My brother is hopelessly generous and confiding. His inability to believe evil is something incredible, and so has come all this suffering. You said you hoped I should be at rest when the first investigating committee and Plymouth Church cleared my brother almost by acclamation. Not so. The enemy have so committed themselves that either they or he must die, and there has followed two years of the most dreadful struggle. First, a legal trial of six months, the expenses of which on his side were one hundred and eighteen thousand dollars, and in which he and his brave wife sat side by side in the court-room, and heard all that these plotters, who had been weaving their webs for three years, could bring. The foreman of the jury was offered a bribe of ten thousand dollars to decide against my brother. He sent the letter containing the proposition to the judge. But with all their plotting, three fourths of the jury decided against them, and their case was lost. It was accepted as a triumph by my brother’s friends; a large number of the most influential clergy of all denominations so expressed themselves in a public letter, and it was hoped the thing was so far over that it might be lived down and overgrown with better things.
But the enemy, intriguing secretly with all those parties in the community who wish to put down a public and too successful man, have been struggling to bring the thing up again for an ecclesiastical trial. The cry has been raised in various religious papers that Plymouth Church was in complicity with crime, — that they were so captivated with eloquence and genius that they refused to make competent investigation. The six months’ legal investigation was insufficient; a new trial was needed. Plymouth Church immediately called a council of ministers and laymen, in number representing thirty-seven thousand Congregational Christians, to whom Plymouth Church surrendered her records, — her conduct, — all the facts of the case, and this great council unanimously supported the church and ratified her decision; recognizing the fact that, in all the investigations hitherto, nothing had been proved against my brother. They at his request, and that of Plymouth Church, appointed a committee of five to whom within sixty days any one should bring any facts that they could prove, or else forever after hold their peace. It is thought now by my brother’s friends that this thing must finally reach a close. But you see why I have not written. This has drawn on my life — my heart’s blood. He is myself; I know you are the kind of woman to understand me when I say that I felt a blow at him more than at myself. I, who know his purity, honor, delicacy, know that he has been from childhood of an ideal purity, — who reverenced his conscience as his king, whose glory was redressing human wrong, who spake no slander, no, nor listened to it.
Never have I known a nature of such strength, and such almost childlike innocence. He is of a nature so sweet and perfect that, though I have seen him thunderously indignant at moments, I never saw him fretful or irritable, — a man who continuously, in every little act of life, is thinking of others, a man that all the children on the street run after, and that every sorrowful, weak, or distressed person looks to as a natural helper. In all this long history there has been no circumstance of his relation to any woman that has not been worthy of himself, — pure, delicate, and proper; and I know all sides of it, and certainly should not say this if there were even a misgiving. Thank God, there is none, and I can read my New Testament and feel that by all the beatitudes my brother is blessed.
His calmness, serenity, and cheerfulness through all this time has uplifted us all. Where he was, there was no anxiety, no sorrow. My brother’s power to console is something peculiar and wonderful. I have seen him at death-beds and funerals, where it would seem as if hope herself must be dumb, bring down the very peace of Heaven and change despair to trust. He has not had less power in his own adversity. You cannot conceive how he is beloved, by those even who never saw him, — old, paralytic, distressed, neglected people, poor seamstresses, black people, who have felt these arrows shot against their benefactor as against themselves, and most touching have been their letters of sympathy. From the first, he has met this in the spirit of Francis de Sales, who met a similar plot, — by silence, prayer, and work, and when urged to defend himself said “God would do it in his time.” God was the best judge how much reputation he needed to serve Him with.
In your portrait of Deronda, you speak of him as one of those rare natures in whom a private wrong bred no bitterness. “The sense of injury breeds, not the will to inflict injuries, but a hatred of all injury;” and I must say, through all this conflict my brother has been always in the spirit of Him who touched and healed the ear of Malchus when he himself was attacked. His friends and lawyers have sometimes been aroused and sometimes indignant with his habitual caring for others, and his habit of vindicating and extending even to his enemies every scrap and shred of justice that might belong to them. From first to last of this trial, he has never for a day intermitted his regular work. Preaching to crowded houses, preaching even in his short vacations at watering places, carrying on his missions which have regenerated two once wretched districts of the city, editing a paper, and in short giving himself up to work. He cautioned his church not to become absorbed in him and his trials, to prove their devotion by more faithful church work and a wider charity; and never have the Plymouth missions among the poor been so energetic and effective. He said recently, “The worst that can befall a man is to stop thinking of God and begin to think of himself; if trials make us self-absorbed, they hurt us.” Well, dear, pardon me for this outpour. I loved you — I love you — and therefore wanted you to know just what I felt. Now, dear, this is over, don’t think you must reply to it or me. I know how much you have to do, — yes, I know all about an aching head and an overtaxed brain. This last work of yours is to be your best, I think, and I hope it will bring you enough to buy an orange grove in Sicily, or somewhere else, and so have lovely weather such as we have.
Your ancient admirer, [Footnote: Professor Stowe.] who usually goes to bed at eight o’clock, was convicted by me of sitting up after eleven over the last installment of “Daniel Deronda,” and he is full of it. We think well of Guendoline, and that she isn’t much more than young ladies in general so far.
Next year, if I can possibly do it, I will send you some of our oranges. I perfectly long to have you enjoy them. Your very loving
H. B. STOWE.
P. S. I am afraid I shall write you again when I am reading your writings, they are so provokingly suggestive of things one wants to say
H. B. S.
In her reply to this letter Mrs. Lewes says, incidentally: ‘Please offer my reverential love to the Professor, and tell him I am ruthlessly proud of having kept him out of his bed. I hope that both you and he will continue to be interested in my spiritual children.’
After Mr. Lewes’s death, Mrs. Lewes writes to Mrs. Stowe: —
The Priory, 21 North Bank, April 10, 1879.
My Dear Friend, — I have been long without sending you any sign (unless you have received a message from me through Mrs. Fields), but my heart has been going out to you and your husband continually as among the chief of the many kind beings who have given me their tender fellow- feeling in my last earthly sorrow. . . . When your first letter came, with the beautiful gift of your book, [Footnote: Uncle Tom’s Cabin, new edition, with introduction.] I was unable to read any letters, and did not for a long time see what you had sent me. But when I did know, and had read your words of thankfulness at the great good you have seen wrought by your help, I felt glad, for your sake first, and then for the sake of the great nation to which you belong. The hopes of the world are taking refuge westward, under the calamitous conditions, moral and physical, in which we of the elder world are getting involved. . . .
Thank you for telling me that you have the comfort of seeing your son in a path that satisfies your best wishes for him. I like to think of your having family joys. One of the prettiest photographs of a child that I possess is one of your sending to me. . . .
Please offer my reverential, affectionate regards to your husband, an
d believe me, dear friend,
Yours always gratefully,
M. L. Lewes.
As much as has been said with regard to spiritualism in these pages, the subject has by no means the prominence that it really possessed in the studies and conversations of both Professor and Mrs. Stowe.
Professor Stowe’s very remarkable psychological development, and the exceptional experiences of his early life, were sources of conversation of unfailing interest and study to both.
Professor Stowe had made an elaborate and valuable collection of the literature of the subject, and was, as Mrs. Stowe writes, “over head and ears in diablerie.”
It is only just to give Mrs. Stowe’s views on this perplexing theme more at length, and as the mature reflection of many years has caused them to take form.
In reference to professional mediums, and spirits that peep, rap, and mutter, she writes: —
“Each friend takes away a portion of ourselves. There was some part of our being related to him as to no other, and we had things to say to him which no other would understand or appreciate. A portion of our thoughts has become useless and burdensome, and again and again, with involuntary yearning, we turn to the stone at the door of the sepulchre. We lean against the cold, silent marble, but there is no answer, — no voice, neither any that regardeth.
“There are those who would have us think that in our day this doom is reversed; that there are those who have the power to restore to us the communion of our lost ones. How many a heart, wrung and tortured with the anguish of this fearful silence, has throbbed with strange, vague hopes at the suggestion! When we hear sometimes of persons of the strongest and clearest minds becoming credulous votaries of certain spiritualist circles, let us not wonder: if we inquire, we shall almost always find that the belief has followed some stroke of death; it is only an indication of the desperation of that heart-hunger which in part it appeases.
“Ah, were it true! Were it indeed so that the wall between the spiritual and material is growing thin, and a new dispensation germinating in which communion with the departed blest shall be among the privileges and possibilities of this our mortal state! Ah, were it so that when we go forth weeping in the gray dawn, bearing spices and odors which we long to pour forth for the beloved dead, we should indeed find the stone rolled away and an angel sitting on it!
“But for us the stone must be rolled away by an unquestionable angel, whose countenance is as the lightning, who executes no doubtful juggle by pale moonlight or starlight, but rolls back the stone in fair, open morning, and sits on it. Then we could bless God for his mighty gift, and with love, and awe, and reverence take up that blessed fellowship with another life, and weave it reverently and trustingly into the web of our daily course.
“But no such angel have we seen, — no such sublime, unquestionable, glorious manifestation. And when we look at what is offered to us, ah! who that had a friend in heaven could wish them to return in such wise as this? The very instinct of a sacred sorrow seems to forbid that our beautiful, our glorified ones should stoop lower than even to the medium of their cast-off bodies, to juggle, and rap, and squeak, and perform mountebank tricks with tables and chairs; to recite over in weary sameness harmless truisms, which we were wise enough to say for ourselves; to trifle, and banter, and jest, or to lead us through endless moonshiny mazes. Sadly and soberly we say that, if this be communion with the dead, we had rather be without it. We want something a little in advance of our present life, and not below it. We have read with some attention weary pages of spiritual communication purporting to come from Bacon, Swedenborg, and others, and long accounts from divers spirits of things seen in the spirit land, and we can conceive of no more appalling prospect than to have them true.
“If the future life is so weary, stale, flat, and unprofitable as we might infer from these readings, one would have reason to deplore an immortality from which no suicide could give an outlet. To be condemned to such eternal prosing would be worse than annihilation.
“Is there, then, no satisfaction for this craving of the soul? There is One who says: “I am he that liveth and was dead, and behold I am alive for evermore, and I have the keys of hell and of death;” and this same being said once before: “He that loveth me shall be loved of my Father, and I will love him and will manifest myself unto him.” This is a promise direct and personal; not confined to the first apostles, but stated in the most general way as attainable by any one who loves and does the will of Jesus. It seems given to us as some comfort for the unavoidable heart-breaking separations of death that there should be, in that dread unknown, one all-powerful Friend with whom it is possible to commune, and from whose spirit there may come a response to us. Our Elder Brother, the partaker of our nature, is not only in the spirit land, but is all-powerful there. It is he that shutteth and no man openeth, and openeth and no man shutteth. He whom we have seen in the flesh, weeping over the grave of Lazarus, is he who hath the keys of hell and of death. If we cannot commune with our friends, we can at least commune with Him to whom they are present, who is intimately with them as with us. He is the true bond of union between the spirit world and our souls; and one blest hour of prayer, when we draw near to Him and feel the breadth, and length, and depth, and heighth of that love of his that passeth knowledge, is better than all those incoherent, vain, dreamy glimpses with which longing hearts are cheated.
“They who have disbelieved all spiritual truth, who have been Sadduceeic doubters of either angel or spirit, may find in modern spiritualism a great advance. But can one who has ever really had communion with Christ, who has said with John, “Truly our fellowship is with the Father and the Son,” — can such an one be satisfied with what is found in the modern circle?
“For Christians who have strayed into these inclosures, we cannot but recommend the homely but apt quotation of old John Newton: —
”’What think ye of Christ is the test
To try both your word and your scheme.’
“In all these so-called revelations, have there come any echoes of the new song which no man save the redeemed from earth could learn; any unfoldings of that love that passeth knowledge, — anything, in short, such as spirits might utter to whom was unveiled that which eye hath not seen nor ear heard, neither hath entered the heart of man to conceive? We must confess that all those spirits that yet have spoken appear to be living in quite another sphere from. John or Paul.
“Let us, then, who long for communion with spirits, seek nearness to Him who has promised to speak and commune, leaving forever this word to his church: —
“‘I will not leave you comfortless. I will come to you.’”
CHAPTER XXI.
CLOSING SCENES, 1870-1889.
LITERARY LABORS. — COMPLETE LIST OF PUBLISHED BOOKS. — FIRST READING TOUR. — PEEPS BEHIND THE CURTAIN. — SOME NEW ENGLAND CITIES. — A LETTER FROM MAINE. — PLEASANT AND UNPLEASANT READINGS. — SECOND TOUR. — A WESTERN JOURNEY. — VISIT TO OLD SCENES. — CELEBRATION OF SEVENTIETH BIRTHDAY. — CONGRATULATORY POEMS FROM MR. WHITTIER AND DR. HOLMES. — LAST WORDS.
Besides the annual journeys to and from Florida, and her many interests in the South, Mrs. Stowe’s time between 1870 and 1880 was largely occupied by literary and kindred labors. In the autumn of 1871 we find her writing to her daughters as follows regarding her work: —
“I have at last finished all my part in the third book of mine that is to come out this year, to wit ‘Oldtown Fireside Stories,’ and you can have no idea what a perfect luxury of rest it is to be free from all literary engagements, of all kinds, sorts, or descriptions. I feel like a poor woman I once read about, —
”’Who always was tired,
’Cause she lived in a house
Where help wasn’t hired,’
and of whom it is related that in her dying moments,
’She folded her hands
With her latest endeavor,
Saying nothing, dear nothing,
Sweet nothing forev
er.’
“I am in about her state of mind. I luxuriate in laziness. I do not want to do anything or go anywhere. I only want to sink down into lazy enjoyment of living.”
She was certainly well entitled to a rest, for never had there been a more laborious literary life. In addition to the twenty-three books already written, she had prepared for various magazines and journals an incredible number of short stories, letters of travel, essays, and other articles. Yet with all she had accomplished, and tired as she was, she still had seven books to write, besides many more short stories, before her work should be done. As her literary life did not really begin until 1852, the bulk of her work has been accomplished within twenty-six years, as will be seen from the following list of her books, arranged in the chronological order of their publication: —
Complete Works of Harriet Beecher Stowe Page 960
