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 of exciting their military ardor by visions of glory and of splendor, were commanded to repeat it over and over again that they would probably die in the battle and never get home, and hold this idea up before them as if it were the only idea suitable for their purpose, how excessively absurd is the whole statute considered as a military law,—just as absurd as the Mosaic fugitive law, understood in its widest application, is, considered as a slave law! It is clearly the object of this military law to put an end to military expeditions; for, with this law in force, such expeditions must always be entirely volunteer expeditions. Just as clearly was it the object of the fugitive slave law to put an end to compulsory servitude; for, with that law in force, the servitude must, in effect, be, to a great extent, voluntary,—and that is just what the legislator intended. There is no possibility of limiting the law, on account of its absurdity, when understood in its widest sense, except by proving that the Mosaic legislation was designed to perpetuate and not to limit slavery; and this certainly cannot be proved, for it is directly contrary to the plain matter of fact.

I repeat it, then, again: there is nothing in the language of this statute, there is nothing in the connection in which it stands, there is nothing in the history of the Mosaic legislation on this subject, to limit the application of the law to the case of servants escaping from foreign masters; but every consideration, from every legitimate source, leads us to a conclusion directly the opposite. Such a limitation is the arbitrary, unsupported stet voluntas pro ratione assumption of the commentator, and nothing else. The only shadow of a philological argument that I can see, for limiting the statute, is found in the use of the words to thee, in the fifteenth verse. It may be said that the pronoun thee is used in a national and not individual sense, implying an escape from some other nation to the Hebrews. But, examine the statute immediately preceding this, and observe the use of the pronoun thee in the thirteenth verse. Most obviously, the pronouns in these statutes are used with reference to the individuals addressed, and not in a collective or national sense exclusively; very rarely, if ever, can this sense be given to them in the way claimed by the argument referred to. 2. It is said that the proclamation, "Thou shalt proclaim liberty through the land to all the inhabitants thereof," related only to Hebrew slaves. This assumption is based entirely on the supposition that the slave was not considered, in Hebrew law, as a person, as an inhabitant of the land, and a member of the state; but we have just proved that in the most solemn transaction of the state the hewer of wood and drawer of water is expressly designated as being just as much an actor and participator as his master; and it would be absurd to suppose that, in a statute addressed to all the inhabitants of the land, he is not included as an inhabitant.

Barnes enforces this idea by some pages of quotations from Jewish writers, which will fully satisfy any one who reads his work.

From a review, then, of all that relates to the Hebrew slave-law, it will appear that it was a very well-considered and wisely-adapted system of education and gradual emancipation. No rational man can doubt that if the same laws were enacted and the same practices prevailed with regard to slavery in the United States, that the system of American slavery might be considered, to all intents and purposes, practically at an end. If there is any doubt of this fact, and it is still thought that the permission of slavery among the Hebrews justifies American slavery, in all fairness the experiment of making the two systems alike ought to be tried, and we should then see what would be the result.

is always important, in discussing a thing, to keep before our minds exactly what it is.

The only means of understanding precisely what a civil institution is are an examination of the laws which regulate it. In different ages and nations, very different things have been called by the name of slavery. Patriarchal servitude was one thing, Hebrew servitude was another, Greek and Roman servitude still a third; and these institutions differed very much from each other. What, then, is American slavery, as we have seen it exhibited by law, and by the decisions of courts?

Let us begin by stating what it is not.

1. It is not apprenticeship.

2. It is not guardianship.