A REVIEW OF UNCLE TOM'S CABIN;

OR, AN ESSAY ON SLAVERY, BY A. WOODWARD, M. D. 

CINCINNATI:PUBLISHED BY APPLEGATE & CO. 

1853

Entered according to Act of Congress, in the year 1853, BY A. WOODWARD, M. D. , In the Clerk's Office of the District Court of the United States, for the District of Indiana. 

PREFACE. 

For the last two years a "still small voice" has constantly whisperedto me, in private and in public, at home and abroad, saying, _write!_It was in vain that I strove to quiet this inward monitor by pleadingincapacity, poverty, want of time, &c. ; he heeded not my excuses. Iinquired what would become of my dependant family, should I relinquishthe practice of my profession and engage in other pursuits? Heanswered, "Put thy trust in the Lord, and _write!_" I yielded not tohis monitions, but continued with unabated ardor the practice of myprofession, until the latter part of autumn, 1852, when I was suddenlyprostrated by disease, and forced to desist from the practice ofmedicine. I then commenced as soon as I was able, the preparation of awork, which I contemplated bringing before the public at some futureperiod, provided I should live. In accordance with the plan of theproposed work, an essay on African slavery was to close the volume. After I had finished about a hundred pages manuscript, in order, thequestion of African slavery in the United States suddenly thrustitself upon my mind with such force, that I found it somewhatdifficult to investigate any other subject. My mind at the time wasenervated by disease, and by no means well disciplined. Hence I couldnot control it. For this reason, I at once concluded to draw up askeleton or outline of my essay on slavery; after which I contemplatedresuming my work in regular order. It was about this time that myhealth rapidly declined, and I became so feeble that I could not sitat my table more than one or two hours in twenty-four. In thiscondition, by a slow process, I finished from chapter i, to the closeof chapter xiii. The Introduction was written afterwards, to supplysome obvious defects in that portion of the work alluded to. 

None need tell me that there are defects and imperfections in thework. I am well aware of the fact, but could not remedy them withoutre-writing the whole, and that was impracticable under thecircumstances. Critics need not trouble themselves about its defectsas a literary production, as I lay no claim to merit on that ground. Having been actively engaged in the practice of an arduous andperplexing profession for the last twenty-five years, I am aware thatmy qualifications for authorship must be somewhat defective. I wasmoreover forced to write, when my corporeal system was exhausted, andmy mental powers oppressed by a complication of diseases. There arenot many, I conceive, who will find any difficulty in clearlycomprehending the ideas I intended to convey; if so, my object isaccomplished. 

The work was written under disadvantageous circumstances; but such asit is, I cast it out on the great sea of public opinion to abide itsfate. If good is accomplished thereby, I shall rejoice; but if it isdestined to sink into oblivion, I shall console myself with thereflection that I had no other object in writing, but the correctionof error and the welfare of my fellow creatures. I may err, but Iappeal to "the searcher of all hearts" for the purity of my motivesand intentions. Whatever may be the effects of this work on the publicmind; light and truth were my aim, and the best interests of my fellowbeings, my sole object. 

I appear before the public with reluctance, and am exceedinglymortified that it has fallen to my lot to treat any portion of myfellow citizens with severity; but I am nevertheless prepared to meetthe sneers and frowns of those implicated. I shall offer no apologyfor the harsh language which will be occasionally found in thisvolume; as a desperate disease requires an active remedy. If I could, however, have re-written the work, I would have changed, in someplaces, the phraseology. I have brought many and serious chargesagainst the abolition faction in the United States, but those who arenot guilty of the charges alleged, need not feel aggrieved thereby. Myremarks, for the most part refer to what is called _ultra-abolitionism_. 

It is probable that I have occasionally quoted the language of others, without marking the same as a quotation. If so, it was notintentional. I could not, in doubtful cases, refer to writers whoseideas I may have used, on account of ill health. In quoting from theBible I relied almost entirely on my own memory; but I presume I amgenerally correct. 

I have now finished a task--by no means a pleasant one--and I havedone it with a trembling hand, for the subject is a delicate one--asubject of intense interest, under the existing circumstances, toevery American citizen. To me, the signs of the times appear to beominous--to forebode evil! I sometimes fear that our political sun haspassed the zenith--lowering clouds intercept his rays, and at timesobscure his former brightness, majesty and glory. The ship of State istossed by furious winds, and threatened by boisterous waves--rocks andquicksands are on the right and left--an awful wreck awaits her, andcan only be averted by vigilance, prudence, caution and circumspectionon the part of her crew. 

GREENCASTLE, IND. , May, 1853. 

Transcriber's Note: The CONTENTS are printed at the end of this book. 

REVIEW OF UNCLE TOM'S CABIN;

OR

AN ESSAY ON SLAVERY. 

INTRODUCTION. 

SECTION I. 

Since the following chapters were prepared for the press, my attentionwas directed by a friend, to a letter published in a Northern paper, which detailed some shocking things, that the writer had seen andheard in the South; and also some severe strictures on the institutionof domestic slavery in the Southern States, &c. 

I have in the following work, related an anecdote of a young lawyer, who being asked how he could stand up before the court, and withunblushing audacity state falsehoods; he very promptly answered, "Iwas well paid; I received a large fee, and could therefore afford tolie. " I infer from the class of letters referred to, that the writersare generally "well paid" for their services. 

It has long been a practice of abolition editors in the NorthernStates, when they were likely to run short of matter, to employ someworthy brother, to travel South, and manufacture articles for theirpapers. Many of those articles are falsehoods; and most of them, ifnot all, are exaggerations. 

No man who will consent to go south, and perform this dirty work, iscapable of writing truth. And moreover, many of the letters publishedin abolition papers, purporting to have been written from some part ofthe South, were concocted by editors and others at home; the writersnever having traveled fifty miles from their native villages. But someof them do travel South and write letters; and it is of but littleconsequence what they see, or what they hear; they have engaged towrite letters, and letters they must write: letters too, of a certaincharacter; and if they fail to find material in the South, it thendevolves on them to manufacture it. 

They have engaged to furnish food for the depraved appetites of acertain class of readers in the North; and furnish it they must, bysome means. They truly, are an unlucky set of fellows, for I never yetheard of one of them, who was so fortunate as to find anything good orpraiseworthy among Southern people. This is very strange indeed! Theytravel South with an understanding on the part of their employer, andwith an intention on their part, to misrepresent the South, and toexcite prejudice in Northern minds. How devoid of patriotism, truthand justice. The mischief done by these misrepresentations isinconceivable. If every abolitionist North of Mason and Dixon's line, were separately and individually asked, from whence he derived hisopinions and prejudices in relation to Southern men, and Southernslavery, nine hundred and ninety-nine out of every thousand wouldanswer, that they had learned all that they knew about slavery andslaveholders from the publication of abolitionists: not one in athousand among them having ever seen a southern slave or his master. "Truth is stranger than fiction;" and it is also becoming more rare. No wonder people are misled, when the country is flooded withabolition papers and Uncle Tom's Cabin. No one can read suchpublications without being misled by them, unless he is, or has been, a resident of a slave State. It is thus that materials are furnishedfor abolition papers and such publications as Uncle Tom's Cabin; andit is thus that the public mind is poisoned, public morals vitiated, and honest but ignorant men led to say and do many things, which must, sooner or later, result in deplorable consequences, unless somethingcan be brought to bear on the public mind that will counteract theevil. The writer hopes, through the blessing of God, that thefollowing pages will prove an efficient antidote. 

Southern people have their faults; they err in many things: and far beit from me, under such circumstances, to become their apologist. It isnot as a defender of the South I appear before the public, but indefense of my country, North and South. We are all brethren; we areall citizens of the same heaven-favored country; and how residents ofone part of it can spend their lives in vilifying, traducing, andmisrepresenting those of another portion of it, is, to me, unaccountable. It is strange, indeed! I entreat my countrymen toreflect soberly on these things; and in the name of all that is sacredI entreat you, my abolition friends, to pause a while, in your madcareer, and review the whole ground. It may be that some of you mayyet see the error of your course. I cannot give you all up. I trust inGod that you are not all given over to "hardness of heart andreprobacy of mind. " A word to the reader. Pass on--hear methrough--never mind my harsh expressions and uncouth language. Truthis not very palatable, to any of us, at all times. Crack the nut; itmay be that you will find a kernel within that will reward you foryour trouble. 

False impressions have been made, and continue to be made by thewriters alluded to above; sectional hatred is engendered, North andSouth; and if this incessant warfare continues, it will, at no verydistant day, produce a dissolution of this Union. This result isinevitable if the present state of things continues. Has the agitationand discussion of the question of African slavery, in the free States, resulted in any good, or is it ever likely to result in any? I flattermyself that I have clearly shown, in the following pages, thathitherto its consequences have been evil and only evil, and thatnothing but evil can grow out of it in future. I think that I haveadduced historical facts which clearly and indisputably prove thatnorthern agitation has served but to rivet the chains of slavery; thatit has retarded emancipation; that it has augmented the evils andhardships of slavery; that it has inflicted injury on both masters andservants; that it has engendered sectional hatred which endangers thepeace, prosperity, and perpetuity of the Union. Why, then, willabolitionists persist in a course so inconsistent; so contrary toreason; so opposed to truth, righteousness, and justice? They need nottell me that slavery is an evil; that slavery is a curse; that slaveryis a hardship, and that it ought to be extinguished. I admit it; butthis is not the question. On this head I have no controversy withthem. The question is, whether their course of procedure is everlikely to remove or mitigate the evils of slavery. Are we prepared, inour efforts to remove the evils of slavery, to incur the risk ofsubjecting ourselves to calamities infinitely worse that Africanslavery itself? Or rather, is there the remotest probability, supposing the plans and schemes of abolitionists should be carriedout, the Union dissolved, and the country plunged into civil war, thatslavery would thereby be abolished in the southern States?

These are the questions at issue between the abolition party and thewriter; and these are among the prominent questions discussed in thefollowing pages. It is true that I have hastily glanced at slavery inall its bearings, but it was the fell spirit of abolitionism whichfirst attracted my attention, and induced me to investigate thesubject. It was its revolutionary designs and tendencies, its contemptof all law, human and Divine, that first impressed my mind with thenecessity of prompt and efficient action on the part of the friends ofour country. It was the unparalleled circulation of Uncle Tom's Cabinthat aroused my fears, and excited in my mind apprehensions of danger. If such productions as Uncle Tom's Cabin are to give tone to publicsentiment in the North, then assuredly are we in danger. Should Mrs. Stowe's vile aspersion of southern character, and her loose, recklessand wicked misrepresentations of the institution of slavery in thesouthern States ever become accredited in the northern section of theUnion I fear the consequence. I sometimes survey the condition of mycountry with consternation and dismay, and tremble in prospect of whatmay yet occur. History records the rise and fall of nations. We readof revolutions, butcheries, and blood. We have flattered ourselvesthat our beloved country for ages to come, and probably forever, isdestined to escape these calamities. But, O God! how mortifying thereflection that there are now, in our midst, religious fanatics andpolitical demagogues, who for a little paltry gain or notoriety wouldplunge us into all these evils!

I have repeatedly, in the following pages charged the abolitionfaction with revolutionary designs and tendencies. Some may doubt thetruth and justice of the charge; but I beg such persons to recollectthat abolition writers and orators have, times without number, avowedan intention to overthrow this government; but it matters not whattheir avowed designs and intentions are, for their lawless andseditious course leads directly to that result. If they ever succeedin carrying out their plans and schemes we know that revolution anddisunion will be the consequence. It was remarked by Mr. Frelinghuysen, of New York, on a certain occasion, that "abolitionistsare seeking to destroy our happy Union. " Chancellor Walworth says, "They are contemplating a violation of the rights of property securedby the Constitution, and pursuing measures which must lead to civilwar. "

The union of these States is based on what has been called the slaverycompromise; and the Union would have never taken place, had not theright to hold slave property been secured to the slave states, by aprovision in the Federal Constitution. Had not the free statesrelinquished all right to interfere with slavery in the slave states, no union of the slave and free states could ever have taken place. Theright to hold slave property, and to manage, control, and dispose ofthat property in their own way, and at their own discretion, wassecured to the slave states by a solemn contract between the slave andnon-slaveholding states, and that contract binds every individual inthis nation, North and South. Slave property then, is held under theprotection of the supreme law of the nation, and any citizen invadingthe rights of the South, is guilty of a civil trespass. Hence, allinterference with slavery by northern men, is a violation of thespirit, if not of the letter of that constitutional compact, whichbinds these states together. Any attempt by northern men, eitherdirect or indirect, to dispossess the South of her slave property, orin any way to endanger or injuriously to affect their intereststherein, is a violation of the supreme law of the nation. It is an actof bad faith--of gross injustice, and none but bigoted corruptfanatics, and low political demagogues, would be guilty of so base anact. 

It is clear then, that the slave states never will yield to therequisitions of abolitionists, and should that faction ever become thedominant party in the free states, dissolution of the Union will be anecessary consequence _Intelligent men_, who will persist in a courseof conduct so unjust, so illegal, with a perfect knowledge of theprobable consequences; are to all intents and purposes, as trulytraitors to their country, as was Benedict Arnold; and as such, theyshould be viewed and treated. Mark my words, reader, I say, _intelligent men_, for nine out of every ten among those who have beenseduced into the abolition net, are objects of pity, and not ofcontempt or indignation. Poor souls, they are ignorant; it is, Isuppose, their misfortune and not their fault. 

In order that I may be clearly understood, I will reiterate thoforegoing argument. Before the adoption of the Federal constitution, the states were to a great extent sovereign and independent, and ofcourse were in a condition to settle terms on which to form a moreperfect union. The North and the South, otherwise, the slave-holdingand the non-slaveholding states met in convention to settle those_terms_. The North in convention conceded to the South the right tohold slave property; and the sole right of making all laws necessaryfor the regulation of slavery. It was thus, we see, by a solemncontract or agreement, that the South acquired exclusive right tocontrol domestic slavery within her borders. What right then, have thecitizens of free states, to intermeddle with it? They have none, aslong as the Federal Constitution is the supreme law of the land. Theunion of these states is based on that instrument, and whenever wecease faithfully to observe its provisions, the Union must necessarilycease to exist. All interference then on the part of the North, endangering the rights or injuriously affecting the interests of theSouth in slave property, is a violation of the supreme law of thenation. I need not say more; the argument must be clear to every one;and I think the duty of all concerned equally clear. 

Ralfe, referring to the adoption of the Federal Constitution, says, "It was no easy task to reconcile the local interests and discordantprepossessions of different sections of the United States, but it wasaccomplished by acts of concession. " Madison says, "Mutual deferenceand concession were absolutely necessary, " and that the SouthernStates never would have entered the Union, without concession as toslave property. And Governor Randolph informs us, "That the SouthernStates conceived their property in slaves to be secured by thisarrangement?"

We are also informed by Patrick Henry, Chief Justice Tiglman, Chancellor Kent, Henry Clay, Daniel Webster, Justice Shaw, ChiefJustice Parker, Edward Everett and others, that no union of thesestates ever could have taken place, had not the right to hold slaveproperty, and the sole right to control that property been conceded tothe southern States. And, Edward Everett, moreover, tells us that thenorthern States "deemed it a point of the highest policy, to enterwith the slave states into the present Union. " The reader willobserve, that a majority of the authorities referred to, are northernmen of the highest distinction. 

I remarked in the preceding pages, that whoever invades the rights ofthe South in her slave property, violates the law of the land, and isguilty of a civil trespass; and I will now prove from the sacredrecord, that in opposing the civil laws of their country, they violatethe laws of God, and consequently are guilty of a moral trespass. Theprimitive church of Christ was, under all circumstances, and at alltimes, subordinate to the civil authorities. They never stopped toinquire whether the laws were good or bad, just or unjust; theirbusiness was to obey the laws and not to find fault with them. 

Christ and his apostles enjoined on their followers unreservedobedience and submission to the civil authorities. I need not herequote the language of our Saviour; it must be familiar to every Biblereader. I will, however, quote the remarks of St. Paul and St. Peter, on this topic. The former says, "Let every soul be subject to thehigher powers. " "Whosoever therefore, resisteth the power, resisteththe ordinance of God; and they that resist shall receive to themselvesdamnation. " He instructs Bishop Titus to put his flock "in mind to besubject to principalities and powers, and to obey magistrates, to beready to every good work. " "To speak evil of no man, to be nobrawlers, but gentle, showing meekness unto all men. " St. Peter says, "Submit yourselves to every ordinance of men for the Lord's sake;whether to the king as supreme; or unto governors, as unto them thatare sent by him for the punishment of evil doers. " There is neitherprecept nor precedent in the Bible, which will countenance oppositionto the laws of our country. No, not one word in the sacred volume, that can be thus construed. Opposition and resistance to the civilauthorities, is one of the many corruptions winch have crept into thechurch of Christ. Men "have become wise above what is written;" andtruly as our Saviour said unto the ancient scribes and pharisees, "they shall receive the greater damnation. "

What a marked contrast between Christ and his apostles, and theapostles of modern reform, _alias_ abolitionists. How dare theyprofessing Christianity to fly in the face of the laws of theircountry? How dare they resist the execution of those laws? How daresMrs. Stowe inculcate disobedience and open resistance to her country'slaws? Great God! shall our country ever be freed from the dark anddamnable deeds of religious fanatics? Shall our country ever be freedfrom the curse of curses, religious ultraism, bigotry, and delusion?Let those who profess to be the followers of the meek and lowlyJesus--those who profess to take the Bible as their guide, cease fromtheir unwarrantable and seditious opposition to the laws of theircountry; or otherwise let them renounce the Bible, lay aside theirChristian garb, and appear before us in their true colors, that we mayknow who they are, what they are, whom they serve, and under whatstandard they are fighting. Throw off your masks, gentlemen; don't tryto deceive us any longer; some of us understand you, and we intend toexpose you, and hold you up to the public gaze, as long as the goodLord will vouchsafe to us health and strength sufficient to sit in ourseats, and hold a pen in our hands. Your conduct is a reproach to theChristian name, a stigma on the Christian character. 

SECTION II. 

There are nearly four millions of slaves in the United States; and thequestion now presents itself to every free born American citizen; whatare we to do with them? The abolition party demand their immediateemancipation. Is it practicable, safe, or proper? What would be theconsequences? What would be the consequence of turning loose uponourselves four millions of human beings, to prowl about like wildbeasts without restraint, or control, and commit depredations on thewhite population? Four millions of human beings without property orcharacter, and utterly devoid of all sense of honor and shame, or anyother restraining motive or influence whatever! And they too, underthe ban of a prejudice, as firm, as fixed as the laws which govern thematerial universe. In that event, is it not probable; is it not almostcertain, that there would be either a general massacre of the slaves, or otherwise that the white population would be forced to abandon thesoil? Will any one pretend to deny that either entire extinction ofthe African race would be likely to result from universalemancipation, supposing the manumitted slaves should remain in ourmidst, or that otherwise the consequences would be disastrous to thewhite population? None, I presume. What then shall we do? The slavesare among us; they must be governed and provided for, and is it notour duty in making provisions for them, to act with reference to thegeneral welfare of all concerned--white and black? Is there anintelligent man in this nation, who has reflected on the subject, thatreally believes that the condition of the African race in the UnitedStates, would be bettered or improved in any respect, by immediateemancipation? I have clearly shown in the following pages that itwould not. Facts prove the contrary. Yes, stubborn undeniable facts, that none but a knave or a fool will gainsay. We know thatimprovidence, idleness, vagrancy, and crime, are the fruits ofemancipation; not only in the United States, but also in the WestIndies. We have already stated on good English authority, (LordBrougham), that the West India free negroes, are rapidly retrogradinginto their original barbarism and brutality; and the London Timesquite recently asserted, that the British emancipation experiment wasa failure; that the negro would not work; that his freedom was littlebetter than that of a brute; that the island was going to the dogs, and the negroes would have to be removed, &c. Have we any reason tobelieve, that a different result would follow emancipation in theUnited States? No, we have none, for it is a notorious fact, that freenegroes are everywhere idle and vicious in this country, and thatcrime among them is ten-fold more common than it is among Southernslaves. 

We hear a great deal about emancipation--the freedom of the Africanrace--free negroes, &c. It is all sheer nonsense. Strictly speaking, there is not a free negro in the limits of the United States! Therenever has been, and there never will be. The white and the black raceshave never co-existed under the same government, on equal footing, andnever can. Their liberty is only nominal! "It is all a lie and acheat!" Is the negro free any where in the Northern States? No, he isnot. There is no sympathy between the two races. Northern peopleloathe and despise free negroes. They cannot bear the sight or smellof them. The negro then is not free anywhere in the Northern States. Not only the prejudices, but also the laws of the free states proclaimit impossible: and the prejudices of the whites against the Africanrace is stronger in the free states, than it is in the slave states. Every free state in this Union is disposed to cast them off as anuisance. They cannot bear their presence. Their very color rendersthem odious; and this aversion to the African race, is daily becomingstronger and stronger in every free state in this union. Nothing cancounteract it--nothing can overcome it. It is in the very nature ofthings impossible. No, no! Negro novels piled mountain high in everystreet and alley, in every city and village in this Union, willaccomplish nothing for the poor despised African. "Can the Ethiopianchange his skin, or the leopard his spots, " then may ye who areaccustomed to loathe, shun, and cast off the African race, receivethem to your kind embraces. 

It is true that abolitionists affect to have a great deal of sympathyfor them while they are slaves in the South, but they have none forthe ignorant, degraded, half starved, ill clad, free negroes in theNorth. No wonder, for their Southern sympathy costs them nothing, butNorthern sympathy might empty their purses. Show me the abolitionistwho is willing to meet the free negro on terms of equality. No man canpoint to one--no, not one. The African is neglected, scorned, andtrodden under foot every where; by abolitionists and every one else. This prejudice is invincible, irremediable. The poor African ishopelessly and irretrievably doomed to scorn, contempt and degradationwhile in the midst of the white race. Is the African allowed theordinary privileges of the white man any where in all the libertyloving North? Show me the spot! Where is it? Show me the state--showme the neighborhood--the man--the woman among all the white race inall the North, who is willing to allow the despised African, theordinary privileges of white men. Ah! you cannot do it. Shame! shame!Hold! cease, --for God's sake cease your hypocritical cant aboutSouthern slavery. No! no! there is not a state in all this union wherethey enjoy the privileges of white men. There is not--there never hasbeen--and there never will be! They are no where equal parties in anaction at law. They are no where credible witnesses against white men. They are no where allowed the right of suffrage; or if the law allowsit, they are not suffered to avail themselves of it. They are no whereadmitted as judge, juror, or counsellor. They are no where eligible toany office of profit, trust, or honor. Their children are no whereadmitted into the same school-room with the whites. They are no whereprotected, encouraged, and rewarded in all the North. They are victimsof injustice, scorned and despised in every free state in thisconfederacy. And abolitionists are as far from making equals of them, or associating with them, as any one else. 

The city of Baltimore presents the largest and most intelligent massof free negroes found in the United States. These in an appeal to thecitizens of Baltimore, and through them to the people of the UnitedStates, say, "we reside among you, and yet are strangers, --natives, yet not citizens--surrounded by the freest people and the mostrepublican institutions in the world, and yet we enjoy none of theimmunities of freedom. As long as we remain among you, we shall be adistinct race--an extraneous mass of men irrecoverably excluded fromyour institutions. Though we are not slaves--_we are not free_. "

Judge Blackford, speaking of free negroes, says, "They are of noservice here, (in the free states, ) to the community or themselves. They live in a country, the favorite abode of liberty, without theenjoyment of her rights. "

Dr. Miller says, "if liberated and left among the whites, they wouldbe a constant source of corruption, annoyance and danger. They couldnever be trusted as faithful citizens. "

There is at last no sympathy between the two races, except in theslave states. There, for the most part, we find kind feelings andstrong attachments between the slaves and the families in which theyreside. I must, however, refer the reader to other parts of thisvolume for additional remarks on the subjects discussed in thepreceding pages, --more particularly to chapters, 4, 5, 6, 7. But Iwould ask, in the name of all that is sacred, what advantage, whatbenefit under these circumstances is conferred on the Southern slavesby emancipation? I know from personal observation, that Southernslaves are better fed, better clothed, and better housed than are freenegroes, either North or South; in short, they are better paid fortheir labor. The South is the only part of the United States, whereministers of the gospel are successful in Christianizing the Africanrace--the only part of the United States where there is anything likegood order, good morals, or Christianity among them. The only place atlast, on this continent, where the African is cared for and providedfor, and where there is any thing like sympathy, kindness orfellow-feeling between the two races. 

It would be well for the people of the United States to inquire intothe origin of this slavery agitation. It is of foreign origin! It wasour old enemy England, that first sowed broadcast the seeds ofdissension in our midst. Abolitionism in this country first originatedin, and has been sustained by, foreign interference, and religiousfanaticism. It is the last hope of European monarchies to destroy ourrepublic. The fact is notorious, and is susceptible of proof, that theabolition excitement was first set on foot in this country by Britishinfluence. There has been a constant effort in England, to array theNorth against the South. "We have the best of reasons for believing, that her original object was the severance of this Union. " One Englishjournal says, "The people of England will never rest, till slavery isterminated in the United States;" and another says, "Slavery can onlybe reached through the Federal Constitution. " That is, slavery canonly be reached, by destroying our present form of government, anddissolving our Union. The English are well aware, that they cannotreach slavery in this country, except by dissolving our Union andinvolving us in civil war; in which war, of course, they expect totake an active part. In the name of God, are we prepared for all this?Have we ever counted the cost? I hope I shall be pardoned for usingstrong language, when I allude to this subject. It is enough. Who thatloves his country, can keep cool, while reflecting on these things? Isit not almost enough to make a Christian swear? No my friends we willnot swear about it; but I entreat you to keep your eyes upon that oldrascal, John Bull. He needs watching, and his Northern allies in theUnited States, are as vile scamps as he is. 

I might quote from English journals, and English statesmen, to showwhat her feelings, views, and intentions have been in relation to thiscountry; but I forbear at present. We know that her unwarrantableinterference with the civil institutions of our country, did notoriginate in any sympathy that she felt for the oppressed African inour midst. The idea is ridiculous. The whole history of the Englishgovernment proves the contrary. Talk about the English governmentsympathizing with the oppressed of other nations. It is nonsense--aridiculous inconsistency. No part of the English government can bepointed out, in which there is not worse slavery in some form orother, than there is in the United States:--yes, worse, far worse, than negro-slavery in the Southern States. What says Southy, theEnglish poet, of the great mass of the English poor? He says that"they are deprived, in childhood, of all instruction, and enjoyment. They grow up without decency--without comfort--without hope--withoutmorals, and without shame. " The North British Review expressed similarsentiments. If I am correctly informed, negro slavery, itself, is notextinct in the British dominions. I am aware that they call it anapprenticeship, but it is slavery notwithstanding. Yes, it isinvoluntary slavery and nothing else. But yet she would have usbelieve that she feels an intense interest in African slavery, in theUnited States. How does it happen that she is so interested aboutslavery among us, but is deaf to the cry of her own enslaved andstarving millions, in British India, and other parts of her dominions?It is said that in 1838, five hundred thousand perished of famine, ina single district, in British India; and that too within the reach ofEnglish granaries locked up, and guarded by a military force! This isa fair sample of English benevolence; _alias_, English cupidity. Andwhat says Allison the English historian of wretched Ireland? Herhistory and her sufferings are familiar to every one. He avows theopinion, in his History of Europe, "that it would be a real blessingto its inhabitants, in lieu of the destitution of freedom, to obtainthe protection of slavery. " And Murray the English traveler says ofthe slaves of the United States, "if they could forget that they areslaves, their condition is decidedly better than the great mass ofEuropean laborers. " And what said Dr. Durbin a few years ago of theBritish nation? He told us that "the mass of the people were slaves, and the few were masters without the responsibility of masters. " Heproceeds to tell us, that the condition of the slaves of the UnitedStates, is in every respect better than millions in Ireland andEngland. This is the testimony of a distinguished minister of theMethodist Episcopal Church, (North, ) whom, nobody will suspect of anyundue partiality for Southern slave-holders. When we look at the"degradation, the slavery, the exile, the hunger, the toil, the filthand the nakedness, " of the English poor, we are astonished at thebrazen impudence of that cruel, godless, and hypocritical nation! Norare we less surprised, when we think of the ungodly crew of fools andfanatics in the United States, who are leagued with that monsterEngland to overthrow their own government! I have said, and I boldlyreiterate the assertion, that slavery exists in every part of theBritish dominions, in a form far worse than negro slavery in theUnited States! And I am able to corroborate the truth of the remark, by a volume of the most reliable testimony; and much of that might bedrawn from the admissions of English Journals, and English statesmen. I will quote a few more English authorities, and dismiss the subject. The British Asiatic Journal says, "the whole of Hindostan, with theadjacent possessions, is one magnificent plantation, peopled by morethan one hundred millions of slaves, belonging to a company ofgentlemen in England, whose power is far more unlimited than anySouthern planter over his slaves in the United States. " And the sameauthority tells us, "that in Malabar, the islands of Ceylon, St. Helena and other places, the English government is a notoriousslave-factor--a regular jobber in the purchase and sale of slaves; andthat this system is carried on and perpetuated by the purses andbayonet of the English government. " Dr. Bowering affirms of theBritish subjects in India, "that the entire population of that empire_are_ subjected to the most degrading servitude--a deeper degradationthan any produced by American slavery. " The same writer declares "thata regular system of kidnapping is carried on by the English. " The Dukeof Wellington remarked in the House of Lords, that "slavery does existin India--domestic slavery in particular. " Sir Robert Peel made thecharge and offered the evidence, "that British merchants are even nowdeeply and extensively engaged in the slave trade;" and that theEnglish government was, at the time he spoke, "engaged in a new systemof English negro slavery, by the forcible capture of negroes inAfrica, &c. " We are told by the London Times of Feb. 20, 1853, "thatBritish slavery is ten thousand times worse than negro slavery of theUnited States, " and that the condition of those, whom he denominatedBritish slaves, "is a scandal and a reproach, not only to thegovernment, but to the owners of every description of property inEngland. " This is strong language, and the reader will pleaserecollect, that it is the testimony of a leading English Journal, solate as February, 1853. 

Here is an array of English testimony that cannot fail to convinceevery one that slavery exists to the present moment in the Englishdominions, in a form far more aggravated than African slavery in theUnited States. How is it then, that she has been, and is to thepresent time, making ceaseless and untiring efforts to exaggerate thesufferings and the disabilities of the African race in our midst, while there is so much suffering and oppression among her ownsubjects? Is it not an, extraordinary circumstance, that a nation whohas expended so much blood and treasure in invading the rights ofothers--a nation that to the present hour tolerates and legalizesslavery in its worst possible forms--or rather, in every possibleform; should affect so much solicitude about its extinction in aforeign government? In view of all these facts, is it not ahumiliating circumstance; or rather, is it not an outrageous insult tothe American people, that Madam Stowe, after having baselycaricatured, slandered and misrepresented her own country, to flatterand please the English people, and their Northern allies in the UnitedStates; should with her ill-gotten gains fly across the ocean, to jointhe slanderers, denunciators and libelers of our beloved country? Theworld can't produce another instance of such insulting, arrogant, bare-faced knavery and hypocrisy! A thousand reflections forcethemselves on my mind, and had I a voice as seven-fold thunder, andcould I congregate around me in one solid phalanx, every man, womanand child, on the North American portion of this continent; I wouldwarn them of their danger. I would direct their attention to thehistory of nations wrecked, torn to pieces, and almost obliteratedfrom the face of the earth by internal feuds and dissentions--by envy, jealousy and hatred; and that not unfrequently instigated by foreignpowers. I would point to the catalogue of crimes--the commotions, thedissentions, the tumults, the strife--the envy, the jealousy, thehatred--the wars, the butcheries and bloodsheds, that have beenincited by visionary, bigoted, fanatical religionists. I wouldinculcate the fear and love of God; the love of our country, and thelove of our neighbor as paramount virtues; and meekness, gentlenessand patience, as Christian graces of the first importance; andresignation to the will of God, and obedience and submission to civilauthorities, as the duty of all good citizens. And to the ladies Iwould say, return home ladies, and love your husbands, nurse yourbabies, attend to your household affairs; and recollect, that nothingadorns your sex so much, as the ornament of a meek, a quiet spirit. Iwould also advise you to read your Bibles and other good books, andnever again to read or write another novel. And, dear ladies, if youhave hitherto worn either bloomers or breeches, lay them aside. I mustreturn from this digression to the subject under discussion. 

SECTION III. 

It was said a few years ago, that one of the nobility of Englandopenly declared, that the sovereigns of Europe had determined upon thedestruction of the government of the United States; and that theyexpected to accomplish their infamous designs by involving us in"discord, disunion, anarchy and civil war. " He is reported moreover tohave said, that they expected to accomplish this, by flooding ourcountry with their vicious refuse pauper population, and by agitatingthe subject of slavery among us. Unfortunately for us, England in hernefarious designs upon our country, has always found too many allies, aiders and abettors, in our midst. I will not say, that Mrs. Stowe haddesigns upon the liberties of her country, when she wrote Uncle Tom'sCabin; but this I will say, that in writing that book, she performedan acceptable service for the enemies of her country, for which itseems, from recent demonstrations, they are profoundly thankful. Be itas it may, she wrote Uncle Tom's Cabin; the work was republished inEngland, and we are credibly informed, that it has almost supplantedthe Bible in that country. Travelers tell us, that nothing else istalked about throughout the British dominions. They received it, Isuppose, as a revelation from heaven--revelation of higher authoritythan the Bible, for the reason, that it is of more recent origin. Well, she is invited to England by the nation _en masse_; and if theSaviour of the world should perchance make his advent into the BritishIsles, on the day that she lands in that country, I think it highlyprobable, that he would be forced a second time to _take lodgings in amanger_. He might wander through the country unnoticed and unknown, while the whole nation were draggling after Mrs. Stowe's petticoat. Hemight again be forced to exclaim, "the foxes have holes, and the birdsof the air have nests, but the Son of man hath not where to lay hishead" to rest. No Marthas and Marys would be found in that reprobatecountry, to minister to him. If so, they would be found among the"lowly, " and we understand that they have no part or lot in Mrs. Stowe's visit. No! no! she has made money enough by her "_life amongthe lowly_" and now she is preparing to take her stand among thearistocracy of England. 

We have had from time to time all sorts of _isms_ and _schisms_ inthis world; and Yankee ingenuity has furnished us, withal, with agreat variety of _notions_ and _notable things_; among which, woodennutmegs, wooden bacon hams, horn gun flints and wooden seeds ofdifferent kinds, are not the least remarkable. We certainly have had_isms_ enough to indulge the whims and caprices, and to suit thepeculiar predilections, prejudices and prepossessions of allconcerned; but it appears from present indications, that we are aboutto have a new _ism_ forced upon us, whether we will or no. I allude toUncle _Tomism_, which I beg leave to call _Tomism_, as it will soundrather more euphonious. It is rumored that this new _sect_, viz. , theTomites, have spread with great rapidity through the New EnglandStates within the past year; and it is moreover reported, that theyhave many adherents in other parts of the Union. It must have been therapid spread of Mormonism that first suggested the idea to Mrs. Stowe, the founder of this sect; for like Jo. Smith, she has furnished heradherents with a novel for their Bible; and it is said that a Key toits mysteries is forthcoming. In order that nothing should be wantingfor their enlightenment, edification and comfort, a distinguished D. D. Of a neighboring city, has furnished them with an elaborateCommentary. The Key and Commentary I have not seen, but their Bible, viz. , Uncle Tom's Cabin, I have read. However popular _Tomism_ may bein America, it is said to be more so in England. It appears that this_Woolyism, alias, Tomism_, has spread with unparalleled rapiditythroughout, the British domains, and Mrs. Stowe has hastened to thatcountry to instruct them in the doctrines and mysteries of this NewRevelation. I would suggest to the English nation, that they sufferMrs. Stowe to make her debut on the lord chancellor's _woolsack_. Black wool, of course, would be most appropriate on this occasion, andwithal, most significant of her mission. 

However the English nation may shed their crocodile tears over thewoes and wrongs of the African race in our country; we know that theyare a nation of murderers, thieves and robbers. Their religion islittle else, but legalized hypocrisy. Justice and humanity never yetfound a place in their moral code. It looks well in them to talk aboutoppression in other lands; but so it is the world over. Men as vile ascrime can make them, will arrogate to themselves the right to judgeand censure others. The history of England for centuries past, is buta record of crime--of wars, butcheries and bloodshed--rapine, injustice, oppression and inhumanity. But she will talk about negroslavery in the United States notwithstanding--and of liberty, andjustice, and truth, and righteousness, and the rights of man! "Thouhypocrite, first cast the beam out of thine own eye. "

Perhaps, my English friends, while Mrs. Stowe is in your midst, youhad as well suffer her to look around among your "lowly. " Perchanceshe might find material for another novel. Ah! that would be cruelindeed. Well, it would--but then it might turn out a good speculation"among the lowly;" and a Yankee is always ready for that. Well, seriously, my good friends across the water, you had better not trustthis lady too far. We are aware that when you invited her to yourcountry, it was no part of your design, that she should spend anyportion of her time among your servants. Well, then, I would adviseyou as a friend, not to trust Yankee cupidity too far. Watch the ladywell, otherwise she might yet make a little money by a "life" amongyour "lowly. "

But the English nation have had another object in view, in fanningthis flame of discord among us, by keeping up the slavery agitation. It was to conceal their own dark and damnable deeds. It is theuniversal practice of those who are guilty of criminal acts, to bringrailing accusations against others, in order to divert publicattention from themselves. So it has been with England. She has grownrich by injustice and oppression. Hence, her attempt to divert theattention of the world from herself to her rival, the United States. We know that it is a common occurrence for persons to attempt toconceal their own crimes, by directing attention to the crimes ofothers--to justify themselves, by making the impression, that othersare just as bad as they are. It has often brought to mind analtercation I once witnessed between a couple of boys. One remarked tothe other, that he was a thief. "I don't care, " (replied the littleurchin, ) "if I am a _tief_; you are a tief too. " So it has been withold mother England, she knew well, that she was a "_tief_" but she didnot care, provided she could make it appear that her daughter, theUnited States, was a "_tief_" too. 

I will now dismiss John Bull and return to Mrs. Stowe and herabolition coadjutors in general--one and all. I am heartily sick andtired of this whole abolition clap-trap, catch-penny business. Icannot express my views on the subject better than in the language ofGraham's Magazine. Alluding to Uncle Tom's Cabin, and other kindredpublications, he very justly remarks, "that they are all togetherspeculations in patriotism--a question of dollars and cents, not ofslavery or liberty. Many persons who are urging on this negro crusadeinto the domain of letters, have palms with an infernal itch for gold. They would fire the whole republic, if they could but take the gemsand precious stones from the ashes. They care nothing for principle, honor or right, &c. " No, they care nothing about negro slavery, ornegro oppression. Money is their sole object in all thesepublications. Sympathy for the poor benighted African, has no agencywhatever in the matter. The object is to make money out of the woollyheads, and after that is accomplished they have no farther use forthem. The same motives prompt them to write books on slavery--negrooppression and the negroes woes, that induce the cotton grower and thesugar planter to work slaves on their farms. Money is as truly theobject of the former, as it is of the latter. And facts prove that thecotton growers and sugar planters, have more sympathy for the Africanrace, than Northern abolitionists. 

SECTION IV. 

How mortifying the reflection, that such a work as Uncle Tom's Cabin, should have become so popular in England and America. As an American, we can but view it with shame and regret. Where is the Bible? Whereare Shakespeare and Milton, and Addison and Johnson? And where are ourown immortal poets and prose writers? Who reads the chaste andbeautiful writings of Washington Irvin? What has become of our wellwritten and instructive histories and biographies? Why is it that afilthy negro novel is found in every body's hand? Uncle Tom's Cabin!What is it? What can be expected from it? Will it improve the manners, the morals, or the literary tastes of our country-men, and faircountry-women? No! Never! Its very touch is contaminating. Filth, pollution, and mental degradation, follow in the train of this classof writers. In what consists the merit of Uncle Tom's Cabin? It ishard to tell. Look at its dark design--its injustice--its falsehoods!Its vulgarisms, negroisms, localisms, and common place slang! Itstendency to pervert public taste, and corrupt public morals. Howremarkable that a work of its character, should have been so much readand admired! We may boast of our intelligence and virtue to our heartscontent, the reception of this work is a sad commentary on the age inwhich we live. We may boast of our religion; it is little else atlast, but self-righteous phariseism! We throw around ourselvesreligion as a cloak; the more effectually to conceal our dark designs!Yes, verily, while we stab an erring, or unerring brother in the dark!We are all prostrate before the god of mammon, and there are but fewof us, who would not sell our Saviour for less than thirty pieces ofsilver! Professedly we are Christians, but practically we areinfidels! The Bible is no longer our guide. The fact is, we know butlittle about it, and care less! We profess to believe that it is theword of God; and yet it is laid aside for any impure negro novel, orother filthy tale, that may chance to fall in our way? Uncle Tom'sCabin has been read more within the past year, than the Bible had beenfor the last ten years, immediately preceding its appearance!Thousands of Christians have gloated over its pages with rapture anddelight, from the rising till the setting sun, for days and nights insuccession, who had not during their lives read a dozen chapters inthe Bible! We will now remove the veil and look within. Its high timethat the motives which prompt us to action were exposed to publicgaze. Let us then take a peep at the "inward man. "

A portion of our fellow citizens in another part of this Union, had, by no fault or agency of their own, become involved in the evils andcalamities of slavery. We turned our eyes in that direction, andlooked on the dark pictures. We felt that we were great sinners. Guilt pressed heavily upon us. "The sorrows of death compassed us:and the pains of hell got hold upon us;" and we "found trouble andsorrow. " The anguish of our guilt was insupportable. We were in deepdistress, and we longed for some thing to soothe and ease our troubledminds: but we did not, with the Psalmist, call upon the Lord to"deliver us. " No! By no means, for we thought if we could find worsesinners than ourselves, it would afford us some relief. 

 Twas thus we sought, but sought in vain A panacea for all our pain! Are there not those more vile than we-- If baser mortal man can be! We looked around--and looked again, And searched the world--but searched in vain; For more depraved--more vile than we Sure there were none--none could there be! Alas our souls are steeped in sin! Though clean without--impure within-- As sepulchers adorned with paint A devil within--without a saint!

Our condition was pitiable indeed. We said among ourselves, "What nowshall we do?" "Where! O! Where shall we find worse sinners thanourselves?" Our woe-begone looks betrayed the secret workings andintentions of our hearts; We again went forth in search of those morewicked than ourselves; but we were destined to disappointment, for wesought in vain, --they were hard to find. They were neither here--northere--nor any where to be found in all the land of the living! Worsesinners than ourselves could not be found upon this terrestialglobe--among all the degenerate sons and daughters of Adam. When wehad well nigh given up in despair, we again directed our eyes to thedark picture of African slavery. "Oh!" said we, to ourselves, "how itwould soothe and tranquilize our troubled consciences, if we could butfind worse sinners than ourselves. " "We know that we are vile anddepraved, but are not those slaveholders, a little worse than we are?"Anxiously and intensely we gazed on, but we were disappointed! Thepicture was dark, _to be sure_; but we failed to observe all that weexpected! We then called for glasses that magnified a thousand fold, and again, and again, we surveyed the dark picture! Ah! we sawsomething at last! What was it? Well, we either saw something, or, otherwise, we thought we saw something. Chagrin and despair seizedupon us, and we exclaimed in the bitter agonies of our souls, "merciful God, are we sinners above all sinners--are there none, sovile as we are?" "But stop--hold on, " (said we), "we are not done withnegrodom yet--we cannot let those rascally slaveholders off solightly--we will yet make it appear, that they are more wicked thanourselves--or, at all events, we will not give them up yet. " It wasbut seldom that we troubled the good old Bible, but as we were in adifficulty, we decided at once to consult her--perchance she mighttalk about right on the subject of slavery. After a long search wefound the old book; brushed off the dust and opened it. Well, now, wefelt quite certain, that the Bible would tell us, that we were betterChristians than slaveholders; for we had already succeeded inpersuading ourselves, that we were not quite so bad as we imagined atthe outset; and we moreover thought, that we got a glimpse of something dreadful about these Southern folks, but hardly knew what itwas. We then proceeded to examine the Bible. "Where is it, " (said we), "that the Bible denounces these slaveholders, as the chief ofsinners?" "Well, we don't know, but we think it says somethingdreadful about them; but we don't know where it is, or what it is. "We searched, but searched in vain; almost ready to abuse the goodBoob, because it refused to abuse slaveholders. We then soliloquizedin the following words. "We don't like these slaveholders--neverdid--nor did our fathers before us. Our fathers told us that they werebad men--that they were guilty of many horrible things; and that theywere not good Christians, like the people out here North. " We were, nevertheless, still oppressed by a load of guilt, and felt theinsupportable gnawings of a guilty conscience. We had oppressed thepoor and robbed the widow and orphans! We had defrauded our neighborand slandered our brother! We had lied to both God and man! "Can it bepossible, " (said we to ourselves), "that there are human beingsliving, who have been guilty of more abominable crimes?" "What is moreodious?" "What could be more detestable?" "What could render a humanbeing more obnoxious to eternal vengeance?" We were in this deplorablecondition, when we first set about trying to deceive ourselves. Wepondered the matter well, and could devise no means, that in ourjudgment, would be so likely to bring relief to our troubled minds, asto find that there were others who were as bad, or probably a littleworse than ourselves. We flattered ourselves, that while we weretalking about the sins of others, we might forget our own; and atlength be able to persuade ourselves that we were Christians. But itwas all of no avail. Our consciences said "nay"--the Bible said "nay. "It was at this critical moment, that Uncle Tom's Cabin came to ourrelief, and it settled the difficulty. It proved to our satisfaction, that these Southern people were infinitely worse than ourselves. Wenow found but little difficulty in persuading ourselves that we werereally Christians. We then had Southern men just where we had longbeen trying to place them. We had nothing then to do, but to compareourselves with them; and the result of the whole matter was, Mrs. Stowe had made them out so much worse than ourselves, that we wereforced to the conclusion, that we were good Christians at last. 

Mrs. Stowe was a shrewd Yankee woman, and seeing the difficulties andembarrassments in which we were involved, and being in need of alittle money, and knowing that we were willing to pay almost any pricefor something that would flatter ourselves, and blacken the charactersof Southern people; she wrote her book. We received it with transportsof joy, and cried aloud at the top of our voices, HUZZA FOR MADAMSTOWE, _and her incomparable negro novel_; viz. , Uncle Tom's Cabin, orLife among the Lowly. And so we go, in England and America! This is amarvelous world, and it is inhabited by a wondrous species of animals, called man!

The conclusion of the whole matter is, abolitionism is little else atlast, but hypocritical self-righteous phariseism, and Mrs. Stowe wroteher book to flatter their pride, indulge their whims, tickle theirfancies, and pick their pockets. I have remarked, that this is amarvelous world, and among the many wondrous things that fall underour observation, there is nothing more remarkable than Yankeeingenuity! The Southern people, it is true, receive the proceeds ofthe labor of the slaves, but then, they must first expend money inraising them; feed and clothe them in health, nurse them in sickness, and provide for them in old age. But Mrs. Stowe without contributinganything for their support, has made more money out of them within thelast year, than any half dozen sugar planters in the State ofLouisiana! This is truly a wondrous speculation in negroes. 

"But all their works they do, " (says our Saviour, ) "to be seen ofmen. " "But God shall bring every work into judgment. " And if ourmotives are selfish, or impure, we incur the risk of falling under thecondemnation of a just and holy God. Too many "make clean the outsideof the cup and platter, but within, they are full of extortion andexcess. "

There are a class among the abolition party, whose leading object ispecuniary gain. With them, "gain is godliness, " and their pretendedgodliness is all for gain. That is, all is well, if they can makemoney; if not, they are off. When English emissaries are sent over tothis country, to lecture on the subject of slavery, they are well paidfor their services, either by the abolition party; or, probably, morefrequently by the English government. In our own country, the editorsof abolition papers, the writers of negro novels and other abolitionproductions; together with the numerous agents and other notablefunctionaries, that are employed to carry out their diabolical schemesand machinations; are all well paid for their services. Like the younglawyer alluded to, in the preceding pages, they receive a "_largefee_, " and can therefore "afford to _lie_. " But by far the largerportion of them are operated on by different feelings, views andmotives. I have already indicated certain motives that prompt theabolition party to action; but there are yet others, to which I havebut incidentally alluded. Sympathy for the African race with them, isa mere pretence, or affectation of superior sanctity and philanthropy. Like the pharisees of old, they are always ready to thank God, thatthey are not as other men. I am holier than thou, is their universalcry to all that dissent from their peculiar views, or take exceptionsto their conduct. Bigots, fools and fanatics of every class, grade anddescription, the world over, are guilty of the same; yes, I am holierthan thou, is their universal exclamation. 

Every man is conscious that he ought to be a Christian, or at least aphilanthropist; and every man desires to be esteemed such. But as itdoes not, in all cases, accord with the interests and inclinations;or, is otherwise, incompatible with the beastly and sordidly corruptnatures of a large portion of the human family, to become eitherChristians or philanthropists; therefore, they can do no better thanto affect to be either one or the other, or both. Plain, simple, old-fashioned _Bible Christianity_ is not sufficient for them. It istoo quiet--too lowly and unassuming for them. They would have usbelieve, that they are brim full of humanity and benevolence--so full, that they are constantly running over--surcharged with asuperabundance of kind, generous and sympathetic feeling for theirfellow creatures. They must, at least, make the world around thembelieve that they are such. This is their object--this their aim. Toaccomplish this, everything is brought into requisition--all theirenergies, all their efforts are directed to this end. They wish todeceive the world, and make the impression on the mind of mankind, that they are a superior order of beings--better Christians--betterphilanthropists--have more humanity--more benevolence, and a greaterregard for the rights of man, than mankind in general. I say theirobject is to make the world believe all this. Nothing is found toanswer their purpose so well, in the accomplishment of this object, asAfrican slavery in the Southern States. They have talked about negroslavery--negro oppression, and the negroe's woes, until they havereally induced some to believe that they are persons of more thanordinary benevolence--that they are really humane, generous and just. But it is mere affectation--it is all hypocrisy. Facts prove it. England boasts of her philanthropy--talks about American oppression, and at the same time makes no effort to elevate her own miserabletenantry, whose conditions are far worse than American slaves. If sheis really philanthropic, why refuse to do any thing for her ownsuffering poor throughout her vast dominions? This is proof positive, that John Bull is an old villain; a rotten, two-faced, bigoted, meddlesome old hypocrite. If abolitionists in the United States arereally philanthropic, why have they not made some effort to relievethe suffering poor in their own midst; whose conditions in general, are far worse than Southern slaves? They have work enough at home, andit is an old and very true proverb, "that charity begins at home. " Itis certainly true, that home is the place where it should begin. Whatare they doing for the thousands of ignorant, ill-clad, half starvedfree negroes now in their midst? Nothing for either soul or body! Theyspurn them from their presence, or trample them under their feet, andturn around and wipe their mouths, and express the deepest sympathyfor the poor slave in the Southern States; whose conditions areincomparably better than the free negroes, North! Ah! their benevolentsouls are overflowing with sympathy for Southern slaves, who aregenerally well fed, well clothed, content and happy; but the poor, vicious, degraded and friendless free negroes, North, are left toshift for themselves. And what are they doing for the suffering poorof their own color? How many widows that they have defrauded, andorphans they have robbed, will confront them at the bar of God? Iappeal to those among whom they live; to those who know them best; ascitizens, as neighbors; are they humane, generous and just? Are theyhusbands to the widows; and fathers to the fatherless? Do they feedthe hungry, clothe the naked, and visit the sick? Are they ever readyto relieve the poor, the needy and distressed? In every city, villageand neighborhood, throughout the length and breadth of the North, there are poor, wretched, miserable objects of charity, and here theyhave an opportunity to give us practical proof of the sincerity oftheir professions; and until they furnish evidence that they are whatthey profess to be, we wish them to cease their hypocritical cantabout Southern slavery. 

SECTION V. 

Abolitionists may affect as much sanctity and philanthropy, as theyplease, and pile their maledictions and execrations on the heads ofslave holders mountain high! They can call them murderers, thieves androbbers to their hearts content! They can anathematize better men thanthemselves; and denounce slavery as a curse, an evil, a hardship! Theycan call slavery by what name they choose! For it matters but littlewhat they call it; nor what it really is; nor in what it originated;nor yet, what perpetuates it; nor what our feelings and views may be;for slavery exists in our midst; and has existed in our world as acivil institution, for more than three thousand years: and when God inhis amazing condescension, unbounded benevolence, and infinite mercyvouchsafed to us a revelation of his will; he informed us in languageclear and explicit, how we should treat it. The duties and obligationsof ministers, and churches--of masters and servants, are unfolded andenforced in the Sacred Record; and he that errs, is without excuse. "But men have become wise above what is written. " God, alone, wascompetent to decide what was best for masters and servants, individuals, and nations. We are all the work of his hands, and it ishis prerogative to dictate to us laws for the guidance and regulationof our conduct. Those, then, who receive the Bible as a revelation ofthe will of God, and take it as their guide and counsellor; cannotconsistently do otherwise, than to treat slavery and slaveholders inaccordance with its clear and unmistakable injunctions, warnings andadmonitions, a precept or practice from the Sacred Oracles, ispractical infidelity; and I here, openly and boldly assert, that nointelligent man, who reads and believes the Bible to be the word ofGod, ever did, or ever will embrace the extreme views of the abolitionparty in the United States. No! It is impossible: for they are indirect opposition to the plainest declarations of the inspiredwriters--to the whole spirit and tenor of the Sacred Volume. I carenot on whom this may fall; nor where it falls, it is true. I am wellaware, that nine tenths of mankind, neither read nor think forthemselves--particularly on subjects that relate to their duties andobligations to their Creator, or their fellow creatures! No! Theysuffer others to read and think for them; and by the by, they toooften commit their consciences, and their souls, to the keeping ofthose whose object is to secure the fleece, though the devil take theflock!

I have said that God, alone, was competent to decide what was bestunder the circumstances for masters and servants, individuals andnations. I have clearly shown in the following chapters, that asmasters and servants, and as a nation we cannot do better, than tofaithfully observe and carry out the injunctions of Holy Writ--thatthe best interests of all concerned will be subserved thereby--thatthere is no other safe and practicable course--that the Bible, and theBible alone, is a safe and sure guide in this emergency. We "may biteand devour each other;" speculate, wrangle and contend to no purpose. No good will ever grow out of it. I have shown that nothing is likelyto mitigate the evils of slavery--or rather, its abuses; or in anyreasonable time bring about its abolition, but a rigid adherence onthe part of masters and servants, to the duties and obligationsimposed on them in the Sacred Volume. That it is the duty of servantsto love, serve and obey their masters, and that it is the duty ofmasters to enlighten the minds and elevate the characters of theirslaves--to prepare them for self government and the enjoyment ofliberty, and then to colonize them. 

And I flatter myself, that I have clearly and indisputablydemonstrated, that the African race in this country, are not yetprepared for freedom--and that they cannot enjoy freedom in our midst, provided they were prepared for it--and consequently that the Africanderives no benefit from emancipation if he remain among us. Hence, thepropriety of manumitting slaves is, to say the least, doubtful, unlessthey are colonized. Every man of truth and candor, who is acquaintedwith the condition of slaves and free negroes, North and South, mustadmit, that the conditions of slaves is better, than that of freenegroes. 

Mrs. Stowe has labored hard to prove that there are evils and abusesin the treatment of slaves in the Southern States; but then she wouldhave us substitute greater evils for lesser--according to the oldproverb, "out of the frying pan into the fire. " Many of the Southernpeople as deeply deplore these evils, and are as fully impressed withthe necessity of removing them, as Mrs. Stowe or any one else; buthitherto they have been unable to decide upon any plan by which theseevils could be removed--except, at least, to a very limited extent. They knew well, that if they manumitted their slaves, it would involveboth the slaves and themselves in greater evils than African slaveryitself, as it exists in the Southern States. 

I beg leave to digress for a moment from the subject under discussion. Mrs. Stowe has told her tale about Southern slavery; and what awondrous story it is! Remarkable indeed! She has told of deeds, darkand revolting! A tale of injustice and wrongs--oppression and woe! Iadmit there are, and ever have been, occasional and rare instances ofacts of inhumanity and cruelty among Southern slaveholders; tooshocking for recital! But if any one will be at the trouble to spend afew months in the Yankee States, and take for granted all that isrelated to him by busy-bodies, idlers and others that have nothingelse to do but to talk about their neighbors; they will find nodifficulty in gathering up material, out of which, they couldmanufacture as dark a tale as Uncle Tom's Cabin. The free negroes inthe North could furnish material for a shocking story! But, ah! it isall a contemptibly low business; we had better quit talking about ourneighbors. There are the best of reasons why we should not give fullcredence to village and neighborhood gossip, old women's stories, andfree negroes tales. What we see, feel, taste and smell, we know to betrue: and that is about all we do know. As for the remainder, it is asthe breeze which plays around us, or passes over our heads. It ishere, it is gone, and we know not from "whence it cometh, or whitherit goeth?" nor yet what pestiferous emanations might perchance floatin the current. The sooner we get rid of negro novels and villagegossip, and neighborhood slander, and busy-bodies, and idlers, andloafers, and liars, and the whole crew, who have nothing else to do, but to meddle with people's business, the better. God speed the daywhen we shall all find better employment. But to return to the evilsof slavery. 

Slavery is not an evil to those involved in it, under allcircumstances. There are circumstances, under which it may be ablessing to the slave--and a blessing it would have proved to theentire slave population in this country, if both masters and servantshad complied with the requisitions of the Bible. None are so much toblame for the evils and hardships of slavery as the abolition party. No! none! Not the slaveholders themselves. They have incited theslaves to deeds for which they have been cruelly punished. Inconsequence of their unwarrantable interference, slaves that were, previous to such interference, pious, contented and happy, have becomediscontented, impertinent and perverse, and have been too oftencruelly punished for their dereliction of duty. Ah! well do Irecollect the time when the months of Southern clergyman were closed, when rigid laws were enacted--when so many restrictions were thrownaround slaveholders. I then saw, and deplored the evil, and hoped, buthoped in vain, that Northern men would desist from a procedure, sofraught with mischief to masters and servants--so contrary to the lawsof God--so opposed to every principle of humanity, justice, truth andrighteousness. I must refer the reader to chapter three, and return tothe proposition under investigation, that slavery is not, an evilunder all circumstances. 

The peculiar condition of an individual may be such, that he is fitfor nothing but a slave. He maybe physically, mentally, and morallydisqualified for any other condition or station in life. To such anindividual slavery is not necessarily an evil; but, on the contrary, to him it may be a blessing and not a curse. He may be utterlyincapable of making provision for his own wants. Servitude may be theonly condition or station in life, in which he could be provided for, and enjoy happiness. The disabilities of such an individual is amisfortune; or, as it is generally termed, a curse, an evil; but theevil consists in the incompetence of the individual, and not in thatcondition or station in life, to which his incompetency subjects him. It is, (to use common parlance), a curse, or an evil, to bephysically, mentally, and morally disqualified to enjoy the rights, privileges and immunities of a free man; but if such be the conditionof the individual, slavery to him is a blessing. It is, at least theonly condition or station in life, adapted to his peculiarcircumstances, and the only one in which he would be likely to enjoyhappiness. I have shown in chapter eight, that African slaveryoriginated in the inferiority of the African race, and that theirinferiority originated in the transgression of God's laws. 

Hence, the evils of slavery have their origin in its abuses. They haveresulted from the cupidity, cruelty and inhumanity of masters, and thedisobedience and perverseness of servants. Under the circumstancesthat the African race became servants to the citizens of the UnitedStates, servitude to them would have been a blessing, and not a curse, if both masters and servants had obeyed the commands of God. I havealluded to this elsewhere, to which I must refer the reader. 

But in order to clearly comprehend the argument, we must contemplatethe African in his native state, and survey the peculiar circumstancesunder which he became a slave. A large portion of the negroes thatwere transported to the United States, and sold as slaves, werecaptives taken in war, and if they had not been transported to theUnited States, they would have been subjected to slavery in theirnative country. [1] Was it not better for those poor captives to havebecome the servants of intelligent and humane men, in the UnitedStates, than to have become the slaves of barbarians of their ownrace? It certainly was, for I observed while a resident of the South, that negro overseers were the most cruel, barbarous wretches, thatever were clothed with a little brief authority. Yes, they are themost barbarous relentless demons, that ever flourished a rod over afellow being's back. Men in an ignorant, semi-savage state, whenclothed with authority, (or otherwise when they have others in theirpower, ) are universally cruel. Where we find most ignorance, therewill we, as a general rule, find least humanity, for I observed whilein 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 luckyturn they got hold of a little money, and purchased a few negroes. These _mock_ lords are the most cruel masters, and the most pompousgentlemen in all the sunny South. Such men are universally dreaded bythe African race in the South. I wish here to impress the reader'smind with the fact, that a native semi-savage African, mustnecessarily be a cruel master. We need but reflect on their ignorance, barbarism and brutality, to satisfy ourselves of the truth of theremark. I have alluded to the fact in Chapter 8, that one portion ofthe African race have been slaves to another, ever since the earliestdawn of history; and it is said that by far the larger portion areslaves. It is then certain, that most of the native Africans who wereoriginally enslaved in the United States, would have been slaves intheir own country, if they had not been transported to this country. Wretched as the condition of slaves may be in this country, what isAmerican, to African slavery? Slavery in the United States was but anexchange of African, for American slavery. The condition of the slavesof the South is better than the native African, formerly, or now; yes, it is better than that of African masters, and it must be infinitelybetter than the condition of African slaves. As a general rule, thenative Africans who were originally subjected to slavery in thiscountry; were not, as is generally supposed, deprived of theirliberties; for they were for the most part captives, or slaves, whenthey 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. Thosewho wish to know what my views are on the subject of slavery, will beunder 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 theservants of barbarians. Here, in the United States, they have enjoyedto a considerable extent, the advantages of civilization, and so faras religious instruction is concerned; there is not, I suppose, fourmillions of human beings on earth, of what are called the lowerclasses of society, white or black, who have had superior religiousadvantages. I have remarked, however, at the close of chapter 11, thatin consequence of their ignorance; religious instruction had failed toproduce that decided, thorough and permanent influence, whichotherwise it might have done. But I think it probable that there arenot four millions of ignorant illiterate human beings living, on whomthe 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 clergyto the best interests of the poor African, is worthy of all praise. Men without a tithe of their piety may calumniate and reproach them;but there is one who seeth not as man seeth, who has taken cognizanceof their sacrifices and "labors of love. " Ah! my friends, you maydeceive yourselves, and deceive one another, but of one thing you mayrest assured--you cannot deceive your God. Nor are you as successfulin 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? Ifeel no hesitancy in replying to this interrogatory. It would be theirduty, as Christians, to liberate their slaves, provided the conditionof the slave would be improved thereby; otherwise it is their duty toretain them in bondage, and make that provision for them which theircircumstances require. They should make ample provision for theirphysical wants--enlighten their minds; and so far as is practicableunder existing circumstances, they should elevate their charactersabove that debasement and degradation, in which, ignorance, prejudiceand vice has involved them. It is clearly the duty of slaveholders toplace their slaves in that condition, which will conduce most to theirhappiness here and hereafter. But if this is their object, they couldnot, as a general rule, take a worse step, than to liberate them intheir present condition and turn them loose among us. Nor do Iconsider the mass of the negro population in this country as yetprepared for colonization: but I would rejoice to see allwell-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 saymore on the subject. I will however remark, that if the entire Africanpopulation were manumitted and turned loose among us; they would beforced to subsist almost entirely by theft, and all the county jailsand state prisons in the Union, would not contain one in a hundred ofthe convicts. The fact is, such would be their depredations on thewhite population, that the whites would shoot them down with as littleceremony as they now shoot a mad dog; and their ultimate exterminationwould be the inevitable consequence! I appeal to facts. It was stateda few years ago by an able writer; that in Massachusetts the freenegroes were 1 to 74, viz. , there were 74 white persons for every freenegro in the State; and yet one-sixth of all the convicts were freenegroes. That in Connecticut the free negroes were 1 to 34; and thatone-third of the convicts were free negroes. That in New York the freenegroes were 1 to 35; but that one-fourth of the convicts were freenegroes. That in New Jersey the free negroes were 1 to 13; negroconvicts one-third. That in Pennsylvania the free negroes were 1 to 34, and that one-third of the convicts were free negroes. He moreoverstated, that one-fourth of the whole expense connected with the prisonsystem of the entire North was incurred by crime committed by freenegroes; and that the same was true with regard to the pauperexpenditures of the entire North. In view of these facts, we can feelbut little surprise, that Indiana and Illinois have enacted laws tointerdict 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 werecolored persons; and yet about _one-fourth_ of the convicts were freenegroes; but notwithstanding that the colored and the white populationare very nearly balanced in the slave States, I do not suppose thatone in a hundred of the convicts are negroes! But there is anotherfact with regard to free negroes North, that is still more remarkable!Few, comparatively, very few, are members of any branch of thechurch--probably not one in twenty of the entire adult population. But, on the contrary, in the slave States, I think it probable that atleast three-fourths of the entire adult slave population are churchmembers; and I presume, that near one-half of the African professorsof the Christian religion, in the slave States, are attached to theMethodist Episcopal Church South; and strange as it may appear, it isnevertheless true, that in the very hot-bed of abolitionism, viz. , inthe extensive territory of New England, Providence, Maine, Vermont andNew Hampshire Conferences, there was not a solitary free negro inconnection with the Methodist Episcopal Church! Is not this aremarkable fact? Here, we have a territory of vast extent; embracingsomething more than a half dozen states, and containing within itslimits multiplied thousands of free negroes; and not one! No! not asolitary free negro is found in the bosom of the Methodist EpiscopalChurch! Many of them left pious and humane masters in the South, andwere withal pious themselves when they left their masters; or, otherwise, they were stolen from good men in the South by pseudoChristians of the North, _and taken to that free and happy land! theland 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 theNorth are so little benefitted by the Christian ministry--particularlyin those sections where a large portion of the ministers belong to theabolition faction? How does it happen that the African population areso little benefitted or influenced by them? Is it true, that thenegroes have discernment enough to see, that their wordy benefactorshave done nothing for either their souls or their bodies--thatconscience and religious principle have but little to do with all thisslavery agitation? It must be so! Hence, we can understand why it is, that the African population have more confidence in a slaveholdingministry in the South, than they have in an abolition ministry in theNorth. 

My engagements are such, that I shall be forced for the present topass over the argument mainly relied on by abolitionists of everygrade, to prove the sinfulness of American slavery; or at least, I cangive it but a cursory notice. I understand that a celebrated D. D. , haspublished a work, in which, he labors hard to prove the sinfulness ofAmerican slavery from its evils. It was the design of the author ofUncle Tom's Cabin, to prove the sinfulness of slavery from its evils;or otherwise, its abuses. If this mode of reasoning is allowable inone case, it is so in another, and by this mode of reasoning I canprove the sinfulness of every institution beneath the sun, social, civil and religions. It is in fact the argument principally relied onby skeptics to invalidate the Christian religion. They will all pointto its abuses, or in other words, to the evils growing out of itsabuses. Every institution, social, civil and religious is subject toabuse--may be prostituted to the worst of purposes--the institution ofChristianity not excepted. But it does not necessarily follow, becausean institution is subject to abuse--because it is prostituted to vilepurposes, that there is any thing wrong about the institution. Theevil consists in the abuse or improper use, and not in theinstitution. Cupidity inhumanity, and the gratification of the animalpassions and propensities, have incited slaveholders to the worst ofcrimes. But this does not prove that the holding of slaves is sinful, _per se_, under all circumstances. I have shown in the last chapter ofthis work, (Chap 13, ) that men are too often prompted from selfishmotives to attach themselves to churches, and that many of them areprostituting a Christian profession to the worst of purposes. But thisdoes not prove that there is anything defective or wrong about theChristian religion. No, by no means. If clergymen descend from theirsacred vocation to dabble with politics, and a thousand other thingsthat a minister of Christ should not touch; or to use theirministerial influence to accomplish the most diabolical purposes, andthereby bring reproach on the Christian name, and a grievous curse onthe nation--then assuredly, the institution of Christianity is not toblame for it; for its Author, both by precept and example taught thecontrary. It was but a few days ago, that a skeptic remarked to me, "that the inconsistent conduct of professors of religion satisfied himthat there was no truth in the Bible; or at all events, that there wassomething wrong about it. " I must hasten to a close, as I cannotextend 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 acharacter so shameful as to justify almost anything that can be saidor imagined of the institution. Men live with their female slaves in astate of concubinage, beget children, raise them in their familieswith a perfect knowledge of their origin, and sell them or leave themto be sold by others in case of decease or reverses. " It is strangethat those who indulge in such opprobrious remarks about southernslaveholders, do not look after their own white bastards which arescattered over this entire country, east, west, north and south. Menare everywhere, (with a few exceptions, ) the world over, utterlydevoid of all parental affections for their illegitimate children; andthe Southern man, no doubt, has fully as much concern about hismulatto bastards as the Northern man has about his white bastards. What is the Southern man to do with his brood of mulatto children?Suppose he liberates them, their condition is but little improvedthereby, unless he sends them out of the country. It is, however, clearly his duty to educate and manumit such children; but what is theduty of the Northern man surrounded by a score of his illegitimateprogeny? The condition of the children of the white concubines of theNorth are not a whit better, than that of the colored concubines ofthe South; and the Northern man who suffers his children to become thevictims of poverty and vice--to sink into the very lowest depths ofdegradation!--hopelessly, irretrievably lost, is no better than theSouthern man who suffers his mulatto children to be sold. One thing isclear; the Northerner can do much more to ameliorate the condition ofhis unfortunate offspring than the Southerner; and for this reason, heis probably the worst man of the two. 

CHAPTER I. 

While I was preparing the following work for the press, a friendcalled on me, and with apparent solicitude, inquired, "Which side ofthe question are you on, Sir?" I answered him, that I was on the sideof truth, or at least, that I wished to be found on that side. Callingat a book-store, I purchased a work on slavery, returned immediatelyto my room, and was anxiously looking over its pages; a friend tappedat my door, "Come in, Sir; take a seat. " He had scarcely seatedhimself, before he inquired, "What book are you reading, Sir?" A workon slavery, was my answer. "Which side of the question is it on?" Itwas but a short time before I purchased two other volumes on the samesubject, and laid them on my table. A gentleman called on business, and observing the books, inquired what kind of books they were? Ilaughingly answered that they were novels. "Why, " replied he, "Ithought you did not read novels. " I remarked (in substance), that theywere novels on the subject of slavery, and that I had been for sometime engaged in an investigation of the subject, and that it hadproduced in my mind a desire to consult some writers on slavery; andit appeared, that recent writers, preferred that their views upon it, should appear before the public in a fictitious garb. I have no doubt, that the first inquiry of most of those into whose hands this volumemay 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, avain glorious desire on the part of some to be considered thechampions of liberty, the guardians of the rights of man, has arrayeda large portion of this nation on one side, or the other. I utterlydespair--I have no hope that my labors will meet the approbation ofultraists, North, or South. But there is yet another class in ourcountry--a class of persons who are conservative in their views, honest in their intentions, and patriotic in their feelings; who areprepared to listen to the voice of reason, and the injunctions, admonitions and warnings of Divine Revelation. It is to them I appeal. Thank God, I believe that they constitute a large majority of thenation. 

I have long beheld with regret and astonishment, the efforts that havebeen made by a certain class of writers, to disseminate erroneousviews in the Northern section of the United States, with regard toSouthern slavery. [2] The recent publication by Mrs. Stowe, entitled"Uncle Tom's Cabin, " is a work of that class. I have no wish to writeanything harsh or unkind; for however ill-timed, ill-advised, orill-judged the work may be, if her object was the alleviation of humanwoe, I can but respect the motive that prompted her to write, though Imay differ with her in opinion as to the means most likely toaccomplish the proposed object. The fair authoress may have meantwell. 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 sheputs in the mouth of Chloe, the wife of Uncle Tom, who is the hero ofher tale: "Wal any way, that's wrong about it somewhar, I can't jestmake out whar it is, but thar's wrong somewhar. " We all admit thatthere are wrongs, it is clear to every one, neither do we differ muchas to what those wrongs are, nor yet as to their causes and effects;but unfortunately for us, we differ widely, when we undertake topropose remedies for the evil complained of. We have all need of thatcharity "which suffereth long and is kind; that thinketh no evil. " Itis as unreasonable and as wicked, to treat each other unkindly, because we differ in opinion, as it would be to treat each, otherunkindly, 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 soit is. And then moreover, our physical training, mental, moral andreligious culture; together with climate and a variety of otherexternal and internal causes, have all contributed more or less inshaping our opinions, and giving a peculiar cast to our minds. Thus itis, that we are all looking through different glasses, and it is nowonder that we do not all see objects just alike. Objects mustnecessarily present themselves to us, in different hues and colors. Some are so accustomed to view all objects through a microscope, thatthey have no just conception of the real magnitude of any body. Exaggeration is their _forte_--in this they excel. Their toweringminds soar above common comprehension and common sense, and theirfertile imaginations are ever ready to conjure up spectres, ghosts andhobgoblins; or otherwise, where others see a mouse, they behold anelephant; and to their distorted visions, a mole-hill is magnifiedinto a mountain. We look in vain to such writers for a plain, unvarnished, common sense statement of facts, for sound arguments, orlogical deductions. Such authors have nothing to do with facts, orthings as they exist among us. Their imaginations are ever ready tofurnish facts, on which to base their preconceived inferences andconclusions. They were cast in a fictitious mould, and works offiction they have read, until their minds can run in no other channel. Their mental vision seizes an object, and they pursue it with anenthusiasm that borders on insanity. Onward, and upward their flight;blind and deaf--utterly insensible to all surrounding objects. Theobject of pursuit is their "all in all;" and every thing must besacrificed for its attainment. In their view, there is no other objector interest worthy of a moment's consideration in earth, or heaven. Their religion too, is of a peculiar cast. They are frequently veryreligious in their own way. In their estimation, the very essence ofpiety, the sum total of all religion consists in the advancement ofsome one benevolent object. Above, beneath, beyond the attainment ofthis, there is no religion, no virtue. Every thing must not only bebrought into requisition, in order to its attainment; but the end mustbe attained in their own way, and according to their own notions; orotherwise 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 andinjudicious are their plans, that if carried out, they will result inmore evil than good. The plainest and most obvious declarations of theBible, if they contravene their favorite theories or doctrines, are tothem unmeaning twaddle; though they are always ready to press the goodbook into their service, so far as they are able by forcedconstructions of detached passages, to give plausibility to their ownvisionary 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 passed 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 class of writers have taken hold ofthe subject of slavery. It is a misfortune that slavery should bepresented in a fictitious garb. I fear the consequences. It portendsno 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 knowthat 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, shallwe find a remedy? The great work is before us; who is competent to thetask? 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 didthey grapple with the monster slavery, and by their wise councils, through many a dark and stormy period, did they safely conduct theship of State. But they are gone, and shall we now confide theinterests of this great nation, to the keeping of a few sicklysentimentalists? No, heaven forbid that we should be led blindfold toruin! I entreat you, my fellow countrymen, to open your eyes and lookaround you, and be not deceived. Your all is at stake. Arise in yourstrength and crush the monster abolitionism, that threatens yourblood-bought liberties. 

Mrs. Stowe tells us that the object of her book is to awaken sympathyfor the African race. If that, and that alone was her object, sheprobably had better not have written on the subject. Sympathy for theAfrican race is right and proper, provided that it is properlydirected; but blindfold sympathy in the North, is not likely to resultin any good to the slaves of the South. The kindest and best feelingsof the human heart, unless they are directed and controlled byprudence and discretion, frequently result in no good to thepossessor, and too often in positive injury to the object of hissolicitude. 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 oursteps, all our efforts to ameliorate his condition, will prove worsethan useless. The slaves of the South are proper objects of oursympathy, and so are their masters, and so is every living andsensitive being in God's creation. Everything that lives and breathesupon the face of the earth, has demands upon our sympathies; and itwould 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 directour attention solely to some one object, regardless of the wants andrights of others. 

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

If we take the institution of slavery in the United States, as awhole, and view it correctly, Uncle Tom's Cabin is a grossmisrepresentation. The book has placed the people of this country in afalse position; in a ridiculous attitude before the world. There maybe some truth in her statements--barely enough to give themplausibility among the thoughtless, inconsiderate and uninformed; andthose whose minds are warped by prejudice. Horrid and revoltingoccurrences, such as are detailed in her book, have sometimes occurredamong slaveholders, but they have been rare, and are now more rarethan formerly. They are but exceptions to general rules; why thenpresent them to the world under circumstances, and in a style andmanner, that will make an impression on the minds of a majority ofuninformed readers, that they are every day occurrences; that a largeportion, if not a majority of the slaveholders are involved in thecharges specified. How does such a procedure, on the part of Mrs. Stowe, comport with the great principles of truth and justice; whichshould have been her guide while writing on so grave a subject!Wherever man possesses power over his fellow man, throughout thelength and breadth of the habitable globe, there are occasionalinstances of brutality and barbarism, too shocking for recital; andthat deeds dark, dolorous and infamous, should sometimes beperpetrated by American slaveholders, is nothing strange. But is itjust, is it right, for her to present slaveholders in the UnitedStates, _en masse_, to the whole civilized world, as a set ofGod-forsaken, heaven-daring, hell-deserving barbarians? That UncleTom's Cabin will make this impression on the minds of most of itsreaders, who are uninformed as to the institution of slavery in thiscountry, is obvious to any one who will carefully read it. I residedin 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 majorityof slaves were treated kindly; and generally there existed betweenslaves and their possessors kind feelings, and strong attachments. Itis this attachment of slaves to their masters, that has frequentlyfrustrated 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 cannotwork out the salvation of the slave population by misrepresentingslaveholders, --by exciting sympathy in the North, and by arousingfeelings of wrath and defiance in the South. "The wrath of man workethnot the righteousness of God. " She may inculcate disobedience and openresistance to the laws of her country; but so did not Jesus Christ; sodid not St. Paul. Go, woman, to your Bible and learn your duty to yourCreator and your fellow creatures, before you write another book. They, (Jesus Christ and St. Paul, ) enforced obedience to the rulingauthorities, "Render unto Cæsar, the things that are Cæsars; and letevery soul be subject to the higher powers;" is the language of DivineInspiration. Mrs. Stowe belongs to that faction in the North, longknown as the abolition party, and would not scruple to bring about theemancipation of the slaves by any means, regardless of consequences. She would not, I suppose, hesitate to force emancipation on the South, at the point of the bayonet, regardless of the murders, rapines, rapes--the indiscriminate butchery of unoffending women andchildren--the overthrow of the Union, and the introduction of lastinghates and civil wars, and the ultimate massacre and extinction of theentire African race!! Great God, what atrocious crimes have beenperpetrated in the name of liberty!!! She does not, however, openlyadvocate these extreme measures in her book, but there is, nevertheless, a squinting in that direction in several places. Ininculcating resistance to the laws of her country, she is virtuallyadvocating a dissolution of the Union, with all its attendantconsequences, results and horrors. For whenever we cease to observethe solemn compact that binds us together, then the Union mustnecessarily 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 fluidcurdle in her veins; unless she is dead to all those emotions of soulwhich characterize her sex. As I find her in bad company, I am forcedin the absence of better testimony, to judge her from the company inwhich 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 othersby insinuation and innuendo, in order to evade the responsibility ofdefining her position clearly and openly, she will not, I hope, takeoffense if I define it for her. 

Mrs. Stowe asserts that there are no laws in slave States to protectslaves, and to punish the cruel and brutal outrages of masters. Thatmasters can cruelly beat their slaves, and also murder them withimpunity! This is untrue--nothing could be more false. In the eye ofthe law, there is no difference between the man that murders hisslave, and the man that murders his neighbor; and the laws not onlypunish men for cruel and unnecessary punishment inflicted on slaves, but there are penal statutes against the unnecessary and barbarousabuse and destruction of horses, and other species of property. Shemay tell us that the penal statutes, so far as slaves are concerned, are a dead letter; that they are inoperative; that they have no forceor effect whatever. This also, I know to be untrue, from personalobservation. I admit that slaveholders often evade the punishment duetheir crimes, and so do men everywhere. The crimes of men of wealthand 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 arebased on principles of justice and equality, and yet, the wealthy, theinfluential and the powerful, in many instances, find but littledifficulty in evading the law, and perverting justice whenever theycome in contact with the indigent and ignorant. From a superiority ofknowledge, wealth and station, men derive advantages in legaltransactions as well as in everything else. It is but one of themisfortunes incident to poverty and ignorance. 

Much has been said, and much has been written about the harsh andcruel treatment of Southern slaves; but there is a vast deal of errorand misconception among those unacquainted with the facts, and toomuch misrepresentation among those, who are, or ought to be betterinformed. The Southern slave is not amenable to the civil laws for hisconduct, except in a qualified sense, and under certain circumstances. He is accountable to his master, and his master is amenable to thecivil laws. If suit is instituted for damages, in consequence ofdepredations committed by a slave, it is brought against the master, and not against the slave. Hence, when a slave is guilty of amisdemeanor, the authority to punish is vested in the master, and notin the legal authorities. I do not pretend to say, that this is theexact letter of the law, but this I know, by common consent, is thepractice 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 hisown discretion. The master is judge, juror, and executioner. Whippingis the ordinary punishment inflicted on slaves for crime. Whether itis the punishment most likely to deter them from the commission of it, I know not; but I think it is probable, that under the circumstances, they can find no punishment better adapted to the proposed object. Beit as it may; custom has decided that it shall be the punishment ofthe slave. Theft is the most common crime among slaves, and for thisthey are whipped by their masters, and no further notice is taken ofthe crime. A slave is simply whipped for an offense, which wouldimprison a white man for several months, and then confine him in theState penitentiary for several years. The master may, if he chooses, surrender the offending slave to the legal authorities; but supposingthat he does, the punishment is the same; he is simply whipped andsent back to his master. The crime may be theft, destruction ofproperty, assault and battery; it matters but little what, if weexcept murder, rape and arson, the punishment is whipping; whetherinflicted by the master or the legal authorities. Thus, we see, thatthe punishment of slaves is much more lenient, than the punishment offree white men for similar crimes. Hence, slaves escape punishmentunder circumstances, and for crimes, for which white men would beseverely punished. Slaves are viewed, for certain reasons, to someextent, as irresponsible beings. "Oh! he is a poor negro, and knows nobetter, " is an expression common in the South. The crimes of freenegroes in the slave States, unless they are of the most flagrantkind, are seldom punished. I have known repeated instances, wherestolen goods were found in their possession, and they were suffered toescape unpunished; no one appearing willing to enforce the law againstthem. On the contrary, their crimes were winked at and tolerated, forthe reason that they were considered a poor, unfortunate, depraved andignorant class. 

Transportation of slaves from Virginia, North Carolina, Tennessee andKentucky, to the extreme Southern States, as a punishment for crime, is not an unfrequent occurrence. I believe that in most cases, wherefamilies have been separated, it has been in consequence of vileconduct on the part of slaves. Much of the selling of negroes totraders--the parting of wives and husbands, parents and children, which we hear and read of in Northern publications, had its origin incrime on the part of the slaves. They are frequently transported forcrimes which would hang a white man; or otherwise confine him in thepenitentiary for a series of years, or for life time. Negroes arefrequently whipped and then transported to the extreme Southern Statesfor murder; and that too, under circumstances, where the crime is oneof a very aggravated character; for premeditated murder--murdercommitted with malice prepense. But in the eyes of abolitionists, itis dreadful to whip a slave for so small an offense; and yet theywould stand by, and with exquisite pleasure see a white man hanged forthe same crime. Kind souls! what a pity that white men could not comein for a share of their sympathies; but they have none for them; it isall for the woolly heads. But really, I should like to know whatbecomes of their sympathies, when some poor free negro is taken sickin 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 totouch your purses. Your sympathies never leak out in that way. You aretoo shrewd for that. Fie! Fie! it is all wind, and it costs you butlittle to blow it out. 

Slaveholders are called murderers, because in a few rare instances, aslave may have been worked to death; and they denounced as cruel andoppressive task-masters, because probably one in five hundred, underpeculiar circumstances, may have been guilty of cruelty to his slaves. The same thing occurs everywhere, the world over. And it occurs asfrequently in Yankeedom, the hot-bed of abolitionism, infidelity, andwooden nutmegs, as anywhere else, There are more white men and whitewomen worked to death in the North, than there are slaves worked todeath in the South. Oh! but, says an objector, those white people arefree. Nobody forces them to work beyond their capabilities ofendurance. The objection is without foundation, for indigence andliberty, never resided together in the same hovel or hut. Hunger andcold are hard masters, far worse than Southern slaveholders; and thepenurious Yankee who inadequately pays the laborer, and thus suffershim to starve or freeze to death, is morally as bad as the man whowhips his slave to death. If the latter is a murderer, so is theformer. The generality of slaves are better paid for their labor, thanthe poorer classes of people North or South. They at least receivemore in return for their labor. They are better fed, better clothed, and better housed. Most of them are happy and well provided for. Theirappearance, their health, cheerfulness and fondness for music, givethe lie to Northern representations. Masters are responsible for themaintenance of their slaves under all circumstances; in infancy andold age, in sickness as well as in health. But as soon, as Northernwhite slaves become incapacitated for labor, they are suffered to liedown in their filth and starve and die. Where then, are their lordsand masters, who have grown wealthy from the proceeds of their labor?

Mrs. Stowe may write about slavery to her heart's content; but hasshe, or any one else, pointed out to us, any fair, open, practicablesystem of emancipation? No, they have not, and until that is done, they should be a little more modest in their denunciations ofslaveholders. Suppose the South should manumit their slaves, will theNorth receive and educate them? No, by no means; and however ignorantMrs. Stowe may be in relation to Southern slavery, she must be wellaware of the universal prejudice in the North against free negroes. Avery large majority of the blacks in the North, are in an impoverishedand degraded condition; and there is no sympathy with them, or forthem, among Northern men. Northern prejudice is much stronger thanSouthern prejudice, against these unfortunate creatures. 

The whites cannot, and will not make equals of them any where. Theyare at the bottom of the social ladder, and there they must and willremain, so long as they are among the whites. They can never enjoy theblessings of freedom in the United States. The liberty of the freeblacks is but nominal; they have no more rights and fewer comforts, asfree men, (so called), than they have as slaves in the South. Whitefreedom is one thing, and colored freedom is another. Most of theNorthern states treat the African worse now, than they did a halfcentury ago! They are in the North virtually slaves, without masters. The half starved, ill-clad free negro will soon have no foot hold inthe North; for Irish and German laborers will supersede them; orotherwise Northern men will legislate them out of the free states. Pennsylvania has already taken from them the privilege of voting, andIndiana and Illinois will not suffer them to enter their borders; andI judge from present indications, that Ohio will soon follow theexample of her younger sisters; and moreover, I venture to predict, that in less than twenty years from the present time; a free negrowill not be suffered to enter a free state in this Union. Thisprejudice never can be removed. "Can the Ethiopian change his skin?"If he could, then might we have hope; till then, there is none for thepoor African while he remains in the midst of the Anglo-Saxon race. Behold the negro quarters about the larger cities in the North; thinkof the riots and burning of African churches, &c. , that have occurredwithin the last dozen years, and tell me, where is the hope of theAfrican! Not in the United States. The African race in the UnitedStates, are not yet prepared for emancipation; they must first beeducated; otherwise there is danger that they will sink into theiroriginal barbarism. England emancipated the West India slaves, andLord Brougham tells us, that they are rapidly declining intobarbarism. 

CHAPTER II. 

It is no part of my design to offer apologies for, or by any means toconceal the faults of Southern slaveholders. But the reading of UncleTom's Cabin, has indelibly fixed the impression on my mind that Mrs. Stowe's narrative is false. The question is, whether such, or similaroccurrences, are _common_ among Southern slaveholders. If they hadbeen _rare_, she had no right to make the impression on the wholecivilized world, that they are every-day occurrences. Nor had she anyright unless she had been an eye witness of the leading facts detailedin her story, to publish a book which presents her country in such anignoble attitude before the world; she had no right to base suchcalumnious charges on heresay, rumor, or common report. I shallproceed to show that her tale is improbable, and that it is likelythat no such transactions as are detailed in her story, ever havetranspired among Southern slaveholders. 

It is doubtful whether one hundreth part of what hag been published inabolition papers, during the last fifty years, in regard to Southernslavery, is true; and those who have received their impressions ofAfrican slavery in the South, from that source, are utterly incapableof expressing correct opinions on the subject. It was never theintention of abolition writers, to publish the truth on any subject, having reference to the Southern section of the United States. Theirobject was to make false impressions on the minds of Northern men, andthereby to originate and sustain a party, from whom, they expected toderive certain benefits. They worked for pay. Many years ago, Istepped into a court-house, in a small town in Tennessee, andimmediately after I had seated myself, a lawyer arose, and made a veryvehement speech in favor of some scape-gallows who was arraignedbefore the court. After he had taken his seat, another gentleman ofthe bar arose, and replied to him. The two gentlemen alternatelyspeechified the judge and jury for several hours; after which thejudge passed sentence on the culprit, and the two lawyers left thecourt-house. As they passed on in the direction of their residences, Ioverheard one remark to the other, "in the name of ----, how can a manstand up before the court, and lie as you did to-day. " "Oh!" said thegentleman in reply, "I was well paid, I received a large fee, andcould afford to lie. " Some of the abolition editors, I presume, arewell paid for their services. But to return to Uncle Tom's Cabin. Noother mental culture is necessary, in order to qualify an individualto write such a book as Uncle Tom's Cabin, except the reading ofnovels and abolition papers. Mrs. Stowe, I have no doubt, is well readin both. And she has performed her task in a manner that has excitedthe wonder, and elicited the admiration and applause of millions!Volumes of eulogiums have been lavished upon her! She is now thewonder and admiration of America, and a goddess in England; and woe tohim who refuses to do her homage! This rare production bids fair tosupplant the Bible in Sabbath Schools in some parts of our country!What next? This is an age of wonders and humbugs. For aught we know, Jo. Smith's Bible, Uncle Tom's Cabin, and the spiritual rappers, mayyet revolutionize our world. It is, however, difficult to tell, whatis in the womb of the future; for many new wonders and marvelousrevelations may yet spring up in the land of Yankeedom! Nothing is toohard for them. The word impossible, has no place in their vocabulary. 

Having remarked, that I considered the narrative of Mrs. Stowe untrue;it now devolves on me to show the improbability of some of herstatements. An old negro man, whom she calls Uncle Tom, is the hero ofher tale. Uncle Tom was the servant of a gentlemen, by name Shelby, who resided in Kentucky. She represents this old negro, Uncle Tom, asa very remarkable character. She tells us that Tom was pious andhonest; not simply so, indulgent reader, in the ordinary acceptationof these terms, but that he was really and truly a God-fearing man--aman of unimpeachable veracity, strict honesty, and ardent piety; abovesuspicion--above crime--a perfect man--a man of almost angelic purity. We, moreover, learn from her narrative, that good old Tom, (God blesshis soul and preserve his dust), was a kind of overseer on Shelby'sfarm; that to him was committed the oversight and supervision, ofwhatever pertained to Shelby's farming operations and interests. Andas a proof of Shelby's implicit confidence in him, she states, that hesent Tom alone at one time, to Cincinnati on business, and that hereturned home with five hundred dollars in his pocket. Tom, accordingto her account, was a great favorite, not only with his master, butalso with his mistress and the entire family. Shelby's son George wasdevotedly attached to him. 

We learn also from the narrative, that Tom was an old man, not lessthan forty-five, and probably fifty years of age. She tells us thatShelby had a son, by name George, who was thirteen years of age; andthat Tom was seven years older than his master Shelby. Supposing thatShelby was twenty-five years of age when his son George was born; andthat George was thirteen years of age, and that Tom was seven yearsolder than his master, it stands thus: seven added to twenty-five makethirty-two, and thirteen added to thirty-two, make forty-five. Butsupposing that Shelby was thirty, when George was born, the resultwould be fifty. 

From the narrative, we infer, that Shelby was in possession of manyslaves; for Mrs. Stowe speaks of a dozen black children perched on theveranda railings at one time; and it is not presumable, that all thelittle boys and girls in his possession, would happen to be perched onthe veranda railings at the same time; and these children must havehad fathers and mothers, and many of them of course, brothers andsisters, who were men and women. She also tells us, that there werevarious negro cabins on the place; each cabin must have contained onefamily of negroes at least, if not more. She speaks of a couple ofnegro men who went with Haley, the trader, in search of Eliza and herchild. 

The labor on Shelby's farm was performed by slaves, and it is a fairsupposition, that there were from fifty to seventy-five slaves on thefarm. This is common through the states of Kentucky and Tennessee, andfarther South it is no uncommon occurrence, to find from one hundredto five hundred slaves on the same farm, or otherwise in thepossession of the same man. 

Hence, we learn that Tom was an old man; that he nursed Shelby when aninfant; that he was a trusty servant; that he had charge of everythingabout the place; that he was a pious man, and that Shelby entertainedfor him the kindest feelings; and that Mrs. Shelby was warmly attachedto him; and that their son George's attachment to the good old servantknew no bounds; and that he was the husband of Aunt Chloe, the oldcook; who, (by the by, ) is always a great favorite in a Southernfamily. But strange as it may appear to those who have never readUncle Tom's Cabin, Mrs. Stowe tells us, notwithstanding, that Shelbysold good old Tom to a negro trader; and that he was again sold to agentleman in New Orleans, and that after the death of this gentleman, he was purchased by an inhumane wretch by the name of Legree. 

This man Shelby, nevertheless, according to her tale, was a verygentlemanly, humane man. I suppose that she would have us tounderstand, that he was altogether a pretty fair character for theSouth. 

I believe the statements of Mrs. Stowe to be untrue, for the followingreasons. First, because Shelby had a number of slaves from whom hecould select; and I know from personal observation, that it is auniversal practice among slaveholders to sell their most worthless andvicious slaves to negro traders. If they are forced to sell such anegro as she represents Tom to be, some neighbor who is acquaintedwith the slave, will give a higher price for him than a negro traderwill. A negro trader will give as much for a negro who is a rogue, ashe will for one who is an honest man. The negro trader pays noattention to the character of a negro; for the very good reason thatthe character of the negro is unknown to those to whom he expects tosell. No representation or recommendation whatever, can have anyinfluence with those to whom they sell. They know nothing about thecharacter of the negroes whom they purchase, and they have no reliablemeans of learning anything about them. Tom was purchased in Kentuckyand sold in New Orleans. Therefore, Haley, the negro trader, would nothave given one dime more for Tom on account of his good qualities. ButMrs. Stowe tells us, that Shelby was indebted to Haley, and that hepreferred to purchase Tom on account of his good qualities; and thatShelby expected a high price from him on that account. Haley wouldhave given several hundred dollars more for a man who was abouttwenty-five years of age, than he would have given for poor old Tom;though the young man might have been as vile a rogue, as ever wentunhung. No man of common sense can fail for one moment, to discoverthe truth and justness of the above reasoning. Thus we see thatfalsehood is indelibly stamped on Mrs. Stowe's narrative at the veryoutset. What is it that enhances the value of negroes in theestimation of the negro trader? And what is it that recommends them, or enhances their value in market? First, the age of the slave istaken into consideration. Nobody will give as much for an old negro ashe will for a young one in the prime of life. Tom was an old man, andShelby had in his possession a number of young negroes. These factsalone stamp falsehood on the face of Mrs. Stowe's tale. Secondly, thephysical force or power of the negro, and his apparent health, aretaken into consideration. The purchaser, if he knows nothing about thequalities of negroes, will give the highest price for those (judgingfrom appearances) that can perform the most labor. Now, is itreasonable to suppose, that a purchaser would have given as much forpoor old Tom, as he would have given for a negro who was twenty-fiveor thirty years of age? There are from twenty to twenty-five yearsdifference in the ages of the negroes, and there is a proportionatedifference in their values. Reader, what do you suppose is the valueof twenty years' labor in dollars and cents? Well, whatever it is, poor old Tom was precisely that amount less valuable, than many othernegroes in the possession of Shelby; and yet Mrs. Stowe tells us thatShelby sold Tom, because he could get a higher price for him than anyother negro in his possession. Why? Because of his good qualities. Ihave clearly and indisputably shown that Tom's good qualities did notenhance his value one cent with Haley. And at the same time, Tom wasworth more to Shelby than any half dozen negroes on the farm. Howabsurd! Was a more barefaced, palpable, glaring and maliciousfalsehood ever fabricated? I am sorry that justice to my countrymen, my friends and my relatives, requires at my hands, an expose of thislow, scurrilous production, entitled "Uncle Tom's Cabin. " This is afair sample of abolitionism. But I am not done with Uncle Tom. Mrs. Stowe tells us that he was a great favorite with Mrs. Shelby, andShelby knew of course that it would almost break his wife's heart, andthat young master George would almost go beside himself; yet he sellspoor old Tom to this infamous negro trader, notwithstanding! Ah!"murder will out, " and falsehood will out, likewise. The statements ofMrs. Stowe are inconsistent; they are sheer fabrications: the figmentsof a diseased brain. 

I will again remark, that strictly honest, upright negroes, thoseremarkable for their good qualities, and those who are withal, negroesof more than ordinary value, are never sold to negro traders. Thestatement that Shelby was guilty of such an act, under thecircumstances, as detailed in the preceding pages, is too absurd, toofutile, too foolish to deceive or mislead any one who knows anythingabout the institution of slavery in the South; or the customs, habits, or manners of slaveholders. The work, however, was prepared for thosewhoso minds were warped by prejudice, whose judgments were becloudedand perverted by sectional hatred and bigotry, and whose imaginationswere bewildered and distempered by the reading of abolitionpublications and novels. To such it has proved a treat, yea, they haveread it with avidity and delight. 

Mrs. Stowe, presuming on the gullibility of her readers, has madeother statements that I will notice. The wife of this verykind-hearted, humane and gentlemanly man, Shelby, had a maid-servant, by name Eliza; and Eliza had an only child; a very remarkable boyindeed! probably about five or six years of age; if there is any truthin her tale. Eliza was a delicate bright mulatto girl; a greatfavorite with her mistress; and her child of course a great favoritewith the entire family. But, as if determined to break his wife'sheart, Shelby sells Eliza's child also, to the negro trader, Haley. Here is another, to say the least of it, very improbable statement. IfShelby was the man that she represents him, he would have sold theentire dozen woolly heads that were perched on the veranda railings, on the morning after the transaction, before he would have sold theonly child of his wife's maid-servant. The estimation in whichmaid-servants and their children are held by Southern ladies, isprobably unknown to most of my Northern readers. Unless driven to itby dire necessity, a Southern gentleman would almost as soon partwith his own children, as with his wife's maid-servant, or herchildren, except for crime. Eliza is represented by Mrs. Stowe as allperfection and beauty, and her darling boy as a little angel. Maid-servants occupy a position in Southern families far above that ofany other class of servants; but little below the white members of thefamily. I resided forty-four years in the Southern States, and it iswith pride that I record the fact, that a Southern gentleman woulddispose of anything--everything--carriages, horses, stocks, tenementsand lands, before he would dispose of such servants as Uncle Tom, andhis wife's maid-servant's child, and thereby break his wife's heart. No! far be it from Southern men; their wives are their all; and far beit from them, to say or do aught in opposition to the will of theirwives, anything that will deeply mortify or afflict them. A man wouldbe hooted from genteel society in the Southern States, for such anignoble act. Whatever the faults of Southern men may be, they feelthemselves bound to treat their wives with consideration, respect andkindness. But I must return to Eliza and her boy. Eliza, overhearingthe conversation between Mr. And Mrs. Shelby, on the night after theinterview between Shelby and Haley, she cautiously and quietly takesher boy out of the bed, and elopes. She hastens with all possiblespeed to the State of Ohio. Haley returns to Shelby's on thesucceeding morning for the purpose of taking possession of Tom, andEliza's child; but Eliza having decamped with the child, he and acouple of Shelby's negro men go in pursuit of her. They overtook herat the river; and Mrs. Stowe tells us, that she fled precipitatelyacross the river on floating fragments of ice, with her boy in herarms! She tells us, that the ice was floating, and that a boat wasexpected to pass over the river that night. Was ever a more glaringfalsehood penned. As well might she have told us, that Eliza walkedover the river on the water, with a boy who was probably five or sixyears of age, in her arms! How inconsistent! How foolish! Howsuperlatively ridiculous are such tales!! It is enough; I need notwade through the entire work, in order to show the falsity of Mrs. Stowe's tale. 

She has calumniated her countrymen, and the slander has gone withelectric speed on the pinions of the press, to the ends of the earth. Her country lies bleeding at her feet; its institutions totter. Butah! if she can but luxuriate in her ill-gotten gains, but little doesshe care what becomes of her country. She, truly, has been well paidfor her services. She has received a "large fee, " and all this wasdone under the pretense of serving the cause of liberty! Yes, truly, she is serving the cause of liberty with a vengeance. Had all thedespots of earth leagued themselves together, for the purpose ofcrushing civil liberty, they could not have given it such a shock, ashas been done by the publication of Uncle Tom's Cabin. Well may thefriends of republican institutions bow their heads with shame andregret. The moral influence of the great American republic isdestroyed. The friends of liberty throughout the world, mourn thedisaster. 

Mrs. Stowe is the modern Eve. Old mother Eve said, "The serpentbeguiled me, and I did eat. " Mrs. Stowe may say, "The serpent beguiledme, and I did write. " Yes, she did write. The daughter of a clergymanand the wife of a clergyman did write a novel; and other clergymenseem to think it a fit substitute for the Bible in Sabbath schools;and ere long, other clergymen will, I have no doubt, read their textfrom it in the pulpit. God preserve the world, from clerical knavesand fools. Of all the curses, that ever were permitted by Almighty Godto fall on wicked and deluded nations, there are none so much to bedreaded, as corrupt, bigoted, fanatical clergymen. A clergyman--aminister of God--a minister of the gospel of peace and glad tidings toall--who with his eyes open, will countenance, aid, or abet, any thingthat destroys the peace and harmony of this nation, or that threatensto result in disunion and civil war, ought to be hurled forty leaguesdeep into perdition. 

I entreat you my fellow citizens, to open your eyes and look aroundyou! Behold hydra-headed infidelity stalking over New England, inclerical robes. Behold _others_, who have so far lost sight of theircalling, and the spirit of the Gospel of Jesus Christ, that they areopposing the execution of the laws of our common country! Sowingdissentions and exciting feelings of envy, jealousy and hatred amongour citizens. Be not deceived by their clerical robes and assumedsanctity; it is all lighter than a feather in the balance. My friends, there is danger ahead. Beware lest you be led blindfold to ruin bycanting hypocrites. These are the men that endanger our liberties. Stand aloof, give no support to religious bigotry and fanaticism. Icall on you as Christians, as patriots, "to touch not, taste not, handle not the unclean thing. "

Pardon me, my countrymen; I am an American citizen, and as such, Ispeak and write. I know that I shall incur the displeasure of many bythe expression of such sentiments as the above; but shall the fear ofman deter me from warning you of your danger? No! heaven forbid! Mycountry is my pride; my country is my boast; my country is my all; andwoe to him, that would dissolve this glorious and heaven favoredUnion, and stain her fair fields with the blood of her own citizens. He that rebels against the laws of his country, or bids defiance tothe solemn compact which binds together these States, is a traitor tohis country--a traitor to his God. He that would destroy theConstitution, which was framed by our revolutionary sires, let him beaccursed of God, and driven forth from the habitations of civilizedman. Let every Christian--every friend of our beloved country, respond, a hearty Amen. 

Mrs. Stowe has slandered her countrymen; hence, the great popularityof her book! We listen with pleasure to a recital, of the vices of ourneighbors; we roll it as a sweet morsel under our tongues; but oh! Idon't tell us anything about their virtues; we don't want to hear themspoken of! Friend, speak evil only of your neighbors, or else, besilent! We don't wish to hear you speak well of any one. We have notaste for eulogy, but give us slander, by wholesale and retail, and wewill gulph it down!

This is a dark picture of the human heart, but I believe a tolerablycorrect one!

CHAPTER III. 

Having in the preceding chapter dismissed Mrs. Stowe's narrative; Ishall in the following pages, confine my remarks, so far as they referto "Uncle Tom's Cabin, " to its evident design and manifest tendency. 

It was about thirty-five years ago, that the great abolitionexcitement broke out in the North. The subject of course, was agitatedprevious to that time, but there must have been then, some additional, or new excitement, for it was at that memorable period, that the Southtook the alarm. Previous to that period, as far back as I canrecollect, the subject of slavery was freely discussed in the SouthernStates, by clergymen and politicians in public; and it was withal, acommon topic of conversation in the social circle. Throughout theslave states, at that time, the necessity of enlightening the minds, and ameliorating the conditions of the slaves was generally seen, felt, and acknowledged. It was then enforced on church members as aduty, by ministers of all denominations; and the ministers of theGospel rebuked, (sometimes with great severity), harshness, cruelty, or unkindness to slaves. 

A spirit of emancipation was then common among slaveholders; manyslaves were set at liberty, and Christians, and philanthropists, wereanxiously looking forward to a period of universal emancipation. Agentleman, by name Benjamin Lundy, published at that time ananti-slavery paper in Greenville, East Tennessee; which paper had anextensive circulation. About that time, I gathered up my anti-slaveryjuvenile doggerel, corrected it, as well as I could, --selected poemsfrom Cowper and others, on the subject; forwarded the manuscript tothe aforesaid B. Lundy, and the result was, a little volume ofanti-slavery poems. But the abolition excitement broke out in theNorth, and the South took the alarm. The mouths of clergymen wereclosed in the pulpit; for it was deemed inadvisable, in consequence ofNorthern interference, to discuss the subject of slavery in thepulpit, social circle, or under any circumstances, whatever. It wasthus, we see, through the intermeddling of Northern abolitionists, that discussion was cut off in the South. Rigid laws were then enactedby the state Legislatures, for the suppression of public discussion;and there were also enactments which threw obstacles in the way ofemancipation; and thus, the fetters of slavery have been drawntighter, and tighter, from that day, to the present time. 

A short time after the excitement commenced in the South, a committeeof panic-stricken citizens called on Mr. Lundy, after expressing forhim personally the highest regard, they politely requested him todiscontinue his paper; expressing the opinion, at the time, that itspublication was no longer consistent with public safety. Mr. Lundycomplied with their request, and it was rumored, whether true orfalse, I know not, that he remarked, that it was a great pity that theYankees could not mind their own business. Mr. Lundy, I believe, was aYankee himself, but was said to be a gentlemanly, humane man. Some areno doubt ready to ask, Why was it, that the abolition excitement inthe North, produced such a panic in the South? It was the revoltingand shocking doctrines, which they openly promulgated. It was theirnotorious disregard of the laws of God and man, and all those tieswhich bind us together as one great nation; their denial of the rightof the South to hold slave property, notwithstanding that right hadbeen guaranteed to them by the Federal Constitution; their advocacy ofthe right of the slave to arise in the night and cut his master'sthroat; or, else, burn his house over his head; their advocacy of theright of the North to force emancipation on the South, at the point ofthe bayonet, &c. 

It was these monstrous doctrines and assumptions, which were then, andare to the present day, avowed and defended by abolition orators, thatalarmed the Southern people. It was not long before Northernabolitionists were detected in circulating through the South, excitingand incendiary publications, on the subject of slavery, and in someinstances, intermeddling with slaves, and trying to inciteinsurrections among them. These things inflamed the public mind moreand more in the South. Legislatures met, and enacted laws still morestringent for the punishment of such offenders; for the suppression ofpublic discussion; and they, withal, threw so many restrictions aroundthose who held slaves that in most of the states, emancipation becameexceedingly difficult, and in some of them, absolutely impracticable. These are historical facts, and they are worth more than a volume ofany man's speculations on the subject of slavery. They speak forthemselves, and require but little comment from me. Who was it thatcrushed in embryo, the reform which was in progress thirty-five yearsago? It was the abolitionists, and every one is aware of it, who isinformed on the subject; and intelligent men among the abolitionistsknow it, as well as any one else. The officious inter-meddling ofabolitionists with Southern slavery, never has, and never can effectanything for the slave; it has served but to retard emancipation, andto rivet the chains of slavery. This opinion has been expressed athousand times, by the wisest and best men, that our nation has everproduced--men, who enjoyed the best opportunities for forming correctopinions on the subject. Henry Clay said, in a letter, written in1845, "I firmly believe that the cause of the extinction of negroslavery, far from being advanced, has been retarded by the agitationof the subject at the North. "

I believe slavery to be an individual and a national evil--a direcalamity--and would rejoice to see it extinguished by any meanscompatible with the safety, peace and prosperity of the nation, thebest interests of master and slave; and in the fear of God Almighty, before whose bar I know that I must shortly appear, I sincerely, firmly and solemnly believe, that if the free states had stood aloof, and left the discussion and disposition of it entirely to the slavestates, several states which are now slave states, and are likely toremain so, would have long since made provisions for the emancipationof their slaves. And I moreover believe, that if the North would nowdesist from all interference with it, the evil would be eradicatedfrom the United States, some hundreds of years sooner than it will be, provided she persists in her present course. This is a legitimateconclusion from the foregoing historical facts. Abolitionists can donothing, and men of intelligence well know it, that will mitigate theevils of slavery, or eradicate it from the South. It is entirelybeyond their reach, they cannot control it; and if the object ofintelligent men in the North was the abolition of slavery, they wouldcease to agitate the subject. But that is not their object. I alludeto the leaders of that party--the politicians, and not the commonpeople, for they are sincere. What then is their object? It is toproduce a dissolution of the Union; a separation of the Northern andSouthern sections of the United States, civil war, blood-shed, thesacking and burning of cities, devastations, brother imbruing hishands in the blood of brother, the father shedding the blood of hisson, and the son that of the father! Yea, and ten thousand other evilsand calamities, of which they, themselves, have never dreamed. Is thisabolitionism? Great God! what a picture--and the half has not beentold! From whence did it spring? "By whom begot?" It is an offspringof New England infidelity. It was born in fanaticism, and nurtured inviolence and disorder. It opposes and violates the commands of God, and is full of strife and pride. Its course is unchristian, impoliticand hypocritical; it is alike hostile to religion and republicanism;it rejects the Bible and the constitution of our country, and underthe pretense of higher law, it abrogates all law! This isabolitionism, but all is not yet told. Be patient, reader, and perhapsbefore I bring this essay to a close, I shall succeed in disclosingits anti-christian and anti-republican tendencies; its seditiousspirit; its self will, pride and contumacy; its duplicity andhypocrisy; its cruelties, horrors and woes. 

Should they succeed in dissolving the Union, what would theyaccomplish thereby? Would they by dissolving the Union emancipate asolitary slave in the South? No, not one. The South would then set upfor itself, and the North for itself. 

We would then have a Southern confederacy, and a Northern confederacy;each separate and independent of the other. The North would then haveno more control or influence over the South; nor yet the South overthe North, than England has over America, or America over England. Butwhat has now become of the institution of slavery in the South? Thereit is, just as it was, before the dissolution of the Union wasaccomplished. And the Northern portion of the Union has lost all hercontrol--all her influence over the South; which influence, she mighthave exerted for the benefit of the slave, if the Union had not beendissolved, and her course towards the South had been kind, conciliatory and pacific. It is all very plain--so clear, that itrequires but a little common sense to comprehend the whole matter. Itis clear then--clear as the noon-day sun, that the object of theleaders of the abolition party is not the abolition of slavery. Office, is the god they worship. Elevation to office, and selfaggrandizement, is their ultimate object. If they can strengthen theirparty, and agitate the subject of slavery, until they bring about adissolution of the Union, then Hale will be president of the Northernconfederacy, Julian, vice-president, and Giddings, I suppose, primeminister. Would not Joshua cut a sorry figure, in that high andresponsible office! Prince John, I suppose, would be attorney general. The little magician, John's daddy, would be thrown overboard, for noparty, I think, will ever trust him again. 

But only once let them get snugly fixed in their fat offices, and weshall then hear nothing more about Southern slavery from them, for thevery good reason, that they care nothing about it. They have triedvarious expedients, and fallen upon various plans, in order toaccomplish their diabolical purposes, but they have made thediscovery, that either the whig, or the democratic party must bedissolved--annihilated; before they can possibly succeed. They basethis conclusion on the supposition, that the fragments of thedemolished party will unite with them. Well, one of the two greatparties must be dissolved; but the democratic party being strong, andwell organized, it was vain for them to expect aid from that quarter;but, it was otherwise with the whig party; and from this source theyhad reason to hope for aid. Hence, they labored hard in the recentpresidential canvass, to defeat the whig nominee; believing that itwas at least probable, that if General Scott was defeated, the whigparty would in that event dissolve, and a large majority of the votersbelonging to that party would fall into their ranks. If the whig partyshould hang together, and God grant they may, if for no other reason, to avert a calamity so awful, then are they again destined to meetwith defeat and discomfiture, as heretofore. It is true that the whigparty may not have entire confidence in their rivals, the democraticparty; they may doubt the propriety of some of the measures advocatedby them--the purity of the motives of some of their leaders. They mayraise many objections to the democratic party, but I assure you, mywhig friends, that there is more patriotism in Col. Benton's or Gen. Cass's little finger, as well as some others of the same party, whom Icould name, than there is in every abolition politician on thiscontinent. If you must leave your own party, I pray you go over to thedemocratic ranks, or else, stand neutral; but for God's sake, and forthe sake of our common country, never be found in the abolition ranks. Keep clear of them--stand aloof--come not near them--have nothing todo with them. I am not advising the whig party to disband; on thecontrary, I believe that the interests of the country will besubserved by their hanging together as a band of brothers. It is onlyon the supposition, that you must and will bolt, that I give you thisadvice. 

The formation and organization of parties must and will take place, inall governments; and under these circumstances, it becomes our duty toguard against those moral and political evils, which are generated orbrought about by selfish or corrupt partisans. I think it probable, that the present organization of parties into whig and democratic, isthe best and safest that we could have; and for this reason, I have nowish to see either party dissolved. I am well aware, that when partyprejudices and prepossessions are carried to excess, a vast deal ofevil may grow out of them; but keep party spirit within clue bounds, and parties exert a salutary influence on government. 

It is true, that such men as Hale, Julian and Giddings, would belikely to receive office from the hands of any party to which theymight choose to attach themselves; but it is not less true, thatambitious men are rarely satisfied, unless there is a prospect oftheir reaching the pinnacle of fame. Elect such men to a Statelegislature, and they fix their eyes on the lower house of Congress, elect them to the lower house of Congress, and they fix their eyes onthe United States Senate; elect them to the upper house of Congress, and they fix their eyes on the presidency; elect them to thepresidency, and they are not yet satisfied--yea, they would thendethrone the Eternal, if possible. 

I will close my remarks for the present on abolitionism, with asummary of my leading objections to it. I am opposed to it, because itproposes to abolish slavery by any means, and at any cost, be theconsequences what they may. Because it would abolish slavery at anycost, and at any hazard; though it plunges us into a thousand evils, infinitely worse than African slavery. 

I am opposed to the abolitionists, because they trample under foot theConstitution and laws of their country. The following sentiment isfound in a report, offered to an abolition convention, recently insession, in Boston: "Anti-slavery shall sweep over the ruins of theConstitution and the Union, when a fairer edifice, than our lathersknew how to build, shall rise. "

I am opposed to them, because they have in some instances madeattempts to foment insurrections, and to incite the slaves toindiscriminate murder and rapine. 

I am opposed to them, because they have decoyed away slaves from theirmasters, and have at the same time encouraged slaves to steal fromtheir masters and others. 

I am opposed to them, because of their utter and notorious disregardof truth, in their representations of Southern slavery. 

I am opposed to them, because they reject the Bible, and profess to beunder the guidance of a higher law. I was at a loss for some time toknow from what source they derived their higher law; but looking overa Cincinnati paper a few days since, I read as follows: "The infidelscelebrated the birth-day of Thomas Paine on the night, " &c. Agentleman remarked, "that it was through the spread of Paine'sopinions, that he expected to see the colored race elevated, andthrough this instrumentality alone. " Vain hope!

I am opposed to them, because their plans, so far from bringing aboutthe abolition of slavery, will but rivet the chains on the slave, andbring disaster on both master and slave. Because it strews the pathsof both master and slave with difficulties and dangers. Because theirinterference makes slaves more impertinent and unhappy, frequentlysubjecting them to harsh and cruel treatment. 

I am opposed to their theories and views, because they are illogical, and because so far as there is any truth in them, it is abstracttruth, and not real truth, as modified by circumstances. Because theyrefuse to view things as they are, but rather as they should be, andare utterly reckless as to results and consequences. 

And finally, I am opposed to them, because there is no fairness, justice, truth, or righteousness in them. The following is from theDetroit Free Press; and I shall give it without comment. It is headed"THE MORALITY OF NEGRO-STEALING. "

 "A novice might suppose, in witnessing the chuckle of satisfaction that has been noticeable among a certain class of people hereabouts within a few days back, that stealing is a virtue, and that the receiver of stolen goods is, _par excellence_, a model Christian. And even a man of some experience in the world might doubt the morality of the precept "to do unto others as ye would that others should do unto you, " in view of the effrontery and impudence of those who regard negro stealing as a Christian duty. 

 "A paper in this city, which professes that the free soil party do not aim to attack the institution of slavery in those states where it exists, unblushingly published a few days since the proceedings of a meeting of free negroes, held on the occasion of the arrival here of a quantity of runaway negroes from some of the Southern States. We say, unblushingly, because more than usual prominence was given to the proceedings in its columns. 

 "Now, there is no difference, under the Constitution and laws, between stealing negroes from Kentucky and stealing horses from Kentucky. The Constitution of the United States and the laws of Kentucky hold one not less criminal than the other; and a paper in this city would be just precisely as justifiable in publishing the proceedings of a horse stealing society as the proceedings of a negro stealing society. There is not less guilt involved in the one than the other. 

 "For our own part we are disposed to call things by their right names. We believe that he who would be guilty of aiding and abetting the escape of a negro from his master, would not hesitate to steal any other property if he could do it with equal safety to himself. The fact that slaveholding is a sin does not change the nature of the offense, because the Bible doctrine of submission to the powers that be, is a plain and unequivocal duty. Negro stealing is as much a violation of the law of God as of the law of a Southern State. 

 "But we have not much faith in the Christianity of those abolitionists who steal negroes. And the receiver of stolen goods is equally guilty with the thief. Tom Corwin was not far out of the way (and it must be conceded that Mr. Corwin has had abundant opportunities to know) when he declared that 'they (the abolitionists) are a whining, canting, praying set of fellows who keep regular books of debit and credit with the Almighty. ' 'They will, ' he says, 'lie and cheat all the week, and pray off their sins on Sunday. If they steal a negro, that makes a very large entry to their credit, and will cover a multitude of peccadilloes and frauds. This kind of entry they are always glad to make, because it costs them nothing. ' 'But, ' adds Mr. Corwin, and this is the severest cut of all, 'when they cannot steal a negro they give something in charity for the extension of the gospel, and then commence a system of fraud and cheating, till they think they have balanced accounts with their God. ' For once we believe Mr. Corwin has told the truth. "

CHAPTER IV. 

Would the condition of the slaves be ameliorated by emancipation, under existing circumstances; supposing they continue, either in theslave, or free States? This is a grave question, and so far as I amcapable, I shall endeavor to give it a candid and impartial answer. Having resided both in slave and free States, I presume that I havehad as good an opportunity of forming a correct opinion on the subjectas most of others. It has long been my settled conviction, that thecondition of the slaves in the United States, would be in no respectbettered by emancipation in their present condition, under existingcircumstances; supposing that they continue residents of the UnitedStates. It is in my view, no longer problematical; for I consider it asettled question, that their condition would in no respect be improvedby emancipation; but on the contrary, I contend, that the condition ofthe free negroes in both the slave and free States, is far worse thanthat of the Southern slave. I shall again appeal to historicalfacts--past experience--and universal observation. Throughout theslave States, ever since slavery has existed on this continent, conscientious and benevolent persons have, from time to timeemancipated slaves; and that too, in many instances, under the mostfavorable circumstances. And what was the result? In nine cases out often, and I think it probable, that in ninety-nine out of a hundred, their conditions were evidently made worse thereby. This is anindisputable fact, well known throughout the South. I residedforty-four years in the slave States, and had as favorableopportunities as any man living, for forming correct opinions on thesubject, and I do here most solemnly aver, that of the hundreds ofmanumitted slaves, that came under my immediate observation, few, comparatively very few, appeared to be benefited by the change. Thecondition of a large majority of the free blacks in Tennessee andVirginia, who fell under my observation, was deplorable, and fartherSouth, I suppose, that it was still worse. I practiced medicine amongthem for twenty years, and conversed freely with them; in someinstances on the subject of their emancipation, and they frequentlyadmitted, that they were in a more comfortable condition while theywere slaves. 

A majority of the slaves in the Southern States are professedly pious;the free negroes more rarely so. A majority of the slaves appear to behonest; a majority of the free blacks are petty thieves, drunkards, liars and gamblers. I have frequently known slaves set at liberty onaccount of their piety and other good qualities, and within a fewyears most of them would undergo a change for the worse--frequently, in fact, become vicious in the extreme. One instance I will hererecord. A gentleman in Western Virginia, by name Carter, held a slave, Absalom by name. Absalom became a member of the Methodist EpiscopalChurch. He began praying in public a short time after his admissioninto the church. Soon he was licensed to exhort, next to preach. Allthis occurred, I believe, within less than eighteen mouths. He waspowerful in prayer, and eloquent in exhortation. No one doubted hispiety. He was prospectively liberated by a will. Carter, however, toldhim verbally, about this time, that he had made provisions in his willfor his liberation, and that henceforth he could go where he chose, and do as he pleased. That he was a free man. What was theconsequence? It was not long before a young lady belonging to arespectable family, was delivered of a mulatto child. On beingquestioned as to the child's paternity, she stated that it was parsonAbsalom's. Those interested, immediately called on him, and he franklyconfessed that he was the father of the child. Poor Absalom, he waspromoted by the church, set at liberty by his master; caressed andeulogized by the white brethren--it was too much for him--he could notbear it--until finally, he was "lifted up with pride, " and "fell intothe condemnation of the devil. " Then might the church mourn, "OAbsalom, my son! how art thou fallen. " This is not an isolated case;many similar ones fell under my observation, but I cannot stop here torecord them. In the city of Knoxville, East Tennessee, where I lastresided while in the South; there were several hundred free negroes, and I could readily distinguish a free negro from a slave when I methim in the street. The slaves, to use Southern parlance, looked fat, saucy, happy and contented, while the free blacks, with a fewexceptions, had a miserable and dejected appearance. When slaves areliberated in the South they immediately become stupid, indolent andimprovident, though they were previous to their liberation, industrious and economical. If previous to their liberation they werepious, they frequently become vicious; if temperate while slaves, theyoften become drunkards, after they obtain their freedom; if honest, thieves; if truthful, liars. There are exceptions, I admit, and theyare but few exceptions. These are undeniable facts--melancholytruths--would to God that it had fallen to the lot of some one else torecord them. 

I have endeavored, in the preceding pages, to show that the conditionof the slaves of the South; so far from being improved; is made worseby emancipation under existing circumstances. Free negroes meet withbut little sympathy in the South, and with still less in the North. Aresidence of a few years in the slave and also in the free States, will satisfy anyone of the truth of this remark. Free negroes are moreodious to Northern than to Southern people. In all the varied andmultifarious relations of social life, they are told to stand aside. Under no circumstances, social, civil or religious, can the white manand the African, meet on terms of equality and reciprocity. They aredebarred from social intercourse with the whites. They are notsuffered to become, so far as I know, members of any secret society, association or organization, whatever. Beside the white man at thehospitable board, they cannot, they dare not sit; and to a seat in thewhite man's parlor, and social converse, they dare not aspire. Thecarpet of the white man was not spread for them, and around hischeerful hearth, before his crackling fire, there is no place forthem. They are not suffered to participate in any of the festivitiesor amusements of their more highly favored white brethren. If they areadmitted into the same crowd, they must not commingle with the whites;they are required to stand to one side. If they are admitted into thesame house, a separate apartment is assigned to them, and if to thesame table, they are taught to wait in patience until the white man issatiated; and then to be content with the fragments and crumbs. Ifthey enter the same church, a separate bench, or a separate apartmentin the church is allotted to them; for beside the white man they darenot sit, while engaged in devotional exercises. The black man'schildren are not gathered together in the same school room, with thewhite man's. They are denied in free, as well as in slave States, theright of suffrage, or any participation, whatever, in civil affairs. All this is true of free, as well as slave States, with a fewexceptions. The free negro in no respect betters his condition, bytaking up his residence in a free State. In some respects it is madeworse by the change. They are offcasts from society--loathed anddespised, wherever they go. Nature has interposed an impassablebarrier, between the white and the black man. It is not alone thoblack skin, and the woolly hair of the African that render him soodious to the Anglo-Saxon. The two races are diverse, mentally andmorally--in their social qualities, habits, tastes and feelings. Ishall not stop here to draw a contrast in detail, but after a fewremarks I shall pass on. 

The African differs from the Anglo-Saxon in his physical conformation, by his black skin, his curly hair, his flat nose and broad flat foot. Nor is he less distinctly marked by his mental characteristics. Content to repose on the bosom of his mother _terra firma_, he is notdisturbed by dreams of honor, wealth or fame. He does not with thewhite man possess that towering ambition, that soars aloft in climesethereal. There is with the African no motive to spur him to action;no incentive to the acquisition of wealth; no aspiration for power; nodesire for honor or fame. Self reliance and enterprise, are thepeculiar characteristics of the Anglo-Saxon race; on the contrary, theAfrican in his native state, is content with his hut and his palm-leafshade, and he is now what he was centuries ago; there is noimprovement or change whatever. The African under no circumstances, inany part of the habitable globe, has ever attained a high degree ofcivilization. "For centuries on centuries, Africa has remainedstationary, and at the very lowest stage of civilization, but oneremove indeed above brutishness. " "Back to that merely animalexistence too, the Jamaica blacks are fast retrograding. " The Africanis constitutionally indolent and improvident. Work he will not, so faras he is able to avoid it, nor will he economize what falls into hishands, I do them no injustice. I appeal to facts. Look at thecondition of the free negroes, North and South! Look at Africa--beholdthe African race the world over, and then tell me from whence cometheir universal poverty, ignorance and degradation. The Africanpossesses none of that sensitiveness--that acuteness ofsensibility--that delicacy and refinement of taste, which characterizethe white race. There is with the African a predominance of the animalpropensities, and with him, their gratification, constitutes the sumtotal of life and all its enjoyments. He knows no other enjoyment, hehas no higher object, or aim. It is therefore, very clear, thatabolitionists are contending for an impracticability; that the tworaces cannot amalgamate and become one people, and enjoy equal rightsand privileges; that they cannot live together on terms of perfectequality. The white man has the pre-eminence; it is the gift of God;and the African is doomed to servitude, until he is removed beyond thewhite man's reach. The African is not fully prepared for the enjoymentof liberty. Hence, the universal emancipation of the race, supposingthat they were colonized, would be very likely to throw them back intotheir original barbarism; and the idea of liberating the entire slavepopulation of the Southern States, and letting them loose upon us, isso ridiculous, that it scarcely deserves notice. It would be to us asa moral pestilence; a plague, far worse than all the plagues of Egypt!Yes, far worse, than frogs and lice, and locusts, and flies, andmurrain of beasts, and biles on man, and darkness all combined. Freenegroes would then deluge the great Northern cities. It would be astornadoes and volcanoes let loose upon us. Our country is alreadydeluged with as many vagrants, as she is able to jog along with. 

CHAPTER V. 

I consider slavery an evil, an individual evil, a national calamity;but I believe that the evil falls more heavily on the master, than onthe slave. In order to understand this subject correctly, we mustcontemplate the African in his native ignorance and destitution; hisbrutal barbarism and his savage ferocity. We need but contrast theAfrican in his original state, with the well housed, well clothed, andwell fed slave of the United States. I am well aware, that anobjection will be urged against this view of the subject, on theground, that when brought to this country they were deprived of theirliberty; and this with some persons is proof positive, that theirindividual happiness was curtailed thereby. The argument then resolvesitself into this; is the happiness of individuals, under allcircumstances, diminished by depriving them of their liberty? I havealready attempted to prove, that the happiness of slaves in thiscountry is diminished by attempting to restore them to liberty, and Imay again recur to this subject before I close this essay. For thisreason, I shall waive, at the present time, the refutation of what Iconceive a gross error, unless the objector is satisfied with a fewgeneral remarks on the subject. I assert, without fear of successfulcontradiction, that neither the happiness of individuals, nor yet ofnations, is always augmented by what is sometimes falsely calledliberty. It depends wholly on the virtue and intelligence ofindividuals, and nations, as to whether liberty or servitude willconduce to their happiness and general welfare. We have no doubt, thatthe condition of the Mexican Republic would be greatly bettered atthis time, by placing over them, a humane and politic king. Whoever isincompetent to take care of himself, is fortunate indeed, when hefinds a competent individual, who, will perform that office for him. Show me a nation who are so debased by vice and ignorance, that theyare incapable of self-government, and you show me a nation who oughtto be ruled by a king or an emperor. Show me an individual, who isincompetent to provide for, and take care of himself, and you show mean individual whose happiness would be augmented by subjecting him toa humane man. Abolitionists, propagandists, and filibusters, would dowell to bear these facts in mind. Servitude is sometimes a grievouscalamity to the unfortunate slave, for the cruelty and brutality ofsome masters, better entitle them to the appellation of demons thanmen. There are, and ever have been, and ever will be such, but I amhappy to believe, that there are comparatively few such monsters amongthe slaveholders at the present time. I am well aware that but fewmasters, in the treatment of their slaves, have complied with therequisitions of Divine revelation, but cruelty to slaves is by nomeans common among slaveholders at the present time. 

I have said that I regarded the evils of slavery as falling mostheavily on the slaveholders; in other words, on the white population. Slavery begets idleness; idleness begets vice; and vice plungesindividuals into-wretchedness, degradation and infamy. In some of theslave States, the slaves perform most of the labor, consequentlychildren are brought up in idleness. The inevitable consequence is, that a large majority of them, long before they arrive to adult age, are deplorably vicious. It is in the extreme Southern States, thatthis evil is most apparent. 

The demoralizing influence of slavery is not so great in Tennessee, Kentucky, Missouri, and Western Virginia. The evil falls mostly on themale population; females not being exposed to the same temptations. 

The boy is let loose at an early age, and runs into all manner ofexcesses; not so with the girl; for from childhood to adult age, sheis ever under the eye of her mother; and I do not suppose, that forintelligence, beauty and refinement, the world can produce a set offemales superior to the Southern ladies; though, the manner in whichthey are brought up, their habits and modes of life, too oftenincapacitate them for the active duties incumbent on mothers. 

It has been stated as one of the effects of slavery, that it rendersmen proud, haughty and tyrannical. There may be some truth in theremark, but I am well satisfied, that there is not so much as somesuppose. In contrasting the character of the white population in theslave and free states, it is somewhat difficult to ascertain theprecise influence of the institution of slavery, in moulding andshaping Southern character. We must, in an investigation of thesubject, take into consideration the influence of climate North andSouth, and various other influences less obvious, though not lesscertain to leave their impress on human character. I have neithertime, nor space, for a thorough examination of the subject, and must, therefore, after stating some facts, leave the reader to arrive at hisown conclusions. Southern people are proverbially liberal andhospitable. No Southerner can fail, after a short residence in theNorth, to observe opposite traits of character in Northern people; andthe Southerner, after emigrating to the North, is soon forced, in selfdefence, or rather prompted by the laws of self preservation, to closeup the avenues of his liberality, and assume an attitude, or rathertake a position in society, unknown to him while a resident of aSouthern clime. The liberality of Southern people too often leads theminto recklessness in the management of their pecuniary transactions, which frequently results in embarrassment and ruin. A Southerner tohis friend, never says _no_. He promptly and cheerfully complies withhis request, and, truly, the giver, if not more "blessed, " appears tobe more happy than the receiver. Whatever they do, they seem to do itcheerfully. They act as if they esteemed it a singular favor, to haveit in their power to relieve a friend. A Southern man will part withhis last dime to aid a friend, though, he may be forced, in less thantwenty four hours, to borrow money himself. I long lived among them, embarrassed by a series of unprecedented misfortunes, and theirgenerosity I shall never forget. I shall carry the recollection of itto my grave; it will, no doubt, soothe me on my dying bed. Dearfriends of the sunny South, in an evil hour I was separated from you, and what I have suffered since both in body and mind, God only knows. Ah! I could tell a _tale_, but I forbear. There is a marked contrastin the manner in which strangers are treated North and South. Everystranger in the South is presumed to be an honest man, until he proveshimself to be a rogue. Every stranger in the North, is presumed to bea rogue, until he proves himself an honest man. Another Southernpeculiarity is, that no one can attack the character of another, without incurring the risk of loosing his life. The slanderer in theSouth is an outlaw, and the injured party incurs but little more riskin stabbing, or shooting him, than he would in shooting a mad dog; forpublic opinion justifies the deed, and a jury of his fellow citizenswill acquit him. This is literally and emphatically true, if thefemale is the injured party. In the latter case, any relation orfriend is at liberty, to silence forever the tongue of the slanderer. If he that slanders a female is in danger, he that seduces her runs arisk tenfold. A few days previous to my leaving the city of Knoxville, Tenn. , an old man, by name M. , walked into the court-house, (court insession) and deliberately shot down a gentleman, by name N. He livedafter the discharge of thirty-six buckshot into his body, but a fewminutes. N. Was an official character, and one of the most popular menin the county, and though I remained in the city but a few days afterthe perpetration of the atrocious act, I discovered that nine-tenthsof the community justified him in the horrible deed. It was not longbefore I received information, that the murderer of N. Was acquitted. The crime of N. Was seduction. Similar occurrences are frequent in theSouth. 

Swearing, gambling and drunkenness, are the most common vices amongSouthern men; and slander, detraction, and a species of low detestableswindling in business transactions, are the vices most obvious in theNorth. The better part of Southern society are regulated andcontrolled, to a great extent, by certain laws of honor and rules ofsocial etiquette. A Southerner is more likely to inquire, is ithonorable or dishonorable, than is it morally right or wrong? Theyrigidly observe those rules and regulations which govern society, intheir social intercourse. I will close this chapter with some remarkson slave labor; its effects on the agricultural interests of theSouth, &c. 

It is a trite remark that slave labor is unproductive, when comparedwith labor performed by free white citizens; and that the agriculturalinterests of the country have suffered by the introduction of slavelabor, &c. 

The fact is admitted by all, but the reason is not very clear to everyone. Many cannot comprehend, why it is, that the farmer who pays hislaborers nothing, should be less prosperous than his neighbor, whopays his laborers from ten to fifteen dollars per month. The idea thatthose who work slaves, pay nothing for their labor; or in other words, that slave labor costs a man nothing, is incorrect. If a farmer breedsand raises slaves, it is at a cost of at least a thousand dollars perslave. If he purchases a slave with his money, the slave frequentlycosts him one thousand dollars. If we suppose his money worth ten percent interest, per annum, the amount of the interest on the purchasemoney, is one hundred dollars per annum. Here is eight dollars andthirty-three and one-third cents per month, that the farmer is payingfor labor. To this add fifty dollars per annum for clothing, viz. , four dollars and sixteen and two-third cents per month; making anaggregate of twelve dollars and fifty cents per month, that the farmerexpends for slave labor. During a residence of forty four years in theSouth, I never knew the time when white laborers could not be procuredfor that amount, and frequently for less. To this we may fairly add atleast twenty-five per cent for loss of time by sickness, loss of slaveproperty by death, physician's bills, &c. , so that we may put downslave labor at fifteen dollars per month. Fifty per cent more, thanwhite labor ordinarily costs in the slave states. This is a fairstatement of the case. But the disadvantages of slave labor do notstop here. As a general rule, land cultivated by white laborers, willproduce from twenty-five to fifty per cent more than land cultivatedby slave labor. This is owing to the careless, slovenly manner inwhich slave labor is performed. To this we may add the destruction offarming utensils and implements of husbandry, over and above whatoccurs in the hands of white laborers; and also the injury inflictedon horses, mules and oxen; the loss of stock for the want of properattention, regular feeding, &c. 

None can comprehend the force of my remarks so well, as the practicalfarmer. Well does he understand the vast expense incurred, and theloss that is sustained, by the careless and reckless wear and tear, and destruction of farming utensils and machinery--the impropertreatment of horses--inattention to hogs, cattle, &c. Slaves areremarkable for their listlessness and indolence, and the littleinterest they manifest in anything. Many of them perform their roundof labor with as little apparent concern or interest, as the horses ormules which they drive before them. There are, I admit, exceptions, but as a general rule, my remarks hold good. I never owned a negro, but I frequently employed them as cooks, washerwoman, &c. , and manyyears observation satisfied me, that as a general rule, that when leftto themselves, they consumed, or rather wasted, one-third moreprecisions than would have sufficed for my family under the managementand supervision of an economical white woman. 

It is a notorious fact, well known to every one who has hadopportunities of making observations, that in those parts of theUnited States where the operations of farming have been confidedmostly to slaves, the lands are exhausted of their fertility and havebecome barren and unproductive. Some lands are now in this condition, which were originally the finest in the United States. EasternVirginia is a good sample of the effects of slave labor on thefertility of lands. This all results from the ignorance, carelessnessand inattention of those to whom the operations of farming areconfided. All soils are capable of improvement by judicious culture, and the interests of farmers, individually and collectively, as wellas the interest of every American citizen, requires at their hands toso cultivate their lands as to augment their fertility; and not solelywith a view to their present productiveness. It is a duty incumbent onthem as good citizens; a duty they owe to themselves; to theirposterity; to the nation; to the world. 

CHAPTER VI. 

There is yet another evil growing out of slavery which I must noticebefore I bring my remarks to a close on this topic. I allude to thedegraded condition of a portion of the white population in the slaveStates. There are, throughout the slave States, a class of the whitepopulation who are so debased by ignorance and vice, that the slavesare in many respects their superiors. They are about on a par with thefree negroes. About the larger cities in the North, a similar classmay be found, a majority of whom are free negroes and foreigners. Thepoverty, vice, ignorance and degradation of this class of persons, inthe South, is a sore evil, and demands the attention of everyChristian philanthropist in the Southern States. This, I conceive, hasoriginated partly from the competition of slave and free labor, butmainly, I presume, from the association of this class with the Africanpopulation. There are other agencies, no doubt, which have contributedto debase and brutalize this class of the white population, but Ijudge, that the causes above indicated, are the principal ones. Somewill, no doubt, attribute this in part to the disparity between thelower classes in the South, and what they choose to term theslaveholding aristocracy. They will contend, that the vast differencebetween the higher and lower classes in the South, results in thedeterioration of the latter. There is some plausibility in theargument, and it may be that there is some truth in it, but suchindividuals have forgotten that the same agency is in active operationin the free as well as the slave States. I am aware that men of wealthdo not feel themselves under any obligation to associate with theirless fortunate neighbors, the world over. It is one of thecharacteristics of human nature. But men of wealth in the Southernpart of the United States, are not more haughty, distant andoverbearing, than the same class in other parts of the Union. On thecontrary, there is an urbanity about Southern slaveholders, thatenables the lower classes to approach them with less embarrassmentthan they feel when they attempt to approach the frigid, stiff, andless polite Northerner. Gentlemen and ladies, in the Southern part ofthe United States, are accustomed to treat every one that approachesthem, rich or poor, with a degree of civility and courteous ease, thatis unknown among the same class in any other part of the civilizedworld. Their blandness and kindness cannot fail to make the poor manfeel happier and better. If he is forced to approach them for thepurpose of soliciting aid, he is seldom turned away empty. They areuniversally liberal and hospitable. Having practiced medicine amongthem twenty years, I have no recollection of a solitary instance inwhich any of them made a long face, when I made out a long bill forservices. I will here relate some anecdotes which will serve toillustrate Southern character. Being pressed at a certain time for twohundred dollars, and not having time at my disposal to collect it, andhaving rendered important services for a wealthy citizen near the townin which I resided; I seated myself at my table, with an intention ofmaking out a bill against him that would liquidate the claim againstmyself. With considerable difficulty, I at length screwed up the billto two hundred dollars, and off I posted to his house. I found him athome and presented the bill; not without some misgivings, thatperchance he might take exceptions to the amount charged for services. But I was disappointed, for after looking over the bill a few moments, he remarked, "why sir, you have not charged me half enough; you oughtto have charged me five hundred dollars. " He paid the bill, made me apresent of fifty dollars, and told me that if I needed money at anytime to "call and get it. " At another time I was employed by agentleman to attend his son, who had been, for several years previousto that time, subject to epileptic attacks. The fee, per visit, wasstipulated at the outset, and I was paid for each visit before leavingthe house, according to contract. I attended the young gentleman neartwo years, and during the time was pressed for money and borrowed onehundred dollars of the old gentleman, and executed my note for thatamount. Some years after I had dismissed my patient, I called for mynote, and presented the amount, principal and interest. The gentlemanhanded me the note, but refused to receive the money, and when Ipressed him to take it, he replied, "No sir, I shall not receive themoney, I always intended to give it to you, provided that you cured myson, and I presume he is well. "

On a bright sunny morning, when a boy, I was seated on a rock watchinga flock of lambs, that were frisking and skipping about in a meadow. An old lady by name S. , and a gentleman by name M. , met within a fewyards from where I sat. After the usual salutations; "Well, Mrs. S. , "said the gentleman, "I understand that you have sustained a heavy lossby fire. " "Yes, " replied Mrs. S. "Well I am very sorry to hear it, andI intend to send you a wagon load of provisions, &c. , shortly. " "Ithank you Mr. M. , but don't trouble yourself about the matter, for wehave already received twice as much as we lost by the fire. " I willrelate yet another. 

A wealthy gentleman being informed that a poor Irish widow in hisneighborhood was likely to suffer for provisions; went immediately toher cabin in order to ascertain her condition. When about taking hisleave, he remarked to the widow, "if she would send over, she couldhave some Irish potatoes, and any other articles of food that herfamily needed. "

"Bless your dear soul, " replied the widow, "when you undertake to do agood and charitable deed, and sarve the Lord Jasus, if you expect ablessing on your soul, don't half do the thing, and leave a poor widowto do the other half. Go home and send the potatoes, and send somemeat to cook with the potatoes, and send meal to make bread, to eatwith the meat; and then may ye expect a blessing on yer soul. " Thegentleman returned home and complied with her request. 

Whatever the faults of Southern slaveholders may be, and they aremany, these are redeeming traits in their characters; nor are they sodevoid of sympathy for their slaves, as is generally supposed in theNorth. I know that they are represented by a certain class in theNorth, as a set of tyrants, ruling their slaves with a rod of iron. All such representations are untrue, for a majority of them seldomcorrect an adult slave with the rod, except as a punishment for someflagitious crime, for which a white man would be fined or imprisoned, or else, confined in the State penitentiary. 

Go to the field, and there you will find the aged slave and hismaster, busily engaged in the same employment; listen to their kindand familiar converse. Direct your steps from thence to the parlor, and there behold the aged house-woman and her mistress, seated side byside. Listen to the soothing and affectionate tones of this amiablelady, and behold the happy, joyful countenance, of this aged African. Cast your eyes around the splendid mansion, and behold theindiscriminate groups of white and black children, chattering, skipping, jumping, wrestling or rolling over the fine Turkey carpet. If freedom was tendered to these aged slaves, what think you, wouldthey accept it? No, they would spurn the offer with indignation. Theyare happier than their masters or mistresses, and they well know it. They are provided for; partake of the same food, while they are exemptfrom the cares which perplex and embarrass, and too often embitter thelives of those who have charge of families. A large majority of theslaves in the Southern States are contented and happy. This willappear to many, no doubt, improbable. Nevertheless, it is true. IfAfrican character was generally better understood, it would silencemuch of that clamor and agitation of the subject, which is so annoyingto all patriotic, peaceable and good citizens. The African desires butlittle, and aspires to but little; consequently it requires but littleto render, him happy. Happiness consists in the gratification of ourappetites, passions and propensities. Those of the African, occupy buta small space; therefore but little is necessary to satisfy him. Onthe contrary; the appetites, passions and propensities of theAnglo-Saxon are boundless; therefore, much is requisite for theirhappiness, or otherwise to satisfy them. For this reason, anindividual may be miserable, though he possess all the comforts andluxuries that the world can afford; and he may be happy with a baresufficiency of coarse food and coarse clothing. He that is satisfiedwith what he has, is happy; be it little or much. Slaves, as a generalrule, are happy in a state of servitude, because in a state ofservitude they have all that they desire--all to which they aspire. Hence the evils of slavery, so far as the slave is concerned, are morein appearance than reality, because the African is happy undercircumstances, in which an Anglo-Saxon would be miserable. 

In the present condition of the African race they are happier asslaves, than they would be as free men, because they are incapable ofproviding for themselves, and are therefore incompetent to enjoy therights and privileges of free men. 

I could fill a volume with anecdotes, which ought to make those whovilify and traduce slaveholders blush for shame; but I have neithertime nor space at present. I will, however, relate one and pass on. Ivisited professionally, many years ago, an aged infidel. A morebenevolent man I have seldom seen. Humanity appeared to be aconstituent element in his composition, and kindness an innateprinciple of his heart. In one corner of the yard, in a log cabin, lived a pious old slave with his family. It was the custom of the oldslave to pray in his family every night before retiring to bed. Oldmassa was never forgotten in his prayers. He never failed to presenthim before a throne of grace. The old infidel never doubted thesincerity of his slave, nor yet the purity of his motives, though hesincerely believed that it was all delusion. He had listened for manyyears to the prayers of this slave, and could distinctly hear theslave pray for "old massa. " Some years after my first visit to thisworthy old gentleman, he was suddenly taken very ill. I was againsummoned to his aid. All my efforts availed nothing; he must die. Allhopes of his recovery were abandoned. Then did the prayers of the poorold slave become long and loud. "Massa must die, and must he dieunprepared? O Lord, spare him--O Lord, convert him--O Lord, save him, "was the prayer of the slave. While the slave was praying an arrowpierced the infidels heart, and he cried aloud for mercy. The slavewas invited into the house, and he knelt at the bed-side of his dyingmaster, and there petitioned a throne of grace in his behalf. The oldinfidel made a profession of religion, and shortly afterwards diedhappy. 

CHAPTER VII. 

There is another point of view, in which slavery must be viewed byevery patriot, as a national curse. I allude to the agitation andsectional hatred, which it engenders. This is a grievous misfortune. It is folly to attempt to conceal the fact, that it has originatedsectional jealousy and prejudice, which endangers the perpetuity ofthe Union. This is a serious view of the subject, and it demands thesober consideration of every friend of this glorious Union. _The Unionmust be preserved_; should be the motto of every one who has a sparkof patriotism in his breast. All those questions of national policy, which have separated the great political parties in this country, whencompared with this great question, sink into utter insignificance. Whatever endangers the perpetuity of this Union, demands the attentionof every friend of his country; every man who is worthy the name of anAmerican citizen. It calls loudly for prompt and effectual action, toavert the calamitous catastrophe. _God save the Union_, should be theprayer of every Christian. This petition, should begin and end theirdevotional exercises. _God save the Union_, should be the first lessontaught to the child in the cradle; and from infancy to old age, thereverential aspirations of our hearts should ascend to him who holdsthe destinies of nations in his hands; to save and bless our commoncountry. 

 From morn till eve, our hearts should breathe, Father of mercies, God of love preserve-- Oh! preserve, our blood bought liberties; Preserve them unalloyed, unimpaired While time shall last. 

If we all could be animated by this spirit, then would peace, prosperity and good will, abound more and more, throughout the lengthand breadth of our land. Bound together by cords of love; as a band ofbrothers; we should know "no North, no South;" the prime object of allwould then be, the prosperity and preservation of our common country. We are the conservators of liberty. We hold it as a trust, and theoppressed of all nations expect here to find a refuge from tyranny;and here they may find it, so long as we preserve our Federal Unionunimpaired. 

But unfortunately for us, ambitious demagogues have seized upon thesubject of slavery, and are convulsing the country from one end to theother. Slavery is the demagogue's hobby, and he mounts it, raises hishat, kicks and spurs, as if the salvation of the universe wassuspended on his elevation, to some petty, insignificant office. Slavery is to us, as a great subterraneous fire, which is ever readyto burst upon us with volcanic violence, deluging our country withboiling lava, red hot stones, smoke and flames; carrying devastation, death and destruction in its train. But the subject will be agitated, more or less, and unless the people of this country become betterinformed on this subject, and peaceably adopt some practicable meansfor its final extirpation; sooner or later the Union will beendangered thereby. The North should cease to vex the South, and theSouth should cease to vex the North, and patriotic men North andSouth, should devise some means, by which the end might beaccomplished at some future day. The question now presents itself toevery friend of humanity--to every philanthropist; is there no remedyfor these evils, or must we groan under their pestilential influenceforever?

I know that the subject of slavery is a perplexing question, and thatits abolition will be attended with dangers and difficulties, take whatcourse we may; but shall we for that reason, fold our arms, sit stilland do nothing? Or else flee from its hydra-headed ghost in dismay? No, my friends and fellow citizens; to those who put their trust in God, and have the wisdom to plan, and the will to work, all things arepossible. It is, however, folly for us to flatter ourselves, thatslavery can be extirpated in the United States in a short time. It willrequire time and patience to attain an object, so desirable. Hasty andinconsiderate action will be likely to prove abortive, and result in nogood to either master or slave; if not in irretrievable ruin to both. We should avoid everything in word or deed, which has a tendency toirritate the South and arouse them to resistance. Abolitionists bytheir low abuse and vile misrepresentations, have done everything intheir power to excite and irritate them; hence, there is an impassablegulf between them and Southern men. We should beware lest we fall intothe same error. The course of the North towards the South, should bekind and conciliatory. We should consult her interests, and appeal toher patriotism, and thus may the North and South as a band of brothers, heartily co-operate in the great and glorious work, of restoringliberty to the enslaved Africans, and of enlightening their minds andthereby qualifying them for the enjoyment of freedom. What patriot, what philanthropist, does not respond a hearty Amen? Not one. Show methe man who says no, and you show me a man in whose bosom a patriotic, or philanthropic sentiment never found a resting place--a man who is anentire stranger to every sentiment of humanity--to every tender andsympathetic emotion of the soul--to all the kindlier and betterfeelings of our nature. 

I have in the preceding pages endeavored to show, that the visionaryschemes of abolitionists can never accomplish anything for the slave;but that they are on the contrary, potent for evil, and powerless forgood. It is therefore incumbent on me to reply to the interrogatory, what can be done? By what means can slavery be abolished in the UnitedStates? Is it practicable? Yes; it can be done; and the only means bywhich it can be accomplished, is by colonization. There is no othersafe and practicable method, or way, by which slavery can be abolishedin the United States. It is probable that an objector will point tothe African colonization society, and ask, what has it accomplishedtowards the abolition of slavery? But little, I admit. The reason isobvious. It grows out of the immense distance of Africa from theUnited States and the vast difficulties, and expenditures, consequentupon the transportation of free blacks from the United States, to thecolony in Africa, and also the unwillingness of a majority of the freeblacks to leave this country, or at least, to be transported toAfrica. 

Those philanthropists, who originated the African colonizationsociety, had another object in view. Their prime object was, theregeneration of Africa; and in this they will probably succeed. Wemust colonize the free blacks nearer home. We must have territory setapart for that purpose, somewhere on this continent; if we expect toaccomplish anything toward the abolition of slavery by colonization. Slaveholders must get their eyes open. They must have light on thesubject. They must become satisfied that it is not only their duty, but their interest, to prepare and qualify the rising generation ofslaves for the enjoyment of freedom. Slaves must be educated andenlightened before they are liberated. 

We of the North must approach our Southern brethren in a spirit ofkindness, conciliation and concession; and talk to them as brothers, and not denounce and stigmatize them as murderers, rogues, rascals, slave-catchers and kidnappers. We have mistaken Southern men andSouthern character. 

We may lead Southern men, but we cannot drive them. We must treat themas gentlemen; we must approach them as friends, holding the olivebranch of peace in our hands, and treat them with that civility, kindness and condescension, to which they are accustomed, and to whichthey think themselves entitled. Don't talk to Southern men aboutliberating slaves, until some provision is made for manumittedslaves--an asylum provided where they can quietly repose in peace, andenjoy the blessings of freedom. Don't urge them to liberate theirslaves, when both the condition of the master and the slave is madeworse thereby. 'Tis folly--'tis sheer nonsense; and well informed menought to be ashamed thus to conduct themselves. If you know anything, you ought to know better; and if you know nothing, you ought to saynothing, until you are better informed. Congress should bememorialized in every town, city, and village in the United States, toset apart territory for the colonization of free blacks. It should bedone speedily. It matters not what it might cost this government, itshould be done. Talk not of dollars and cents. Mountains of gold arelighter than a feather, if thrown into the balance against a causewhich disturbs the peace, and endangers the perpetuity of this Union. Territory should be secured and set apart, near the Southern border ofthe United States. I repeat that it should be done speedily. Humanityand justice demand it at our hands. What can the free blacks do? Wherecan they go? They will soon be legislated out of the free states, andtheir condition in the slave states, must necessarily be one ofwretchedness and degradation. Reader, what say you to the aboveproposition? It is offered for your sober and prayerful consideration. Does it commend itself to your judgment? Is it safe? Is itpracticable? Is it suitable, proper and right? Consult that inwardmonitor conscience. Ask him if all is right; if all is well withinyou? Ask him if something should not be done for the African. 

Thousands of slaveholders at this time would cheerfully liberate theirslaves, if they could be removed beyond the limits of the UnitedStates, and provision made for them, that would conduce to theirpeace, happiness, and well being. Knowing, as I do, the feelings andviews of Southern men; I here confidently assert, that if our nationallegislature will colonize the free blacks somewhere on this continent, contiguous to the Southern border of the United States, and makesuitable provision for them; in less than twenty years from this time, at least one fourth of the slaves, now in bondage in the UnitedStates, will be manumitted and colonized. Don't talk to us aboutcolonizing the free blacks in Africa; it can't be done; it never willbe done; the majority of them are unwilling to go to Africa. Theyprefer bondage in the United States, to transportation to Africa, During my residence in the States of Virginia and Tennessee, I hadknowledge of several instances, in which masters proposed to liberateslaves, provided they were willing to be removed to the colony inAfrica, and in most cases they refused, declaring that they preferredbondage in the United States to a removal to Africa. I interrogated atdifferent times hundreds of slaves, old and young, male and female, asto whether they would consent to a removal to Africa; provided theirmasters would liberate them, and in at least, nine cases out of ten, they would promptly and emphatically answer, No; they would not go toAfrica--they would rather continue slaves--they would rather die, &c. 

Make provision then for liberated slaves, and cease, oh! cease, yefanatics and fools, to agitate the country by your clamor; and thenshall we behold the noble and generous sons and daughters of Kentuckyand Tennessee, conferring the boon of freedom on the African race, within their borders. Missouri and Maryland will soon follow theirexample; nor will North Carolina and Virginia long lag behind; SouthCarolina will straggle long and hard, but she must ultimately yield;and the soft zephyr of freedom will then fan the fair fields ofAlabama, Mississippi and Arkansas; Louisiana will feel its refreshinginfluence; and the Lone Star, (Texas), cannot long stand alone, in heropposition, to the rights of man, and the impulsive calls of humanity. The shades of Washington and Clay will then hover over the states ofVirginia and Kentucky, and around them will cluster, a convoy ofangels, and the spirits of the fathers of American freedom; allwatching with intense interest the great and godlike movement. 

CHAPTER VIII. 

I shall now proceed to show, that the holding of slaves is notnecessarily sinful under all circumstances; or in other words, thatthe relation of master and slave is not, under all circumstances, inconsistent with, or in opposition to the revealed will of God. Inthe discussion of this question it will be necessary, first to glanceat the origin and history of African slavery. I am apprised of thedifficulties which I shall encounter in the investigation of thissubject; and I am by no means blind, or insensible to my ownincompetency; but I set out with the determination to look the subjectof slavery full in the face, and fearlessly to express my opinions, regardless of consequences; at least so far as my own personal ease, interest, or reputation is involved; I shall, therefore, take theresponsibility of openly expressing such opinions and views, as Iconceive to be in accordance with the Holy Bible, and leaveconsequences to a just, wise and righteous God. To Him, and to Himalone, am I responsible for what I write. 

God in his infinite benevolence and wisdom, and for the manifestationof his own glory, created man in his own image, and placed him in thegarden of Eden, holy and happy. And he commanded him, "of every treeof the garden thou mayest freely eat; but of the tree of knowledge ofgood and evil, thou shalt not eat of it; for in the day that thoueatest thereof thou shalt surely die. " Adam disobeyed the high mandateof heaven; he ate of the forbidden fruit, and thus he fell bytransgression from his high and holy estate. He was our federal head;and he fell not alone, for on all his posterity fell the witheringcurse of Almighty God. "Curst is the ground for thy sake. " "Thorns andthistles shall it bring forth unto thee. " "In the sweat of thy face, shalt thou eat thy bread, till thou return unto the ground:--for dustthou art and unto dust shalt thou return. " The posterity of Adam soonforgot God. Gross wickedness soon covered the earth. Vile anddepraved, the descendants of Adam went forth, perpetrating every actof wickedness, every abomination that the heart of man could devise. The world was soon filled with brutality, lust, and violence. "And Godlooked down upon the earth and behold it was corrupt. " "And God saidunto Noah, the end of all flesh is come before me. " "And behold I, even I, do bring a flood of waters upon the earth, to destroy allflesh. " Righteous Noah and his wife, and his son's and his son's wiveswere preserved in the ark; "and the winds blew, and the rainsdescended and the floods came;" "and all flesh died that moved uponearth;" and God said unto Noah, "go forth of the ark, thou and thywife, and thy sons, and thy son's wives with thee. " And God said untoNoah, "be fruitful, and multiply, and replenish the earth. "

The sons of Noah were Shem, Ham, and Japheth; and Ham was the fatherof Canaan. And Noah drank wine and was drunken; and he was uncoveredwithin his tent; and Ham saw the nakedness of his father and told histwo brethren, Shem and Japheth; and they took a garment and coveredtheir father, without beholding his nakedness; "And Noah awoke fromhis wine, " and after being correctly informed as to the conduct of hissons while he was intoxicated, "He said, cursed be Canaan; a servantof servants shall he be unto his brethren. "

We learn from the Sacred Record, that the curse of slavery fell on theposterity of Ham in consequence of his dishonoring his aged father. Every Bible reader must have noted the severe punishment of children, under the Mosaic dispensation, for disobedience and disrespect toparents. It appears to have been classed amongst the worst of crimes, and death was the penalty. "Cursed be he, " (said Moses on Mount Ebal, )"that setteth light by his father or his mother. " "Every one thatcurseth father or mother, shall die the death. " The children of Israelwere commanded to "stone a stubborn or rebellious son to death. " "Honorthy father and thy mother, that thy days maybe long in the land, whichthe Lord thy God giveth thee, " is one of the commands which wasdelivered to Moses on Mount Sinai. Here is a command with a promise oflong life annexed to it on condition of obedience, and it is but afair inference, that those who disobey the command, will be cut off inthe prime of life. It appears that the punishment for disobedience toparents, is the same under the gospel dispensation; for St. Paul says;"Honor thy father and thy mother, that it may be well with thee, andthat thou mayest live long upon the earth. " The language of Moses andSt. Paul suggests some solemn reflections, and I entreat my juvenilereaders to observe well the language; it is the voice of God thatspeaks. Beware, lest you are brought to an untimely end, and the curseof a sin-avenging God falls upon you. I cannot dwell on this subject, but I entreat you, my young friends, to pause for a moment, andreflect on the awful, the calamitous consequences of disobeying, orotherwise dishonoring your parents. I must pass on. 

We have no reason to believe that Noah was moved by resentment todenounce the curse of slavery on the posterity of Canaan, inconsequence of the disrespect shown toward him by Ham. We have noreason to suppose that there was any abatement of parental solicitude, for the future welfare of this ungodly son and his posterity. He wasmoved by the Holy Ghost, and uttered but a prophecy, which entailedslavery on the posterity of Ham, as a consequence of wilfuldisobedience of God's just and righteous laws. He uttered but a fact_in futuro_, which had been revealed to him by an omniscient God. Howfully the above prediction has been verified, is familiar to everyhistorian. The continent of Africa was principally peopled by thedescendants of Ham; and for ages, the better part of that country wasunder the dominion of the Romans; then of the Saracens; and morerecently of the Turks; and the fact, that the slave trade has beencarried on for hundreds of years with all its horrors, iniquities, cruelties and abominations, is familiar to every one. A large portionof the children of Ham have existed in a state of slavery for morethan three thousand years. It is said that more than nine-tenths ofthe whole sixty millions of Africa are slaves. Negro slavery existedin the colonies of Greece for ages before the Christian era. All otherraces of mankind have enslaved the African. The phraseology of Noah'sprediction is a little remarkable. The children of Ham were not onlyto be servants, but "a servant of servants. " It is true thatunconnected with all other races, one portion of the negro race havebeen enslaved to another, ever since the earliest dawn of history, andthat in a greater proportion too, than to any other race. It isrecorded by historians, that there are perhaps twenty negro masters inAfrica to every white one in the United States, and that they hold inbondage at least ten times as many slaves. It is moreover stated, thatthose portions of Africa where the slave trade with the white man isunknown, are the most inveterate slave regions. In the negro islandsof the Indian Archipelago, the negro is enslaved to the negro. 

Some are, no doubt, ready to ask, how is it that Africans becameslaves to their own race? Many of them were taken captives in war andsubjected to slavery. The different tribes in Africa have in all agesengaged in predatory warfare, and the captives taken in those warsbecame slaves. Necessity may have forced many of them to subjectthemselves to servitude. Negroes have not that aversion to slavery, that many suppose who are unacquainted with the peculiarities of negrocharacter. They are ignorant, indolent and improvident, and in manyinstances are neither competent nor willing to provide for themselves;and, therefore, they probably frequently became slaves to the morehighly gifted and fortunate of their own race from necessity, and itmay be from choice. 

How is it that one nation acquires dominion over another? that onenation falls a prey to another? that one nation makes slaves ofanother? By what means were the posterity of Shem and Japheth enabledto enslave the posterity of Ham? Some will say that God willed itthus, and so it is. I consider the phraseology of this answer faulty. It would, in my view, be more appropriate to say, God suffered it; orpermitted it; and so it is. I do not believe that Ham's crimes were inaccordance with the benevolent designs of Providence. The degradationand slavery entailed upon his posterity, was but a necessaryconsequence of his crimes, a just judgment, which a righteous Godsuffered to fall on his posterity. It was a violation of God's laws, which involved the African race in accursed slavery. God has attachedcertain punishments to the violation of certain laws, in other words, to the commission of certain crimes. The law is violated, otherwise, the crime is committed, and the penalty, or punishment falls on thehead of the offender. Now all this is brought about in opposition tothe will of God; for when God gave laws, he willed that man shouldobey those laws. If he says, "son honor thy father, " and the sondishonors his father, he acts in opposition to God's will. And tosecure obedience to his laws, and uphold moral order, he has attachedto every crime its appropriate punishment. 

But every effect has a cause, and if one nation acquires an ascendancyover another, there is a reason in the nature of things, _why it isso_. There are reasons why individuals differ, and why they are foundunder different circumstances and conditions in this world. Why onebecomes poor and another rich; why one acquires wealth and influence, while another becomes poor, indigent and miserable--it may be a slaveto his wealthy neighbor. There is an internal cause; a constitutionaldifference in individuals, physically, mentally, and morally. So it iswith nations. Locality, climate and other external causes have alsohad much agency in shaping and moulding the characters, anddetermining the destinies of nations. Nothing is more true than thetrite saying, "that knowledge is power. " The Author of our existence, "the giver of every good and perfect gift, " conferred on Shem andJapheth, or rather, on their posterity, superior mental endowments. The African and the Anglo-Saxon races differ widely in their physicalorganizations; their mental susceptibilities, and their moral natures;and the advantages are in favor of the Anglo-Saxon. The Anglo-Saxonsare a superior race. They are the best specimens of humanity--thenoblest work of God. They excel in all those qualities and endowmentsthat raise man above his fellow man. The whole posterity of Shem andJapheth are intellectually superior to the posterity of Ham. Localityhas had its influence. The human species degenerate mentally andmorally in a tropical climate. 

Vice saps the foundation, and gradually impairs and undermines themental and moral constitutions of mankind. Ham being more vicious thanhis brothers, the mental and moral deterioration of his race, commenced in his own person, and was transmitted by him to hisposterity. A man transmits his intellectual powers, his moral nature, or sentiments, as well as his physical organization to his progeny;and this he does with positive certainty, unless the mother possessesopposite qualities and properties. The children of the vicious are bynature more vicious than the children of the virtuous. Hence, we seethat men by ordinary generation, transmit their own peculiar vices totheir offspring. Every innate principle, passion and propensity ofsoul, body and mind, is transmitted from parent to child. This view ofthe subject need strike us with no surprise, if we would reflect, thatmen beget the souls, as well as the bodies of their children. I readin Genesis, that God breathed into Adam's nostrils the breath of life, "and that he became a living soul;" but I am not aware, that theDivine Being has breathed a soul into any other living being since theday he created Adam. No! When he breathed a soul into Adam he investedhim with the power to procreate the souls as well as the bodies of hisprogeny. Hence, every man begets a soul and a body like his own, except so far as his own qualities and properties come in contact withopposite ones in the female; then, of course, some modification of thefoetus may be expected. If an acid and an alkali are brought incontact, the result will be a neutral salt. We will generally find, however, that in what are called neutral mixtures, there is either apredominance of the acid, or the alkali. So it is with the children ofparents possessing opposite propensities and qualities, either thoseof the father or the mother, are likely to predominate in theoffspring. 

Slavery was entailed on Ham's posterity, in consequence of theindignity with which he treated his aged and pious father. Ham was afree agent; it was an act of his own. The Divine Being suffered him totransgress his laws; and foreseeing that it would involve hisposterity in the curse of slavery, he foretold the result of thetransgression, by the mouth of Noah, Ham's father. 

I have remarked in the preceding pages, that Ham was more wicked thanhis brothers; and that he transmitted his own corrupt nature to hisoffspring; and that in consequence of sin, his descendants sank intoignorance, barbarism and brutality which subjected them to thedominion of their more enlightened and virtuous brethren. Thus, wesee, that it was the wickedness of Ham, which involved his race inignorance, degradation and slavery. I repeat, that Ham entailedslavery on his own race; it was an effect of the violation ofJehovah's righteous laws; a just and righteous judgment. It is clear, from the foregoing remarks, that Ham transmitted the germs of slaveryto his posterity, by ordinary generation. 

God permitted the transgression, and he also permitted the penalty tofall on the transgressors; and it then devolved on him, as SupremeRuler of the universe, to regulate, govern, and control thetransgressors, and the calamitous consequences of their transgressionaccording to his own righteous will. "Justice and judgment are thehabitation of his throne, and righteousness goeth before him. " "Thewrath of man shall praise thee, and the remainder of wrath wilt thourestrain. " That the almighty and all-wise God governs both men anddevils, and the consequences of their acts, in accordance with thestrictest principles of righteousness, judgment and justice, we haveno right to doubt. He, in his amazing condescension, illimitablegoodness, and boundless mercy, has given us a revelation of his will, to regulate, govern, and control our actions; and all that comportswith our best interests, or that is essential for us to knowconcerning himself and his government of our world, is revealed inthis Holy Volume; and if there are some things in the moral governmentof God, which we cannot comprehend, we have no right to cavil. "TheJudge of all the earth will do right. "

If either masters or servants wish to know the will of God concerningslavery--if they would learn their respective relations and duties, asmasters, and servants, I must refer them to the Bible. There they willfind a revelation of the will of God in relation to slavery, clearlyset forth. If we have any other authority, or guide, I am not aware ofit. I know of none. It is true, that I have heard something about a_higher law_ but from whence it came, "to whom related, or by whombegot, " I know not. It is enough for us to know, that it did not comefrom God. Christians must take the Bible as their guide, and God astheir master; and if others think that they can do better, let themtry. Poor old Ham, I suppose, thought that he could do better; andhe deserted the source of all mercy, goodness, truth, light andknowledge; and what was the consequence? Ignorance, barbarism, degradation and woe; ending in the accursed slavery of his race. Accursed of God! A curse entailed on sin--an individual curse--nationalcurse! Too often, a curse to him that serves, and him that rules! Godbe merciful to the slave and his master. The master, as well as theslave, is entitled to our sympathies, and not to our maledictions. 

Whether the mental powers of Shem and Japheth, were originallysuperior to those of Ham, we know not. We know that the posterity ofShem and Japheth, are mentally superior to the posterity of Ham, atthe present day. To me, it seems probable, that Ham came from thehands of his Creator, in every respect equal to Shem and Japheth; andthat his mental and moral powers were debased by sin, and they thusacquired a superiority over him. But, supposing that Ham wasoriginally inferior to his more fortunate brothers, he had no right tocomplain. Suppose that the Divine Being gave Ham one talent, Japhethtwo, and Shem four; he, in so doing, inflicted no wrong on Ham. Towhom much is given, of the same much is required. In order to securethe blessing of God, it was only necessary for Ham to improve what hehad received. God required no more at his hands. But it is evident, from the manner in which he conducted himself toward his heavenfavored and pious father, that he was an egregious sinner, and thecurse of God fell upon him, and his progeny. "The curse causelessshall not come. "

When the Almighty in his providence suffers a punishment to fall on aman, or a race of men, he has a good and sufficient reason for it. IfHe hides his face, or withhold his blessings, we may search for thecause in our own hearts. "It is your iniquities, " (said the prophet), "that have separated you and your God. " But to return to thesovereignty of God. He has the power. --He has the right. He, alone, iscompetent to decide what is best for us. "Hath not the potter powerover the same lump of clay, to make one vessel to honor, and anotherto dishonor. " He is under no obligation to any one; the best of ushaving forfeited all right, title, or claim to his mercy. Whatevermercies or blessings we may receive at the hands of DivineBenificence, are unmerited; undeserved on our part. The Divine Beingis debtor to no one. There is no merit on our part, there can be none. God nevertheless has respect to character. Shem and Japheth, acted inaccordance with Divine will, and He chose to confer on them certainfavors and benefits. Ham incurred his displeasure, by violating hislaws; and He left his posterity to those temporal misfortunes, whichmust necessarily grow out of moral infirmities, and mentaldisabilities. 

I think I have clearly shown that African slavery originated in theinferiority of the African race; and that the inferiority of theAfrican race, originated in the violation of God's laws. Slavery isperpetuated by the cause that brought it into existence. I havealluded in the preceding pages to the mental disabilities and themoral defects and infirmities of the posterity of Ham; as subjectingthem to degradation and slavery. Physical conformation and color, viz. , the curly hair, the black skin, the flat nose, the broad flatfoot, &c. , have had no small share in subjecting the negro race todegradation and slavery. All other races of men shun and despise themon account of their physical peculiarities. This is the key to thatuniversal prejudice against the African race, the world over. Thenegro race are then, slaves from necessity, viz. , they are slavesbecause they are incapable of attaining to the rights and privilege offree men. And those rights and privileges they never can enjoy in themidst of the Anglo-Saxon race. 

We have seen in the preceding pages, that slavery and all the evilsand calamities appertaining thereto, were entailed on Ham's posterity, as a penalty for the wilful violation of God's laws; and, I shallattempt to show before I bring this essay to a close, that inconsequence of disobedience on the part of masters, as well asservants, that the evils and calamities of slavery fall not alone onhim who serves, but also on him who rules. Therefore, the evils ofslavery can only be mitigated, or removed by obedience to therequisitions of Divine revelations, on the part of masters andservants. This is the only remedy. There is no other. Here is a greatprinciple of God's moral government of the world, which we shouldnever lose sight of. It is a principle of universal application. Allthose evils that befal mankind in consequence of transgression, may bemitigated, or removed, or otherwise the penalty may be averted, byrepentance and obedience to the requisitions of the Holy Bible. 

CHAPTER IX. 

I shall now take a glance at slavery under the Mosaic dispensation. Whatever our views may be on the subject of slavery, if we have readour Bibles, we know that it was tolerated and regulated by the DivineBeing among the children of Israel; no doubt for wise and beneficentpurposes. I know that it is vain for us to attempt to elevate ourminds to a clear comprehension of the moral government of God. Thereis much, I admit, that to us is incomprehensible. Finite beings, cannot fathom the Infinite mind of Jehovah. We can, however, if wewill read our Bibles, learn the will of God concerning ourselves andour fellow creatures; at least so far as our respective duties areconcerned. This may be learned from the Old, as well as the NewTestament. Forms and ceremonies may change; but the eternal principlesof truth, righteousness and justice, change not. 

Prior to the Mosaic dispensation, we read that Abraham held servants, and that when Sarai treated her maid-servant unkindly, and she fledfrom her face, the angel of the Lord said unto her, "Return to thymistress, and subject thyself under her hands. " It is a notable fact, that when the law was delivered to Moses on Mount Sinai, he receivedfrom the hands of God Almighty the following words: "In it, " (theSabbath, ) "thou shalt not do any work; thou, nor thy son, nor thydaughter, thy man-servant nor thy maid-servant. " It appears that theHebrews under peculiar circumstances became servants; and they werereleased, or went free on the seventh year. If, however, theypreferred to remain with their masters, they then became servantsforever. The Hebrews were not suffered to enslave each other, exceptfor a limited time; their servants were taken from the heathen nationsaround them. See Leviticus, 25th Chapter, from the 39th to the 55thverses inclusive. Mention is frequently made of servants throughoutthe Old Testament. Men women and children were held in bondage bypatriarchs, prophets, kings, and others. Moses delivered various lawsto the children of Israel, for the guidance and regulation of bothmasters and servants. The holding of slaves is nowhere denounced assinful in the Old Testament; on the contrary, the Hebrews were_permitted_ to buy slaves from the surrounding heathen nations. Masters were commanded in the Old as well as in the New Testament, totreat servants with kindness and humanity. Inhumanity, cruelty, andoppression being every where forbidden in the Bible. 

Having briefly alluded to the revealed will of God tinder the olddispensation, we will now hastily glance at the position occupied byChrist and his apostles in relation to this institution, and at theirinstructions and admonitions to masters and servants. 

It is clearly and indisputably true that their course with referenceto masters and servants, and the doctrine which they taught, give nocountenance to the wild and visionary views of the faction, known inthe United States by the name of abolitionists. I cannot, however, stop here to draw fully the contrast, but it will be found in otherparts of this work. 

Christ came to preach the gospel, and not abolitionism. Christ came topreach peace, and not to foment strife. He and his apostles taughtservants to love and obey their masters, to serve them freely andcheerfully, and not to run away from them. No! No! They never incitedservants to murder their masters, nor to murmur at their service; noryet to steal all they could get, and then leave then. But there arethose among us who have been guilty of all these things; and yet, notwithstanding, they have the audacity to tell us, at least those whohave not embraced the views of Tom Paine, that they are Christians. The more consistent ones, I believe, are open infidels. 

Our Saviour said nothing that could be construed into a condemnationof the institution of slavery; nor yet did he invest his apostles withany authority to interfere with it. It was no part of theircommission. Our Saviour preached the gospel of peace and glad tidingsto the bond and the free, to masters and servants, to the poor, themaimed, the halt and the blind. He intermeddled not with the civilinstitutions of the day. On the contrary, he inculcated, both byprecept and example, submission to the ruling authorities. Hisapostles followed in his footsteps, for they likewise enjoined ontheir followers, to be subject to the higher powers--to those inauthority. They too, preached the gospel to the bond and the free, masters and servants; and gathered them together in the same fold, asbrethren beloved--the sheep of one common shepherd, the servants ofone common master--members of the same church--partakers of the samejoys. But they did not in a solitary instance denounce the holding ofslaves as sinful; nor yet enjoin it on masters to release theirslaves. They carefully instructed both masters and servants in theirrelative duties, as masters and servants; and otherwise left theinstitution of slavery as they found it. How unlike the great apostlesof modern reform! Many will no doubt be ready to ask, if slavery is anevil, why did not Christ and his apostles strike directly at its root, and eradicate it from the face of the earth? Others may impiously askif it is an evil, why did the Almighty permit it, or why does hetolerate it? The latter interrogatory is fully considered in thepreceding Chapter; but I will for obvious reasons make a fewadditional remarks in reply. I again beg such persons to recollectthat we are but finite beings, and cannot, therefore, fully comprehendthe Infinite Mind; and that God is moreover the Supreme Ruler of theuniverse, and that to Him belongs the right to govern and dispose ofthe work of his own hands, as he, in his infinite wisdom, sees fit andproper. We may observe His dealings with man, but we cannot in allcases say why he acts thus; nor have we any right to ask him, why hastthem done thus? Slavery is a consequence of sin, and God, in hisprovidence, suffered it to fall on the posterity of Ham as a just andrighteous judgment--as a punishment suitable and proper--as apunishment proportioned to the magnitude of the crime. The DivineBeing, no doubt, intended that the signal punishment inflicted onHam's posterity, should be a warning to all future generations, in allfuture time, to warn them of the danger of violating his commands, anddeter them from the commission of crime. God, no doubt, willed that itshould continue until the crime was adequately punished, and futuregenerations warned of the danger of violating his laws; and his ownhonor vindicated. We have reason to believe that God moreover willed, that in his own good time, this evil, as well as all other evilsshould be eradicated; and that the sons and daughters of Adam shouldenjoy universal freedom; and that "righteousness should cover theearth, as the waters cover the great deep. " But God willed to bringabout this result, not only in his own time, but in his own way. Byhis own appointed means as revealed in his Holy Word; and that we asco-workers with him, in the accomplishment of his designs, should beguided by his revealed will. So far as we deviate from the revealedwill of God in the use of means, we sin against him, and are destinedto disappointment. The Holy Scriptures justify the conclusion, that inthe process of time, the Almighty disposer of events, will root outall evil from the face of the earth. "Every plant, " (says JesusChrist, ) "that my heavenly father hath not planted shall be rootedup. " But there are many evils so interwoven with the institutions ofsociety, that they can only be rooted out by the general spread of thebenign and purifying influences of the Gospel. 

Much has been said and written about slavery as an evil--a curse--amisfortune, &c. It is admitted on all hands that slavery is an evil;but it would be well for those who undertake to propose remedies forit, first to ascertain wherein the evil consists; or in other words, what are the circumstances which give rise to it. It is essential tothe success in medical practice, that the physician correctlyunderstands the disease which he proposes to treat. I have shown in thepreceding Chapter that slavery originated in sin; or otherwise, thatHam entailed it on his posterity by violating the laws of God. Theevils of slavery, to the present day, originate in the same cause, viz, a violation of God's commands; a failure on the part of masters andservants to comply with the requisitions of the Holy Bible. It isdisobedience to God's commands, that makes slavery an evil and a curse. The curse of slavery originates in the disobedience of slaves, and thecruelty of masters. "Servants, be obedient to them that are yourmasters--masters give unto your servants that which is just and equal. "Here, in a sentence of twenty words, the Apostle Paul prescribes aremedy for the evils of slavery, a remedy too, that has never failed--aremedy that will remove the curse of slavery; and under somecircumstances, make it a blessing to both masters and servants. Acompliance on the part of masters and servants with the requisitions ofGod's word, will disarm slavery of all its evils and terrors. It willbring peace and consolation to masters and servants. Herein ismanifest, the wisdom and goodness of God. When the gospel was firstpromulgated slavery existed in the world, in a form, no doubt, whichmade it a sore evil--a grievous curse. The cries of the oppressed hadcome up before the throne of God. He was moved with compassion formasters and servants. Go, said He, to his beloved son, to yonder world, and remove the curse of slavery. Instruct servants to love and obeytheir masters, to serve them freely and cheerfully--without murmuringor repining--and to be content with their lot. Instruct masters to giveunto their servants that which is just and equal. To never loose sight, in the treatment of their slaves, of the great principles of love, justice and humanity. 

Jesus Christ and his apostles went forth to preach the gospel of peaceand glad tidings. Their object was to confer the largest possibleamount of happiness on the bond and free, that they were capable ofenjoying under the circumstances. The gospel contemplated the presenthappiness of the human race, as well as their future interests. It hadno design of detracting anything from the happiness of masters orservants; on the contrary, it contemplated the augmentation of thehappiness of all who should be brought under its influence. Slaveryexisted. Masters were cruel and oppressive, and slaves weredisobedient. This condition of slavery made it a sore evil--a grievouscalamity, to both masters and servants. The duty of the apostles wasclear. It was to remove those evils as far as practicable. It was toinstruct masters and servants in their relative duties; well knowing, that obedience on their part, would remove the evils of slavery, andmake both masters and servants better and happier. Having done this, they could do no more. Any other course would have entailed misery onmasters and servants; or otherwise would have deprived them of allaccess to both servants and masters. The apostles adopted and carriedout the only practicable and effective means within their reach, ofameliorating the condition of servants. Go, ye ministers of JesusChrist, and follow in their footsteps. And ye apostles of modernreform, from whence did ye derive your authority to speak evil ofrulers? To oppose the execution of the laws of your country? to fomentstrife? to sow the seeds of discontent and rebellion among the slaves, and thereby incite masters to acts of cruelty and oppression? "Woe toyou, Scribes and Pharisees, hypocrites. "

We may speculate, wrangle, and contend about slavery in the UnitedStates for centuries to come, without bringing relief to the slave;for after all, there is but one course which can ensure relief to theservant, the master, and the nation--but one course by which we canbring about universal emancipation, and secure at the same time thepeace, happiness and prosperity of the Union; and that is obedience onthe part of ministers of the gospel, masters and servants, to therequisitions of God's word. Let ministers of the gospel imitate theexample of Jesus Christ and his apostles; let masters and servantsstrictly observe what is enjoined on them in the New Testament; andlet those not immediately interested, look around, and see if theycannot find objects of charity nearer home; and then will slavery sooncease to exist as an institution in this nation. This is the only safeand practicable means of accomplishing an object so desirable; andthose who attempt to extirpate slavery in any other way, are openly, knowingly, wilfully and deliberately violating God's laws; and canexpect nothing but the curse of Almighty God on their devoted heads. If they sow the whirlwind, they may expect to reap the storm. Theywill learn, when it is too late, that no good can result from fraud, falsehood and force. 

Hence, we see, why it is that the interference of abolitionists withslavery in the United States, has resulted in injury to masters andservants. They have refused to act in accordance with God's revealedwill; consequently, they have augmented the evils, hardships andcalamities of slavery. Thus it has been; thus it is; and thus it everwill be. God is immutable; his laws are unchangeable; and he thatexpects to accomplish good, must do it by His appointed means. "Askfor the old paths, where is the good way, and walk therein. " Followthe example of Jesus Christ and his apostles, and then may ye expectto accomplish good for your fellow creatures, and enjoy the approvingsmiles of heaven. 

I shall close the present chapter with some quotations from the Bible. 

 "THUS SAITH THE LORD. "

 "And Noah awoke from his wine, and knew what his youngest son had done unto him. And he said, cursed be Canaan; a servant of servants shall he be unto his brethren. " _Genesis_ ix, 24, 25. 

 "But Abram said unto Sarai, Behold thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai's maid, whence comest thou? and whither wilt thou go? And she said, I flee from the face of my mistress, Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. " _Genesis_ xvi, 6-10. 

 "But in it (the Sabbath, ) thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. " _Exodus_ xx, 10. 

 "Both thy bond-men, and thy bond-maids, which thou shalt have, shall be of the heathen that are round about you; of them ye shall buy bond-men and bond-maids. Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy and of their families that are with you, which they begat in your land; and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession, they shall be your bond-men forever. " _Leviticus_ xxv. 44-47. 

 "Art thou called being a servant? care not for it; but if thou mayest be made free, use it rather. " 1 _Cor. _ vii, 21. 

 "Servants, be obedient to them who are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. Not with eye service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And ye masters, do the same things unto them, forbearing threatening; knowing that your Master also is in heaven; neither is there respect of persons with him. " _Ephesians_ vi, 5-10. 

 "Servants, obey in all things your masters according to the flesh; not with eye service, as men-pleasers; but in singleness of heart, fearing God; And whatsoever ye do, do it heartily, as to the Lord and not unto men. " _Col. _ iii, 22, 23. 

 "Masters, give unto your servants that which is just and equal; knowing that ye also hare a Master in heaven. " _Col. _ iv, 1. 

 "Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise and consent not to wholesome words even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, He is proud, knowing nothing but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings. " 1 _Timothy_ vi, 1-5. 

 "Exhort servants to be obedient unto their own masters and to please them well in all things; not answering again; Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. " _Titus_ ii, 9, 10. 

 "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. " 1 _Peter_ ii, 18. 

CHAPTER X. 

We have proof positive, that the relation of master and servant is notinconsistent with the word of God. "Servants, be obedient to them thatare your masters according to the flesh. " "Masters, give unto yourservants, that which is just and equal. " This is the language of HolyWrit. Among the converts of the apostles were slaveholders. They wereconverted as slaveholders; admitted into the church as slaveholders;and as such, retained in the church in full fellowship, enjoying allthe privileges and immunities of the church. They were not required sofar as we know, in any instance, to manumit their slaves. It is highlyprobable, that the best thing that they could do for them, for thetime being, was to retain them as servants, and treat them accordingto the injunctions of the apostle; "Give unto your servants that whichis just and equal. "

The case of Philemon and Onesimus, his servant, is fully to the point. Philemon, a convert of St. Paul, appears to have been a devotedChristian; and I infer, from the language of St. Paul, a teacher orpreacher of the Gospel. He had a wicked servant, by name Onesimus. Onesimus, (if I may use modern parlance), ran away from his master, Philemon. St. Paul found him at Rome, and converted him. What thenbecame of this fugitive slave? Did St. Paul conceal him, or did headvise him to flee still farther from his master, in order to eludepursuit and apprehension? Did he say to Onesimus, why brotherOnesimus, you are now a Christian; Philemon, your master is aChristian; we are all Christians; and one Christian has no right, under any circumstances, to retain another in bondage? No! Thank God, St. Paul promulgated no such doctrine. What then did he say toOnesimus? Go home, and be subject to your master, Philemon. Love himand serve him, in the singleness of your heart. Do it freely andcheerfully; without murmuring or repining; and whatever service themshalt render unto thy master, Philemon, it shall be accounted untothee, as service rendered unto the God of heaven. Dear brotherOnesimus, thy condition is now changed; for, whereas Philemon wasformerly thy master; he is now thy master and thy brother, and thoushalt obey him and love him as such. Go home brother; and here is aletter I have written to brother Philemon, your master. Onesimusreturns home with this letter in his pocket. Anxious I have no doubt, to see his good old master. His feelings and views had undergone achange. He loved his master then; whereas, he formerly hated him, andfled from his service. No time is lost; he returns home in haste tohis master. They meet. He approaches Philemon and extends his hand, while tears trickle down his cheeks. Master, (says he to Philemon), Ihave been a wicked and unfaithful servant; but thank God, I found St. Paul at Rome and he has converted me to Christianity; and here is aletter from brother Paul. And did you see brother Paul, exclaimedPhilemon? Oh! yes, said Onesimus; his countenance lighting up and hiseyes dancing in their sockets for joy. And is dear brother Paul well?How does he do? Oh! very well master, very well, indeed. Philemon thenproceeds to open the letter, and what does he read therein?

"I, Paul, the prisoner of Jesus Christ--unto Philemon, our dearlybeloved brother--Grace to you and peace from God--Hearing of thy loveand faith--Which thou hast toward the Lord Jesus Christ; I beseechthee for my son, Onesimus, That thou shouldst receive him forever. "

Receive him, said St. Paul, not only as a good and faithful servant, now profitable to thee; but receive him as a brother beloved--an heirof salvation. Here is clearly set forth the duty of ministers, masters, and servants; but, as I shall again and again refer to thissubject, I will now proceed to show reasons why, the holding of slavesis not necessarily sinful under all circumstances. 

A slaveholder is under no obligation to emancipate his slave, providedthe condition of the slave is made worse thereby. And it is obvious, that there are many cases, in which both master and slave wouldsustain injury, by the emancipation of the slave. Under suchcircumstances, there are as good reasons, why a slave should beretained in bondage, as there are, that a minor should be subject tohis parents until he is twenty-one years of age; or that an idiotshould be placed under the supervision and control of some one, duringhis natural life. The reason is based on inability and incompetency ofthe slave, the minor and the idiot. They are not qualified to reasonand to judge, and are therefore incompetent to act; hence, it devolveson some one to reason and to judge for them, and to supervise andcontrol their actions. The welfare of the slave, the minor, and theidiot, is subserved by subjecting them to the control of competentpersons; and the peace, prosperity, and general good of all arepromoted thereby. 

Before I proceed farther with the respective duties of masters andservants, I beg leave to present some solemn thoughts, for theconsideration of Christian slaveholders. I have endeavored to show, that the holding of slaves is not sinful, _per se_; but ifslaveholders fail to discharge the duties enjoined on them, the DivineBeing will hold them accountable for their dereliction of duty. Suchis the deceitfulness of our hearts, and such the proneness of ourcorrupt natures to wander from the path of duty, that it is necessaryfor us at all times to scrutinize well, the motives which prompt us toact, and to test all our actions by the only standard of truth, theHoly Scriptures. Our Saviour tells us, that it is easier for a camelto pass through the eye of a needle, than for a rich man to enter intothe kingdom of heaven. Not that the possession and enjoyment of richesis necessarily sinful; but if those who have wealth, fail as goodstewards, to use it according to the requisitions of the Bible, thenare they guilty in the sight of God. So it is with slavery. Slaveholding is not necessarily sinful, but if slaveholders fail todischarge the duties enjoined on them in the New Testament; then arethey guilty in the sight of God. And here lies the difficulty; when wepoint out to a rich man his duty, his corrupt and avaricious heartinterposes and says, no; you would rob me of my goods, you woulddamage my pecuniary interests; I cannot, I will not yield to yourrequisitions. We sometimes encounter the same difficulty withslaveholders. They sometimes imagine that duty and interest, areantagonistic principles. They imagine, that if they discharge theirduty to the slaves, their pecuniary interests will suffer thereby; andfor this reason, I have sometimes thought, that it might be asdifficult for a slaveholder to enter the kingdom of heaven, as for arich man. "The love of money, the root of all evil, " stands in the wayin both cases. If duty and our worldly interest could always run inthe same channel, then should we find it no difficult task to beChristians; but as they are sometimes opposing forces, antagonisticprinciples, the contest is difficult, and the result sometimesdoubtful. [3] Duty, commands the rich man to feed the hungry and clothethe naked; but the rich man says, nay, Lord, my goods are my own; Iprocured them by honest labor, and must I now appropriate them tofeeding the hungry and clothing the naked? What right have they toenjoy the fruits of my labor? Your requisition Lord, is unreasonable. I cannot, I will not comply. Duty, says to the slaveholder, "Give untoyour servants that which is just and equal, forbearing threatening;"but the slaveholder says, nay Lord, my slave is my own property, Ipurchased him with my own money, and what right have you to dictate tome, how I shall treat my slave? Is he not my own, have I not the rightto feed, clothe, work, and otherwise treat him, as seemeth good inmine own eyes; and who has the right to interfere? A compliance withyour unreasonable demands will materially affect my pecuniaryinterests. My object is to amass wealth, to hoard up silver and gold;and I shall therefore so manage my affairs as to accomplish thisobject. 

 [3] By _worldly interest_, I wish to be understood, the accumulation of wealth by any and every means, and the hoarding it up, regardless of the wants and sufferings of those around us. 

He that sets up for himself, regardless of the peace, happiness, andcomfort of his fellow creatures--he that hath a will of his own, andwill not yield to the requisitions of God's word--he that will takehis own way, regardless of the dictates of his better informedjudgment--he that will go his own course, it matters not on whoserights he infringes--he that will consult his own interests, and atthe same time trample under foot the dearest interests of others, hasno right, or title, to the name of a Christian. If the Bible says dothis, or abstain from that, the Christian has no right to demur; itmatters not how repugnant it may be to the feelings and inclinationsof his heart. He must cheerfully and heartily at all times, and underall circumstances, acquiesce in the will of a superior intelligence. He must be willing to sacrifice all; not only his earthly goods, butlife itself, if God requires it at his hands. This is the doctrine ofthe Bible, and well did the Saviour say, "Strait is the gate andnarrow is the way, that leadeth to life; and few there are that findit. " "Many are called, but few are chosen. " The Christian is not atliberty to consult his own personal interests and inclinations, whenthey are in opposition to the will of God. "Ye are not your own, (saysthe apostle), ye are bought with a price. "

It was impressed on my mind in early life, that there was much errorand misconception among Christian slaveholders in general, inreference to their obligations to their slaves, and a long residenceamong them has but strengthened and confirmed those convictions. Ihave no reference here to those who view slave property in the samelight, that they do every other species of property; but toconscientious and humane men. I allude to you, who profess to be thefollowers of the meek and lowly Jesus--you, who take the Bible for theman of your council--you, who profess to be the servants of that Godwho is no respector of persons--you, who profess to be under theinfluence of that religion which recognizes every man as a brotherbeloved, for whom Christ shed his precious blood. 

I beg leave to impress on your minds the solemn truth, that yourslaves are human beings of like passions, feelings, and propensitiesas yourselves; that they have immortal souls; that their joys andtheir sorrows, their happiness, and their misery, are suspended on thetreatment which they receive at your hands; and that not only theirpresent happiness and misery, but in all probability, their eternaldestiny may be influenced by your course of conduct toward them. Theseare weighty considerations--would to God I could impress theirimportance on your minds; and that you would give them that prayerfuland serious attention winch they demand at your hands. 

In assuming the right to direct and control fellow beings, from theircradles to their graves, you have taken on yourselves responsibilities, onerous indeed; and whatever may be your feelings, --whatever may beyour views--whatever may be your course toward these unfortunatebeings, of one thing you may be assured, that you are destined to meetthem at the bar of judgment, and that if you have failed to dischargethe duties obligatory on you, God Almighty will require their souls atyour hands. 

It is there that the rich and the poor, the bond and the free, theslave and his master, shall meet on a common level before a just andAlmighty Judge; who, without respect of persons, colors, grades, orconditions in life, shall render unto every man according to hisworks, whether they be good or evil. In that dread day, it will availyou nothing, that in this world you were men of renown; that in thisworld the indigent and the ignorant, cowered in your presence, or wereawed into submission by your superiority; or, that the summits of yoursuperb and beautiful mansions vied with the clouds--that you addedhouse to house, and field to field--that you amassed silver and goldas the dust of the earth--and that you were surrounded by all theelegancies and enjoyed all the comforts of life--rioted in excess andreveled in luxury. There you will stand before a just and scrutinizingGod, divested of all those superfluities, and stripped of all thatdrapery, and those fascinating accomplishments, which attracted theattention and commanded the respect and admiration of your dependantsand inferiors in this world. 

Having in the preceding pages, but incidentally alluded to the dutiesof servants, I will close the present chapter with a few remarks onthat subject. "Servants obey in all things your masters according tothe flesh, " &c. Servants are taught in the New Testament, not only toobey their masters, but to do it in the fear of God, cheerfully, freely, and actively; not simply with a view to please their masters, but as a service or duty, which God requires of them and for which hewill hold them accountable. 

It is a little remarkable, that so much should have been said andwritten about the cruel and harsh treatment of servants, and theduties of masters, and that the duties of servants should have beenoverlooked. Servants are commanded to be subject to their masters, "not only to the good and gentle, but also to the froward. " Thenon-observance of this command on the part of servants, has frequentlyengendered that peevishness and perverseness in masters to which theapostles alludes, viz. Forwardness among servants, has engenderedfrowardness in masters. It is the duty of servants, to oppose the eviltempers and dispositions, and the inhumanity of masters, by oppositetempers and dispositions, and by an opposite course of conduct. Thisis the command of God; and by yielding obedience to this command, theywould to some extent, at least, reform their masters, and secure tothemselves kind treatment. It is their only hope; it is all they cando, that will be likely to ameliorate their conditions as slaves. Ifservants would obey the injunctions of Holy Writ, they would seldom betreated cruelly or unkindly. It is their own disobedience andperverseness that subjects them, for the most part, to crueltreatment. I know, from personal observation, that the unkind, theharsh, the cruel treatment of slaves, in a large majority of cases, originates in their failure to observe the injunctions of the inspiredwriters. 

I have shown that it is the duty of servants to "love" and "obey"their "masters, " to "count them worthy of all honor, " and "to pleasethem well in all things;" and it now devolves on those who have taughta contrary doctrine, to either admit their error, or otherwise tothrow away their Bibles. It is folly for persons to persist in acourse so contrary to the word of God, and notwithstanding, to callthemselves Christians. I know that there are many who will pleadignorance, when they are arraigned for their unscriptural views, andtheir unwarrantable interference with slavery. It is too true--poorsouls, they are ignorant--deplorably ignorant; but in all seriousnessI would ask, how is it in this land of Bibles, that a majority ofthose professing Christianity, should know but little more about theSacred Scriptures, than the heathen who never saw a Bible? But theyhave no time to read the Bible, and what is worse, they have no tastefor it. All their leisure moment are devoted to the reading abolitionpapers, Uncle Tom's Cabin, and other contemptible low, filthy novels!

But how is it, that there are ministers of the gospel of alldenominations of Christians, who are guilty of inculcating doctrineson the subject of slavery, that are directly opposed to teachings ofDivine inspiration? Are they ignorant of the fact, "that slaverypervaded the whole Eastern world, at the introduction ofChristianity;" and yet not one word was uttered by our Saviour and hisapostles, in condemnation of it as a civil institution? Are theyignorant of the fact, that both masters and servants were admittedinto the church of Christ, and that masters were required in noinstance, so far as we know, to manumit their slaves? Are theyignorant of the fact, that Christ and his apostles taught masters andservants their relative duties, and otherwise left the institution ofslavery as they found it? Have they ever read Paul's letter toTimothy? "Let as many servants as are under the yoke, count theirmasters worthy of all honor, that the name of God and his doctrine benot blasphemed. And they that have believing masters, let them notdespise them, because they are brethren? but rather do them service, &c. These things teach and exhort. _If any man teach otherwise, he isproud, knowing nothing, but doting about questions and strifes ofwords, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of thetruth. From such withdraw thyself_. "

A more graphic description of the abolition clergymen of the presentday could not be drawn. It is a picture of modern abolition drawn bythe Omniscient God; and every word of it was originally applied to thesubject of slavery and abolitionism. We have had strife, we have hadrailings, evil surmisings and perverse disputings; and we are indebtedto corrupt fanatical clergymen for all these evils--for all thiscontention and slavery agitation--for all this envy, jealousy, hatredand sectional feeling--for all that endangers our peace andprosperity--our liberty, our happiness--and the perpetuity of thisglorious Union. Yes, my fellow citizens, we are indebted to theemissaries of England, and native born American citizens, who fromsinister motives have cloaked themselves with ministerial garb, forall the contention, all the evils, all the crime that has accrued orgrown out of African slavery in the United States! St. Paul says, thatthey are "men of corrupt minds, " and that they are "destitute of thetruth;" and he moreover commands Timothy to "withdraw from such"characters. And in the name of God, I command every Christian, everypatriot, every friend of republicanism, every gentleman of honor, to"withdraw" from such men. Excommunicate them, cast them off, --castthem out as evil spirits--have no fellowship with them, until theyrepent of their crimes and cease from the evil of their ways. They areenemies to "pure and undefiled religion, " and traitors to theircountry; and as such, they should be viewed and treated by every goodcitizen. 

Many persons suppose that abolitionism is of modern origin; but it isan error, for we learn from the Epistle of Paul to Timothy, that itwas agitating the church of Christ in the apostolic ages. St. Pauldenounces those agitators as "men of corrupt minds;" and he moreoversays unto Timothy, "from such withdraw thyself;" viz. , excommunicatethem--exclude them from the church, and have no fellowship with them. It is a fact, worthy of note, that primitive Christians never meddledwith the civil institutions of the countries in which they resided. They were under all circumstances good and loyal subjects. But theefforts of the apostle Paul, to crush the monster abolitionism, didnot entirely succeed, for it has continued to agitate the church, fromthat day to the present hour. Yes, the foul fiend, with head erect, and brazen front, is stalking over our beloved country to the presentday!

It appears that portions of the church, notwithstanding the solemninjunctions and admonitions of St. Paul, continued to interfere withthe civil and domestic relations of master and servant. But thepractice was condemned as unchristian, by nearly all the principal_fathers_. Particularly, Ignatius, Chrysostom and Jerome. Ignatiussays, "let them (servants), serve their masters with greaterdiligence, and not be puffed up--and let them not desire their libertyto be purchased by the church. " It was decreed by one of the ancientcouncils of the church, --"if any teach, that by virtue of religion orChristian instruction, that the slave may despise his master, or maywithhold his service, let him be anathema, " viz. , let him be accursedof God, and separated or excommunicated from the church of Christ. Letthe church have no fellowship, union, or communion with him, and lethim be an off-cast from society. 

Mark the above, reader! It is the language of the apostle Paul, andthe voice of the primitive church of Christ with reference toabolitionism. I have said nothing worse--I have not said more--I shallnot say less. It is God's truth; harsh and severe as it may appear tosome of you. And to abolitionists, I have only to say in conclusion, poor deluded souls, I sincerely pity you. Bow your heads with shameand grief--it may be, the Lord will have mercy upon you. 

CHAPTER XI. 

I am not yet done with the obligations of masters to their slaves. Icannot hastily dismiss the subject. In it I feel an intense interest. Bear with me, my beloved friends and fellow citizens of the South. ForI assure you, that if I know anything of my own heart, I am promptedto write by the best of motives and the kindest of feelings. To manyof you I am personally known; and I flatter myself, that those whoknow me best, will not suspect me of improper motives or feelings. Ihave for you the highest respect, and for you I entertain the kindestfeelings. I long resided in your midst, and was treated with kindnessby you, in all the relations of life, whether private or public; and Ifeel myself bound to you by ties of gratitude, which neither time norspace can separate; by all those tender and endearing associations andrelations in life, which must necessarily grow out of a long residencein the midst of a generous, humane and hospitable people. My regardand solicitude for my Southern friends is now a thousand fold greaterthan at any previous period of my life. And my anxiety for your peace, happiness, and permanent prosperity, becomes more and more ardent. ButI must come directly to the point under investigation. 

Masters, I conceive, are under obligations to act with reference tothe comfort and happiness of their slaves; and not solely with a viewto their own pecuniary interests. If they fail to provide for theirslaves comfortable houses, clothing suited to their various wants, andadapted to the varying and changeable seasons of the year, togetherwith a supply of wholesome and nutritious food, they violate thecommands of God. Their own interests, as well as duty, demand it attheir hands. I do not contend that the master is bound to furnish theslave with clothing of the same material with which he clotheshimself; nor do I contend, that in all cases, he is bound to providefor him the precise articles of food, on which he himself subsists. The occupations of the master and the slave may be different; andsupposing that they are engaged in the same occupation, theirfeelings, views, appetites and propensities differ. In other words, their _wants_ differ. Hence, what would conduce to comfort in the caseof the slave, would not, at all times, suffice for the master'shappiness and comfort. 

Here is a fact which is not understood in the free States. Slaves arehappy and content under circumstances in which a white man would bemiserable. They are satisfied and content with food, on which thebetter portion of the white race can hardly subsist. Nor would softbeds and fine houses conduce to their comfort. There are many of them, who, if they were provided with downy beds, would prefer to repose onthe hearth or the floor. They are by nature a happier people than theAnglo-Saxon race, and of course, less will suffice for their happinessand comfort. All that I contend for is, that the health, comfort andconvenience of the slave, should be amply provided for by the master;or at least as far as practicable. I wish here, as well as elsewhere, to avoid the error of asking too much, for I have generally observedthrough life, that those who ask too much are likely to get nothing. Ishall, therefore, contend for nothing more than the clear, obvious, and indisputable duty of slaveholders. 

Slaves do not, as a general rule, receive that attention in sicknessfrom their masters, to which they are entitled. Humanity, as well asinterest, should prompt their masters to be a little more attentive tothem, under the afflictive dispensations of Providence. And thenecessity is more apparent from the consideration of the fact, thatslaves are ignorant, and universally entertain opinions in regard todieting the sick, which, if practically carried out, will in allcases, endanger their lives. I allude to the notion prevalent amongthem, that the sick are in no danger, so long as they can by any meansinduce them to take food. The same error is common among the moreignorant class of white people; and it constitutes the worstdifficulty that the physician encounters in the treatment of disease. I once remarked to an ignorant, drunken, degraded son of Belial, thatif he was not a little more cautious in the use of certain articles offood, he would sooner or later destroy himself. "Oh! there is nodanger, " said he, "I shall never die while I can get plenty of fat'possum to eat, and whiskey to drink. " So it is with ignorant persons;they know that food sustains life, and for that reason they believe, that as long as they are able to cram it down their throats, there isno danger. 

It is a little remarkable that the proprietors of slaves do not moregenerally enforce cleanliness among them. This is the more to beregretted, as cleanliness conduces not only to the health and comfortof the body, but also to the purity of the mind. I am aware that itwould in most cases be difficult to enforce cleanliness among them, asthey seem to be constitutionally a filthy race. This may originatepartly, however, from, the peculiar circumstances under which theylive, their ignorance, degradation, &c. 

But there are yet duties obligatory on slaveholders, to which I havenot directly alluded, which bear heavily on my mind. Oh! that I couldin appropriate language, impress their importance on the minds of mySouthern friends. Oh! that in view of their responsibility to theSupreme Ruler of the universe, they would calmly, patiently, soberly, seriously and prayerfully reflect on the following remarks. Aid a wormof the dust, O God, to plead the cause of humanity. "Paul may plant, and Apollos may water, " but thou, O God, "must give the increase. "Thou knowest that in vain I admonish my Southern brethren, unless thySpirit attends the warnings and admonitions herein given. May thySpirit attend this little volume in its Southern tour. Give thehearing ear, and the understanding heart. May they hear, and give ear;and not only hear and give ear, but may they "work, while it is calledday, for the night cometh, when no man can work. "

I allude to the mental and moral culture of the African population inthe Southern States. I feel intensely on this subject; and could Iarouse the Southern States to reflection and action, I should thenfeel as if the great work of my life was accomplished. I could thenrepose in peace and quiet on my dying pillow; assured, that ere long, my beloved country would, be redeemed from the curse of slavery. 

In whatever aspect we may view slavery, the ignorance of slavespresents itself to us, as the darkest spot in the picture. It ishumiliating--a national reproach--an omission of duty, for whichAlmighty God will hold us accountable, that so little effort has beenmade to enlighten the minds, and elevate the characters of the Africanpopulation in our midst. Here lies our great delinquency. "O shame!where is thy blush?" In the name of all that is sacred, how long isthis state of things to continue? When, Oh! when will we arouse to asense of our vast responsibilities to God, and our obligations to theAfrican race? Several millions of fellow beings in our midst, not onein twenty of whom can read the Holy Bible! And yet it is our boast, that we are the most enlightened nation under the sun--the mostvirtuous and intelligent people under the canopy of heaven--a nationof Christians. God help us; for when I reflect on these things, Icannot avoid asking myself, is there any probability, that we shallever get our eyes open, and help ourselves? It is the duty of everyslaveholder to instruct his slaves so far as to enable them to readthe Bible; and to furnish every slave with a copy of the will and wordof God; to encourage them to read the same; and not only read it, butto make it the "man of their council. " This, friendly slaveholder, isyour obvious and indispensable duty, and you well know it. If you haveneglected or overlooked this duty in time past, for your own sakes, for the sakes of your slaves, defer it no longer. There is no time tobe lost; it is a matter of infinite importance, both to yourselves andyour slaves. Commence it in good earnest, and may success attend yourefforts. You are under moral obligations to enlighten the minds andelevate the characters of your slaves, as far as practicable. Youshould spare no pains, and no consideration whatever, of expediency, convenience or self-interest, should deter you from the faithfuldischarge of your duty. 

It appears clear to my mind that, in a qualified sense, a mastersustains the same relation to a young slave, that he sustains to anorphan as a guardian; and that his relation and obligation to anorphan as guardian, does not differ materially from his obligations toa son or daughter. Suppose that he purchases a young slave with hismoney; he is legally his property during his natural life. Supposethat he becomes guardian to an orphan child; he acquires a legal rightto control the child until he is twenty-one years of ago. Let him askhimself, what are his obligations to the orphan? Whatever they are, heis under the same obligations to the slave. But if he is at a loss asto what are his obligations to the orphan, let him ask himself whatare his obligations to a son or a daughter? In a qualified sense, heis under the same obligations to the orphan that he is to a child, andho is under the same obligations to the slave that he is to theorphan. They may differ in degree, but they cannot differ in kind. They are of the same kind, of the same quality, for the reason thatthe temporal wants and the eternal interests of the slave, the orphan, and the child are the same; and he, as master, guardian and father, isbound to make provision for them. He is morally bound to act withreference to the present happiness and eternal interests of the child, the orphan and the slave. As a general rule, whatever conduces to thehappiness of the child, conduces to the happiness of the orphan, andwhatever conduces to the happiness of the orphan, conduces to thehappiness of the slave. They are each persons of like feelings, passions and propensities; requiring at his hands the same kind oftraining; the same moral and mental culture. I admit that theprofession or occupation which they are destined to follow throughlife, may render it necessary that there should be some difference intheir scholastic training and attainments; but it does not followbecause a son is destined for the medical profession, and thereforerequires a smattering of Latin and Greek, that an orphan who isexpected to follow the occupation of farming, should not be atolerable English scholar; nor, that a slave, though he remain a slaveduring his life, should not receive at his hands that amount of mentalculture which is requisite to expand his mind, and elevate hischaracter above that ignorance, superstition, degradation and vice, inwhich the African race are involved. 

The laws in conferring the right to hold slaves as property, did notinvest any one with the right to act the tyrant. Every father isinvested with the right to control his family; but he has no right totreat any member of his family harshly or unkindly. It is the duty ofthe father so to demean himself, and so to govern his family as tosecure the good order, and promote the peace and happiness of everymember of his household. A man's slaves are members of his household;and the same rules, laws and great cardinal principles, which regulatehis conduct as a husband, father and guardian, should regulate hisconduct as a master. He has a right to control every member of hisfamily; it is a Divine right, conferred on him for the good of thewhole; but in the exercise of this delegated authority, meekness, patience and forbearance should characterize every act of his life;and in his intercourse with every member of his family, white orblack, his countenance in their presence, should be as the revivifyinginfluence of the sun on the down-trodden vegetation of the earth, infusing hope, life and animation into all around him; and his words, yea, his commands, should descend as the gentle and genial showers ona parched and thirsty soil, and not in torrents of wrath, anger andindignation. Anger, clamor and strife should be banished from hishousehold. His commands should be mild but firm; and unconditionalsubmission and prompt obedience should be strictly enjoined on hischildren, dependants and slaves. Beloved by all, he would then move inthe midst of his family with that dignity and grace which becometh thetrue Christian gentleman. Beloved, respected and venerated by everymember of his family, he would find it no difficult task to enforceobedience, and thus to govern them according to the requisitions ofGod's word. 

Masters, I conceive, by pursuing the course indicated in the precedingpages, would discharge their duty to their slaves, and stand guiltlessin the sight of God. The condition of the slaves would be ameliorated;their minds expanded and their manners improved; and thus, at somefuture period, if in the providence of God it should be their happylot to attain the rights of freemen, then would they be qualified toappreciate the blessings of freedom, and not sink again into theiroriginal barbarism. Thus would they, as freemen, be competent toexercise the rights and privileges of free citizens; and, while risingin the scale of nations, they would point to our government as theirgreat benefactor, who raised them from the lowest depths of savagebarbarism and brutality, and conferred on them light, liberty andscience, and inducted them into the doctrines of the Christianreligion. Then would they view our nation as their great donor, fromwhom they received light, science and religion, and not as theiroppressor. 

It is incumbent on me to state, in conclusion, that the clergy of theslave States have done all that was practicable, under thecircumstances, to confer on the slaves the benefits and advantages ofreligious instruction. I doubt whether the poorer class of people, white or black, have had superior religious advantages in any part ofChristendom, at least so far as it relates to the preaching of thegospel, and the ordinances of the church. The clergy of the differentdenominations have been untiring in their efforts to Christianize theAfrican population. And it is a little remarkable that, in manyinstances, irreligious men, --men who make no pretentious to religion, men who rarely attend the preaching of the gospel themselves, shouldencourage their slaves to attend divine service, and, in someinstances build churches and employ ministers for the benefit of theirown slaves. Strange as it may appear, it is nevertheless true. Butadmitting the fact, and I cheerfully admit it, that all has been donethat was practicable, under the circumstances, to Christianize theAfrican race in the Southern States, yet the principles ofChristianity have exerted on them but a partial influence, inconsequence of their ignorance. No people can be brought fully underthe influence of the Christian religion, unless their minds are at thesame time enlightened and expanded by literature. Religion andliterature are twin sisters; bound together by indissoluble ties, andthe Divine Being never intended that they should be separated. Religious instruction without literary culture, can produce but apartial and superficial effect on the human mind; it can produce nostrong, permanent and abiding influence. When the gospel is preachedto an ignorant, illiterate, semi-savage people, the seed is sown in anincongenial soil, and the product will be in accordance with the soilin which the seed is sown. This accounts for a fact stated in thepreceding pages, that slaves apparently pious, when liberated andexposed to certain temptations, were very likely to fall into theirformer habits and vices. It also accounts for the fact, that but fewAfricans can bear flattery and attention from the white race, itmatters not how virtuous and pious they may be; it is certain to elatethem, and to excite them to acts of indiscretion, and sometimes toacts grossly vicious. It is so common for Southern slaves who arcapparently pious, when exposed to temptation to fall into acts ofgross immorality, that many unthinking persons in the South have cometo the conclusion that there is no sincere piety among them; that theyare insincere and hypocritical in their professions and pretentious. Agentleman once remarked to me, that he had never seen an African inwhose piety he had entire confidence. It was a remark, I believe ofDoctor Nelson, (the author of the celebrated work on infidelity, ) thathe had never seen but one or two consistently pious slaves. The doctorwas long a resident of Tennessee, a practitioner of medicine and aminister of the gospel, and certainly had good opportunities forforming correct opinions on the subject; but it appears to me thatsuch views are not only uncharitable, but also unphilosophical. Professors of the Christian religion of the African race are not lesssincere than are the same class of persons among the white race. Onthe contrary a slave is more likely than his master to attach himselfto a church from pure motives. Many considerations may induce a whiteman to make a profession of religion, which have no bearing, force, orinfluence whatever, on an African. But the slave is ignorant anddegraded; and consequently he lacks moral stamina. He lacks thatfirmness and stability of character which result from mental culture. And moreover, his views of the Divine Being, of his attributes and hisworks are erroneous. He knows but little of his Creator or his works;but little about himself and his relations to his fellow creatures. Hedesires to do right, but he is too often unable to distinguish betweenright and wrong. But this is not all; for slaves are, to a greatextent, devoid of what, (in ordinary parlance, ) is called a sense ofhonor and shame; and too many white Christians, as well as black ones, require all the restraining motives and influences, that can bebrought to bear on them, to keep them in the paths of rectitude. Whatis called the moral sense alone, would fail in a large majority ofcases. The above remarks are as applicable to an ignorant, depravedand vicious class of white persons, which may be found every where, asthey are to the Southern slaves and free negroes. I will here remarkthat all that is indispensably necessary to enable an individual tocultivate his mind, is a tolerable knowledge of his mother tongue, sofar at least, as to be able to read and write it; and a few wellselected books. It is neither necessary nor advisable to read manybooks; for most of reading men have read too many books, and havestudied none. It is a little remarkable that Christians know so littleabout the Bible. I do not suppose that there is one in a hundred amongthem who ever read the sacred volume through; and a large majority ofthem know very little about it, except some very incorrect notionswhich they have gathered from sermons. It seems that some peopleimagine that attending church, and hearing sermons comprises the"whole duty of man. " This is all very well so far as it goes; but Ibeg leave to remind such persons that our Saviour preached a sermon onthe mount, near two thousand years ago, which is far superior to anysermon that has been preached from that day to the present time; andthat they would do well to read it at least once a month. 

It is but an act of justice to slaveholders for me to state, that theeducation of slaves in most of the slave States is barred byprohibitory laws. This is one of the fruits of abolition interferencewith slavery. I have remarked in Chapter 3, of this volume, that theabolition excitement in the North, about thirty-five years ago, cutoff discussion in the South on the subject of slavery; and that thelegislatures of the slave States in self-defence, or otherwise, inobedience to the imperious demands of self-preservation, enactedstringent laws in reference to the slave population, &c. ; and thatamong them will be found enactments making the education of slaves apenal offense. It was the circulation of abolition tracts and papersamong the slaves by Northern men, that first suggested this idea tothe Southern legislatures. Previous to that time, many Christianslaveholders were educating their slaves. These laws are inoperativein many places in the South; and it affords me pleasure here to recordthe fact, that most of the slaves in Knoxville, Tennessee, the city inwhich I last resided while a citizen of the South, are able to read, and many of them can write. Well done, ye noble and generous sons anddaughters of Knoxville. 

CHAPTER XII. 

The subject of slavery for the last thirty-five years has been anexciting one in the United States. There has been much discussion, andwhat is worse, much angry contention on the subject. It has been ahobby for demagogues, and a fire-brand in the hands of factiousdisorganizers. Fanatics and false philanthropists have rolled it as asweet morsel under their tongues. It has furnished them with a pretextto cry liberty! liberty! from the rising to the setting sun. Theirwhole souls, bodies, and minds, appear to have been absorbed in thecontemplation of African slavery. They appeared to be wholly engrossedwith this one idea, to be engulphed! swallowed up! lost! confoundedand bewildered in visionary abstractions, and ever and anon, theirplaintive notes were heard throughout the hills and dales, liberty andoppression, the burden of their songs. They seemed to consider allcrime, all oppression, all injustice, all wrong, as merged in Africanslavery and its concomitant evils, and themselves the peculiar, thespecial guardians of the rights of man. The North and the South havebeen hissed on each other with demoniac fury, and have glutted theirvengeance in attempts to "bite and devour each other. " Truth, justice, and righteousness have been lost sight of, and a fair and impartialstatement of facts has seldom been placed before the public; but inits stead, crimination and recrimination have been hurled from Northto South, and from South to North. 

The North has arraigned the South, and the South has hurled defianceat the North; or, if the former set up a defense, it was little betterthan special pleading. Those who have read the foregoing pages areapprised, that it was no part of my design in this work, to exonerateeither North or South, there is guilt enough everywhere to humble usall. But I have long considered the attacks of abolitionists onslaveholders, as devoid of truth and justice, and that their views onslavery, were in direct opposition to the revealed will of God. Abolitionism cannot be of God, because its views, plans, andmachinations, are in direct opposition to the revealed will of God. Whosoever sows dissension or excites discontent among the slaves, andinfluences them to dishonor, despise, or forsake the service of theirmasters, in so doing, violates the positive injunctions of the Bible. Servants are commanded in the New Testament to obey, love, and servetheir masters, and to resign themselves to the will of God, and becontent with their lot. Servants are not only taught to obey theirmasters, but to account them worthy of all honor, and to endeavor toplease them in all things. "If any man teach otherwise, (says theapostle), he is proud, knowing nothing. " But abolitionists do teachotherwise; hence, we find many of the leaders of that partyrepudiating the Bible. 

I do not suppose that Northern people, where slavery is not legalized, are any better than the Southern people where it is legalized. Eachsection of the Union has its virtues and vices. I do not suppose thatEngland, where slavery is not legalized, is any better than Americawhere it is legalized. There is more or less injustice and oppressioneverywhere. It looks well in England to talk about oppression in theUnited States. "Thou hypocrite, first cast the beam out of thine owneye. " Look at down trodden Ireland, thou despotic tyrant. And ye dukesand lords, ye pinks of mortality, professing to be Christians, have yeforgotten the words of Divine inspiration? "He that hath of thisworlds goods, and seeth his brother have need, how dwelleth the loveof God in him?" Look at your tenantry, the millions of miserablewretches on your own soil, whose condition is far worse than that ofthe African slaves in the United States? And ye bishops! ye overseersof the flock of Christ? with your princely salaries! surrounded bywealth, splendor, and luxury! Have ye ever thought of the millions, that are starving around you, not only for the bread of eternal life, but also for that which is essential to the sustenance of animal life!Woe to you, ye hypocrites. Ye wolves in sheep's clothing! Bow yourheads with shame, and repent in sack-cloth, or else as surely as thereis a God in heaven, you will have "your portion in the lake thatburneth with fire and brimstone. "

Some people at the North are constantly harping on the subject ofslavery, and yet lo! when some one emancipates a slave in the South, and he straggles off to the North, every one with whom he meets giveshim a kick. Benevolent souls, look at the treatment which the Randolphnegroes received in the state of Ohio. If slaves are emancipated whereare they to go? Where will they find an asylum? Not in the North? ForNorthern legislatures are already telling them by prohibitoryenactments, here, you cannot come. "O consistency! thou art a jewel, apearl of great price, " a virtue rarely met with. 

Abolitionists make a great noise about slavery, some of them, nodoubt, conscientious and sincere; but there are many among them, should they remove to the South, that would in less than five yearsown a cotton farm or a sugar plantation well stocked with negroes. Facts have in many instances verified the truth of this assertion. Menhave frequently emigrated from the free states to the South, professedly abolitionists, and after getting into one or twodifficulties with the excitable Southerners, they would all at oncethrow off their garb of abolitionism, and then, they too, must haveslaves. Perhaps they thought that a change of location justified achange of opinion; or, it may be, that they reasoned thus: poorcreatures, they are in bondage, and why should they not as well belongto us as to any one else? We can treat them as well as any one. TheSouthern slaves, however, tell a different tale. They say thatNorthern men have no business with slaves, for the reason, that theyare very hard masters. The negroes of the South have as littlesympathy for the Yankees, as their pro-slavery masters. 

I have said that we all are guilty; yes, England is guilty! America isguilty! The Northern states are guilty! The Southern states areguilty! There is guilt everywhere! We should therefore beware how wecensure one another. Mother England furnished her American colonieswith slaves, and pocketed the money, and now she tells us, that wehave no right to that property which she forced on us, when we were aweak and defenceless people, and could not do otherwise than obey hercommands. The eagle eyed, shrewd, and sagacious Yankees, ever alive toall that pertains to their own pecuniary interests, with thatkeen-witted penetration and over-reaching foresight, for which theyare remarkable, soon made the discovery, that slave labor in aNorthern latitude, and on a comparatively barren soil, must proveunproductive. Hence, they strike a bargain with their Southernneighbors. The Yankees say to the Southern planters, gentlemen, youcan employ these slaves profitably in the cultivation of tobacco andcotton. Your climate and soil is adapted to slave labor, ours is not, take our slaves, and let us have in return, gold and silver. It willbe a profitable investment on your part, and will relieve us of aspecies of property, which, to us, is unprofitable. The Southernplanters accept their offer and purchase their slaves, and what next?The Yankees turn around and say to the Southern men, you have no rightto hold these slaves as property. Kentucky and Tennessee might now, with equal propriety and consistency sell their slaves to the Texanplanters, pocket the money, turn on their heels and say, whygentlemen, it is true that we sold you these slaves, and you have paidus for them; but you have no right to hold them in bondage. Refund ourmoney, cry the Texan planters. If you have sold us property which wehave no right to hold as property, refund our money? No, say thesturdy Kentuckian and the stalwart Tennessean, not we. Help yourselvesthe best way you can, we have got your money, and we shall hold on toit. We make no children's bargains, and thus the matter ends. 

If slave labor had been profitable in the North, Northern men wouldhave remained in possession of their slaves to the present day. Noone, I suppose, doubts it, and it is a good and sufficient reason whythey should be a little more modest in their denunciation of theirSouthern brethren. Slavery is perpetuated by selfishness. Northernmen, to say the least, are as selfish as Southern men; and it wouldrequire nothing, but a change of location, to make them as oppressivetask-masters. Where there is most selfishness, there we will find mostoppression; provided, that surrounding circumstances are favorable. Most men, in this world, consult their own pecuniary interests. Ifthey are enhanced by African slavery, African slaves they will have, provided they can get them; but if they cannot get African slaves, they will make slaves of unfortunate and ignorant individuals of theirown color. It is the same dominant principle the world over. TheNorthern man with his leagues of land, surrounded by ignorant, indigent and impoverished families, is virtually a slaveholder. Hegets all their labor, and what do they receive in return? A baresubsistence. Southern slaves get that. These tenants spend their livesin laboring for their landlords, and receive in return, barely asufficiency of coarse food and coarse clothing, to keep soul and bodytogether through a protracted and miserable existence; the conditionof many of them being worse than that of a majority of Southernslaves. Most of operatives who live on their daily wages, do nothingmore than earn their victuals and clothes, and slaves are generally aswell clothed, and better fed than they are. It is clear to my mind, that a majority of slaves are better compensated for their labor, thanthe poorer class of people, North or South. I base this conclusion onthe fact, that neither the one, nor the other, receive any thing morethan their victuals and clothes, and the slave is better fed, andbetter clothed than the poor white man. This is neither a far-fetchedconclusion, nor yet an exaggeration. It is literally true. I repeat, that the slaves of the South are generally better provided for, thanthe generality of the tenantry, North or South. Hence, the slave isbetter paid for his labor than the white man, under thesecircumstances, slaves are also exempt from those corroding cares, perplexities and anxieties, which embitter the lives of the poorerclass of white people. He has but to finish his task, and eat andsleep; the cares of the family devolve on master and mistress. Thestorms of adversity, the losses and crosses incident to all families, pass over his humble hut. The poor white man has bread and meatto-day, but God only knows from whence it will come to-morrow. Not sowith the slave, he knows well from whence his bread and meat is tocome "for the morrow. " Master is bound to make provision for him, andhe feels no concern about the matter. "He takes no thought for themorrow. " Well, but says one, the white man has liberty, poor as he maybe. He can work to-day, and forbear to-morrow, if it suits his ease, convenience, or inclination. Very true, and the misfortune is, that hetoo often works to-day, and gets drunk to-morrow; or, otherwise, squanders away his time foolishly. Indigence and ignorance subject mento oppression in all countries, and under all circumstances, itmatters not whether you call them slaves or freemen. There isoppression and injustice everywhere. It originates in the supremeselfishness of our natures--our self-love. It was the original designof Christianity to eradicate this principle from the human heart. "Thou shalt love thy neighbor as thyself. " "Whatsoever ye would thatmen should do to you, do ye even so to them. " This is the language ofthe author of our religion. The great apostle had direct reference tothe selfishness of our hearts when he said, "the love of money is theroot of all evil. " While selfishness is the dominant principle of ourhearts, we can neither love God, nor yet our neighbor. The Holy spiritcan never enter our hearts, while this principle reigns supremewithin. He has been trying to expel the monster from the hearts of thehuman family, for nearly two thousand years; but as yet he hasaccomplished his object but partially. He pleads for entrance, but toooften pleads in vain. We must relinquish our self-love, before we canlove God supremely, and our neighbor as ourselves. 

Selfishness, self-love, or the love of money, as the apostle terms it, stands in the way of all that is noble, generous, and just, in ourintercourse with our fellow creatures. It is "the root of all evil, "all injustice, all oppression, all unrighteousness, all that mars ourpeace and happiness in this world, all tumults, all strife, allcontention, all war, all blood-shed, all hatred, all misery in time, and all our woes to all eternity. 

There are times when my heart sickens within me. I feel, I know thatthere is oppression and wrong in our world, and that millions of myfellow creatures are interested in perpetuating those wrongs. I knowthat wherever the human foot has trodden the soil, that _mighttriumphs over right_, that the strong oppress the weak, that the poorand dependent too often become the servants of the rich; that the manof quick discernment, too often overreaches and takes advantage of hissimple, less gifted, and unsuspecting neighbor. That the master, theland-lord, those who are endowed with superior knowledge, those whoare in possession of wealth, power, and influence, too often becomeoppressive, tyrannical and cruel to their inferiors, servants anddependants. I know that these evil exist, and that many believe thatthey would sustain damage by any attempt to mitigate, or remove them. Self-love, self-interest, the love of money, the love of ease, thelove of wealth, splendor, and power, stand in the way of anyreformation. Their prejudices, too, that have grown with their growth, and ripened with their years, must be removed. They moreover imaginethat not only their self-interests, but their honor, their ease andconvenience, their all--all that they hold dear in the world, will beendangered by any attempt to eradicate the evils alluded to. Willthey, under these circumstances, listen to the calls of sufferinghumanity, the voice of reason, the laws of Divine revelation, and thestern dictates of conscience? Can we expect it, when so many interestsare involved, when so many prejudices must be broken down, and oldinstitutions rooted up, and a new order of things introduced? Canmoral obligation, a sense of duty, the dictates of conscience, overcome that instinctive passion of the human soul, the love of gain?Oh! the love of money, that mighty leveller of power, the goldenserpent that beguiles us to transgress the laws of God, to disregardthe rights of man, and to burst asunder the common ties of humanity, which were designed in the wisdom and beneficence of the adorableCreator to bind us all together--the world, every member of the humanfamily of all nations, kindred, and tongues, high and low, rich andpoor, bond and free, into one common brotherhood. Will men everreflect, that we are all brothers, descendants of the same earthlyparent, children of the same heavenly father, having common interests, alike the subjects of joy and sorrow; that the author of our existenceis no respecter of persons; and, finally, that we must all standbefore a just and righteous Judge, and give an account of the deedsdone in the body, "whether they be good or evil. " These are solemnthoughts, and we look in vain for a correction of the evils underwhich the world groans, unless the minds of men can be disentangledfrom worldly pursuits, and can be impressed with their responsibilityto the Author of their existence, and the obligation to each other. Here all our hopes must center, and to this end must all our effortstend, if our object is the regeneration of the human race. Men mustunderstand their true interests, their relations and obligations toeach other, and their accountability to God, before they will "ceaseto do evil and learn to do well. " If either the writer or the reader, expects to do anything in behalf of suffering humanity, he must neverlose sight of the corruption of our natures, and the great fountain oferror and misconception, self-love, as the source of all that mars thepeace and happiness of the human family. And what is of paramountimportance, we must bear in mind, that without Divine aid, we write invain, we read in vain, that God alone can accomplish the great work, and that we are but instruments in his hands. We must then, withunwearied patience and diligence, do our duty, and leave the event tohim who has all power in heaven and earth. 

CHAPTER XIII. 

The memorable words of our Saviour, "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind; andthy neighbor as thyself, " comprise the whole duty of man. God requiresnothing more of any man. He that loves God will yield a ready andcheerful obedience to all his commands; and he that loves hisneighbor, cannot, under any circumstances, or in any condition oflife, do his neighbor injustice or wrong. I have shown in thepreceding Chapter, that all oppression, all injustice, that all theevils and calamities which befal the human family, originate in, orare perpetuated by our self-love. Selfishness, self-interest, orotherwise self-aggrandizement, is the mainspring of all our actions ifwe are devoid of love to God and man. This innate principle of ourhearts, the love of money, the love of ease, wealth, power and fame, must be overcome before we can love God and our neighbor; or otherwisedischarge those duties incumbent on us as Christians, good citizens, and philanthropists. While self-love or selfishness is the dominantprinciple in our hearts, we can be neither humane, just, nor generousin our intercourse with our fellow creatures. It is impossible. Underthese circumstances we must and will invade their rights; providedthat our interests are enhanced thereby. I have said that this innateprinciple of cupidity must be overcome before we can love God or ourneighbor. The question present itself, how? By what means or agency?The gospel of our Lord and Saviour Jesus Christ was promulgated forthis special purpose. By what agency? Through the pervading influenceof the Holy Ghost shed abroad in our hearts, purifying our corruptnatures. To whom was this gospel committed? The church of Christ. Welook then to the church of Christ for its promulgation, and anapplication of its principles. But some branches of the church are socorrupt that we can no longer look to them as the depositories oftruth, righteousness and justice. Our Saviour sowed good seed, and thedevil sowed tares; and the tares have grown and multiplied until theyhave nearly superseded the product of the good seed. But thedifficulty does not stop here, for we find, at this time, multitudeswho have crept into every branch of Christ's church, who giveincontestible evidence that they are under the influence of the worstpassions and propensities of the human heart. Who are devoid of everyprinciple of the Christian religion. What is their object? What arethe motives of such persons when they attach themselves to thedifferent branches of Christ's church? Search your hearts ye whitedsepulchers, and tell me what was your leading object when you becamechurch members? Tell me, was it to serve God? No, for ye continue toserve the devil with more alacrity than formerly. Shall I hold you up, naked and deformed as ye are, or shall I forbear? The truth must betold, be the consequence what it may. It was not your intention whenye entered the pale of the church, to place yourselves in such aposition as would enable you more effectually to serve either theAuthor of your existence, or the father of lies. You made a professionof religion in order to serve yourselves. You designed nothing morenor less than to make a profession of religion subserve your business, profession or avocation; or else, give you character and notoriety inthe world. Here now is the principle of self-love, selfishness, self-aggrandizement, prompting men to attach themselves to thedifferent branches of Christ's church. 

The politician contemplated, no doubt, that by becoming a churchmember he would secure the suffrages and the influence of a largeportion of the members of that church to which he attached himself. The merchant by the same manoeuvre, expected to sell more goods; andthe physician was aware that it would afford him an excellentopportunity to _brother and sister_ himself into a better practice. The lawyer expected to get large fees from avaricious and contentiouschurch litigants. For church members will engage in lawsuits, theauthority of John Wesley, and the still higher authority of St. Paulto the contrary, notwithstanding. The mechanic too, must have thepatronage and influence of the church. Neighbor B. , over the way, is aregular church member in good standing; and I must become one too, inorder to compete with him in business. Dear me, says the farmer to hisbeloved spouse, don't you see that we are raising a large andpromising family of children; and we must make them respectable. How, my dear, says the good lady; by dressing our daughters in silks, andour sons in broadcloth? No, no, says the close-fisted farmer, there isa cheaper and readier way to accomplish it; though I have no objectionto seeing the children decently clothed. Have you not observed thatall the respectable families in this neighborhood are Methodist, Presbyterians, or Baptists, (as the case may be, ) and in order tobecome respectable, we too must go and join the church. These are thecorrupt, the impure, the abominable motives, which too often lead mento attach themselves to churches; and these are the considerationswhich are too often presented to non-professors by ministers, as wellas private members. I regret to say it--I blush while I record it: Ihave frequently seen professors of religion approach non-professorswith all the sanctimoniousness which they could possibly assume, andabruptly address them in the following words: "Come, my friend, youmust be religious; you must get religion and join the church. " Thepoor sinner objected--difficulties interposed--he could not, at leastat the present time; begs leave to be excused until a more convenientseason. "Well, but--come my friend, you may find it greatly to youradvantage. We are numerous, we are respectable, we are influential, wecan aid you in your business, and elevate your character in society. "This is no fancy sketch, I have seen it with my own eyes, and heard itwith my own ears, a thousand times; and I beg those who honor thiswork with a perusal, to reflect for one moment, and I think that theycan call to mind similar circumstances. I am loathe to wound thefeelings of any one, but a practice so well calculated to corrupt thechurch of Christ, so contrary to the spirit of Christianity, must andshall be exposed. It is thus that men are frequently drawn intochurches, by appeals to the worst passions and propensities thatcharacterize the human heart. By appeals to their cupidity! their loveof fame! their love of power! By touching the mainspring or the rootof all evil--love of money! What can be expected of those on whom suchunhallowed means are brought to bear? They were begotten byunrighteousness, "conceived in sin, and brought forth in iniquity. " Nowonder churches are corrupt. 

It behoves us to inquire in what, this ungodly procedure, on the partof professors of the Christian religion, originates. It originates inan undue desire on the part of ministers and church members tostrengthen their party. It is the same spirit that actuated thePharisees of old, when our Saviour told them, "ye compass sea and landto make a proselyte;" and what then, after they had succeeded, why heis then "seven-fold more a child of hell than yourselves. " No wonder, nothing else can be expected, when people are induced to attachthemselves to churches from such impure motives. I never yet saw suchextra efforts made to get some poor, indigent, ignorant, insignificantindividual into a church. But if the man has wealth or influence wegenerally find all hands at the bellows. 

There are a class of religionists in the world, and there are more orless of them among all denominations of Christians, who are nevereasy, never satisfied, never content, unless they are cramming theirown peculiar notions down other people's throats. Their object is notto change men's hearts, but to change their opinions. They take up theNew Testament and read Christ's sermon on the Mount; but they findnothing in it to answer their purpose. It is but an ordinaryproduction in their estimation. They pass on through Matthew, Mark, Luke and John. How stale, how dull, how uninteresting these gospels, they are led to exclaim. They see but little beauty in the God-liketeaching; or the inimitable example of Christ. His last agonies, hisdeath on the cross is insufficient to move their callous hearts. Buton they pass through the Acts of the Apostles, and the Epistle to theRomans; but, oh! stop, they have found it at last? Reader, what do yousuppose that they have found? What were they in search of? Why sometext of Scripture which seem to support their own peculiar notions onthe subject of Baptism, Election, Predestination, the FinalPerseverance of the saints, &c. The zeal of such persons to propagatetheir opinions is not more remarkable than the confident, dogmaticmanner in which they express them. It is remarkable that professors ofreligion who are most ignorant and depraved, those who have embracedthe grossest errors, are the most confident, arrogant and intolerantin their efforts to force their opinions on others. It may be set downas a maxim, that where there is most ignorance and error--that thosewhose creeds contain the least truth, are under all circumstances themost forward to engage in controversy with others. 

Truth is quiet--error is noisy and boisterous; truth is meek--error isproud and self-sufficient; truth is modest--error is bold and forward;truth is diffident--error is confident and assuming; truth is resignedto the will of God--error is self-willed. To arrive at the truth isnot the design of such persons. It is not their eternal interests, northose of their fellow creatures that stimulate them to effort. Theyread the Scriptures, not as honest inquirers after truth, but with aview of finding something that will give support to some preconceivedopinion, doctrine, creed or ceremony. That will give support to someabstruse doctrine, form or ceremony, which has no direct reference, whatever, to their eternal interests, nor to their duty andobligations to their Creator, nor yet to their fellow creatures. Theirmotives and intentions are dishonest, their professions insincere andhypocritical, and it is not in the power of their bigoted and corruptminds to comprehend, "whatsoever things are true, whatsoever thingsare honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report. "

CONTENTS. 

INTRODUCTION. --SECTION I. 

Abolition editors. Their statements false, Letter writers travel South--Misrepresentations, Northern men mislead by abolition papers, and Uncle Tom's Cabin, Sectional hatred is engendered thereby, and the Union endangered. Slavery agitation has retarded emancipation, riveted the chains ofslavery, and inflicted injury on masters and servants, The revolutionary designs and tendencies of abolitionism, The Union based on the slavery compromise, Those who invade the rights of the South, are guilty of not only acivil, but also of a moral trespass. The primitive church wassubordinate to the civil authorities. Language of Christ and hisApostles, Contrast between Christ and his Apostles, and the apostles of modernreform, SECTION II. 

Is universal emancipation safe or practicable? What would be theconsequences?

Idleness, vagrancy and crime, the fruits of emancipation, There is not a free negro in the limits of the United States, Universal prejudice against the African race. The African no whereallowed the ordinary privileges of the white man, Free negroes of Baltimore--their appeal to the people of the UnitedStates. Judge Blackford. Dr. Miller, Slavery agitation of foreign origin. Slavery not extinct in theBritish dominions. The English poor, White slavery and negro slavery, The condition of African slaves in the United States better than themass of European laborers. Slavery exists in every part of the Britishdominions, British Asiatic Journal. Dr. Bowering. Duke of Wellington. Sir RobertPeel and the London Times, Madame Stowe has caricatured, slandered and misrepresented hercountry, to please the English people. She is invited to England. 

Reflections. The wreck of nations. Cardinal virtues. Bigotry andfanaticism. Advice to ladies, SECTION III. 

Declaration of an English nobleman. Destruction of the government ofthe United States, by the Sovereigns of Europe. Their allies, aidersand abettors in the United States. Uncle Tom's Cabin. Mrs. Stowe inEngland, _Isms and Schisms. Tomism_ in England and America, England a nation of murderers, thieves, and robbers. Their hypocrisy, Mrs. Stowe in England. Their object in fanning the flame of discordamong us, John Bull. Mrs. Stowe and her coadjutors. Graham's Magazine, SECTION IV. 

Popularity of Uncle Tom's Cabin in England and America. Its designs, tendencies, injustice, falsehood, &c. 

The Bible. Cupidity and hypocrisy, The "inward man. " Self deception, Mrs. Stowe's object in writing her book, Its reception. The conclusion of the whole matter. Yankee ingenuity. Hypocrisy, "Gain is godliness, " and their pretended godliness is all for gain. English emissaries and abolition editors. Motives that prompt theabolition party to action. Sympathy for the African race a merepretense, or affectation of superior sanctity, Every man is conscious that he ought to be a Christian, thereforeevery man wishes to be esteemed such. Affected piety. BibleChristianity, England's inconsistency. John Bull a bigoted, meddlesome oldhypocrite. "Charity begins at home. " Treatment of free negroes North, by abolitionists, SECTION V. 

Harsh epithets applied to Southern slaveholders by abolitionists, The Sacred Record. God alone was competent to decide what was best formasters and servants, individuals and nations. Every departure fromthe Sacred Oracles is practical infidelity, The Bible alone is a safe and sure guide. Nothing can mitigate theevils of slavery, but a rigid observance of its precepts on the partof masters and servants, The African derives no benefit from emancipation if he remain amongus. Mrs. Stowe would have us substitute greater evils for lesser--"outof the frying pan into the fire. " She has told a wondrous story, Uncle Tom's Cabin. Free negroes' tales. Negro novels, village gossip, busy-bodies, idlers, loafers and liars, Slavery is not an evil under all circumstances. It would have proved ablessing to the slaves, if masters and servants had complied with therequisitions of the Bible. None so much to blame as abolitionists. Thecondition of an individual may be such, that he is fit for nothing buta slave, The evil consists in the incompetence of the individual, and not inthat condition or station in life, to which his incompetency subjectshim. Hence, the evils of slavery have their origin in its abuses, The African in his native state. Negroes transported to the UnitedStates. Slavery in Africa. Captives taken in war. Cruelty of negrooverseers. Ignorant men hard masters. African masters, One portion of the African race are slaves to another--the largerportion slaves. American and African slavery, The slaves of the South have superior religions advantages. Southernclergy, SECTION VI. 

Is it the duty of American slaveholders to liberate their slaves? Theconsequences of universal emancipation, Crime committed by free negroes. Negro convicts, North. Prison system. Pauper expenditures. Crime among free negroes, North and South, contrasted, The religious condition of the African race, North and South, contrasted. Why is it, that the free blacks, North, derive so littlebenefit from the Christian ministry?

The argument mainly relied on, to prove the sinfulness of Americanslavery. Every institution subject to abuse, White and black concubines. Illegitimate children, CHAPTER I. 

Which side of the question are you on, Sir?

Ultraists North and South. Writers who disseminate erroneous views. Uncle Tom's Cabin a work of that class, The Author of our existence made us to differ mentally and physically, We all look through different glasses, some view objects through amicroscope--exaggeration is their _forte_. Their minds were cast in afictitious mould, It is a dire calamity that this class of writers have taken hold ofthe subject of slavery, Slavery an evil--but what shall we do with it? Sympathy for theAfrican race, the object of Mrs. Stowe's book--right and proper, ifproperly directed, but blindfold sympathy not likely to result in anygood, Slaves of the South proper objects of sympathy--so are their masters. Uncle Tom's Cabin, a gross misrepresentation, Is it right for Mrs. Stowe to present slaveholders, _en masse_, to thewhole civilized world, as a set of hell-deserving barbarians?

No good can result from misrepresentation. "The wrath of man workethnot the righteousness of God. " Mrs. Stowe may inculcate resistance tothe laws of her country, but so did not Christ and his Apostles, What atrocious crimes have been perpetrated in the name of liberty!"Show me the company you keep, and I will tell you who you are, "

Are there no laws to protect slaves? The Southern slave is notamenable to the civil laws for his conduct, except in a qualifiedsense, The punishment of slaves is much more lenient than the punishment ofwhite men for similar crimes. Transportation of slaves for crime, Ah! don't touch my purse! Your sympathies never leak out in that way. Slaveholders called murderers, &c. , White and black slavery. Hunger and cold are hard _masters_--worsethan Southern slaveholders. Condition of free negroes, North. Universal prejudice against negroes--their freedom but nominal, &c. 

CHAPTER II. 

The improbability of Mrs. Stowe's tale. Those who receive theirimpressions of Southern slavery from abolition papers, are incapableof expressing correct opinions on the subject, Anecdote of a lawyer. Abolition editors, Wonders and humbugs. Jo. Smith's Bible. Uncle Tom's Cabin andSpiritual Rappers. Mrs. Stowe's narrative untrue. Her story of UncleTom, &c. The improbability of her tale, Eliza and her child. Maid servants in the South, Southern men and their wives. Eliza flees precipitately across theriver on floating fragments of ice, Mrs. Stowe has calumniated her country. The moral influence of thegreat American Republic is destroyed, Clerical knaves and fools. N. England infidelity, My country is my pride, my country is my boast, my country is my all. We listen with pleasure to a recital of the vices of our neighbors, CHAPTER III. 

Abolition excitement in the North, thirty-five years ago. Discussion, public sentiment, and treatment of Southern slaves, previous to thattime, The effects of anti-slavery excitement in the North, on the South. Discussion cut off--the enactment of rigid laws, &c. Benjamin Lundy, Why was it, that the abolition excitement in the North produced such apanic in the South? Shocking doctrines and incendiary publications, Who was it that crashed in embryo the reform that was in progressthirty-five years ago? Henry Clay's Letter, A legitimate conclusion. The object of abolitionists, dissolution ofthe Union, civil war, &c. 

The tendency and spirit of abolitionism. A confederacy, North andSouth, The whig and the democratic parties, Col. Benton and Gen. Cass. Parties and party spirit, Hale, Julian and Giddings. Ambition. A summary of my leadingobjections to _abolitionism_, _Negro stealing a virtue_. Detroit Free Press, Tom Corwin and the abolitionists, CHAPTER IV. 

Would the condition of the slaves in the United States be amelioratedby emancipation, under existing circumstances?

Historical facts. Manumitted slaves. Vice among slaves and freenegroes--contrast, The condition of Southern slaves made worse by emancipation. Under nocircumstances can the white man and the African meet on terms ofequality, Nature has imposed an impassable barrier between the two races, Physical conformation and mental characteristics. Indolence andpoverty of the African race, Universal emancipation--effects and consequences, CHAPTER V. 

Evils of slavery. Is the happiness of individuals under allcircumstances diminished, by depriving them of liberty?

The demoralizing influence of slavery, The liberality of Southern people, Northern and Southern peculiarities. Slander and seduction, Vices, North and South. Slave labor unproductive--the reason why?

CHAPTER VI. 

The evils of slavery continued. The poorer class of whites, South, The higher and lower classes, North and South. Politeness of Southerngentlemen, Anecdotes, The slave and his master. Slaves content and happy, Why is it, that the African race are happy, in a state of servitude?

An old infidel and his slave, CHAPTER VII. 

The evils of slavery continued. Agitation and sectional hatred. _Godsave the Union_, Ambitions demagogues. Dangers of agitation, Is there no remedy? Difficulties. The course of the Worth toward theSouth should be kind and conciliatory, The schemes of abolitionists potent for evil. By what means canslavery be abolished?

Colonization. Kindness and conciliation, Territory should be set apart for free blacks, Aversion of slaves to a removal to Africa, CHAPTER VIII. 

The holding of slaves not sinful under all circumstances--Cursedenounced on Ham, &c. , &c. 

CHAPTER IX. 

Slavery under the Mosaic Dispensation--Christ and his Apostles, CHAPTER X. 

Paul, --Philemon, --and Onesimus. Solemn thoughts, CHAPTER XI. 

The respective duties of masters and servants, &c. 

CHAPTER XII. 

Demagogues--Disorganizes--Abolitionists, &c. 

CHAPTER XIII. 

The love of God--Self-love--Truth and error,