Complete Works of Harriet Beecher Stowe

by Harriet Beecher Stowe

  “In sooth, I know not why I am so sad:

  It wearies me, – you say it wearies you;

  But how I caught it, found it, or came by it,

  What stuff ‘t is made of, whereof it is born,

  I am to learn.”

  You have struggled with it by the most rational means, – an active out-of-door life, by sea voyages and severe manual labor. A man can fight this dragon as a woman cannot. We women are helpless, – tied to places, forms, and rules, – chained to our stake. We must meet him as we can.

  Of late I have not been able to sleep, and, lying awake all night long in darkness and misery, have asked, if this be life, whether an immortal existence is not a curse to be feared, rather than a blessing to be hoped, and if the wretchedness we fear in the eternal world can be worse than what we sometimes suffer now, – such sinking of heart, such helplessness of fear, such a vain calling for help that never comes. Well, I will not live it over again, for I dare say you know it all too well. I think I finally wore myself out in trying to cheer poor brother Theodore’s darksome way down to death. Can you wonder that he would take opium? God alone can judge people that suffer as he did, and, let people say what they please, I must, I will, think that God has some pity for the work of his hands.

  Now, brother, I must, I will, write to you about Emily though you have said you never wished to hear her name again. What right had you, her brother, to give her up so, and to let the whole burden of this dreadful mystery and sorrow come down on me alone? You are not certain that she has gone astray in the worst sense that a woman can. We only know that she has broken away from us and gone, – but where, how and with whom, you cannot say, nor I. And certainly there was great excuse for her. Consider how the peculiar temperament and constitution of our family wrought upon her. Consider the temptations of her wonderful beauty, her highly nervous, wildly excitable organization. Her genius was extraordinary; her strength and vigor of character quite as much so. Altogether, she was a perilously constituted human being, – and what did we do with her? A good, common girl might have been put with Uncle and Aunt Farnsworth with great advantage. We put her there for the simple reason that they were her aunt and uncle, and had money enough to educate her. But in all other respects they were about the most unsuited that could be conceived. I must say that I think that glacial, gloomy, religious training in Uncle Farnsworth’s family was, for her, peculiarly unfortunate. She sat from Sunday to Sunday under Dr. Stern’s preaching. With a high-keyed, acute mind, she could not help listening and thinking; and such thinking is unfortunate, to say the least.

  It always seemed to me that he was one of those who experiment on the immortal soul as daring doctors experiment on the body, – using the most violent and terrible remedies, – remedies that must kill or cure. His theory was, that a secret enemy to God was lying latent in every soul, which, like some virulent poisons in the body, could only be expelled by being brought to the surface; and he had sermon after sermon, whose only object appeared to be to bring into vivid consciousness what he calls the natural opposition of the human heart,

  But, alas! In some cases the enmity thus aroused can never be subdued; and Emily’s was a nature that would break before it would bow. Nothing could have subdued her but love, – and love she never heard. These appalling doctrines were presented with such logical clearness, and apparently so established from the Scriptures, that, unable to distinguish between the word of God and the cruel deductions of human logic, she trod both under foot in defiant despair. Then came in the French literature, which is so fascinating, and which just now is having so wide an influence on the thinking of our country. Rousseau and Voltaire charmed her, and took her into a new world. She has probably gone to France for liberty, with no protection but her own virgin nature. Are we at once to infer the worst, when we know so little? I, for one, shall love her and trust in her to the end; and if ever she should fall, and do things that I and all the world must condemn, I shall still say, that it will be less her fault than that of others; that she will be one of those who fall by their higher, rather than their lower nature.

  I have a prophetic instinct in my heart that some day, poor, forlorn, and forsaken, she will look back with regret to the old house where she was born: and then she shall be welcome here. This is why I keep this solitary old place, full of bitter and ghostly memories; because, as along as I keep it, there is one refuge that Emily may call her own, and one heart that will be true to her, and love her and believe in her to the end.

  I think God has been merciful to me in sending me this child to be to me as a daughter. Already her coming has been made a means of working in me that great moral change for which all my life I have been blindly seeking. I have sought that conversion which our father taught us to expect as alchemists seek the philosopher’s stone.

  What have I not read and suffered at the hands of the theologians? How many lonely hours, day after day, have I bent the knee in fruitless prayer that God would grant me this great, unknown grace! For without it how dreary is life!

  We are in ourselves so utterly helpless, – life is so hard, so inexplicable, that we stand in perishing need of some helping hand, some sensible, appreciable connection with God. And yet for years every cry of misery, every breath of anguish, has been choked by the logical proofs of theology; – that God is my enemy, or that I am his; that every effort I make toward Him but aggravates my offence; and that this unknown gift, which no child of Adam ever did compass of himself, is so completely in my own power, that I am every minute of my life to blame for not possessing it.

  How many hours have I gone round and round this dreary track, – chilled, weary, shivering, seeing no light, and hearing no voice! But within this last hour it seems as if a divine ray had shone upon me, and the great gift had been given me by the hand of a little child. It came in the simplest and most unexpected manner, while listening to a very homely hymn, repeated by this dear little one. The words themselves were not much in the way of poetry; it was merely the simplest statement of the truth that in Jesus Christ, ever living, ever present, every human soul has a personal friend, divine and almighty.

  This thought came over me with such power, that it seemed as if all my doubts, all my intricate, contradictory theologies, all those personal and family sorrows which had made a burden on my soul greater than poor Christian ever staggered under, had gone where his did, when, at the sight of the Cross, it loosed from his back and rolled down into the sepulchre, to be seen no more. Can it be, I asked myself, that this mighty love, that I feel so powerfully and so sweetly, has been near me all these dark, melancholy years? Has the sun been shining behind all these heavy clouds, under whose shadows I have spent my life?

  When I laid my little Tina down to sleep to-night, I came down here to think over this strange, new thought, – that I, even I, in my joyless old age, my poverty, my perplexities, my loneliness, am no longer alone! I am beloved. There is One who does love me, – the One Friend, whose love, like the sunshine, can be the portion of each individual of the human race, without exhaustion. This is the great mystery of faith, which I am determined from this hour to keep whole and undefiled.

  My dear brother, I have never before addressed to you a word on this subject. It has been one in which I saw only perplexity. I have, it is true, been grieved and disappointed that you did not see your way clear to embrace the sacred ministry, which has for so many generations been the appointed work of our family. I confess for many years I did hope to see you succeed, not only to the library, but to the work of our honored, venerated father and grandfather. It was my hope that, in this position, I should find in you a spiritual guide to resolve my doubts and lead me aright. But I have gathered from you at times, by chance words dropped, that you could not exactly accept the faith of our fathers. Perhaps difficulties like my own have withheld you. I know you too well to believe that the French scepticism that has blown over here with the breath of our political revolution can have had the least infl
uence over you. Whatever your views of doctrines may be, you are not a doubter. You are not – as poor Emily defiantly called herself – a deist, an alien from all that our fathers came to this wilderness to maintain. Yet when I see you burying your talents in a lonely mountain village, satisfied with the work of a poor schoolmaster, instead of standing forth to lead our New England in the pulpit, I ask myself, Why is this?

  Speak to me, brother! Tell me your innermost thoughts, as I have told you mine. Is not life short and sad and bitter enough, that those who could help each other should neglect the few things they can do to make it tolerable? Why do we travel side by side, lonely and silent, – each, perhaps, hiding in that silence the bread of life that the other needs? Write to me as I have written to you, and let me know that I have a brother in soul, as I have in flesh.

  Your affectionate sister,

  M.R.

  MY DEAR SISTER: – I have read your letter. Answer it justly and truly how can I? How little we know of each other in outside intimacy! But when we put our key into the door of the secret chamber, who does not tremble and draw back? – that is the true haunted chamber!

  First, about Emily, I will own I am wrong. It is from no want of love, though, but from too much. I was and am too sore and bitter on that subject to trust myself. I have a heart full of curses, but don’t know exactly where to fling them; and, for aught I see, we are utterly helpless. Every clew fails; and what is the use of torturing ourselves? It is a man’s nature to act, to do, and where nothing can be done, to forget. It is a woman’s nature to hold on to what can only torture, and live all her despairs over. Women’s tears are their meat; men find the diet too salty and won’t take it.

  Tell me anything I could do and I ‘ll do it; but talk I cannot – every word burns me. I admit every word you say of Emily. We were mistaken in letting her go to the Farnsworths, and be baited and tortured with ultra-Calvinism; but we were blind, as we mortals always are, – fated never to see what we should have done, till seeing is too late.

  I am glad you have taken that child, – first, because it ‘s a good deed in itself, and, secondly, because it ‘s good for you. That it should have shed light on your relations to God is strictly philosophical. You have been trying to find your way to Him by definitions and by logic; one might as well make love to a lady by the first book of Euclid. “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” That throb of protecting, all-embracing love which thrilled through your heart for this child taught you more of God than father’s whole library. “He that loveth not knoweth not God.” The old Bible is philosophical, and eminent for its common sense. Of course this child will make a fool of you. Never mind; the follies of love are remedial.

  As to a system of education, it will be an amusement for you to get that up. Every human being likes to undertake to dictate for some other one. Go at it with good cheer. But, whatever you do, don’t teach her French. Give her a good Saxon-English education; and; if she needs a pasture-land of foreign languages let her learn Latin, and, more than that, Greek. Greek is the morning-land of languages, and has the freshness of early dew in it which will never exhale.

  The French helped us in our late war: for that I thank them; but from French philosophy and French democracy, may the good Lord deliver us. They slew their Puritans in the massacre of St. Bartholomew, and the nation ever since has been without a moral sense. French literature is like an eagle with one broken wing. What the Puritans did for us English people, in bringing in civil liberty, they lacked. Our revolutions have been gradual. I predict that theirs will come by and by with an explosion.

  Meanwhile, our young men who follow after French literature become rakes and profligates. Their first step in liberty is to repeal the ten commandments, especially the seventh. Therefore I consider a young woman in our day misses nothing who does not read French. Decorous French literature is stupid, and bright French literature is too wicked for anything. So let French alone.

  She threatens to be pretty, does she? So much the worse for you and her. If she makes you too much trouble by and by, send her up to my academy, and I will drill her, and make a Spartan of her.

  As to what you say about religion, and the ministry, and the schoolmaster, what can I say on this sheet of paper? Briefly then. No, I am not in any sense an unbeliever in the old Bible. I would as soon disbelieve my own mother. And I am in my nature a thorough Puritan. I am a Puritan as thoroughly as a hound is a hound, and a pointer a pointer, whose pedigree of unmixed blood can be traced for generations back. I feel within me the preaching instinct, just as the hound snuffs, and the pointer points; but as to the pulpit in these days, – well, thereby hangs a tale.

  What should I preach, supposing I were a minister, as my father, and grandfather, and great-grandfather were before me? What they preached was true to them, was fitted for their times, was loyally and sincerely said, and of course did a world of good. But when I look over their sermons, I put an interrogation point to almost everything they say; and what was true to them is not true to me; and if I should speak out as honestly as they did what is true to me, the world would not understand or receive it, and I think it would do more harm than good. I believe I am thinking ahead of the present generation, and if I should undertake to push my thoughts I should only bother people, – just as one of my bright boys in the latter part of the algebra sometimes worries a new beginner with his advanced explanations.

  Then again, our late Revolution has wrought a change in the ministry that will soon become more and more apparent. The time when ministers were noblemen by divine right, and reigned over their parishes by the cocked hat and gold-headed cane, is passing away. Dr. Lothrop, and Dr. Stern, and a few others, keep up the prestige, but that sort of thing is going by; and in the next generation the minister will be nothing but a citizen; his words will come without prestige, and be examined and sifted just like the words of any other citizen.

  There is a race of ministers rising up who are fully adequate to meet this exigency; and these men are going to throw Calvinism down into the arena, and discuss every inch of it, hand to hand and knee to knee, with the common people; and we shall see what will come of this.

  I, for my part, am not prepared to be a minister on these terms. Still, as I said, I have the born instinct of preaching; I am dictatorial by nature, and one of those who need constantly to see themselves reflected in other people’s eyes; and so I have got an academy here, up in the mountains, where I have a set of as clear, bright-eyed, bright-minded boys and girls as you would wish to see, and am in my way a pope. Well, I enjoy being a pope. It is one of my weaknesses.

  As to society, we have the doctor, – a quiet little wrinkled old man, a profound disbeliever in medicines, who gives cream-of-tartar for ordinary cases, and camomile tea when the symptoms become desperate, and reads Greek for his own private amusement. Of course he does n’t get very rich, but here in the mountains one can afford to be poor. One of our sunsets is worth half a Boston Doctor’s income.

  Then there ‘s the lawyer and squire, who draws the deeds, and makes the wills, and settles the quarrels; and the minister, who belongs to the new dispensation. He and I are sworn friends; he is my Fidus Achates. His garden joins mine, and when I am hoeing my corn he is hoeing his, and thence comes talk. As it gets more eager I jump the fence and hoe in his garden, or he does the same to mine. We have a strife on the matter of garden craft, who shall with most skill outwit our Mother Nature, and get cantelopes and melons under circumstances in which she never intended them to grow. This year I beat the parson, but I can see that he is secretly resolved to revenge himself on me when the sweet corn comes in. One evening every week we devote to reading the newspaper and settling the affairs of the country. We are both stanch Federalists, and make the walls ring with our denunciations of Jacobinism and Democracy. Once a month we have the Columbian Magazine and the foreign news from Europe, and then we have a great deal on our hands; we go over affairs,
every country systematically, and settle them for the month. In general we are pretty well agreed, but now and then our lines of policy differ, and then we fight it out with good courage, not sparing the adjectives. The parson has a sly humor of his own, and our noisiest discussions generally end in a hearty laugh.

  So much for the man and friend, – now for the clergyman. He is neither the sentimental, good parson of Goldsmith, nor the plaintive, ascetic parish priest of Romanism, nor the cocked hat of the theocracy, but a lively, acute, full-blooded man, who does his duty on equal terms among men. He is as single-hearted as an unblemished crystal, and in some matters sacredly simple; but yet not without a thrifty practical shrewdness, both in things temporal and things spiritual. He has an income of about two hundred and fifty dollars, with his wood. The farmers about here consider him as rolling in wealth, and I must say that, though the parsonage is absolutely bare of luxuries, one is not there often unpleasantly reminded that the parson is a poor man. He has that golden faculty of enjoying the work he does so utterly, and believing in it so entirely, that he can quite afford to be poor. He whose daily work is in itself a pleasure ought not to ask for riches: so I tell myself about my school-keeping, and him about his parish. He takes up the conversion of sinners as an immediate practical business, to be done and done now; he preaches in all the little hills and dales and hollows and brown school-houses for miles around, and chases his sinners up and down so zealously, that they have, on the whole, a lively time of it. He attacks drinking and all our small forms of country immorality with a vigor sufficient to demolish sins of double their size, and gives nobody even a chance to sleep in meeting. The good farmers around here, some of whom would like to serve Mammon comfortably, are rather in a quandary what to do. They never would bear the constant hounding which he gives them, and the cannonades he fires at their pet sins, and the way he chases them from pillar to post, and the merciless manner in which he breaks in upon their comfortable old habit of sleeping in meeting, were it not that they feel that they are paying him an enormous salary, and ought to get their money’s worth out of him, which they are certain they are doing most fully. Your Yankee has such a sense of values, that, if he pays a man to thrash him, he wants to be thrashed thoroughly.