REVOLUTION AND REACTION
After the whole group of colonies had long been left in salutary neglect by the British authorities, George III and his ministers undertook the creation of an imperial control; and Parliament was too much at the king"s command for opposing statesmen to stop the project. The Americans wakened resentfully to the new conditions. The revived navigation laws, the stamp act, the tea duty, and the dispatch of redcoats to coerce Ma.s.sachusetts were a c.u.mulation of grievances not to be borne by high-spirited people.
For some years the colonial spokesmen tried to persuade the British government that it was violating historic and const.i.tutional rights; but these efforts had little success. To the argument that the empire was composed of parts mutually independent in legislation, it was replied that Parliament had legislated imperially ever since the empire"s beginning, and that the colonial a.s.semblies possessed only such powers as Parliament might allow. The plea of no taxation without representation was answered by the doctrine that all elements in the empire were virtually represented in Parliament. The stress laid by the colonials upon their rights as Britons met the administration"s emphasis upon the duty of all British subjects to obey British laws. This countering of pleas of exemption with p.r.o.nouncements of authority drove the complainants at length from proposals of reform to projects of revolution. For this the solidarity of the continent was essential, and that was to be gained only by the most vigorous agitation with the aid of the most effective campaign cries. The claim of historic immunities was largely discarded in favor of the more glittering doctrines current in the philosophy of the time. The demands for local self-government or for national independence, one or both of which were the genuine issues at stake, were subordinated to the claim of the inherent and inalienable rights of man. Hence the culminating formulation in the Declaration of Independence: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable rights, that among these are life, liberty and the pursuit of happiness." The cause of the community was to be won under the guise of the cause of individuals.
In Jefferson"s original draft of the great declaration there was a paragraph indicting the king for having kept open the African slave trade against colonial efforts to close it, and for having violated thereby the "most sacred rights of life and liberty of a distant people, who never offended him, captivating them into slavery in another hemisphere, or to incur miserable death in their transportation thither." This pa.s.sage, according to Jefferson"s account, "was struck out in complaisance to South Carolina and Georgia, who had never attempted to restrain the importation of slaves and who on the contrary still wished to continue it. Our Northern brethren also I believe," Jefferson continued, "felt a little tender under these censures, for though their people have very few slaves themselves, yet they have been pretty considerable carriers of them to others."[1] By reason of the general stress upon the inherent liberty of all men, however, the question of negro status, despite its omission from the Declaration, was an inevitable corollary to that of American independence.
[Footnote 1: Herbert Friedenwald, _The Declaration of Independence_ (New York, 1904), pp. 130, 272.]
Negroes had a barely appreciable share in precipitating the Revolution and in waging the war. The "Boston Ma.s.sacre" was occasioned in part by an insult offered by a slave to a British soldier two days before; and in that celebrated affray itself, Crispus Attucks, a mulatto slave, was one of the five inhabitants of Boston slain. During the course of the war free negro and slave enlistments were encouraged by law in the states where racial control was not reckoned vital, and they were informally permitted in the rest. The British also utilized this resource in some degree. As early as November 7, 1775, Lord Dunmore, the ousted royal governor of Virginia, issued a proclamation offering freedom to all slaves "appertaining to rebels" who would join him "for the more speedy reducing this colony to a proper sense of their duty to his Majesty"s crown and dignity."[2] In reply the Virginia press warned the negroes against British perfidy; and the revolutionary government, while announcing the penalties for servile revolt, promised freedom to such as would promptly desert the British standard. Some hundreds of negroes appear to have joined Dunmore, but they did not save him from being driven away.[3]
[Footnote 2: _American Archives_, Force ed., fourth series, III, 1385.]
[Footnote 3: _Ibid_., III, 1387; IV, 84, 85; V, 160, 162.]
When several years afterward military operations were transferred to the extreme South, where the whites were few and the blacks many, the problem of negro enlistments became at once more pressing and more delicate. Henry Laurens of South Carolina proposed to General Washington in March, 1779, the enrollment of three thousand blacks in the Southern department.
Hamilton warmly endorsed the project, and Washington and Madison more guardedly. Congress recommended it to the states concerned, and pledged itself to reimburse the masters and to set the slaves free with a payment of fifty dollars to each of these at the end of the war. Eventually Colonel John Laurens, the son of Henry, went South as an enthusiastic emissary of the scheme, only to meet rebuff and failure.[4] Had the negroes in general possessed any means of concerted action, they might conceivably have played off the British and American belligerents to their own advantage. In actuality, however, they were a pa.s.sive element whose fate was affected only so far as the master race determined.
[Footnote 4: G.W. Williams, _History of the Negro Race in America_ (New York [1882]), I, 353-362.]
Some of the politicians who championed the doctrine of liberty inherent and universal used it merely as a means to a specific and somewhat unrelated end. Others endorsed it literally and with resolve to apply it wherever consistency might require. How could they justly continue to hold men in bondage when in vindication of their own cause they were a.s.serting the right of all men to be free? Thomas Jefferson, Patrick Henry, Edmund Randolph and many less prominent slaveholders were disquieted by the question. Instances of private manumission became frequent, and memorials were fairly numerous advocating anti-slavery legislation. Indeed Samuel Hopkins of Rhode Island in a pamphlet of 1776 declared that slavery in Anglo-America was "without the express sanction of civil government," and censured the colonial authorities and citizens for having connived in the maintenance of the wrongful inst.i.tution.
As to public acts, the Vermont convention of 1777 when claiming statehood for its community framed a const.i.tution with a bill of rights a.s.serting the inherent freedom of all men and attaching to it an express prohibition of slavery. The opposition of New York delayed Vermont"s recognition until 1791 when she was admitted as a state with this provision unchanged.
Similar inherent-liberty clauses but without the expressed anti-slavery application were incorporated into the bills of rights adopted severally by Virginia in 1776, Ma.s.sachusetts in 1780, and New Hampshire in 1784. In the first of these the holding of slaves persisted undisturbed by this action; and in New Hampshire the custom died from the dearth of slaves rather than from the natural-rights clause. In Ma.s.sachusetts likewise it is plain from copious contemporary evidence that abolition was not intended by the framers of the bill of rights nor thought by the people or the officials to have been accomplished thereby.[5] One citizen, indeed, who wanted to keep his woman slave but to be rid of her child soon to be born, advertised in the _Independent Chronicle_ of Boston at the close of 1780: "A negro child, soon expected, of a good breed, may be owned by any person inclining to take it, and money with it."[6] The courts of the commonwealth, however, soon began to reflect anti-slavery sentiment, as Lord Mansfield had done in the preceding decade in England,[7] and to make use of the bill of rights to destroy the masters" dominion. The decisive case was the prosecution of Nathaniel Jennison of Worcester County for a.s.sault and imprisonment alleged to have been committed upon his absconded slave Quork Walker in the process of his recovery. On the trial in 1783 the jury responded to a strong anti-slavery charge from Chief Justice Cushing by returning a verdict against Jennison, and the court fined him 50 and costs.
[Footnote 5: G.H. Moore, _Notes on the History of Slavery in Ma.s.sachusetts_, pp. 181-209.]
[Footnote 6: _Ibid_., p. 208. So far as the present writer"s knowledge extends, this item is without parallel at any other time or place.]
[Footnote 7: The case of James Somerset on _habeas corpus_, in Howell"s _State Trials_, XX, --548.]
This action prompted the negroes generally to leave their masters, though some were deterred "on account of their age and infirmities, or because they did not know how to provide for themselves, or for some pecuniary consideration."[8] The former slaveholders now felt a double grievance: they were deprived of their able-bodied negroes but were not relieved of the legal obligation to support such others as remained on their hands.
Pet.i.tions for their relief were considered by the legislature but never acted upon. The legal situation continued vague, for although an act of 1788 forbade citizens to trade in slaves and another penalized the sojourn for more than two months in Ma.s.sachusetts of negroes from other states,[9]
no legislation defined the status of colored residents. In the federal census of 1790, however, this was the only state in which no slaves were listed.
[Footnote 8: Ma.s.sachusetts Historical Society _Collections_, XLIII, 386.]
[Footnote 9: Moore, pp. 227-229.]
Racial antipathy and cla.s.s antagonism among the whites appear to have contributed to this result. John Adams wrote in 1795, with some exaggeration and incoherence: "Argument might have [had] some weight in the abolition of slavery in Ma.s.sachusetts, but the real cause was the multiplication of labouring white people, who would no longer suffer the rich to employ these sable rivals so much to their injury ... If the gentlemen had been permitted by law to hold slaves, the common white people would have put the negroes to death, and their masters too, perhaps ...
The common white people, or rather the labouring people, were the cause of rendering negroes unprofitable servants. Their scoffs and insults, their continual insinuations, filled the negroes with discontent, made them lazy, idle, proud, vicious, and at length wholly useless to their masters, to such a degree that the abolition of slavery became a measure of economy."[10]
[Footnote 10: Ma.s.sachusetts Historical Society _Collections_, XLIII, 402.]
Slavery in the rest of the Northern states was as a rule not abolished, but rather put in process of gradual extinction by legislation of a peculiar sort enacted in response to agitations characteristic of the times.
Pennsylvania set the pattern in an act of 1780 providing that all children born thereafter of slave mothers in the state were to be the servants of their mothers" owners until reaching twenty-eight years of age, and then to become free. Connecticut followed in 1784 with an act of similar purport but with a specification of twenty-five years, afterward reduced to twenty-one, as the age for freedom; and in 1840 she abolished her remnant of slavery outright. In Rhode Island an act of the same year, 1784, enacted that the children thereafter born of slave mothers were to be free at the ages of twenty-one for males and eighteen for females, and that these children were meanwhile to be supported and instructed at public expense; but an amendment of the following year transferred to the mothers" owners the burden of supporting the children, and ignored the matter of their education. New York lagged until 1799, and then provided freedom for the after-born only at twenty-eight and twenty-five years for males and females respectively; but a further act of 1817 set the Fourth of July in 1827 as a time for the emanc.i.p.ation for all remaining slaves in the state. New Jersey fell into line last of all by an act of 1804 giving freedom to the after-born at the ages of twenty-five for males and twenty-one for females; and in 1846 she converted the surviving slaves nominally into apprentices but without materially changing their condition. Supplementary legislation here and there in these states bestowed freedom upon slaves in military service, restrained the import and export of slaves, and forbade the citizens to ply the slave trade by land or sea.[11]
[Footnote 11: E.R. Turner, _The Negro in Pennsylvania_, pp. 77-85; B.C.
Steiner, _Slavery in Connecticut_, pp. 30-32; _Rhode Island Colonial Records_, X, 132, 133; A.J. Northrup, "Slavery in New York," in the New York State Library _Report_ for 1900, pp. 286-298; H.S. Cooley, "Slavery in New Jersey" (Johns Hopkins University _Studies_, XIV, nos. 9, 10), pp.
47-50; F.B. Lee, _New Jersey as a Colony and as a State_ (New York, 1912), IV, 25-48.]
Thus from Pennsylvania eastward the riddance of slavery was procured or put in train, generally by the device of emanc.i.p.ating the _post nati_; and in consequence the slave population in that quarter dwindled before the middle of the nineteenth century to a negligible residue. To the southward the tobacco states, whose industry had reached a somewhat stationary condition, found it a simple matter to prohibit the further importation of slaves from Africa. Delaware did this in 1776, Virginia in 1778, Maryland in 1783 and North Carolina in 1794. But in these commonwealths as well as in their more southerly neighbors, the contemplation of the great social and economic problems involved in disestablishing slavery daunted the bulk of the citizens and impelled their representatives to conservatism. The advocacy of abolition, whether sudden or gradual, was little more than sporadic.
The people were not to be stampeded in the cause of inherent rights or any other abstract philosophy. It was a condition and not a theory which confronted them.
In Delaware, however, the problem was hardly formidable, for at the time of the first federal census there were hardly nine thousand slaves and a third as many colored freemen in her gross population of some sixty thousand souls. Nevertheless a bill for gradual abolition considered by the legislature in 1786 appears not to have been brought to a vote,[12] and no action in the premises was taken thereafter. The retention of slavery seems to have been mainly due to mere public inertia and to the pressure of political sympathy with the more distinctively Southern states. Because of her border position and her dearth of plantation industry, the slaves in Delaware steadily decreased to less than eighteen hundred in 1860, while the free negroes grew to more than ten times as many.
[Footnote 12: J.R. Brackett, "The Status of the Slave, 1775-1789," in J.F.
Jameson ed., _Essays in the Const.i.tutional History of the United States, 1775-1789_ (Boston, 1889), pp. 300-302.]
In Maryland various projects for abolition, presented by the Quakers between 1785 and 1791 and supported by William Pinckney and Charles Carroll, were successively defeated in the legislature; and efforts to remove the legal restraints on private manumission were likewise thwarted.[13] These restrictions, which applied merely to the freeing of slaves above middle age, were in fact very slight. The manumissions indeed were so frequent and the conditions of life in Maryland were so attractive to free negroes, or at least so much less oppressive than in most other states, that while the slave population decreased between 1790 and 1860 from 103,036 to 87,189 souls the colored freemen multiplied from 8046 to 83,942, a number greater by twenty-five thousand than that in any other commonwealth.
[Footnote 13: J.R. Brackett, _The Negro in Maryland_ (Baltimore, 1899), pp.
52-64, 148-155.]
Thomas Jefferson wrote in 1785 that anti-slavery men were as scarce to the southward of Chesapeake Bay as they were common to the north of it, while in Maryland, and still more in Virginia, the bulk of the people approved the doctrine and a respectable minority were ready to adopt it in practice, "a minority which for weight and worth of character preponderates against the greater number who have not the courage to divest their families of a property which, however, keeps their conscience unquiet." Virginia, he continued, "is the next state to which we may turn our eyes for the interesting spectacle of justice in conflict with avarice and oppression, a conflict in which the sacred side is gaining daily recruits from the influx into office of young men grown and growing up. These have sucked in the principles of liberty as it were with their mother"s milk, and it is to them that I look with anxiety to turn the fate of the question."[14]
Jefferson had already tried to raise the issue by having a committee for revising the Virginia laws, appointed in 1776 with himself a member, frame a special amendment for disestablishing slavery. This contemplated a gradual emanc.i.p.ation of the after-born children, their tutelage by the state, their colonization at maturity, and their replacement in Virginia by white immigrants.[15] But a knowledge that such a project would raise a storm caused even its framers to lay it aside. The abolition of primogeniture and the severance of church from state absorbed reformers"
energies at the expense of the slavery question.
[Footnote 14: Jefferson, _Writings_, P.L. Ford ed., IV, 82-83.]
[Footnote 15: Jefferson, _Notes on Virginia_, various editions, query 14.]
When writing his _Notes on Virginia_ in 1781 Jefferson denounced the slaveholding system in phrases afterward cla.s.sic among abolitionists: "With what execration should the statesman be loaded who, permitting one-half of the citizens thus to trample on the rights of the other, transforms those into despots and these into enemies ... And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are the gift of G.o.d? That they are not to be violated but with his wrath? Indeed I tremble for my country when I reflect that G.o.d is just; that his justice cannot sleep forever."[16] In the course of the same work, however, he deprecated abolition unless it were to be accompanied with deportation: "Why not retain and incorporate the blacks into the state...? Deep rooted prejudices entertained by the whites, ten thousand recollections by the blacks of the injuries they have sustained, new provocations, the real distinctions which nature has made, and many other circ.u.mstances, will divide us into parties and produce convulsions which will probably never end but in the extermination of the one or the other race ... This unfortunate difference of colour, and perhaps of faculty, is a powerful obstacle to the emanc.i.p.ation of these people. Many of their advocates while they wish to vindicate the liberty of human nature are anxious also to preserve its dignity and beauty. Some of these, embarra.s.sed by the question "What further is to be done with them?" join themselves in opposition with those who are actuated by sordid avarice only. Among the Romans, emanc.i.p.ation required but one effort. The slave when made free might mix without staining the blood of his master. But with us a second is necessary unknown to history. When freed, he is to be removed beyond the reach of mixture."[17]
[Footnote 16: Jefferson, _Notes on Virginia_, query 18.]
[Footnote 17: _Ibid_., query 14.]
George Washington wrote in 1786 that one of his chief wishes was that some plan might be adopted "by which slavery may be abolished by slow, sure and imperceptible degrees." But he noted in the same year that some abolition pet.i.tions presented to the Virginia legislature had barely been given a reading.[18]
[Footnote 18: Washington, _Writings_, W.C. Ford ed., XI, 20, 62.]
Seeking to revive the issue, Judge St. George Tucker, professor of law in William and Mary College, inquired of leading citizens of Ma.s.sachusetts in 1795 for data and advice, and undaunted by discouraging reports received in reply or by the specific dissuasion of John Adams, he framed an intricate plan for extremely gradual emanc.i.p.ation and for expelling the freedmen without expense to the state by merely making their conditions of life unbearable. This was presented to the legislature in a pamphlet of 1796 at the height of the party strife between the Federalists and Democratic-Republicans; and it was impatiently dismissed from consideration.[19] Tucker, still nursing his project, reprinted his "dissertation" as an appendix to his edition of Blackstone in 1803, where the people and the politicians let it remain buried. In public opinion, the problem as to the freedmen remained unsolved and insoluble.
[Footnote 19: St. George Tucker, _A Dissertation on Slavery, with a proposal for the gradual abolition of it in the State of Virginia_ (Philadelphia, 1796, reprinted New York, 1860). Tucker"s Ma.s.sachusetts correspondence is printed in the Ma.s.sachusetts Historical Society _Collections_, XLIII (Belknap papers), 379-431.]
Meanwhile the Virginia black code had been considerably moderated during and after the Revolution; and in particular the previous almost iron-clad prohibition of private manumission had been wholly removed in effect by an act of 1782. In spite of restrictions afterward imposed upon manumission and upon the residence of new freedmen in the state, the free negroes increased on a scale comparable to that in Maryland. As compared with an estimate of less than two thousand in 1782, there were 12,866 in 1790, 20,124 in 1800, and 30,570 in 1810. Thereafter the number advanced more slowly until it reached 58,042, about one-eighth as many as the slaves numbered, in 1860.
In the more southerly states condemnation of slavery was rare. Among the people of Georgia, the depressing experience of the colony under a prohibition of it was too fresh in memory for them to contemplate with favor a fresh deprivation. In South Carolina Christopher Gadsden had written in 1766 likening slavery to a crime, and a decade afterward Henry Laurens wrote: "You know, my dear son, I abhor slavery.... The day, I hope is approaching when from principles of grat.i.tude as well as justice every man will strive to be foremost in showing his readiness to comply with the golden rule. Not less than twenty thousand pounds sterling would all my negroes produce if sold at public auction tomorrow.... Nevertheless I am devising means for manumitting many of them, and for cutting off the entail of slavery. Great powers oppose me--the laws and customs of my country, my own and the avarice of my countrymen. What will my children say if I deprive them of so much estate? These are difficulties, but not insuperable. I will do as much as I can in my time, and leave the rest to a better hand. I am not one of those ... who dare trust in Providence for defence and security of their own liberty while they enslave and wish to continue in slavery thousands who are as well ent.i.tled to freedom as themselves. I perceive the work before me is great. I shall appear to many as a promoter not only of strange but of dangerous doctrines; it will therefore be necessary to proceed with caution."[20] Had either Gadsden or Laurens entertained thoughts of launching an anti-slavery campaign, however, the palpable hopelessness of such a project in their community must have dissuaded them. The negroes of the rice coast were so outnumbering and so crude that an agitation applying the doctrine of inherent liberty and equality to them could only have had the effect of discrediting the doctrine itself. Furthermore, the industrial prospect, the swamps and forests calling for conversion into prosperous plantations, suggested an increase rather than a diminution of the slave labor supply.
Georgia and South Carolina, in fact, were more inclined to keep open the African slave trade than to relinquish control of the negro population.
Revolutionary liberalism had but the slightest of echoes there.
[Footnote 20: Frank Moore ed., _Correspondence of Henry Laurens_ (New York, 1861), pp. 20, 21. The version of this letter given by Professor Wallace in his _Life of Henry Laurens_, p. 446, which varies from the present one, was derived from a paraphrase by John Laurens to whom the original was written.
Cf. _South Carolina Historical and Genealogical Magazine_, X. 49. For related items in the Laurens correspondence _see_ D.D. Wallace, _Life of Henry Laurens_, pp. 445, 447-455.]
In North Carolina the prevailing lack of enterprise in public affairs had no exception in regard to slavery. The Quakers alone condemned it. When in 1797 Nathaniel Macon, a p.r.o.nounced individualist and the chief spokesman of his state in Congress, discussed the general subject he said "there was not a gentleman in North Carolina who did not wish there were no blacks in the country. It was a misfortune--he considered it a curse; but there was no way of getting rid of them." Macon put his emphasis upon the negro problem rather than upon the question of slavery, and in so doing he doubtless reflected the thought of his community.[21] The legislation of North Carolina regarding racial control, like that of the period in South Carolina, Georgia, Tennessee and Kentucky, was more conservative than liberal.
[Footnote 21: _Annals of Congress_, VII, 661. American historians, through preoccupation or inadvertence, have often confused anti-negro with anti-slavery expressions. In reciting the speech of Macon here quoted McMaster has replaced "blacks" with "slaves"; and incidentally he has made the whole discussion apply to Georgia instead of North Carolina. Rhodes in turn has implicitly followed McMaster in both errors. J.B. McMaster, _History of the People of the United States_, II, 359; J.F. Rhodes, _History of the United States_, I, 19.]