A Review of Uncle Tom's Cabin; or, An Essay on Slavery

by A. Woodward

Here is a fact which is not understood in the free States. Slaves are happy and content under circumstances in which a white man would be miserable. They are satisfied and content with food, on which the better portion of the white race can hardly subsist. Nor would soft beds and fine houses conduce to their comfort. There are many of them, who, if they were provided with downy beds, would prefer to repose on the hearth or the floor. They are by nature a happier people than the Anglo-Saxon race, and of course, less will suffice for their happiness and comfort. All that I contend for is, that the health, comfort and convenience 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 observed through life, that those who ask too much are likely to get nothing. I shall, 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 sickness from their masters, to which they are entitled. Humanity, as well as interest, should prompt their masters to be a little more attentive to them, under the afflictive dispensations of Providence. And the necessity is more apparent from the consideration of the fact, that slaves are ignorant, and universally entertain opinions in regard to dieting the sick, which, if practically carried out, will in all cases, endanger their lives. I allude to the notion prevalent among them, that the sick are in no danger, so long as they can by any means induce them to take food. The same error is common among the more ignorant class of white people; and it constitutes the worst difficulty that the physician encounters in the treatment of disease. I once remarked to an ignorant, drunken, degraded son of Belial, that if he was not a little more cautious in the use of certain articles of food, he would sooner or later destroy himself. "Oh! there is no danger," 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 is no danger.

It is a little remarkable that the proprietors of slaves do not more generally enforce cleanliness among them. This is the more to be regretted, as cleanliness conduces not only to the health and comfort of the body, but also to the purity of the mind. I am aware that it would in most cases be difficult to enforce cleanliness among them, as they seem to be constitutionally a filthy race. This may originate partly, however, from, the peculiar circumstances under which they live, their ignorance, degradation, &c.

But there are yet duties obligatory on slaveholders, to which I have not directly alluded, which bear heavily on my mind. Oh! that I could in appropriate language, impress their importance on the minds of my Southern friends. Oh! that in view of their responsibility to the Supreme Ruler of the universe, they would calmly, patiently, soberly, seriously and prayerfully reflect on the following remarks. Aid a worm of 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 thy Spirit attends the warnings and admonitions herein given. May thy Spirit attend this little volume in its Southern tour. Give the hearing 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 called day, for the night cometh, when no man can work."

I allude to the mental and moral culture of the African population in the Southern States. I feel intensely on this subject; and could I arouse the Southern States to reflection and action, I should then feel as if the great work of my life was accomplished. I could then repose 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 slaves presents itself to us, as the darkest spot in the picture. It is humiliating—a national reproach—an omission of duty, for which Almighty God will hold us accountable, that so little effort has been made to enlighten the minds, and elevate the characters of the African population in our midst. Here lies our great delinquency. "O shame! where is thy blush?" In the name of all that is sacred, how long is this state of things to continue? When, Oh! when will we arouse to a sense of our vast responsibilities to God, and our obligations to the African race? Several millions of fellow beings in our midst, not one in 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 most virtuous and intelligent people under the canopy of heaven—a nation of Christians. God help us; for when I reflect on these things, I cannot avoid asking myself, is there any probability, that we shall ever get our eyes open, and help ourselves? It is the duty of every slaveholder to instruct his slaves so far as to enable them to read the Bible; and to furnish every slave with a copy of the will and word of God; to encourage them to read the same; and not only read it, but to make it the "man of their council." This, friendly slaveholder, is your obvious and indispensable duty, and you well know it. If you have neglected 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 to be lost; it is a matter of infinite importance, both to yourselves and your slaves. Commence it in good earnest, and may success attend your efforts. You are under moral obligations to enlighten the minds and elevate the characters of your slaves, as far as practicable. You should spare no pains, and no consideration whatever, of expediency, convenience or self-interest, should deter you from the faithful discharge of your duty.

It appears clear to my mind that, in a qualified sense, a master sustains the same relation to a young slave, that he sustains to an orphan as a guardian; and that his relation and obligation to an orphan as guardian, does not differ materially from his obligations to a son or daughter. Suppose that he purchases a young slave with his money; he is legally his property during his natural life. Suppose that he becomes guardian to an orphan child; he acquires a legal right to control the child until he is twenty-one years of ago. Let him ask himself, what are his obligations to the orphan? Whatever they are, he is under the same obligations to the slave. But if he is at a loss as to what are his obligations to the orphan, let him ask himself what are his obligations to a son or a daughter? In a qualified sense, he is under the same obligations to the orphan that he is to a child, and ho is under the same obligations to the slave that he is to the orphan. They may differ in degree, but they cannot differ in kind. They are of the same kind, of the same quality, for the reason that the temporal wants and the eternal interests of the slave, the orphan, and the child are the same; and he, as master, guardian and father, is bound to make provision for them. He is morally bound to act with reference to the present happiness and eternal interests of the child, the orphan and the slave. As a general rule, whatever conduces to the happiness of the child, conduces to the happiness of the orphan, and whatever conduces to the happiness of the orphan, conduces to the happiness of the slave. They are each persons of like feelings, passions and propensities; requiring at his hands the same kind of training; the same moral and mental culture. I admit that the profession or occupation which they are destined to follow through life, may render it necessary that there should be some difference in their scholastic training and attainments; but it does not follow because a son is destined for the medical profession, and therefore requires a smattering of Latin and Greek, that an orphan who is expected to follow the occupation of farming, should not be a tolerable English scholar; nor, that a slave, though he remain a slave during his life, should not receive at his hands that amount of mental culture which is requisite to expand his mind, and elevate his character above that ignorance, superstition, degradation and vice, in which the African race are involved.

The laws in conferring the right to hold slaves as property, did not invest any one with the right to act the tyrant. Every father is invested with the right to control his family; but he has no right to treat any member of his family harshly or unkindly. It is the duty of the father so to demean himself, and so to govern his family as to secure the good order, and promote the peace and happiness of every member of his household. A man's slaves are members of his household; and the same rules, laws and great cardinal principles, which regulate his conduct as a husband, father and guardian, should regulate his conduct as a master. He has a right to control every member of his family; it is a Divine right, conferred on him for the good of the whole; 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 or black, his countenance in their presence, should be as the revivifying influence 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 on a parched and thirsty soil, and not in torrents of wrath, anger and indignation. Anger, clamor and strife should be banished from his household. His commands should be mild but firm; and unconditional submission and prompt obedience should be strictly enjoined on his children, dependants and slaves. Beloved by all, he would then move in the midst of his family with that dignity and grace which becometh the true Christian gentleman. Beloved, respected and venerated by every member of his family, he would find it no difficult task to enforce obedience, and thus to govern them according to the requisitions of God's word.

Masters, I conceive, by pursuing the course indicated in the preceding pages, would discharge their duty to their slaves, and stand guiltless in the sight of God. The condition of the slaves would be ameliorated; their minds expanded and their manners improved; and thus, at some future period, if in the providence of God it should be their happy lot to attain the rights of freemen, then would they be qualified to appreciate the blessings of freedom, and not sink again into their original barbarism. Thus would they, as freemen, be competent to exercise the rights and privileges of free citizens; and, while rising in the scale of nations, they would point to our government as their great benefactor, who raised them from the lowest depths of savage barbarism and brutality, and conferred on them light, liberty and science, and inducted them into the doctrines of the Christian religion. Then would they view our nation as their great donor, from whom they received light, science and religion, and not as their oppressor.

It is incumbent on me to state, in conclusion, that the clergy of the slave States have done all that was practicable, under the circumstances, to confer on the slaves the benefits and advantages of religious instruction. I doubt whether the poorer class of people, white or black, have had superior religious advantages in any part of Christendom, at least so far as it relates to the preaching of the gospel, and the ordinances of the church. The clergy of the different denominations have been untiring in their efforts to Christianize the African population. And it is a little remarkable that, in many instances, irreligious men,—men who make no pretentious to religion, men who rarely attend the preaching of the gospel themselves, should encourage their slaves to attend divine service, and, in some instances build churches and employ ministers for the benefit of their own slaves. Strange as it may appear, it is nevertheless true. But admitting the fact, and I cheerfully admit it, that all has been done that was practicable, under the circumstances, to Christianize the African race in the Southern States, yet the principles of Christianity have exerted on them but a partial influence, in consequence of their ignorance. No people can be brought fully under the influence of the Christian religion, unless their minds are at the same time enlightened and expanded by literature. Religion and literature are twin sisters; bound together by indissoluble ties, and the Divine Being never intended that they should be separated. Religious instruction without literary culture, can produce but a partial and superficial effect on the human mind; it can produce no strong, permanent and abiding influence. When the gospel is preached to an ignorant, illiterate, semi-savage people, the seed is sown in an incongenial soil, and the product will be in accordance with the soil in which the seed is sown. This accounts for a fact stated in the preceding pages, that slaves apparently pious, when liberated and exposed to certain temptations, were very likely to fall into their former habits and vices. It also accounts for the fact, that but few Africans can bear flattery and attention from the white race, it matters not how virtuous and pious they may be; it is certain to elate them, and to excite them to acts of indiscretion, and sometimes to acts grossly vicious. It is so common for Southern slaves who arc apparently pious, when exposed to temptation to fall into acts of gross immorality, that many unthinking persons in the South have come to the conclusion that there is no sincere piety among them; that they are insincere and hypocritical in their professions and pretentious. A gentleman once remarked to me, that he had never seen an African in whose piety he had entire confidence. It was a remark, I believe of Doctor Nelson, (the author of the celebrated work on infidelity,) that he had never seen but one or two consistently pious slaves. The doctor was long a resident of Tennessee, a practitioner of medicine and a minister of the gospel, and certainly had good opportunities for forming correct opinions on the subject; but it appears to me that such views are not only uncharitable, but also unphilosophical. Professors of the Christian religion of the African race are not less sincere than are the same class of persons among the white race. On the contrary a slave is more likely than his master to attach himself to a church from pure motives. Many considerations may induce a white man to make a profession of religion, which have no bearing, force, or influence whatever, on an African. But the slave is ignorant and degraded; and consequently he lacks moral stamina. He lacks that firmness and stability of character which result from mental culture. And moreover, his views of the Divine Being, of his attributes and his works are erroneous. He knows but little of his Creator or his works; but little about himself and his relations to his fellow creatures. He desires to do right, but he is too often unable to distinguish between right and wrong. But this is not all; for slaves are, to a great extent, devoid of what, (in ordinary parlance,) is called a sense of honor and shame; and too many white Christians, as well as black ones, require all the restraining motives and influences, that can be brought to bear on them, to keep them in the paths of rectitude. What is called the moral sense alone, would fail in a large majority of cases. The above remarks are as applicable to an ignorant, depraved and vicious class of white persons, which may be found every where, as they are to the Southern slaves and free negroes. I will here remark that all that is indispensably necessary to enable an individual to cultivate his mind, is a tolerable knowledge of his mother tongue, so far at least, as to be able to read and write it; and a few well selected books. It is neither necessary nor advisable to read many books; for most of reading men have read too many books, and have studied none. It is a little remarkable that Christians know so little about the Bible. I do not suppose that there is one in a hundred among them who ever read the sacred volume through; and a large majority of them know very little about it, except some very incorrect notions which they have gathered from sermons. It seems that some people imagine that attending church, and hearing sermons comprises the "whole duty of man." This is all very well so far as it goes; but I beg leave to remind such persons that our Saviour preached a sermon on the mount, near two thousand years ago, which is far superior to any sermon that has been preached from that day to the present time; and that they would do well to read it at least once a month.