A Key to Uncle Tom's Cabin: Documents on Slavery. Гарриет Бичер-Стоу
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the religious obligation of the Christian public to perpetuate the political disabilities of the Jews, because it would be resisting the Divine will to remove them, in view of the “curse” which the aforesaid Christian Pharisee understood to be levelled against the sons of Abraham. Admitting that God has cursed both the Jewish race and the descendants of Ham, He is able to fulfil His purpose, though the “rest of mankind” should in all things act up to the benevolent precepts of the “Divine law.” Man may very safely cultivate the highest principles of the Christian dispensation, and leave God to work out the fulfilment of His curse.
According to the same book and the same logic, all mankind being under a “curse,” none of us ought to work out any alleviation for ourselves, and we are sinning heinously in harnessing steam to the performance of manual labor, cutting wheat by McCormick’s diablerie, and laying hold of the lightning to carry our messages for us, instead of footing it ourselves as our father Adam did. With a little more common sense, and much less of the uncommon sort, we should better understand Scripture, the institutions under which we live, the several rights of our fellow-citizens in all sections of the country, and the good, sound, practical, social relations, which ought to contribute infinitely more than they do to the happiness of mankind.
If the reader wishes to know what kind of preaching it is that St. Clare alludes to, when he says he can learn what is quite as much to the purpose from the Picayune, and that such scriptural expositions of their peculiar relations don’t edify him much, he is referred to the following extract from a sermon preached in New Orleans, by the Rev. Theophilus Clapp. Let our reader now imagine that he sees St. Clare seated in the front slip, waggishly taking notes of the following specimen of ethics and humanity.
Let all Christian teachers show our servants the importance of being submissive, obedient, industrious, honest and faithful to the interests of their masters. Let their minds be filled with sweet anticipations of rest eternal beyond the grave. Let them be trained to direct their views to that fascinating and glorious futurity, where the sins, sorrows, and troubles of earth, will be contemplated under the aspect of means indispensable to our everlasting progress in knowledge, virtue and happiness. I would say to every slave in the United States, “You should realize that a wise, kind, and merciful Providence has appointed for you your condition in life; and, all things considered, you could not be more eligibly situated. The burden of your care, toils and responsibilities, is much lighter than that which God has imposed on your master. The most enlightened philanthropists, with unlimited resources, could not place you in a situation more favorable to your present and everlasting welfare than that which you now occupy. You have your troubles. So have all. Remember how evanescent are the pleasures and joys of human life.”
But, as Mr. Clapp will not, perhaps, be accepted as a representation of orthodoxy, let him be supposed to listen to the following declarations of the Rev. James Smylie, a clergyman of great influence in the Presbyterian church, in a tract upon slavery, which he states in the introduction to have been written with particular reference to removing the conscientious scruples of religious people in Mississippi and Louisiana, with regard to its propriety.
If I believed, or was of opinion, that it was the legitimate tendency of the gospel to abolish slavery, how would I approach a man, possessing as many slaves as Abraham had, and tell him I wished to obtain his permission to preach to his slaves?
Suppose the man to be ignorant of the gospel, and that he would inquire of me what was my object. I would tell him candidly (and every minister ought to be candid) that I wished to preach the gospel, because its legitimate tendency is to make his slaves honest, trusty and faithful: not serving “with eye service, as men pleasers,” “not purloining, but showing all good fidelity.” “And is this,” he would ask, “really the tendency of the gospel?” I would answer, Yes. Then I might expect that a man who had a thousand slaves, if he believed me, would not only permit me to preach to his slaves, but would do more. He would be willing to build me a house, furnish me a garden, and ample provision for a support. Because, he would conclude, verily, that this preacher would be worth more to him than a dozen overseers. But, suppose, then, he would tell me that he had understood that the tendency of the gospel was to abolish slavery, and inquire of me if that was the fact. Ah! this is the rub. He has now cornered me. What shall I say? Shall I, like a dishonest man, twist and dodge, and shift and turn, to evade an answer? No. I must Kentuckian like, come out, broad, flat-footed, and tell him that abolition is the tendency of the gospel. What am I now to calculate upon? I have told the man that it is the tendency of the gospel to make him so poor as to oblige him to take hold of the maul and wedge himself; he must catch, curry, and saddle his own horse; he must black his own brogans (for he will not be able to buy boots). His wife must go, herself, to the wash-tub, take hold of the scrubbing-broom, wash the pots, and cook all that she and her rail mauler will eat.
Query.—Is it to be expected that a master ignorant heretofore of the tendency of the gospel would fall so desperately in love with it, from a knowledge of its tendency, that he would encourage the preaching of it among his slaves? Verily, NO.
But suppose, when he put the last question to me, as to its tendency, I could and would, without a twist or quibble, tell him, plainly and candidly, that it was a slander on the gospel to say that emancipation or abolition was its legitimate tendency. I would tell him that the commandments of some men, and not the commandments of God, made slavery a sin.—Smylie on Slavery, p. 71.
One can imagine the expression of countenance and tone of voice with which St. Clare would receive such expositions of the gospel. It is to be remarked that this tract does not contain the opinions of one man only, but that it has in its appendix a letter from two ecclesiastical bodies of the Presbyterian church, substantially endorsing its sentiments.
Can any one wonder that a man like St. Clare should put such questions as these?
“Is what you hear at church religion? Is that which can bend and turn, and descend and ascend, to fit every crooked phase of selfish, worldly society, religion? Is that religion, which is less scrupulous, less generous, less just, less considerate for man, than even my own ungodly, worldly, blinded nature? No! When I look for a religion, I must look for something above me, and not something beneath.”
The character of St. Clare was drawn by the writer with enthusiasm and with hope. Will this hope never be realized? Will those men at the South, to whom God has given the power to perceive and the heart to feel the unutterable wrong and injustice of slavery, always remain silent and inactive? What nobler ambition to a Southern man than to deliver his country from this disgrace? From the South must the deliverer arise. How long shall he delay? There is a crown brighter than any earthly ambition has ever worn—there is a laurel which will not fade: it is prepared and waiting for that hero who shall rise up for liberty at the South, and free that noble and beautiful country from the burden and disgrace of slavery.
CHAPTER X.
LEGREE.
As St. Clare and the Shelbys are the representatives of one class of masters, so Legree is the representative of another; and, as all good masters are not as enlightened, as generous, and as considerate, as St. Clare and Mr. Shelby, or as careful and successful in religious training as Mrs. Shelby, so all bad masters do not unite the personal ugliness, the coarseness and profaneness, of Legree.
Legree is introduced not for the sake of vilifying masters as a class, but for the sake of bringing to the minds of honorable Southern men, who are masters, a very important feature in the system of slavery, upon which, perhaps, they have never reflected. It is this: that no Southern law requires any test of CHARACTER from the man to whom the absolute power of master is granted.
In the second part of this book it will be shown that the legal power of the master amounts to an absolute despotism over body and soul; and that there is no protection for the slave’s life or limb, his family relations, his conscience, nay, more, his eternal interests, but the CHARACTER of the master.
Rev.