A Key to Uncle Tom's Cabin. Гарриет Бичер-Стоу

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      It would be well for the most cultivated of us to ask, whether our ten talents in the way of religious knowledge have enabled us to bring forth as much fruit to the glory of God, to withstand temptation as patiently, to return good for evil as disinterestedly, as this poor, ignorant slave. A writer in England has sneeringly remarked that such a man as Uncle Tom might be imported as a missionary to teach the most cultivated in England or America the true nature of religion. These instances show that what has been said with a sneer is in truth a sober verity; and it should never be forgotten that out of this race whom man despiseth have often been chosen of God true messengers of his grace, and temples for the indwelling of his Spirit.

      “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.”

      The vision attributed to Uncle Tom introduces quite a curious chapter of psychology with regard to the negro race, and indicates a peculiarity which goes far to show how very different they are from the white race. They are possessed of a nervous organization peculiarly susceptible and impressible. Their sensations and impressions are very vivid, and their fancy and imagination lively. In this respect the race has an oriental character, and betrays its tropical origin. Like the Hebrews of old and the oriental nations of the present, they give vent to their emotions with the utmost vivacity of expression, and their whole bodily system sympathizes with the movements of their minds. When in distress, they actually lift up their voices to weep, and “cry with an exceeding bitter cry.” When alarmed, they are often paralyzed, and rendered entirely helpless. Their religious exercises are all colored by this sensitive and exceedingly vivacious temperament. Like oriental nations, they incline much to outward expressions, violent gesticulations, and agitating movements of the body. Sometimes, in their religious meetings, they will spring from the floor many times in succession, with a violence and rapidity which is perfectly astonishing. They will laugh, weep, embrace each other convulsively, and sometimes become entirely paralyzed and cataleptic. A clergyman from the North once remonstrated with a Southern clergyman for permitting such extravagances among his flock. The reply of the Southern minister was, in effect, this: “Sir, I am satisfied that the races are so essentially different that they cannot be regulated by the same rules. I, at first, felt as you do; and, though I saw that genuine conversions did take place, with all this outward manifestation, I was still so much annoyed by it as to forbid it among my negroes, till I was satisfied that the repression of it was a serious hindrance to real religious feeling; and then I became certain that all men cannot be regulated in their religious exercises by one model. I am assured that conversions produced with these accessories are quite as apt to be genuine, and to be as influential over the heart and life, as those produced in any other way.” The fact is, that the Anglo-Saxon race—cool, logical and practical—have yet to learn the doctrine of toleration for the peculiarities of other races; and perhaps it was with a foresight of their peculiar character, and dominant position in the earth, that God gave the Bible to them in the fervent language and with the glowing imagery of the more susceptible and passionate oriental races.

      Mesmerists have found that the negroes are singularly susceptible to all that class of influences which produce catalepsy, mesmeric sleep, and partial clairvoyant phenomena.

      The African race, in their own climate, are believers in spells, in “fetish and obi,” in “the evil eye,” and other singular influences, for which, probably, there is an origin in this peculiarity of constitution. The magicians in scriptural history were Africans; and the so-called magical arts are still practised in Egypt, and other parts of Africa, with a degree of skill and success which can only be accounted for by supposing peculiarities of nervous constitution quite different from those of the whites. Considering those distinctive traits of the race, it is no matter of surprise to find in their religious histories, when acted upon by the powerful stimulant of the Christian religion, very peculiar features. We are not surprised to find almost constantly, in the narrations of their religious histories, accounts of visions, of heavenly voices, of mysterious sympathies and transmissions of knowledge from heart to heart without the intervention of the senses, or what the Quakers call being “baptized into the spirit” of those who are distant.

      Cases of this kind are constantly recurring in their histories. The young man whose story was related to the Boston lady, and introduced above in the chapter on George Harris, stated this incident concerning the recovery of his liberty: That, after the departure of his wife and sister, he, for a long time, and very earnestly, sought some opportunity of escape, but that every avenue appeared to be closed to him. At length, in despair, he retreated to his room, and threw himself upon his bed, resolving to give up the undertaking, when, just as he was sinking to sleep, he was roused by a voice saying in his ear, “Why do you sleep now? Rise up, if you ever mean to be free!” He sprang up, went immediately out, and, in the course of two hours, discovered the means of escape which he used.

      A lady whose history is known to the writer resided for some time on a Southern plantation, and was in the habit of imparting religious instruction to the slaves. One day, a woman from a distant plantation called at her residence, and inquired for her. The lady asked, in surprise, “How did you know about me?” The old woman’s reply was, that she had long been distressed about her soul; but that, several nights before, some one had appeared to her in a dream, told her to go to this plantation and inquire for the strange lady there, and that she would teach her the way to heaven.

      Another specimen of the same kind was related to the writer by a slave-woman who had been through the whole painful experience of a slave’s life. She was originally a young girl of pleasing exterior and gentle nature, carefully reared as a seamstress and nurse to the children of a family in Virginia, and attached, with all the warmth of her susceptible nature, to these children. Although one of the tenderest of mothers when the writer knew her, yet she assured the writer that she had never loved a child of her own as she loved the dear little young mistress who was her particular charge. Owing, probably, to some pecuniary difficulty in the family, this girl, whom we will call Louisa, was sold, to go on to a Southern plantation. She has often described the scene when she was forced into a carriage, and saw her dear young mistress leaning from the window, stretching her arms towards her, screaming, and calling her name, with all the vehemence of childish grief. She was carried in a coffle, and sold as cook on a Southern plantation. With the utmost earnestness of language she has described to the writer her utter loneliness, and the distress and despair of her heart, in this situation, parted forever from all she held dear on earth, without even the possibility of writing letters or sending messages, surrounded by those who felt no kind of interest in her, and forced to a toil for which her more delicate education had entirely unfitted her. Under these circumstances, she began to believe that it was for some dreadful sin she had thus been afflicted. The course of her mind after this may be best told in her own simple words:

      “After that, I began to feel awful wicked—O, so wicked, you’ve no idea! I felt so wicked that my sins seemed like a load on me, and I went so heavy all the day! I felt so wicked that I didn’t feel worthy to pray in the house, and I used to go way off in the lot and pray. At last, one day, when I was praying, the Lord he came and spoke to me.”

      “The Lord spoke to you?” said the writer; “what do you mean, Louisa?”

      With a face of the utmost earnestness, she answered, “Why, ma’am, the Lord Jesus he came and spoke to me, you know; and I never, till the last day of my life, shall forget what he said to me.”

      “What was it?” said the writer.

      “He said, ‘Fear not, my little one; thy sins are forgiven thee;’ ” and she added to this some verses, which the writer recognized as those of a Methodist hymn.

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