Journal of a Residence on a Georgian Plantation: 1838-1839. Fanny Kemble

      Journal of a Residence on a Georgian Plantation: 1838-1839

      PREFACE

      The following diary was kept in the winter and spring of 1838-9, on an estate consisting of rice and cotton plantations, in the islands at the entrance of the Altamaha, on the coast of Georgia.

      The slaves in whom I then had an unfortunate interest were sold some years ago. The islands themselves are at present in the power of the Northern troops. The record contained in the following pages is a picture of conditions of human existence which I hope and believe have passed away.

      Philadelphia: December 1838

      My Dear E–. I return you Mr. –'s letter. I do not think it answers any of the questions debated in our last conversation at all satisfactorily: the right one man has to enslave another, he has not the hardihood to assert; but in the reasons he adduces to defend that act of injustice, the contradictory statements he makes appear to me to refute each other. He says, that to the continental European protesting against the abstract iniquity of slavery, his answer would be, 'the slaves are infinitely better off than half the continental peasantry.' To the Englishman, 'they are happy compared with the miserable Irish.' But supposing that this answered the question of original injustice, which it does not, it is not a true reply. Though the negroes are fed, clothed, and housed, and though the Irish peasant is starved, naked, and roofless, the bare name of freeman—the lordship over his own person, the power to choose and will—are blessings beyond food, raiment, or shelter; possessing which, the want of every comfort of life is yet more tolerable than their fullest enjoyment without them. Ask the thousands of ragged destitutes who yearly land upon these shores to seek the means of existence—ask the friendless, penniless foreign emigrant, if he will give up his present misery, his future uncertainty, his doubtful and difficult struggle for life, at once, for the secure, and as it is called, fortunate dependance of the slave: the indignation with which he would spurn the offer will prove that he possesses one good beyond all others, and that his birthright as a man is more precious to him yet than the mess of pottage for which he is told to exchange it because he is starving.

      Of course the reverse alternative cannot be offered to the slaves, for at the very word the riches of those who own them would make themselves wings and flee away. But I do not admit the comparison between your slaves and even the lowest class of European free labourers, for the former are allowed the exercise of no faculties but those which they enjoy in common with the brutes that perish. The just comparison is between the slaves and the useful animals to whose level your laws reduce them; and I will acknowledge that the slaves of a kind owner may be as well cared for, and as happy, as the dogs and horses of a merciful master; but the latter condition—i.e. that of happiness—must again depend upon the complete perfection of their moral and mental degradation. Mr. –, in his letter, maintains that they are an inferior race, and, compared with the whites, 'animals, incapable of mental culture and moral improvement:' to this I can only reply, that if they are incapable of profiting by instruction, I do not see the necessity for laws inflicting heavy penalties on those who offer it to them. If they really are brutish, witless, dull, and devoid of capacity for progress, where lies the danger which is constantly insisted upon of offering them that of which they are incapable. We have no laws forbidding us to teach our dogs and horses as much as they can comprehend; nobody is fined or imprisoned for reasoning upon knowledge, and liberty, to the beasts of the field, for they are incapable of such truths. But these themes are forbidden to slaves, not because they cannot, but because they can and would seize on them with avidity—receive them gladly, comprehend them quickly; and the masters' power over them would be annihilated at once and for ever. But I have more frequently heard, not that they were incapable of receiving instruction, but something much nearer the truth—that knowledge only makes them miserable: the moment they are in any degree enlightened, they become unhappy. In the letter I return to you Mr. – says that the very slightest amount of education, merely teaching them to read, 'impairs their value as slaves, for it instantly destroys their contentedness, and since you do not contemplate changing their condition, it is surely doing them an ill service to destroy their acquiescence in it;' but this is a very different ground of argument from the other. The discontent they evince upon the mere dawn of an advance in intelligence proves not only that they can acquire but combine ideas, a process to which it is very difficult to assign a limit; and there indeed the whole question lies, and there and nowhere else the shoe really pinches. A slave is ignorant; he eats, drinks, sleeps, labours, and is happy. He learns to read; he feels, thinks, reflects, and becomes miserable. He discovers himself to be one of a debased and degraded race, deprived of the elementary rights which God has granted to all men alike; every action is controlled, every word noted; he may not stir beyond his appointed bounds, to the right hand or to the left, at his own will, but at the will of another he may be sent miles and miles of weary journeying—tethered, yoked, collared, and fettered—away from whatever he may know as home, severed from all those ties of blood and affection which he alone of all human, of all living creatures on the face of the earth may neither enjoy in peace nor defend when they are outraged. If he is well treated, if his master be tolerably humane or even understand his own interest tolerably, this is probably all he may have to endure: it is only to the consciousness of these evils that knowledge and reflection awaken him. But how is it if his master be severe, harsh, cruel—or even only careless—leaving his creatures to the delegated dominion of some overseer, or agent, whose love of power, or other evil dispositions, are checked by no considerations of personal interest? Imagination shrinks from the possible result of such a state of things; nor must you, or Mr. –, tell me that the horrors thus suggested exist only in imagination. The Southern newspapers, with their advertisements of negro sales and personal descriptions of fugitive slaves, supply details of misery that it would be difficult for imagination to exceed. Scorn, derision, insult, menace—the handcuff, the lash—the tearing away of children from parents, of husbands from wives—the weary trudging in droves along the common highways, the labour of body, the despair of mind, the sickness of heart—these are the realities which belong to the system, and form the rule, rather than the exception, in the slave's experience. And this system exists here in this country of your's, which boasts itself the asylum of the oppressed, the home of freedom, the one place in all the world where all men may find enfranchisement from all thraldoms of mind, soul, or body—the land elect of liberty.

      Mr. – lays great stress, as a proof of the natural inferiority of the blacks, on the little comparative progress they have made in those States where they enjoy their freedom, and the fact that, whatever quickness of parts they may exhibit while very young, on attaining maturity they invariably sink again into inferiority, or at least mediocrity, and indolence. But surely there are other causes to account for this besides natural deficiency, which must, I think, be obvious to any unprejudiced person observing the condition of the free blacks in your Northern communities. If, in the early portion of their life, they escape the contempt and derision of their white associates—if the blessed unconsciousness and ignorance of childhood keeps them for a few years unaware of the conventional proscription under which their whole race is placed (and it is difficult to walk your streets, and mark the tone of insolent superiority assumed by even the gutter-urchins over their dusky cotemporaries, and imagine this possible)—as soon as they acquire the first rudiments of knowledge, as soon as they begin to grow up and pass from infancy to youth, as soon as they cast the first observing glance upon the world by which they are surrounded, and the society of which, they are members, they must become conscious that they are marked as the Hebrew lepers of old, and are condemned to sit, like those unfortunates, without the gates of every human and social sympathy. From their own sable colour, a pall falls over the whole of God's universe to them, and they find themselves stamped with a badge of infamy of Nature's own devising, at sight of which all natural kindliness of man to man seems to recoil from them. They are not slaves indeed, but they are pariahs; debarred from all fellowship save with their own despised race—scorned by the lowest white ruffian in your streets, not tolerated as companions even by the foreign menials in your kitchen. They are free certainly, but they are also degraded, rejected, the offscum and the offscouring of the very dregs of your society; they are free from the chain, the whip, the enforced task and unpaid toil of slavery; but they are not the less under a ban. Their kinship