Such testimony would seem to furnish a decisive standard by which
to determine the character of White Slavery. But there are other
considerations and authorities. One of these is the influence of
religion on these barbarians. Travellers remark the kind treatment
bestowed by Mahometans upon slaves.[153] The lash rarely, if ever,
lacerates the back of the female; the knife or branding-iron is
not employed upon any human being to mark him as property of his
fellow-man. Nor is the slave doomed, as in other countries, where
the Christian religion is professed, to unconditional and perpetual
service, without prospect of _redemption_. Hope, the last friend of
misfortune, may brighten his captivity. He is not so walled up by
inhuman institutions as to be inaccessible to freedom. "And unto such
of your slaves," says the Koran, in words worthy of adoption in the
legislation of Christian countries, "as desire a written instrument
allowing them to redeem themselves on paying a certain sum, write one,
if ye know good in them, and give them of the riches of God which he
hath given you."[154] Thus from the Koran, which ordains slavery, come
lessons of benignity to the slave; and one of the most touching stories
in Mahometanism is of the generosity of Ali, the companion of the
Prophet, who, after fasting for three days, gave his whole provision to
a captive not more famished than himself.[155]
[153] Wilson's Travels, p. 93. Noah's Travels, p. 302. Shaler's
Sketches of Algiers, p. 77. Edinburgh Review, Vol. XXXVIII. p. 403.
Quarterly Review, Vol. XV. p. 168.
[154] Sale's Koran, Chap. XXIV. Vol. II. p. 194.--The right of
redemption was recognized by the Hindoo laws. (Halhed's Code, Chap.
VIII. §2.) It was unknown in the British West Indies while slavery
existed there. (Stephen on West India Slavery, Vol. I. p. 378.) It
is also unknown in the Slave States of our country.
[155] Sale's Koran, Chap. LXXVI. Vol. II. p. 474, note.
Such precepts and examples had their influence in Algiers. It is
evident, from the history of the country, that the prejudice of race
did not so far prevail as to stamp upon slaves and their descendants
any indelible mark of exclusion from power and influence. It often
happened that they attained to great posts in the state. The seat of
the Deys was filled more than once by humble captives who had tugged
for years at the oar.[156]
[156] Haedo, Historia de Argel. p. 122. Quarterly Review, Vol. XV.
pp. 169, 172. Shaler's Sketches of Algiers, p. 77. Short Account
of Algiers, pp. 22, 25.--It seems to have been supposed, that,
according to the Koran, the condition of slavery ceased when the
party became a Mussulman. (Penny Cyclopædia: Art. _Slavery_.
Noah's Travels, p. 302. Shaler's Sketches, p. 60.) In point of
fact, freedom generally followed conversion; but I do not find any
injunction on the subject in the Koran.