In
1860, ex-slave and abolitionist, Frederick Douglass, delivered a powerful
speech “The Constitution: Is It Pro-Slavery or Anti-Slavery?” Douglass used the speech to criticize
his fellow abolitionists such as William Lloyd Garrison who called the
Constitution a “Covenant with Death” and publicly burned the Constitution
because he believed it a pro-slavery document. This view is very common among many modern academics who
discredit the Founders for creating a fundamentally flawed constitutional
system rooted upon slavery and extinguished through the efforts of
uncompromising abolitionists.
Douglass thought differently. Douglass
was a former slave who had escaped the horrors of slavery. He was raised on a plantation that was
many miles from a mother that he rarely saw. From a young age, he witnessed the brutal whippings of
slavery. His spirit was nearly
ruined by a “slavebreaker,” but Douglass recovered his manhood when he fought
back and refused to be whipped again.
He eventually learned to read and learned the power of rhetoric by
reading The Columbian Orator. He finally escaped from slavery through
the Underground Railroad and recovered his human dignity. He became such a powerful speaker that
his listeners did not believe he was a former slave.
What, then, is the Constitution? I will tell you. It is no vague, indefinite, floating, unsubstantial, ideal something, coloured according to one’s fancy, now a weasel, now a whale, and now nothing. On the contrary, it is a plainly written document, not in Hebrew or Greek, but in English . . . . The American Constitution is a written instrument full and complete in itself. No Court in America, no Congress, no President, can add a single word thereto, or take a single word therefrom. It is a great national enactment done by the people, and can be altered, amended, or added to by the people.
Many
people today believe that Thomas Jefferson did not really mean all people when
he wrote “all men are created equal” in the Declaration of Independence and
think that they know who Jefferson really meant. Douglass takes on the same kind of reasoning regarding
slavery and the Constitution when he argues that, “The text, and only the text,
and not any commentaries or creeds written by those who wished to give the text
a meaning apart from its plain meaning . . . . instead of looking to the
written paper itself, for its meaning, it were attempted to make us search it
out, in the secret motives, and dishonest intentions, of some of the men who
took part in writing it.” For
Douglass, the Constitution must “stand or fall, flourish or fade, on its own
individual and self-declared character and objects.”
Douglass
starts by asserting that the framers purposefully avoided the mention of
slavery in the Constitution. “It
so happens that no such words as ‘African slave trade,’ no such words as ‘slave
representation,’ no such words as ‘fugitive slaves,” no such words as ‘slave
insurrections,’ are anywhere used in that instrument. These are . . . not the words of the Constitution of the
United States.” As
Abraham Lincoln said the same year at his Cooper Union address, paraphrasing
James Madison at the Constitutional Convention: “Neither the word ‘slave’ nor
‘slavery’ is to be found in the Constitution . . . and that wherever in that
instrument the slave is alluded to, he is called a ‘person.’” The founders did
this “on purpose to exclude from the Constitution the idea that there could be
property in man.”
Douglass
first addresses the Three-Fifths clause of Article I, section 2 and examines
the idea of a slaveholding power. He
indirectly demolishes our modern view that it literally meant that the slaves
were considered three-fifths of a person.
Do not forget that the South wanted to count the slave as a full person
for the purposes of representation.
Douglass also attacks the idea that this did not create a slave power in
the Congress nor did it represent anything less than a compromise over
representation and taxation. “A black
man in a free State is worth just two-fifths more than a black man in a slave
State, as a basis of political power under the Constitution. Therefore, instead of encouraging
slavery, the Constitution encourages freedom by giving an increase of
‘two-fifths’ of political power to free over slave States . . . taking it at
its worst, it still leans to freedom, not to slavery,” Douglass avers.
Douglass
next addresses the slave trade in Article I, section 9, in which the Congress
could not ban the slave trade for 20 years. The founders, Douglass argues, were not protecting the slave
trade and thus slavery with this clause but were “providing for the abolition
of the slave trade.” And, indeed
on January 1, 1808, that is exactly what happened when the 1807 bill that
President Thomas Jefferson signed, went into effect. Douglass says that the clause “looked to the abolition of
slavery rather than to its perpetuity,” and that the founders intentions “were
good, not bad.”Douglass
tackles the “slave insurrection” clause in Article I, section 8. He states that “there is no such
clause” because it is a general statement that the chief executive has the
power and duty to suppress all “riots or insurrections” in the interests of
maintaining law and order. Even if
Douglass concedes for the sake of argument that it is aimed at slave insurrections,
he turns it on its head and states that, “If it should turn out that slavery is
a source of insurrection . . . why, the Constitution would be best obeyed by
putting an end to slavery, and an anti-slavery Congress would do that very
thing.”
Finally,
Douglass discusses the “Fugitive Slave clause” of Article IV, section 9, and
believes that it could only be applied to indentured servants and apprentices
because slaves were not “bound to service” in the sense that they were
contractually obligated to perform “service and labour,” because they could not
legally make contracts. Douglass
then examines the larger natural rights principles of the Constitution and
argues that they do not support slavery. The purposes of the new constitutional government as stated in the
Preamble – union, defense, welfare, tranquility, justice, and liberty –
Douglass tells us, “are all good objects, and slavery, so far from being among
them, is a foe to them all.” He
continues, “Its language is ‘we the people;’ not we the white people.”
Finally,
Douglass argues that “there is no word, no syllable in the Constitution to
forbid [abolishing slavery].” The
North banned slavery in the wake of the American Revolution, the Northwest
Ordinance banned it in that territory, and the Missouri Compromise banned it in
the northern part of the Louisiana Territory. Douglass states that, “The Constitution will afford slavery
no protection.” Douglass’
speech was aimed as much at the radical abolitionists as slave owners as he
thought it remarkably imprudent to say “No union with slaveholders.” If the North were to let the South
secede, then there would be no moral pressure to end slavery in the new
confederacy. It flourishes best where it meets no
reproving frowns, and hears no condemning voices. While in the Union it will meet with
both . . . . I am, therefore, for drawing the bond of Union more closely.”
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Tony Williams is the Program Director of the WJMI and the
author of four books, including "America’s
Beginnings: The Dramatic Events that Shaped a Nation’s Character.