Complete Works of Harriet Beecher Stowe

by Harriet Beecher Stowe

  Mrs. Stowe was a shrewd Yankee woman, and seeing the difficulties and embarrassments in which we were involved, and being in need of a little money, and knowing that we were willing to pay almost any price for something that would flatter ourselves, and blacken the characters of Southern people; she wrote her book. We received it with transports of joy, and cried aloud at the top of our voices, HUZZA FOR MADAM STOWE, and her incomparable negro novel; viz., Uncle Tom’s Cabin, or Life among the Lowly. And so we go, in England and America! This is a marvelous world, and it is inhabited by a wondrous species of animals, called man!

  The conclusion of the whole matter is, abolitionism is little else at last, but hypocritical self-righteous phariseism, and Mrs. Stowe wrote her book to flatter their pride, indulge their whims, tickle their fancies, and pick their pockets. I have remarked, that this is a marvelous world, and among the many wondrous things that fall under our observation, there is nothing more remarkable than Yankee ingenuity! The Southern people, it is true, receive the proceeds of the labor of the slaves, but then, they must first expend money in raising them; feed and clothe them in health, nurse them in sickness, and provide for them in old age. But Mrs. Stowe without contributing anything for their support, has made more money out of them within the last year, than any half dozen sugar planters in the State of Louisiana! This is truly a wondrous speculation in negroes.

  “But all their works they do,” (says our Saviour,) “to be seen of men.” “But God shall bring every work into judgment.” And if our motives are selfish, or impure, we incur the risk of falling under the condemnation of a just and holy God. Too many “make clean the outside of the cup and platter, but within, they are full of extortion and excess.”

  There are a class among the abolition party, whose leading object is pecuniary gain. With them, “gain is godliness,” and their pretended godliness is all for gain. That is, all is well, if they can make money; if not, they are off. When English emissaries are sent over to this country, to lecture on the subject of slavery, they are well paid for their services, either by the abolition party; or, probably, more frequently by the English government. In our own country, the editors of abolition papers, the writers of negro novels and other abolition productions; together with the numerous agents and other notable functionaries, that are employed to carry out their diabolical schemes and machinations; are all well paid for their services. Like the young lawyer alluded to, in the preceding pages, they receive a “large fee,” and can therefore “afford to lie.” But by far the larger portion of them are operated on by different feelings, views and motives. I have already indicated certain motives that prompt the abolition party to action; but there are yet others, to which I have but incidentally alluded. Sympathy for the African race with them, is a mere pretence, or affectation of superior sanctity and philanthropy. Like the pharisees of old, they are always ready to thank God, that they are not as other men. I am holier than thou, is their universal cry to all that dissent from their peculiar views, or take exceptions to their conduct. Bigots, fools and fanatics of every class, grade and description, the world over, are guilty of the same; yes, I am holier than thou, is their universal exclamation.

  Every man is conscious that he ought to be a Christian, or at least a philanthropist; and every man desires to be esteemed such. But as it does not, in all cases, accord with the interests and inclinations; or, is otherwise, incompatible with the beastly and sordidly corrupt natures of a large portion of the human family, to become either Christians or philanthropists; therefore, they can do no better than to affect to be either one or the other, or both. Plain, simple, old-fashioned Bible Christianity is not sufficient for them. It is too quiet — too lowly and unassuming for them. They would have us believe, that they are brim full of humanity and benevolence — so full, that they are constantly running over — surcharged with a superabundance of kind, generous and sympathetic feeling for their fellow creatures. They must, at least, make the world around them believe that they are such. This is their object — this their aim. To accomplish this, everything is brought into requisition — all their energies, all their efforts are directed to this end. They wish to deceive the world, and make the impression on the mind of mankind, that they are a superior order of beings — better Christians — better philanthropists — have more humanity — more benevolence, and a greater regard for the rights of man, than mankind in general. I say their object is to make the world believe all this. Nothing is found to answer their purpose so well, in the accomplishment of this object, as African slavery in the Southern States. They have talked about negro slavery — negro oppression, and the negroe’s woes, until they have really induced some to believe that they are persons of more than ordinary benevolence — that they are really humane, generous and just. But it is mere affectation — it is all hypocrisy. Facts prove it. England boasts of her philanthropy — talks about American oppression, and at the same time makes no effort to elevate her own miserable tenantry, whose conditions are far worse than American slaves. If she is really philanthropic, why refuse to do any thing for her own suffering poor throughout her vast dominions? This is proof positive, that John Bull is an old villain; a rotten, two-faced, bigoted, meddlesome old hypocrite. If abolitionists in the United States are really philanthropic, why have they not made some effort to relieve the suffering poor in their own midst; whose conditions in general, are far worse than Southern slaves? They have work enough at home, and it is an old and very true proverb, “that charity begins at home.” It is certainly true, that home is the place where it should begin. What are they doing for the thousands of ignorant, ill-clad, half starved free negroes now in their midst? Nothing for either soul or body! They spurn them from their presence, or trample them under their feet, and turn around and wipe their mouths, and express the deepest sympathy for the poor slave in the Southern States; whose conditions are incomparably better than the free negroes, North! Ah! their benevolent souls are overflowing with sympathy for Southern slaves, who are generally well fed, well clothed, content and happy; but the poor, vicious, degraded and friendless free negroes, North, are left to shift for themselves. And what are they doing for the suffering poor of their own color? How many widows that they have defrauded, and orphans they have robbed, will confront them at the bar of God? I appeal to those among whom they live; to those who know them best; as citizens, as neighbors; are they humane, generous and just? Are they husbands to the widows; and fathers to the fatherless? Do they feed the hungry, clothe the naked, and visit the sick? Are they ever ready to relieve the poor, the needy and distressed? In every city, village and neighborhood, throughout the length and breadth of the North, there are poor, wretched, miserable objects of charity, and here they have an opportunity to give us practical proof of the sincerity of their professions; and until they furnish evidence that they are what they profess to be, we wish them to cease their hypocritical cant about Southern slavery.

  SECTION V.

  Abolitionists may affect as much sanctity and philanthropy, as they please, and pile their maledictions and execrations on the heads of slave holders mountain high! They can call them murderers, thieves and robbers to their hearts content! They can anathematize better men than themselves; and denounce slavery as a curse, an evil, a hardship! They can call slavery by what name they choose! For it matters but little what they call it; nor what it really is; nor in what it originated; nor yet, what perpetuates it; nor what our feelings and views may be; for slavery exists in our midst; and has existed in our world as a civil institution, for more than three thousand years: and when God in his amazing condescension, unbounded benevolence, and infinite mercy vouchsafed to us a revelation of his will; he informed us in language clear and explicit, how we should treat it. The duties and obligations of ministers, and churches — of masters and servants, are unfolded and enforced in the Sacred Record; and he that errs, is without excuse. “But men have become wise above what is written.” God, alone, was competent to decide what was best f
or masters and servants, individuals, and nations. We are all the work of his hands, and it is his prerogative to dictate to us laws for the guidance and regulation of our conduct. Those, then, who receive the Bible as a revelation of the will of God, and take it as their guide and counsellor; cannot consistently do otherwise, than to treat slavery and slaveholders in accordance with its clear and unmistakable injunctions, warnings and admonitions, a precept or practice from the Sacred Oracles, is practical infidelity; and I here, openly and boldly assert, that no intelligent man, who reads and believes the Bible to be the word of God, ever did, or ever will embrace the extreme views of the abolition party in the United States. No! It is impossible: for they are in direct opposition to the plainest declarations of the inspired writers — to the whole spirit and tenor of the Sacred Volume. I care not on whom this may fall; nor where it falls, it is true. I am well aware, that nine tenths of mankind, neither read nor think for themselves — particularly on subjects that relate to their duties and obligations to their Creator, or their fellow creatures! No! They suffer others to read and think for them; and by the by, they too often commit their consciences, and their souls, to the keeping of those whose object is to secure the fleece, though the devil take the flock!

  I have said that God, alone, was competent to decide what was best under the circumstances for masters and servants, individuals and nations. I have clearly shown in the following chapters, that as masters and servants, and as a nation we cannot do better, than to faithfully observe and carry out the injunctions of Holy Writ — that the best interests of all concerned will be subserved thereby — that there is no other safe and practicable course — that the Bible, and the Bible alone, is a safe and sure guide in this emergency. We “may bite and devour each other;” speculate, wrangle and contend to no purpose. No good will ever grow out of it. I have shown that nothing is likely to mitigate the evils of slavery — or rather, its abuses; or in any reasonable time bring about its abolition, but a rigid adherence on the part of masters and servants, to the duties and obligations imposed on them in the Sacred Volume. That it is the duty of servants to love, serve and obey their masters, and that it is the duty of masters to enlighten the minds and elevate the characters of their slaves — to prepare them for self government and the enjoyment of liberty, and then to colonize them.

  And I flatter myself, that I have clearly and indisputably demonstrated, that the African race in this country, are not yet prepared for freedom — and that they cannot enjoy freedom in our midst, provided they were prepared for it — and consequently that the African derives no benefit from emancipation if he remain among us. Hence, the propriety of manumitting slaves is, to say the least, doubtful, unless they are colonized. Every man of truth and candor, who is acquainted with the condition of slaves and free negroes, North and South, must admit, that the conditions of slaves is better, than that of free negroes.

  Mrs. Stowe has labored hard to prove that there are evils and abuses in the treatment of slaves in the Southern States; but then she would have us substitute greater evils for lesser — according to the old proverb, “out of the frying pan into the fire.” Many of the Southern people as deeply deplore these evils, and are as fully impressed with the necessity of removing them, as Mrs. Stowe or any one else; but hitherto they have been unable to decide upon any plan by which these evils could be removed — except, at least, to a very limited extent. They knew well, that if they manumitted their slaves, it would involve both the slaves and themselves in greater evils than African slavery itself, as it exists in the Southern States.

  I beg leave to digress for a moment from the subject under discussion. Mrs. Stowe has told her tale about Southern slavery; and what a wondrous story it is! Remarkable indeed! She has told of deeds, dark and revolting! A tale of injustice and wrongs — oppression and woe! I admit there are, and ever have been, occasional and rare instances of acts of inhumanity and cruelty among Southern slaveholders; too shocking for recital! But if any one will be at the trouble to spend a few months in the Yankee States, and take for granted all that is related to him by busy-bodies, idlers and others that have nothing else to do but to talk about their neighbors; they will find no difficulty in gathering up material, out of which, they could manufacture as dark a tale as Uncle Tom’s Cabin. The free negroes in the North could furnish material for a shocking story! But, ah! it is all a contemptibly low business; we had better quit talking about our neighbors. There are the best of reasons why we should not give full credence to village and neighborhood gossip, old women’s stories, and free negroes tales. What we see, feel, taste and smell, we know to be true: and that is about all we do know. As for the remainder, it is as the breeze which plays around us, or passes over our heads. It is here, it is gone, and we know not from “whence it cometh, or whither it goeth?” nor yet what pestiferous emanations might perchance float in the current. The sooner we get rid of negro novels and village gossip, and neighborhood slander, and busy-bodies, and idlers, and loafers, and liars, and the whole crew, who have nothing else to do, but to meddle with people’s business, the better. God speed the day when we shall all find better employment. But to return to the evils of slavery.

  Slavery is not an evil to those involved in it, under all circumstances. There are circumstances, under which it may be a blessing to the slave — and a blessing it would have proved to the entire slave population in this country, if both masters and servants had complied with the requisitions of the Bible. None are so much to blame for the evils and hardships of slavery as the abolition party. No! none! Not the slaveholders themselves. They have incited the slaves to deeds for which they have been cruelly punished. In consequence of their unwarrantable interference, slaves that were, previous to such interference, pious, contented and happy, have become discontented, impertinent and perverse, and have been too often cruelly punished for their dereliction of duty. Ah! well do I recollect the time when the months of Southern clergyman were closed, when rigid laws were enacted — when so many restrictions were thrown around slaveholders. I then saw, and deplored the evil, and hoped, but hoped in vain, that Northern men would desist from a procedure, so fraught with mischief to masters and servants — so contrary to the laws of God — so opposed to every principle of humanity, justice, truth and righteousness. I must refer the reader to chapter three, and return to the proposition under investigation, that slavery is not, an evil under all circumstances.

  The peculiar condition of an individual may be such, that he is fit for nothing but a slave. He maybe physically, mentally, and morally disqualified for any other condition or station in life. To such an individual slavery is not necessarily an evil; but, on the contrary, to him it may be a blessing and not a curse. He may be utterly incapable of making provision for his own wants. Servitude may be the only condition or station in life, in which he could be provided for, and enjoy happiness. The disabilities of such an individual is a misfortune; or, as it is generally termed, a curse, an evil; but the evil consists in the incompetence of the individual, and not in that condition or station in life, to which his incompetency subjects him. It is, (to use common parlance), a curse, or an evil, to be physically, mentally, and morally disqualified to enjoy the rights, privileges and immunities of a free man; but if such be the condition of the individual, slavery to him is a blessing. It is, at least the only condition or station in life, adapted to his peculiar circumstances, and the only one in which he would be likely to enjoy happiness. I have shown in chapter eight, that African slavery originated in the inferiority of the African race, and that their inferiority originated in the transgression of God’s laws.