Abortion Is Slavery IV: Pregnancy Things As Property

Abortion is slavery. Not simply like. Not a comparison. Not an analogy. Without qualification, without condition, categorically, undeniably, abortion is slavery. With slavery, a slave owner owns a slave thing. With abortion under our laws today, a woman owns a piece of property, a pregnancy thing.

Two books of Mrs. Harriet Beecher Stowe exposed the evils of slavery before the Civil War: Uncle Tom’s Cabin (fiction; 1852 A.D.) and A Key To Uncle Tom’s Cabin (nonfiction; “Key,” 1857 A.D.). The present author’s books similarly expose the evils of abortion today: Aunt Thommie’s Cabin (fiction; “Thommie’s”) and A Key To Aunt Thommie’s Cabin (nonfiction). What follows is an excerpt from a section of A Key To Aunt Thommie’s Cabin.

Absolute Property Rights In Human Things 

In many societies and under many governments, around the world today and throughout history, an owner of a piece of property could and can do whatever she or he wants to do with and to the property. Societies do have some restrictions on property rights deemed necessary for living in the society as a community, but other than these limits, accepted by all in the society, property rights are absolute. A mere piece of property does not have the inherent value of each human being, a value that each other member of the society is required to accept and recognize in all other members of the society. A piece of property has no such ‘human’ value. 

Absolute Right: Slave Thing Property & Pregnancy Thing Property

Many current laws and illegitimate court decisions have legalized abortion slavery in America. Recently, pro-abortion feminists, democrat socialists, and other abortionists go even further. They proclaim an absolute right that has no exceptions – that whatever is growing and alive within a pregnant mother is a thing and that, since it is within her, and since she owns her body, she owns this thing, this piece of property within her.  A member of one group that now advocates for women to publicly celebrate their killing has said that women own their bodies “unconditionally.” By contrast, today abortioners often sell or legally transfer ownership in their pregnancy thing, or parts of ‘it,’ to an abortion business.

In the United States today, as has been the case since the Roe decision and decisions in related cases, a mother, woman or girl, can abort an unborn pregnancy thing up to the moment before natural birth.  No matter how the abortionists ridicule those who say it, try to explain away the facts, or assert that only a few thousand human pregnancy things annually are killed near the end of the third trimester of warmth in a womb, America, unlike most other so-called ‘civilized’ countries on earth, is the land of abortion on demand up to the moment of natural birth. Up to that moment, the pregnancy thing is the mother’s property.

Up To Birth In Aunt Thommie’s Cabin

In discussions of business and profits, abortion business executives in Aunt Thommie’s Cabin realize the importance of their commercial success of killing children in the third trimester and up to the moment of birth:

The longer we wait, the higher the price. Law says the moment before birth. Actually even during birth. Yes, I know the website says first trimester, up to three months, but we all know about a woman’s ‘health.’ For years this has been the loophole that lets us do the late termers. “Health’ includes mental health and all that. Worried about anything, that’s mental health. It’s because of this ‘mental health’ that we are so profitable. We’ve done thri-tri’s right here before, even late in the third. And there has been some talk about selling them alive. (Thommie’s p. 25).

The Absolute Right to Slave Things

For some of the same reasons that democrat socialists and other abortionists today demand that the right to abortion is absolute, pro-slavers and enslavers before the Civil War also supported the absolute or near-absolute nature of the right to property in slave things.

In A Key To Uncle Tom’s Cabin, Mrs. Stowe presented the reasons for the pro-slavers’ assertion of and demand that the right to own slave things be absolute. She had the insight to see that these people realized that if the right was not absolute, it could be rendered empty and meaningless. Exception after exception would destroy the ‘property,’ especially any exception based on an alleged similarity between a slave thing and a real human being. She saw that the basis for the absoluteness of the right necessarily followed in perfect logic from the pro-slavers’ doctrine that a slave is a thing.

Mrs. Stowe referred to what many pro-slavers and enslavers considered to be the “‘divinely-instituted relation’ of slavery.” (Key, p. 5). She castigated the Christian churches who provided supposed biblical justifications for the institution of slavery. She condemned the many who hid behind a kind of ‘I-am-personally-opposed-to-slavery-but’ excuse. She listed the ‘principles’ that Christians who had become legislators asserted as applicable to slavery. One of these ‘Christian’ principles for the alleged divinely-sanctioned treatment of the slave things, the “chattel personal” was:

That the power of the master over him shall be ABSOLUTE without any possibility of appeal or redress in consequence of any injury whatever.” (Key, p. 241; all caps emphasis in original).

In Key, Mrs. Stowe quoted from a judge’s opinion in a lawsuit in which the issue was whether the property rights of someone in the place of a master of a slave were limited to the extent that punishment of a slave could be restricted under the law. A lower court had found that a particular punishment of a slave was disproportionate to her ‘offence’:

“ . . . the slave committed some slight offence, for which the defendant undertook to chastise her. While in the act of doing so, the slave ran off, whereat he shot at and wounded her. . . .

“The remarks of Judge Ruffin are so characteristic, and so strongly express the conflict between the feelings of the humane judge and the logical necessity of a strict interpreter of slave-law . . .

“With slavery it is far otherwise. The end is the profit of the master, his security, and the public safety; the subject, one doomed, in his own person and his posterity, to live without knowledge, and without the capacity to make anything his own, and to toil that another may reap the fruits.  . . . Such services can only be expected from one who has no will of his own; who surrenders his will in implicit obedience to that of another. Such obedience is the consequence only of uncontrolled authority over the body. There is nothing else which can operate to produce the effect. THE POWER OF THE MASTER MUST BE ABSOLUTE, TO RENDER THE SUBMISSION TO THE SLAVE PERFECT [all caps in original] . . . (Key, pp. 77-78).

Slavery Right Includes Right to Unborn Child ‘Crop’

As a terrible prophecy of what is now being done in America with abortionists efforts to have the right to abortion be declared absolute, the right to property in a slave thing was held, by law, in pre-Civil-War America to encompass the right of the owner of the slave thing to also be the owner of things – future slave things – grown by and inside a female slave thing.

It is interesting that in the illegitimate judicial legislation of the Dred Scott decision, the U.S. Supreme Court held, implicitly, that the unborn pregnancy thing within Scott’s wife at the time of the filing of the suit was the property of the wife’s owner.

One case reported by Mrs. Stowe in Key involved a man’s will in which he gave a slave thing he owned to one party and her unborn children things to another different party. The final judgment was based on the principle that the right to slavery was absolute:

. . . . If the reader will proceed, he will find also this principle applied with equal clearness to the hiring, selling, mortgaging of unborn children; and the perfect legal nonchalance of these discussions is only comparable to running a dissecting-knife through the course of all the heart-strings of a living subject, for the purpose of demonstrating the laws of nervous contraction (Key, p. 76).

The “Absolute Despotism” of Slavery

Chapter XV of Part II  of A Key To Uncle Tom’s Cabin, entitled “Slavery Is Despotism,” should be read in full. Changing the word “slavery” to “abortion” produces a criticism of the efforts of today’s democrat socialist party and of other abortionists to have the right to abortion be declared absolute.

The object of it has been distinctly stated in one sentence by Judge Ruffin—“The end is the profit of the master, his security, and the public safety.”

Slavery, then, is absolute despotism, of the most unmitigated form. . . .

This is a form of despotism which exists only in some of the most savage countries of the world . . . (Key, pp. 121-123). 

Limits On Pain To Be Inflicted On A Human Slave Thing 

If property rights in human things, both slave things, and unborn pregnancy things, are absolute or near-absolute, what limits are there, if any, on what the property owner can do to the human thing?

For the slave owner, history teaches us that in most jurisdictions ‘punishment,’ ‘chastisement,’ ‘correction,’ or ‘discipline’ up to the point of death were permitted. If a slave thing died during the torture or because of it, the owner was not guilty of a crime unless he or she had the intent to kill the slave thing. In many jurisdictions, the owner’s statement under oath that she or he had no such intention was sufficient to result in either no criminal charges against the owner or, if there was a trial, in a verdict of not guilty.

In response to the torture scene in Uncle Tom’s Cabin in which Simon Legree whips Uncle Tom, a whipping from which he eventually dies, many attacked Mrs. Stowe for portraying an utterly false or melodramatic depiction of what slavery was really like. In her subsequent research, she discovered case after case that presented factual situations that were as bad as, and many far worse, than the disciplining to death of Uncle Tom.

Mrs. Stowe notes in Key, with several examples, that it was not unusual for a town or city to have men, sometimes policemen, who hired out to punish slaves. Masters or mistresses paid these men to whip and flog slaves who were deemed to need punishment, chastisement, or correction (Key, p. 7).

Slavery was so infused into the culture, such a life paradigm for pro-slavers and enslavers, and so accepted in the hearts of the people as a matter of property rights in slave things that no one questioned an officer of the law being paid to punish slave things; nor did they question the use of taxpayer-funded facilities –e.g. jails and prisons – for use by hired ‘peace’ officers to do this.

Legally Inflicting Pain On Pregnancy Things & Killing Them

Without great detail, Aunt Thommie’s Cabin presents and discusses some individual abortions, but it does not describe the particulars and details of the heinous and fiendish nature of the ‘medical’ procedures employed today in America to kill unborn pregnancy thing properties within their owners.

Anyone who is not familiar with the grisly, ghastly and grotesque details of these ‘health care’ methods must, unfortunately, learn them to be able to effectively combat this consummate evil. An internet search with terms like ‘abortion procedures,’ ‘abortion techniques,’ or ‘abortion methods’ will reveal sources such as these:

What is immediately clear from the descriptions of these baby-killing ‘final solution’ methods is that what mother owners of pregnancy property today can do and what they actually do to their pregnancy things is, in the typical case, generally much worse and more fiendishly demonic than any punishment, chastisement, correction, or discipline of slave things in pre-Civil-War America.

When was a lynching victim torn apart while still alive? When was a still-living lynching victim thrown into a sewer or a latrine to die, drowning in excrement? When was an innocent lynching victim immersed totally in caustic materials and chemically burned alive?

What abortion mothers today do to unborn children is usually more barbaric and more evil than what was done to slave things in America.