Thoughts upon slavery
Date: 2022-05-21T00:00:00+00:00
Keywords: Slavery -- Early works to 1800

The Project Gutenberg eBook of Thoughts upon slavery

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: Thoughts upon slavery

Author: John Wesley

Release date: May 21, 2022 [eBook #68144]
Most recently updated: October 18, 2024

Language: English

Original publication: United Kingdom: G. Paramore, 1792

Other information and formats: www.gutenberg.org/ebooks/68144

Credits: Thomas Frost and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)

*** START OF THE PROJECT GUTENBERG EBOOK THOUGHTS UPON SLAVERY ***

THOUGHTS
UPON
SLAVERY.

THE FIFTH EDITION.

By JOHN WESLEY, A. M.

LONDON:

Printed by G. Paramore, North Green, Worship-Street; and sold by G. Whitfield, at the Chapel, City-Road; and at the Methodist Preaching-Houses, in Town and Country. 1792.

[Price TWO-PENCE.]

I.

1. By Slavery I mean Domestic Slavery, or that of a servant to a master. A late ingenious Writer well observes, “The variety of forms in which Slavery appears, makes it almost impossible to convey a just notion of it, by way of definition. There are however certain properties which have accompanied Slavery in most places, whereby it is easily distinguished from that mild domestic service which obtains in our country.”[1]

[1] See Mr. Hargrave’s Plea for Somerset the Negro.

2. Slavery imports an obligation of perpetual service, an obligation which only the consent of the master can dissolve. Neither in some countries can the master himself dissolve it, without the consent of judges appointed by the law. It generally gives the master an arbitrary power of any correction, not affecting life or limb. Sometimes even these are exposed to his will: or protected only by a fine, or some slight punishment, too inconsiderable to restrain a master of a harsh temper. It creates an incapacity of acquiring any thing, except for the master’s benefit. It allows the master to alienate the Slave, in the same manner as his cows and horses. Lastly it descends in its full extent from parent to child, even to the last generation.

3. The beginning of this may be dated from the remotest period, of which we have an account in history. It commenced in the barbarous State of Society, and in process of time spread into all nations. It prevailed particularly among the Jews, the Greeks, the Romans, and the ancient Germans: and was transmitted by them to the various kingdoms and states, which arose out of the Roman empire. But after christianity prevailed, it gradually fell into decline in almost all parts of Europe. This great change began in Spain, about the end of the eighth century: and was become general in most other kingdoms of Europe, before the middle of the fourteenth.

4. From this time Slavery was nearly extinct, till the commencement of the sixteenth century, when the discovery of America, and of the Western and Eastern coasts of Africa, gave occasion to the revival of it. It took its rise from the Portuguese, who to supply the Spaniards with men, to cultivate their new possessions in America, procured Negroes from Africa, whom they sold for Slaves to the American Spaniards. This began in the year 1508, when they imported the first Negroes into Hispaniola. In 1540, Charles the fifth, then King of Spain, determined to put an end to Negro-Slavery: giving positive orders, That all the Negro-Slaves in the Spanish dominions should be set free. And this was accordingly done by Lagasca, whom he sent and impowered to free them all, on condition of continuing to labour for their masters. But soon after Lagasca returned to Spain, Slavery returned and flourished as before. Afterwards other nations, as they acquired possessions in America, followed the examples of the Spaniards; and Slavery has taken deep root in most of our American colonies.

II.

Such is the nature of Slavery: such the beginning of Negro-Slavery in America. But some may desire to know, what country it is, from which the Negroes are brought? What sort of men, of what temper and behaviour are they in their own country? And in what manner they are generally procured, carried to, and treated in America?

1. And first, What kind of country is that from whence they are brought? Is it so remarkably horrid, dreary and barren, that it is a kindness to deliver them out of it? I believe many have apprehended so: but it is an entire mistake, if we may give credit to those who have lived many years therein, and could have no motive to misrepresent it.

2. That part of Africa whence the Negroes are brought, commonly known by the name of Guinea, extends along the coast, in the whole, between three and four thousand miles. From the river Senegal, (seventeen degrees North of the line) to Cape Sierra Leona, it contains seven hundred miles. Thence it runs Eastward about fifteen hundred miles, including the Grain-coast, the Ivory-coast, the Gold-coast, and the Slave-coast, with the large kingdom of Benin. From thence it runs Southward, about twelve hundred miles, and contains the kingdoms of Congo and Angola.

3. Concerning the first, the Senegal coast, Mons. Bene, who lived there sixteen years, after describing its fruitfulness near the sea, says, “The farther you go from the sea, the more fruitful and well-improved is the country, abounding in pulse, Indian corn, and various fruits. Here are vast meadows, which feed large herds of great and small cattle. And the villages which lie thick, shew the country is well peopled.” And again: “I was surprized, to see the land so well cultivated; scarce a spot lay unimproved: the low lands divided by small canals, were all sowed with rice: the higher grounds were planted with Indian corn, and peas of different sorts. Their beef is excellent; poultry plenty, and very cheap, as are all the necessaries of life.”

4. As to the Grain and Ivory-coast, we learn from eye-witnesses, that the soil is in general fertile, producing abundance of rice and roots. Indigo and cotton thrive without cultivation. Fish is in great plenty; the flocks and herds are numerous, and the trees loaden with fruit.

5. The Gold-coast and Slave-coast, all who have seen it agree, is exceeding fruitful and pleasant, producing vast quantities of rice and other grain, plenty of fruit and roots, palm-wine and oil, and fish in great abundance, with much tame and wild cattle. The very same account is given us of the soil and produce of the kingdoms of Benin, Congo and Angola. From which it appears, that Guinea in general, is far from a horrid, dreary, barren country, is one of the most fruitful, as well as the most pleasant countries in the known world. It is said indeed to be unhealthy. And so it is to strangers, but perfectly healthy to the native inhabitants.

6. Such is the country from which the Negroes are brought. We come next to enquire, What sort of men they are, of what temper and behaviour, not in our plantations, but in their native country. And here likewise the surest way is to take our account from eye and ear-witnesses. Now those who have lived in the Senegal country observe, it is inhabited by three nations, the Jalofs, Fulis and Mandingos. The king of the Jalofs has under him several Ministers, who assist in the exercise of justice, the Chief Justice goes in circuit through all his dominions, to hear complaints and determine controversies. And the Viceroy goes with him, to inspect the behaviour of the Alkadi, or Governor of each village. The Fulis are governed by their chief men, who rule with much moderation. Few of them will drink any thing stronger than water, being strict Mahometans. The government is easy, because the people are of a quiet and good disposition; and so well instructed in what is right, that a man who wrongs another is the abomination of all.—They desire no more land than they use, which they cultivate with great care and industry: if any of them are known to be made Slaves by the white men; they all join to redeem them. They not only support all that are old, or blind, or lame among themselves: but have frequently supplied the necessities of the Mandingos, when they were distrest by famine.

7. The Mandingos, says Mons. Brue, are right Mahometans, drinking neither wine nor brandy. They are industrious and laborious, keeping their ground well cultivated, and breeding a good stock of cattle. Every town has a Governor, and he appoints the labour of the people. The men work the ground designed for corn; the women and girls, the rice-ground. He afterwards divides the corn and rice, among them: and decides all quarrels, if any arise. All the Mahometan Negroes constantly go to public prayers thrice a day: there being a Priest in every village, who regularly calls them together: and it is surprising to see the modesty, attention and reverence which they observe during their worship—These three nations practise several trades; they have Smiths, Sadlers, Potters and Weavers. And they are very ingenious at their several occupations. Their Smiths not only make all the instruments of iron, which they have occasion to use, but likewise work many things neatly in gold and silver. It is chiefly the women and children who weave fine cotton cloth, which they dye blue and black.

8. It was of these parts of Guinea, that Mons. Adanson, Correspondent of the Royal Academy of Sciences at Paris, from 1749, to 1753, gives the following account, both as to the country and people, “Which way soever I turned my eyes, I beheld a perfect image of pure nature: an agreeable solitude, bounded on every side by a charming landscape; the rural situation of cottages, in the midst of trees; the ease and quietness of the Negroes, reclined under the shade of the spreading foliage, with the simplicity of their dress and manners: the whole revived in my mind the idea of our first parents, and I seemed to contemplate the world in its primitive state. They are, generally speaking, very good natured, sociable and obliging. I was not a little pleased with my first reception, and it fully convinced me, that there ought to be a considerable abatement made, in the accounts we have of the savage character of the Africans.” He adds, “It is amazing that an illiterate people should reason so pertinently concerning the heavenly bodies. There is no doubt, but that with proper instruments, they would become excellent astronomers.”

9. The inhabitants of the Grain and Ivory-coast are represented by those that deal with them, as sensible, courteous, and the fairest traders on the coasts of Guinea. They rarely drink to excess: if any do they are severely punished by the King’s order. They are seldom troubled with war: if a difference happen between two nations, they commonly end the dispute amicably.

10. The inhabitants of the Gold and Slave-coast likewise, when they are not artfully incensed against each other, live in great union and friendship, being generally well tempered, civil, tractable, and ready to help any that need it. In particular, the natives of the kingdom of Whidah, are civil, kind, and obliging to strangers. And they are the most gentleman-like of all the Negroes, abounding in good manners toward each other. The inferiors pay the utmost respect to their superiors: so wives to their husbands, children to their parents. And they are remarkably industrious; all are constantly employed; the men in agriculture, the women in spinning and weaving cotton.

11. The Gold and Slave-coasts are divided into several districts, some governed by Kings, others by the principal men, who take care each of their own town or village, and prevent or appease tumults. They punish murder and adultery severely; very frequently with death. Theft and robbery are punished by a fine proportionable to the goods that were taken.—All the natives of this coast, though heathens, believe there is one God, the Author of them and all things. They appear likewise to have a confused apprehension of a future state. And accordingly every town and village has a place of public worship.—It is remarkable that they have no beggars among them; such is the care of the chief men, in every city and village, to provide some easy labour, even for the old and weak. Some are employed in blowing the Smith’s bellows; others in pressing palm-oil; others in grinding of colours. If they are too weak even for this, they sell provisions in the market.

12. The natives of the kingdom of Benin are a reasonable and good-natured people. They are sincere and inoffensive, and do no injustice either to one another or to strangers. They are eminently civil and courteous: if you make them a present, they endeavour to repay it double. And if they are trusted, till the ship returns the next year, they are sure honestly to pay the whole debt. Theft is punished among them, although not with the same severity as murder. If a man and woman of any quality, are taken in adultery, they are certain to be put to death, and their bodies thrown on a dunghill, and left a prey to wild beasts. They are punctually just and honest in their dealings; and are also very charitable: the King and the great Lords taking care to employ all that are capable of any work. And those that are utterly helpless they keep for God’s sake; so that here also are no beggars. The inhabitants of Congo and Angola are generally a quiet people. They discover a good understanding, and behave in a friendly manner to strangers, being of a mild temper and an affable carriage.——Upon the whole therefore the Negroes who inhabit the coast of Africa, from the river Senegal to the Southern bounds of Angola, are so far from being the stupid, senseless, brutish, lazy barbarians, the fierce, cruel, perfidious Savages they have been described, that on the contrary, they are represented by them who have no motive to flatter them, as remarkably sensible, considering the few advantages they have for improving their understanding: as industrious to the highest degree, perhaps more so than any other natives of so warm a climate: as fair, just and honest in all their dealings, unless where white men have taught them to be otherwise: and as far more mild, friendly and kind to strangers, than any of our forefathers were. Our forefathers! Where shall we find at this day, among the fair-faced natives of Europe, a nation generally practising the justice, mercy, and truth, which are found among these poor Africans? Suppose the preceding accounts are true, (which I see no reason or pretence to doubt of,) and we may leave England and France, to seek genuine honesty in Benin, Congo, or Angola.

III.

We have now seen what kind of country it is, from which the Negroes are brought: and what sort of men (even white men being the judges) they were in their own country. Enquire we, thirdly, In what manner are they generally procured, carried to, and treated in America.

1. First. In what manner are they procured? Part of them by fraud. Captains of ships from time to time, invited Negroes to come on board, and then carried them away. But far more have been procured by force. The Christians landing upon their coasts, seized as many as they found, men, women and children, and transported them to America. It was about 1551, that the English began trading to Guinea: at first, for gold and Elephant’s teeth, but soon after, for men. In 1556, Sir John Hawkins sailed with two ships to Cape Verd, where he sent eighty men on shore to catch Negroes. But the natives flying, they fell farther down, and there set the men on shore, “to burn their towns and take the inhabitants.” But they met with such resistance, that they had seven men killed, and took but ten Negroes. So they went still farther down, till having taken enough, they proceeded to the West-Indies and sold them.

2. It was some time before the Europeans found a more compendious way of procuring African Slaves, by prevailing upon them to make war upon each other, and to sell their prisoners. Till then they seldom had any wars: but were in general quiet and peaceable. But the white men first taught them drunkenness and avarice, and then hired them to sell one another. Nay, by this means, even their Kings are induced to sell their own subjects. So Mr. Moore (Factor of the African Company in 1730) informs us, “When the King of Barsalli wants goods or brandy, he sends to the English Governor at James’ Fort, who immediately sends a sloop. Against the time it arrives, he plunders some of his neighbours’ towns, selling the people for the goods he wants. At other times he falls upon one of his own towns, and makes bold to sell his own subjects.” So Mons. Brue says, “I wrote to the King” (not the same) “if he had a sufficient number of slaves I would treat with him. He seized three hundred of his own people, and sent word he was ready to deliver them for goods.” He adds, “Some of the natives are always ready” (when well paid) “to surprize and carry off their own countrymen. They come at night without noise, and if they find any lone cottage, surround it and carry off all the people.”—Barbot, (another French Factor) says, “Many of the Slaves sold by the Negroes are prisoners of war, or taken in the incursions they make into their enemy’s territories. Others are stolen. Abundance of little Blacks of both sexes, are stolen away by their neighbours, when found abroad on the road, or in the woods, or else in the corn-fields, at the time of year when their parents keep them there all day to scare away the devouring birds.” That their own parents sell them, is utterly false: Whites not Blacks, are without natural affection!

3. To set the manner wherein Negroes are procured in a yet stronger light, it will suffice to give an extract of two voyages to Guinea on this account. The first is taken verbatim from the original manuscript of the Surgeon’s Journal.

“Sestro, Dec. 29, 1724. No trade to-day, though many traders came on board. They informed us, that the people are gone to war within land, and will bring prisoners enough in two or three days; in hopes of which we stay.

“The 30th. No trade yet: but our traders came on board to-day, and informed us the people had burnt four towns: so that to-morrow we expect slaves off.

“The 31st, Fair weather; but no trading yet. We see each night towns burning. But we hear many of the Sestro men are killed by the inland Negroes: so that we fear this war will be unsuccessful.

“The second of January. Last night we saw a prodigious fire break out about eleven o’clock, and this morning see the town of Sestro burnt down to the ground.” (It contained some hundred houses.) “So that we find their enemies are too hard for them at present, and consequently our trade spoiled here. Therefore about seven o’clock we weighed anchor, to proceed lower down.”

4. The second Extract taken from the Journal of a Surgeon, who went from New-York on the same trade, is as follows. “The Commander of the vessel sent to acquaint the King, that he wanted a cargo of slaves. The King promised to furnish him, and in order to it, set out, designing to surprize some town, and make all the people prisoners. Some time after, the King sent him word, he had not yet met with the desired success: having attempted to break up two towns, but having been twice repulsed: but that he still hoped to procure the number of Slaves. In this design he persisted, till he met his enemies in the field. A battle was fought, which lasted three days. And the engagement was so bloody, that four thousand five hundred men were slain upon the spot.”——Such is the manner wherein the Negroes are procured! Thus the Christians preach the Gospel to the Heathens!

5. Thus they are procured. But in what numbers and in what manner are they carried to America?——Mr. Anderson in his history of Trade and Commerce, observes, “England supplies her American Colonies with Negro-slaves, amounting in number to about a hundred thousand every year.” That is, so many are taken on board our ships; but at least ten thousand of them die in the voyage: about a fourth part more die at the different Islands, in what is called the Seasoning. So that at an average, in the passage and seasoning together, thirty thousand die: that is, properly are murdered. O earth, O sea, cover not thou their blood!

6. When they are brought down to the shore in order to be sold, our Surgeons thoroughly examine them, and that quite naked, women and men, without any distinction: those that are approved are set on one side. In the mean time a burning iron, with the arms or name of the Company, lies in the fire, with which they are marked on the breast. Before they are put into the ships, their masters strip them of all they have on their backs: so that they come on board stark naked, women as well as men. It is common for several hundred of them to be put on board one vessel: where they are stowed together in as little room as it is possible for them to be crowded. It is easy to suppose what a condition they must soon be in, between heat, thirst and stench of various kinds. So that it is no wonder, so many should die in the passage; but rather that any survive it.

7. When the vessels arrive at their destined port, the Negroes are again exposed naked, to the eyes of all that flock together, and the examination of their purchasers; then they are separated to the plantations of their several masters, to see each other no more. Here you may see mothers hanging over their daughters, bedewing their naked breasts with tears, and daughters clinging to their parents, till the whipper soon obliges them to part. And what can be more wretched than the condition they then enter upon? Banished from their country, from their friends and relations for ever, from every comfort of life, they are reduced to a state scarce any way preferable to that of beasts of burden. In general a few roots, not of the nicest kind, usually yams or potatoes, are their food, and two rags, that neither screen them from the heat of the day, nor the cold of the night their covering. Their sleep is very short, their labour continual, and frequently above their strength; so that death sets many of them at liberty, before they have lived out half their days. The time they work in the West-Indies, is from day-break to noon, and from two o’clock till dark: during which time they are attended by overseers, who, if they think them dilatory, or think any thing not so well done as it should be, whip them most unmercifully, so that you may see their bodies long after whealed and scarred usually from the shoulders to the waist. And before they are suffered to go to their quarters, they have commonly something to do, as collecting herbage for the horses, or gathering fewel for the boilers. So that it is often past twelve before they can get home. Hence if their food is not prepared, they are some times called to labour again, before they can satisfy their hunger. And no excuse will avail. If they are not in the field immediately, they must expect to feel the lash. Did the Creator intend that the noblest creatures in the visible world, should live such a life as this! “Are these thy glorious works, Parent of Good?”

8. As to the punishment inflicted on them, says Sir Hans Sloan, “they frequently geld them, or chop off half a foot: after they are whipped till they are raw all over. Some put pepper and salt upon them: some drop melted wax upon their skin. Others cut off their ears, and constrain them to broil and eat them. For Rebellion,” (that is, asserting their native Liberty, which they have as much right to as to the air they breathe) “they fasten them down to the ground with crooked sticks on every limb, and then applying fire by degrees, to the feet and hands, they burn them gradually upward to the head.”

9. But will not the laws made in the plantations, prevent or redress all cruelty and oppression? We will take but a few of those laws for a specimen, and then let any man judge.

In order to rivet the chain of slavery, the law of Virginia ordains, “That no slave shall be set free, upon any pretence whatever, except for some meritorious services, to be adjudged and allowed by the Governor and Council: and that where any slave shall be set free by his owner, otherwise than is herein directed, the Church-wardens of the parish wherein such negro shall reside for the space of one month are hereby authorized and required, to take up and sell the said negro, by public outcry.”

10. Will not these Law-givers take effectual care, to prevent cruelty and oppression?

The law of Jamaica ordains, “Every slave that shall run away, and continue absent from his master twelve months, shall be deemed rebellious:” And by another law, fifty pounds are allowed, to those who kill or bring in alive a rebellious slave. So their law treats these poor men with as little ceremony and consideration, as if they were merely brute beasts! But the innocent blood which is shed in consequence of such a detestable law, must call for vengeance on the murderous abetters and actors of such deliberate wickedness.

11. But the law of Barbadoes exceeds even this, “If any negro under punishment, by his master, or his order, for running away, or any other crime or misdemeanor, shall suffer in life or member, no person whatsoever shall be liable to any fine therefore. But if any man, of wantonness, or only of bloody-mindedness or cruel intention, wilfully kill a negro of his own” (Now observe the severe punishment!) “He shall pay into the public treasury fifteen pounds sterling! And not be liable to any other punishment or forfeiture for the same!”

Nearly allied to this is that law of Virginia: “After proclamation is issued against slaves that run away, it is lawful for any person whatsoever to kill and destroy such slaves, by such ways and means as he shall think fit.”

We have seen already some of the ways and means which have been thought fit on such occasions. And many more might be mentioned. One Gentleman, when I was abroad, thought fit to roast his slave alive! But if the most natural act of “running away” from intolerable tyranny, deserves such relentless severity, what punishment have these Law-makers to expect hereafter, on account of their own enormous offences?

IV.

1. This is the plain, unaggravated matter of fact. Such is the manner wherein our African slaves are procured: such the manner wherein they are removed from their native land, and wherein they are treated in our plantations. I would now enquire, whether these things can be defended, on the principles of even heathen honesty? Whether they can be reconciled (setting the Bible out of the question) with any degree of either justice or mercy?

2. The grand plea is, “They are authorized by law.” But can law, Human Law, change the nature of things? Can it turn darkness into light, or evil into good? By no means. Notwithstanding ten thousand laws, right is right, and wrong is wrong still. There must still remain an essential difference between justice and injustice, cruelty and mercy. So that I still ask, who can reconcile this treatment of the negroes, first and last, with either mercy or justice?

Where is the justice of inflicting the severest evils, on those that have done us no wrong? Of depriving those that never injured us in word or deed, of every comfort of life? Of tearing them from their native country, and depriving them of liberty itself? To which an Angolan, has the same natural right as an Englishman, and on which he sets as high a value? Yea, where is the justice of taking away the lives of innocent, inoffensive men? Murdering thousands of them in their own land, by the hands of their own countrymen: many thousands, year after year, on shipboard, and then casting them like dung into the sea! And tens of thousands in that cruel slavery, to which they are so unjustly reduced?

3. But waving, for the present, all other considerations, I strike at the root of this complicated villany. I absolutely deny all slave-holding to be consistent with any degree of natural justice.

I cannot place this in a clearer light, than that great ornament of his profession, Judge Blackstone has already done. Part of his words are as follows:

“The three origins of the right of slavery assigned by Justinian, are all built upon false foundations. 1. Slavery is said to arise from captivity in war. The conqueror having a right to the life of his captive, if he spares that, has then a right to deal with them as he speaks. But this is untrue, if taken generally, That by the laws of nations, a man has a right to kill his enemy. He has only a right to kill him in particular cases, in cases of absolute necessity for self-defence. And it is plain, this absolute necessity did not subsist, since he did not kill him, but made him prisoner. War itself is justifiable only on principles of self-preservation. Therefore it gives us no right over prisoners, but to hinder their hurting us by confining them. Much less can it give a right to torture, or kill, or even enslave an enemy when the war is over. Since therefore the right of making our prisoners slaves, depends on a supposed right of slaughter, that foundation failing, the consequence which is drawn from it must fail likewise.”

“It is said secondly, Slavery may begin, by one man’s selling himself to another. And it is true, a man may sell himself to work for another; but he can not sell himself to be a slave, as above defined. Every sale implies an equivalent given to the seller, in lieu of what he transfers to the buyer. But what equivalent can be given for life or liberty? His property likewise, with the very price which he seems to receive, devolves ipso facto to his master, the instant he becomes his slave: in this case therefore the buyer gives nothing. Of what validity then can a sale be, which destroys the very principle upon which all sales are founded?”

“We are told, Thirdly, that men may be born slaves, by being the children of slaves. But this being built upon the two former rights must fall together with them, if neither captivity, nor contract can by the plain law of nature and reason, reduce the parent to a state of slavery, much less can they reduce the offspring.” It clearly follows, that all slavery is as irreconcileable to justice as to mercy.

4. That slave-holding is utterly inconsistent with mercy, is almost too plain to need a proof. Indeed it is said, “That these negroes being prisoners of war, our captains and factors buy them, merely to save them from being put to death. And is not this mercy?” I answer, 1. Did Sir John Hawkins, and many others, seize upon men, women and children, who were at peace in their own fields and houses, merely to save them from death? 2. Was it to save them from death, that they knock’d out the brains of those they could not bring away? 3. Who occasioned and fomented those wars, wherein these poor creatures were taken prisoners? Who excited them by money, by drink, by every possible means, to fall upon one another? Was it not themselves? They know in their own conscience it was, if they have any conscience left. But 4. To bring the matter to a short issue. Can they say before God, That they ever took a single voyage, or bought a single negro from this motive? They cannot, they well know, to get money, not to save lives, was the whole and sole spring of their motions.

5. But if this manner of procuring and tearing negroes is not consistent either with mercy or justice, yet there is a plea for it which every man of business will acknowledge to be quite sufficient. Fifty years ago, one meeting an eminent statesman in the lobby of the House of Commons, said, “You have been long talking about justice and equity, Pray which is this bill? Equity or justice?” He answered, very short, and plain, “D—n justice: it is necessity.” Here also the slave-holder fixes his foot: here he rests the strength of his cause. “If it is not quite right, yet it must be so: there is an absolute necessity for it. It is necessary we should procure slaves: and when we have procured them, it is necessary to use them with severity, considering their stupidity, stubbornness and wickedness.”

I answer, You stumble at the threshold: I deny that villany is ever necessary. It is impossible that it should ever be necessary, for any reasonable creature to violate all the laws of justice, mercy, and truth. No circumstances can make it necessary for a man to burst in sunder all the ties of humanity. It can never be necessary for a rational being to sink himself below a brute. A man can be under no necessity, of degrading himself into a wolf. The absurdity of the supposition is so glaring, that one would wonder any one could help seeing it.

6. This in general. But to be more particular, I ask, 1. What is necessary? And secondly, To what end? It may be answered, “The whole method now used by the original purchasers of negroes, is necessary to the furnishing our colonies yearly with a hundred thousand slaves.” I grant this is necessary to that end. But how is that end necessary? How will you prove it necessary that one hundred, that one of those slaves should be procured? “Why, it is necessary to my gaining an hundred thousand pounds.” Perhaps so: but how is this necessary? It is very possible you might be both a better and a happier man, if you had not a quarter of it. I deny that your gaining one thousand is necessary, either to your present or eternal happiness. “But however you must allow, these slaves are necessary for the cultivation of our Islands: inasmuch as white men are not able to labour in hot climates.” I answer, 1. It were better that all those Islands should remain uncultivated for ever, yea, it were more desirable that they were altogether sunk in the depth of the sea, than that they should be cultivated at so high a price, as the violation of justice, mercy and truth. But, secondly, the supposition on which you ground your argument is false. For white men, even English men, are well able to labour in hot climates: provided they are temperate both in meat and drink, and that they inure themselves to it by degrees. I speak no more than I know by experience. It appears from the thermometer, that the summer heat in Georgia, is frequently equal to that in Barbadoes, yea to that under the line. And yet I and my family (eight in number) did employ all our spare time there, in felling of trees and clearing of ground, as hard labour as any negro need be employed in. The German family likewise, forty in number, were employed in all manner of labour. And this was so far from impairing our health, that we all continued perfectly well, while the idle ones round about us, were swept away as with a pestilence. It is not true therefore that white men are not able to labour, even in hot climates, full as well as black. But if they were not, it would be better that none should labour there, that the work should be left undone, than that myriads of innocent men should be murdered, and myriads more dragged into the basest slavery.

7. “But the furnishing us with slaves is necessary, for the trade, and wealth, and glory of our nation:” here are several mistakes. For 1. Wealth is not necessary to the glory of any nation; but wisdom, virtue, justice, mercy, generosity, public spirit, love of our country. These are necessary to the real glory of a nation; but abundance of wealth is not. Men of understanding allow, that the glory of England was full as high, in Queen Elizabeth’s time as it is now: although our riches and trade were then as much smaller, as our virtue was greater. But, secondly, it is not clear, that we should have either less money or trade, (only less of that detestable trade of man-stealing) if there was not a negro in all our Islands, or in all English America. It is demonstrable, white men, inured to it by degrees can work as well as them: and they would do it, were negroes out of the way, and proper encouragement given them. However, thirdly, I come back to the same point: better no trade, than trade procured by villany. It is far better to have no wealth, than to gain wealth at the expence of virtue. Better is honest poverty, than all the riches bought by the tears, and sweat and blood of our fellow-creatures.

8. “However this be; it is necessary when we have slaves, to use them with severity.” What, to whip them for every petty offence, till they are all in gore blood? To take that opportunity, of rubbing pepper and salt into their raw flesh? To drop burning sealing-wax upon their skin? To castrate them? To cut off half their foot with an axe? To hang them on gibbets, that they may die by inches, with heat, and hunger, and thirst? To pin them down to the ground, and then burn them by degrees, from the feet, to the head? To roast them alive?—When did a Turk or a Heathen find it necessary to use a fellow-creature thus?

I pray, to what end is this usage necessary? “Why, to prevent their running away: and to keep them constantly to their labour, that they may not idle away their time. So miserably stupid is this race of men, yea, so stubborn and so wicked.” Allowing them to be as stupid as you say, to whom is that stupidity owing? Without question it lies altogether at the door of their inhuman masters: who give them no means, no opportunity of improving their understanding: and indeed leave them no motive, either from hope or fear, to attempt any such thing. They were no way remarkable for stupidity, while they remained in their own country: the inhabitants of Africa where they have equal motives and equal means of improvement, are not inferior to the inhabitants of Europe: to some of them they are greatly superior. Impartially survey in their own country, the natives of Benin, and the natives of Lapland. Compare, (setting prejudice aside) the Samoeids and the Angolans. And on which side does the advantage lie, in point of understanding? Certainly the African is in no respect inferior to the European. Their stupidity therefore in our plantations is not natural; otherwise than it is the natural effect of their condition. Consequently it is not their fault, but your’s: you must answer for it, before God and man.

9. “But their stupidity is not the only reason of our treating them with severity. For it is hard to say, which is the greatest, this or their stubbornness and wickedness.”——It may be so: But do not these as well as the other, lie at your door; are not stubbornness, cunning, pilfering, and divers other vices, the natural, necessary fruits of slavery? Is not this an observation which has been made, in every age and nation?——And what means have you used to remove this stubbornness? Have you tried what mildness and gentleness would do? I knew one that did: that had prudence and patience to make the experiment: Mr. Hugh Bryan, who then lived on the borders of South-Carolina. And what was the effect? Why, that all his negroes (and he had no small number of them) loved and reverenced him as a father, and chearfully obeyed him out of love. Yea, they were more afraid of a frown from him, than of many blows from an overseer. And what pains have you taken, what method have you used, to reclaim them from their wickedness? Have you carefully taught them,

“That there is a God, a wise, powerful, merciful being, the Creator and Governor of heaven and earth? That he has appointed a day wherein he will judge the world, will take an account of all our thoughts, words and actions? That in that day he will reward every child of man according to his works: that “then the righteous shall inherit the kingdom prepared for them from the foundation of the world: and the wicked shall be cast into everlasting fire, prepared for the devil and his angels.” If you have not done this, if you have taken no pains or thought about the matter, can you wonder at their wickedness? What wonder, if they should cut your throat? And if they did, whom could you thank for it but yourself? You first acted the villain in making them slaves, (whether you stole them or bought them.) You kept them stupid and wicked, by cutting them off from all opportunities of improving either in knowledge or virtue: and now you assign their want of wisdom and goodness as the reason for using them worse than brute beasts!

V.

1. It remains only to make a little application of the preceding observations.—But to whom should that application be made? That may bear a question. Should we address ourselves to the public at large? What effect can this have? It may inflame the world against the guilty, but is not likely to remove that guilt. Should we appeal to the English nation in general? This also is striking wide; and is never likely to procure any redress for the sore evil we complain of.—As little would it in all probability avail, to apply to the Parliament. So many things, which seem of greater importance lie before them that they are not likely to attend to this. I therefore add a few words to those who are more immediately concerned, whether captains, merchants or planters.

2. And, first, to the captains employed in this trade. Most of you know, the country of Guinea: several parts of it at least, between the river Senegal and the kingdom of Angola. Perhaps now, by your means, part of it is become a dreary uncultivated wilderness, the inhabitants being all murdered or carried away, so that there are none left to till the ground. But you well know, how populous, how fruitful, how pleasant it was a few years ago. You know the people were not stupid, not wanting in sense, considering the few means of improvement they enjoyed. Neither did you find them savage, fierce, cruel, treacherous, or unkind to strangers. On the contrary, they were in most parts, a sensible and ingenious people. They were kind and friendly, courteous and obliging, and remarkably fair and just in their dealings. Such are the men whom you hire their own countrymen, to tear away from this lovely country; part by stealth, part by force, part made captive in those wars, which you raise or foment on purpose. You have seen them torn away, children from their parents, parents from their children: husbands from their wives, wives from their beloved husbands, brethren and sisters from each other. You have dragged them who had never done you any wrong, perhaps in chains, from their native shore. You have forced them into your ships like an herd of swine, them who had souls immortal as your own: (only some of them, leaped into the sea, and resolutely stayed under water, till they could suffer no more from you.) You have stowed them together as close as ever they could lie, without any regard either to decency or convenience. And when many of them had been poisoned by foul air, or had sunk under various hardships, you have seen their remains delivered to the deep, till the sea should give up its dead. You have carried the survivors into the vilest slavery, never to end but with life: such slavery as is not found among the Turks at Algiers, no nor among the Heathens in America.

3. May I speak plainly to you? I must. Love constrains me: love to you, as well as to those you are concerned with.

Is there a God? You know there is. Is he a just God? Then there must be a state of retribution: a state wherein the just God will reward every man according to his works. Then what reward will he render to you? O think betimes! Before you drop into eternity! Think now, He shall have judgment without mercy that hath shewed no mercy. Are you a man? Then you should have a human heart. But have you indeed? What is your heart made of? Is there no such principle as compassion there? Do you never feel another’s pain? Have you no sympathy? No sense of human woe? No pity for the miserable? When you saw the flourishing eyes, the heaving breasts, or the bleeding sides and tortured limbs of your fellow-creatures, was you a stone, or a brute? Did you look upon them with the eyes of a tiger? When you squeezed the agonizing creatures down in the ship, or when you threw their poor mangled remains into the sea, had you no relenting? Did not one tear drop from your eye, one sigh escape from your breast? Do you feel no relenting now? If you do not, you must go on, till the measure of your iniquities is full. Then will the great God deal with you, as you have dealt with them, and require all their blood at your hands. And at that day it shall be more tolerable for Sodom and Gomorrah than for you! But if your heart does relent, though in a small degree, know it is a call from the God of love. And to-day, if you will hear his voice, harden not your heart. To-day resolve, God being your helper, to escape for your life. Regard not money! All that a man hath will he give for his life! Whatever you lose, lose not your soul: nothing can countervail that loss. Immediately quit the horrid trade: at all events, be an honest man.

4. This equally concerns every Merchant, who is engaged in the Slave-trade. It is you that induce the African villain to sell his countrymen; and in order thereto, to steal, rob, murder men, women and children without number: by enabling the English villain to pay him for so doing; whom you over pay for his execrable labour. It is your money, that is the spring of all, that impowers him to go on: so that whatever he or the African does in this matter, is all your act and deed. And is your conscience quite reconciled to this? Does it never reproach you at all? Has gold entirely blinded your eyes, and stupified your heart? Can you see, can you feel no harm therein? Is it doing as you would be done to? Make the case your own. “Master,” said a Slave at Liverpool (to the Merchant that owned him) “what if some of my countrymen were to come here, and take away my mistress, and master Tommy and master Billy and carry them into our country, and make them slaves, how would you like it?” His answer was worthy of a man: “I will never buy a slave more while I live.” O let his resolution be your’s! Have no more any part in this detestable business. Instantly leave it to those unfeeling wretches, “Who laugh at human nature and compassion!” Be you a man! Not a wolf, a devourer of the human species! Be merciful, that you may obtain mercy!

5. And this equally concerns every gentleman that has an estate in our American plantations: yea all Slave-holders of whatever rank and degree: seeing men-buyers are exactly on a level with men-stealers. Indeed you say, “I pay honestly for my goods: and I am not concerned to know how they are come by”: nay but you are: you are deeply concerned to know they are honestly come by. Otherwise you are partaker with a thief, and are not a jot honester than him. But you know, they are not honestly come by: you know they are procured by means, nothing near so innocent as picking pockets, house-breaking, or robbery upon the high-way. You know they are procured by a deliberate series of more complicated villany, (of fraud, robbery and murder) than was ever practised either by Mahometans or Pagans: in particular by murders of all kinds; by the blood of the innocent poured upon the ground like water. Now it is your money that pays the Merchant, and through him the Captain, and the African butchers. You therefore are guilty, yea principally guilty, of all these frauds, robberies and murders. You are the spring that puts all the rest in motion: they would not stir a step without you: therefore the blood of all these wretches, who die before their time, whether in the country or elsewhere, lies upon your head. The blood of thy brother, (for, whether thou wilt believe it or no, such he is in the sight of Him that made him) crieth against thee from the earth, from the ship, and from the waters. O, whatever it costs, put a stop to its cry before it be too late: instantly, at any price, were it the half of your goods, deliver thyself from blood-guiltiness! Thy hands, thy bed, thy furniture, thy house, thy lands are at present stained with blood. Surely it is enough; accumulate no more guilt: spill no more the blood of the innocent! Do not hire another to shed blood: do not pay him for doing it! Whether you are a Christian or no, shew yourself a man! Be not more savage than a lion or a bear!

6. Perhaps you will say, “I do not buy any Negroes: I only use those left by my father.” So far is well: but is it enough to satisfy your own conscience? Had your father, have you, has any man living, a right to use another as a slave? It cannot be, even setting revelation aside. It cannot be that either war, or contract, can give any man such a property in another as he has in his sheep and oxen. Much less is it possible, that any child of man, should ever be born a slave. Liberty is the right of every human creature, as soon as he breathes the vital air. And no human law can deprive him of that right, which he derives from the law of nature.

If therefore you have any regard to justice, (to say nothing of mercy, nor the revealed law of God) render unto all their due. Give liberty to whom liberty is due, that is to every child of man, to every partaker of human nature. Let none serve you but by his own act and deed, by his own voluntary choice. Away with all whips, all chains, all compulsion! Be gentle toward all men, and see that you invariably do unto every one, as you would he should do unto you.

7. O thou God of love, thou who art loving to every man, and whose mercy is over all thy works; thou who art the Father of the spirits of all flesh, and who art rich in mercy unto all; thou who has mingled of one blood, all the nations upon the earth; have compassion upon these outcasts of men, who are trodden down as dung upon the earth! Arise and help these that have no helper, whose blood is spilt upon the ground like water! Are not these also the work of thine own hands, the purchase of thy Son’s blood? Stir them up to cry unto thee in the land of their captivity; and let their complaint come up before thee; let it enter into thy ears! Make even those that lead them away captive to pity them, and turn their captivity as the rivers in the South. O burst thou all their chains in sunder; more especially the chains of their sins: Thou, Saviour of all, make them free, that they may be free indeed!

The servile progeny of Ham
Seize as the purchase of thy blood!
Let all the Heathens know thy name,
From Idols to the living God;
The dark Americans convert,
And shine in every Pagan heart.

FINIS

Transcriber’s Note

Clear printer’s errors have been corrected by the transcriber; as far as possible, however, original spelling and punctuation have been preserved.

*** END OF THE PROJECT GUTENBERG EBOOK THOUGHTS UPON SLAVERY ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG™ LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg electronic works

1.A. By reading or using any part of this Project Gutenberg electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg mission of promoting free access to electronic works by freely sharing Project Gutenberg works in compliance with the terms of this agreement for keeping the Project Gutenberg name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg License must appear prominently whenever any copy of a Project Gutenberg work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg™ License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg work, (b) alteration, modification, or additions or deletions to any Project Gutenberg work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg

Project Gutenberg is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg’s goals and ensuring that the Project Gutenberg collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg eBooks with only a loose network of volunteer support.

Project Gutenberg eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

Table of Contents

- THOUGHTS UPON SLAVERY.

- I.

- II.

- III.

- IV.

- V.

- THE FULL PROJECT GUTENBERG™ LICENSE