A Human Being Cannot Be Justly Owned

The slave-holder claims the slave as his Property. The very idea of a slave is, that he belongs to another, that he is bound to live and labor for another, to be another's instrument, and to make another's will his habitual law, however adverse to his own. Another owns him, and, of course, has a right to his time and strength, a right to the fruits of his labor, a right to task him without his consent, and to determine the kind and duration of his toil, a right to confine him to any bounds, a right to extort the required work by stripes, a right, in a word, to use him as a tool, without contract, against his will, and in denial of his right to dispose of himself, or to use his power for his own good. "A slave," says the Louisiana code, "is in the power of the master to whom he belongs. The master may sell him, dispose of his person, his industry, his labor; he can do nothing, possess nothing, nor acquire any thing, but which must belong to his master." "Slaves shall be deemed, taken, reputed, and adjudged," say the South-Carolina laws, "to be chattels personal in the hands of their masters, and possessions to all intents and purposes whatsoever." Such is slavery, a claim to man as property. Now this claim of property in a human being is altogether false, groundless. No such right of man in man can exist. A human being cannot be justly owned. To hold and treat him as property is to inflict a great wrong, to incur the guilt of oppression. . . . I will endeavor, however, to illustrate the truth which I have stated. It is plain, that, if one man may be held as property, then every other man may be so held. If there be nothing in human nature, in our common nature, which excludes and forbids the conversion of him who possesses it into an article of property; if the right of the free to liberty is founded, not on their essential attributes as rational and moral beings, but on certain adventitious, accidental circumstances, into which they have been thrown; then every human being, by a change of circumstances, may justly be held and treated by another as property. If one man may be rightfully reduced to slavery, then there is not a human being on whom the same chain may not be imposed. Now let every reader ask himself this plain question: Could I, can I, be rightfully seized, and made an article of property; be made a passive instrument of another's will and pleasure; be subjected to another's irresponsible power; be subjected to stripes at another's will; be denied the control and use of my own limbs and faculties for my own good? Does any man, so questioned, doubt, waver, look about him for an answer? Is not the reply given immediately, intuitively, by his whole inward being? Does not an unhesitating, unerring conviction spring up in my breast, that no other man can acquire such a right in myself? Do we not repel, indignantly and with horror, the thought of being reduced to the condition of tools and chattels to a fellow-creature? Is there any moral truth more deeply rooted in us, than that such a degradation would be an infinite wrong? And, if this impression be a delusion, on what single moral conviction can we rely? This deep assurance, that we cannot be rightfully made another's property, does not rest on the hue of our skins, or the place of our birth, or our strength, or wealth. These things do not enter our thoughts. The consciousness of indestructible rights is a part of our moral being. The consciousness of our humanity involves the persuasion, that we cannot be owned as a tree or a brute. As men, we cannot justly be made slaves. Then no man can be rightfully enslaved. . . . A man cannot be seized and held as property, because he has Rights. What these rights are, whether few or many, or whether all men have the same, are questions for future discussion. All that is assumed now is, that every human being has some rights. This truth cannot be denied, but by denying to a portion of the race that moral nature which is the sure and only foundation of rights. This truth has never, I believe, been disputed. It is even recognised in the very codes of slave legislation, which, while they strip a man of liberty, affirm his right to life, and threaten his murderer with punishment. Now, I say, a being having rights cannot justly be made property; for this claim over him virtually annuls all his rights. It strips him of all power to assert them. It makes it a crime to assert them. The very essence of slavery is, to put a man defenceless into the hands of another. The right claimed by the master, to task, to force, to imprison, to whip, and to punish the slave, at discretion, and especially to prevent the least resistance to his will, is a virtual denial and subversion of all the rights of the victim of his power. The two cannot stand together. Can we doubt which of them ought to fall? . . . That a human being cannot be justly held and used as property, is apparent from the very nature of property. Property is an exclusive right. It shuts out all claim but that of the possessor. What one man owns, cannot belong to another. What, then, is the consequence of holding a human being as property? Plainly this. He can have no right to himself. His limbs are, in truth, not morally his own. He has not a right to his own strength. It belongs to another. His will, intellect, and muscles, all the powers of body and mind which are exercised in labor, he is bound to regard as another's. Now, if there be property in any thing, it is that of a man in his own person, mind, and strength. All other rights are weak, unmeaning, compared with this, and, in denying this, all right is denied. It is true, that an individual may forfeit by crime his right to the use of his limbs, perhaps to his limbs, and even to life. But the very idea of forfeiture implies, that the right was originally possessed. It is true, that a man may by contract give to another a limited right to his strength. But he gives only because he possesses it, and gives it for considerations which he deems beneficial to himself; and the right conferred ceases at once on violation of the conditions on which it was bestowed. To deny the right of a human being to himself, to his own limbs and faculties, to his energy of body and mind, is an absurdity too gross to be confuted by any thing but a simple statement. Yet this absurdity is involved in the idea of his belonging to another. . . . Another argument against the right of property in man, may be drawn from a very obvious principle of moral science. It is a plain truth, universally received, that every right supposes or involves a corresponding obligation. If, then, a man has a right to another's person or powers, the latter is under obligation to give himself up as a chattel to the former. This is his duty. He is bound to be a slave; and bound not merely by the Christian law, which enjoins submission to injury, not merely by prudential considerations, or by the claims of public order and peace; but bound because another has a right of ownership, has a moral claim to him, so that he would be guilty of dishonesty, of robbery, in withdrawing himself from this other's service. It is his duty to work for his master, though all compulsion were withdrawn; and in deserting him he would commit the crime of taking away another man's property, as truly as if he were to carry off his owner's purse. Now do we not instantly feel, can we help feeling, that this is false? Is the slave thus morally bound? When the African was first brought to these shores, would he have violated a solemn obligation by slipping his chain, and flying back to his native home? Would he not have been bound to seize the precious opportunity of escape? Is the slave under a moral obligation to confine himself, his wife, and children, to a spot where their union in a moment may be forcibly dissolved? Ought he not, if he can, to place himself and his family under the guardianship of equal laws? Should we blame him for leaving his yoke? Do we not feel, that, in the same condition, a sense of duty would quicken our flying steps? Where, then, is the obligation which would necessarily be imposed, if the right existed which the master claims? The absence of obligation proves the want of the right. The claim is groundless. It is a cruel wrong. . . . The slave-holder claims the slave as his Property. The very idea of a slave is, that he belongs to another, that he is bound to live and labor for another, to be another's instrument, and to make another's will his habitual law, however adverse to his own. Another owns him, and, of course, has a right to his time and strength, a right to the fruits of his labor, a right to task him without his consent, and to determine the kind and duration of his toil, a right to confine him to any bounds, a right to extort the required work by stripes, a right, in a word, to use him as a tool, without contract, against his will, and in denial of his right to dispose of himself, or to use his power for his own good. "A slave," says the Louisiana code, "is in the power of the master to whom he belongs. The master may sell him, dispose of his person, his industry, his labor; he can do nothing, possess nothing, nor acquire any thing, but which must belong to his master." "Slaves shall be deemed, taken, reputed,and adjudged," say the South-Carolina laws, "to be chattels personal in the hands of their masters, and possessions to all intents and purposes whatsoever." Such is slavery, a claim to man as property. Now this claim of property in a human being is altogether false, groundless. No such right of man in man can exist. A human being cannot be justly owned. To hold and treat him as property is to inflict a great wrong, to incur the guilt of oppression. This position there is a difficulty in maintaining, on account of its exceeding obviousness. It is too plain for proof. To defend it is like trying to confirm a self-evident truth. To find arguments is not easy, because an argument is something clearer than the proposition to be sustained. The man who, on hearing the claim to property in man, does not see and feel distinctly that it is a cruel usurpation, is hardly to be reached by reasoning, for it is hard to find any plainer principles than what he begins with denying. I will endeavour, however, to illustrate the truth which I have stated. It is plain, that, if one man may be held as property, then every other man may be so held. If there be nothing in human nature, in our common nature, which excludes and forbids the conversion of him who possesses it into an article of property; if the right of the free to liberty is founded, not on their essential attributes as rational and moral beings, but on certain adventitious, accidental circumstances, into which they have been thrown; then every human being, by a change of circumstances, may justly be held and treated by another as property. If one man may be rightfully reduced to slavery, then there is not a human being on whom the same chain may not be imposed. Now let every reader ask himself this plain question: Could I, can I, be rightfully seized, and made an article of property; be made a passive instrument of another's will and pleasure; be subjected to another's irresponsible power; be subjected to stripes at another's will; be denied the control and use of my own limbs and faculties for my own good? Does any man, so questioned, doubt, waver, look about him for an answer? Is not the reply given immediately, intuitively, by his whole inward being? Does not an unhesitating, unerring conviction spring up in my breast, that no other man can acquire such a right in myself? Do we not repel, indignantly and with horror, the thought of being reduced to the condition of tools and chattels to a fellow-creature? Is there any moral truth more deeply rooted in us, than that such a degradation would be an infinite wrong? And, if this impression be a delusion, on what single moral conviction can we rely? This deep assurance, that we cannot be rightfully made another's property, does not rest on the hue of our skins, or the place of our birth, or our strength, or wealth. These things do not enter our thoughts. The consciousness of indestructible rights is a part of our moral being. The consciousness of our humanity involves the persuasion, that we cannot be owned as a tree or a brute. As men, we cannot justly be made slaves. Then no man can be rightfully enslaved. In casting the yoke from ourselves as an unspeakable wrong, we condemn ourselves as wrong-doers and oppressors in laying it on any who share our nature. --It is not necessary to inquire whether a man, by extreme guilt, may not forfeit the rights of his nature, and be justly punished with slavery. On this point crude notions prevail. But the discussion would be foreign to the present subject. We are now not speaking of criminals. We speak of innocent men, who have given us no hold on them by guilt; and our own consciousness is a proof that such cannot rightfully be seized as property by a fellow-creature. A man cannot be seized and held as property, because he has Rights. What these rights are, whether few or many, or whether all men have the same, are questions for future discussion. All that is assumed now is, that every human being has some rights. This truth cannot be denied, but by denying to a portion of the race that moral nature which is the sure and only foundation of rights. This truth has never, I believe, been disputed. It is even recognised in the very codes of slave legislation, which, while they strip a man of liberty, affirm his right to life, and threaten his murderer with punishment. Now, I say, a being having rights cannot justly be made property; for this claim over him virtually annuls all his rights. It strips him of all power to assert them. It makes it a crime to assert them. The very essence of slavery is, to put a man defenceless into the hands of another. The right claimed by the master, to task, to force, to imprison, to whip, and to punish the slave, at discretion, and especially to prevent the least resistance to his will, is a virtual denial and subversion of all the rights of the victim of his power. The two cannot stand together. Can we doubt which of them ought to fall? Another argument against property is to be found in the Essential Equality of men. I know that this doctrine, so venerable in the eyes of our fathers, has lately been denied. Verbal logicians, have told us that men are "born equal" only in the sense of being equally born. They have asked whether all are equally tall, strong, or beautiful; or whether nature, Procrustes-like, reduces all her children to one standard of intellect and virtue. By such arguments it is attempted to set aside the principle of equality, on which the soundest moralists have reared the structure of social duty; and in these ways the old foundations of despotic power, which our fathers in their simplicity thought they had subverted, are laid again by their sons. It is freely granted, that there are innumerable diversities among men; but be it remembered, they are ordained to bind men together, and not to subdue one to the other; ordained to give means and occasions of mutual aid, and to carry forward each and all, so that the good of all is equally intended in this distribution of various gifts. Be it also remembered, that these diversities among men are as nothing in comparison with the attributes in which they agree; and it is this which constitutes their essential equality. All men have the same rational nature and the same power of conscience, and all are equally made for indefinite improvement of these divine faculties, and for the happiness to be found in their virtuous use. Who, that comprehends these gifts, does not see that the diversities of the race vanish before them? Let it be added, that the natural advantages, which distinguish one man from another, are so bestowed as to counterbalance one another, and bestowed without regard to rank or condition in life. Whoever surpasses in one endowment is inferior in others. Even genius, the greatest gift, is found in union with strange infirmities, and often places its possessors below ordinary men in the conduct of life. Great learning is often put to shame by the mother-wit and keen good sense of uneducated men. Nature, indeed, pays no heed to birth or condition in bestowing her favors. The noblest spirits sometimes grow up in the obscurest spheres. Thus equal are men; and among these equals, who can substantiate his claim to make others his property, his tools, the mere instruments of his private interest and gratification? Let this claim begin, and where will it stop? If one may assert it, why not all? Among these partakers of the same rational and moral nature, who can make good a right over others, which others may not establish over himself? Does he insist on superior strength of body or mind? Who of us has no superior in one or the other of these endowments? Is it sure that the slave or the slave's child may not surpass his master in intellectual energy, or in moral worth? Has nature conferred distinctions, which tell us plainly who shall be owners and who be owned? Who of us can unblushingly lift his head and say, that God has written "Master" there? or who can show the word "Slave" engraven on his brother's brow? The equality of nature makes slavery a wrong. Nature's seal is affixed to no instrument by which property in a single human being is conveyed. That a human being cannot be justly held and used as property, is apparent from the very nature of property. Property is an exclusive right. It shuts out all claim but that of the possessor. What one man owns, cannot belong to another. What, then, is the consequence of holding a human being as property? Plainly this. He can have no right to himself. His limbs are, in truth, not morally his own. He has not a right to his own strength. It belongs to another. His will, intellect, and muscles, all the powers of body and mind which are exercised in labor, he is bound to regard as another's. Now, if there be property in any thing, it is that of a man in his own person, mind, and strength. All other rights are weak, unmeaning, compared with this, and, in denying this, all right is denied. It is true, that an individual may forfeit by crime his right to the use of his limbs, perhaps to his limbs, and even to life. But the very idea of forfeiture implies, that the right was originally possessed. It is true, that a man may by contract give to another a limited right to his strength. But he gives only because he possesses it, and gives it for considerations which he deems beneficial to himself; and the right conferred ceases at once on violation of the conditions on which it was bestowed. To deny the right of a human being to himself, to his own limbs and faculties, to his energy of body and mind, is an absurdity too gross to be confuted by any thing but a simple statement. Yet this absurdity is involved in the idea of his belonging to another. We have a plain recognition of the principle now laid down, in the universal indignation excited towards a man who makes another his slave. Our laws know no higher crime than that of reducing a man to slavery. To steal or to buy an African on his own shores, is piracy. In this act the greatest wrong is inflicted, the most sacred right violated. But if a human being cannot without infinite injustice be seized as property, then he cannot without equal wrong be held and used as such. The wrong in the first seizure lies in the destination of a human being to future bondage, to the criminal use of him as a chattel or brute. Can that very use, which makes the original seizure an enormous wrong, become gradually innocent? If the slave receive injury without measure at the first moment of the outrage, is he less injured by being held fast the second or the third? Does the duration of wrong, the increase of it by continuance, convert it into right? It is true, in many cases, that length of possession is considered as giving a right, where the goods were acquired by unlawful means. But in these cases, the goods were such as might justly be appropriated to individual use. They were intended by the Creator to be owned. They fulfill their purpose by passing into the hands of an exclusive possessor. It is essential to rightful property in a thing, that the thing from its nature may be rightfully appropriated. If it cannot originally be made one's own without crime, it certainly cannot be continued as such without guilt. Now the ground, on which the seizure of the African on his own shore is condemned, is, that he is a man, who has by his nature a right to be free. Ought not, then, the same condemnation to light on the continuance of his yoke? Still more. Whence is it, that length of possession is considered by the laws as conferring a right? I answer, from the difficulty of determining the original proprietor, and from the apprehension of unsettling all property by carrying back inquiry beyond a certain time. Suppose, however, an article of property to be of such a nature that it could bear the name of the true original owner stamped on it in bright and indelible characters. In this case, the whole ground, on which length of possession bars other claims, would fail. The proprietor would not be concealed, or rendered doubtful by.the lapse of time. Would not he, who should receive such an article from a robber or a succession of robbers, be involved in their guilt? Now the true owner of a human being is made manifest to all. It is Himself. No brand on the slave was ever so conspicuous as the mark of property which God has set on him. God, in making him a rational and moral being, has put a glorious stamp on him, which all the slave legislation and slave-markets of worlds cannot efface. Hence, no right accrues to the master from the length of the wrong which has been done to the slave. Another argument against the right of property in man, may be drawn from a very obvious principle of moral science. It is a plain truth, universally received, that every right supposes or involves a corresponding obligation. If, then, a man has a right to another's person or powers, the latter is under obligation to give himself up as a chattel to the former. This is his duty. He is bound to be a slave; and bound not merely by the Christian law, which enjoins submission to injury, not merely by prudential considerations, or by the claims of public order and peace; but bound because another has a right of ownership, has a moral claim to him, so that he would be guilty of dishonesty, of robbery, in withdrawing himself from this other's service. It is his duty to work for his master, though all compulsion were withdrawn; and in deserting him he would commit the crime of taking away another man's property, as truly as if he were to carry off his owner's purse. Now do we not instantly feel, can we help feeling, that this is false? Is the slave thus morally bound? When the African was first brought to these shores, would he have violated a solemn obligation by slipping his chain, and flying back to his native home? Would he not have been bound to seize the precious opportunity of escape? Is the slave under a moral obligation to confine himself, his wife, and children, to a spot where their union in a moment may be forcibly dissolved? Ought he not, if he can, to place himself and his family under the guardianship of equal laws? Should we blame him for leaving his yoke? Do we not feel, that, in the same condition, a sense of duty would quicken our flying steps? Where, then, is the obligation which would necessarily be imposed, if the right existed which the master claims? The absence of obligation proves the want of the right. The claim is groundless. It is a cruel wrong. I come now to what is to my own mind the great argument against seizing and using a man as property. He cannot be property in the sight of God and justice, because he is a Rational, Moral, Immortal Being; because created in God's image, and therefore in the highest sense his child; because created to unfold godlike faculties, and to govern himself by a Divine Law written on his heart, and republished in God's Word. His whole nature forbids that he should be seized as property. From his very nature it follows, that so to seize him is to offer an insult to his Maker, and to inflict aggravated social wrong. Into every human being God has breathed an immortal spirit, more precious than the whole outward creation. No earthly or celestial language can exaggerate the worth of a human being. No matter how obscure his condition. Thought, Reason, Conscience, the capacity of Virtue, the capacity of Christian Love, an immortal Destiny, an intimate moral connection with God, --here are attributes of our common humanity which reduce to insignificance all outward distinctions, and make every human being unspeakably dear to his Maker. No matter how ignorant he may be. The capacity of Improvement allies him to the more instructed of his race, and places within his reach the knowledge and happiness of higher worlds. Every human being has in him the germ of the greatest idea in the universe, the idea of God; and to unfold this is the end of his existence. Every human being has in his breast the elements of that Divine Everlasting Law, which the highest orders of the creation obey. He has the idea of Duty, and to unfold, revere, obey this, is the very purpose for which life was given. Every human being has the idea of what is meant by that word, Truth; that is, he sees, however dimly, the great object of Divine and created intelligence, and is capable of ever-enlarging perceptions of truth. Every human being has affections, which may be purified and expanded into a Sublime Love. He has, too, the idea of Happiness, and a thirst for it which cannot be appeased. Such is our nature. Wherever we see a man, we see the possessor of these great capacities. Did God make such a being to be owned as a tree or a brute? How plainly was he made to exercise, unfold, improve his highest powers, made for a moral, spiritual good! and how is he wronged, and his Creator opposed, when he is forced and broken into a tool to another's physical enjoyment! Such a being was plainly made for an End in Himself. He is a Person, not a Thing. He is an End, not a mere Instrument or Means. . . . Having considered the great fundamental right of human nature, particular rights may easily be deduced. Every man has a right to exercise and invigorate his intellect or the power of knowledge, for knowledge is the essential condition of successful effort for every good; and whoever obstructs or quenches the intellectual life in another, inflicts a grievous and irreparable wrong. Every man has a right to inquire into his duty, and to conform himself to what he learns of it. Every man has a right to use the means, given by God and sanctioned by virtue, for bettering his condition. He has a right to be respected according to his moral worth; a right to be regarded as a member of the community to which he belongs, and to be protected by impartial laws; and a right to be exempted from coercion, stripes, and punishment, as long as he respects the rights of others. He has a right to an equivalent for his labor. He has a right to sustain domestic relations, to discharge their duties, and to enjoy the happiness which flows from fidelity in these and other domestic relations. Such are a few of human rights; and if so, what a grievous wrong is slavery! . . .