A Key to Uncle Tom's Cabin. Гарриет Бичер-Стоу
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Lucy, Aunt Betty, Springfield Bob, Mammy Chris, Diana Washington, Aunt Margaret, Rachel Parker, Nelly Jackson, My Own Mammy, Aunt Beck.
The following extract from Bishop Meade’s preface may not be uninteresting.
The following sketches were placed in my hands with a request that I would examine them with a view to publication.
After reading them I could not but think that they would be both pleasing and edifying.
Very many such examples of fidelity and piety might be added from the old Virginia families. These will suffice as specimens, and will serve to show how interesting the relation between master and servant often is.
Many will doubtless be surprised to find that there was so much intelligence, as well as piety, in some of the old servants of Virginia, and that they had learned to read the Sacred Scriptures, so as to be useful in this way among their fellow-servants. It is, and always has been true, in regard to the servants of the Southern States, that although public schools may have been prohibited, yet no interference has been attempted, where the owners have chosen to teach their servants, or permit them to learn in a private way, how to read God’s word. Accordingly, there always have been some who were thus taught. In the more southern states the number of these has most abounded. Of this fact I became well assured, about thirty years since, when visiting the Atlantic states, with a view to the formation of auxiliary colonization societies, and the selection of the first colonists for Africa. In the city of Charleston, South Carolina, I found more intelligence and character among the free colored population than anywhere else. The same was true of some of those in bondage. A respectable number might be seen in certain parts of the Episcopal churches which I attended using their prayer-books, and joining in the responses of the church.
Many purposes of convenience and hospitality were subserved by this encouragement of cultivation in some of the servants, on the part of the owners.
When travelling many years since with a sick wife, and two female relatives, from Charleston to Virginia, at a period of the year when many of the families from the country resort to the town for health, we were kindly urged to call at the seat of one of the first families in South Carolina, and a letter from the mistress, then in the city, was given us, to her servant, who had charge of the house in the absence of the family. On reaching there and delivering the letter to a most respectable-looking female servant, who immediately read it, we were kindly welcomed, and entertained, during a part of two days, as sumptuously as though the owner had been present. We understood that it was no uncommon thing in South Carolina for travellers to be thus entertained by the servants in the absence of the owners, on receiving letters from the same.
Instances of confidential and affectionate relationship between servants and their masters and mistresses, such as are set forth in the following Sketches, are still to be found in all the slaveholding states. I mention one, which has come under my own observation. The late Judge Upshur, of Virginia, had a faithful house-servant (by his will now set free), with whom he used to correspond on matters of business, when he was absent on his circuit. I was dining at his house, some years since, with a number of persons, himself being absent, when the conversation turned on the subject of the presidential election, then going on through the United States, and about which there was an intense interest; when his servant informed us that he had that day received a letter from his master, then on the western shore, in which he stated that the friends of General Harrison might be relieved from all uneasiness, as the returns already received made his election quite certain.
Of course it is not to be supposed that we design to convey the impression that such instances are numerous, the nature of the relationship forbidding it; but we do mean emphatically to affirm that there is far more of kindly and Christian intercourse than many at a distance are apt to believe. That there is a great and sad want of Christian instruction, notwithstanding the more recent efforts put forth to impart it, we most sorrowfully acknowledge.
Bishop Meade adds that these sketches are published with the hope that they might have the effect of turning the attention of ministers and heads of families more seriously to the duty of caring for the souls of their servants.
With regard to the servant of Judge Upshur, spoken of in this communication of Bishop Meade, his master has left, in his last will, the following remarkable tribute to his worth and excellence of character:
I emancipate and set free my servant, David Rice, and direct my executors to give him one hundred dollars. I recommend him in the strongest manner to the respect, esteem and confidence, of any community in which he may happen to live. He has been my slave for twenty-four years, during all which time he has been trusted to every extent, and in every respect; my confidence in him has been unbounded; his relation to myself and family has always been such as to afford him daily opportunities to deceive and injure us, yet he has never been detected in any serious fault, nor even in an unintentional breach of the decorum of his station. His intelligence is of a high order, his integrity above all suspicion, and his sense of right and propriety correct, and even refined. I feel that he is justly entitled to carry this certificate from me in the new relations which he must now form; it is due to his long and most faithful services, and to the sincere and steady friendship which I bear to him. In the uninterrupted confidential intercourse of twenty-four years, I have never given him, nor had occasion to give him, one unpleasant word. I know no man who has fewer faults or more excellences than he.
In the free states there have been a few instances of such extraordinary piety among negroes, that their biography and sayings have been collected in religious tracts, and published for the instruction of the community.
One of these was, before his conversion, a convict in a state-prison in New York, and there received what was, perhaps, the first religious instruction that had ever been imparted to him. He became so eminent an example of humility, faith, and, above all, fervent love, that his presence in the neighborhood was esteemed a blessing to the church. A lady has described to the writer the manner in which he would stand up and exhort in the church-meetings for prayer, when, with streaming eyes and the deepest abasement, humbly addressing them as his masters and misses, he would nevertheless pour forth religious exhortations which were edifying to the most cultivated and refined.
In the town of Brunswick, Maine, where the writer lived when writing “Uncle Tom’s Cabin,” may now be seen the grave of an aged colored woman, named Phebe, who was so eminent for her piety and loveliness of character, that the writer has never heard her name mentioned except with that degree of awe and respect which one would imagine due to a saint. The small cottage where she resided is still visited and looked upon as a sort of shrine, as the spot where old Phebe lived and prayed. Her prayers and pious exhortations were supposed to have been the cause of the conversion of many young people in the place. Notwithstanding that the unchristian feeling of caste prevails as strongly in Maine as anywhere else in New England, and the negro, commonly speaking, is an object of aversion and contempt, yet, so great was the influence of her piety and loveliness of character, that she was uniformly treated with the utmost respect and attention by all classes of people. The most cultivated and intelligent ladies of the place esteemed it a privilege to visit her cottage; and when she was old and helpless, her wants were most tenderly provided for. When the news of her death was spread abroad in the place, it excited a general and very tender sensation of regret. “We have lost Phebe’s prayers,” was the remark frequently made afterwards by members of the church, as they met one another. At her funeral the ex-governor of the state and the professors of the college officiated as pall-bearers, and a sermon was preached in which the many excellences of her Christian character were held up as an example to the community. A small religious tract, containing an account of her life, was published by the American Tract Society, prepared by a lady of Brunswick. The writer recollects that on reading the tract, when she first went to Brunswick, a doubt arose in her mind whether it was not somewhat exaggerated. Some time afterwards she overheard some young persons conversing together about the tract, and saying that they did not think it gave exactly the right idea of Phebe. “Why, is it too highly colored?” was the inquiry of the author. “O, no, no, indeed,” was the earnest response; “it doesn’t begin to give an idea of how good she was.”
Such instances as these serve to illustrate