Complete Works of Harriet Beecher Stowe

by Harriet Beecher Stowe

  Is it not evident to everyone who takes enlarged views of human society that a gentle but irresistible influence is pervading the human race, prompting groanings, and longings, and dim aspirations for some coming era of good? Worldly men read the signs of the times, and call this power the Spirit of the Age — but should not the Church acknowledge it as the Spirit of God?

  Let it not be forgotten, however, that the gift of his most powerful regenerating influence, at the opening of the Christian dispensation, was conditioned on prayer. The mighty movement that began on the day of Pentecost was preceded by united, fervent, persevering prayer. A similar spirit of prayer must precede the coming of the divine Spirit, to effect a revolution so great as that at which we aim. The most powerful instrumentality which God has delegated to man, and around which cluster all his glorious promises, is prayer. All past prejudices and animosities on this subject must be laid aside, and the whole Church unite as one man in earnest, fervent prayer. Have we forgotten the promise of the Holy Ghost? Have we forgotten that He was to abide with us for ever? Have we forgotten that it is He who is to convince the world of sin, of righteousness, and of judgment? O divine and Holy Comforter! thou promise of the Father! thou only powerful to enlighten, convince, and renew! return, we beseech thee, and visit this vine and this vineyard of thy planting! With thee nothing is impossible; and what we, in our weakness, can scarcely conceive, thou canst accomplish!

  Another means for the abolition of slavery is “Love unfeigned.”

  In all moral conflicts, that party who can preserve, through every degree of opposition and persecution, a divine, unprovokable spirit of love, must finally conquer. Such are the immutable laws of the moral world. Anger, wrath, selfishness, and jealousy have all a certain degree of vitality. They often produce more show, more noise, and temporary result than love. Still, all these passions have in themselves the seeds of weakness. Love, and love only, is immortal; and when all the grosser passions of the soul have spent themselves by their own force, love looks forth like the unchanging star, with a light that never dies.

  In undertaking this work, we must love both the slaveholder and the slave. We must never forget that both are our brethren. We must expect to be misrepresented, to be slandered, and to be hated. How can we attack so powerful an interest without it? We must be satisfied simply with the pleasure of being true friends, while we are treated as bitter enemies.

  This holy controversy must be one of principle, and not of sectional bitterness. We must not suffer it to degenerate, in our hands, into a violent prejudice against the South; and, to this end, we must keep continually before our minds the more amiable features and attractive qualities of those with whose principles we are obliged to conflict. If they say all manner of evil against us, we must reflect that we expose them to great temptation to do so when we assail institutions to which they are bound by a thousand ties of interest and early association, and to whose evils habit has made them in a great degree insensible. The apostle gives us this direction in cases where we are called upon to deal with offending brethren, “Consider thyself, lest thou also be tempted.” We may apply this to our own case, and consider that if we had been exposed to the temptations which surround our friends at the South, and received the same education, we might have felt, and thought, and acted as they do. But, while we cherish all these considerations, we must also remember that it is no love to the South to countenance and defend a pernicious system; a system which is as injurious to the master as to the slave; a system which turns fruitful fields to deserts; a system ruinous to education, to morals, and to religion and social progress; a system of which many of the most intelligent and valuable men at the South are weary, and from which they desire to escape, and by emigration are yearly escaping. Neither must we concede the rights of the slave; for he is also our brother, and there is a reason why we should speak for him which does not exist in the case of his master. He is poor, uneducated, and ignorant, and cannot speak for himself. We must, therefore, with greater jealousy, guard his rights. Whatever else we compromise, we must not compromise the rights of the helpless, nor the eternal principles of rectitude and morality.

  We must never concede that it is an honourable thing to deprive working-men of their wages, though, like many other abuses, it is customary, reputable, and popular, and though amiable men, under the influence of old prejudices, still continue to do it. Never, not even for a moment, should we admit the thought that an heir of God and a joint heir of Jesus Christ may lawfully be sold upon the auction-block, though it be a common custom. We must repudiate, with determined severity, the blasphemous doctrine of property in human beings.

  Some have supposed it an absurd refinement to talk about separating principles and persons, or to admit that he who upholds a bad system can be a good man. All experience proves the contrary. Systems most unjust and despotic have been defended by men personally just and humane. It is a melancholy consideration, but no less true, that there is almost no absurdity and no injustice that has not, at some period of the world’s history, had the advantage of some good man’s virtues in its support.

  It is a part of our trial in this imperfect life — were evil systems only supported by the evil, our moral discipline would be much less severe than it is, and our course in attacking error far plainer.

  On the whole, we cannot but think that there was much Christian wisdom in the remark, which we have before quoted, of a poor old slave-woman, whose whole life had been darkened by this system, that we must “ hate the sin, but love the sinner.”

  The last means for the abolition of slavery is the armour of righteousness on the right hand and on the left.

  By this we mean an earnest application of all straightforward, honourable, and just measures, for the removal of the system of slavery. Every man, in his place, should remonstrate against it. All its sophistical arguments should be answered, its biblical defences unmasked, by correct reasoning and interpretation. Every mother should teach the evil of it to her children. Every clergyman should fully and continually warm his Church against any complicity with such a sin. It is said that this would be introducing politics into the pulpit. It is answered that, since people will have to give an account of their political actions in the day of judgment, it seems proper that the minister should instruct them somewhat as to their political responsibilities. In that day Christ will ask no man whether he was of this or that party; but he certainly will ask him whether he gave his vote in the fear of God, and for the advancement of the kingdom of righteousness.

  It is often objected that slavery is a distant sin, with which we have nothing to do. If any clergyman wishes to test this fact, let him once plainly and faithfully preach upon it. He will probably, then, find that the roots of the poison-tree have run under the very hearthstone of New England families, and that in his very congregation are those in complicity with this sin.

  It is no child’s play to attack an institution which has absorbed into itself so much of the political power and wealth of this nation; and they who try it will soon find that they wrestle “not with flesh and blood.” No armour will do for this warfare but the “armour of righteousness.”

  To our brethren in the South, God has pointed out a more arduous conflict. The very heart shrinks to think what the faithful Christian must endure who assails this institution on its own ground; but it must be done. How was it at the North? There was a universal effort to put down the discussion of it here by mob law. Printing-presses were broken, houses torn down, property destroyed. Brave men, however, stood firm; martyr blood was shed for the right of free opinion in speech; and so the right of discussion was established. Nobody tries that sort of argument now — its day is past. In Kentucky, also, they tried to stop the discussion by similar means. Mob violence destroyed a printing-press, and threatened the lives of individuals. But there were brave men there, who feared not violence or threats of death; and emancipation is now open for discussion in Kentucky. The fact is, the South must discu
ss the matter of slavery. She cannot shut it out, unless she lays an embargo on the literature of the whole civilised world. If it be, indeed, divine and God-appointed, why does she so tremble to have it touched? If it be of God, all the free inquiry in the world cannot overthrow it. Discussion must and will come. It only requires courageous men to lead the way.

  Brethren in the South, there are many of you who are truly convinced that slavery is a sin, a tremendous wrong; but if you confess your sentiments, and endeavour to propagate your opinions, you think that persecution, affliction, and even death await you. How can we ask you, then, to come forward? We do not ask it. Ourselves weak, irresolute, and worldly, shall we ask you to do what perhaps we ourselves should not dare? But we will beseech Him to speak to you, who dared and endured more than this for your sake, and who can strengthen you to dare and endure for His. He can raise you above all temporary and worldly considerations. He can inspire you with that love to himself which will make you willing to leave father and mother, and wife and child, yea, to give up life itself, for his sake. And if ever he brings you to that place where you and this world take a final farewell of each other, where you make up your mind solemnly to give all up for his cause, where neither life nor death, nor things present, nor things to come, can move you from this purpose — then will you know a joy which is above all other joy, a peace constant and unchanging as the eternal God from whom it springs.

  Dear brethren, is this system to go on for ever in your land? Can you think these slave-laws anything but an abomination to a just God? Can you think this internal slave-trade to be anything but an abomination in his sight?

  Look, we beseech you, into those awful slave-prisons which are in your cities. Do the groans and prayers which go up from those dreary mansions promise well for the prosperity of our country?

  Look, we beseech you, at the mournful march of the slave-coffles; follow the bloody course of the slave-ships on your coast. What, suppose you, does the Lamb of God think of all these things? He whose heart was so tender that he wept, at the grave of Lazarus, over a sorrow that he was so soon to turn into joy — what does he think of this constant, heart-breaking, yearly-repeated anguish? What does he think of Christian wives forced from their husbands, and husbands from their wives? What does he think of Christian daughters, whom his Church first educates, indoctrinates, and baptises, and then leaves to be sold as merchandise?

  Think you such prayers as poor Paul Edmondson’s, such death-bed scenes as Emily Russell’s, are witnessed without emotion by that generous Saviour, who regards what is done to his meanest servant as done to himself?

  Did it never seem to you, O Christian! when you have read the sufferings of Jesus, that you would gladly have suffered with him? Does it never seem almost ungenerous to accept eternal life as the price of such anguish on his part, while you bear no cross for him? Have you ever wished you could have watched with him in that bitter conflict at Gethsemane, when even his chosen slept? Have you ever wished that you could have stood by him when all forsook him and fled — that you could have owned when Peter denied — that you could have honoured him when buffeted and spit upon? Would you think it too much honour? Could you, like Mary, have followed him to the cross, and stood a patient sharer of that despised, unpitied agony? That you cannot do. That hour is over. Christ now is exalted, crowned, glorified; all men speak well of him, rich Churches rise to him, and costly sacrifice goes up to him. What chance have you, among the multitude, to prove your love — to show that you would stand by him discrowned, dishonoured, tempted, betrayed, and suffering? Can you show it in any way but by espousing the cause of his suffering poor? Is there a people among you despised and rejected of men, heavy with oppression, acquainted with grief, with all the power of wealth and fashion, of political and worldly influence, arrayed against their cause? Christian, you can acknowledge Christ in them!

  If you turn away indifferent from this cause—”if thou forbear to deliver them that are drawn unto death, and those that be ready to be slain; if thou sayest, Behold, we knew it not, doth not he that pondereth the heart consider it? and he that keepeth the soul, doth he not know it? Shall he not render to every man according to his works?”

  In the last judgment will he not say to you, “I have been in the slave-prison — in the slave-coffle; I have been sold in your markets; I have toiled for naught in your fields; I have been smitten on the mouth in your courts of justice; I have been denied a hearing in my own Church, and ye cared not for it. Ye went, one to his farm, and another to his merchandise.” And if ye shall answer, “When, Lord?” He shall say unto you, “Inasmuch as ye have done it to the least of these my brethren, ye have done it unto me.”

  SUNNY MEMORIES OF FOREIGN LANDS

  CONTENTS

  Preface

  Introductory

  Breakfast In Liverpool — April 11.

  LETTER I

  LETTER II

  LETTER III

  LETTER IV

  LETTER V

  LETTER VI.

  LETTER VII

  LETTER VIII

  LETTER IX

  LETTER X

  LETTER XI

  LETTER XII

  LETTER XIII

  LETTER XIV

  LETTER XV

  LETTER XVI

  LETTER XVII

  LETTER XVIII

  LETTER XIX.

  LETTER XX.

  LETTER XXI

  LETTER XXII.

  LETTER XXIII.

  LETTER XXIV.

  LETTER XXV.

  LETTER XXVI.

  LETTER XXVII.

  LETTER XXVIII.

  LETTER XXIX.

  LETTER XXX.

  LETTER XXXI.

  LETTER XXXII.

  LETTER XXXIII.

  LETTER XXXIV.

  LETTER XXXV.

  LETTER XXXVI.

  LETTER XXXVII.

  LETTER XXXVIII.

  LETTER XXXIX.

  LETTER XL.

  LETTER XLI.

  LETTER XLII.

  LETTER XLIII.

  LETTER XLIV.

  LETTER XLV.

  LETTER XLVI.

  LETTER XLVII.

  LETTER XLVIII.

  LETTER XLIX

  “When thou haply seest

  Some rare note-worthy object in the travels,

  Make me partaker of thy happiness.”

  Shakespeare.

  Preface

  This book will be found to be truly what its name denotes, “Sunny Memories.”

  If the criticism be made that every thing is given couleur de rose, the answer is, Why not? They are the impressions, as they arose, of a most agreeable visit. How could they be otherwise?

  If there be characters and scenes that seem drawn with too bright a pencil, the reader will consider that, after all, there are many worse sins than a disposition to think and speak well of one’s neighbors. To admire and to love may now and then be tolerated, as a variety, as well as to carp and criticize. America and England have heretofore abounded towards each other in illiberal criticisms. There is not an unfavorable aspect of things in the old world which has not become perfectly familiar to us; and a little of the other side may have a useful influence.

  The writer has been decided to issue these letters principally, however, by the persevering and deliberate attempts, in certain quarters, to misrepresent the circumstances which, are here given. So long as these misrepresentations affected only those who were predetermined to believe unfavorably, they were not regarded. But as they have had some influence, in certain cases, upon really excellent and honest people, it is desirable that the truth should be plainly told.

  The object of publishing these letters is, therefore, to give to those who are true-hearted and honest the same agreeable picture of life and manners which met the writer’s own, eyes. She had in view a wide circle of friends throughout her own country, between whose hearts and her own there has been an acquaintance and sympathy of years, and who, loving excellence,
and feeling the reality of it in themselves, are sincerely pleased to have their sphere of hopefulness and charity enlarged. For such this is written; and if those who are not such begin to read, let them treat the book as a letter not addressed to them, which, having opened by mistake, they close and pass to the true owner.

  The English reader is requested to bear in mind that the book has not been prepared in reference to an English but an American public, and to make due allowance for that fact. It would have placed the writer far more at ease had there been no prospect of publication in England. As this, however, was unavoidable, in some form, the writer has chosen to issue it there under her own sanction.

  There is one acknowledgment which the author feels happy to make, and that is, to those publishers in England, Scotland, France, and Germany who have shown a liberality beyond the requirements of legal obligation. The author hopes that the day is not far distant when America will reciprocate the liberality of other nations by granting to foreign authors those rights which her own receive from them.

  The Journal which appears in the continental tour is from the pen of the Rev. C. Beecher. The Letters were, for the most part, compiled from what was written at the time and on the spot. Some few were entirely written after the author’s return.

  It is an affecting thought that several of the persons who appear in these letters as among the living, have now passed to the great future. The Earl of Warwick, Lord Cockburn, Judge Talfourd, and Dr. Wardlaw are no more among the ways of men. Thus, while we read, while we write, the shadowy procession is passing; the good are being gathered into life, and heaven enriched by the garnered treasures of earth.

  H.B.S.