A member of Mrs. Stowe’s family well remembers the scene in the little parlor in Brunswick when the letter alluded to was received. Mrs. Stowe herself read it aloud to the assembled family, and when she came to the passage, “I would write something that would make this whole nation feel what an accursed thing slavery is,” Mrs. Stowe rose up from her chair, crushing the letter in her hand, and with an expression on her face that stamped itself on the mind of her child, said: “I will write something. I will if I live.”
This was the origin of “Uncle Tom’s Cabin,” and Professor Cairnes has well said in his admirable work, “The Slave Power,” “The Fugitive Slave Law has been to the slave power a questionable gain. Among its first-fruits was ‘Uncle Tom’s Cabin.’”
The purpose of writing a story that should make the whole nation feel that slavery was an accursed thing was not immediately carried out. In December, 1850, Mrs. Stowe writes: “Tell sister Katy I thank her for her letter and will answer it. As long as the baby sleeps with me nights I can’t do much at anything, but I will do it at last. I will write that thing if I live.
“What are folks in general saying about the slave law, and the stand taken by Boston ministers universally, except Edward?
“To me it is incredible, amazing, mournful!! I feel as if I should be willing to sink with it, were all this sin and misery to sink in the sea. . . . I wish father would come on to Boston, and preach on the Fugitive Slave Law, as he once preached on the slave-trade, when I was a little girl in Litchfield. I sobbed aloud in one pew and Mrs. Judge Reeves in another. I wish some Martin Luther would arise to set this community right.”
December 22, 1850, she writes to her husband in Cincinnati: “Christmas has passed, not without many thoughts of our absent one. If you want a description of the scenes in our family preceding it, vide a ‘New Year’s Story,’ which I have sent to the ‘New York Evangelist.’ I am sorry that in the hurry of getting off this piece and one for the ‘Era’ you were neglected.” The piece for the “Era” was a humorous article called “A Scholar’s Adventures in the Country,” being, in fact, a picture drawn from life and embodying Professor Stowe’s efforts in the department of agriculture while in Cincinnati.
December 29,1850. “We have had terrible weather here. I remember such a storm when I was a child in Litchfield. Father and mother went to Warren, and were almost lost in the snowdrifts.
“Sunday night I rather watched than slept. The wind howled, and the house rocked just as our old Litchfield house used to. The cold has been so intense that the children have kept begging to get up from table at meal-times to warm feet and fingers. Our air-tight stoves warm all but the floor, — heat your head and keep your feet freezing. If I sit by the open fire in the parlor my back freezes, if I sit in my bedroom and try to write my head aches and my feet are cold. I am projecting a sketch for the ‘Era’ on the capabilities of liberated blacks to take care of themselves. Can’t you find out for me how much Willie Watson has paid for the redemption of his friends, and get any items in figures of that kind that you can pick up in Cincinnati? . . . When I have a headache and feel sick, as I do to-day, there is actually not a place in the house where I can lie down and take a nap without being disturbed. Overhead is the school-room, next door is the dining-room, and the girls practice there two hours a day. If I lock my door and lie down some one is sure to be rattling the latch before fifteen minutes have passed. . . . There is no doubt in my mind that our expenses this year will come two hundred dollars, if not three, beyond our salary. We shall be able to come through, notwithstanding; but I don’t want to feel obliged to work as hard every year as I have this. I can earn four hundred dollars a year by writing, but I don’t want to feel that I must, and when weary with teaching the children, and tending the baby, and buying provisions, and mending dresses, and darning stockings, sit down and write a piece for some paper.”
January 12, 1851, Mrs. Stowe again writes to Professor Stowe at Cincinnati: “Ever since we left Cincinnati to come here the good hand of God has been visibly guiding our way. Through what difficulties have we been brought! Though we knew not where means were to come from, yet means have been furnished every step of the way, and in every time of need. I was just in some discouragement with regard to my writing; thinking that the editor of the ‘Era’ was overstocked with contributors, and would not want my services another year, and lo! he sends me one hundred dollars, and ever so many good words with it. Our income this year will be seventeen hundred dollars in all, and I hope to bring our expenses within thirteen hundred.”
It was in the month of February after these words were written that Mrs. Stowe was seated at communion service in the college church at Brunswick. Suddenly, like the unrolling of a picture, the scene of the death of Uncle Tom passed before her mind. So strongly was she affected that it was with difficulty she could keep from weeping aloud. Immediately on returning home she took pen and paper and wrote out the vision which had been as it were blown into her mind as by the rushing of a mighty wind. Gathering her family about her she read what she had written. Her two little ones of ten and twelve years of age broke into convulsions of weeping, one of them saying through is sobs, “Oh, mamma! slavery is the most cruel thing in the world.” Thus Uncle Tom was ushered into the world, and it was, as we said at the beginning, a cry, an immediate, an involuntary expression of deep, impassioned feeling.
Twenty-five years afterwards Mrs. Stowe wrote in a letter to one of her children, of this period of her life: “I well remember the winter you were a baby and I was writing ‘Uncle Tom’s Cabin.’ My heart was bursting with the anguish excited by the cruelty and injustice our nation was showing to the slave, and praying God to let me do a little and to cause my cry for them to be heard. I remember many a night weeping over you as you lay sleeping beside me, and I thought of the slave mothers whose babes were torn from them.”
It was not till the following April that the first chapter of the story was finished and sent on to the “National Era” at Washington.
In July Mrs. Stowe wrote to Frederick Douglass the following letter, which is given entire as the best possible introduction to the history of the career of that memorable work, “Uncle Tom’s Cabin.”
BRUNSWICK, July 9, 1851. FREDERICK DOUGLASS, ESQ.:
Sir, — You may perhaps have noticed in your editorial readings a series of articles that I am furnishing for the “Era” under the title of “Uncle Tom’s Cabin, or Life among the Lowly.”.
In the course of my story the scene will fall upon a cotton plantation. I am very desirous, therefore, to gain information from one who has been an actual laborer on one, and it occurred to me that in the circle of your acquaintance there might be one who would be able to communicate to me some such information as I desire. I have before me an able paper written by a Southern planter, in which the details and modus operandi are given from his point of sight. I am anxious to have something more from another standpoint. I wish to be able to make a picture that shall be graphic and true to nature in its details. Such a person as Henry Bibb, if in the country, might give me just the kind of information I desire. You may possibly know of some other person. I will subjoin to this letter a list of questions, which in that case you will do me a favor by inclosing to the individual, with the request that he will at earliest convenience answer them.
For some few weeks past I have received your paper through the mail, and have read it with great interest, and desire to return my acknowledgments for it. It will be a pleasure to me at some time when less occupied to contribute something to its columns. I have noticed with regret your sentiments on two subjects — the church and African colonization, . . . with the more regret because I think you have a considerable share of reason for your feelings on both these subjects; but I would willingly, if I could, modify your views on both points.
In the first place you say the church is “pro-slavery.” There is a sense in which this may be true. The American church of all denominations, taken as a
body, comprises the best and most conscientious people in the country. I do not say it comprises none but these, or that none such are found out of it, but only if a census were taken of the purest and most high principled men and women of the country, the majority of them would be found to be professors of religion in some of the various Christian denominations. This fact has given to the church great weight in this country — the general and predominant spirit of intelligence and probity and piety of its majority has given it that degree of weight that it has the power to decide the great moral questions of the day. Whatever it unitedly and decidedly sets itself against as moral evil it can put down. In this sense the church is responsible for the sin of slavery. Dr. Barnes has beautifully and briefly expressed this on the last page of his work on slavery, when he says: “Not all the force out of the church could sustain slavery an hour if it were not sustained in it.” It then appears that the church has the power to put an end to this evil and does not do it. In this sense she may be said to be pro-slavery. But the church has the same power over intemperance, and Sabbath-breaking, and sin of all kinds. There is not a doubt that if the moral power of the church were brought up to the New Testament standpoint it is sufficient to put an end to all these as well as to slavery. But I would ask you, Would you consider it a fair representation of the Christian church in this country to say that it is pro-intemperance, pro-Sabbath-breaking, and pro everything that it might put down if it were in a higher state of moral feeling? If you should make a list of all the abolitionists of the country, I think that you would find a majority of them in the church — certainly some of the most influential and efficient ones are ministers.
I am a minister’s daughter, and a minister’s wife, and I have had six brothers in the ministry (one is in heaven); I certainly ought to know something of the feelings of ministers on this subject. I was a child in 1820 when the Missouri question was agitated, and one of the strongest and deepest impressions on my mind was that made by my father’s sermons and prayers, and the anguish of his soul for the poor slave at that time. I remember his preaching drawing tears down the hardest faces of the old farmers in his congregation.
I well remember his prayers morning and evening in the family for “poor, oppressed, bleeding Africa,” that the time of her deliverance might come; prayers offered with strong crying and tears, and which indelibly impressed my heart and made me what I am from my very soul, the enemy of all slavery. Every brother I have has been in his sphere a leading anti-slavery man. One of them was to the last the bosom friend and counselor of Lovejoy. As for myself and husband, we have for the last seventeen years lived on the border of a slave State, and we have never shrunk from the fugitives, and we have helped them with all we had to give. I have received the children of liberated slaves into a family school, and taught them with my own children, and it has been the influence that we found in the church and by the altar that has made us do all this. Gather up all the sermons that have been published on this offensive and unchristian Fugitive Slave Law, and you will find that those against it are numerically more than those in its favor, and yet some of the strongest opponents have not published their sermons. Out of thirteen ministers who meet with my husband weekly for discussion of moral subjects, only three are found who will acknowledge or obey this law in any shape.
After all, my brother, the strength and hope of your oppressed race does lie in the church — in hearts united to Him of whom it is said, “He shall spare the souls of the needy, and precious shall their blood be in his sight.” Everything is against you, but Jesus Christ is for you, and He has not forgotten his church, misguided and erring though it be. I have looked all the field over with despairing eyes; I see no hope but in Him. This movement must and will become a purely religious one. The light will spread in churches, the tone of feeling will rise, Christians North and South will give up all connection with, and take up their testimony against, slavery, and thus the work will be done.
This letter gives us a conception of the state of moral and religious exaltation of the heart and mind out of which flowed chapter after chapter of that wonderful story. It all goes to prove the correctness of the position from which we started, that “Uncle Tom’s Cabin” came from the heart rather than the head. It was an outburst of deep feeling, a cry in the darkness. The writer no more thought of style or literary excellence than the mother who rushes into the street and cries for help to save her children from a burning house thinks of the teachings of the rhetorician or the elocutionist.
A few years afterwards Mrs. Stowe, writing of this story, said, “This story is to show how Jesus Christ, who liveth and was dead, and now is alive and forever-more, has still a mother’s love for the poor and lowly, and that no man can sink so low but that Jesus Christ will stoop to take his hand. Who so low, who so poor, who so despised as the American slave? The law almost denies his existence as a person, and regards him for the most part as less than a man — a mere thing, the property of another. The law forbids him to read or write, to hold property, to make a contract, or even to form a legal marriage. It takes from him all legal right to the wife of his bosom, the children of his body. He can do nothing, possess nothing, acquire nothing, but what must belong to his master. Yet even to this slave Jesus Christ stoops, from where he sits at the right hand of the Father, and says, ‘Fear not, thou whom man despiseth, for I am thy brother. Fear not, for I have redeemed thee, I have called thee by thy name, thou art mine.’”
“Uncle Tom’s Cabin” is a work of religion; the fundamental principles of the gospel applied to the burning question of negro slavery. It sets forth those principles of the Declaration of Independence that made Jefferson, Hamilton, Washington, and Patrick Henry anti-slavery men; not in the language of the philosopher, but in a series of pictures. Mrs. Stowe spoke to the understanding and moral sense through the imagination.
“Uncle Tom’s Cabin” made the enforcement of the Fugitive Slave Law an impossibility. It aroused the public sentiment of the world by arousing in the concrete that which had been a mere series of abstract propositions. It was, as we have already said, an appeal to the imagination through a series of pictures. People are like children, and understand pictures better than words. Some one rushes into your dining-room while you are at breakfast and cries out, “Terrible railroad accident, forty killed and wounded, six were burned alive.”
“Oh, shocking! dreadful!” you exclaim, and yet go quietly on with your rolls and coffee. But suppose you stood at that instant by the wreck, and saw the mangled dead, and heard the piercing shrieks of the wounded, you would be faint and dizzy with the intolerable spectacle.
So “Uncle Tom’s Cabin” made the crack of the slavedriver’s whip, and the cries of the tortured blacks ring in every household in the land, till human hearts could endure it no longer.
CHAPTER VII.
UNCLE TOM’S CABIN, 1852.
“UNCLE TOM’S CABIN” AS A SERIAL IN THE “NATIONAL ERA.” — AN OFFER FOR ITS PUBLICATION IN BOOK FORM. — WILL IT BE A SUCCESS? — AN UNPRECEDENTED CIRCULATION. — CONGRATULATORY MESSAGES. — KIND WORDS FROM ABROAD. — MRS. STOWE TO THE EARL OF CARLISLE. — LETTERS FROM AND TO LORD SHAFTESBURY. — CORRESPONDENCE WITH ARTHUR HELPS.
The wonderful story that was begun in the “National Era,” June 5, 1851, and was announced to run for about three months, was not completed in that paper until April 1, 1852. It had been contemplated as a mere magazine tale of perhaps a dozen chapters, but once begun it could no more be controlled than the waters of the swollen Mississippi, bursting through a crevasse in its levees. The intense interest excited by the story, the demands made upon the author for more facts, the unmeasured words of encouragement to keep on in her good work that poured in from all sides, and above all the ever- growing conviction that she had been intrusted with a great and holy mission, compelled her to keep on until the humble tale had assumed the proportions of a volume prepared to stand among the most notable books in the world. As Mrs. Stowe has since repeatedly sa
id, “I could not control the story; it wrote itself;” or “I the author of ‘Uncle Tom’s Cabin’? No, indeed. The Lord himself wrote it, and I was but the humblest of instruments in his hand. To Him alone should be given all the praise.”
Although the publication of the “National Era” has been long since suspended, the journal was in those days one of decided literary merit and importance. On its title-page, with the name of Dr. Gamaliel Bailey as editor, appeared that of John Greenleaf Whittier as corresponding editor. In its columns Mrs. Southworth made her first literary venture, while Alice and Phoebe Gary, Grace Greenwood, and a host of other well-known names were published with that of Mrs. Stowe, which appeared last of all in its prospectus for 1851.
Before the conclusion of “Uncle Tom’s Cabin” Mrs. Stowe had so far outstripped her contemporaries that her work was pronounced by competent judges to be the most powerful production ever contributed to the magazine literature of this country, and she stood in the foremost rank of American writers.
After finishing her story Mrs. Stowe penned the following appeal to its more youthful readers, and its serial publication was concluded: —
“The author of ‘Uncle Tom’s Cabin’ must now take leave of a wide circle of friends whose faces she has never seen, but whose sympathies coming to her from afar have stimulated and cheered her in her work.
Complete Works of Harriet Beecher Stowe Page 933
