Complete Works of Harriet Beecher Stowe

by Harriet Beecher Stowe

  Hence, the evils of slavery have their origin in its abuses. They have resulted from the cupidity, cruelty and inhumanity of masters, and the disobedience and perverseness of servants. Under the circumstances that the African race became servants to the citizens of the United States, servitude to them would have been a blessing, and not a curse, if both masters and servants had obeyed the commands of God. I have alluded to this elsewhere, to which I must refer the reader.

  But in order to clearly comprehend the argument, we must contemplate the African in his native state, and survey the peculiar circumstances under which he became a slave. A large portion of the negroes that were transported to the United States, and sold as slaves, were captives taken in war, and if they had not been transported to the United States, they would have been subjected to slavery in their native country.[] Was it not better for those poor captives to have become the servants of intelligent and humane men, in the United States, than to have become the slaves of barbarians of their own race? It certainly was, for I observed while a resident of the South, that negro overseers were the most cruel, barbarous wretches, that ever were clothed with a little brief authority. Yes, they are the most barbarous relentless demons, that ever flourished a rod over a fellow being’s back. Men in an ignorant, semi-savage state, when clothed with authority, (or otherwise when they have others in their power,) are universally cruel. Where we find most ignorance, there will we, as a general rule, find least humanity, for I observed while in the South, that intelligent men were seldom cruel to their slaves. Cruel masters in the South, are generally individuals of low birth, who, in early life, were white servants themselves; but by some lucky turn they got hold of a little money, and purchased a few negroes. These mock lords are the most cruel masters, and the most pompous gentlemen in all the sunny South. Such men are universally dreaded by the African race in the South. I wish here to impress the reader’s mind with the fact, that a native semi-savage African, must necessarily be a cruel master. We need but reflect on their ignorance, barbarism and brutality, to satisfy ourselves of the truth of the remark. I have alluded to the fact in Chapter 8, that one portion of the African race have been slaves to another, ever since the earliest dawn of history; and it is said that by far the larger portion are slaves. It is then certain, that most of the native Africans who were originally enslaved in the United States, would have been slaves in their own country, if they had not been transported to this country. Wretched as the condition of slaves may be in this country, what is American, to African slavery? Slavery in the United States was but an exchange of African, for American slavery. The condition of the slaves of the South is better than the native African, formerly, or now; yes, it is better than that of African masters, and it must be infinitely better than the condition of African slaves. As a general rule, the native Africans who were originally subjected to slavery in this country; were not, as is generally supposed, deprived of their liberties; for they were for the most part captives, or slaves, when they were sold to the slave dealers. The reader will please recollect, that I am not justifying the slave trade. I am simply stating facts; and I deem it essential that these facts should be understood. Those who wish to know what my views are on the subject of slavery, will be under the necessity of reading this volume through.

  Most of the native Africans that were transported to this country, were not only the lowest grade of barbarians, but they were the servants of barbarians. Here, in the United States, they have enjoyed to a considerable extent, the advantages of civilization, and so far as religious instruction is concerned; there is not, I suppose, four millions of human beings on earth, of what are called the lower classes of society, white or black, who have had superior religious advantages. I have remarked, however, at the close of chapter 11, that in consequence of their ignorance; religious instruction had failed to produce that decided, thorough and permanent influence, which otherwise it might have done. But I think it probable that there are not four millions of ignorant illiterate human beings living, on whom the doctrines of Christianity have exerted as salutary an influence; nor can there be found a body of ministers of the gospel in the world, who have made so great sacrifices to Christianize the “lowly,” as Mrs. Stowe chooses to denominate them. The devotion of the Southern clergy to the best interests of the poor African, is worthy of all praise. Men without a tithe of their piety may calumniate and reproach them; but there is one who seeth not as man seeth, who has taken cognizance of their sacrifices and “labors of love.” Ah! my friends, you may deceive yourselves, and deceive one another, but of one thing you may rest assured — you cannot deceive your God. Nor are you as successful in deceiving your fellow creatures, as some of you probably imagine. Some of us understand you.

  SECTION VI.

  Is it the duty of American slaveholders to liberate their slaves? I feel no hesitancy in replying to this interrogatory. It would be their duty, as Christians, to liberate their slaves, provided the condition of the slave would be improved thereby; otherwise it is their duty to retain them in bondage, and make that provision for them which their circumstances require. They should make ample provision for their physical wants — enlighten their minds; and so far as is practicable under existing circumstances, they should elevate their characters above that debasement and degradation, in which, ignorance, prejudice and vice has involved them. It is clearly the duty of slaveholders to place their slaves in that condition, which will conduce most to their happiness here and hereafter. But if this is their object, they could not, as a general rule, take a worse step, than to liberate them in their present condition and turn them loose among us. Nor do I consider the mass of the negro population in this country as yet prepared for colonization: but I would rejoice to see all well-disposed and intelligent negroes manumitted and colonized.

  The poverty, vice and degradation of free negroes is notorious, throughout the length and breadth of this country — North and South; but having so frequently alluded to it, I deem it unnecessary to say more on the subject. I will however remark, that if the entire African population were manumitted and turned loose among us; they would be forced to subsist almost entirely by theft, and all the county jails and state prisons in the Union, would not contain one in a hundred of the convicts. The fact is, such would be their depredations on the white population, that the whites would shoot them down with as little ceremony as they now shoot a mad dog; and their ultimate extermination would be the inevitable consequence! I appeal to facts. It was stated a few years ago by an able writer; that in Massachusetts the free negroes were 1 to 74, viz., there were 74 white persons for every free negro in the State; and yet one-sixth of all the convicts were free negroes. That in Connecticut the free negroes were 1 to 34; and that one-third of the convicts were free negroes. That in New York the free negroes were 1 to 35; but that one-fourth of the convicts were free negroes. That in New Jersey the free negroes were 1 to 13; negro convicts one-third. That in Pennsylvania the free negroes were 1 to 34, and that one-third of the convicts were free negroes. He moreover stated, that one-fourth of the whole expense connected with the prison system of the entire North was incurred by crime committed by free negroes; and that the same was true with regard to the pauper expenditures of the entire North. In view of these facts, we can feel but little surprise, that Indiana and Illinois have enacted laws to interdict the immigration of free negroes into those States.

  It appears from the above named States, that in 1845, about one-fortieth of the entire population in the free States were colored persons; and yet about one-fourth of the convicts were free negroes; but notwithstanding that the colored and the white population are very nearly balanced in the slave States, I do not suppose that one in a hundred of the convicts are negroes! But there is another fact with regard to free negroes North, that is still more remarkable! Few, comparatively, very few, are members of any branch of the church — probably not one in twenty of the entire adult population. But, on the contrary, in the slave States, I think it
probable that at least three-fourths of the entire adult slave population are church members; and I presume, that near one-half of the African professors of the Christian religion, in the slave States, are attached to the Methodist Episcopal Church South; and strange as it may appear, it is nevertheless true, that in the very hot-bed of abolitionism, viz., in the extensive territory of New England, Providence, Maine, Vermont and New Hampshire Conferences, there was not a solitary free negro in connection with the Methodist Episcopal Church! Is not this a remarkable fact? Here, we have a territory of vast extent; embracing something more than a half dozen states, and containing within its limits multiplied thousands of free negroes; and not one! No! not a solitary free negro is found in the bosom of the Methodist Episcopal Church! Many of them left pious and humane masters in the South, and were withal pious themselves when they left their masters; or, otherwise, they were stolen from good men in the South by pseudo Christians of the North, and taken to that free and happy land! the land of their dear friends, and consigned to poverty, vice, degradation and the devil!!!

  What does all this mean? How does it happen that the free blacks of the North are so little benefitted by the Christian ministry — particularly in those sections where a large portion of the ministers belong to the abolition faction? How does it happen that the African population are so little benefitted or influenced by them? Is it true, that the negroes have discernment enough to see, that their wordy benefactors have done nothing for either their souls or their bodies — that conscience and religious principle have but little to do with all this slavery agitation? It must be so! Hence, we can understand why it is, that the African population have more confidence in a slaveholding ministry in the South, than they have in an abolition ministry in the North.

  My engagements are such, that I shall be forced for the present to pass over the argument mainly relied on by abolitionists of every grade, to prove the sinfulness of American slavery; or at least, I can give it but a cursory notice. I understand that a celebrated D.D., has published a work, in which, he labors hard to prove the sinfulness of American slavery from its evils. It was the design of the author of Uncle Tom’s Cabin, to prove the sinfulness of slavery from its evils; or otherwise, its abuses. If this mode of reasoning is allowable in one case, it is so in another, and by this mode of reasoning I can prove the sinfulness of every institution beneath the sun, social, civil and religions. It is in fact the argument principally relied on by skeptics to invalidate the Christian religion. They will all point to its abuses, or in other words, to the evils growing out of its abuses. Every institution, social, civil and religious is subject to abuse — may be prostituted to the worst of purposes — the institution of Christianity not excepted. But it does not necessarily follow, because an institution is subject to abuse — because it is prostituted to vile purposes, that there is any thing wrong about the institution. The evil consists in the abuse or improper use, and not in the institution. Cupidity inhumanity, and the gratification of the animal passions and propensities, have incited slaveholders to the worst of crimes. But this does not prove that the holding of slaves is sinful, per se, under all circumstances. I have shown in the last chapter of this work, (Chap 13,) that men are too often prompted from selfish motives to attach themselves to churches, and that many of them are prostituting a Christian profession to the worst of purposes. But this does not prove that there is anything defective or wrong about the Christian religion. No, by no means. If clergymen descend from their sacred vocation to dabble with politics, and a thousand other things that a minister of Christ should not touch; or to use their ministerial influence to accomplish the most diabolical purposes, and thereby bring reproach on the Christian name, and a grievous curse on the nation — then assuredly, the institution of Christianity is not to blame for it; for its Author, both by precept and example taught the contrary. It was but a few days ago, that a skeptic remarked to me, “that the inconsistent conduct of professors of religion satisfied him that there was no truth in the Bible; or at all events, that there was something wrong about it.” I must hasten to a close, as I cannot extend my remarks on this subject.

  There now lies before me a paper, containing the following remarks: “There is, however, one admitted feature in American slavery of a character so shameful as to justify almost anything that can be said or imagined of the institution. Men live with their female slaves in a state of concubinage, beget children, raise them in their families with a perfect knowledge of their origin, and sell them or leave them to be sold by others in case of decease or reverses.” It is strange that those who indulge in such opprobrious remarks about southern slaveholders, do not look after their own white bastards which are scattered over this entire country, east, west, north and south. Men are everywhere, (with a few exceptions,) the world over, utterly devoid of all parental affections for their illegitimate children; and the Southern man, no doubt, has fully as much concern about his mulatto bastards as the Northern man has about his white bastards. What is the Southern man to do with his brood of mulatto children? Suppose he liberates them, their condition is but little improved thereby, unless he sends them out of the country. It is, however, clearly his duty to educate and manumit such children; but what is the duty of the Northern man surrounded by a score of his illegitimate progeny? The condition of the children of the white concubines of the North are not a whit better, than that of the colored concubines of the South; and the Northern man who suffers his children to become the victims of poverty and vice — to sink into the very lowest depths of degradation! — hopelessly, irretrievably lost, is no better than the Southern man who suffers his mulatto children to be sold. One thing is clear; the Northerner can do much more to ameliorate the condition of his unfortunate offspring than the Southerner; and for this reason, he is probably the worst man of the two.

  CHAPTER I.

  While I was preparing the following work for the press, a friend called on me, and with apparent solicitude, inquired, “Which side of the question are you on, Sir?” I answered him, that I was on the side of truth, or at least, that I wished to be found on that side. Calling at a book-store, I purchased a work on slavery, returned immediately to my room, and was anxiously looking over its pages; a friend tapped at my door, “Come in, Sir; take a seat.” He had scarcely seated himself, before he inquired, “What book are you reading, Sir?” A work on slavery, was my answer. “Which side of the question is it on?” It was but a short time before I purchased two other volumes on the same subject, and laid them on my table. A gentleman called on business, and observing the books, inquired what kind of books they were? I laughingly answered that they were novels. “Why,” replied he, “I thought you did not read novels.” I remarked (in substance), that they were novels on the subject of slavery, and that I had been for some time engaged in an investigation of the subject, and that it had produced in my mind a desire to consult some writers on slavery; and it appeared, that recent writers, preferred that their views upon it, should appear before the public in a fictitious garb. I have no doubt, that the first inquiry of most of those into whose hands this volume may chance to fall, will be, “Which side of the question is it on?” Thus, it appears that the question of African slavery has two sides; and that either interest, ignorance, or prejudice; or what is worse, a vain glorious desire on the part of some to be considered the champions of liberty, the guardians of the rights of man, has arrayed a large portion of this nation on one side, or the other. I utterly despair — I have no hope that my labors will meet the approbation of ultraists, North, or South. But there is yet another class in our country — a class of persons who are conservative in their views, honest in their intentions, and patriotic in their feelings; who are prepared to listen to the voice of reason, and the injunctions, admonitions and warnings of Divine Revelation. It is to them I appeal. Thank God, I believe that they constitute a large majority of the nation.

  I have long beheld with regret and astonishment, the efforts that have been made b
y a certain class of writers, to disseminate erroneous views in the Northern section of the United States, with regard to Southern slavery.[] The recent publication by Mrs. Stowe, entitled “Uncle Tom’s Cabin,” is a work of that class. I have no wish to write anything harsh or unkind; for however ill-timed, ill-advised, or ill-judged the work may be, if her object was the alleviation of human woe, I can but respect the motive that prompted her to write, though I may differ with her in opinion as to the means most likely to accomplish the proposed object. The fair authoress may have meant well. I shall leave that, however, to the “Searcher of all hearts;” but I frankly confess that I fear that the book will result “in evil, and only evil.” I cannot avoid here, quoting the language that she puts in the mouth of Chloe, the wife of Uncle Tom, who is the hero of her tale: “Wal any way, that’s wrong about it somewhar, I can’t jest make out whar it is, but thar’s wrong somewhar.” We all admit that there are wrongs, it is clear to every one, neither do we differ much as to what those wrongs are, nor yet as to their causes and effects; but unfortunately for us, we differ widely, when we undertake to propose remedies for the evil complained of. We have all need of that charity “which suffereth long and is kind; that thinketh no evil.” It is as unreasonable and as wicked, to treat each other unkindly, because we differ in opinion, as it would be to treat each, other unkindly, because there is a difference in the features of our faces, and the expression of our countenances. The Author of our existence, for wise purposes, made us to differ mentally, as well as physically. The structures of our minds are different. The great Architect willed that it should be thus; why, we presume not to know, but so it is. And then moreover, our physical training, mental, moral and religious culture; together with climate and a variety of other external and internal causes, have all contributed more or less in shaping our opinions, and giving a peculiar cast to our minds. Thus it is, that we are all looking through different glasses, and it is no wonder that we do not all see objects just alike. Objects must necessarily present themselves to us, in different hues and colors. Some are so accustomed to view all objects through a microscope, that they have no just conception of the real magnitude of any body. Exaggeration is their forte — in this they excel. Their towering minds soar above common comprehension and common sense, and their fertile imaginations are ever ready to conjure up spectres, ghosts and hobgoblins; or otherwise, where others see a mouse, they behold an elephant; and to their distorted visions, a mole-hill is magnified into a mountain. We look in vain to such writers for a plain, unvarnished, common sense statement of facts, for sound arguments, or logical deductions. Such authors have nothing to do with facts, or things as they exist among us. Their imaginations are ever ready to furnish facts, on which to base their preconceived inferences and conclusions. They were cast in a fictitious mould, and works of fiction they have read, until their minds can run in no other channel. Their mental vision seizes an object, and they pursue it with an enthusiasm that borders on insanity. Onward, and upward their flight; blind and deaf — utterly insensible to all surrounding objects. The object of pursuit is their “all in all;” and every thing must be sacrificed for its attainment. In their view, there is no other object or interest worthy of a moment’s consideration in earth, or heaven. Their religion too, is of a peculiar cast. They are frequently very religious in their own way. In their estimation, the very essence of piety, the sum total of all religion consists in the advancement of some one benevolent object. Above, beneath, beyond the attainment of this, there is no religion, no virtue. Every thing must not only be brought into requisition, in order to its attainment; but the end must be attained in their own way, and according to their own notions; or otherwise it might as well be left undone. In nine eases out of ten, though the object of pursuit is a laudable one, yet so ill-judged and injudicious are their plans, that if carried out, they will result in more evil than good. The plainest and most obvious declarations of the Bible, if they contravene their favorite theories or doctrines, are to them unmeaning twaddle; though they are always ready to press the good book into their service, so far as they are able by forced constructions of detached passages, to give plausibility to their own visionary opinions and projects.