The author gives the following statement of facts, on the authority of Professor C. E. Stowe, then of Lane Seminary, Ohio, with regard to emancipated slaves, now resident in Cincinnati; given to show the capability of the race, even without any very particular assistance or encouragement.
The initial letters alone are given. They are all residents of Cincinnati.
"B-. Furniture maker; twenty years in the city; worth ten thousand dollars, all his own earnings; a Baptist.
"C-. Full black; stolen from Africa; sold in New Orleans; been free fifteen years; paid for himself six hundred dollars; a farmer; owns several farms in Indiana; Presbyterian; probably worth fifteen or twenty thousand dollars, all earned by himself.
"K-. Full black; dealer in real estate; worth thirty thousand dollars; about forty years old; free six years; paid eighteen hundred dollars for his family; member of the Baptist church; received a legacy from his master, which he has taken good care of, and increased.
"G-. Full black; coal dealer; about thirty years old; worth eighteen thousand dollars; paid for himself twice, being once defrauded to the amount of sixteen hundred dollars; made all his money by his own efforts-much of it while a slave, hiring his time of his master, and doing business for himself; a fine, gentlemanly fellow.
"W-. Three-fourths black; barber and waiter; from Kentucky; nineteen years free; paid for self and family over three thousand dollars; deacon in the Baptist church.
"G. D-. Three-fourths black; white-washer; from Kentucky; nine years free; paid fifteen hundred dollars for self and family; recently died, aged sixty; worth six thousand dollars."
Professor Stowe says, "With all these, except G-, I have been, for some years, personally acquainted, and make my statements from my own knowledge."
The writer well remembers an aged colored woman, who was employed as a washerwoman in her father's family. The daughter of this woman married a slave. She was a remarkably active and capable young woman, and, by her industry and thrift, and the most persevering self-denial, raised nine hundred dollars for her husband's freedom, which she paid, as she raised it, into the hands of his master. She yet wanted a hundred dollars of the price, when he died. She never recovered any of the money.
These are but few facts, among multitudes which might be adduced, to show the self-denial, energy, patience, and honesty, which the slave has exhibited in a state of freedom.
And let it be remembered that these individuals have thus bravely succeeded in conquering for themselves comparative wealth and social position, in the face of every disadvantage and discouragement. The colored man, by the law of Ohio, cannot be a voter, and, till within a few years, was even denied the right of testimony in legal suits with the white. Nor are these instances confined to the State of Ohio. In all states of the Union we see men, but yesterday burst from the shackles of slavery, who, by a self-educating force, which cannot be too much admired, have risen to highly respectable stations in society. Pennington, among clergymen, Douglas and Ward, among editors, are well known instances.
If this persecuted race, with every discouragement and disadvantage, have done thus much, how much more they might do if the Christian church would act towards them in the spirit of her Lord!
This is an age of the world when nations are trembling and convulsed. A mighty influence is abroad, surging and heaving the world, as with an earthquake. And is America safe? Every nation that carries in its bosom great and unredressed injustice has in it the elements of this last convulsion.
For what is this mighty influence thus rousing in all nations and languages those groanings that cannot be uttered, for man's freedom and equality?
O, Church of Christ, read the signs of the times! Is not this power the spirit of Him whose kingdom is yet to come, and whose will to be done on earth as it is in heaven?
But who may abide the day of his appearing? "for that day shall burn as an oven: and he shall appear as a swift witness against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger in his right: and he shall break in pieces the oppressor."
Are not these dread words for a nation bearing in her bosom so mighty an injustice? Christians! every time that you pray that the kingdom of Christ may come, can you forget that prophecy associates, in dread fellowship, the day of vengeance with the year of his redeemed?
A day of grace is yet held out to us. Both North and South have been guilty before God; and the Christian church has a heavy account to answer. Not by combining together, to protect injustice and cruelty, and making a common capital of sin, is this Union to be saved,-but by repentance, justice and mercy; for, not surer is the eternal law by which the millstone sinks in the ocean, than that stronger law, by which injustice and cruelty shall bring on nations the wrath of Almighty God!
Harriet Beecher Stowe
***
[1] English Grammar (1795), by Lindley Murray (1745-1826), the most authoritative American grammarian of his day.
[2] A machine of this description was really the invention of a young colored man in Kentucky. [Mrs. Stowe's note.]
[3] A slightly inaccurate quotation from Hamlet, Act III, scene I, lines 369-370.
[4] Gen. 16. The angel bade the pregnant Hagar return to her mistress Sarai, even though Sarai had dealt harshly with her.
[5] Phil. 1:10. Onesimus went back to his master to become no longer a servant but a "brother beloved."
[6] Jer. 31:15.
[7] Gen. 9:25. This is what Noah says when he wakes out of drunkenness and realizes that his youngest son, Ham, father of Canaan, has seen him naked.
[8] Dr. Joel Parker of Philadelphia. [Mrs. Stowe's note.] Presbyterian clergyman (1799-1873), a friend of the Beecher family. Mrs. Stowe attempted unsuccessfully to have this identifying note removed from the stereotype-plate of the first edition.
[9] Thomas Clarkson (1760-1846) and William Wilberforce (1759-1833), English philanthropists and anti-slavery agitators who helped to secure passage of the Emancipation Bill by Parliament in 1833.
[10]In Atala; or the Love and Constantcy of Two Savages in the Desert (1801) by Francois Auguste Rene, Vicomte de Chateaubriand (1768-1848).
[11]The Ancient History, ten volumes (1730-1738), by the French historian Charles Rollin (1661-1741).
[12]Scott's Family Bible (1788-1792), edited with notes by the English Biblical commentator, Thomas Scott (1747-1821).
[13]The Cerographic Atlas of the United States (1842-1845), by Sidney Edwards Morse (1794-1871), son of the geographer, Jedidiah Morse, and brother of the painter-inventor, Samuel F. B. Morse.
[14]Recollections of the Last Ten Years (1826) by Timothy Flint (1780-1840), missionary of Presbyterianism to the trans-Allegheny West.
[15]The Merchant of Venice, Act 1, scene 2, lines 17-18.
[16] Ps. 73, "The End of the Wicked contrasted with that of the Righteous."
[17] Edward Bouverie Pusey (1800-1882), champion of the orthodoxy of revealed religion, defender of the Oxford movement, and Regius professor of Hebrew and Canon of Christ Church, Oxford.
[18] In August 1791, as a consequence of the French Revolution, the black slaves and mulattoes on Haiti rose in revolt against the whites, and in the period of turmoil that followed enormous cruelties were practised by both sides.
The "Emperor" Dessalines, come to power in 1804, massacred all the whites on the island. Haitian bloodshed became an argument to show the barbarous nature of the Negro, a doctrine Wendell Phillips sought to combat in his celebrated lecture on Toussaint L'Ouverture.
[19] "Weep Not for Those," a poem by Thomas Moore (1779-1852).
[20] "This is the last of Earth! I am content," last words of John Quincy Adams, uttered February 21, 1848.
[21] These lines have been thus rather inadequately translated:
"Think, O Jesus, for what reason
Thou endured'st earth's spite and treason,
Nor me lose, in that dread season;
Seeking me, thy worn feet hasted,
On the cross thy soul death tasted,
Let not all these toils be wasted."
[Mrs. Stowe's note.]
[22] Ps. 74:20.
[23] "Jerusalem, my happy home," anonymous hymn dating from the latter part of the sixteenth century, sung to the tune of "St. Stephen." Words derive from St. Augustine's Meditations.
[24] John Philpot Curran (1750-1817), Irish orator and judge who worked for Catholic emancipation.
[25] I Cor. 15:57.
[26] "On My Journey Home," hymn by Isaac Watts, found in many of the southern country songbooks of the ante bellum period.
[27] Prov. 4:19.
[28] This poem does not appear in the collected works of William Cullen Bryant, nor in the collected poems of his brother, John Howard Bryant. It was probably copied from a newspaper or magazine.
[29]Hamlet, Act I, scene 1, lines 115-116
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