I use the term barbarism in contradistinction to civilization, and very respectfully refer to authorities of repute in justification of this use of the word, both to designate the quality of the _thing_, and the precise locality of its fittest application; for although Herodotus tells us that the Egyptians and Greeks applied the term _barbari_ to all who spoke a language different from their own; and even the Hindoos used almost the same word to express the quality indicated, differing only by the accidental dissimilarity of the Sanskrit orthography, which makes it _varvvarah_ or _varvvaras_, we have the authority of Professor Wilson, who says it means "an outcast, and in another sense, woolly or curly haired, as the hair of the African." And for authorities showing the unity of the Negro races, dialects, and languages, in Western, Southern, and Central Africa, I refer to the writings of Progart, Ritter, Oldendorf, Marsden, Bruseiotti, Harves, Grandpre, Vater, Salt, Ludolf, and Oldfield; who, from other motives than those which have prompted the partial accounts of more recent travelers and writers on the subject, have shown conclusively, that the degrees of barbarism existing in the tribes inhabiting the Western and Southern coasts of Africa, and the interior, are, in fact, mere modifications of that same barbarism, produced by local causes, and mitigated only by the force of nature from without, rather than by any inherent quality belonging to any portion of the Negro race. I speak of language as the connecting chain which links together the various African tribes, showing, if not their ident.i.ty, their immediate connection, and holding to the account of barbarism those exceptions to the rule of barbarism which suggest the pretext for breaking down the barriers which divide barbarism from civilization, and form the basis of all the false philanthropy and efforts of political emanc.i.p.ation which are the curse of the age and country in which we live.
According to Pritchard, and others familiar with the subject, the slaves exported from Congo, which was long the princ.i.p.al resort of the Portuguese traders in black men, have always been regarded by slave-dealers and planters as genuine Negroes. If the physical traits of the Mapoota tribe, who will, as I suppose, be admitted to be undoubtedly of the Kafir race, so fairly represent the Negro character, it will be less difficult to admit that the natives of Mozambique and Congo belong to the same stock. All the inhabitants of the great empire of Congo speak one language, though it is divided into a number of dialects, including the dialect of Loango in the _north_, that of Congo in the south, and _Banda_, or idiom of Ca.s.sanga, in the interior, forming, collectively, one nearly allied family of languages, or, in fact, one language.
TRAVELERS IN AFRICA.
Since emanc.i.p.ation contemplates the transfer of the slaves to Africa, as the means of mitigating those supposed evils to which they are subjected, having already established by way of derision a _republic_ there, I deem it legitimate to make some inquiry into the nature and condition of the inhabitants of Africa, in order to ascertain if such a change would be expedient or proper, with a view to the amelioration of the condition of the slaves. Of course, to do this, we must take the general authorities of history, and not confine ourselves to those individual authorities of recent date, which may be influenced by the popular delusion of _Negro equality_, or, for purposes of _gain_ or from _political motives, have written books to sell, or_ been _employed for pay_ to belie the KNOWN TRUTHS OF HISTORY.
CANNIBALISM.
With regard to cannibalism, I demand that the advocates of emanc.i.p.ation either adopt it as right and proper, or denounce it, as I do, as beneath the dignity of ordinary animal existence, and as the most disgusting prerogative of barbarism. Probably they will adopt it on the very antique authority of Zeno, Diogenes, Chrysippius, and the Stoics, who esteemed it perfectly reasonable for men to devour one another; or because, in China (and other countries) it is practiced, where, according to Herrera, one great market is supplied with human flesh alone, for the better sort of people; or because cannibalism was universal before the days of Orpheus. I almost fear lest the emanc.i.p.ationists, by adopting cannibalism as right, with such high authorities and precedents to support their position, may endeavor to palliate African cannibalism on the ground that it is not a monopoly, and claim exemption from the great verdict of modern civilization which denounces, as forfeited and condemned, this disgusting and leading custom of barbarism. But if the common sense of the Anglo-Saxon race did not almost universally denounce this hideous custom, I would bring s.e.xtus Empiricus to show that the first laws ever enacted were to prevent men from devouring each other; and even this may be declared, by our sophistical emanc.i.p.ationists, to be one of the first violations of _natural right_. If the right of cannibalism is claimed, then will nature a.s.sert its wrong, and vindicate civilization. But if cannibalism is rejected by the emanc.i.p.ationists, then let us see to what dangers and degradation he would expose the now happy and contented slave.
CANNIBALISM IN AFRICA.
In the "UNIVERSAL VOCABULARY," which is compiled from the very highest authority (p. 218), we learn that the Jagas, of the kingdom of Congo, "take pleasure in _eating young women_!" And "a princess was so fond of her gallants, that she _ate them successively_!" "Their choicest food is _warm human blood_!" "The Jaga chieftain, Ca.s.sangi, used to have _a young woman killed every day for his table_!" "Five or six strong men will at once destroy and share the flesh of a captive."
"The women are equally as ferocious as the men, _delighting to cleave the skull, and suck the warm brain of the slain_!" This is solemn history, though almost horribly incredible.
From the same authority, and others, we learn that seven-eighths of Africa is at present either savage or barbarous. This is _the present condition of Africa_, by nearly the unanimous voice of enlightened travelers, and scientific explorers.
According to Pritchard, "the Mumbas, a numerous and savage people who live at the east and northeast of Te-te, and at Chicorango, are cannibals."
Dos Sanctas says, "They have in their princ.i.p.al town a slaughter-house, where they butcher men every day."
We learn from Pritchard, that "the Zimbas, or Mazimbas, are a man-eating tribe near Senna." Also, that "the Mulua tribe slaughter fifteen or twenty men every day."
It is a well-authenticated fact, that the subjects of the Great Macaco are anthropophagi, or cannibals. "This prince has a court so numerous, as to require two hundred men to be butchered every day to supply his table; a part of them criminals, and a part slaves furnished in the way of tribute." It is a part of history, both ancient and modern, that in the market-places in the princ.i.p.al towns and large villages throughout southern, and in portions of central Africa, Negro flesh is sold by the pound, as commonly as beef or mutton is sold throughout these United States; and what is worse, it in only the wealthy or more _intelligent_ cla.s.ses who are able to indulge in so great a luxury; while the poorer cla.s.ses, the ma.s.s of the people, are envious spectators of the traffic in this so great a luxury, as to tempt them to every violence and crime to enable them to indulge in it.
SUPREMACY OF PAGANISM IN AFRICA.
This is the fate to which emanc.i.p.ation would consign the Negro. These are a few of the selected examples of the horrors of barbarism, furnished by historians, scientific travelers, and Christian missionaries, whose testimony, as eye-witnesses, has become history during the last few hundred years. Meanwhile, the light of civilization has blazed upon Africa from three quarters of the globe, even as the rays of the sun have enveloped the globe itself.
Missionaries from Europe and America, from Rome, and London, and New York, have striven with a zeal and fidelity known only to religious enthusiasm, incited by mutual emulation, and armed with those terrors which awe the soul, those allurements which beguile the affections, and those fascinations which enkindle hope; but they have striven in vain against the colossal power of barbarism; and to-day, those heathen orgies which have darkened the annals of the world for four thousand years, are as sacred, to paganism in Africa, as are the rites and ceremonies of Christianity in London or in Rome.
Is this no evidence of the unfitness of the African for civilization?
And is it just, in the sight of heaven, to force him from his present willing position of service to civilization, and consign him to a fate more terrible than even death itself!
THE AFRICAN RACE ON THIS CONTINENT.
Look at the African race on this continent, in this Republic, in Canada, and in the Islands of San Domingo and Jamaica. Compare the African in this Republic, under the wholesome regimen of civilization, with his emanc.i.p.ated brethren in the West Indies, or his recusant, fugitive brother in the Canadas. Has he not advanced here, and retrograded there? Compare his condition in these States, North and South. Why do the free States enact laws to prohibit the African from coming into them to settle? Is it because he is a civilized man, an equal, and a good citizen? Is it not rather, because the Anglo-Saxon race shuns the supposed contamination of barbarism? The wisdom of these prohibitory laws will be seen in the future time; when the idea of Negro equality has become exploded and obsolete; after the question of emanc.i.p.ation has served its purpose in political combination; but alas! not until the fallacy of negro equality has resulted in a mongrel race which will have spread itself like the shadow of a cloud over some of the fairest portions of freedom"s heritage.
THE AFRICAN IS DEEMED A BARBARIAN IN THE NORTHERN STATES.
It will be seen that the arguments here advanced are predicated, to some extent, upon the fact that the African is a barbarian. That he is so in his native wilds, we have shown by high authority. That he is so in this country, is obvious, from the fact that in the South he is held a slave, and is satisfied with his condition; and because, as a race, the African in this country, and on this continent, shows not the least capacity for self-control. In the South, the African, in his best estate, is a slave. In the North, laws are wisely enacted to prevent him from going there, because of his barbarism, and because that portion of the most advanced race on earth shrinks from contact with it. The fact, then, of his barbarism is sustained, fully,--by his normal condition in Africa; his condition of retrogradation in Jamaica and San Domingo, where the experiment of emanc.i.p.ation has proved a failure, where the relapse into barbarism is sure and irrevocable; and in this country, where common sense and public opinion and public law, both North and South, hold him in the condition of social, moral, and physical va.s.salage and servitude, and confine him effectually within certain prescribed limits, or hold him in that marked estimation of inferiority which makes him forever conscious of his own degradation.
I have felt justified, therefore, not by way of opprobrium, nor in the spirit of invidious or odious comparison, to name the category in which he belongs, and then, by fair moral and philosophical argument to deduce the justice and right of civilization in holding dominion over him.
EMANc.i.p.aTION IS WRONG.
It is not our purpose to blame the African for being a barbarian; but to insist that emanc.i.p.ation is wrong because it restores him to barbarism, and that slavery is right because it holds him to those roles of justice which pertain to civilization, and protects him from the injustice, violence, and degradation which are the concomitants of barbarism. As the slave of civilization, he is raised infinitely above his former condition as the subject of barbarism. He knows this, and it satisfied. His instinct teaches him to love his master, because he is his protector, and because, mistrusting his own capacity for self-government, he knows the necessity for a master; and instances are numerous, of slaves, having misjudged their own capacity for self-government, having fled from supposed wrongs, they found they were mistaken as to the means of bettering their condition, and returned to voluntary servitude, begging, with tears, to be again admitted to the sacred precincts of the patriarchial care.
FITNESS OF THE AFRICAN FOR SLAVERY.
It is the fitness of things that makes the African a slave. His brawny limbs, seconding and aiding the intellect of the superior race, const.i.tute the left hand and foot of labor. Slavery is the left hand of our body politic. Free labor is the right hand. Intellect is the head. All combined, const.i.tute a power which is felt and feared by the foes of this Republic. Hence their endeavor to detach one portion from the other, and thus weaken the whole. To change the position of the slave is to interrupt or reverse the order of nature.
"What if the foot, ordained the dust to tread, Or hand to toil, aspired to be the head?
What if the head, the eye, or ear repined To serve, mere engines of the ruling mind?
Just as absurd for any part to claim To be another in this general frame; Just as absurd to mourn the tasks or pains The great directing Mind of All ordains."
ABSURDITY OF NEGRO EQUALITY.
The truth is, slavery is right, and is proved to be so, notwithstanding all the noisy declamation we hear about human equality. The Negro is a barbarian, and barbarism is not humanity but inhumanity; hence the unfitness to the case, of such illogical reasoning as is adopted by the advocates of Negro equality. Human equality, as applied to the Negro, is an idle fantasy, without even the shadow or semblance of plausibility. White men are equals in few things; certainly not in physical nor mental capacity, nor power. The equality declared by our Revolutionary Sires was the political equality of white men. Let us arise from that lethargy in which we have dreamed of universal equality, and escape the dangers of that moral and intellectual somnambulism in which we have been groping to the verge of social and political destruction.
AMERICAN AND EUROPEAN RADICALISM.
This restless spirit of change, in a portion of our people, this craving for universal equality, by the blind victims of popular fanaticism, finds its parallel in the destructive element of European radicalism, (that bane of European democracy,) which mistakes freedom for the right of plunder, and Democracy for the right of popular despotism. It is that blind spirit of rage which adapts not the means to the end, but overreaches itself, and falls a prey to its own cupidity, duplicity, and folly.
INEQUALITY OF RACES.
Universal equality,--the equality of the African with the Caucasian, or the savage with the civilized races, is no more possible than to blend right with wrong. The inequality exists in nature, as indubitably as the varied magnitudes of the stars. And the characteristics of the various savage races differ as widely as their varied physiognomy. There is no equality among them, mental or physical,--not even equality of degradation. The gigantic Patagonian, and the dwarfish Laplander; the wild Feejeeian, and docile Guinea Negro; the stolid Indian, and ant-like plodder of teeming India,--are but the outward symbols of that contrariety of moral, or rather immoral existence which is the fate of barbarism. They have no equality of beauty nor ugliness, leanness nor obesity, vice nor virtue, but varying differences, such as the spontaneous growth of uncultured nature in different climes exhibits in the vegetable and lower orders of the animal creation. What a contrast is this to that trained, drilled conformation to the order and proper conventionalities of civilized life, which our free schools, free press, social rites, laws, and customs impose.
QUIBBLE OF THE SOPHIST.--TAKING THE EXCEPTION FOR THE RULE.
And here comes the quibble of the sophist, who singles out instances of law violated in civilized communities, and holds them up as the criterion by which to judge civilization, and triumphantly exclaims, Lo! the fruits of civilization--of that civilization which arrogates to itself the right to enslave mankind! But this is merely a bare perversion of truth. He deceives no one so much as himself, when he imagines the world will take the _exception_ for the RULE of civilization, or make it the pretext to sustain barbarism.
THE SUPREMACY OF MIND OVER MATTER.
It is safe to a.s.sert that right holds a just and hereditary control over wrong. _Veritas vincit._ Justice and truth go hand in hand.
Barbarism must bow before the genius of civilization. And what is not found in international law, nor suppressed by it, nor dictated by the commercial rivalries of nations, nor the zealous diplomacy of kings, will yet continue as it ever has, to recognize the power of mind over matter, of reason over pa.s.sion, of intellect over animal existence; and the dominion and supremacy of written const.i.tutions over citizens, communities, States, and empires. The right of government in civilized States more than suggests the right and supremacy of civilization over barbarism. But the right of mind over matter, of intellect over mere animal life, of reason over pa.s.sion, is a.s.serted upon the broadest principles of philosophy in nature. The Infinite Spirit, unseen, moves the visible material creation as the creature of his will.
He framed the universe, and instant twirled Upon its...o...b..t, this terrestrial world; Bid chaos flee, and called the glittering train Of constellations to the ethereal plain; He built the fabric of creation fair; Lit every sun that shines in glory there; Strewed with his hand, to deck heaven"s argent fields, Each starry atom that refraction yields; And holds in order, as it moves along, Each seraph bright, of the celestial throng!
SHALL BARBARISM CONTROL CIVILIZATION?
Behold the order of heaven! Does any pa.s.sion bear sway there? The ponderous globes obey the mandate of spiritual superiority; and shall the order of nature be reversed here, and the animal species lord it over men? Shall barbarism again come on the track of civilization, with fire and sword, and ruthless annihilation? Shall civilization invoke the demon of destruction to its own downfall? Shall the frenzy and rage of visionary enthusiasts, _or the dark schemes of the emissaries of despotism in this Republic_, lay in ruins this fair temple of freedom, the home, and refuge, and hope of the down-trodden nations?
THE RAGE OF Pa.s.sION.