Henry George — A Perplexed Philosopher
Part III—Recantation
(continued)
Chapter XIII — Principal Brown
REALLY, this final close of the most important discussion of the most important
book of the most important grand division of the great Spencerian Synthetic
Philosophy can only be fitly treated by calling on the imagination for an illustration:
Mr. J. D. Brown, for some time before our civil war a prominent citizen of
Vicksburg, Miss., was a native of Connecticut, of Puritan stock and thrifty
habits. Beginning life as a clock-maker, he emigrated when a young man to that
part of Ohio, settled from New England, which is still in those regions known
as the Western Reserve. There he went to school-teaching, joined a local literary
society, and made some speeches which were highly applauded, and in which he
did not hesitate to denounce slavery as the sum of all villainies, and to declare
for immediate, unconditional emancipation. Somewhat later on, he went South
and settled at Vicksburg, where he became professor of moral philosophy in
a young ladies' seminary, and, finally, its principal. Being prudent in speaking
of the peculiar institution, and gaining a reputation for profundity, he became
popular in the best society, a favorite guest in the lavish hospitalities
of the wealthier planters, and, in the Southern manner, was always spoken of
to visitors with pride as "Principal Brown, one of our most distinguished
men, sir! a great educator, and a great authority on moral philosophy, sir!"
The slavery question was in the meantime growing hotter and hotter. There
were no abolitionists in Vicksburg or in the country about, for any one suspected
of abolitionism was promptly lynched, or sent North in a coat of tar and feathers.
But slaves were occasionally disappearing, among them some of especial value
as mechanics; and even a very valuable yellow girl, whose beauty and accomplishments
were such that her owner had refused $5,000 for her, had been spirited off
by the underground railroad. And "society" in Vicksburg was becoming
more and more excited. Though no one yet dreamed that it was destined ere long
to redden the Mississippi, and light the skies of Vicksburg with bursting bombs,
the cloud on the northern horizon was visibly swelling and darkening, and in "bleeding
Kansas" a guerrilla war had already crimsoned the grass.
Still, the lines of Principal Brown were cast in pleasant places, and he
received the hon ours due to a great philosopher, deemed all the greater by
those who in their secret hearts did not find his moral philosophy quite intelligible;
for he not only made a practice of using the longest words and of interlarding
his discourses with references to people of whom his auditors had never heard,
and of whom he could say anything he pleased, but he had taken Balzac's hint,
and every now and again he strung together a series of words that sounded as
though they might mean something, but really had no meaning at all. He had
thus gained a reputation for great profundity with those who vainly puzzled
over them, and who attributed their difficulty to an ignorance they were ashamed
to admit.
But one woeful day there came to Vicksburg some echo of one of his debating-club
speeches in the Western Reserve, and some of the leading citizens deemed fit
to interrogate him. He had to lie a little, but succeeded in quieting them;
and as not much was said about the matter, his standing in Vicksburg society
was, in general unchanged.
Following this, however, something worse happened. The Rev. Dr. Sorely, one
of the most eloquent divines of the Methodist Church South, made a trip to
Ohio, and in the Western Reserve delivered a lecture on the biblical and patriarchal
system of labor as practiced by our Southern brethren. Among the auditors was
a man who remembered and quoted some of the eloquent utterances, on the other
side, of the reverend doctor's friend, Principal Brown. The matter might have
passed unheeded, but that the Vicksburg Thunderbolt, anticipating much glory
to the South from the Northern visit of its eloquent defender, had sent a special
correspondent with him; and a report of the lecture, including the reference
to Principal Brown, duly appeared in its columns.
This was indeed a serious matter, and the Principal wrote immediately to
the Thunderbolt with feeling and vehemence. He said that he feared that if
he remained silent many would think he had said things he had not said; intimated
that he had never been in Ohio, and what he had said when he was there he had
said for the purpose of finding a secure basis for slavery; that he had only
been talking of transcendental ethics, and not of sublunary ethics at all;
that he had always insisted that the slave-owners of the South should be paid
in full for their slaves; that he had never supposed that the question would
come up for millions of years yet; and that the most he had said was that, "It
may be doubted, if it does not possibly seem inferable, that perhaps there
may be reason to suspect that at some future time the slaves may be liberated,
after paying to their owners more than they are worth; but I have no positive
opinion as to what may hereafter take place, and am only sure that, if emancipation
ever does take place, the negroes must pay to their owners far more in interest
on their purchase money than they now pay in work."
To most of the citizens of Vicksburg this seemed entirely satisfactory, but
there were some dissentients. Colonel F. E. Green strongly urged patriotic
citizens not to think of such a thing as treating the Principal to a coat of
tar and feathers and Professor Bullhead, of the leading young men's seminary,
wrote to the Thunderbolt, requesting his respected colleague to give a categorical
answer to the question "whether, when A B went to the slave-pen and bought
a negro, the negro was or was not his property, morally as well as legally." If
yes, then Professor Bullhead wanted to know what his learned and respected
friend meant by admitting the possibility of emancipation even some millions
of years hence; and if no, then Professor Bullhead wanted Principal Brown to
tell him why the slaves, before regaining their freedom, must pay their owners
more than they were worth. And Professor Bullhead closed with some sarcastic
references to transcendental ethics.
Principal Brown did not answer this plain question of his friend Professor
Bullhead, but got rid of him as quickly as he could, telling him that there
was no dispute between them, since they both insisted on the right of any citizen
to work and whip his own negro, and then luring him off into a long discussion
of transcendental ethics vs. sublunary ethics. But it was evident that something
more had to be done, and the papers soon contained an announcement that Principal
Brown proposed to forego for a time the publication of Volumes XXIV and XXV
of his great work on Moral Philosophy, and immediately to bring out Volume
XXVI, containing a chapter on the slavery question, which he proposed to read
to the citizens of Vicksburg at a public meeting.
The lecture drew a large audience of the first citizens of Vicksburg. There
was also a sprinkling of rougher citizens, some of whom before entering the
hall deposited in a rear lot a long rail that they had brought with them, and
some pails that smelled like tar, with a number of large but evidently light
sacks. However, the lecture was a great success, and at the close, Principal
Brown's hand was nearly shaken off, and he was escorted to his home by an enthusiastic
and cheering crowd, who vowed that nothing like such a "demolisher to
the nigger-lovers" had ever been heard in Vicksburg before.
But although the stately periods of the Principal are occasionally marred
by what is evidently a reportorial tendency to the slang of the time, let me
quote from the papers of the next day, which contained long reports of the
speech, accompanied with glowing encomiums:—
(From the Vicksburg Thunderbolt, June 19, 1859)
The wealth and beauty and fashion of Vicksburg turned out
in full force last evening to listen to a lecture on the slavery question
by our distinguished
townsman, Principal J. D. Brown, the widely honored writer on moral philosophy.
In the audience our reporter counted thirty-seven colonels, two majors,
and thirty-two judges, besides the pastors of all the leading churches.
It is a
great pity, as many of the enthusiastic hearers said, while congratulating
Principal Brown and each other at the conclusion, that William Lloyd Garrison
and Wendell Phillips themselves could not have been there; for if their
miserable nigger-loving hides could be penetrated by the solid blocks of
learning, the
unanswerable logic, and the mathematical demonstrations which Principal
Brown poured into his audience, they would have sung exceedingly small;
even if they
had not seen the full wickedness of their efforts to rob the widow and
the orphan by interfering with our beneficent domestic institution.
Much of Principal Brown's lecture it will be impossible
to give to our readers this morning, for our reporter, not being well versed
in moral philosophy,
finds himself unable from his notes to make sense of some of the more profound
passages and is uncertain as to how some of the authorities cited spell
their
names. There was some confusion, too, in the hall when Principal Brown
touched on the subject of transcendental ethics, and said that he had always
held,
and always would hold, that in transcendental ethics all men were pretty
much alike. But Colonel Johnson rose in his place and stilled the disturbance,
asking
the audience to keep their coats on till the Principal got through; and
when Principal Brown explained the transcendental ethics related to the other
side
of the moon, while sublunary ethics related to this side of the moon, there
was silence again. It was in the wind-up, however, that the professor got
in his best work, and roused his audience to the highest pitch of delight
and
enthusiasm. He said:—
"There are people who contend that these negro slaves
of the South, after they have paid their owners in full the compensation
due them, ought
to be put back in their native land. But how are we to find who brought
them here? Some were brought in Spanish vessels, some in Portuguese vessels,
some
in Dutch, some in English, and some in American vessels; and these
vessels are all by this time sunk or destroyed, and their owners and
crews are
dead, and their descendants have got mixed. Besides, they only got the
negroes from
the barracoons on the African coast. Who is to tell where the ancestor
of each one was taken from and who took him to the coast? Many of these
slaves bear
such names as Brown, Smith, Jones, and Simpson, names borne by the
very men who brought their progenitors here. Then they have such given
names as
Caesar,
Hannibal, Dick, Tom, Harry, Ephraim, Alexander, and Nebuchadnezzar,
so that no one can tell from their names whether they originally came
from Africa
or
England, Italy, Jerusalem, Greece, or Assyria. And what have these
negroes ever done for freedom? Did any one ever hear of them expressing
any sympathy
for the independence of Greece, or protesting against the Russian invasion
of Hungary, or even contributing for the conversion of the Jews, or
for sending missionaries to the South Sea Islands, where only man is
vile? Contrariwise,
when British tyranny invaded our shores did not these negroes work
just as
readily for the hirelings of King George as they did for their own
patriotic masters who were fighting the battles of liberty? And today
when a nigger
runs away, where does he head for? Does he not make a straight streak
for Canada, a country groaning under the government of an effete monarchy,
and
with a full-fledged
aristocrat for governor-general? One would like to know that these
negro slaves, whom it is proposed to send back to their native land when
they have
compensated
their owners, have some real love for free institutions, before thrusting
freedom upon them.
"To think that slavery was wrongly established is
natural, and not without warrant in transcendental ethics. But if we
entertain the thought of rectification,
there arises in the first place the question — who enslaved them?
Their owners did not. They only bought them. These negroes were enslaved
by negroes
like themselves, — likely enough by their own mothers, cousins,
and aunts. Now which are the descendants of the one and which of the
other?
and where
are they to be found? But supposing that they could be found, there
would still have to be recognized a transaction which goes far to prevent
rectification.
If we are to go back upon the past at all, we must go back upon the
past wholly,
and take account of what it has cost to feed and clothe and keep these
negroes since they have been here.
"I have consulted one of our most eminent negro traders,
a gentleman who has probably bought and sold more negroes than anyone in
the Southwest,
and after a close calculation, he informs me that taking men, women and
children together, and considering the loss of their labor which their owners
have to
suffer in the rearing of children, sickness, and old age, and the cost
of overseers, drivers, patrols, and an occasional pack of bloodhounds, the
average negro
costs the average owner a fraction over $267.57 per annum. But as I wish
to be generous to the negro I have thrown off the 57 cents and a fraction,
and
will put their cost to their masters at only $267 a year.
"Now, the first cargo of negro slaves was landed in
Jamestown, Va., in the year 1620, and the external slave-trade was abolished
in 1808. We
may therefore assume the average time during which each negro has been in
this
country as one hundred and fifty years. Saying nothing whatever about interest,
it is thus clear that each living negro owes to his owner as the cost of
keeping him, $267 a year for one hundred and fifty years, which, excluding
interest,
amounts at the present time to just $40,050. (Great applause.)"
Here a man in a back seat rose, and in a decidedly Yankee
accent asked Principal Brown if he included negro babies? The Principal
replying in the
affirmative,
the intruder began: "How can a negro baby just born owe any one forty
thou —" The rest of the sentence was lost by the sudden exit
of the intruder from the hall, over the heads of the audience. There was
quite an
excitement for a few moments, but Colonel Johnson again rose and restored
order by asking the young men in the rear not to escort the interrupter
farther than
the vacant lot adjoining until the close of the proceedings, as the audience
were intent on enjoying the remainder of the logical feast which their
distinguished townsman was laying before them. All being quiet again, Principal
Brown resumed:
"Observe that the negroes have not an equitable
claim to themselves in their present condition—washed, clothed
and fed, civilized, Christianized and taught how to work — but
only to themselves in their primitive wild and uncivilized condition.
Now,
what is the relation between the original
'wild
nigger' value of each slave and what each one of them has received
from his owner during one hundred and fifty years? We know that they
were bought
at
the barracoons, delivered on board ship at prices ranging from a half-pound
of beads to a bottle of rum or a Manchester musket, the owners, being
at the cost of transporting them to America, including the heavy insurance
caused
by the necessarily great mortality, items which as you will observe
I have
not charged against the existing slaves. My friend the slave merchant
estimates that on an average 15s. 9d. English money would be a high rate.
Let us
call it, however, $4 American money. Thus we see that an equitable
rectification would require that each negro in the South should pay his
owner a balance
of
$40,046! (Loud and long-continued applause.)
"Now, when in the Western Reserve many years ago,
I drew from transcendental ethics the corollary that the ownership of
a man could not be equitably alienated
from the man himself, and argued that after the slaves had compensated
their owners they should be freed, I had overlooked the foregoing considerations.
Moreover, I did not clearly see what would be implied by the giving
of compensation
for all that during these one hundred and fifty years it has cost the
owner to keep the slave. While, therefore, I adhere to the inference
originally drawn — that
is to say, as far as transcendental ethics is concerned — a fuller
consideration of the matter has led me to the conclusion that slavery,
subject to the right
of the slave to buy himself on payment to his owner of what he has
cost, say $40,046, should be maintained. But it may be readily seen
that such
a transaction
would be a losing one to the slaves themselves, for at the present
market price of negroes, they are not worth, big and little, more than
$1,000
each. And,
whereas I have also said that I really did not know but that in the
course of some millions of years it might possibly be that the slaves
could be
allowed their freedom on paying to their owners full compensation,
I now see, since
what is due from them to their masters is constantly increasing, that
with humanity as it now is, the implied reorganization would become
more and
more unprofitable. (Still louder and longer applause, led by Professor
Bullhead,
who called for three times three cheers, which were given with a will,
the audience rising and the ladies waving their handkerchiefs.)
"I also wish to point out that all this talk about
giving their freedom to the slaves is as foolish as it is wicked. Since
under our laws the slave
himself is the property of the master, the slaves already have their freedom
in the freedom of the master. Thus the equal freedom of each to do all
that he wills, provided that he interferes not with the equal freedom of
all others,
as taught by transcendental ethics, is already recognized by the laws of
the South, and nothing more remains for us to do, except to keep abolitionist
theories
from spreading in this 'land of the free and home of the brave!' "
The uproarious enthusiasm of the audience could no longer be restrained,
and, led by Professor Bullhead, who rushed on the stage and embraced Principal
Brown, our best citizens crowded round him. During this time the wretch who
had interrupted the Principal was tarred and feathered in an adjoining lot,
and ridden on a rail to a levee. Unfortunately all efforts of the police to
discover the perpetrators of this reprehensible proceeding have failed. It
is generally supposed to have been the work of some negroes who were listening
through the open windows and whose feelings were hurt by the slight insinuation
of the stranger as to the value of colored infants.
While thus calling attention to the similarity between Mr. Spencer's philosophic
methods and those of Principal Brown, I do not wish to make any personal comparison
between the two philosophers. Since he was under fear of tar and feathers,
that would be unjust to Principal Brown.
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