A Key to Uncle Tom's Cabin: Documents on Slavery. Гарриет Бичер-Стоу
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so much an echo of those of St. Clare that the reader might suppose one to be a copy of the other:
LETTER OF PATRICK HENRY.
Hanover, January 18th, 1773.
Dear Sir: I take this opportunity to acknowledge the receipt of Anthony Benezet’s book against the slave-trade; I thank you for it. Is it not a little surprising that the professors of Christianity, whose chief excellence consists in softening the human heart, in cherishing and improving its finer feelings, should encourage a practice so totally repugnant to the first impressions of right and wrong? What adds to the wonder is, that this abominable practice has been introduced in the most enlightened ages. Times that seem to have pretensions to boast of high improvements in the arts and sciences, and refined morality, have brought into general use, and guarded by many laws, a species of violence and tyranny which our more rude and barbarous, but more honest ancestors detested. Is it not amazing that at a time when the rights of humanity are defined and understood with precision, in a country above all others fond of liberty—that in such an age and in such a country we find men professing a religion the most mild, humane, gentle and generous, adopting such a principle, as repugnant to humanity as it is inconsistent with the Bible, and destructive to liberty? Every thinking, honest man rejects it in speculation. How free in practice from conscientious motives!
Would any one believe that I am master of slaves of my own purchase? I am drawn along by the general inconvenience of living here without them. I will not, I cannot, justify it. However culpable my conduct, I will so far pay my devoir to virtue as to own the excellence and rectitude of her precepts, and lament my want of conformity to them.
I believe a time will come when an opportunity will be offered to abolish this lamentable evil. Everything we can do is to improve it, if it happens in our day; if not, let us transmit to our descendants, together with our slaves, a pity for their unhappy lot, and an abhorrence for slavery. If we cannot reduce this wished-for reformation to practice, let us treat the unhappy victims with lenity. It is the furthest advance we can make towards justice. It is a debt we owe to the purity of our religion, to show that it is at variance with that law which warrants slavery.
I know not when to stop. I could say many things on the subject, a serious view of which gives a gloomy prospect to future times!
What a sorrowful thing it is that such men live an inglorious life, drawn along by the general current of society, when they ought to be its regenerators! Has God endowed them with such nobleness of soul, such clearness of perception, for nothing? Should they, to whom he has given superior powers of insight and feeling, live as all the world live?
Southern men of this class have often risen up to reprove the men of the North, when they are drawn in to apologize for the system of slavery. Thus, on one occasion, a representative from one of the northern states, a gentleman now occupying the very highest rank of distinction and official station, used in Congress the following language:
The great relation of servitude, in some form or other, with greater or less departure from the theoretic equality of men, is inseparable from our nature. Domestic slavery is not, in my judgment, to be set down as an immoral or irreligious relation. The slaves of this country are better clothed and fed than the peasantry of some of the most prosperous states of Europe.
He was answered by Mr. Mitchell, of Tennessee, in these words:
Sir, I do not go the length of the gentleman from Massachusetts, and hold that the existence of slavery in this country is almost a blessing. On the contrary, I am firmly settled in the opinion that it is a great curse—one of the greatest that could have been interwoven in our system. I, Mr. Chairman, am one of those whom these poor wretches call masters. I do not task them; I feed and clothe them well; but yet, alas! they are slaves, and slavery is a curse in any shape. It is no doubt true that there are persons in Europe far more degraded than our slaves—worse fed, worse clothed, &c., but, sir, this is far from proving that negroes ought to be slaves.
The celebrated John Randolph, of Roanoke, said in Congress, on one occasion:
Sir, I envy neither the heart nor the head of that man from the North who rises here to defend slavery on principle.
The following lines from the will of this eccentric man show that this clear sense of justice, which is a gift of superior natures, at last produced some appropriate fruits in practice:
I give to my slaves their freedom, to which my conscience tells me they are justly entitled. It has a long time been a matter of the deepest regret to me, that the circumstances under which I inherited them, and the obstacles thrown in the way by the laws of the land, have prevented my emancipating them in my lifetime, which it is my full intention to do in case I can accomplish it.
The influence on such minds as these of that kind of theological teaching which prevails in the majority of pulpits at the South, and which justifies slavery directly from the Bible, cannot be sufficiently regretted. Such men are shocked to find their spiritual teachers less conscientious than themselves; and if the Biblical argument succeeds in bewildering them, it produces scepticism with regard to the Bible itself. Professor Stowe states that, during his residence in Ohio, he visited at the house of a gentleman who had once been a Virginian planter, and during the first years of his life was an avowed sceptic. He stated that his scepticism was entirely referable to this one cause—that his minister had constructed a scriptural argument in defence of slavery which he was unable to answer, and that his moral sense was so shocked by the idea that the Bible defended such an atrocious system, that he became an entire unbeliever, and so continued until he came under the ministration of a clergyman in Ohio, who succeeded in presenting to him the true scriptural view of the subject. He immediately threw aside his scepticism, and became a member of a Christian church.
So we hear the Baltimore Sun, a paper in a slave state, and no way suspected of leaning towards abolitionism, thus scornfully disposing of the scriptural argument:
Messrs. Burgess, Taylor & Co., Sun Iron Building, send us a copy of a work of imposing exterior, a handsome work of nearly six hundred pages, from the pen of Rev. Josiah Priest, A.M., and published by Rev. W. S. Brown, M.D., at Glasgow, Kentucky, the copy before us conveying the assurance that it is the “fifth edition—stereotyped.” And we have no doubt it is; and the fiftieth edition may be published; but it will amount to nothing, for there is nothing in it. The book comprises the usually quoted facts associated with the history of slavery as recorded in the Scriptures, accompanied by the opinions and arguments of another man in relation thereto. And this sort of thing may go on to the end of time. It can accomplish nothing towards the perpetuation of slavery. The book is called “Bible Defence of Slavery; and Origin, Fortunes, and History, of the Negro Race.” Bible defence of slavery! There is no such thing as a Bible defence of slavery at the present day. Slavery in the United States is a social institution, originating in the convenience and cupidity of our ancestors, existing by state laws and recognized to a certain extent—for the recovery of slave property—by the constitution. And nobody would pretend that, if it were inexpedient and unprofitable for any man or any state to continue to hold slaves, they would be bound to do so, on the ground of a “Bible defence” of it. Slavery is recorded in the Bible, and approved, with many degrading characteristics. War is recorded in the Bible, and approved, under what seems to us the extreme of cruelty. But are slavery and war to endure forever, because we find them in the Bible? Or, are they to cease at once and forever, because the Bible inculcates peace and brotherhood?
The book before us exhibits great research, but is obnoxious to severe criticism, on account of its gratuitous assumptions. The writer is constantly assuming this, that, and the other. In a work of this sort, a “doubtless” this, and “no doubt” the other, and “such is our belief,” with respect to important premises, will not be acceptable to the intelligent reader. Many of the positions assumed are ludicrous; and the fancy of the writer runs to exuberance in putting words and speeches into the mouths of the ancients, predicated upon the brief record of Scripture history. The argument from the curse of Ham is not worth the paper it is written upon. It is just equivalent to that of Blackwood’s Magazine, we remember examining some years since, in reference to the admission