Sunny Memories Of Foreign Lands, Volume 1. Гарриет Бичер-Стоу

be expected from a diminished demand for slave produce than from the moral effects of a steadfast abhorrence of slavery, and from an unwavering and consistent opposition to it,' &c. Now, my own feelings on that subject are not quite so hopeless as here expressed, and it seems to me that you are not aware of the extent to which free labor may come into competition with slave labor. I know several instances, in the most slaveholding states, in which slave labor has been displaced, and free labor substituted in its stead. The weakness of slavery consists in the expense of the slaves, the great capital to be invested in their purchase before any work can be performed, and the constant danger of loss by death or escape. When the Chinese emigrants from the eastern portion of their empire came to the North-western States, their labor was found much cheaper and better than that of slaves. I therefore hope there may be a direct influence from this source, as well as the indirect influence contemplated by the resolution. At all events, it is an encouragement to those who wish the extinction of slavery to keep their eyes open, and assist the process by all the means in their power. The resolution proceeds: 'This meeting would earnestly recommend, in all cases where it is practicable, that a decided preference should be given to the products of free labor by all who enter their protest against slavery, so that at least they themselves may be clear of any participation in the guilt of the system, and be thus morally strengthened in their condemnation of it.' To that there can be no objection; but still the state of society is such that we cannot at once dispense with all the products of slave labor. We may, however, be doing what we can—examining the ways and methods by which this end may be brought about; and, at all events, we need not be deterred from self-denial, nor shrink before minor obstacles. If with foresight we participate in the encouragement of slave labor, we must hold ourselves guilty, in no unimportant sense, of sustaining the system of slavery. I will illustrate my argument by a very simple method. Suppose two ships arrive laden with silks of the same quality, but one a pirate ship, in which the goods have been obtained by robbery, and the other by honest trade. The pirate sells his silks twenty per cent. cheaper than the honest trader: you go to him, and declaim against his dishonesty; but because you can get silks cheaper of him, you buy of him. Would he think you sincere in your denunciations of his plundering his fellow-creatures, or would you exert any influence on him to make him abandon his dishonest practices? I can, however, put another case in which this inconsistency might, perhaps, be unavoidable. Suppose we were in famine or great necessity, and we wished to obtain provisions for our suffering families: suppose, too, there was a certain man with provisions, who, we knew, had come by them dishonestly, but we had no other resource than to purchase of him. In that case we should be justified in purchasing of him, and should not participate in the guilt of the robbery. But still, however great our necessity, we are not justified in refusing to examine the subject, and in discouraging those who are endeavoring to set the thing on the right ground. That is all I wish, and all the resolution contemplates; and, happily, I find that that also is what was implied in the address. I may mention one other method alluded to in the address, and that is prayer to Almighty God. This ought to be, and must be, a religious enterprise. It is impossible for any man to contemplate slavery as it is without feeling intense indignation; and unless he have his heart near to God, and unless he be a man of prayer and devotional spirit, bad passions will arise, and to a very great extent neutralize his efforts to do good. How do you suppose such a religious feeling has been preserved in the book to which the address refers? Because it was written amid prayer from the beginning; and it is only by a constant exercise of the religious spirit that the good it had effected has been accomplished in the way it has. There is one more subject to which I would allude, and that is unity among those who desire to emancipate the slave. I mean a good understanding and unity of feeling among the opponents of slavery. What gives slavery its great strength in the United States? There are only about three hundred thousand slaveholders in the United States out of the whole twenty-five millions of its population, and yet they hold the entire power over the nation. That is owing to their unbroken unity on that one matter, however much, and however fiercely, they may contend among themselves on others. As soon as the subject of slavery comes up, they are of one heart, of one voice, and of one mind, while their opponents unhappily differ, and assail each other when they ought to be assailing the great enemy alone. Why can they not work together, so far as they are agreed, and let those points on which they disagree be waived for the time? In the midst of the battle let them sink their differences, and settle them after the victory is won. I was happy to find at the great meeting of the Peace Society that that course has been adopted. They are not all of one mind on the details of the question, but they are of one mind on the great principle of diffusing peace doctrines among the great nations of Europe. I therefore say, let all the friends of the slave work together until the great work of his emancipation is accomplished, and then they will have time to discuss their differences, though I believe by that time they will all think alike. I thank you sincerely for the kindness you have expressed towards my country, and for the philanthropy you have manifested, and I hope all has been done in such a Christian spirit that every Christian feeling on the other side of the Atlantic will be compelled to respond to it."

      1

      Since my return to the United States I have been informed that the Freewill Baptist denomination have adopted the same rigid principle of slavery exclusion that characterizes the Scotch Seceders and the Quakers. Let this be known to their honor.

      2

      This venerated, and erudite jurist, the friend and biographer of the celebrated Lord Jeffrey, has recently died.

      3

      This, alas! is no longer true. By the recent passage of the infamous Nebraska bill, this whole region, with the except

1

Since my return to the United States I have been informed that the Freewill Baptist denomination have adopted the same rigid principle of slavery exclusion that characterizes the Scotch Seceders and the Quakers. Let this be known to their honor.

2

This venerated, and erudite jurist, the friend and biographer of the celebrated Lord Jeffrey, has recently died.

3

This, alas! is no longer true. By the recent passage of the infamous Nebraska bill, this whole region, with the exception of two states already organized, is laid open to slavery. This faithless measure was nobly resisted by a large and able minority in Congress—honor to them.

4

This most learned and amiable judge recently died, while in the very act of charging a jury.

5

This resolution, drawn and offered, I think, by my hospitable friend, Mr. Binney, I have mislaid, and cannot find it. It was, however, in character and spirit, just what Mr. James here declares it to be.

6

I have been told since my return, that there are some slaveholding Congregational churches in the south; but they have no connection with our New England churches, and certainly are not generally known as Congregationalists distinct from the Presbyterians.

7

This has always been supposed and claimed in the United States. Now the time has come to test its truth. If