true in certain states and districts setting aside all questions of treatment except such as refer to the body. And yet, while the "majority of slave-holders" in a certain section may be kind, the majority of slaves in that section will be treated with cruelty. This is the truth in many such cases, that while there may be thirty men who may have but one slave apiece, and that a house-servant, a single man in their neighborhood may have a hundred slaves,—all field-hands, half-fed, worked excessively, and whipped most cruelly. This is what I have often seen. To give a case, to show the awful influence of slavery upon the master, I will mention a Presbyterian elder, who was esteemed one of the best men in the region,—a very kind master. I was called to his death-bed to write his will. He had what was considered a favorite house-servant, a female. After all other things were disposed of, the elder paused, as if in doubt what to do with "Su." I entertained pleasing expectations of hearing the word "liberty" fall from his lips; but who can tell my surprise when I heard the master exclaim, "What shall be done with Su? I am afraid she will never be under a master severe enough for her." Shall I say that both the dying elder and his "Su" were members of the same church, the latter statedly receiving the emblems of a Saviour's dying love from the former!
All this temporizing and concession has been excused on the plea of brotherly love. What a plea for us Northern freemen! Do we think the slave-system such a happy, desirable thing for our brothers and sisters at the South? Can we look at our common schools, our neat, thriving towns and villages, our dignified, intelligent, self-respecting farmers and mechanics, all concomitants of free labor, and think slavery any blessing to our Southern brethren? That system which beggars all the lower class of whites, which curses the very soil, which eats up everything before it, like the palmer-worm, canker and locust,—which makes common schools an impossibility, and the preaching of the gospel almost as much so,—this system a blessing! Does brotherly love require us to help the South preserve it?
Consider the educational influences under which such children as Eva and Henrique must grow up there! We are speaking of what many a Southern mother feels, of what makes many a Southern father's heart sore. Slavery has been spoken of in its influence on the family of the slave. There are those, who never speak, who could tell, if they would, its influence on the family of the master. It makes one's heart ache to see generation after generation of lovely, noble children exposed to such influences. What a country the South might be, could she develop herself without this curse! If the Southern character, even under all these disadvantages, retains so much that is noble, and is fascinating even in its faults, what might it do with free institutions?
Who is the real, who is the true and noble lover of the South?—they who love her with all these faults and incumbrances, or they who fix their eyes on the bright ideal of what she might be, and say that these faults are no proper part of her? Is it true love to a friend to accept the ravings of insanity as a true specimen of his mind? Is it true love to accept the disfigurement of sickness as a specimen of his best condition? Is it not truer love to say, "This curse is no part of our brother; it dishonors him; it does him injustice; it misrepresents him in the eyes of all nations. We love his better self, and we will have no fellowship with his betrayer. This is the part of true, generous, Christian love."
But will it be said. "The abolition enterprise was begun in a wrong spirit, by reckless, meddling, impudent fanatics"? Well, supposing that this were true, how came it to be so? If the church of Christ had begun it right these so-called fanatics would not have begun it wrong. In a deadly pestilence, if the right physicians do not prescribe, everybody will prescribe.—men, women and children, will prescribe,—because something must be done. If the Presbyterian Church in 1818 had pursued the course the Quakers did, there never would have been any fanaticism. The Quakers did all by brotherly love. They melted the chains of Mammon only in the fires of a divine charity. When Christ came into Jerusalem, after all the mighty works that he had done, while all the so-called better classes were non-committal or opposed, the multitude cut down branches of palm-trees and cried Hosanna! There was a most indecorous tumult. The very children caught the enthusiasm, and were crying Hosannas in the temple. This was contradictory to all ecclesiastical rules. It was a highly improper state of things. The Chief Priests and Scribes said unto Jesus, "Master, speak unto these that they hold their peace." That gentle eye flashed as he answered. "I tell you, if these should hold their peace, the very stones would cry out."
Suppose a fire bursts out in the streets of Boston, while the regular conservators of the city, who have the keys of the fire-engines, and the regulation of fire-companies, are sitting together in some distant part of the city, consulting for the public good. The cry of fire reaches them, but they think
