The following[049] is an account of one of these skirmishes, as described by a person, who was witness to the scene. "I was sent, with several others, in a small sloop up the river Niger, to purchase slaves: we had some free negroes with us in the practice; and as the vessels are liable to frequent attacks from the negroes on one side of the river, or the Moors on the other, they are all armed. As we rode at anchor a long way up the river, we observed a large number of negroes in huts by the river's side, and for our own safety kept a wary eye on them. Early next morning we saw from our masthead a numerous body approaching, with apparently but little order, but in close array. They approached very fast, and fell furiously on the inhabitants of the town, who seemed to be quite _surprized_, but nevertheless, as soon as they could get together, fought stoutly. They had some fire-arms, but made very little use of them, as they came directly to close fighting with their spears, lances, and sabres. Many of the invaders were mounted on small horses; and both parties fought for about half an hour with the fiercest animosity, exerting much more courage and perseverance than I had ever before been witness to amongst them. The women and children of the town cl.u.s.tered together to the water's edge, running shrieking up and down with terrour, waiting the event of the combat, till their party gave way and took to the water, to endeavour to swim over to the Barbary side. They were closely pursued even into the river by the victors, who, though they came for the purpose of _getting slaves_, gave no quarter, _their cruelty even prevailing over their avarice_. They made no prisoners, but put all to the sword without mercy. Horrible indeed was the carnage of the vanquished on this occasion, and as we were within two or three hundred yards of them, their cries and shrieks affected us extremely. We had got up our anchor at the beginning of the fray, and now stood close in to the spot, where the victors having followed the vanquished into the water, were continually dragging out and murdering those, whom by reason of their wounds they easily overtook. The very children, whom they took in great numbers, did not escape the ma.s.sacre. Enraged at their barbarity, we fired our guns loaden with grape shot, and a volley of small arms among them, which effectually checked their ardour, and obliged them to retire to a distance from the sh.o.r.e; from whence a few round cannon shot soon removed them into the woods. The whole river was black over with the heads of the fugitives, who were swimming for their lives. These poor wretches, fearing _us_ as much as their conquerors, dived when we fired, and cried most lamentably for mercy. Having now effectually favoured their retreat, we stood backwards and forwards, and took up several that were wounded and tired. All whose wounds had disabled them from swimming, were either butchered or drowned, before we got up to them. With a justice and generosity, _never I believe before heard of among slavers_, we gave those their liberty whom we had taken up, setting them on sh.o.r.e on the Barbary side, among the poor residue of their companions, who had survived the slaughter of the morning."

We shall make but two remarks on this horrid instance of African cruelty. It adds, first, a considerable weight to the statements that have been made; and confirms, secondly, the conclusions that were drawn in the preceding chapter. For if we even allow the right of capture to be just, and the principles of reparation and punishment to be applicable to the individuals of a community, yet would the former be unjust, and the latter inapplicable, in the present case. Every African war is a robbery; and we may add, to our former expression, when we said, "that thus have many thousands of men, in the most iniquitous manner, been sent into servitude," that we believe there are few of this order, who are not as much the examples of injustice, as the people that have been kidnapped; and who do not additionally convey, when we consider them as prisoners of war, an idea of the most complicated scene of murder.

The order of _convicts_, as it exists almost solely among those princes, whose dominions are contiguous to the European factories, is from this circ.u.mstance so inconsiderable, when compared with either of the preceding, that we should not have mentioned it again, but that we were unwilling to omit any additional argument that occurred against it.

It has been shewn already, that the punishment of slavery is inflicted from no other motive, than that of gratifying the _avarice_ of the prince, a confederation so detestable, as to be sufficient of itself to prove it to be unjust; and that it is so disproportionate, from its _nature_, to the offence, as to afford an additional proof of its injustice. We shall add now, as a second argument, its disproportion from its _continuance:_ and we shall derive a third from the consideration, that, in civil society, every violation of the laws of the community is an offence against the _state_[050].

Let us suppose then an African prince, disdaining for once the idea of emolument: let us suppose him for once inflamed with the love of his country, and resolving to punish from this principle alone, "that by exhibiting an example of terrour, he may preserve that _happiness of the publick_, which he is bound to secure and defend by the very nature of his contract; or, in other words, that he may answer the end of government." If actuated then by this principle, he should adjudge slavery to an offender, as a just punishment for his offence, for whose benefit must the convict labour? If it be answered, "for the benefit of the state," we allow that the punishment, in whatever light it is considered, will be found to be equitable: but if it be answered, "for the benefit of any _individual whom he pleases to appoint_," we deny it to be just. The state[051] alone is considered to have been injured, and as _injuries cannot possibly be transferred_, the state alone can justly receive the advantages of his labour. But if the African prince, when he thus condemns him to labour for the benefit of an _unoffended individual_, should at the same time sentence him to become his _property_; that is, if he should make the person and life of the convict at the absolute disposal of him, for whom he has sentenced him to labour; it is evident that, in addition to his former injustice, he is usurping a power, which no ruler or rulers of a state can possess, and which the great Creator of the universe never yet gave to any order whatever of created beings.

That this reasoning is true, and that civilized nations have considered it as such, will be best testified by their practice. We may appeal here to that _slavery_, which is now adjudged to delinquents, as a punishment, among many of the states of Europe. These delinquents are sentenced to labour at the _oar_, to work in _mines_, and on _fortifications_, to cut and clear _rivers_, to make and repair _roads_, and to perform other works of national utility.

They are employed, in short, in the _publick_ work; because, as the crimes they have committed are considered to have been crimes against the publick, no individual can justly receive the emoluments of their labour; and they are neither _sold_, nor made capable of being _transferred_, because no government whatsoever is invested with such a power.

Thus then may that slavery, in which only the idea of _labour_ is included, be perfectly equitable, and the delinquent will always receive his punishment as a man; whereas in that, which additionally includes the idea of _property_, and to undergo which, the delinquent must previously change his nature, and become a _brute_; there is an inconsistency, which no arguments can reconcile, and a contradiction to every principle of nature, which a man need only to appeal to his own feelings immediately to evince. And we will venture to a.s.sert, from the united observations that have been made upon the subject, in opposition to any arguments that may be advanced, that there is scarcely one of those, who are called African convicts, on whom the prince has a right to inflict a punishment at all; and that there is no one whatever, whom he has a power of sentencing to labour for the benefit of an unoffended individual, and much less whom he has a right to sell.

Having now fully examined the arguments of the _sellers_[052], and having made such additional remarks as were necessary, we have only to add, that we cannot sufficiently express our detestation at their conduct. Were the reader coolly to reflect upon the case of but _one_ of the unfortunate men, who are annually the victims of _avarice_, and consider his situation in life, as a father, an husband, or a friend, we are sure, that even on such a partial reflection, he must experience considerable pain. What then must be his feelings, when he is told, that, since the slave-trade began, [053]_nine millions_ of men have been torn from their dearest connections, and sold into slavery. If at this recital his indignation should arise, let him consider it as the genuine production of nature; that she recoiled at the horrid thought, and that she applied instantly a torch to his breast to kindle his resentment; and if, during his indignation, she should awaken the sigh of sympathy, or seduce the tear of commiseration from his eye, let him consider each as an additional argument against the iniquity of the _sellers_.

FOOTNOTES

[Footnote 048: The total annual exportation from Africa, is estimated here at 100,000 men, two thirds of whom are exported by the British merchants alone. This estimate is less than that which is usually made, and has been published. The author has been informed by disinterested people, who were in most of the West India islands during the late war, and who conversed with many of the most intelligent of the negroes, for the purpose of inquiring by what methods they had originally been reduced to slavery, that they did not find even two in twenty, who had been reduced to that situation, by any other means than those mentioned above. The author, desirous of a farther confirmation of this circ.u.mstance, stopped the press till he had written to another friend, who had resided twenty years in the West-Indies, and whose opinion he had not yet asked. The following is an extract from the answer. "I do not among many hundreds recollect to have seen but one or two slaves, of those imported from Africa, who had any scars to shew, that they had been in war. They are generally such as are kidnapped, or sold by their tyrants, after the destruction of a village. In short, I am firmly of opinion, that crimes and war together do not furnish one slave in an hundred of the numbers introduced into the European colonies. Of consequence the trade itself, were it possible to suppose convicts or prisoners of war to be justly sentenced to servitude, is accountable for ninety-nine in every hundred slaves, whom it supplies. It an insult to the publick, to attempt to palliate the method of procuring them."]

[Footnote 049: The writer of the letter of which this is a faithful extract, and who was known to the author of the present Essay, was a long time on the African coast. He had once the misfortune to be shipwrecked there, and to be taken by the natives, who conveyed him and his companions a considerable way up into the country. The hardships which he underwent in the march, his treatment during his captivity, the scenes to which he was witness, while he resided among the inland Africans, as well as while in the African trade, gave occasion to a series of very interesting letters. These letters were sent to the author of the present Essay, with liberty to make what use of them he chose, by the gentleman to whom they were written.]

[Footnote 050: Were this not the case, the government of a country could have no right to take cognizance of crimes, and punish them, but every individual, if injured, would have a right to punish the aggressor with his own hand, which is contrary to the notions of all civilized men, whether among the ancients or the moderns.]

[Footnote 051: This same notion is entertained even by the African princes, who do not permit the person injured to revenge his injury, or to receive the convict as his slave. But if the very person who has been _injured_, does not possess him, much less ought any other person whatsoever.]

[Footnote 052: There are instances on the African continent, of _parents_ selling their _children_. As the slaves of this description are so few, and are so irregularly obtained, we did not think it worth our while to consider them as forming an order; and, as G.o.d never gave the parent a power over his child to make him _miserable_, we trust that any farther mention of them will be unnecessary.]

[Footnote 053: Abbe Raynal, Hist. Phil. vol. 4. P. 154.]

CHAP. IX.

It remains only now to examine by what arguments those, who _receive_ or _purchase_ their fellow-creatures into slavery, defend the _commerce_. Their first plea is, "that they receive those with propriety, who are convicted of crimes, because they are delivered into their hands by _their own magistrates_." But what is this to you _receivers_? Have the unfortunate _convicts_ been guilty of injury to _you_? Have they broken _your_ treaties?

Have they plundered _your_ ships? Have they carried _your_ wives and children into slavery, that _you_ should thus retaliate?

Have they offended _you_ even by word or gesture?

But if the African convicts are innocent with respect to you; if you have not even the shadow of a claim upon their persons; by what right do you receive them? "By the laws of the Africans," you will say; "by which it is positively allowed."--But can _laws_ alter the nature of vice? They may give it a sanction perhaps: it will still be immutably the same, and, though dressed in the outward habiliments of _honour_, will still be _intrinsically base_.

But alas! you do not only attempt to defend yourselves by these arguments, but even dare to give your actions the appearance of lenity, and a.s.sume _merit_ from your _baseness_! and how first ought you particularly to blush, when you a.s.sert, "that prisoners of war are only purchased from the hands of their conquerors, _to deliver them from death_." Ridiculous defence! can the most credulous believe it?

You entice the Africans to war; you foment their quarrels; you supply them with arms and ammunition, and all--from the _motives of benevolence_. Does a man set fire to an house, for the purpose of rescuing the inhabitants from the flames? But if they are only purchased, to _deliver them from death_; why, when they are delivered into your hands, as protectors, do you torture them with hunger? Why do you kill them with fatigue? Why does the whip deform their bodies, or the knife their limbs? Why do you sentence them to death? to a death, infinitely more excruciating than that from which you so kindly saved them? What answer do you make to this? for if you had not humanely preserved them from the hands of their conquerors, a quick death perhaps, and that in the s.p.a.ce of a moment, had freed them from their pain: but on account of your _favour_ and _benevolence_, it is known, that they have lingered years in pain and agony, and have been sentenced, at last, to a dreadful death for the most insignificant offence.

Neither can we allow the other argument to be true, on which you found your merit; "that you take them from their country for their own convenience; because Africa, scorched with incessant heat, and subject to the most violent rains and tempests, is unwholesome, and unfit to be inhabited." Preposterous men! do you thus judge from your own feelings?

Do you thus judge from your own const.i.tution and frame? But if you suppose that the Africans are incapable of enduring their own climate, because you cannot endure it yourselves; why do you receive them into slavery? Why do you not measure them here by the same standard? For if you are unable to bear hunger and thirst, chains and imprisonment, wounds and torture, why do you not suppose them incapable of enduring the same treatment? Thus then is your argument turned against yourselves. But consider the answer which the Scythians gave the aegyptians, when they contended about the antiquity of their original[054], "That nature, when she first distinguished countries by different degrees of heat and cold, tempered the bodies of animals, at the same instant, to endure the different situations: that as the climate of Scythia was severer than that of aegypt, so were the bodies of the Scythians harder, and as capable of enduring the severity of their atmosphere, as the aegyptians the temperateness of their own."

But you may say perhaps, that, though they are capable of enduring their own climate, yet their situation is frequently uncomfortable, and even wretched: that Africa is infested with locusts, and insects of various kinds; that they settle in swarms upon the trees, destroy the verdure, consume the fruit, and deprive the inhabitants of their food. But the same answer may be applied as before; "that the same kind Providence, who tempered the body of the animal, tempered also the body of the tree; that he gave it a quality to recover the bite of the locust, which he sent; and to rea.s.sume, in a short interval of time, its former glory."

And that such is the case experience has shewn: for the very trees that have been infested, and stripped of their bloom and verdure, so surprizingly quick is vegetation, appear in a few days, as if an insect had been utterly unknown.

We may add to these observations, from the testimony of those who have written the History of Africa from their own inspection, that no country is more luxurious in prospects, none more fruitful, none more rich in herds and flocks, and none, where the comforts of life, can be gained with so little trouble.

But you say again, as a confirmation of these your former arguments, (by which you would have it understood, that the Africans themselves are sensible of the goodness of your intentions) "that they do not appear to go with you against their will." Impudent and base a.s.sertion! Why then do you load them with chains? Why keep you your daily and nightly watches? But alas, as a farther, though a more melancholy proof, of the falsehood of your a.s.sertions, how many, when on board your ships, have put a period to their existence? How many have leaped into the sea? How many have pined to death, that, even at the expence of their lives, they might fly from your _benevolence_?

Do you call them obstinate then, because they refuse your favours? Do you call them ungrateful, because they make you this return? How much rather ought you receivers to blush! How much rather ought you receivers to be considered as abandoned and execrable; who, when you usurp the dominion over those, who are as free and independent as yourselves, break the first law of justice, which ordains, "that no person shall do harm to another, without a previous provocation;" who offend against the dictates of nature, which commands, "that no just man shall be given or received into slavery against his own consent;" and who violate the very laws of the empire that you a.s.sume, by consigning your subjects to misery.

Now, as a famous Heathen philosopher observes, from whose mouth you shall be convicted[055], "there is a considerable difference, whether an injury is done, during any perturbation of mind, which is generally short and momentary; or whether it is done with any previous meditation and design; for, those crimes, which proceed from any sudden commotion of the mind, are less than those, which are studied and prepared," how great and enormous are your crimes to be considered, who plan your African voyages at a time, when your reason is found, and your senses are awake; who coolly and deliberately equip your vessels; and who spend years, and even lives, in the traffick of _human liberty_.

But if the arguments of those, who _sell_ or _deliver_ men into slavery, (as we have shewn before) and of those, who _receive_ or _purchase_ them, (as we have now shewn) are wholly false; it is evident that this _commerce_, is not only beyond the possibility of defence, but is justly to be accounted wicked, and justly impious, since it is contrary to the principles of _law_ and _government_, the dictates of _reason_, the common maxims of _equity_, the laws of _nature_, the admonitions of _conscience_, and, in short, the whole doctrine of _natural religion_.

FOOTNOTES

[Footnote 054: Justin, L. 2. C. 1.]

[Footnote 055: Cicero de Officiis. L. 1. C. 8.]

PART III.

THE

SLAVERY of the AFRICANS