A Review of Uncle Tom's Cabin Part 2

It is, (to use common parlance), a curse, or an evil, to be physically, mentally, and morally disqualified to enjoy the rights, privileges and immunities of a free man; but if such be the condition of the individual, slavery to him is a blessing. It is, at least the only condition or station in life, adapted to his peculiar circ.u.mstances, and the only one in which he would be likely to enjoy happiness. I have shown in chapter eight, that African slavery originated in the inferiority of the African race, and that their inferiority originated in the transgression of G.o.d's laws.

Hence, the evils of slavery have their origin in its abuses. They have resulted from the cupidity, cruelty and inhumanity of masters, and the disobedience and perverseness of servants. Under the circ.u.mstances that the African race became servants to the citizens of the United States, servitude to them would have been a blessing, and not a curse, if both masters and servants had obeyed the commands of G.o.d. I have alluded to this elsewhere, to which I must refer the reader.

But in order to clearly comprehend the argument, we must contemplate the African in his native state, and survey the peculiar circ.u.mstances under which he became a slave. A large portion of the negroes that were transported to the United States, and sold as slaves, were captives taken in war, and if they had not been transported to the United States, they would have been subjected to slavery in their native country.[1] Was it not better for those poor captives to have become the servants of intelligent and humane men, in the United States, than to have become the slaves of barbarians of their own race? It certainly was, for I observed while a resident of the South, that negro overseers were the most cruel, barbarous wretches, that ever were clothed with a little brief authority. Yes, they are the most barbarous relentless demons, that ever flourished a rod over a fellow being's back. Men in an ignorant, semi-savage state, when clothed with authority, (or otherwise when they have others in their power,) are universally cruel. Where we find most ignorance, there will we, as a general rule, find least humanity, for I observed while in the South, that intelligent men were seldom cruel to their slaves.

Cruel masters in the South, are generally individuals of low birth, who, in early life, were white servants themselves; but by some lucky turn they got hold of a little money, and purchased a few negroes.

These _mock_ lords are the most cruel masters, and the most pompous gentlemen in all the sunny South. Such men are universally dreaded by the African race in the South. I wish here to impress the reader's mind with the fact, that a native semi-savage African, must necessarily be a cruel master. We need but reflect on their ignorance, barbarism and brutality, to satisfy ourselves of the truth of the remark. I have alluded to the fact in Chapter 8, that one portion of the African race have been slaves to another, ever since the earliest dawn of history; and it is said that by far the larger portion are slaves. It is then certain, that most of the native Africans who were originally enslaved in the United States, would have been slaves in their own country, if they had not been transported to this country.

Wretched as the condition of slaves may be in this country, what is American, to African slavery? Slavery in the United States was but an exchange of African, for American slavery. The condition of the slaves of the South is better than the native African, formerly, or now; yes, it is better than that of African masters, and it must be infinitely better than the condition of African slaves. As a general rule, the native Africans who were originally subjected to slavery in this country; were not, as is generally supposed, deprived of their liberties; for they were for the most part captives, or slaves, when they were sold to the slave dealers. The reader will please recollect, that I am not justifying the slave trade. I am simply stating facts; and I deem it essential that these facts should be understood. Those who wish to know what my views are on the subject of slavery, will be under the necessity of reading this volume through.

[1] The reader will see Chapter 8; where the subject of slavery in Africa is treated at length.

Most of the native Africans that were transported to this country, were not only the lowest grade of barbarians, but they were the servants of barbarians. Here, in the United States, they have enjoyed to a considerable extent, the advantages of civilization, and so far as religious instruction is concerned; there is not, I suppose, four millions of human beings on earth, of what are called the lower cla.s.ses of society, white or black, who have had superior religious advantages. I have remarked, however, at the close of chapter 11, that in consequence of their ignorance; religious instruction had failed to produce that decided, thorough and permanent influence, which otherwise it might have done. But I think it probable that there are not four millions of ignorant illiterate human beings living, on whom the doctrines of Christianity have exerted as salutary an influence; nor can there be found a body of ministers of the gospel in the world, who have made so great sacrifices to Christianize the "lowly," as Mrs.

Stowe chooses to denominate them. The devotion of the Southern clergy to the best interests of the poor African, is worthy of all praise.

Men without a t.i.the of their piety may calumniate and reproach them; but there is one who seeth not as man seeth, who has taken cognizance of their sacrifices and "labors of love." Ah! my friends, you may deceive yourselves, and deceive one another, but of one thing you may rest a.s.sured--you cannot deceive your G.o.d. Nor are you as successful in deceiving your fellow creatures, as some of you probably imagine.

Some of us understand you.

SECTION VI.

Is it the duty of American slaveholders to liberate their slaves? I feel no hesitancy in replying to this interrogatory. It would be their duty, as Christians, to liberate their slaves, provided the condition of the slave would be improved thereby; otherwise it is their duty to retain them in bondage, and make that provision for them which their circ.u.mstances require. They should make ample provision for their physical wants--enlighten their minds; and so far as is practicable under existing circ.u.mstances, they should elevate their characters above that debas.e.m.e.nt and degradation, in which, ignorance, prejudice and vice has involved them. It is clearly the duty of slaveholders to place their slaves in that condition, which will conduce most to their happiness here and hereafter. But if this is their object, they could not, as a general rule, take a worse step, than to liberate them in their present condition and turn them loose among us. Nor do I consider the ma.s.s of the negro population in this country as yet prepared for colonization: but I would rejoice to see all well-disposed and intelligent negroes manumitted and colonized.

The poverty, vice and degradation of free negroes is notorious, throughout the length and breadth of this country--North and South; but having so frequently alluded to it, I deem it unnecessary to say more on the subject. I will however remark, that if the entire African population were manumitted and turned loose among us; they would be forced to subsist almost entirely by theft, and all the county jails and state prisons in the Union, would not contain one in a hundred of the convicts. The fact is, such would be their depredations on the white population, that the whites would shoot them down with as little ceremony as they now shoot a mad dog; and their ultimate extermination would be the inevitable consequence! I appeal to facts. It was stated a few years ago by an able writer; that in Ma.s.sachusetts the free negroes were 1 to 74, viz., there were 74 white persons for every free negro in the State; and yet one-sixth of all the convicts were free negroes. That in Connecticut the free negroes were 1 to 34; and that one-third of the convicts were free negroes. That in New York the free negroes were 1 to 35; but that one-fourth of the convicts were free negroes. That in New Jersey the free negroes were 1 to 13; negro convicts one-third. That in Pennsylvania the free negroes were 1 to 34, and that one-third of the convicts were free negroes. He moreover stated, that one-fourth of the whole expense connected with the prison system of the entire North was incurred by crime committed by free negroes; and that the same was true with regard to the pauper expenditures of the entire North. In view of these facts, we can feel but little surprise, that Indiana and Illinois have enacted laws to interdict the immigration of free negroes into those States.

It appears from the above named States, that in 1845, about _one-fortieth_ of the entire population in the free States were colored persons; and yet about _one-fourth_ of the convicts were free negroes; but notwithstanding that the colored and the white population are very nearly balanced in the slave States, I do not suppose that one in a hundred of the convicts are negroes! But there is another fact with regard to free negroes North, that is still more remarkable!

Few, comparatively, very few, are members of any branch of the church--probably not one in twenty of the entire adult population.

But, on the contrary, in the slave States, I think it probable that at least three-fourths of the entire adult slave population are church members; and I presume, that near one-half of the African professors of the Christian religion, in the slave States, are attached to the Methodist Episcopal Church South; and strange as it may appear, it is nevertheless true, that in the very hot-bed of abolitionism, viz., in the extensive territory of New England, Providence, Maine, Vermont and New Hamps.h.i.+re Conferences, there was not a solitary free negro in connection with the Methodist Episcopal Church! Is not this a remarkable fact? Here, we have a territory of vast extent; embracing something more than a half dozen states, and containing within its limits multiplied thousands of free negroes; and not one! No! not a solitary free negro is found in the bosom of the Methodist Episcopal Church! Many of them left pious and humane masters in the South, and were withal pious themselves when they left their masters; or, otherwise, they were stolen from good men in the South by pseudo Christians of the North, _and taken to that free and happy land! the land of their dear friends_, and consigned to poverty, vice, degradation and the devil!!!

What does all this mean? How does it happen that the free blacks of the North are so little benefitted by the Christian ministry--particularly in those sections where a large portion of the ministers belong to the abolition faction? How does it happen that the African population are so little benefitted or influenced by them? Is it true, that the negroes have discernment enough to see, that their wordy benefactors have done nothing for either their souls or their bodies--that conscience and religious principle have but little to do with all this slavery agitation? It must be so! Hence, we can understand why it is, that the African population have more confidence in a slaveholding ministry in the South, than they have in an abolition ministry in the North.

My engagements are such, that I shall be forced for the present to pa.s.s over the argument mainly relied on by abolitionists of every grade, to prove the sinfulness of American slavery; or at least, I can give it but a cursory notice. I understand that a celebrated D.D., has published a work, in which, he labors hard to prove the sinfulness of American slavery from its evils. It was the design of the author of Uncle Tom's Cabin, to prove the sinfulness of slavery from its evils; or otherwise, its abuses. If this mode of reasoning is allowable in one case, it is so in another, and by this mode of reasoning I can prove the sinfulness of every inst.i.tution beneath the sun, social, civil and religions. It is in fact the argument princ.i.p.ally relied on by skeptics to invalidate the Christian religion. They will all point to its abuses, or in other words, to the evils growing out of its abuses. Every inst.i.tution, social, civil and religious is subject to abuse--may be prost.i.tuted to the worst of purposes--the inst.i.tution of Christianity not excepted. But it does not necessarily follow, because an inst.i.tution is subject to abuse--because it is prost.i.tuted to vile purposes, that there is any thing wrong about the inst.i.tution. The evil consists in the abuse or improper use, and not in the inst.i.tution. Cupidity inhumanity, and the gratification of the animal pa.s.sions and propensities, have incited slaveholders to the worst of crimes. But this does not prove that the holding of slaves is sinful, _per se_, under all circ.u.mstances. I have shown in the last chapter of this work, (Chap 13,) that men are too often prompted from selfish motives to attach themselves to churches, and that many of them are prost.i.tuting a Christian profession to the worst of purposes. But this does not prove that there is anything defective or wrong about the Christian religion. No, by no means. If clergymen descend from their sacred vocation to dabble with politics, and a thousand other things that a minister of Christ should not touch; or to use their ministerial influence to accomplish the most diabolical purposes, and thereby bring reproach on the Christian name, and a grievous curse on the nation--then a.s.suredly, the inst.i.tution of Christianity is not to blame for it; for its Author, both by precept and example taught the contrary. It was but a few days ago, that a skeptic remarked to me, "that the inconsistent conduct of professors of religion satisfied him that there was no truth in the Bible; or at all events, that there was something wrong about it." I must hasten to a close, as I cannot extend my remarks on this subject.

There now lies before me a paper, containing the following remarks: "There is, however, one admitted feature in American slavery of a character so shameful as to justify almost anything that can be said or imagined of the inst.i.tution. Men live with their female slaves in a state of concubinage, beget children, raise them in their families with a perfect knowledge of their origin, and sell them or leave them to be sold by others in case of decease or reverses." It is strange that those who indulge in such opprobrious remarks about southern slaveholders, do not look after their own white b.a.s.t.a.r.ds which are scattered over this entire country, east, west, north and south. Men are everywhere, (with a few exceptions,) the world over, utterly devoid of all parental affections for their illegitimate children; and the Southern man, no doubt, has fully as much concern about his mulatto b.a.s.t.a.r.ds as the Northern man has about his white b.a.s.t.a.r.ds.

What is the Southern man to do with his brood of mulatto children?

Suppose he liberates them, their condition is but little improved thereby, unless he sends them out of the country. It is, however, clearly his duty to educate and manumit such children; but what is the duty of the Northern man surrounded by a score of his illegitimate progeny? The condition of the children of the white concubines of the North are not a whit better, than that of the colored concubines of the South; and the Northern man who suffers his children to become the victims of poverty and vice--to sink into the very lowest depths of degradation!--hopelessly, irretrievably lost, is no better than the Southern man who suffers his mulatto children to be sold. One thing is clear; the Northerner can do much more to ameliorate the condition of his unfortunate offspring than the Southerner; and for this reason, he is probably the worst man of the two.

CHAPTER I.

While I was preparing the following work for the press, a friend called on me, and with apparent solicitude, inquired, "Which side of the question are you on, Sir?" I answered him, that I was on the side of truth, or at least, that I wished to be found on that side. Calling at a book-store, I purchased a work on slavery, returned immediately to my room, and was anxiously looking over its pages; a friend tapped at my door, "Come in, Sir; take a seat." He had scarcely seated himself, before he inquired, "What book are you reading, Sir?" A work on slavery, was my answer. "Which side of the question is it on?" It was but a short time before I purchased two other volumes on the same subject, and laid them on my table. A gentleman called on business, and observing the books, inquired what kind of books they were? I laughingly answered that they were novels. "Why," replied he, "I thought you did not read novels." I remarked (in substance), that they were novels on the subject of slavery, and that I had been for some time engaged in an investigation of the subject, and that it had produced in my mind a desire to consult some writers on slavery; and it appeared, that recent writers, preferred that their views upon it, should appear before the public in a fict.i.tious garb. I have no doubt, that the first inquiry of most of those into whose hands this volume may chance to fall, will be, "_Which side of the question is it on?_"

Thus, it appears that the question of African slavery has two sides; and that either interest, ignorance, or prejudice; or what is worse, a vain glorious desire on the part of some to be considered the champions of liberty, the guardians of the rights of man, has arrayed a large portion of this nation on one side, or the other. I utterly despair--I have no hope that my labors will meet the approbation of ultraists, North, or South. But there is yet another cla.s.s in our country--a cla.s.s of persons who are conservative in their views, honest in their intentions, and patriotic in their feelings; who are prepared to listen to the voice of reason, and the injunctions, admonitions and warnings of Divine Revelation. It is to them I appeal.

Thank G.o.d, I believe that they const.i.tute a large majority of the nation.

I have long beheld with regret and astonishment, the efforts that have been made by a certain cla.s.s of writers, to disseminate erroneous views in the Northern section of the United States, with regard to Southern slavery.[2] The recent publication by Mrs. Stowe, ent.i.tled "Uncle Tom's Cabin," is a work of that cla.s.s. I have no wish to write anything harsh or unkind; for however ill-timed, ill-advised, or ill-judged the work may be, if her object was the alleviation of human woe, I can but respect the motive that prompted her to write, though I may differ with her in opinion as to the means most likely to accomplish the proposed object. The fair auth.o.r.ess may have meant well. I shall leave that, however, to the "Searcher of all hearts;"

but I frankly confess that I fear that the book will result "in evil, and only evil." I cannot avoid here, quoting the language that she puts in the mouth of Chloe, the wife of Uncle Tom, who is the hero of her tale: "Wal any way, that's wrong about it somewhar, I can't jest make out whar it is, but thar's wrong somewhar." We all admit that there are wrongs, it is clear to every one, neither do we differ much as to what those wrongs are, nor yet as to their causes and effects; but unfortunately for us, we differ widely, when we undertake to propose remedies for the evil complained of. We have all need of that charity "which suffereth long and is kind; that thinketh no evil." It is as unreasonable and as wicked, to treat each other unkindly, because we differ in opinion, as it would be to treat each, other unkindly, because there is a difference in the features of our faces, and the expression of our countenances. The Author of our existence, for wise purposes, made us to differ mentally, as well as physically.

The structures of our minds are different. The great Architect _willed_ that it should be thus; why, we presume not to know, but so it is. And then moreover, our physical training, mental, moral and religious culture; together with climate and a variety of other external and internal causes, have all contributed more or less in shaping our opinions, and giving a peculiar cast to our minds. Thus it is, that we are all looking through different gla.s.ses, and it is no wonder that we do not all see objects just alike. Objects must necessarily present themselves to us, in different hues and colors.

Some are so accustomed to view all objects through a microscope, that they have no just conception of the real magnitude of any body.

Exaggeration is their _forte_--in this they excel. Their towering minds soar above common comprehension and common sense, and their fertile imaginations are ever ready to conjure up spectres, ghosts and hobgoblins; or otherwise, where others see a mouse, they behold an elephant; and to their distorted visions, a mole-hill is magnified into a mountain. We look in vain to such writers for a plain, unvarnished, common sense statement of facts, for sound arguments, or logical deductions. Such authors have nothing to do with facts, or things as they exist among us. Their imaginations are ever ready to furnish facts, on which to base their preconceived inferences and conclusions. They were cast in a fict.i.tious mould, and works of fiction they have read, until their minds can run in no other channel.

Their mental vision seizes an object, and they pursue it with an enthusiasm that borders on insanity. Onward, and upward their flight; blind and deaf--utterly insensible to all surrounding objects. The object of pursuit is their "all in all;" and every thing must be sacrificed for its attainment. In their view, there is no other object or interest worthy of a moment's consideration in earth, or heaven.

Their religion too, is of a peculiar cast. They are frequently very religious in their own way. In their estimation, the very essence of piety, the sum total of all religion consists in the advancement of some one benevolent object. Above, beneath, beyond the attainment of this, there is no religion, no virtue. Every thing must not only be brought into requisition, in order to its attainment; but the end must be attained in their own way, and according to their own notions; or otherwise it might as well be left undone. In nine eases out of ten, though the object of pursuit is a laudable one, yet so ill-judged and injudicious are their plans, that if carried out, they will result in more evil than good. The plainest and most obvious declarations of the Bible, if they contravene their favorite theories or doctrines, are to them unmeaning twaddle; though they are always ready to press the good book into their service, so far as they are able by forced constructions of detached pa.s.sages, to give plausibility to their own visionary opinions and projects.

[2] I had read but a few pages of Uncle Tom's Cabin, when the following sentences were written. Before I had pa.s.sed through the work, my opinions underwent a change as to the merit of the work and the designs of the writer in bringing it before the public.

The present chapter contains my first reflections on the subject of slavery, after I determined to write on the subject.

It is a dire calamity that this cla.s.s of writers have taken hold of the subject of slavery. It is a misfortune that slavery should be presented in a fict.i.tious garb. I fear the consequences. It portends no good to the nation. Slavery is among us, it is a solemn reality, and if we expect to get rid of it, we must look it full in the face; see it as it is, and treat it as a matter of fact business. We know that it is an evil--a deplorable evil; but what shall we do with it?

The plague is on us--about us--in our midst. Where? Oh! where, shall we find a remedy? The great work is before us; who is competent to the task? Statesmen as wise and patriotic as any the world ever produced, have shrunk from the task, confounded and abashed. Where is Clay!

Where is Webster? All that was earthly of them, is no more. Long did they grapple with the monster slavery, and by their wise councils, through many a dark and stormy period, did they safely conduct the s.h.i.+p of State. But they are gone, and shall we now confide the interests of this great nation, to the keeping of a few sickly sentimentalists? No, heaven forbid that we should be led blindfold to ruin! I entreat you, my fellow countrymen, to open your eyes and look around you, and be not deceived. Your all is at stake. Arise in your strength and crush the monster abolitionism, that threatens your blood-bought liberties.

Mrs. Stowe tells us that the object of her book is to awaken sympathy for the African race. If that, and that alone was her object, she probably had better not have written on the subject. Sympathy for the African race is right and proper, provided that it is properly directed; but blindfold sympathy in the North, is not likely to result in any good to the slaves of the South. The kindest and best feelings of the human heart, unless they are directed and controlled by prudence and discretion, frequently result in no good to the possessor, and too often in positive injury to the object of his solicitude. An excess of sympathy some times dethrones the judgment.

Sympathy for the slave may prompt us to act in the right direction; but unless judgment and justice illumine our paths, and direct our steps, all our efforts to ameliorate his condition, will prove worse than useless. The slaves of the South are proper objects of our sympathy, and so are their masters, and so is every living and sensitive being in G.o.d's creation. Everything that lives and breathes upon the face of the earth, has demands upon our sympathies; and it would be well for us to provide ourselves with a large stock of it; but we should be careful in meting it out, to give every one his due.

It is a gross error in the dispensation of our sympathies, to direct our attention solely to some one object, regardless of the wants and rights of others.

In order to accomplish anything for the benefit of the slave, we must have a Southern audience; to them we must speak, and for them we must write. With them we must reason, as brother holding familiar converse with brother. Mrs. Stowe's book is not likely to be generally read in the South; and provided it should be, it can excite no other than feelings of indignation and defiance in Southern minds. Hence the work can result in no good, and may possibly, unless its baneful influence is counteracted, originate much evil.

If we take the inst.i.tution of slavery in the United States, as a whole, and view it correctly, Uncle Tom's Cabin is a gross misrepresentation. The book has placed the people of this country in a false position; in a ridiculous att.i.tude before the world. There may be some truth in her statements--barely enough to give them plausibility among the thoughtless, inconsiderate and uninformed; and those whose minds are warped by prejudice. Horrid and revolting occurrences, such as are detailed in her book, have sometimes occurred among slaveholders, but they have been rare, and are now more rare than formerly. They are but exceptions to general rules; why then present them to the world under circ.u.mstances, and in a style and manner, that will make an impression on the minds of a majority of uninformed readers, that they are every day occurrences; that a large portion, if not a majority of the slaveholders are involved in the charges specified. How does such a procedure, on the part of Mrs.

Stowe, comport with the great principles of truth and justice; which should have been her guide while writing on so grave a subject!

Wherever man possesses power over his fellow man, throughout the length and breadth of the habitable globe, there are occasional instances of brutality and barbarism, too shocking for recital; and that deeds dark, dolorous and infamous, should sometimes be perpetrated by American slaveholders, is nothing strange. But is it just, is it right, for her to present slaveholders in the United States, _en ma.s.se_, to the whole civilized world, as a set of G.o.d-forsaken, heaven-daring, h.e.l.l-deserving barbarians? That Uncle Tom's Cabin will make this impression on the minds of most of its readers, who are uninformed as to the inst.i.tution of slavery in this country, is obvious to any one who will carefully read it. I resided in the slave States forty-four years, and can testify that few, comparatively very few, were guilty of separating wives and husbands, parents and children, and that a majority--yes a very large majority of slaves were treated kindly; and generally there existed between slaves and their possessors kind feelings, and strong attachments. It is this attachment of slaves to their masters, that has frequently frustrated the evil designs set on foot by intermeddling, philanthropic cut-throats, _alias_ abolitionists.

Mrs. Stowe will probably learn when it is too late, that she cannot work out the salvation of the slave population by misrepresenting slaveholders,--by exciting sympathy in the North, and by arousing feelings of wrath and defiance in the South. "The wrath of man worketh not the righteousness of G.o.d." She may inculcate disobedience and open resistance to the laws of her country; but so did not Jesus Christ; so did not St. Paul. Go, woman, to your Bible and learn your duty to your Creator and your fellow creatures, before you write another book.

They, (Jesus Christ and St. Paul,) enforced obedience to the ruling authorities, "Render unto Caesar, the things that are Caesars; and let every soul be subject to the higher powers;" is the language of Divine Inspiration. Mrs. Stowe belongs to that faction in the North, long known as the abolition party, and would not scruple to bring about the emanc.i.p.ation of the slaves by any means, regardless of consequences.

She would not, I suppose, hesitate to force emanc.i.p.ation on the South, at the point of the bayonet, regardless of the murders, rapines, rapes--the indiscriminate butchery of unoffending women and children--the overthrow of the Union, and the introduction of lasting hates and civil wars, and the ultimate ma.s.sacre and extinction of the entire African race!! Great G.o.d, what atrocious crimes have been perpetrated in the name of liberty!!! She does not, however, openly advocate these extreme measures in her book, but there is, nevertheless, a squinting in that direction in several places. In inculcating resistance to the laws of her country, she is virtually advocating a dissolution of the Union, with all its attendant consequences, results and horrors. For whenever we cease to observe the solemn compact that binds us together, then the Union must necessarily be dissolved, and civil wars, with all its calamities, must follow!! Mrs. Stowe will pardon me if I should perchance, inferentialy saddle on her some things, that will make the vital fluid curdle in her veins; unless she is dead to all those emotions of soul which characterize her s.e.x. As I find her in bad company, I am forced in the absence of better testimony, to judge her from the company in which I find her. The old Spanish proverb is as true as Holy Writ, viz., "Show me the company you keep, and I will tell you who you are."

If she chooses to write novels, and bring grave charges against others by insinuation and innuendo, in order to evade the responsibility of defining her position clearly and openly, she will not, I hope, take offense if I define it for her.

Mrs. Stowe a.s.serts that there are no laws in slave States to protect slaves, and to punish the cruel and brutal outrages of masters. That masters can cruelly beat their slaves, and also murder them with impunity! This is untrue--nothing could be more false. In the eye of the law, there is no difference between the man that murders his slave, and the man that murders his neighbor; and the laws not only punish men for cruel and unnecessary punishment inflicted on slaves, but there are penal statutes against the unnecessary and barbarous abuse and destruction of horses, and other species of property. She may tell us that the penal statutes, so far as slaves are concerned, are a dead letter; that they are inoperative; that they have no force or effect whatever. This also, I know to be untrue, from personal observation. I admit that slaveholders often evade the punishment due their crimes, and so do men everywhere. The crimes of men of wealth and influence too often go unpunished, not only in the slave States, but wherever the foot of man has trodden the soil. All will admit, that as a general rule, so far as free men are concerned, the laws are based on principles of justice and equality, and yet, the wealthy, the influential and the powerful, in many instances, find but little difficulty in evading the law, and perverting justice whenever they come in contact with the indigent and ignorant. From a superiority of knowledge, wealth and station, men derive advantages in legal transactions as well as in everything else. It is but one of the misfortunes incident to poverty and ignorance.

Much has been said, and much has been written about the harsh and cruel treatment of Southern slaves; but there is a vast deal of error and misconception among those unacquainted with the facts, and too much misrepresentation among those, who are, or ought to be better informed. The Southern slave is not amenable to the civil laws for his conduct, except in a qualified sense, and under certain circ.u.mstances.

He is accountable to his master, and his master is amenable to the civil laws. If suit is inst.i.tuted for damages, in consequence of depredations committed by a slave, it is brought against the master, and not against the slave. Hence, when a slave is guilty of a misdemeanor, the authority to punish is vested in the master, and not in the legal authorities. I do not pretend to say, that this is the exact letter of the law, but this I know, by common consent, is the practice in the South. The right to punish being vested in the master, he inflicts the punishment in his own way, and to some extent, at his own discretion. The master is judge, juror, and executioner. Whipping is the ordinary punishment inflicted on slaves for crime. Whether it is the punishment most likely to deter them from the commission of it, I know not; but I think it is probable, that under the circ.u.mstances, they can find no punishment better adapted to the proposed object. Be it as it may; custom has decided that it shall be the punishment of the slave. Theft is the most common crime among slaves, and for this they are whipped by their masters, and no further notice is taken of the crime. A slave is simply whipped for an offense, which would imprison a white man for several months, and then confine him in the State penitentiary for several years. The master may, if he chooses, surrender the offending slave to the legal authorities; but supposing that he does, the punishment is the same; he is simply whipped and sent back to his master. The crime may be theft, destruction of property, a.s.sault and battery; it matters but little what, if we except murder, rape and arson, the punishment is whipping; whether inflicted by the master or the legal authorities. Thus, we see, that the punishment of slaves is much more lenient, than the punishment of free white men for similar crimes. Hence, slaves escape punishment under circ.u.mstances, and for crimes, for which white men would be severely punished. Slaves are viewed, for certain reasons, to some extent, as irresponsible beings. "Oh! he is a poor negro, and knows no better," is an expression common in the South. The crimes of free negroes in the slave States, unless they are of the most flagrant kind, are seldom punished. I have known repeated instances, where stolen goods were found in their possession, and they were suffered to escape unpunished; no one appearing willing to enforce the law against them. On the contrary, their crimes were winked at and tolerated, for the reason that they were considered a poor, unfortunate, depraved and ignorant cla.s.s.

Transportation of slaves from Virginia, North Carolina, Tennessee and Kentucky, to the extreme Southern States, as a punishment for crime, is not an unfrequent occurrence. I believe that in most cases, where families have been separated, it has been in consequence of vile conduct on the part of slaves. Much of the selling of negroes to traders--the parting of wives and husbands, parents and children, which we hear and read of in Northern publications, had its origin in crime on the part of the slaves. They are frequently transported for crimes which would hang a white man; or otherwise confine him in the penitentiary for a series of years, or for life time. Negroes are frequently whipped and then transported to the extreme Southern States for murder; and that too, under circ.u.mstances, where the crime is one of a very aggravated character; for premeditated murder--murder committed with malice prepense. But in the eyes of abolitionists, it is dreadful to whip a slave for so small an offense; and yet they would stand by, and with exquisite pleasure see a white man hanged for the same crime. Kind souls! what a pity that white men could not come in for a share of their sympathies; but they have none for them; it is all for the woolly heads. But really, I should like to know what becomes of their sympathies, when some poor free negro is taken sick in their midst, and starves, and dies, and rots in his filth! Ah!

don't touch my purse. No, by no means! We all know that it won't do to touch your purses. Your sympathies never leak out in that way. You are too shrewd for that. Fie! Fie! it is all wind, and it costs you but little to blow it out.

Slaveholders are called murderers, because in a few rare instances, a slave may have been worked to death; and they denounced as cruel and oppressive task-masters, because probably one in five hundred, under peculiar circ.u.mstances, may have been guilty of cruelty to his slaves.

The same thing occurs everywhere, the world over. And it occurs as frequently in Yankeedom, the hot-bed of abolitionism, infidelity, and wooden nutmegs, as anywhere else, There are more white men and white women worked to death in the North, than there are slaves worked to death in the South. Oh! but, says an objector, those white people are free. n.o.body forces them to work beyond their capabilities of endurance. The objection is without foundation, for indigence and liberty, never resided together in the same hovel or hut. Hunger and cold are hard masters, far worse than Southern slaveholders; and the penurious Yankee who inadequately pays the laborer, and thus suffers him to starve or freeze to death, is morally as bad as the man who whips his slave to death. If the latter is a murderer, so is the former. The generality of slaves are better paid for their labor, than the poorer cla.s.ses of people North or South. They at least receive more in return for their labor. They are better fed, better clothed, and better housed. Most of them are happy and well provided for. Their appearance, their health, cheerfulness and fondness for music, give the lie to Northern representations. Masters are responsible for the maintenance of their slaves under all circ.u.mstances; in infancy and old age, in sickness as well as in health. But as soon, as Northern white slaves become incapacitated for labor, they are suffered to lie down in their filth and starve and die. Where then, are their lords and masters, who have grown wealthy from the proceeds of their labor?

Mrs. Stowe may write about slavery to her heart's content; but has she, or any one else, pointed out to us, any fair, open, practicable system of emanc.i.p.ation? No, they have not, and until that is done, they should be a little more modest in their denunciations of slaveholders. Suppose the South should manumit their slaves, will the North receive and educate them? No, by no means; and however ignorant Mrs. Stowe may be in relation to Southern slavery, she must be well aware of the universal prejudice in the North against free negroes. A very large majority of the blacks in the North, are in an impoverished and degraded condition; and there is no sympathy with them, or for them, among Northern men. Northern prejudice is much stronger than Southern prejudice, against these unfortunate creatures.

The whites cannot, and will not make equals of them any where. They are at the bottom of the social ladder, and there they must and will remain, so long as they are among the whites. They can never enjoy the blessings of freedom in the United States. The liberty of the free blacks is but nominal; they have no more rights and fewer comforts, as free men, (so called), than they have as slaves in the South. White freedom is one thing, and colored freedom is another. Most of the Northern states treat the African worse now, than they did a half century ago! They are in the North virtually slaves, without masters.

The half starved, ill-clad free negro will soon have no foot hold in the North; for Irish and German laborers will supersede them; or otherwise Northern men will legislate them out of the free states.

Pennsylvania has already taken from them the privilege of voting, and Indiana and Illinois will not suffer them to enter their borders; and I judge from present indications, that Ohio will soon follow the example of her younger sisters; and moreover, I venture to predict, that in less than twenty years from the present time; a free negro will not be suffered to enter a free state in this Union. This prejudice never can be removed. "Can the Ethiopian change his skin?"

If he could, then might we have hope; till then, there is none for the poor African while he remains in the midst of the Anglo-Saxon race.

Behold the negro quarters about the larger cities in the North; think of the riots and burning of African churches, &c., that have occurred within the last dozen years, and tell me, where is the hope of the African! Not in the United States. The African race in the United States, are not yet prepared for emanc.i.p.ation; they must first be educated; otherwise there is danger that they will sink into their original barbarism. England emanc.i.p.ated the West India slaves, and Lord Brougham tells us, that they are rapidly declining into barbarism.

CHAPTER II.