To you, generous, noble-minded men and women, of the South, — you, whose virtue, and magnanimity and purity of character, are the greater for the severer trial it has encountered, — to you is her appeal. Have you not, in your own secret souls, in your own private conversings, felt that there are woes and evils, in this accursed system, far beyond what are here shadowed, or can be shadowed? Can it be otherwise? Is man ever a creature to be trusted with wholly irresponsible power? And does not the slave system, by denying the slave all legal right of testimony, make every individual owner an irresponsible despot? Can anybody fail to make the inference what the practical result will be? If there is, as we admit, a public sentiment among you, men of honor, justice and humanity, is there not also another kind of public sentiment among the ruffian, the brutal and debased? And cannot the ruffian, the brutal, the debased, by slave law, own just as many slaves as the best and purest? Are the honorable, the just, the high-minded and compassionate, the majority anywhere in this world?
The slave-trade is now, by American law, considered as piracy. But a slave-trade, as systematic as ever was carried on on the coast of Africa, is an inevitable attendant and result of American slavery. And its heart-break and its horrors, can they be told?
The writer has given only a faint shadow, a dim picture, of the anguish and despair that are, at this very moment, riving thousands of hearts, shattering thousands of families, and driving a helpless and sensitive race to frenzy and despair. There are those living who know the mothers whom this accursed traffic has driven to the murder of their children; and themselves seeking in death a shelter from woes more dreaded than death. Nothing of tragedy can be written, can be spoken, can be conceived, that equals the frightful reality of scenes daily and hourly acting on our shores, beneath the shadow of American law, and the shadow of the cross of Christ.
And now, men and women of America, is this a thing to be trifled with, apologized for, and passed over in silence? Farmers of Massachusetts, of New Hampshire, of Vermont, of Connecticut, who read this book by the blaze of your winter-evening fire, — strong-hearted, generous sailors and ship-owners of Maine, — is this a thing for you to countenance and encourage? Brave and generous men of New York, farmers of rich and joyous Ohio, and ye of the wide prairie states, — answer, is this a thing for you to protect and countenance? And you, mothers of America, — you who have learned, by the cradles of your own children, to love and feel for all mankind, — by the sacred love you bear your child; by your joy in his beautiful, spotless infancy; by the motherly pity and tenderness with which you guide his growing years; by the anxieties of his education; by the prayers you breathe for his soul’s eternal good; — I beseech you, pity the mother who has all your affections, and not one legal right to protect, guide, or educate, the child of her bosom! By the sick hour of your child; by those dying eyes, which you can never forget; by those last cries, that wrung your heart when you could neither help nor save; by the desolation of that empty cradle, that silent nursery, — I beseech you, pity those mothers that are constantly made childless by the American slave-trade! And say, mothers of America, is this a thing to be defended, sympathized with, passed over in silence?
Do you say that the people of the free state have nothing to do with it, and can do nothing? Would to God this were true! But it is not true. The people of the free states have defended, encouraged, and participated; and are more guilty for it, before God, than the South, in that they have not the apology of education or custom.
If the mothers of the free states had all felt as they should, in times past, the sons of the free states would not have been the holders, and, proverbially, the hardest masters of slaves; the sons of the free states would not have connived at the extension of slavery, in our national body; the sons of the free states would not, as they do, trade the souls and bodies of men as an equivalent to money, in their mercantile dealings. There are multitudes of slaves temporarily owned, and sold again, by merchants in northern cities; and shall the whole guilt or obloquy of slavery fall only on the South?
Northern men, northern mothers, northern Christians, have something more to do than denounce their brethren at the South; they have to look to the evil among themselves.
But, what can any individual do? Of that, every individual can judge. There is one thing that every individual can do, — they can see to it that they feel right. An atmosphere of sympathetic influence encircles every human being; and the man or woman who feels strongly, healthily and justly, on the great interests of humanity, is a constant benefactor to the human race. See, then, to your sympathies in this matter! Are they in harmony with the sympathies of Christ? or are they swayed and perverted by the sophistries of worldly policy?
Christian men and women of the North! still further, — you have another power; you can pray! Do you believe in prayer? or has it become an indistinct apostolic tradition? You pray for the heathen abroad; pray also for the heathen at home. And pray for those distressed Christians whose whole chance of religious improvement is an accident of trade and sale; from whom any adherence to the morals of Christianity is, in many cases, an impossibility, unless they have given them, from above, the courage and grace of martyrdom.
But, still more. On the shores of our free states are emerging the poor, shattered, broken remnants of families, — men and women, escaped, by miraculous providences from the surges of slavery, — feeble in knowledge, and, in many cases, infirm in moral constitution, from a system which confounds and confuses every principle of Christianity and morality. They come to seek a refuge among you; they come to seek education, knowledge, Christianity.
What do you owe to these poor unfortunates, oh Christians? Does not every American Christian owe to the African race some effort at reparation for the wrongs that the American nation has brought upon them? Shall the doors of churches and school-houses be shut upon them? Shall states arise and shake them out? Shall the church of Christ hear in silence the taunt that is thrown at them, and shrink away from the helpless hand that they stretch out; and, by her silence, encourage the cruelty that would chase them from our borders? If it must be so, it will be a mournful spectacle. If it must be so, the country will have reason to tremble, when it remembers that the fate of nations is in the hands of One who is very pitiful, and of tender compassion.
Do you say, “We don’t want them here; let them go to Africa”?
That the providence of God has provided a refuge in Africa, is, indeed, a great and noticeable fact; but that is no reason why the church of Christ should throw off that responsibility to this outcast race which her profession demands of her.
To fill up Liberia with an ignorant, inexperienced, half-barbarized race, just escaped from the chains of slavery, would be only to prolong, for ages, the period of struggle and conflict which attends the inception of new enterprises. Let the church of the north receive these poor sufferers in the spirit of Christ; receive them to the educating advantages of Christian republican society and schools, until they have attained to somewhat of a moral and intellectual maturity, and then assist them in their passage to those shores, where they may put in practice the lessons they have learned in America.
There is a body of men at the north, comparatively small, who have been doing this; and, as the result, this country has already seen examples of men, formerly slaves, who have rapidly acquired property, reputation, and education. Talent has been developed, which, considering the circumstances, is certainly remarkable; and, for moral traits of honesty, kindness, tenderness of feeling, — for heroic efforts and self-denials, endured for the ransom of brethren and friends yet in slavery, — they have been remarkable to a degree that, considering the influence under which they were born, is surprising.
The writer has lived, for many years, on the frontier-line of slave states, and has had great opportunities of observation among those who formerly were slaves. They have been in her family as servants; and, in default of any other school to receive them, she has, in many cases,
had them instructed in a family school, with her own children. She has also the testimony of missionaries, among the fugitives in Canada, in coincidence with her own experience; and her deductions, with regard to the capabilities of the race, are encouraging in the highest degree.
The first desire of the emancipated slave, generally, is for education. There is nothing that they are not willing to give or do to have their children instructed, and, so far as the writer has observed herself, or taken the testimony of teachers among them, they are remarkably intelligent and quick to learn. The results of schools, founded for them by benevolent individuals in Cincinnati, fully establish this.
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!
UNCLE TOM’S CABIN YOUNG FOLKS’ EDITION
CONTENTS
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER XII
CHAPTER XIII
CHAPTER XIV
CHAPTER XV
CHAPTER XVI
CHAPTER XVII
CHAPTER XVIII
CHAPTER XIX
CHAPTER XX
CHAPTER I
UNCLE TOM AND LITTLE HARRY ARE SOLD
VERY many years ago, instead of having servants to wait upon them and work for them, people used to have slaves. These slaves were paid no wages. Their masters gave them only food and clothes in return for their work.
When any one wanted servants he went to market to buy them, just as nowadays we buy horses and cows, or even tables and chairs.
If the poor slaves were bought by kind people they would be quite happy. Then they would work willingly for their masters and mistresses, and even love them. But very often cruel people bought slaves. These cruel people used to beat them and be unkind to them in many other ways.
It was very wicked to buy and sell human beings as if they were cattle. Yet Christian people did it, and many who were good and kind otherwise thought there was no wrong in being cruel to their poor slaves. ‘They are only black people,’ they said to themselves. ‘Black people do not feel things as we do.’ That was not kind, as black people suffer pain just in the same way as white people do.
One of the saddest things for the poor slaves was that they could never long be a happy family all together — father, mother, and little brothers and sisters — because at any time the master might sell the father or the mother or one of the children to some one else. When this happened those who were left behind were very sad indeed — more sad than if their dear one had died.
Uncle Tom was a slave. He was a very faithful and honest servant, and his master, Mr. Shelby, was kind to him. Uncle Tom’s wife was called Aunt Chloe. She was Mr. Shelby’s head cook, and a very good one too, she was. Nobody in all the country round could make such delicious pies and cakes as Aunt Chloe.
Uncle Tom and Aunt Chloe lived together in a pretty little cottage built of wood, quite close to Mr. Shelby’s big house.
The little cottage was covered
with climbing roses, and the garden was full of beautiful bright flowers and lovely fruit trees.
Uncle Tom and Aunt Chloe lived happily for many years in their little cottage, or cabin, as it was called. All day Uncle Tom used to work in the fields, while Aunt Chloe was busy in the kitchen at Mr. Shelby’s house. When evening came they both went home to their cottage and their children, and were merry together.
Mr. Shelby was a good man, and kind to his slaves, but he was not very careful of his money. When he had spent all he had, he did not know what to do to get more. At last he borrowed money from a man called Haley, hoping to be able to pay it back again some day.
But that day never came. Haley grew impatient, and said, ‘If you don’t pay what you owe me, I will take your house and lands, and sell them to pay myself back all the money I have lent to you.’
So Mr. Shelby sold everything he could spare and gathered money together in every way he could think of, but still there was not enough.
Then Haley said, ‘Give me that slave of yours called Tom — he is worth a lot of money.’
But Mr. Shelby knew that Haley was not a nice man. He knew he did not want Tom for a servant, but only wanted to sell him again, to make more money. So Mr. Shelby said, ‘No, I can’t do that. I never mean to sell any of my slaves, least of all Tom. He has been with me since he was a little boy.’
Complete Works of Harriet Beecher Stowe Page 56
