Reading the American Past: Printed Page 261
DOCUMENT 13–5
The Proslavery Argument
Slaveholders passionately defended slavery from attacks by abolitionists. Their proslavery arguments not only responded to criticisms of slaveholders but also indicted the character and values of free society. James Henry Hammond, the author of the following letter addressed to an English abolitionist, was a prominent South Carolina planter and politician. Owner of a large plantation and scores of slaves, Hammond had served a term in Congress and had been governor of his state when he wrote this letter, which first appeared in a Columbia, South Carolina, newspaper in 1845.
James Henry Hammond
Letter to an English Abolitionist, 1845
You will say that man cannot hold property in man. The answer is, that he can and actually does hold property in his fellow all the world over, in a variety of forms, and has always done so. ...
If you were to ask me whether I am an advocate of Slavery in the abstract, I should probably answer, that I am not, according to my understanding of the question. I do not like to deal in abstractions. It seldom leads to any useful ends. There are few universal truths. I do not now remember any single moral truth universally acknowledged. ... Justice itself is impalpable as an abstraction, and abstract liberty the merest phantasy that ever amused the imagination. This world was made for man, and man for the world as it is. We ourselves, our relations with one another and with all matter, are real, not ideal. I might say that I am no more in favor of Slavery in the abstract, than I am of poverty, disease, deformity, idiocy, or any other inequality in the condition of the human family; that I love perfection, and think I should enjoy a millennium such as God has promised. But what would that amount to? A pledge that I would join you to set about eradicating those apparently inevitable evils of our nature, in equalizing the condition of all mankind, consummating the perfection of our race, and introducing the millennium? By no means. To effect these things, belongs exclusively to a higher power. And it would be well for us to leave the Almighty to perfect his own works and fulfil his own covenants. Especially, as the history of the past shows how entirely futile all human efforts have proved, when made for the purpose of aiding Him in carrying out even his revealed designs, and how invariably he has accomplished them by unconscious instruments, and in the face of human expectation. Nay more, that every attempt which has been made by fallible man to extort from the world obedience to his “abstract” notions of right and wrong, has been invariably attended with calamities dire, and extended just in proportion to the breadth and vigor of the movement. On Slavery in the abstract, then, it would not be amiss to have as little as possible to say. Let us contemplate it as it is. And thus contemplating it, the first question we have to ask ourselves is, whether it is contrary to the will of God, as revealed to us in his Holy Scriptures — the only certain means given us to ascertain his will. If it is, then Slavery is a sin. And I admit at once that every man is bound to set his face against it, and to emancipate his slaves, should he hold any.
Let us open these Holy Scriptures. ... You cannot deny that God especially authorized his chosen people to purchase “bondmen forever” from the heathen, as recorded in the twenty-
It is impossible, therefore, to suppose that Slavery is contrary to the will of God. It is equally absurd to say that American Slavery differs in form or principle from that of the chosen people. We accept the Bible terms as the definition of our Slavery, and its precepts as the guide of our conduct. ...
I think, then, I may safely conclude, and I firmly believe, that American Slavery is not only not a sin, but especially commanded by God through Moses, and approved by Christ through his apostles. And here I might close its defence; for what God ordains, and Christ sanctifies, should surely command the respect and toleration of man. ...
I endorse without reserve the much abused sentiment . . . that “Slavery is the corner-
But the question is, whether free or slave labor is cheapest to us in this country, at this time, situated as we are. And it is decided at once by the fact that we cannot avail ourselves of any other than slave labor. We neither have, nor can we procure, other labor to any extent, or on anything like the terms mentioned. We must, therefore, content ourselves with our dear labor, under the consoling reflection that what is lost to us, is gained to humanity; and that, inasmuch as our slave costs us more than your free man costs you, by so much is he better off. ... Slavery is rapidly filling up our country with a hardy and healthy race, peculiarly adapted to our climate and productions, and conferring signal political and social advantages on us as a people. ...
Failing in all your attempts to prove that [slavery] is sinful in its nature, immoral in its effects, a political evil, and profitless to those who maintain it, you appeal to the sympathies of mankind, and attempt to arouse the world against us by the most shocking charges of tyranny and cruelty. You begin by a vehement denunciation of “the irresponsible power of one man over his fellow men.” . . . I deny that the power of the slaveholder in America is “irresponsible.” He is responsible to God. He is responsible to the world. ... He is responsible to the community in which he lives, and to the laws under which he enjoys his civil rights. Those laws do not permit him to kill, to maim, or to punish beyond certain limits, or to overtask, or to refuse to feed and clothe his slave. In short, they forbid him to be tyrannical or cruel. ... Still, though a slaveholder, I freely acknowledge my obligations as a man; and that I am bound to treat humanely the fellow-
Slaveholders are no more perfect than other men. They have passions. Some of them, as you may suppose, do not at all times restrain them. Neither do husbands, parents and friends. And in each of these relations, as serious suffering as frequently arises from uncontrolled passions, as ever does in that of master and slave. ... I have no hesitation in saying that our slaveholders are kind masters, as men usually are kind husbands, parents and friends — as a general rule, kinder. A bad master — he who overworks his slaves, provides ill for them, or treats them with undue severity — loses the esteem and respect of his fellow-
Of late years we have been not only annoyed, but greatly embarrassed in this matter, by the abolitionists. We have been compelled to curtail some privileges; we have been debarred from granting new ones. In the face of discussions which aim at loosening all ties between master and slave, we have in some measure to abandon our efforts to attach them to us, and control them through their affections and pride. We have to rely more and more on the power of fear. We must, in all our intercourse with them, assert and maintain strict mastery, and impress it on them that they are slaves. This is painful to us, and certainly no present advantage to them. But it is the direct consequence of the abolition agitation. We are determined to continue masters, and to do so we have to draw the rein tighter and tighter day by day to be assured that we hold them in complete check. How far this process will go on, depends wholly and solely on the abolitionists. When they desist, we can relax. We may not before. ... I assure you that my sentiments, and feelings, and determinations, are those of every slaveholder in this country. ...
Now I affirm, that in Great Britain the poor and laboring classes of your own race and color, not only your fellow-
It is shocking beyond endurance to turn over your records, in which the condition of your laboring classes is but too faithfully depicted. Could our slaves but see it, they would join us in lynching the abolitionists, which, by the by, they would not now be loth to do. We never think of imposing on them such labor, either in amount or kind. We never put them to any work, under ten, more generally at twelve years of age, and then the very lightest. Destitution is absolutely unknown — never did a slave starve in America; while in moral sentiments and feelings, in religious information, and even in general intelligence, they are infinitely the superiors of your operatives. When you look around you, how dare you talk to us before the world of Slavery? For the condition of your wretched laborers, you, and every Briton who is not one of them, are responsible before God and man. If you are really humane, philanthropic, and charitable, here are objects for you. Relieve them. Emancipate them. Raise them from the condition of brutes, to the level of human beings — of American slaves, at least. ...
The American slaveholders, collectively or individually, ask no favors of any man or race who tread the earth. In none of the attributes of men, mental or physical, do they acknowledge or fear superiority elsewhere. They stand in the broadest light of the knowledge, civilization and improvement of the age, as much favored of heaven as any of the sons of Adam. ... They cannot be flattered, duped, nor bullied out of their rights or their propriety.
From James Henry Hammond, “Letter to an English Abolitionist” (Columbia, SC: Allen, McCarter and Co., 1845).
Questions for Reading and Discussion