CHARLES SUMNER
CHARLES FRANCIS ADAMS
Copyright, 1900,
BY
LEE AND SHEPARD.
Statesman Edition.
Limited to One Thousand Copies.
Of which this is
Norwood Press:
Norwood, Mass., U.S.A.
CONTENTS OF VOLUME II.
WHITE SLAVERY IN THE BARBARY STATES.
A Lecture before the Boston Mercantile Library Association, February 17, 1847.
Mutato nomine, de te
Fabula narratur.—Hor. Sat. I. i. 69, 70.
And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shall escape the judgment of God?—Rom. ii. 3.
There are individuals in the United States who hold more of their fellow-creatures in slavery than either of the Barbary Powers.—Humphreys, Valedictory Discourse before the Cincinnati of Connecticut, p. 34.
This was another attempt to expose Slavery before a promiscuous audience at a time when the subject was too delicate to be treated directly. Mr. Sumner commenced in the course at Boston, and afterwards gave the substance of his Lecture before many of the Lyceums of Massachusetts. Professedly historical in character, and carefully avoiding any discussion of slavery in our country, it escaped "censure," although jealous defenders of compromise were disturbed. Others were pleased to find their sentiments against slavery represented in the lecture-room.
It was easy to see, that, under the guise of condemning the slavery of whites, he condemned the slavery of
LECTURE.
History is sometimes called a gallery, where are exhibited scenes, events, and characters of the Past. It may also be called the world's great charnel-house, where are gathered coffins, dead men's bones, and all the uncleanness of years that have fled. Thus is it both an example and a warning to mankind. Walking among its pictures, radiant with the inspiration of virtue and of freedom, we thrill with new impulse to beneficent exertion. Groping amidst unsightly shapes without an epitaph, we may at least derive fresh aversion to all their living representatives.
In this mighty gallery, amidst angelic light, are the benefactors of mankind,—poets who have sung the praise of virtue, historians who have recorded its achievements, and the good of all time, who, by word or deed, have striven for the welfare of others. Here are those scenes where the godlike in man is made manifest in trial and danger. Here also are those grand pictures exhibiting the establishment of free institutions: the signing of Magna Charta, with its priceless privileges, by a reluctant monarch; and the signing of the Declaration of Independence, announcing the inalienable rights of man, by the fathers of our Republic.
On the other hand, in ignominious confusion, far down in this dark, dreary charnel-house, is tumbled all that now remains of the tyrants, the persecutors, the selfish men, under whom mankind have groaned. Here also, in festering, loathsome decay, are monstrous institutions or customs, which the earth, weary of their infamy and wrong, has refused to sustain,—the Helotism of Sparta, the Serfdom of Christian Europe, the Ordeal by Battle, and Algerine Slavery.
From this charnel-house let me draw forth one of these. It may not be without profit to dwell on the origin, history, and character of a custom, which, after being for a long time a by-word and a hissing among the nations, is at last driven from the world. The easy, instinctive, positive reprobation which it will receive from all must necessarily direct our judgment of other institutions, yet tolerated in defiance of justice and humanity. I propose to consider the subject of White Slavery in Algiers, or, perhaps it may be more appropriately called, White Slavery in the Barbary States. As Algiers was its chief seat, it seems to have acquired a current name from that place. Nevertheless I shall proceed to speak of White Slavery, or the Slavery of Christians, throughout the Barbary States.
This subject may fail in interest, but not in novelty. I am not aware of any previous attempt to combine its scattered materials.
TERRITORY OF THE BARBARY STATES.
The territory now known as the Barbary States is memorable in history. Classical inscriptions, broken arches, and ancient tombs—the memorials of various ages—still bear interesting witness to the revolutions it has undergone.[1] Early Greek legend made it the home of terror and of happiness. Here was the retreat of the Gorgon, with snaky tresses, turning all she looked upon into stone; and here also the Garden of the Hesperides, with apples of gold. It was the scene of adventure and mythology. Here Hercules wrestled with Antæus, and Atlas sustained, with weary shoulders, the overarching sky. At an early day Phœnician fugitives transported the spirit of commerce to its coasts; and Carthage, which these wanderers planted, became mistress of the seas, explorer of distant regions, rival and victim of Rome. Here for a while the energy and subtlety of Jugurtha baffled the Roman power, till at last the whole region, from Egypt to the Pillars of Hercules, underwent the process of "annexation" to the cormorant republic of ancient times. A thriving population and fertile soil rendered it an immense granary. It was filled with ancient cities, one of which was the refuge and the grave of Cato, fleeing from the usurpations of Cæsar. At a later day Christianity was here preached by saintly bishops. The torrent of the Vandals, first wasting Italy, passed this way; and the arms of Belisarius here obtained their most signal triumphs. The Saracens, with the Koran and the sword, declared ministers of conversion, next broke from Arabia, as messengers of a new religion, and, pouring along these shores, diffused the faith and doctrines of Mohammed. Their empire was not confined even by these expansive limits, but, under Musa, entered Spain, and afterwards at Roncesvalles, in "dolorous rout," overthrew the embattled chivalry of the Christian world under Charlemagne.
The Saracenic power did not long retain its unity or importance; and as we discern this territory in the dawn of modern history, when the countries of Europe are appearing in their new nationalities, we recognize five different communities or states, Morocco, Algiers, Tunis, Tripoli, and Barca, the last of little moment and often included in Tripoli, the whole constituting what was then, and is still, called the Barbary States. This name has sometimes been referred to the Berbers, or Berebbers, constituting part of the inhabitants; but I delight to follow the classic authority of Gibbon, who thinks that the term, first applied by Greek pride to all strangers, and finally reserved for those only who were savage or hostile, justly settled, as a local denomination, along the northern coast of Africa.[2] The Barbary States, then, bear their past character in their name.
They occupy an important space on the earth's surface: on the north washed by the Mediterranean Sea, furnishing such opportunities for prompt intercourse with Southern Europe that Cato was able to exhibit in the Roman Senate figs freshly plucked in the gardens of Carthage; bounded on the east by Egypt, on the west by the Atlantic Ocean, and on the south by the vast, mysterious, sandy, flinty waste of Sahara, separating them from Soudan or Negroland. In advantage of position they surpass
Climate adds attractions to this region, which is removed from the cold of the north and the burning heat of the tropics, while it is enriched with oranges, citrons, olives, figs, pomegranates, and luxuriant flowers. Its position and character invite a singular and suggestive comparison. It is placed between the twenty-fifth and thirty-seventh degrees of north latitude, occupying nearly the same parallels with the Slave States of our Union. It extends over nearly the same number of degrees of longitude with our Slave States, which seem now, alas! to stretch from the Atlantic Ocean to the Rio Grande. It is supposed to embrace about 700,000 square miles, which cannot be far from the space comprehended by what may be called the Barbary States of America.[3] Nor does the comparison end here. Algiers, for a long time the most obnoxious place in the Barbary States of Africa, the chief seat of Christian slavery, and once branded by an indignant chronicler as "the wall of the barbarian world," is situated near the parallel of 36° 30' north latitude, being the line of what is termed the Missouri Compromise, marking the "wall" of Christian slavery in our country, west of the Mississippi.
Other less important points of likeness occur. They are each washed, to the same extent, by ocean and sea,—with this difference, that the two are thus exposed on directly opposite coasts: the African Barbary being water-bounded on the north and west, and our American Barbary on the south and east. But there are no two spaces on the globe, of equal extent, (and geographical testimony will verify what I am stating,) which present so many distinctive features of resemblance, whether we consider the parallels of latitude on which they lie, the nature of their boundaries, their productions, their climate, or the "peculiar domestic institution" which has sought shelter in both.
I introduce these comparisons that I may bring home to your minds, as nearly as possible, the precise position and character of the territory which was the seat of the evil I am about to describe. It might be worthy of inquiry, why Christian slavery, banished at last from Europe, banished also from that part of this hemisphere which corresponds in latitude to Europe, should have intrenched itself in both hemispheres between the same parallels of latitude, so that Virginia, Carolina, Mississippi, and Texas should be the American complement to Morocco, Algiers, Tripoli, and Tunis. Perhaps common peculiarities of climate, breeding lassitude, indolence, and selfishness, may account for that insensibility to the claims of justice and humanity which have characterized both regions.
ILLUSTRATIONS OF WHITE SLAVERY.
The revolting custom of White Slavery in the Barbary States was for many years the shame of modern civilization. The nations of Europe made constant efforts, continued through successive centuries, to procure its abolition, and also to rescue their subjects from its fearful doom. These may be traced in diversified pages of history, and in authentic memoirs. Literature affords illustrations which must not be neglected. At one period, the French, the Italians, and the Spaniards borrowed the plots of their stories from this source.[4]
The adventures of Robinson Crusoe make our childhood familiar with one of its forms. Among his early trials was his piratical capture by a rover from Sallee, a port of Morocco on the Atlantic Ocean, and reduction to slavery. "At this surprising change of my circumstances," says Crusoe, "from a merchant to a miserable slave, I was perfectly overwhelmed; and now I looked back upon my father's prophetic discourse to me, that I should be miserable and have none to relieve me, which I thought was now so effectually brought to pass that it could not be worse." And Cervantes, in the story of Don Quixote, over which so many generations have shaken with laughter, turns aside from its genial current to give the narrative of a Spanish captive who had escaped from Algiers. The author is supposed to have drawn from his own experience; for during five years and a half he endured the horrors of Algerine slavery, from which he was finally liberated by a ransom of less than seven hundred dollars.[5] This inconsiderable sum of money—scarcely the price of an ordinary African slave in our own Southern States—gave to freedom, to his country, and to mankind the author of Don Quixote.
In Cervantes freedom gained a champion whose efforts entitle him to grateful mention on this threshold of our inquiry. Taught in the school of slavery, he knew how to commiserate the slave. The unhappy condition of his fellow-Christians in chains was ever uppermost in his mind. He lost no opportunity of inciting attempts for their emancipation, and for the overthrow of the "peculiar institution"—pardon the recurring phrase!—under which they groaned. He became in Spain what, in our day and country, is sometimes called an "anti-slavery agitator,"—not by public meetings and addresses, but, according to the genius of the age, mainly through the theatre. Not from the platform, but from the stage, did this liberated slave speak to the world. In a play entitled El Trato de Argel, or Life in Algiers—which, though not composed according to rules of art, found much favor, probably from its subject—he pictured, shortly after his return to Spain, the manifold humiliations, pains, and torments of slavery. This was followed by two other plays in the same spirit,—La Gran Sultana Doña Cathalina de Oviedo, and Los Baños de Argel, or, The Galleys of Algiers. The last act of the latter closes with the statement, calculated to enlist the sympathies of an audience, that "this play is not drawn from the imagination, but was born far from the regions of fiction, in the very heart of truth." More could not be said of a tale of Slavery in our day. Not content with this appeal through the theatre, Cervantes, with constant zeal, takes up the same theme in the tale of "The Captive" which he introduces into Don Quixote, and also in that of El Amante Liberal, and in some parts of La Española Inglesa. All these may be regarded not merely as literary labors, but as charitable efforts in behalf of human freedom.
This same cause enlisted a contemporary genius, prolific beyond precedent, called by Cervantes "that great prodigy of Nature," Lope de Vega, who freely borrowed from it in a play entitled Los Cautivos de Argel. At a later day, Calderon, sometimes exalted as the Shakespeare of the Spanish stage, in one of his most remarkable dramas, El Principe Constante, cast a poet's glance at Christian slavery in Morocco. To these works, belonging to what may be called the literature of Anti-Slavery, and shedding upon our subject a grateful light, must be added a curious and learned volume on the Topography and History of Algiers (Topographia e Historia de Argel), by Haedo, a Spanish father of the Catholic Church, published in 1612, and containing also two copious
Not long after the bitter experience of Cervantes, another person, of another country and language, and of a higher character, St. Vincent de Paul, one of the saintly glories of France, encountered the same cruel lot. Happily for the world, he escaped from slavery, to commence at home that long career of charity—nobler than any fame of literature—signalized by various Christian efforts against duels, for peace, for the poor, and in every field of humanity, by which he is enrolled among the great names of Christendom. Princes and orators have lavished panegyrics upon this fugitive slave; and the Catholic Church, in homage to his extraordinary virtues, has numbered him with the saints. Nor is he the only illustrious Frenchman who has felt the yoke of slavery. Arago, astronomer and philosopher,—devoted republican also,—while on the coast of the Mediterranean, engaged in those scientific labors which made the beginning of his fame, came within the clutch of Algerine slave-dealers. What science and the world gained by his liberation I need not say.
Thus Science, Literature, Freedom, Philanthropy, the Catholic Church, each and all, owe a debt to the liberated Barbary slave. Let them, on this occasion, as beneficent heralds, commend the story of his wrongs, his struggles, and his triumphs!
I.
ORIGIN OF SLAVERY.
These preliminary remarks prepare the way for the subject to which I invite attention. Here I am naturally led to touch upon the origin of slavery, and the principles which lie at its foundation, before proceeding to exhibit the efforts for its abolition, and their final success in the Barbary States.
The word Slave, suggesting now so much of human abasement, has an origin which speaks of human grandeur. Its parent term, Slava, signifying glory, in the Slavonian dialect, where it first appears, was proudly assumed as the national designation of races in the northeastern part of the European continent, who, in the vicissitudes of war, were afterwards degraded from the condition of conquerors to that of servitude. The Slavonian bondman, retaining his national name, was known as Slave; and this term, passing from a race to a class, was afterwards applied, in the languages of modern Europe, to all in his unhappy lot, without distinction of country or color.[8] It would be difficult to mention any word which has played such opposite parts in history,—beneath the garb of servitude concealing its early robe of pride. And yet, startling as it seems, this word may be received in its primitive character, by those among us who consider slavery essential to democratic institutions, and therefore part of the true glory of the country. Lexicography, going beyond this historical illustration, announces that "most probably the original meaning was independent, free,"[9] thus making the slave distinctively the freeman. In the revolutions of society, and among the compensations of Providence for long-continued degradation, the slave might yet regain this original ascendency, if, in an era of justice, the highest condition were not where all are equal in rights.
SLAVERY IN ANTIQUITY.
Slavery was universally recognized by the nations of antiquity. It is said by Pliny, in bold phrase, that the Lacedæmonians "invented slavery."[10] If this were so, the glory of Lycurgus and Leonidas would not compensate for such a blot. It is true that they recognized it, and gave it a shape of peculiar hardship. But slavery is older than Sparta. It existed in the tents of Abraham; for the three hundred and eighteen servants born to him were slaves. We behold it in the story of Joseph, who was sold by his brothers to the Midianites for twenty pieces of silver.[11] We find it in the poetry of Homer, who stamps it with a reprobation which even the Christian Cowper has hardly surpassed, when he says,—
In later days it prevailed extensively in Greece, whose haughty people deemed themselves justified in enslaving all who were strangers to their manners and institutions. "It is right for Greeks to rule barbarians," was the sentiment of Euripides, one of the first of her poets, echoed by Aristotle, the greatest of her intellects.[13] And even Plato, in his imaginary Republic, the Utopia of his beautiful genius, sanctions slavery. But notwithstanding these high names, we learn from Aristotle himself that there were persons in his day—pestilent Abolitionists of ancient Athens—who did not hesitate to maintain that liberty was the great law of Nature, and to deny any difference between master and slave,—declaring at the same time that slavery was
It is true, most true, that slavery stands on force and not on right. It is a hideous result of war, or of that barbarism in which savage war plays its conspicuous part. To the victor belonged the lives of his captives, and, by consequence, he might bind them in perpetual servitude. This principle, which has been the foundation of slavery in all ages, is adapted only to the rudest conditions of society, and is wholly inconsistent with a period of refinement, humanity, and justice. It is sad to confess that it was recognized by Greece; but the civilization of this famed land, though brilliant to the external view as the immortal sculptures of the Parthenon, was, like that stately temple, dark and cheerless within.
Slavery extended, with new rigors, under the military dominion of Rome. The spirit of freedom which animated the Republic was of that selfish and intolerant character which accumulated privileges upon the Roman citizen, while it heeded little the rights of others. But, unlike the Greeks, the Romans admitted in theory that all men are originally free by the Law of Nature; and they ascribed the power of masters over slaves, not to any alleged diversities in the races of men, but to the will of society.[16] The constant triumphs of their arms were signalized by reducing to servitude large bodies of subjugated people. Paulus Æmilius returned from Macedonia with an uncounted train of slaves, composed of persons in every sphere of life; and the camp of Lucullus in Pontus witnessed the sale of slaves for four drachmæ, or seventy-five cents, a head.
Terence and Phædrus, Roman slaves, teach us that genius is not always quenched even by degrading bondage; while the writings of Cato the Censor, one of the most virtuous slave-masters in history, show the hardening influence of a system which treats human beings as cattle. "Let the husbandman," says Cato, "sell his old oxen, his sickly cattle, his sickly sheep, his wool, his hides, his old wagon, his old implements, his old slave, and his diseased slave; and if there is anything else not wanted, let him sell it. He should be seller, rather than buyer."[17]
The cruelty and inhumanity which flourished in the Republic professing freedom enjoyed a natural home under Emperors who were the high-priests of despotism. Wealth increased, and with it the multitude of slaves. Some masters are said to have owned as many as ten thousand, while extravagant prices were often paid for them, according to fancy or caprice. Martial mentions handsome boys sold for as much as two hundred thousand sesterces each, or more than eight thousand dollars.[18] On the assassination of Pedanius Secundus by one of his slaves, no less than four hundred were put to death,—an orator in the Senate arguing that these hecatombs were in accordance with ancient custom.[19]
It is easy to believe that slavery, which prevailed so largely in Greece and Rome, must have existed in Africa. Here, indeed, it found a peculiar home. If we trace the progress of this unfortunate continent from those distant days of fable when Jupiter did not
the merchandise in slaves will be found to have contributed to the abolition of two hateful customs, once universal in Africa,—the eating of captives, and their sacrifice to idols. Thus, in the march of civilization, even the barbarism of slavery is an important stage of Human Progress. It is a point in the ascending scale from cannibalism.
SLAVERY IN MODERN TIMES.
In the early periods of modern Europe slavery was a general custom, which yielded only gradually to the humane influences of Christianity. It prevailed in all the countries of which we have any records. Fair-haired Saxon slaves from distant England arrested the attention of Pope Gregory in the markets of Rome, and were by him hailed as Angels. A law of so virtuous a king as Alfred ranks slaves with horses and oxen; and the Chronicles of William of Malmesbury show that in our mother country there was once a cruel slave-trade in whites. As we listen to this story, we shall be grateful again to that civilization which renders such outrage more and more impossible. "Directly opposite to the Irish coast," he says, "there is a seaport called Bristol, the inhabitants of which frequently sent into Ireland to sell those people whom they had bought up throughout England. They exposed to sale girls in a state of pregnancy, with whom they made a sort of mock marriage. There you might see with grief, fastened together by ropes, whole rows of wretched beings of both sexes, of elegant forms, and in the very bloom of youth,—a sight sufficient to excite pity even in barbarians,—daily offered for sale to the first purchaser. Accursed deed! infamous disgrace! that men, acting in a manner which brute instinct alone would have forbidden, should sell into slavery their relations, nay, even their own offspring!"[21] From still another chronicler we learn, that, in 1172, when Ireland was afflicted with public calamities, there was a great assembly of the principal men, chiefly of the clergy, who concluded, as well they might, that these evils were sent upon their country for the reason that they had formerly purchased English boys as slaves, contrary to the right of Christian liberty,—the poor English, to supply their wants, being "accustomed to sell even their own children, not to bring them up": wherefore, it is said, the English slaves were allowed to depart in freedom.
On the Continent of Europe, as late as the thirteenth century, the custom prevailed of treating all captives in war as slaves. Here poetry, as well as history, bears its testimony. Old Michael Drayton, in his story of the Battle of Agincourt, says of the French:—
And Othello, in recounting his perils, exposes this custom, when he speaks
It was also held lawful to enslave an infidel, or person who did not receive the Christian faith. The early Common Law of England doomed heretics to the stake; the Catholic Inquisition did the same; and the laws of Oléron, the maritime code of the Middle Ages, treated them "as dogs," to be attacked and despoiled by all true believers. Philip le Bel of France, grandson of St. Louis, in 1296 presented his brother Charles, Count of Valois, with a Jew, and paid three hundred livres for another Jew,—as if Jews were at the time chattels, to be given away or bought.[25] The statutes of Florence, boastful of freedom, as late as 1415 allowed republican citizens to hold slaves not of the Catholic Christian faith,—Qui non sunt Catholicæ fidei et Christianæ.[26] Besides captive Moors, there were African slaves in Spain, before Christopher Columbus; and at Venice Marco Polo for some time held a slave he had brought from the Orient in the age of Dante. The comedies of Molière, L'Étourdi and Le Sicilien, depicting Italian usages not remote from his day, show that at Messina even Christian women continued to be sold as slaves.
This rapid sketch, which brings us down to the period when Algiers became a terror to the Christian nations, renders it no longer astonishing that the barbarous States of Barbary—a part of Africa, the great womb of slavery, professing Mahometanism, which not only recognizes slavery, but expressly ordains "chains and collars" to infidels[27]—should maintain the traffic in slaves, particularly in Christians, denying the faith of the Prophet. In the duty of constant war upon unbelievers, and in the assertion of right to the service or ransom of their captives, they followed the lessons of Christians themselves.
It is not difficult, then, to account for the origin of this cruel custom. Its history forms our next topic.
II.
HISTORY OF WHITE SLAVERY.
The Barbary States, after the decline of the Arabian power, were enveloped in darkness, rendered more palpable by increasing light among the Christian nations. At the twilight of European civilization they appear to be little more than scattered bands of robbers and pirates, "land-rats and water-rats" of Shylock, leading the lives of Ishmaelites. Algiers is described by an early writer as "a den of sturdy thieves formed into a body, by which, after a tumultuary sort, they govern,"[28]—and by still another writer, contemporary with the monstrosity which he exposes, as the "theatre of all crueltie and sanctuarie of iniquitie, holding captive, in miserable servitude, one hundred and twentie thousand Christians, almost all subjects of the king of Spaine."[29] Their habit of enslaving prisoners captured in war and piracy arousing at last the sacred animosities of Christendom, Ferdinand the Catholic, after the conquest of Granada, and while the boundless discoveries of Columbus, giving to Castile and Leon a new world, still occupied his mind, found time to direct an expedition into Africa, under the military command of that great ecclesiastic, Cardinal Ximenes. It is recorded that this valiant soldier of the Church, on effecting the conquest of Oran, in 1509, had the inexpressible satisfaction of liberating three hundred Christian slaves.[30]
To stay the progress of the Spanish arms the government of Algiers invoked assistance from abroad. Two brothers, Horuc and Hayradin, sons of a potter in the island of Lesbos, had become famous as corsairs. In an age when the sword of the adventurer often carved a higher fortune than could be earned by lawful exertion, they were dreaded for abilities, hardihood, and power. To them Algiers turned for aid. The corsairs left the sea to sway the land,—or rather, with amphibious robbery, took possession of Algiers and Tunis, while they continued to prey upon the sea. The name of Barbarossa, by which they are known to Christians, is terrible in modern history.[31]
MILITARY EXPEDITIONS AGAINST WHITE SLAVERY.
With pirate ships they infested the seas, and spread their ravages along the coasts of Spain and Italy, until Charles the Fifth was aroused to undertake their overthrow. The various strength of his broad dominions was rallied in this new crusade. "If the enthusiasm," says Sismondi, "which had armed the Christians in the old Crusades was nearly extinct, a new sentiment, more rational and legitimate, united the vows of Europe with the efforts of Charles against the infidels. The object was no longer to reconquer the tomb of Christ, but to defend the civilization, the liberty, the lives of Christians."
In the treaty of peace which ensued, it was expressly stipulated on the part of Tunis, that all Christian slaves, of whatever nation, should be set at liberty without ransom, and that no subject of the Emperor should for the future be detained in slavery.[34]
The apparent generosity of this undertaking, the magnificence with which it was conducted, and the success with which it was crowned drew to the Emperor the homage of his age beyond any other event of his reign. Twenty thousand slaves freed by treaty or by arms diffused through Europe the praise of his name. It is probable that in this expedition the Emperor was governed by motives little higher than vulgar ambition and fame; but the results by which it was emblazoned, in the emancipation of so many fellow-Christians from cruel chains, place him, with Cardinal Ximenes, among the earliest Abolitionists of modern times.
This was in 1535. Only a few short years before, in 1517, he conceded to a Flemish courtier the exclusive privilege of importing into the West Indies four thousand blacks from Africa. It is said that Charles lived long enough to repent what he had thus inconsiderately done.[35] Certain it is, no single concession of king or emperor recorded in history has produced such disastrous far-reaching consequences. The Fleming sold his monopoly to a company of Genoese merchants, who organized a systematic traffic in slaves between Africa and America. Thus, while levying a mighty force to check the piracies of Barbarossa, and to procure the abolition of Christian slavery in Tunis, the Emperor, with criminal inconsistency, laid the corner-stone of a new slavery, in comparison with which the enormity he warred against was trivial and fugitive.
Elated by the conquest of Tunis, filled also with the ambition of subduing all the Barbary States, and of extirpating Christian slavery, the Emperor in 1541 directed an expedition of singular grandeur against Algiers. The Pope tardily joined his influence to the martial array. But Nature proved stronger than Pope and Emperor. Within sight of Algiers a sudden storm shattered his proud fleet, and he was driven back to Spain, discomfited, with none of those trophies of emancipation with which his former expedition was crowned.[36]
The power of the Barbary States was now at its height. Their corsairs became the scourge of Christendom, while their much dreaded system of slavery assumed a front of new terror. Their ravages were not confined to the Mediterranean. They entered the ocean, and penetrated even to the Straits of Dover and St. George's Channel. From the chalky cliffs of England, and from the remote western coasts of Ireland, unsuspecting inhabitants were swept into cruel captivity.[37] The English government was aroused against these atrocities. In 1620, a fleet of eighteen ships, under the command of Sir Robert Mansel, Vice-Admiral, was despatched to punish Algiers. It returned without being able, in the language of the times, to "destroy those hellish pirates," though it obtained the liberation of "some forty poore captives, which they pretended was all they had in the towne." Purchas records, that the English fleet was indebted for information to "a Christian captive, which did swimme from the towne to the ships."[38] Not in this respect only does this expedition recall that of Charles the Fifth, which received important assistance from rebel slaves; we observe also a similar inconsistency in the government which directed it. It was in the year 1620,—dear to all the descendants of the Pilgrims of Plymouth Rock as an epoch of freedom,—while an English fleet was seeking the emancipation of Englishmen held in bondage by Algiers, that African slaves were first introduced into the English colonies of North America,[39] thus beginning that dreadful system whose long catalogue of humiliation and woes is not yet complete.
The expedition against Algiers was followed, in 1637, by another against Sallee, in Morocco. Terrified by its approach, the Moors desperately transferred a thousand captives, British subjects, to Tunis and Algiers. "Some Christians that were slaves ashore, who stole away out of the town and came swimming aboard," together with intestine feud, aided the fleet, and the cause of emancipation speedily triumphed.[40] Two hundred and ninety Britons were released, and a promise was extorted from the enemy to redeem the wretched captives sold away to Tunis and Algiers. Shortly afterwards an ambassador from the King of Morocco visited England, and on his way through the streets of London to his audience at court was attended by "four Barbary horses led along in rich caparisons, and richer saddles, with bridles set with stones; also some hawks; many of the captives whom he brought over going along afoot clad in white."
The importance attached to this achievement is inferred from the singular joy with which it was hailed in England. Though on a limited scale, it was nothing less than a war of liberation. Poet, ecclesiastic, and statesman now joined in congratulation. It inspired the Muse of Waller to a poem called "The Taking of Sallee," where the submission of the slaveholder is thus described:—