent chances are here for speculation; and some of them are quite profound. We might, for instance, proceed to inquire not only into the philosophy of the anti-slavery movement, but into the philosophy of the law, in obedience to which that movement started into existence. We might demand to know what is that law or power, which, at different times, disposes the minds of men to this or that particular object—now for peace, and now for war—now for freedom, and now for slavery; but this profound question I leave to the abolitionists of the superior class to answer. The speculations which must precede such answer, would afford, perhaps, about the same satisfaction as the learned theories which have rained down upon the world, from time to time, as to the origin of evil. I shall, therefore, avoid water in which I cannot swim, and deal with anti-slavery as a fact, like any other fact in the history of mankind, capable of being described and understood, both as to its internal forces, and its external phases and relations.
[After an eloquent, a full, and highly interesting exposition of the nature, character, and history of the anti-slavery movement, from the insertion of which want of space precludes us, he concluded in the following happy manner.]
Present organizations may perish, but the cause will go on. That cause has a life, distinct and independent of the organizations patched up from time to time to carry it forward. Looked at, apart from the bones and sinews and body, it is a thing immortal. It is the very essence of justice, liberty, and love. The moral life of human society, it cannot die while conscience, honor, and humanity remain. If but one be filled with it, the cause lives. Its incarnation in any one individual man, leaves the whole world a priesthood, occupying the highest moral eminence even that of disinterested benevolence. Whoso has ascended his height, and has the grace to stand there, has the world at his feet, and is the world’s teacher, as of divine right. He may set in judgment on the age, upon the civilization of the age, and upon the religion of the age; for he has a test, a sure and certain test, by which to try all institutions, and to measure all men. I say, he may do this, but this is not the chief business for which he is qualified. The great work to which he is called is not that of judgment. Like the Prince of Peace, he may say, if I judge, I judge righteous judgment; still mainly, like him, he may say, this is not his work. The man who has thoroughly embraced the principles of justice, love, and liberty, like the true preacher of Christianity, is less anxious to reproach the world of its sins, than to win it to repentance. His great work on earth is to exemplify, and to illustrate, and to ingraft those principles upon the living and practical understandings of all men within the reach of his influence. This is his work; long or short his years, many or few his adherents, powerful or weak his instrumentalities, through good report, or through bad report, this is his work. It is to snatch from the bosom of nature the latent facts of each individual man’s experience, and with steady hand to hold them up fresh and glowing, enforcing, with all his power, their acknowledgment and practical adoption. If there be but one such man in the land, no matter what becomes of abolition societies and parties, there will be an anti-slavery cause, and an anti-slavery movement. Fortunately for that cause, and fortunately for him by whom it is espoused, it requires no extraordinary amount of talent to preach it or to receive it when preached. The grand secret of its power is, that each of its principles is easily rendered appreciable to the faculty of reason in man, and that the most unenlightened conscience has no difficulty in deciding on which side to register its testimony. It can call its preachers from among the fishermen, and raise them to power. In every human breast, it has an advocate which can be silent only when the heart is dead. It comes home to every man’s understanding, and appeals directly to every man’s conscience. A man that does not recognize and approve for himself the rights and privileges contended for, in behalf of the American slave, has not yet been found. In whatever else men may differ, they are alike in the apprehension of their natural and personal rights. The difference between abolitionists and those by whom they are opposed, is not as to principles. All are agreed in respect to these. The manner of applying them is the point of difference.
The slaveholder himself, the daily robber of his equal brother, discourses eloquently as to the excellency of justice, and the man who employs a brutal driver to flay the flesh of his negroes, is not offended when kindness and humanity are commended. Every time the abolitionist speaks of justice, the anti-abolitionist assents says, yes, I wish the world were filled with a disposition to render to every man what is rightfully due him; I should then get what is due me. That’s right; let us have justice. By all means, let us have justice. Every time the abolitionist speaks in honor of human liberty, he touches a chord in the heart of the anti-abolitionist, which responds in harmonious vibrations. Liberty—yes, that is evidently my right, and let him beware who attempts to invade or abridge that right. Every time he speaks of love, of human brotherhood, and the reciprocal duties of man and man, the anti-abolitionist assents—says, yes, all right—all true—we cannot have such ideas too often, or too fully expressed. So he says, and so he feels, and only shows thereby that he is a man as well as an anti-abolitionist. You have only to keep out of sight the manner of applying your principles, to get them endorsed every time. Contemplating himself, he sees truth with absolute clearness and distinctness. He only blunders when asked to lose sight of himself. In his own cause he can beat a Boston lawyer, but he is dumb when asked to plead the cause of others. He knows very well whatsoever he would have done unto himself, but is quite in doubt as to having the same thing done unto others. It is just here, that lions spring up in the path of duty, and the battle once fought in heaven is refought on the earth. So it is, so hath it ever been, and so must it ever be, when the claims of justice and mercy make their demand at the door of human selfishness. Nevertheless, there is that within which ever pleads for the right and the just.
In conclusion, I have taken a sober view of the present anti-slavery movement. I am sober, but not hopeless. There is no denying, for it is everywhere admitted, that the anti-slavery question is the great moral and social question now before the American people. A state of things has gradually been developed, by which that question has become the first thing in order. It must be met. Herein is my hope. The great idea of impartial liberty is now fairly before the American people. Anti-slavery is no longer a thing to be prevented. The time for prevention is past. This is great gain. When the movement was younger and weaker—when it wrought in a Boston garret to human apprehension, it might have been silently put out of the way. Things are different now. It has grown too large—its friends are too numerous—its facilities too abundant—its ramifications too extended—its power too omnipotent, to be snuffed out by the contingencies of infancy. A thousand strong men might be struck down, and its ranks still be invincible. One flash from the heart-supplied intellect of Harriet Beecher Stowe could light a million camp fires in front of the embattled host of slavery, which not all the waters of the Mississippi, mingled as they are with blood, could extinguish. The present will be looked to by after coming generations, as the age of anti-slavery literature—when supply on the gallop could not keep pace with the ever growing demand—when a picture of a Negro on the cover was a help to the sale of a book—when conservative lyceums and other American literary associations began first to select their orators for distinguished occasions from the ranks of the previously despised abolitionists. If the anti-slavery movement shall fail now, it will not be from outward opposition, but from inward decay. Its auxiliaries are everywhere. Scholars, authors, orators, poets, and statesmen give it their aid. The most brilliant of American poets volunteer in its service. Whittier speaks in burning verse to more than thirty thousand, in the National Era. Your own Longfellow whispers, in every hour of trial and disappointment, “labor and wait.” James Russell Lowell is reminding us that “men are more than institutions.” Pierpont cheers the heart of the pilgrim in search of liberty, by singing the praises of “the north star.” Bryant, too, is with us; and though chained to the car of party, and dragged on amidst a whirl of political excitement, he snatches a moment for letting drop a smiling verse of sympathy for the man in chains. The poets are with us. It would seem almost absurd to say it, considering the use that has been made of them, that we have allies in the Ethiopian songs; those songs that constitute our national music, and without which we have no national music. They are heart songs, and the finest feelings of human nature are expressed in them. “Lucy Neal,” “Old Kentucky Home,” and “Uncle Ned,” can make the heart sad as well as merry, and can call forth a tear as well as a smile. They awaken the sympathies for the slave, in which antislavery principles take root, grow, and flourish. In addition to authors, poets, and scholars at home, the moral sense of the civilized world is with us. England, France, and Germany, the three great lights of modern civilization, are with us, and every American traveler learns to regret the existence of slavery in his country. The growth of intelligence, the influence of commerce, steam, wind, and lightning are our allies. It would be easy to amplify this summary, and to swell the vast conglomeration of our material forces; but there is a deeper and truer method of measuring the power of our cause, and of comprehending its vitality. This is to be found in its accordance with the best elements of human nature. It is beyond the power of slavery to annihilate affinities recognized and established by the Almighty. The slave is bound to mankind by the powerful and inextricable net-work of human brotherhood. His voice is the voice of a man, and his cry is the cry of a man in distress, and man must cease to be man before he can become insensible to that cry. It is the righteous of the cause—the humanity of the cause—which constitutes its potency. As one genuine bankbill is worth more than a thousand counterfeits, so is one man, with right on his side, worth more than a thousand in the wrong. “One may chase a thousand, and put ten thousand to flight.” It is, therefore, upon the goodness of our cause, more than upon all other auxiliaries, that we depend for its final triumph.
Another source of congratulations is the fact that, amid all the efforts made by the church, the government, and the people at large, to stay the onward progress of this movement, its course has been onward, steady, straight, unshaken, and unchecked from the beginning. Slavery has gained victories large and numerous; but never as against this movement—against a temporizing policy, and against northern timidity, the slave power has been victorious; but against the spread and prevalence in the country, of a spirit of resistance to its aggression, and of sentiments favorable to its entire overthrow, it has yet accomplished nothing. Every measure, yet devised and executed, having for its object the suppression of anti-slavery, has been as idle and fruitless as pouring oil to extinguish fire. A general rejoicing took place on the passage of “the compromise measures” of 1850. Those measures were called peace measures, and were afterward termed by both the great parties of the country, as well as by leading statesmen, a final settlement of the whole question of slavery; but experience has laughed to scorn the wisdom of pro-slavery statesmen; and their final settlement of agitation seems to be the final revival, on a broader and grander scale than ever before, of the question which they vainly attempted to suppress forever. The fugitive slave bill has especially been of positive service to the anti-slavery movement. It has illustrated before all the people the horrible character of slavery toward the slave, in hunting him down in a free state, and tearing him away from wife and children, thus setting its claims higher than marriage or parental claims. It has revealed the arrogant and overbearing spirit of the slave states toward the free states; despising their principles—shocking their feelings of humanity, not only by bringing before them the abominations of slavery, but by attempting to make them parties to the crime. It has called into exercise among the colored people, the hunted ones, a spirit of manly resistance well calculated to surround them with a bulwark of sympathy and respect hitherto unknown. For men are always disposed to respect and defend rights, when the victims of oppression stand up manfully for themselves.
There is another element of power added to the anti-slavery movement, of great importance; it is the conviction, becoming every day more general and universal, that slavery must be abolished at the south, or it will demoralize and destroy liberty at the north. It is the nature of slavery to beget a state of things all around it favorable to its own continuance. This fact, connected with the system of bondage, is beginning to be more fully realized. The slave-holder is not satisfied to associate with men in the church or in the state, unless he can thereby stain them with the blood of his slaves. To be a slave-holder is to be a propagandist from necessity; for slavery can only live by keeping down the under-growth morality which nature supplies. Every new-born white babe comes armed from the Eternal presence, to make war on slavery. The heart of pity, which would melt in due time over the brutal chastisements it sees inflicted on the helpless, must be hardened. And this work goes on every day in the year, and every hour in the day.
What is done at home is being done also abroad here in the north. And even now the question may be asked, have we at this moment a single free state in the Union? The alarm at this point will become more general. The slave power must go on in its career of exactions. Give, give, will be its cry, till the timidity which concedes shall give place to courage, which shall resist. Such is the voice of experience, such has been the past, such is the present, and such will be that future, which, so sure as man is man, will come. Here I leave the subject; and I leave off where I began, consoling myself and congratulating the friends of freedom upon the fact that the anti-slavery cause is not a new thing under the sun; not some moral delusion which a few years’ experience may dispel. It has appeared among men in all ages, and summoned its advocates from all ranks. Its foundations are laid in the deepest and holiest convictions, and from whatever soul the demon, selfishness, is expelled, there will this cause take up its abode. Old as the everlasting hills; immovable as the throne of God; and certain as the purposes of eternal power, against all hinderances, and against all delays, and despite all the mutations of human instrumentalities, it is the faith of my soul, that this anti-slavery cause will triumph.
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