While in Ghana in May 1964, Malcolm decided to form the Organization of Afro-American Unity (OAAU). Malcolm returned to New York the following month to create the OAAU and on June 28 gave his first public address on behalf of the new organization at the Audubon Ballroom in Harlem. ' Salaam Alaikum, Mr. Moderator, our distinguished guests, brothers and sisters, our friends and our enemies, everybody who’s here. As many of you know, last March when it was announced that I was no longer in the Black Muslim movement, it was pointed out that it was my intention to work among the 22 million non-Muslim Afro-Americans and to try and form some type of organization, or create a situation where the young people – our young people, the students and others – could study the problems of our people for a period of time and then come up with a new analysis and give us some new ideas and some new suggestions as to how to approach a problem that too many other people have been playing around with for too long. And that we would have some kind of meeting and determine at a later date whether to form a black nationalist party or a black nationalist army. There have been many of our people across the country from all walks of life who have taken it upon themselves to try and pool their ideas and to come up with some kind of solution to the problem that confronts all of our people. And tonight we are here to try and get an understanding of what it is they’ve come up with. Also, recently when I was blessed to make a religious pilgrimage to the holy city of Mecca where I met many people from all over the world, plus spent many weeks in Africa trying to broaden my own scope and get more of an open mind to look at the problem as it actually is, one of the things that I realized, and I realized this even before going over there, was that our African brothers have gained their independence faster than you and I here in America have. They’ve also gained recognition and respect as human beings much faster than you and I. Just ten years ago on the African continent, our people were colonized. They were suffering all forms of colonization, oppression, exploitation, degradation, humiliation, discrimination, and every other kind of -ation. And in a short time, they have gained more independence, more recognition, more respect as human beings than you and I have. And you and I live in a country which is supposed to be the citadel of education, freedom, justice, democracy, and all of those other pretty-sounding words. So it was our intention to try and find out what it was our African brothers were doing to get results, so that you and I could study what they had done and perhaps gain from that study or benefit from their experiences. And my traveling over there was designed to help to find out how. One of the first things that the independent African nations did was to form an organization called the Organization of African Unity. This organization consists of all independent African states who have reached the agreement to submerge all differences and combine their efforts toward eliminating from the continent of Africa colonialism and all vestiges of oppression and exploitation being suffered by African people. Those who formed the organization of African states have differences. They represent probably every segment, every type of thinking. You have some leaders that are considered Uncle Toms, some leaders who are considered very militant. But even the militant African leaders were able to sit down at the same table with African leaders whom they considered to be Toms, or Tshombes, or that type of character. They forgot their differences for the sole purpose of bringing benefits to the whole. And whenever you find people who can’t forget their differences, then they’re more interested in their personal aims and objectives than they are in the conditions of the whole. Well, the African leaders showed their maturity by doing what the American white man said couldn’t be done. Because if you recall when it was mentioned that these African states were going to meet in Addis Ababa, all of the Western press began to spread the propaganda that they didn’t have enough in common to come together and to sit down together. Why, they had Nkrumah there, one of the most militant of the African leaders, and they had Adoula from the Congo. They had Nyerere there, they had Ben Bella there, they had Nasser there, they had Sekou Toure, they had Obote; they had Kenyatta I guess Kenyatta was there, I can’t remember whether Kenya was independent at that time, but I think he was there. Everyone was there and despite their differences, they were able to sit down and form what was known as the Organization of African Unity, which has formed a coalition and is working in conjunction with each other to fight a common enemy. Once we saw what they were able to do, we determined to try and do the same thing here in America among Afro Americans who have been divided by our enemies. So we have formed an organization known as the Organization of Afro American Unity which has the same aim and objective – to fight whoever gets in our way, to bring about the complete independence of people of African descent here in the Western Hemisphere, and first here in the United States, and bring about the freedom of these people by any means necessary. That’s our motto. We want freedom by any means necessary. We want justice by any means necessary. We want equality by any means necessary. We don’t feel that in 1964, living in a country that is supposedly based upon freedom, and supposedly the leader of the free world, we don’t think that we should have to sit around and wait for some segregationist congressmen and senators and a President from Texas in Washington, D. C., to make up their minds that our people are due now some degree of civil rights. No, we want it now or we don’t think anybody should have it. The purpose of our organization is to start right here in Harlem, which has the largest concentration of people of African descent that exists anywhere on this earth. There are more Africans in Harlem than exist in any city on the African continent. Because that’s what you and I are Africans. You catch any white man off guard in here right now, you catch him off guard and ask him what he is, he doesn’t say he’s an American. He either tells you he’s Irish, or he’s Italian, or he’s German, if you catch him off guard and he doesn’t know what you’re up to. And even though he was born here, he’ll tell you he’s Italian. Well, if he’s Italian, you and I are African even though we were born here. So we start in New York City first. We start in Harlem– and by Harlem we mean Bedford – Stuyvesant, any place in this area where you and I live, that’s Harlem with the intention of spreading throughout the state, and from the state throughout the country, and from the country throughout the Western Hemisphere. Because when we say Afro American, we include everyone in the Western Hemisphere of African descent. South America is America. Central America is America. South America has many people in it of African descent. And everyone in South America of African descent is an Afro-American. Everyone in the Caribbean, whether it’s the West Indies or Cuba or Mexico, if they have African blood, they are Afro Americans. If they’re in Canada and they have African blood, they’re Afro Americans. If they’re in Alaska, though they might call themselves Eskimos, if they have African blood, they’re Afro Americans. So the purpose of the Organization of Afro American Unity is to unite everyone in the Western Hemisphere of African descent into one united force. And then, once we are united among ourselves in the Western Hemisphere, we will unite with our brothers on the motherland, on the continent of Africa. So to get right with it, I would like to read you the “Basic Aims and Objectives of the Organization of Afro American Unity;” started here in New York, June, 1964. “The Organization of Afro American Unity, organized and structured by a cross section of the Afro American people living in the United States of America, has been patterned after the letter and spirit of the Organization of African Unity which was established at Addis Ababa, Ethiopia, in May of 1963. “We, the members of the Organization of Afro American Unity, gathered together in Harlem, New York: “Convinced that it is the inalienable right of all our people to control our own destiny; “Conscious of the fact that freedom, equality, justice and dignity are central objectives for the achievement of the legitimate aspirations of the people of African descent here in the Western Hemisphere, we will endeavor to build a bridge of understanding and create the basis for Afro American unity; “Conscious of our responsibility to harness the natural and human resources of our people for their total advancement in all spheres of human endeavor; “Inspired by our common determination to promote understanding among our people and cooperation in all matters pertaining to their survival and advancement, we will support the aspirations of our people for brotherhood and solidarity in a larger unity transcending all organizational differences; “Convinced that, in order to translate this determination into a dynamic force in the cause of human progress conditions of peace and security must be established and maintained;” – And by “conditions of peace and security,” [we mean] we have to eliminate the barking of the police dogs, we have to eliminate the police clubs, we have to eliminate the water hoses, we have to eliminate all of these things that have become so characteristic of the American so called dream. These have to be eliminated. Then we will be living in a condition of peace and security. We can never have peace and security as long as one black man in this country is being bitten by a police dog. No one in the country has peace and security. “Dedicated to the unification of all people of African descent in this hemisphere and to the utilization of that unity to bring into being the organizational structure that will project the black people’s contributions to the world; “Persuaded that the Charter of the United Nations, the Universal Declaration of Human Rights, the Constitution of the United States and the Bill of Rights are the principles in which we believe and that these documents if put into practice represent the essence of mankind’s hopes and good intentions; “Desirous that all Afro American people and organi¬zations should henceforth unite so that the welfare and well being of our people will be assured; “We are resolved to reinforce the common bond of purpose between our people by submerging all of our differences and establishing a nonsectarian, constructive program for human rights; “We hereby present this charter. “I–Establishment. “The Organization of Afro American Unity shall include all people of African descent in the Western Hemisphere, as well as our brothers and sisters on the African continent.” Which means anyone of African descent, with African blood, can become a member of the Organization of Afro American Unity, and also any one of our brothers and sisters from the African continent. Because not only it is an organization of Afro American unity meaning that we are trying to unite our people in the West, but it’s an organization of Afro American unity in the sense that we want to unite all of our people who are in North America, South America, and Central America with our people on the African continent. We must unite together in order to go forward together. Africa will not go forward any faster than we will and we will not go forward any faster than Africa will. We have one destiny and we’ve had one past. In essence, what it is saying is instead of you and me running around here seeking allies in our struggle for freedom in the Irish neighborhood or the Jewish neighborhood or the Italian neighborhood, we need to seek some allies among people who look something like we do. It’s time now for you and me to stop running away from the wolf right into the arms of the fox, looking for some kind of help. That’s a drag. “II–Self Defense. “Since self preservation is the first law of nature, we assert the Afro American’s right to self defense. “The Constitution of the United States of America clearly affirms the right of every American citizen to bear arms. And as Americans, we will not give up a single right guaranteed under the Constitution. The history of unpunished violence against our people clearly indicates that we must be prepared to defend ourselves or we will continue to be a defenseless people at the mercy of a ruthless and violent racist mob. “We assert that in those areas where the government is either unable or unwilling to protect the lives and property of our people, that our people are within our rights to protect themselves by whatever means necessary.”I repeat, because to me this is the most important thing you need to know. I already know it. “We assert that in those areas where the government is either unable or unwilling to protect the lives and property of our people, that our people are within our rights to protect themselves by whatever means necessary.” This is the thing you need to spread the word about among our people wherever you go. Never let them be brainwashed into thinking that whenever they take steps to see that they’re in a position to defend themselves that they’re being unlawful. The only time you’re being unlawful is when you break the law. It’s lawful to have something to defend yourself. Why, I heard President Johnson either today or yesterday, I guess it was today, talking about how quick this country would go to war to defend itself. Why, what kind of a fool do you look like, living in a country that will go to war at the drop of a hat to defend itself, and here you’ve got to stand up in the face of vicious police dogs and blue eyed crackers waiting for somebody to tell you what to do to defend yourself! Those days are over, they’re gone, that’s yesterday. The time for you and me to allow ourselves to be brutalized nonviolently is passé. Be nonviolent only with those who are nonviolent to you. And when you can bring me a nonviolent racist, bring me a nonviolent segregationist, then I’ll get nonviolent. But don’t teach me to be nonviolent until you teach some of those crackers to be nonviolent. You’ve never seen a nonviolent cracker. It’s hard for a racist to be nonviolent. It’s hard for anyone intelligent to be nonviolent. Everything in the universe does something when you start playing with his life, except the American Negro. He lays down and says, ” Beat me, daddy.” So it says here: “A man with a rifle or a club can only be stopped by a person who defends himself with a rifle or a club.” That’s equality. If you have a dog, I must have a dog. If you have a rifle, I must have a rifle. If you have a club, I must have a club. This is equality. If the United States government doesn’t want you and me to get rifles, then take the rifles away from those racists. If they don’t want you and me to use clubs, take the clubs away from the racists. If they don’t want you and me to get violent, then stop the racists from being violent. Don’t teach us nonviolence while those crackers are violent. Those days are over. “Tactics based solely on morality can only succeed when you are dealing with people who are moral or a system that is moral. A man or system which oppresses a man because of his color is not moral. It is the duty of every Afro-American person and every Afro-American community throughout this country to protect its people against mass murderers, against bombers, against lynchers, against floggers, against brutalizers and against exploiters. “I might say right here that instead of the various black groups declaring war on each other, showing how militant they can be cracking each other’s heads, let them go down South and crack some of those crackers’ heads. Any group of people in this country that has a record of having been attacked by racists – and there’s no record where they have ever given the signal to take the heads of some of those racists – why, they are insane giving the signal to take the heads of some of their ex-brothers. Or brother X’s, I don’t know how you put that. III– Education “Education is an important element in the struggle for human rights. It is the means to help our children and our people rediscover their identity and thereby increase their self respect. Education is our passport to the future, for tomorrow belongs only to the people who prepare for it today.” And I must point out right there, when I was in Africa I met no African who wasn’t standing with open arms to embrace any Afro-American who returned to the African continent. But one of the things that all of them have said is that every one of our people in this country should take advantage of every type of educational opportunity available before you even think about talking about the future. If you’re surrounded by schools, go to that school. “Our children are being criminally shortchanged in the public school system of America. The Afro-American schools are the poorest run schools in the city of New York. Principals and teachers fail to understand the nature of the problems with which they work and as a result they cannot do the job of teaching our children.” They don’t understand us, nor do they understand our problems; they don’t. “The textbooks tell our children nothing about the great contributions of Afro-Americans to the growth and development of this country.” And they don’t. When we send our children to school in this country they learn nothing about us other than that we used to be cotton pickers. Every little child going to school thinks his grandfather was a cotton picker. Why, your grandfather was Nat Turner; your grandfather was Toussaint L’Ouverture; your grandfather was Hannibal. Your grandfather was some of the greatest black people who walked on this earth. It was your grandfather’s hands who forged civilization and it was your grandmother’s hands who rocked the cradle of civilization. But the textbooks tell our children nothing about the great contributions of Afro Americans to the growth and development of this country. “The Board of Education’s integration plan is expensive and unworkable; and the organization of principals and supervisors in New York City’s school system has refused to support the Board’s plan to integrate the schools, thus dooming it to failure before it even starts.”The Board of Education of this city has said that even with its plan there are 10 percent of the schools in Harlem and the Bedford Stuyvesant community in Brooklyn that they cannot improve.” So what are we to do? “This means that the Organization of Afro American Unity must make the Afro American community a more potent force for educational self improvement. “A first step in the program to end the existing system of racist education is to demand that the 10 percent of the schools the Board of Education will not include in its plan be turned over to and run by the Afro-American community itself.” Since they say that they can’t improve these schools, why should you and I who live in the community, let these fools continue to run and produce this low standard of education? No, let them turn those schools over to us. Since they say they can’t handle them, nor can they correct them, let us take a whack at it. What do we want? “We want Afro-American principals to head these schools. We want Afro-American teachers in these schools.” Meaning we want black principals and black teachers with some textbooks about black people. ” We want textbooks written by Afro-Americans that are acceptable to our people before they can be used in these schools. “The Organization of Afro-American Unity will select and recommend people to serve on local school boards where school policy is made and passed on to the Board of Education.” And this is very important. “Through these steps we will make the 10 percent of the schools that we take over educational showplaces that will attract the attention of people from ail over the nation.” Instead of them being schools turning out pupils whose academic diet is not complete, we can turn them into examples of what we can do ourselves once given an opportunity. “If these proposals are not met, we will ask Afro-American parents to keep their children out of the present inferior schools they attend. And when these schools in our neighborhood are controlled by Afro Americans, we will then return our children to them. “The Organization of Afro American Unity recognizes the tremendous importance of the complete involvement of Afro-American parents in every phase of school life. The Afro American parent must be willing and able to go into the schools and see that the job of educating our children is done properly.” This whole thing about putting all of the blame on the teacher is out the window. The parent at home has just as much responsibility to see that what’s going on in that school is up to par as the teacher in their schools. So it is our intention not only to devise an education program for the children, but one also for the parents to make them aware of their responsibility where education is concerned in regard to their children. “We call on all Afro-Americans around the nation to be aware that the conditions that exist in the New York City public school system are as deplorable in their does as they are here. We must unite our efforts and spread our program of self improvement through education to every Afro American community in America. “We must establish all over the country schools of our own to train our own children to become scientists, to become mathematicians. We must realize the need for adult education and for job retraining programs that will emphasize a changing society in which automation plays the key role. We intend to use the tools of education to help raise our people to an unprecedented level of excellence and self respect through their own efforts. “IV – Politics and Economics.” And the two are almost inseparable, because the politician is depending on some money; yes, that’s what he’s depending on. “Basically, there are two kinds of power that count in America: economic power and political power, with social power being derived from those two. In order for the Afro-Americans to control their destiny, they must be able to control and affect the decisions which control their destiny: economic, political, and social. This can only be done through organization. “The Organization of Afro-American Unity will organize the Afro American community block by block to make the community aware of its power and its potential; we will start immediately a voter registration drive to make every unregistered voter in the Afro-American community an independent voter.” We won’t organize any black man to be a Democrat or a Republican because both of them have sold us out. Both of them have sold us out; both parties have sold us out. Both parties are racist, and the Democratic Party is more racist than the Republican Party. I can prove it. All you’ve got to do is name everybody who’s running the government in Washington, D. C., right now. He’s a Democrat and he’s from either Georgia, Alabama, Texas, Mississippi, Florida, South Carolina, North Carolina, from one of those cracker states. And they’ve got more power than any white man in the North has. In fact, the President is from a cracker state. What’s he talking about? Texas is a cracker state, in fact, they’ll hang you quicker in Texas than they will in Mississippi. Don’t you ever think that just because a cracker becomes president he ceases being a cracker. He was a cracker before he became president and he’s a cracker while he’s president. I’m going to tell it like it is. I hope you can take it like it is. “We propose to support and organize political clubs, to run independent candidates for office, and to support any Afro-American already in office who answers to and is responsible to the Afro-American community.” We don’t support any black man who is controlled by the white power structure. We will start not only a voter registration drive, but a voter education drive to let our people have an understanding of the science of politics so they will be able to see what part the politician plays in the scheme of things; so they will be able to understand when the politician is doing his job and when he is not doing his job. And any time the politician is not doing his job, we remove him whether he’s white, black, green, blue, yellow or whatever other color they might invent. “The economic exploitation in the Afro-American community is the most vicious form practiced on any people in America.” In fact, it is the most vicious practiced on any people on this earth. No one is exploited economically as thoroughly as you and I, because in most countries where people are exploited they know it. You and I are in this country being exploited and sometimes we don’t know it. “Twice as much rent is paid for rat-infested, roach crawling, rotting tenements.” This is true. It costs us more to live in Harlem than it costs them to live on Park Avenue. Do you know that the rent is higher on Park Avenue in Harlem than it is on Park Avenue downtown? And in Harlem you have everything else in that apartment with you roaches, rats, cats, dogs, and some other outsiders disguised as landlords. “The Afro-American pays more for food, pays more for clothing, pays more for insurance than anybody else.” And we do. It costs you and me more for insurance than it does the white man in the Bronx or somewhere else. It costs you and me more for food than it does them. It costs you and me more to live in America than it does anybody else and yet we make the greatest contribution. You tell me what kind of country this is. Why should we do the dirtiest jobs for the lowest pay? Why should we do the hardest work for the lowest pay? Why should we pay the most money for the worst kind of food and the most money for the worst kind of place to live in? I’m telling you we do it because we live in one of the rottenest countries that has ever existed on this earth. It’s the system that is rotten; we have a rotten system. It’s a system of exploitation, a political and economic system of exploitation, of outright humiliation, degradation, discrimination – all of the negative things that you can run into, you have run into under this system that disguises itself as a democracy, disguises itself as a democracy. And the things that they practice against you and me are worse than some of the things that they practiced in Germany against the Jews. Worse than some of the things that the Jews ran into. And you run around here getting ready to get drafted and go someplace and defend it. Someone needs to crack you up ‘side your head. “The Organization of Afro American Unity will wage an unrelenting struggle against these evils in our community. There shall be organizers to work with our people to solve these problems, and start a housing self-improvement program.” Instead of waiting for the white man to come and straighten out our neighborhood, we’ll straighten it out ourselves. This is where you make your mistake. An outsider can’t clean up your house as well as you can. An outsider can’t take care of your children as well as you can. An outsider can’t look after your needs as well as you can. And an outsider can’t under¬stand your problems as well as you can. Yet you’re looking for an outsider to do it. We will do it or it will never get done. “We propose to support rent strikes.” Yes, not little, small rent strikes in one block. We’ll make Harlem a rent strike. We’ll get every black man in this city; the Organization of Afro-American Unity won’t stop until there’s not a black man in the city not on strike. Nobody will pay any rent. The whole city will come to a halt. And they can’t put all of us in jail because they’ve already got the jails full of us. Concerning our social needs I hope I’m not frightening anyone. I should stop right here and tell you if you’re the type of person who frights, who gets scared, you should never come around us. Because we’ll scare you to death. And. you don’t have far to go because you’re half dead already. Economically you’re dead- dead broke. Just got paid yesterday and dead broke right now. “V Social. “This organization is responsible only to the Afro-American people and the Afro-American community.” This organization is not responsible to anybody but us. We don’t have to ask the man downtown can we demonstrate. We don’t have to ask the man downtown what tactics we can use to demonstrate our resentment against his criminal abuse. We don’t have to ask his consent; we don’t have to ask his endorsement; we don’t have to ask his permission. Anytime we know that an unjust condition exists and it is illegal and unjust, we will strike at it by any means necessary. And strike also at whatever and whoever gets in the way. “This organization is responsible only to the Afro-American people and community and will function only with their support, both financially and numerically. We believe that our communities must be the sources of their own strength politically, economically, intellectually, and culturally in the struggle for human rights and human dignity. “The community must reinforce its moral responsibility to rid itself of the effects of years of exploitation, neglect, and apathy, and wage an unrelenting struggle against police brutality.” Yes. There are some good policemen and some bad policemen. Usually we get the bad ones. With all the police in Harlem, there is too much crime, too much drug addiction, too much alcoholism, too much prostitution, too much gambling. So it makes us suspicious about the motives of Commissioner Murphy when he sends all these policemen up here. We begin to think that they are just his errand boys, whose job it is to pick up the graft and take it back downtown to Murphy. Anytime there’s a police commissioner who finds it necessary to increase the strength numerically of the policemen in Harlem and, at the same time, we don’t see any sign of a decrease in crime, why, I think we’re justified in suspecting his mo¬tives. He can’t be sending them up here to fight crime, because crime is on the increase. The more cops we have, the more crime we have. We begin to think that they bring some of the crime with them. So our purpose is to organize the community so that we ourselves since the police can’t eliminate the drug traffic, we have to eliminate it. Since the police can’t eliminate organized gambling, we have to eliminate it. Since the police can’t eliminate organized prostitution and all of these evils that are destroying the moral fiber of our community, it is up to you and me to eliminate these evils ourselves. But in many instances, when you unite in this country or in this city to fight organized crime, you’ll find yourselves fighting the police department itself because they are involved in the organized crime. Wherever you have organized crime, that type of crime cannot exist other than with the consent of the police, the knowledge of the police and the cooperation of the police. You’ll agree that you can’t run a number in your neighborhood without the police knowing it. A prostitute can’t turn a trick on the block without the police knowing it. A man can’t push drugs anywhere along the avenue without the police knowing it. And they pay the police off so that they will not get arrested. I know what I’m talking about I used to be out there. And I know you can’t hustle out there without police setting you up. You have to pay them off. The police are all right. I say there’s some good ones and some bad ones. But they usually send the bad ones to Harlem. Since these bad police have come to Harlem and have not decreased the high rate of crime, I tell you brothers and sisters it is time for you and me to organize and eliminate these evils ourselves, or we’ll be out of the world backwards before we even know where the world was. Drug addiction turns your little sister into a prostitute before she gets into her teens; makes a criminal out of your little brother before he gets in his teens drug addiction and alcoholism. And if you and I aren’t men enough to get at the root of these things, then we don’t even have the right to walk around here complaining about it in any form whatsoever. The police will not eliminate it. “Our community must reinforce its moral responsibility to rid itself of the effects of years of exploitation, neglect, and apathy, and wage an unrelenting struggle against police brutality.” Where this police brutality also comes in the new law that they just passed, the no knock law, the stop and-frisk law, that’s an anti Negro law. That’s a law that was passed and signed by Rockefeller. Rockefeller with his old smile, always he has a greasy smile on his face and he’s shaking hands with Negroes, like he’s the Negro’s pappy or granddaddy or great uncle. Yet when it comes to passing a law that is worse than any law that they had in Nazi Germany, why, Rockefeller couldn’t wait till he got his signature on it. And the only thing this law is designed to do is make legal what they’ve been doing all the time. They’ve passed a law that gives them the right to knock down your door without even knocking on it. Knock it down and come on in and bust your head and frame you up under the disguise that they suspect you of something. Why, brothers, they didn’t have laws that bad in Nazi Germany. And it was passed for you and me, it’s an anti Negro law, because you’ve got an anti-Negro governor sitting up there in Albany – I started to say Albany, Georgia – in Albany, New York. Not too much difference. Not too much difference between Albany, New York, and Albany, Georgia. And there’s not too much difference between the government that’s in Albany, New York, and the government in Albany, Georgia. “The Afro-American community must accept the responsibility for regaining our people who have lost their place in society. We must declare an all out war on organized crime in our community; a vice that is controlled by policemen who accept bribes and graft must be exposed. We must establish a clinic, whereby one can get aid and cure for drug addiction.” This is absolutely necessary. When a person is a drug addict, he’s not the criminal; he’s a victim of the criminal. The criminal is the man downtown who brings drug into the country. Negroes can’t bring drugs into this country. You don’t have any boats. You don’t have any airplanes. You don’t have any diplomatic immunity. It is not you who is responsible for bringing in drugs. You’re just a little tool that is used by the man downtown. The man that controls the drug traffic sits in city hall or he sits in the state house. Big shots who are respected, who function in high circles those are the ones who control these things. And you and I will never strike at the root of it until we strike at the man downtown. “We must create meaningful, creative, useful activities for those who were led astray down the avenues of vice.”The people of the Afro- American community must be prepared to help each other in all ways possible; we must establish a place where unwed mothers can get help and advice.” This is a problem, this is one of the worst problems in our. . . [A short passage is lost here as the tape is turned.] “We must set up a guardian system that will help our youth who get into trouble.” Too many of our children get into trouble accidentally. And once they get into trouble, because they have no one to look out for them, they’re put in some of these homes where others who are experienced at getting in trouble are. And immediately it’s a bad influence on them and they never have a chance to straighten out their lives. Too many of our children have their entire lives destroyed in this manner. It is up to you and me right now to form the type of organizations wherein we can look out for the needs of all of these young people who get into trouble, especially those who get into trouble for the first time, so that we can do something to steer them back on the right path before they go too far astray. “And we must provide constructive activities for our own children. We must set a good example for our children and must teach them to always be ready to accept the responsibilities that are necessary for building good communities and nations. We must teach them that their greatest responsibilities are to themselves, to their families and to their communities. “The Organization of Afro-American Unity believes that the Afro American community must endeavor to do the major part of all charity work from within the community. Charity, however, does not mean that to which we are legally entitled in the form of government benefits. The Afro-American veteran must be made aware of all the benefits due to him and the procedure for obtaining them.” Many of our people have sacrificed their lives on the battlefront for this country. There are many government benefits that our people don’t even know about. Many of them are qualified to receive aid in all forms, but they don’t even know it. But we know this, so it is our duty, those of us who know it, to set up a system where¬ in our people who are not informed of what is coming to them, we inform them, we let them know how they can lay claim to everything that they’ve got coming to them from this government. And I mean you’ve got much coming to you. “The veterans must be encouraged to go into business together, using GI loans,” and all other items that we have access to or have available to us. “Afro Americans must unite and work together. We must take pride in the Afro American community, for it is our home and it is our power,” the base of our power. “What we do here in regaining our self respect, our manhood, our dignity and freedom helps all people everywhere who are also fighting against oppression.” Lastly, concerning culture and the cultural aspect of the Organization of Afro American Unity. ” ‘A race of people is like an individual man; until it uses its own talent, takes pride in its own history, expresses its own culture, affirms its own selfhood, it can never fulfill itself.’ ” “Our history and our culture were completely destroyed when we were forcibly brought to America in chains. And now it is important for us to know that our history did not begin with slavery. We came from Africa, a great continent, wherein live a proud and varied people, a land which is the new world and was the cradle of civilization. Our culture and our history are as old as man himself and yet we know almost nothing about it.” This is no accident. It is no accident that such a high state of culture existed in Africa and you and I know nothing about it. Why, the man knew that as long as you and I thought we were somebody, he could never treat us like we were nobody. So he had to invent a system that would strip us of everything about us that we could use to prove we were somebody. And once he had stripped us of all human chacteristics stripped us of our language, stripped us of our history, stripped us of all cultural knowledge, and brought us down to the level of an animal – he then began to treat us like an animal, selling us from one plantation to another, selling us from one owner to another, breeding us like you breed cattle. Why, brothers and sisters, when you wake up and find out what this man here has done to you and me, you won’t even wait for somebody to give the word. I’m not saying all of them are bad. There might be some good ones. But we don’t have time to look for them. Not nowadays. “We must recapture our heritage and our identity if we are ever to liberate ourselves from the bonds of white supremacy. We must launch a cultural revolution to unbrainwash an entire people.” A cultural revolution. Why, brothers, that’s a crazy revolution. When you tell this black man in America who he is, where he came from, what he had when he was there, he’ll look around and ask himself, “Well, what happened to it, who took it away from us and how did they do it?” Why, brothers, you’ll have some action just like that. When you let the black man in America know where he once was and what he once had, why, he only needs to look at himself now to realize something criminal was done to him to bring him down to the low condition that he’s in today. Once he realizes what was done, how it was done, where it was done, when it was done, and who did it, that knowledge in itself will usher in your action program. And it will be by any means necessary. A man doesn’t know how to act until he realizes what he’s acting against. And you don’t realize what you’re acting against until you realize what they did to you. Too many of you don’t know what they did to you, and this is what makes you so quick to want to forget and forgive. No, brothers, when you see what has happened to you, you will never forget and you’ll never forgive. And, as I say, all of them might not be guilty. But most of them are. Most of them are. “Our cultural revolution must be the means of bringing us closer to our African brothers and sisters. It must begin in the community and be based on community participation. Afro-Americans will be free to create only when they can depend on the Afro-American community for support, and Afro-American artists must realize that they depend on the Afro-American community for inspiration.” Our artists we have artists who are geniuses; they don’t have to act the Stepin Fetchit role. But as long as they’re looking for white support instead of black support, they’ve got to act like the old white supporter wants them to. When you and I begin to support the black artists, then the black artists can play that black role. As long as the black artist has to sing and dance to please the white man, he’ll be a clown, he’ll be clowning, just another clown. But when he can sing and dance to please black men, he sings a different song and he dances a different step. When we get together, we’ve got a step all our own. We have a step that nobody can do but us, because we have a reason for doing it that nobody can understand but us. “We must work toward the establishment of a cultural center in Harlem, which will include people of all ages and will conduct workshops in all of the arts, such as film, creative writing, painting, theater, music, and the entire spectrum of Afro American history. “This cultural revolution will be the journey to our rediscovery of ourselves. History is a people’s memory, and without a memory man is demoted to the level of the lower animals.” When you have no knowledge of your history, you’re just another animal; in fact, you’re a Negro; something that’s nothing. The only black man on earth who is called a Negro is one who has no knowl¬edge of his history. The only black man on earth who is called a Negro is one who doesn’t know where he came from. That’s the one in America. They don’t call Africans Negroes. Why, I had a white man tell me the other day, “He’s not a Negro.” Here the man was black as night, and the white man told me, “He’s not a Negro, he’s an African.” I said, “Well, listen to him.” I knew he wasn’t, but I wanted to pull old whitey out, you know. But it shows you that they know this. You are Negro because you don’t know who you are, you don’t know what you are, you don’t know where you are, and you don’t know how you got here. But as soon as you wake up and find out the positive answer to all these things, you cease being a Negro. You become somebody. “Armed with the knowledge of our past, we can with confidence charter a course for our future. Culture is an indispensable weapon in the freedom struggle. We must take hold of it and forge the future with the past.” And to quote a passage from Then We Heard the Thunder by John Killens, it says: “He was a dedicated patriot: Dignity was his country, Manhood was his gov¬ernment, and Freedom was his land.'” Old John Killens. This is our aim. It’s rough, we have to smooth it up some. But we’re not trying to put something together that’s smooth. We don’t care how rough it is. We don’t care how tough it is. We don’t care how backward it may sound. In essence it only means we want one thing. We declare our right on this earth to be a man, to be a human being, to be respected as a human being, to be given the rights of a human being in this society, on this earth, in this day, which we intend to bring into existence by any means necessary. I’m sorry I took so long. But before we go farther to tell you how you can join this organization, what your duties and responsibilities are, I want to turn you back into the hands of our master of ceremonies, Brother Les Edmonds. [A collection is taken. Malcolm resumes.] One of the first steps we are going to become involved in as an Organization of Afro-American Unity will be to work with every leader and other organization in this country interested in a program designed to bring your and my problem before the United Nations. This is our first point of business. We feel that the problem of the black man in this country is beyond the ability of Uncle Sam to solve it. It’s beyond the ability of the United States government to solve it. The government itself isn’t capable of even hearing our problem, much less solving it. It’s not morally equipped to solve it. So we must take it out of the hands of the United States government. And the only way we can do this is by internationalizing it and taking advantage of the United Nations Declaration of Human Rights, the United Nations Charter on Human Rights, and on that ground bring it into the UN before a world body where¬ in we can indict Uncle Sam for the continued criminal injustices that our people experience in this government. To do this, we will have to work with many organizations and many people. We’ve already gotten promises of support from many different organizations in this country and from many different leaders in this country and from many different independent nations in Africa, Asia, and Latin America. So this is our first objective and all we need is your support. Can we get your support for this project? For the past four weeks since my return from Africa, several persons from all walks of life in the Afro-American community have been meeting together, pooling knowledge and ideas and suggestions, forming a sort of a brain trust, for the purpose of getting a cross section of thinking, hopes, aspirations, likes and dislikes, to see what kind of organization we could put together that would in some way or other get the grass roots support, and what type of support it would need in order to be independent enough to take the type of action necessary to get results. No organization that is financed by white support can ever be independent enough to fight the power structure with the type of tactics necessary to get real results. The only way we can fight the power structure, and it’s the power structure that we’re fighting we’re not even fighting the Southern segregationists, we’re fighting a system that is run in Washington, D. C. That’s the seat of the system that we’re fighting. And in order to fight it, we have to be independent of it. And the only way we can be independent of it is to be independent of all support from the white community. It’s a battle that we have to wage ourselves. Now, if white people want to help, they can help. But they can’t join. They can help in the white community, but they can’t join. We accept their help. They can form the White Friends of the Organization of Afro-American Unity and work in the white community on white people and change their attitude toward us. They don’t ever need to come among us and change our attitude. We’ve had enough of them working around us trying to change our attitude. That’s what got us all messed up. So we don’t question their sincerity, we don’t question their motives, we don’t question their integrity. We just encourage them to use it somewhere else in the white community. If they can use all of this sincerity in the white community to make the white community act better toward us, then we’ll say, “Those are good white folks.” But they don’t have to come around us, smiling at us and showing us all their teeth like white Uncle Toms, to try and make themselves acceptable to us. The White Friends of the Organization of Afro American Unity, let them work in the white community. The only way that this organization can be independent is if it is financed by you. It must be financed by you. Last week I told you that it would cost a dollar to join it. We sat down and thought about it all week long and said that charging you a dollar to join it would not make it an organization. We have set a membership joining fee, if that’s the way you express it, at $2.00. It costs more than that, I think, to join the NAACP. By the way, you know I attended the NAACP convention Friday in Washington, D. C., which was very enlightening. And I found the people very friendly. They’ve got the same kind of ideas you have. They act a little different, but they’ve got the same kind of ideas, because they’re catching the same hell we’re catching. I didn’t find any hostility at that convention at all. In fact, I sat and listened to them go through their business and learned a lot from it. And one of the things I learned is they only charge, I think, $2.50 a year for membership, and that’s it. Well, this is one of the reasons that they have problems. Because any time you have an organization that costs $2.50 a year to belong to, it means that that organization has to turn in another direction for funds. And this is what castrates it. Because as soon as the white liberals begin to support it, they tell it what to do and what not to do. This is why Garvey was able to be more militant. Garvey didn’t ask them for help. He asked our people for help. And this is what we’re going to do. We’re going to try and follow his books. So we’re going to have a $2.00 joining fee and ask every member to contribute a dollar a week. Now, the NAACP gets $2.50 a year, that’s it. And it can’t ever go anywhere like that because it’s always got to be putting on some kind of drive for help and will always get its help from the wrong source. And then when they get that help, they’ll have to end up condemning all the enemies of their enemy in order to get some more help. No, we condemn our enemies, not the enemies of our enemies. We condemn our enemies. So what we are going to ask you to do is, if you want to become a member of the Organization of Afro-American Unity, it will cost you $2.00. We are going to ask you to pay a dues of a dollar a week. We will have an accountant, a bookkeeping system, which will keep the members up to date as to what has come in, what has been spent, and for what. Because the secret to success in any kind of business venture – and anything that you do that you mean business, you’d better do in a businesslike way – the secret to your success is keeping good records, good organized records. Since today will be the first time that we are opening the books for membership, our next meeting will be next Sunday here. And we will then have a membership. And we’ll be able to announce at that time the officers of the Organization of Afro-American Unity. I’ll tell you the top officer is the chairman, and that’s the office I’m holding. I’m taking the responsibility of the chairman, which means I’m responsible for any mistakes that take place; anything that goes wrong, any failures, you can rest them right upon my shoulders. So next week the officers will be announced. And this week I wanted to tell you the departments in this organization that, when you take out your membership, you can apply to work in. We have the department of education. The department of political action. For all of you who are interested in political action, we will have a department set up by brothers and sisters who are students of political science, whose function it will be to give us a breakdown of the community of New York City. First, how many assemblymen there are and how many of those assemblymen are black, how many congressmen there are and how many of those congressmen are black. In fact, let me just read something real quick and I’ll show you why it’s so necessary. Just to give you an example. There are 270,000 eligible voters in the twenty first senatorial district. The twenty first senatorial district is broken down into the eleventh, seventh, and thirteenth assembly districts. Each assembly district contains 90,000 eligible voters. In the eleventh assembly district, only 29,000 out of 90,000 eligible voters exercise their voting rights. In the seventh assembly district, only 36,000 out of the 90,000 eligible voters vote. Now, in a white assembly district with 90,000 eligible voters, 65,000 exercise their voting rights, showing you that in the white assembly districts more whites vote than blacks vote in the black assembly districts. There’s a reason for this. It is because our people aren’t politically aware of what we can get by becoming politically active. So what we have to have is a program of political education to show them what they can get if they take political action that’s intelligently directed. Less than 25 percent of the eligible voters in Harlem vote in the primary election. Therefore, they have not the right to place the candidate of their choice in office, as only those who were in the primary can run in the general election. The following number of signatures are required to place a candidate to vote in the primaries: for assemblyman it must be 350 signatures; state senator, 750; countywide judgeship, 1,000; borough president, 2,250; mayor, 7,500. People registered with the Republican or Democratic parties do not have to vote with their party. There are fifty eight senators in the New York state legislature. Four are from Manhattan; one is black. In the New York state assembly, there are 150 assemblymen. I think three are black; maybe more than that. According to calculation, if the Negro were proportionately represented in the state senate and state assembly, we would have several representatives in the state senate and several in the state assembly. There are 435 members in the United States House of Representatives. According to the census, there are 22 million Afro Americans in the United States. If they were represented proportionately in this body, there would be 30 to 40 members of our race sitting in that body. How many are there? Five. There are 100 senators in the United States Senate. Hawaii, with a population of only 600 thousand, has two senators representing it. The black man, with a population of in excess of 20 million, is not represented in the Senate at all. Worse than this, many of the congressmen and representatives in the Congress of the United States come from states where black people are killed if they attempt to exercise the right to vote. What you and I want to do in this political department is have our brothers and sisters who are experts in the science of politics acquaint our people in our community with what we should have, and who should be doing it, and how we can go about getting what we should have. This will be their job and we want you to play this role so we can get some action without having to wait on Lyndon B. Johnson, Lyndon B. Texas Johnson. Also, our economics department. We have an economics department. For any of you who are interested in business or a program that will bring about a situation where the black man in Harlem can gain control over his own economy and develop business expansion for our people in this community so we can create some employment opportunities for our people in this community, we will have this department. We will also have a speakers bureau because many of our people want to speak, want to be speakers, they want to preach, they want to tell somebody what they know, they want to let off some steam. We will have a department that will train young men and young women how to go forth with our philosophy and our program and project it throughout the country; not only throughout this city but throughout the country. We will have a youth group. The youth group will be designed to work with youth. Not only will it consist of youth, but it will also consist of adults. But it will be designed to work out a program for the youth in this country, one in which the youth can play an active part. We also are going to have our own newspaper. You need a newspaper. We believe in the power of the press. A newspaper is not a difficult thing to run. A newspaper is very simple if you have the right motives. In fact, anything is simple if you have the right motives. The Muhammad Speaks newspaper, I and another person started it myself in my basement. And I’ve never gone past the eighth grade. Those of you who have gone to all these colleges and studied all kinds of journalism, yellow and black journalism, all you have to do is contribute some of your journalistic talent to our newspaper department along with our research department, and we can turn out a newspaper that will feed our people with so much information that we can bring about a real live revolution right here before you know it. We will also have a cultural department. The task or duty of the cultural department will be to do research into the culture, into the ancient and current culture of our people, the cultural contributions and achievements of our people. And also all of the entertainment groups that exist on the African continent that can come here and ours who are here that can go there. Set up some kind of cultural program that will really emphasize the dormant talent of black people. When I was in Ghana I was speaking with, I think his name is Nana Nketsia, I think he’s the minister of culture or he’s head of the culture institute. I went to his house, he had a – he had a nice, beautiful place; I started to say he had a sharp pad. He had a fine place in Accra. He had gone to Oxford, and one of the things that he said impressed me no end. He said that as an African his concept of freedom is a situation or a condition in which he, as an African, feels completely free to give vent to his own likes and dislikes and thereby develop his own African personality. Not a condition in which he is copying some European cultural pattern or some European cultural standard, but an atmosphere of complete freedom where he has the right, the leeway, to bring out of himself all of that dormant, hidden talent that has been there for so long. And in that atmosphere, brothers and sisters, you’d be surprised what will come out of the bosom of this black man. I’ve seen it happen. I’ve seen black musicians when they’d be jamming at a jam session with white musicians – a whole lot of difference. The white musician can jam if he’s got some sheet music in front of him. He can jam on something that he’s heard jammed before. If he’s heard it, then he can duplicate it or he can imitate it or he can read it But that black musician, he picks up his horn and starts blowing some sounds that he never thought of before. He improvises, he creates, it comes from within. It’s his soul, it’s that soul music. It’s the only area on the American scene where the black man has been free to create. And he his mastered it. He has shown that he can come up with something that nobody ever thought of on his horn. Well, likewise he can do the same thing if given intellectual independence. He can come up with a new philosophy. He can come up with a philosophy that nobody has heard of yet. He can invent a society, a social system, an economic system, a political system, that is different from anything that exists or has ever existed anywhere on this earth. He will improvise; he’ll bring it from within himself. And this is what you and I want. You and I want to create an organization that will give us so much power we can sit down and do as we please. Once we can sit down and think as we please, speak as we please, and do as we please, we will show people what pleases us. And what pleases us won’t always please them. So you’ve got to get some power before you can be yourself. Do you understand that? You’ve got to get some power before you can be yourself. Once you get power and you be yourself, why, you’re gone, you’ve got it and gone. You create a new society and make some heaven right here on this earth. And we’re going to start right here tonight when we open up our membership books into the Organization of Afro-American Unity. I’m going to buy the first memberships myself – one for me, my wife, Attillah, Qubilah, these are my daughters, Ilyasah, and something else I expect to get either this week or next week. As I told you before, if it’s a boy I’m going to name him Lumumba, the greatest black man who ever walked the African continent. He didn’t fear anybody. He had those people so scared they had to kill him. They couldn’t buy him, they couldn’t frighten him, they couldn’t reach him. Why, he told the king of Belgium, “Man, you may let us free, you may have given us our independence, but we can never forget these scars.” The greatest speech – you should take that speech and tack it up over your door. This is what Lumumba said: “You aren’t giving us anything. Why, can you take back these scars that you put on our bodies? Can you give us back the limbs that you cut off while you were here?” No, you should never forget what that man did to you. And you bear the scars of the same kind of colonization and oppression not on your body, but in your brain, in your heart, in your soul, right now. So, if it’s a boy, Lumumba. If it’s a girl, Lumumbah. [Malcolm introduces several people from the platform and from the audience, then continues:] If I passed over some of the rest of you, it’s because my eyes aren’t too good, my glasses aren’t too good. But everybody here are people who are from the street who want some kind of action. We hope that we will be able to give you all the action you need. And more than likely we’ll be able to give you more than you want. We just hope that you stay with us. Our meeting will be next Sunday night right here. We want you to bring all of your friends and we’ll be able to go forward. Up until now, these meetings have been sponsored by the Muslim Mosque, Inc. They’ve been sponsored and paid for by the Muslim Mosque, Inc. Beginning next Sunday, they will be sponsored and paid for by the Organization of Afro American Unity. I don’t know if I’m right in saying this, but for a period of time, let’s you and me not be too hard on other Afro-American leaders. Because you would be surprised how many of them. have expressed sympathy and support in our efforts to bring this situation confronting our people before the United Nations. You’d be surprised how many of them, some of the last ones you would expect, they’re coming around. So let’s give them a little time to straighten up. If they straighten up, good. They’re our brothers and we’re responsible for our brothers. But if they don’t straighten up, then that’s another point. And one thing that we are going to do, we’re going to dispatch a wire, a telegram that is, in the name of the Organization of Afro-American Unity to Martin Luther King in St. Augustine, Florida, and to Jim Forman in Mississippi, worded in essence to tell them that if the federal government doesn’t come to their aid, call on us. And we will take the responsibility of slipping some brothers into that area who know what to do by any means necessary. I can tell you right now that my purpose is not to become involved in a fight with Black Muslims, who are my brothers still. I do everything I can to avoid that because there’s no benefit in it. It actually makes our enemy happy. But I do believe that the time has come for you and me to take the responsibility of forming whatever nucleus or defense group is necessary in places like Mississippi. Why, they shouldn’t have to call on the federal government – that’s a drag. No, when you and I know that our people are the victims of brutality, and all times the police in those states are the ones who are responsible, then it is incumbent upon you and me, if we are men, if we are to be respected and recognized, it is our duty. . . [A passage is lost here through a defect in the tape.] Johnson knew that when he sent [Allen] Dulles down there. Johnson has found this out. You don’t disappear. How are you going to disappear? Why, this man can find a missing person in China. They send the CIA all the way to China and find somebody. They send the FBI anywhere and find somebody. But they can’t find them whenever the criminal is white and the victim is black, then they can’t find them. Let’s don’t wait on any more FBI to look for criminals who are shooting and brutalizing our people. Let’s you and me find them. And I say that it’s easy to do it. One of the best organized groups of black people in America was the Black Muslims. They’ve got all the machinery, don’t think they haven’t; and the experience where they know how to ease out in broad daylight or in dark and do whatever is necessary by any means necessary. They know how to do that. Well, I don’t blame anybody for being taught how to do that. You’re living in a society where you’re the constant victim of brutality. You must know how to strike back. So instead of them and us wasting our shots, I should say our time and energy, on each other, what we need to do is band together and go to Mississippi. That’s my closing message to Elijah Muhammad: If he is the leader of the Muslims and the leader of our people, then lead us against our enemies, don’t lead us against each other. I thank you for your patience here tonight, and we want each and every one of you to put your name on the roll of the Organization of Afro- American Unity. The reason we have to rely upon you to let the public know where we are is because the press doesn’t help us; they never announce in advance that we’re going to have a meeting. So you have to spread the word over the grapevine. Thank you. Salaam Alaikum. REFERRAL https://www.blackpast.org/african-american-history/speeches-african-american-history/1964-malcolm-x-s-speech-founding-rally-organization-afro-american-unity/

As nations are among the largest and the most complete divisions into which society is formed, the grandest aggregations of organized human power; as they raise to observation and distinction the world’s greatest men, and call into requisition the highest order of talent and ability for their guidance, preservation and success, they are ever among the most attractive, instructive and useful subjects of thought, to those just entering upon the duties and activities of life. The simple organization of a people into a National body, composite or otherwise, is of itself and impressive fact. As an original proceeding, it marks the point of departure of a people, from the darkness and chaos of unbridled barbarism, to the wholesome restraints of public law and society. It implies a willing surrender and subjection of individual aims and ends, often narrow and selfish, to the broader and better ones that arise out of society as a whole. It is both a sign and a result of civilization. A knowledge of the character, resources and proceedings of other nations, affords us the means of comparison and criticism, without which progress would be feeble, tardy, and perhaps, impossible. It is by comparing one nation with another, and one learning from another, each competing with all, and all competing with each, that hurtful errors are exposed, great social truths discovered, and the wheels of civilization whirled onward. I am especially to speak to you of the character and mission of the United States, with special reference to the question whether we are the better or the worse for being composed of different races of men. I propose to consider first, what we are, second, what we are likely to be, and, thirdly, what we ought to be. Without undue vanity or unjust depreciation of others, we may claim to be, in many respects, the most fortunate of nations. We stand in relation to all others, as youth to age. Other nations have had their day of greatness and glory; we are yet to have our day, and that day is coming. The dawn is already upon us. It is bright and full of promise. Other nations have reached their culminating point. We are at the beginning of our ascent. They have apparently exhausted the conditions essential to their further growth and extension, while we are abundant in all the material essential to further national growth and greatness. The resources of European statesmanship are now sorely taxed to maintain their nationalities at their ancient height of greatness and power. American statesmanship, worthy of the name, is now taxing its energies to frame measures to meet the demands of constantly increasing expansion of power, responsibility and duty. Without fault or merit on either side, theirs or ours, the balance is largely in our favor. Like the grand old forests, renewed and enriched from decaying trunks once full of life and beauty, but now moss-covered, oozy and crumbling, we are destined to grow and flourish while they decline and fade. This is one view of American position and destiny. It is proper to notice that it is not the only view. Different opinions and conflicting judgments meet us here, as elsewhere. It is thought by many, and said by some, that this Republic has already seen its best days; that the historian may now write the story of its decline and fall. Two classes of men are just now especially afflicted with such forebodings. The first are those who are croakers by nature—the men who have a taste for funerals, and especially National funerals. They never see the bright side of anything and probably never will. Like the raven in the lines of Edgar A. Poe they have learned two words, and these are “never more.” They usually begin by telling us what we never shall see. Their little speeches are about as follows: You will never see such Statesmen in the councils of the nation as Clay, Calhoun and Webster. You will never see the South morally reconstructed and our once happy people again united. You will never see the Government harmonious and successful while in the hands of different races. You will never make the negro work without a master, or make him an intelligent voter, or a good and useful citizen. The last never is generally the parent of all the other little nevers that follow. During the late contest for the Union, the air was full of nevers, every one of which was contradicted and put to shame by the result, and I doubt not that most of those we now hear in our troubled air, will meet the same fate. It is probably well for us that some of our gloomy prophets are limited in their powers, to prediction. Could they command the destructive bolt, as readily as they command the destructive world, it is hard to say what might happen to the country. They might fulfill their own gloomy prophesies. Of course it is easy to see why certain other classes on men speak hopelessly concerning us. A Government founded upon justice, and recognizing the equal rights of all men; claiming higher authority for existence, or sanction for its laws, that nature, reason, and the regularly ascertained will of the people; steadily refusing to put its sword and purse in the service of any religious creed or family is a standing offense to most of the Governments of the world, and to some narrow and bigoted people among ourselves. To those who doubt and deny the preponderance of good over evil in human nature; who think the few are made to rule, and many to serve; who put rank above brotherhood, and race above humanity; who attach more importance to ancient forms than to the living realities of the present; who worship power in whatever hands it may be lodged and by whatever means it may have been obtained; our Government is a mountain of sin, and, what is worse, its [sic] seems confirmed in its transgressions. One of the latest and most potent European prophets, one who has felt himself called upon for a special deliverance concerning us and our destiny as a nation, was the late Thomas Carlyle. He described us as rushing to ruin, not only with determined purpose, but with desperate velocity. How long we have been on this high road to ruin, and when we may expect to reach the terrible end our gloomy prophet, enveloped in the fogs of London, has not been pleased to tell us. Warnings and advice are not to be despised, from any quarter, and especially not from one so eminent as Mr. Carlyle; and yet Americans will find it hard to heed even men like him, if there be any in the world like him, while the animus is so apparent, bitter and perverse. A man to whom despotism is Savior and Liberty the destroyer of society,—who, during the last twenty years of his life, in every contest between liberty and oppression, uniformly and promptly took sides with the oppressor; who regarded every extension of the right of suffrage, even to white men in his own country, as shooting Niagara; who gloats over deeds of cruelty, and talked of applying to the backs of men the beneficent whip, to the great delight of many, the slave drivers of America in particular, could have little sympathy with our Emancipated and progressive Republic, or with the triumphs of liberty anywhere. But the American people can easily stand the utterances of such a man. They however have a right to be impatient and indignant at those among ourselves who turn the most hopeful portents into omens of disaster, and make themselves the ministers of despair when they should be those of hope, and help cheer on the country in the new and grand career of justice upon which it has now so nobly and bravely entered. Of errors and defects we certainly have not less than our full share, enough to keep the reformer awake, the statesman busy, and the country in a pretty lively state of agitation for some time to come. Perfection is an object to be aimed at by all, but it is not an attribute of any form of Government. Neutrality is the law for all. Something different, something better, or something worse may come, but so far as respects our present system and form of Government, and the altitude we occupy, we need not shrink from comparison with any nation of our times. We are today the best fed, the best clothed, the best sheltered and the best instructed people in t he world. There was a time when even brave men might look fearfully at the destiny of the Republic. When our country was involved in a tangled network of contradictions; when vast and irreconcilable social forces fiercely disputed for ascendancy and control; when a heavy curse rested upon our very soil, defying alike the wisdom and the virtue of the people to remove it; when our professions were loudly mocked by our practice and our name was a reproach and a by word to a mocking earth; when our good ship of state, freighted with the best hopes of the oppressed of all nations, was furiously hurled against the hard and flinty rocks of derision, and every cord, bolt, beam and bend in her body quivered beneath the shock, there was some apology for doubt and despair. But that day has happily passed away. The storm has been weathered, and portents are nearly all in our favor. There are clouds, wind, smoke and dust and noise, over head and around, and there always will be; but no genuine thunder, with destructive bolt, menaces from any quarter of the sky. The real trouble with us was never our system or form of Government, or the principles underlying it; but the peculiar composition of our people, the relations existing between them and the compromising spirit which controlled the ruling power of the country. We have for along time hesitated to adopt and may yet refuse to adopt, and carry out, the only principle which can solve that difficulty and give peace, strength and security to the Republic, and that is the principle of absolute equality. We are a country of all extremes—, ends and opposites; the most conspicuous example of composite nationality in the world. Our people defy all the ethnological and logical classifications. In races we range all the way from black to white, with intermediate shades which, as in the apocalyptic vision, no man can name a number. In regard to creeds and faiths, the condition is no better, and no worse. Differences both as to race and to religion are evidently more likely to increase than to diminish. We stand between the populous shores of two great oceans. Our land is capable of supporting one fifth of all the globe. Here, labor is abundant and here labor is better remunerated than any where else. All moral, social and geographical causes, conspire to bring to us the peoples of all other over populated countries. Europe and Africa are already here, and the Indian was here before either. He stands today between the two extremes of black and white, too proud to claim fraternity with either, and yet too weak to withstand the power of either. Heretofore the policy of our government has been governed by race pride, rather than by wisdom. Until recently, neither the Indian nor the negro has been treated as a part of the body politic. No attempt has been made to inspire either with a sentiment of patriotism, but the hearts of both races have been diligently sown with the dangerous seeds of discontent and hatred. The policy of keeping the Indians to themselves, has kept the tomahawk and scalping knife busy upon our borders, and has cost us largely in blood and treasure. Our treatment of the negro has slacked humanity, and filled the country with agitation and ill-feeling and brought the nation to the verge of ruin. Before the relations of these two races are satisfactorily settled, and in spite of all opposition, a new race is making its appearance within our borders, and claiming attention. It is estimated that not less than one hundred thousand Chinamen, are now within the limits of the United States. Several years ago every vessel, large or small, of steam or sail, bound to our Pacific coast and hailing from the Flowery kingdom, added to the number and strength of this new element of our population. Men differ widely as to the magnitude of this potential Chinese immigration. The fact that by the late treaty with China, we bind ourselves to receive immigrants from that country only as the subjects of the Emperor, and by the construction, at least, are bound not to [naturalize] them, and the further fact that Chinamen themselves have a superstitious devotion to their country and an aversion to permanent location in any other, contracting even to have their bones carried back, should they die abroad, and from the fact that many have returned to China, and the still more stubborn [fact] that resistance to their coming has increased rather than diminished, it is inferred that we shall never have a large Chinese population in America. This however is not my opinion. It may be admitted that these reasons, and others, may check and moderate the tide of immigration; but it is absurd to think that they will do more than this. Counting their number now, by the thousands, the time is not remote when they will count them by the millions. The Emperor’s hold upon the Chinamen may be strong, but the Chinaman’s hold upon himself is stronger. Treaties against naturalization, like all other treaties, are limited by circumstances. As to the superstitious attachment of the Chinese to China, that, like all other superstitions, will dissolve in the light and heat of truth and experience. The Chinaman may be a bigot, but it does not follow that he will continue to be one, tomorrow. He is a man, and will be very likely to act like a man. He will not be long in finding out that a country which is good enough to live in, is good enough to die in; and that a soil that was good enough to hold his body while alive, will be good enough to hold his bones when he is dead. Those who doubt a large immigration, should remember that the past furnishes no criterion as a basis of calculation. We live under new and improved conditions of migration, and these conditions are constantly improving. America is no longer an obscure and inaccessible country. Our ships are in every sea, our commerce in every port, our language is heard all around the globe, steam and lightning have revolutionized the whole domain of human thought. Changed all geographical relations, make a day of the present seem equal to a thousand years of the past, and the continent that Columbus only conjectured four centuries ago is now the centre of the world. I believe that Chinese immigration on a large scale will yet be our irrepressible fact. The spirit of race pride will not always prevail. The reasons for this opinion are obvious; China is a vastly overcrowded country. Her people press against each other like cattle in a rail car. Many live upon the water, and have laid out streets upon the waves. Men, like bees, want elbow room. When the hive is overcrowded, the bees will swarm, and will be likely to take up their abode where they find the best prospect for honey. In matters of this sort, men are very much like bees. Hunger will not be quietly endured, even in the celestial empire, when it is once generally known that there is bread enough and to spare in America. What Satan said of Job is true of the Chinaman, as well as of other men, “All that a man hath will he give for his life.” They will come here to live where they know the means of living are in abundance. The same mighty forces which have swept our shores the overflowing populations of Europe; which have reduced the people of Ireland three millions below its normal standard; will operate in a similar manner upon the hungry population of China and other parts of Asia. Home has its charms, and native land has its charms, but hunger, oppression, and destitution, will desolve these charms and send men in search of new countries and new homes. Not only is there a Chinese motive behind this probable immigration, but there is also an American motive which will play its part, one which will be all the more active and energetic because there is in it an element of pride, of bitterness, and revenge. Southern gentlemen who led in the late rebellion, have not parted with their convictions at this point, any more than at others. They want to be independent of the negro. They believed in slavery and they believe in it still. They believed in an aristocratic class and they believe in it still, and though they have lost slavery, one element essential to such a class, they still have two important conditions to the reconstruction of that class. They have intelligence and they have land. Of these, the land is the more important. They cling to it with all the tenacity of a cherished superstition. They will neither sell to the negro, nor let the carpet baggers have it in peace, but are determined to hold it for themselves and their children forever. They have not yet learned that when a principle is gone, the incident must go also; that what was wise and proper under slavery, is foolish and mischievous in a state of general liberty; that the old bottles are worthless when the new wine has come; but they have found that land is a doubtful benefit where there are no hands to it. Hence these gentlemen have turned their attention to the Celestial Empire. They would rather have laborers who will work for nothing; but as they cannot get the negroes on these terms, they want Chinamen who, they hope, will work for next to nothing. Companies and associations may be formed to promote this Mongolian invasion. The loss of the negro is to gain them, the Chinese; and if the thing works well, abolition, in their opinion, will have proved itself to be another blessing in disguise. To the statesman it will mean Southern independence. To the pulpit it will be the hand of Providence, and bring about the time of the universal dominion of the Christian religion. To all but the Chinaman and the negro, it will mean wealth, ease and luxury. But alas, for all the selfish inventions and dreams of men! The Chinaman will not long be willing to wear the cast off shoes of the negro, and if he refuses, there will be trouble again. The negro worked and took his pay in religion and the lash. The Chinaman is a different article and will want the cash. He may, like the negro, accept Christianity, but unlike the negro he will not care to pay for it in labor under the lash. He had the golden rule in substance, five hundred years before the coming of Christ, and has notions of justice that are not to be confused or bewildered by any of our “Cursed be Canaan” religion. Nevertheless, the experiment will be tried. So far as getting the Chinese into our country is concerned, it will yet be a success. This elephant will be drawn by our Southern brethren, though they will hardly know in the end what to do with him. Appreciation of the value of Chinamen as laborers will, I apprehend, become general in this country. The North was never indifferent to Southern influence and example, and it will not be so in this instance. The Chinese in themselves have first rate recommendations. They are industrious, docile, cleanly, frugal; they are dexterious of hand, patient of toil, marvelously gifted in the power of imitation, and have but few wants. Those who have carefully observed their habits in California, say they can subsist upon what would be almost starvation to others. The conclusion of the whole will be that they will want to come to us, and as we become more liberal, we shall want them to come, and what we want will normally be done. They will no longer halt upon the shores of California. They will borrow no longer in her exhausted and deserted gold mines where they have gathered wealth from bareness, taking what others left. They will turn their backs not only upon the Celestial Empire, but upon the golden shores of the Pacific, and the wide waste of waters whose majestic waves spoke to them of home and country. They will withdraw their eyes from the glowing west and fix them upon the rising sun. They will cross the mountains, cross the plains, descend our rivers, penetrate to the heart of the country and fix their homes with us forever. Assuming then that this immigration already has a foothold and will continue for many years to come, we have a new element in our national composition which is likely to exercise a large influence upon the thought and the action of the whole nation. The old question as to what shall be done with [the] negro will have to give place to the greater question, “what shall be done with the Mongolian” and perhaps we shall see raised one even still greater question, namely, what will the Mongolian do with both the negro and the whites? Already has the matter taken this shape in California and on the Pacific Coast generally. Already has California assumed a bitterly unfriendly attitude toward the Chinamen. Already has she driven them from her altars of justice. Already has she stamped them as outcasts and handed them over to popular contempt and vulgar jest. Already are they the constant victims of cruel harshness and brutal violence. Already have our Celtic brothers, never slow to execute the behests of popular prejudice against the weak and defenseless, recognized in the heads of these people, fit targets for their shilalahs. Already, too, are their associations formed in avowed hostility to the Chinese. In all this there is, of course, nothing strange. Repugnance to the presence and influence of foreigners is an ancient feeling among men. It is peculiar to no particularly race or nation. It is met with not only in the conduct of one nation toward another, but in the conduct of the inhabitants of different parts of the same country, some times of the same city, and even of the same village. “Lands intersected by a narrow frith, abhor each other. Mountains interposed, make enemies of nations.” To the Hindoo, every man not twice born, is Mleeka. To the Greek, every man not speaking Greek, is a barbarian. To the Jew, every one not circumcised, is a gentile. To the Mahometan, every man not believing in the prophet, is a kaffe. I need not repeat here the multitude of reproachful epithets expressive of the same sentiment among ourselves. All who are not to the manor born, have been made to feel the lash and sting of these reproachful names. For this feeling there are many apologies, for there was never yet an error, however flagrant and hurtful, for which some plausible defense could not be framed. Chattel slavery, king craft, priest craft, pious frauds, intolerance, persecution, suicide, assassination, repudiation, and a thousand other errors and crimes, have all had their defenses and apologies. Prejudice of race and color has been equally upheld. The two best arguments in its defense are, first, the worthlessness of the class against which it was directed; and, second; that he feeling itself is entirely natural. The way to overcome the first argument is, to work for the elevation of those deemed worthless, and thus make them worthy of regard and they will soon become worthy and not worthless. As to the natural argument it may be said, that nature has many sides. Many things are in a certain sense natural, which are neither wise nor best. It is natural to walk, but shall men therefore refuse to ride? It is natural to ride on horseback, shall men therefore refuse steam and rail? Civilization is itself a constant war upon some forces in nature; shall we therefore abandon civilization and go back to savage life? Nature has two voices, the one is high, the other low; one is in sweet accord with reason and justice, and the other apparently at war with both. The more men really know of the essential nature of things, and on of the true relation of mankind, the freer they are from prejudices of every kind. The child is afraid of the giant form of his own shadow. This is natural, but he will part with his fears when he is older and wiser. So ignorance is full of prejudice, but it will disappear with enlightenment. But I pass on. I have said that the Chinese will come, and have given some reasons why we may expect them in very large numbers in no very distant future. Do you ask, if I favor such immigration, I answer I would. Would you have them naturalized, and have them invested with all the rights of American citizenship? I would. Would you allow them to vote? I would. Would you allow them to hold office? I would. But are there not reasons against all this? Is there not such a law or principle as that of self-preservation? Does not every race owe something to itself? Should it not attend to the dictates of common sense? Should not a superior race protect itself from contact with inferior ones? Are not the white people the owners of this continent? Have they not the right to say, what kind of people shall be allowed to come here and settle? Is there not such a thing as being more generous than wise? In the effort to promote civilization may we not corrupt and destroy what we have? Is it best to take on board more passengers than the ship will carry? To all of this and more I have one among many answers, together satisfactory to me, though I cannot promise that it will be so to you. I submit that this question of Chinese immigration should be settled upon higher principles than those of a cold and selfish expediency. There are such things in the world as human rights. They rest upon no conventional foundation, but are external, universal, and indestructible. Among these, is the right of locomotion; the right of migration; the right which belongs to no particular race, but belongs alike to all and to all alike. It is the right you assert by staying here, and your fathers asserted by coming here. It is this great right that I assert for the Chinese and Japanese, and for all other varieties of men equally with yourselves, now and forever. I know of no rights of race superior to the rights of humanity, and when there is a supposed conflict between human and national rights, it is safe to go to the side of humanity. I have great respect for the blue eyed and light haired races of America. They are a mighty people. In any struggle for the good things of this world they need have no fear. They have no need to doubt that they will get their full share. But I reject the arrogant and scornful theory by which they would limit migratory rights, or any other essential human rights to themselves, and which would make them the owners of this great continent to the exclusion of all other races of men. I want a home here not only for the negro, the mulatto and the Latin races; but I want the Asiatic to find a home here in the United States, and feel at home here, both for his sake and for ours. Right wrongs no man. If respect is had to majorities, the fact that only one fifth of the population of the globe is white, the other four fifths are colored, ought to have some weight and influence in disposing of this and similar questions. It would be a sad reflection upon the laws of nature and upon the idea of justice, to say nothing of a common Creator, if four fifths of mankind were deprived of the rights of migration to make room for the one fifth. If the white race may exclude all other races from this continent, it may rightfully do the same in respect to all other lands, islands, capes and continents, and thus have all the world to itself. Thus what would seem to belong to the whole, would become the property only of a part. So much for what is right, now let us see what is wise. And here I hold that a liberal and brotherly welcome to all who are likely to come to the United states, is the only wise policy which this nation can adopt. It has been thoughtfully observed, that every nation, owing to its peculiar character and composition, has a definite mission in the world. What that mission is, and what policy is best adapted to assist in its fulfillment, is the business of its people and its statesmen to know, and knowing, to make a noble use of said knowledge. I need to stop here to name or describe the missions of other and more ancient nationalities. Ours seems plain and unmistakable. Our geographical position, our relation to the outside world, our fundamental principles of Government, world embracing in their scope and character, our vast resources, requiring all manner of labor to develop them, and our already existing composite population, all conspire to one grand end, and that is to make us the make perfect national illustration of the unit and dignity of the human family, that the world has ever seen. In whatever else other nations may have been great and grand, our greatness and grandeur will be found in the faithful application of the principle of perfect civil equality to the people of all races and of all creeds, and to men of no creeds. We are not only bound to this position by our organic structure and by our revolutionary antecedents, but by the genius of our people. Gathered here, from all quarters of the globe by a common aspiration for rational liberty as against caste, divine right Governments and privileged classes, it would be unwise to be found fighting against ourselves and among ourselves; it would be madness to set up any one race above another, or one religion above another, or proscribe any on account of race color or creed. The apprehension that we shall be swamped or swallowed up by Mongolian civilization; that the Caucasian race may not be able to hold their own against that vast incoming population, does not seem entitled to much respect. Though they come as the waves come, we shall be stronger if we receive them as friends and give them a reason for loving our country and our institutions. They will find here a deeply rooted, indigenous, growing civilization, augmented by an ever increasing stream of immigration from Europe; and possession is nine points of the law in this case, as well as in others. They will come as strangers, we are at home. They will come to us, not we to them. They will come in their weakness, we shall meet them in our strength. They will come as individuals, we will meet them in multitudes, and with all the advantages of organization. Chinese children are in American schools in San Francisco, none of our children are in Chinese schools, and probably never will be, though in some things they might well teach us valuable lessons. Contact with these yellow children of The Celestial Empire would convince us that the points of human difference, great as they, upon first sight, seem, are as nothing compared with the points of human agreement. Such contact would remove mountains of prejudice. It is said that it is not good for man to be alone. This is true not only in the sense in which our woman’s rights friends so zealously and wisely teach, but it is true as to nations. The voice of civilization speaks an unmistakable language against the isolation of families, nations and races, and pleads for composite nationality as essential to her triumphs. Those races of men which have maintained the most separate and distinct existence for the longest periods of time; which have had the least intercourse with other races of men, are a standing confirmation of the folly of isolation. The very soil of the national mind becomes, in such cases, barren, and can only be resuscitated by assistance from without. Look at England, whose mighty power is now felt, and for centuries has been felt, all around the world. It is worthy of special remark, that precisely those parts of that proud Island which have received the largest and most diverse populations, are today, the parts most distinguished for industry, enterprise, invention and general enlightenment. In Wales, and in the Highlands of Scotland, the boast is made of their pure blood and that they were never conquered, but no man can contemplate them without wishing they had been conquered. They are far in the rear of every other part of the English realm in all the comforts and conveniences of life, as well as in mental and physical development. Neither law nor learning descends to us from the mountains of Wales or from the Highlands of Scotland. The ancient Briton whom Julius Caesar would not have a slave, is not to be compared with the round, burly, a[m]plitudinous Englishman in many of the qualities of desirable manhood. The theory that each race of men has come special faculty, some peculiar gift or quality of mind or heart, needed to the perfection and happiness of the whole is a broad and beneficent theory, and besides its beneficence, has in its support, the voice of experience. Nobody doubts this theory when applied to animals and plants, and no one can show that it is not equally true when applied to races. All great qualities are never found in any one man or in any one race. The whole of humanity, like the whole of everything else, is ever greater than a part. Men only know themselves by knowing others, and contact is essential to this knowledge. In one race we perceive the predominance of imagination; in another, like Chinese, we remark its total absence. In one people, we have the reasoning faculty, in another, for music; in another, exists courage; in another, great physical vigor; and so on through the whole list of human qualities. All are needed to temper, modify, round and complete. Not the least among the arguments whose consideration should dispose to welcome among us the peoples of all countries, nationalities and color, is the fact that all races and varieties of men are improvable. This is the grand distinguishing attribute of humanity and separates man from all other animals. If it could be shown that any particular race of men are literally incapable of improvement, we might hesitate to welcome them here. But no such men are anywhere to be found, and if there were, it is not likely that they would ever trouble us with their presence. The fact that the Chinese and other nations desire to come and do come, is a proof of their capacity for improvement and of their fitness to come. We should take council of both nature and art in the consideration of this question. When the architect intends a grand structure, he makes the foundation broad and strong. We should imitate this prudence in laying the foundation of the future Republic. There is a law of harmony in departments of nature. The oak is in the acorn. The career and destiny of individual men are enfolded in the elements of which they are composed. The same is true of a nation. It will be something or it will be nothing. It will be great, or it will be small, according to its own essential qualities. As these are rich and varied, or poor and simple, slender and feeble, broad and strong, so will be the life and destiny of the nation itself. The stream cannot rise higher than its source. The ship cannot sail faster than the wind. The flight of the arrow depends upon the strength and elasticity of the bow; and as with these, so with a nation. If we would reach a degree of civilization higher and grander than any yet attained, we should welcome to our ample continent all nations, kindreds [sic] tongues and peoples; and as fast as they learn our language and comprehend the duties of citizenship, we should incorporate them into the American body politic. The outspread wings of the American eagle are broad enough to shelter all who are likely to come. As a matter of selfish policy, leaving right and humanity out of the question, we cannot wisely pursue any other course. Other Governments mainly depend for security upon the sword; our depends mainly upon the friendship of its people. In all matters,—in time of peace, in time of war, and at all times,—it makes its appeal to all the people, and to all classes of the people. Its strength lies in their friendship and cheerful support in every time of need, and that policy is a mad one which would reduce the number of its friends by excluding those who would come, or by alienating those who are already here. Our Republic is itself a strong argument in favor of composite nationality. It is no disparagement to Americans of English descent, to affirm that much of the wealth, leisure, culture, refinement and civilization of the country are due to the arm of the negro and the muscle of the Irishman. Without these and the wealth created by their sturdy toil, English civilization had still lingered this side of the Alleghanies [sic], and the wolf still be howling on their summits. To no class of our population are we more indebted to valuable qualities of head, heart and hand than the German. Say what we will of their lager, their smoke and their metaphysics they have brought to us a fresh, vigorous and child-like nature; a boundless facility in the acquisition of knowledge; a subtle and far reaching intellect, and a fearless love of truth. Though remarkable for patient and laborious thought the true German is a joyous child of freedom, fond of manly sports, a lover of music, and a happy man generally. Though he never forgets that he is a German, he never fails to remember that he is an American. A Frenchman comes here to make money, and that is about all that need be said of him. He is only a Frenchman. He neither learns our language nor loves our country. His hand is on our pocket and his eye on Paris. He gets what he wants and like a sensible Frenchman, returns to France to spend it. Now let me answer briefly some objections to the general scope of my arguments. I am told that science is against me; that races are not all of one origin, and that the unity theory of human origin has been exploded. I admit that this is a question that has two sides. It is impossible to trace the threads of human history sufficiently near their starting point to know much about the origin of races. In disposing of this question whether we shall welcome or repel immigration from China, Japan, or elsewhere, we may leave the differences among the theological doctors to be settled by themselves. Whether man originated at one time and one or another place; whether there was one Adam or five, or five hundred, does not affect the question. The grand right of migration and the great wisdom of incorporating foreign elements into our body politic, are founded not upon any genealogical or archeological theory, however learned, but upon the broad fact of a common human nature. Man is man, the world over. This fact is affirmed and admitted in any effort to deny it. The sentiments we exhibit, whether love or hate, confidence or fear, respect or contempt, will always imply a like humanity. A smile or a tear has not nationality; joy and sorrow speak alike to all nations, and they, above all the confusion of tongues, proclaim the brotherhood of man. It is objected to the Chinaman that he is secretive and treacherous, and will not tell the truth when he thinks it for his interest to tell a lie. There may be truth in all this; it sounds very much like the account of man’s heart given in the creeds. If he will not tell the truth except when it is for his interest to do so, let us make it for this interest to tell the truth We can do it by applying to him the same principle of justice that we apply ourselves. But I doubt if the Chinese are more untruthful than other people. At this point I have one certain test,—mankind are not held together by lies. Trust is the foundation of society. Where there is no truth, there can be no trust, and where there is no trust there can be no society. Where there is society, there is trust, and where there is trust, there is something upon which it is supported. Now a people who have confided in each other for five thousand years; who have extended their empire in all direction till it embraces on e fifth of the population of the glove; who hold important commercial relations with all nations; who are now entering into treaty stipulations with ourselves, and with all the great European powers, cannot be a nation of cheats and liars, but must have some respect for veracity. The very existence of China for so long a period, and her progress in civilization, are proofs of her truthfulness. But it is said that the Chinese is a heathen, and that he will introduce his heathen rights and superstitions here. This is the last objection which should come from those who profess the all conquering power of the Christian religion. If that religion cannot stand contact with the Chinese, religion or no religion, so much the worse for those who have adopted it. It is the Chinaman, not the Christian, who should be alarmed for his faith. He exposes that faith to great dangers by exposing it to the freer air of America. But shall we send missionaries to the heathen and yet deny the heathen the right to come to us? I think that a few honest believers in the teachings of Confucius would be well employed in expounding his doctrines among us. The next objection to the Chinese is that he cannot be induced to swear by the Bible. This is to me one of his best recommendations. The American people will swear by anything in the heavens above or in the earth beneath. We are a nation of swearers. We swear by a book whose most authoritative command is to swear not at all. It is not of so much importance what a man swears by, as what he swears to, and if the Chinaman is so true to his convictions that he cannot be tempted or even coerced into so popular a custom as swearing by the Bible, he gives good evidence of his integrity and his veracity. Let the Chinaman come; he will help to augment the national wealth. He will help to develop our boundless resources; he will help to pay off our national debt. He will help to lighten the burden of national taxation. He will give us the benefit of his skill as a manufacturer and tiller of the soil, in which he is unsurpassed. Even the matter of religious liberty, which has cost the world more tears, more blood and more agony, than any other interest, will be helped by his presence. I know of no church, however tolerant; of no priesthood, however enlightened, which could be safely trusted with the tremendous power which universal conformity would confer. We should welcome all men of every shade of religious opinion, as among the best means of checking the arrogance and intolerance which are the almost inevitable concomitants of general conformity. Religious liberty always flourishes best amid the clash and competition of rival religious creeds. To the minds of superficial men, the fusion of different races has already brought disaster and ruin upon the country. The poor negro has been charged with all our woes. In the haste of these men they forgot that our trouble was not ethnographical, but moral; that it was not a difference of complexion, but a difference of conviction. It was not the Ethiopian as a man, but the Ethiopian as a slave and a covetted [sic] article of merchandise, that gave us trouble. I close these remarks as I began. If our action shall be in accordance with the principles of justice, liberty, and perfect human equality, no eloquence can adequately portray the greatness and grandeur of the future of the Republic. We shall spread the network of our science and civilization over all who seek their shelter whether from Asia, Africa, or the Isles of the sea. We shall mold them all, each after his kind, into Americans; Indian and Celt; negro and Saxon; Latin and Teuton; Mongolian and Caucasian; Jew and Gentile; all shall here bow to the same law, speak the same language, support the same Government, enjoy the same liberty, vibrate with the same national enthusiasm, and seek the same national ends. Referral https://www.blackpast.org/african-american-history/1867-frederick-douglass-describes-composite-nation/ PDF images of original speech https://nyhs-prod.cdn.prismic.io/nyhs-prod/071a94b5-388a-4546-b798-7439b35e2061_Composite+Nation_Composite+Nation+Speech.docx.pdf

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But 100 years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later the Negro is still languished in the corners of American society and finds himself in exile in his own land. And so we've come here today to dramatize a shameful condition. In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men — yes, Black men as well as white men — would be guaranteed the unalienable rights of life, liberty and the pursuit of happiness. It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked insufficient funds. But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice. We have also come to his hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quick sands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children. It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. 1963 is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges. But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone. And as we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, when will you be satisfied? We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their selfhood and robbed of their dignity by signs stating: for whites only. We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters, and righteousness like a mighty stream. I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our Northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair, I say to you today, my friends. So even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream. I have a dream that one day this nation will rise up and live out the true meaning of its creed: We hold these truths to be self-evident, that all men are created equal. I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood. I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression will be transformed into an oasis of freedom and justice. I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character. I have a dream today. I have a dream that one day down in Alabama with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification, one day right down in Alabama little Black boys and Black girls will be able to join hands with little white boys and white girls as sisters and brothers. I have a dream today. I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together. This is our hope. This is the faith that I go back to the South with. With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day. This will be the day when all of God's children will be able to sing with new meaning: My country, 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrims' pride, from every mountainside, let freedom ring. And if America is to be a great nation, this must become true. And so let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania. Let freedom ring from the snowcapped Rockies of Colorado. Let freedom ring from the curvaceous slopes of California. But not only that, let freedom ring from Stone Mountain of Georgia. Let freedom ring from Lookout Mountain of Tennessee. Let freedom ring from every hill and molehill of Mississippi. From every mountainside, let freedom ring. And when this happens, and when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, Black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: Free at last. Free at last. Thank God almighty, we are free at last. REFERRAL https://www.npr.org/2010/01/18/122701268/i-have-a-dream-speech-in-its-entirety

I hope all three can center their remaining lives on this moment's happiness but fly better than its form If you want me to caption an image , share it to me, by whatever means

URL : https://www.gutenberg.org/files/409/409-h/409-h.htm Alternative: https://en.wikisource.org/wiki/Poems_on_Various_Subjects,_Religious_and_Moral

The Project Gutenberg EBook of Religious and Moral Poems, by Phillis Wheatley This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Religious and Moral Poems Author: Phillis Wheatley Release Date: January, 1996 [EBook #409] Last Updated: February 24, 2019 Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK RELIGIOUS AND MORAL POEMS *** Etext produced by Judith Boss HTML file produced by David Widger POEMS ON VARIOUS SUBJECTS, RELIGIOUS AND MORAL. By Phillis Wheatley (Negro Servant To Mr. John Wheatley, Of Boston, In New-England) 1771 CONTENTS PREFACE. TO THE PUBLIC. P O E M S TO M AE C E N A S. O N V I R T U E. TO THE UNIVERSITY OF CAMBRIDGE, IN NEW-ENGLAND. TO THE KING’S MOST EXCELLENT MAJESTY. 1768. ON BEING BROUGHT FROM AFRICA TO AMERICA. ON THE DEATH OF THE REV. DR. SEWELL, 1769. ON THE DEATH OF THE REV. MR. GEORGE WHITEFIELD. 1770. ON THE DEATH OF A YOUNG LADY OF FIVE YEARS OF AGE. ON THE DEATH OF A YOUNG GENTLEMAN. TO A LADY ON THE DEATH OF HER HUSBAND. G O L I A T H O F G A T H. THOUGHTS ON THE WORKS OF PROVIDENCE. TO A LADY ON THE DEATH OF THREE RELATIONS. TO A CLERGYMAN ON THE DEATH OF HIS LADY. AN HYMN TO THE MORNING AN HYMN TO THE EVENING. ISAIAH lxiii. 1-8. ON RECOLLECTION. ON IMAGINATION. A FUNERAL POEM ON THE DEATH OF C. E. AN INFANT OF TWELVE MONTHS. TO CAPTAIN H———D, OF THE 65TH REGIMENT. TO THE RIGHT HONOURABLE WILLIAM, EARL OF DARTMOUTH O D E T O N E P T U N E. TO A LADY ON HER COMING TO NORTH-AMERICA WITH HER SON, FOR THE RECOVERY OF HER HEALTH. TO A LADY ON HER REMARKABLE PRESERVATION IN AN HURRICANE IN NORTH-CAROLINA. TO A LADY AND HER CHILDREN, ON THE DEATH OF HER SON AND THEIR BROTHER. TO A GENTLEMAN AND LADY ON THE DEATH OF THE LADY’S BROTHER AND SISTER, AND A CHILD OF THE NAME OF AVIS, AGED ONE YEAR. ON THE DEATH OF DR. SAMUEL MARSHALL. 1771. TO A GENTLEMAN ON HIS VOYAGE TO GREAT-BRITAIN FOR THE RECOVERY OF HIS HEALTH. TO THE REV. DR. THOMAS AMORY, ON READING HIS SERMONS ON DAILY DEVOTION, IN WHICH THAT DUTY IS RECOMMENDED AND ASSISTED. ON THE DEATH OF J. C. AN INFANT. AN H Y M N TO H U M A N I T Y. TO S. P. G. ESQ; TO THE HONOURABLE T. H. ESQ; ON THE DEATH OF HIS DAUGHTER. NIOBE IN DISTRESS FOR HER CHILDREN SLAIN BY APOLLO, FROM OVID’S METAMORPHOSES, BOOK VI. AND FROM A VIEW OF THE PAINTING OF MR. RICHARD WILSON. TO S. M. A YOUNG AFRICAN PAINTER, ON SEEING HIS WORKS. TO HIS HONOUR THE LIEUTENANT-GOVERNOR, ON THE DEATH OF HIS LADY. MARCH 24, 1773. A FAREWEL TO AMERICA. TO MRS. S. W. A REBUS, BY I. B. AN ANSWER TO THE REBUS, BY THE AUTHOR OF THESE POEMS. TO THE RIGHT HONOURABLE THE COUNTESS OF HUNTINGDON, THE FOLLOWING P O E M S ARE MOST RESPECTFULLY INSCRIBED. BY HER MUCH OBLIGED, VERY HUMBLE AND DEVOTED SERVANT. PHILLIS WHEATLEY. Boston, June 12, 1771. PREFACE. THE following POEMS were written originally for the Amusement of the Author, as they were the Products of her leisure Moments. She had no Intention ever to have published them; nor would they now have made their Appearance, but at the Importunity of many of her best, and most generous Friends; to whom she considers herself, as under the greatest Obligations. As her Attempts in Poetry are now sent into the World, it is hoped the Critic will not severely censure their Defects; and we presume they have too much Merit to be cast aside with Contempt, as worthless and trifling Effusions. As to the Disadvantages she has laboured under, with Regard to Learning, nothing needs to be offered, as her Master’s Letter in the following Page will sufficiently show the Difficulties in this Respect she had to encounter. With all their Imperfections, the Poems are now humbly submitted to the Perusal of the Public. The following is a Copy of a LETTER sent by the Author’s Master to the Publisher. PHILLIS was brought from Africa to America, in the Year 1761, between seven and eight Years of Age. Without any Assistance from School Education, and by only what she was taught in the Family, she, in sixteen Months Time from her Arrival, attained the English language, to which she was an utter Stranger before, to such a degree, as to read any, the most difficult Parts of the Sacred Writings, to the great Astonishment of all who heard her. As to her WRITING, her own Curiosity led her to it; and this she learnt in so short a Time, that in the Year 1765, she wrote a Letter to the Rev. Mr. OCCOM, the Indian Minister, while in England. She has a great Inclination to learn the Latin Tongue, and has made some Progress in it. This Relation is given by her Master who bought her, and with whom she now lives. JOHN WHEATLEY. Boston, Nov. 14, 1772. TO THE PUBLIC. AS it has been repeatedly suggested to the Publisher, by Persons, who have seen the Manuscript, that Numbers would be ready to suspect they were not really the Writings of PHILLIS, he has procured the following Attestation, from the most respectable Characters in Boston, that none might have the least Ground for disputing their Original. WE whose Names are under-written, do assure the World, that the POEMS specified in the following Page,* were (as we verily believe) written by Phillis, a young Negro Girl, who was but a few Years since, brought an uncultivated Barbarian from Africa, and has ever since been, and now is, under the Disadvantage of serving as a Slave in a Family in this Town. She has been examined by some of the best Judges, and is thought qualified to write them. His Excellency THOMAS HUTCHINSON, Governor. The Hon. ANDREW OLIVER, Lieutenant-Governor. The Hon. Thomas Hubbard, | The Rev. Charles Chauncey, D. D. The Hon. John Erving, | The Rev. Mather Byles, D. D. The Hon. James Pitts, | The Rev. Ed. Pemberton, D. D. The Hon. Harrison Gray, | The Rev. Andrew Elliot, D. D. The Hon. James Bowdoin, | The Rev. Samuel Cooper, D. D. John Hancock, Esq; | The Rev. Mr. Saumel Mather, Joseph Green, Esq; | The Rev. Mr. John Moorhead, Richard Carey, Esq; | Mr. John Wheat ey, her Master. N. B. The original Attestation, signed by the above Gentlemen, may be seen by applying to Archibald Bell, Bookseller, No. 8, Aldgate-Street. _________________________________________________________ *The Words “following Page,” allude to the Contents of the Manuscript Copy, which are wrote at the Back of the above Attestation. P O E M S O N V A R I O U S S U B J E C T S. TO M AE C E N A S. MAECENAS, you, beneath the myrtle shade, Read o’er what poets sung, and shepherds play’d. What felt those poets but you feel the same? Does not your soul possess the sacred flame? Their noble strains your equal genius shares In softer language, and diviner airs. While Homer paints, lo! circumfus’d in air, Celestial Gods in mortal forms appear; Swift as they move hear each recess rebound, Heav’n quakes, earth trembles, and the shores resound. Great Sire of verse, before my mortal eyes, The lightnings blaze across the vaulted skies, And, as the thunder shakes the heav’nly plains, A deep felt horror thrills through all my veins. When gentler strains demand thy graceful song, The length’ning line moves languishing along. When great Patroclus courts Achilles’ aid, The grateful tribute of my tears is paid; Prone on the shore he feels the pangs of love, And stern Pelides tend’rest passions move. Great Maro’s strain in heav’nly numbers flows, The Nine inspire, and all the bosom glows. O could I rival thine and Virgil’s page, Or claim the Muses with the Mantuan Sage; Soon the same beauties should my mind adorn, And the same ardors in my soul should burn: Then should my song in bolder notes arise, And all my numbers pleasingly surprise; But here I sit, and mourn a grov’ling mind, That fain would mount, and ride upon the wind. Not you, my friend, these plaintive strains become, Not you, whose bosom is the Muses home; When they from tow’ring Helicon retire, They fan in you the bright immortal fire, But I less happy, cannot raise the song, The fault’ring music dies upon my tongue. The happier Terence* all the choir inspir’d, His soul replenish’d, and his bosom fir’d; But say, ye Muses, why this partial grace, To one alone of Afric’s sable race; From age to age transmitting thus his name With the finest glory in the rolls of fame? Thy virtues, great Maecenas! shall be sung In praise of him, from whom those virtues sprung: While blooming wreaths around thy temples spread, I’ll snatch a laurel from thine honour’d head, While you indulgent smile upon the deed. *He was an African by birth. As long as Thames in streams majestic flows, Or Naiads in their oozy beds repose While Phoebus reigns above the starry train While bright Aurora purples o’er the main, So long, great Sir, the muse thy praise shall sing, So long thy praise shal’ make Parnassus ring: Then grant, Maecenas, thy paternal rays, Hear me propitious, and defend my lays. O N V I R T U E. O Thou bright jewel in my aim I strive To comprehend thee. Thine own words declare Wisdom is higher than a fool can reach. I cease to wonder, and no more attempt Thine height t’ explore, or fathom thy profound. But, O my soul, sink not into despair, Virtue is near thee, and with gentle hand Would now embrace thee, hovers o’er thine head. Fain would the heav’n-born soul with her converse, Then seek, then court her for her promis’d bliss. Auspicious queen, thine heav’nly pinions spread, And lead celestial Chastity along; Lo! now her sacred retinue descends, Array’d in glory from the orbs above. Attend me, Virtue, thro’ my youthful years! O leave me not to the false joys of time! But guide my steps to endless life and bliss. Greatness, or Goodness, say what I shall call thee, To give me an higher appellation still, Teach me a better strain, a nobler lay, O thou, enthron’d with Cherubs in the realms of day. TO THE UNIVERSITY OF CAMBRIDGE, IN NEW-ENGLAND. WHILE an intrinsic ardor prompts to write, The muses promise to assist my pen; ’Twas not long since I left my native shore The land of errors, and Egyptian gloom: Father of mercy, ’twas thy gracious hand Brought me in safety from those dark abodes. Students, to you ’tis giv’n to scan the heights Above, to traverse the ethereal space, And mark the systems of revolving worlds. Still more, ye sons of science ye receive The blissful news by messengers from heav’n, How Jesus’ blood for your redemption flows. See him with hands out-stretcht upon the cross; Immense compassion in his bosom glows; He hears revilers, nor resents their scorn: What matchless mercy in the Son of God! When the whole human race by sin had fall’n, He deign’d to die that they might rise again, And share with him in the sublimest skies, Life without death, and glory without end. Improve your privileges while they stay, Ye pupils, and each hour redeem, that bears Or good or bad report of you to heav’n. Let sin, that baneful evil to the soul, By you be shun’d, nor once remit your guard; Suppress the deadly serpent in its egg. Ye blooming plants of human race divine, An Ethiop tells you ’tis your greatest foe; Its transient sweetness turns to endless pain, And in immense perdition sinks the soul. TO THE KING’S MOST EXCELLENT MAJESTY. 1768. YOUR subjects hope, dread Sire— The crown upon your brows may flourish long, And that your arm may in your God be strong! O may your sceptre num’rous nations sway, And all with love and readiness obey! But how shall we the British king reward! Rule thou in peace, our father, and our lord! Midst the remembrance of thy favours past, The meanest peasants most admire the last* May George, beloved by all the nations round, Live with heav’ns choicest constant blessings crown’d! Great God, direct, and guard him from on high, And from his head let ev’ry evil fly! And may each clime with equal gladness see A monarch’s smile can set his subjects free! * The Repeal of the Stamp Act. ON BEING BROUGHT FROM AFRICA TO AMERICA. ’Twas mercy brought me from my Pagan land, Taught my benighted soul to understand That there’s a God, that there’s a Saviour too: Once I redemption neither sought nor knew, Some view our sable race with scornful eye, “Their colour is a diabolic die.” Remember, Christians, Negroes, black as Cain, May be refin’d, and join th’ angelic train. ON THE DEATH OF THE REV. DR. SEWELL, 1769. ERE yet the morn its lovely blushes spread, See Sewell number’d with the happy dead. Hail, holy man, arriv’d th’ immortal shore, Though we shall hear thy warning voice no more. Come, let us all behold with wishful eyes The saint ascending to his native skies; From hence the prophet wing’d his rapt’rous way To the blest mansions in eternal day. Then begging for the Spirit of our God, And panting eager for the same abode, Come, let us all with the same vigour rise, And take a prospect of the blissful skies; While on our minds Christ’s image is imprest, And the dear Saviour glows in ev’ry breast. Thrice happy saint! to find thy heav’n at last, What compensation for the evils past! Great God, incomprehensible, unknown By sense, we bow at thine exalted throne. O, while we beg thine excellence to feel, Thy sacred Spirit to our hearts reveal, And give us of that mercy to partake, Which thou hast promis’d for the Saviour’s sake! “Sewell is dead.” Swift-pinion’d Fame thus cry’d. “Is Sewell dead,” my trembling tongue reply’d, O what a blessing in his flight deny’d! How oft for us the holy prophet pray’d! How oft to us the Word of Life convey’d! By duty urg’d my mournful verse to close, I for his tomb this epitaph compose. “Lo, here a man, redeem’d by Jesus’s blood, “A sinner once, but now a saint with God; “Behold ye rich, ye poor, ye fools, ye wise, “Not let his monument your heart surprise; “Twill tell you what this holy man has done, “Which gives him brighter lustre than the sun. “Listen, ye happy, from your seats above. “I speak sincerely, while I speak and love, “He sought the paths of piety and truth, “By these made happy from his early youth; “In blooming years that grace divine he felt, “Which rescues sinners from the chains of guilt. “Mourn him, ye indigent, whom he has fed, “And henceforth seek, like him, for living bread; “Ev’n Christ, the bread descending from above, “And ask an int’rest in his saving love. “Mourn him, ye youth, to whom he oft has told “God’s gracious wonders from the times of old. “I too have cause this mighty loss to mourn, “For he my monitor will not return. “O when shall we to his blest state arrive? “When the same graces in our bosoms thrive.” ON THE DEATH OF THE REV. MR. GEORGE WHITEFIELD. 1770. HAIL, happy saint, on thine immortal throne, Possest of glory, life, and bliss unknown; We hear no more the music of thy tongue, Thy wonted auditories cease to throng. Thy sermons in unequall’d accents flow’d, And ev’ry bosom with devotion glow’d; Thou didst in strains of eloquence refin’d Inflame the heart, and captivate the mind. Unhappy we the setting sun deplore, So glorious once, but ah! it shines no more. Behold the prophet in his tow’ring flight! He leaves the earth for heav’n’s unmeasur’d height, And worlds unknown receive him from our sight. There Whitefield wings with rapid course his way, And sails to Zion through vast seas of day. Thy pray’rs, great saint, and thine incessant cries Have pierc’d the bosom of thy native skies. Thou moon hast seen, and all the stars of light, How he has wrestled with his God by night. He pray’d that grace in ev’ry heart might dwell, He long’d to see America excell; He charg’d its youth that ev’ry grace divine Should with full lustre in their conduct shine; That Saviour, which his soul did first receive, The greatest gift that ev’n a God can give, He freely offer’d to the num’rous throng, That on his lips with list’ning pleasure hung. “Take him, ye wretched, for your only good, “Take him ye starving sinners, for your food; “Ye thirsty, come to this life-giving stream, “Ye preachers, take him for your joyful theme; “Take him my dear Americans, he said, “Be your complaints on his kind bosom laid: “Take him, ye Africans, he longs for you, “Impartial Saviour is his title due: “Wash’d in the fountain of redeeming blood, “You shall be sons, and kings, and priests to God.” Great Countess,* we Americans revere Thy name, and mingle in thy grief sincere; New England deeply feels, the Orphans mourn, Their more than father will no more return. But, though arrested by the hand of death, Whitefield no more exerts his lab’ring breath, Yet let us view him in th’ eternal skies, Let ev’ry heart to this bright vision rise; While the tomb safe retains its sacred trust, Till life divine re-animates his dust. *The Countess of Huntingdon, to whom Mr. Whitefield was Chaplain. ON THE DEATH OF A YOUNG LADY OF FIVE YEARS OF AGE. FROM dark abodes to fair etherial light Th’ enraptur’d innocent has wing’d her flight; On the kind bosom of eternal love She finds unknown beatitude above. This known, ye parents, nor her loss deplore, She feels the iron hand of pain no more; The dispensations of unerring grace, Should turn your sorrows into grateful praise; Let then no tears for her henceforward flow, No more distress’d in our dark vale below, Her morning sun, which rose divinely bright, Was quickly mantled with the gloom of night; But hear in heav’n’s blest bow’rs your Nancy fair, And learn to imitate her language there. “Thou, Lord, whom I behold with glory crown’d, “By what sweet name, and in what tuneful sound “Wilt thou be prais’d? Seraphic pow’rs are faint “Infinite love and majesty to paint. “To thee let all their graceful voices raise, “And saints and angels join their songs of praise.” Perfect in bliss she from her heav’nly home Looks down, and smiling beckons you to come; Why then, fond parents, why these fruitless groans? Restrain your tears, and cease your plaintive moans. Freed from a world of sin, and snares, and pain, Why would you wish your daughter back again? No—bow resign’d. Let hope your grief control, And check the rising tumult of the soul. Calm in the prosperous, and adverse day, Adore the God who gives and takes away; Eye him in all, his holy name revere, Upright your actions, and your hearts sincere, Till having sail’d through life’s tempestuous sea, And from its rocks, and boist’rous billows free, Yourselves, safe landed on the blissful shore, Shall join your happy babe to part no more. ON THE DEATH OF A YOUNG GENTLEMAN. WHO taught thee conflict with the pow’rs of night, To vanquish satan in the fields of light? Who strung thy feeble arms with might unknown, How great thy conquest, and how bright thy crown! War with each princedom, throne, and pow’r is o’er, The scene is ended to return no more. O could my muse thy seat on high behold, How deckt with laurel, how enrich’d with gold! O could she hear what praise thine harp employs, How sweet thine anthems, how divine thy joys! What heav’nly grandeur should exalt her strain! What holy raptures in her numbers reign! To sooth the troubles of the mind to peace, To still the tumult of life’s tossing seas, To ease the anguish of the parents heart, What shall my sympathizing verse impart? Where is the balm to heal so deep a wound? Where shall a sov’reign remedy be found? Look, gracious Spirit, from thine heav’nly bow’r, And thy full joys into their bosoms pour; The raging tempest of their grief control, And spread the dawn of glory through the soul, To eye the path the saint departed trod, And trace him to the bosom of his God. TO A LADY ON THE DEATH OF HER HUSBAND. GRIM monarch! see, depriv’d of vital breath, A young physician in the dust of death: Dost thou go on incessant to destroy, Our griefs to double, and lay waste our joy? Enough thou never yet wast known to say, Though millions die, the vassals of thy sway: Nor youth, nor science, not the ties of love, Nor ought on earth thy flinty heart can move. The friend, the spouse from his dire dart to save, In vain we ask the sovereign of the grave. Fair mourner, there see thy lov’d Leonard laid, And o’er him spread the deep impervious shade. Clos’d are his eyes, and heavy fetters keep His senses bound in never-waking sleep, Till time shall cease, till many a starry world Shall fall from heav’n, in dire confusion hurl’d Till nature in her final wreck shall lie, And her last groan shall rend the azure sky: Not, not till then his active soul shall claim His body, a divine immortal frame. But see the softly-stealing tears apace Pursue each other down the mourner’s face; But cease thy tears, bid ev’ry sigh depart, And cast the load of anguish from thine heart: From the cold shell of his great soul arise, And look beyond, thou native of the skies; There fix thy view, where fleeter than the wind Thy Leonard mounts, and leaves the earth behind. Thyself prepare to pass the vale of night To join for ever on the hills of light: To thine embrace this joyful spirit moves To thee, the partner of his earthly loves; He welcomes thee to pleasures more refin’d, And better suited to th’ immortal mind. G O L I A T H O F G A T H. 1 SAMUEL, Chap. xvii. YE martial pow’rs, and all ye tuneful nine, Inspire my song, and aid my high design. The dreadful scenes and toils of war I write, The ardent warriors, and the fields of fight: You best remember, and you best can sing The acts of heroes to the vocal string: Resume the lays with which your sacred lyre, Did then the poet and the sage inspire. Now front to front the armies were display’d, Here Israel rang’d, and there the foes array’d; The hosts on two opposing mountains stood, Thick as the foliage of the waving wood; Between them an extensive valley lay, O’er which the gleaming armour pour’d the day, When from the camp of the Philistine foes, Dreadful to view, a mighty warrior rose; In the dire deeds of bleeding battle skill’d, The monster stalks the terror of the field. From Gath he sprung, Goliath was his name, Of fierce deportment, and gigantic frame: A brazen helmet on his head was plac’d, A coat of mail his form terrific grac’d, The greaves his legs, the targe his shoulders prest: Dreadful in arms high-tow’ring o’er the rest A spear he proudly wav’d, whose iron head, Strange to relate, six hundred shekels weigh’d; He strode along, and shook the ample field, While Phoebus blaz’d refulgent on his shield: Through Jacob’s race a chilling horror ran, When thus the huge, enormous chief began: “Say, what the cause that in this proud array “You set your battle in the face of day? “One hero find in all your vaunting train, “Then see who loses, and who wins the plain; “For he who wins, in triumph may demand “Perpetual service from the vanquish’d land: “Your armies I defy, your force despise, “By far inferior in Philistia’s eyes: “Produce a man, and let us try the fight, “Decide the contest, and the victor’s right.” Thus challeng’d he: all Israel stood amaz’d, And ev’ry chief in consternation gaz’d; But Jesse’s son in youthful bloom appears, And warlike courage far beyond his years: He left the folds, he left the flow’ry meads, And soft recesses of the sylvan shades. Now Israel’s monarch, and his troops arise, With peals of shouts ascending to the skies; In Elah’s vale the scene of combat lies. When the fair morning blush’d with orient red, What David’s fire enjoin’d the son obey’d, And swift of foot towards the trench he came, Where glow’d each bosom with the martial flame. He leaves his carriage to another’s care, And runs to greet his brethren of the war. While yet they spake the giant-chief arose, Repeats the challenge, and insults his foes: Struck with the sound, and trembling at the view, Affrighted Israel from its post withdrew. “Observe ye this tremendous foe, they cry’d, “Who in proud vaunts our armies hath defy’d: “Whoever lays him prostrate on the plain, “Freedom in Israel for his house shall gain; “And on him wealth unknown the king will pour, “And give his royal daughter for his dow’r.” Then Jesse’s youngest hope: “My brethren say, “What shall be done for him who takes away “Reproach from Jacob, who destroys the chief. “And puts a period to his country’s grief. “He vaunts the honours of his arms abroad, “And scorns the armies of the living God.” Thus spoke the youth, th’ attentive people ey’d The wond’rous hero, and again reply’d: “Such the rewards our monarch will bestow, “On him who conquers, and destroys his foe.” Eliab heard, and kindled into ire To hear his shepherd brother thus inquire, And thus begun: “What errand brought thee? say “Who keeps thy flock? or does it go astray? “I know the base ambition of thine heart, “But back in safety from the field depart.” Eliab thus to Jesse’s youngest heir, Express’d his wrath in accents most severe. When to his brother mildly he reply’d. “What have I done? or what the cause to chide? The words were told before the king, who sent For the young hero to his royal tent: Before the monarch dauntless he began, “For this Philistine fail no heart of man: “I’ll take the vale, and with the giant fight: “I dread not all his boasts, nor all his might.” When thus the king: “Dar’st thou a stripling go, “And venture combat with so great a foe? “Who all his days has been inur’d to fight, “And made its deeds his study and delight: “Battles and bloodshed brought the monster forth, “And clouds and whirlwinds usher’d in his birth.” When David thus: “I kept the fleecy care, “And out there rush’d a lion and a bear; “A tender lamb the hungry lion took, “And with no other weapon than my crook “Bold I pursu’d, and chas d him o’er the field, “The prey deliver’d, and the felon kill’d: “As thus the lion and the bear I slew, “So shall Goliath fall, and all his crew: “The God, who sav’d me from these beasts of prey, “By me this monster in the dust shall lay.” So David spoke. The wond’ring king reply’d; “Go thou with heav’n and victory on thy side: “This coat of mail, this sword gird on,” he said, And plac’d a mighty helmet on his head: The coat, the sword, the helm he laid aside, Nor chose to venture with those arms untry’d, Then took his staff, and to the neighb’ring brook Instant he ran, and thence five pebbles took. Mean time descended to Philistia’s son A radiant cherub, and he thus begun: “Goliath, well thou know’st thou hast defy’d “Yon Hebrew armies, and their God deny’d: “Rebellious wretch! audacious worm! forbear, “Nor tempt the vengeance of their God too far: “Them, who with his Omnipotence contend, “No eye shall pity, and no arm defend: “Proud as thou art, in short liv’d glory great, “I come to tell thee thine approaching fate. “Regard my words. The Judge of all the gods, “Beneath whose steps the tow’ring mountain nods, “Will give thine armies to the savage brood, “That cut the liquid air, or range the wood. “Thee too a well-aim’d pebble shall destroy, “And thou shalt perish by a beardless boy: “Such is the mandate from the realms above, “And should I try the vengeance to remove, “Myself a rebel to my king would prove. “Goliath say, shall grace to him be shown, “Who dares heav’ns Monarch, and insults his throne?” “Your words are lost on me,” the giant cries, While fear and wrath contended in his eyes, When thus the messenger from heav’n replies: “Provoke no more Jehovah’s awful hand “To hurl its vengeance on thy guilty land: “He grasps the thunder, and, he wings the storm, “Servants their sov’reign’s orders to perform.” The angel spoke, and turn’d his eyes away, Adding new radiance to the rising day. Now David comes: the fatal stones demand His left, the staff engag’d his better hand: The giant mov’d, and from his tow’ring height Survey’d the stripling, and disdain’d the fight, And thus began: “Am I a dog with thee? “Bring’st thou no armour, but a staff to me? “The gods on thee their vollied curses pour, “And beasts and birds of prey thy flesh devour.” David undaunted thus, “Thy spear and shield “Shall no protection to thy body yield: “Jehovah’s name———no other arms I bear, “I ask no other in this glorious war. “To-day the Lord of Hosts to me will give “Vict’ry, to-day thy doom thou shalt receive; “The fate you threaten shall your own become, “And beasts shall be your animated tomb, “That all the earth’s inhabitants may know “That there’s a God, who governs all below: “This great assembly too shall witness stand, “That needs nor sword, nor spear, th’ Almighty’s hand: “The battle his, the conquest he bestows, “And to our pow’r consigns our hated foes.” Thus David spoke; Goliath heard and came To meet the hero in the field of fame. Ah! fatal meeting to thy troops and thee, But thou wast deaf to the divine decree; Young David meets thee, meets thee not in vain; ’Tis thine to perish on th’ ensanguin’d plain. And now the youth the forceful pebble slung Philistia trembled as it whizz’d along: In his dread forehead, where the helmet ends, Just o’er the brows the well-aim’d stone descends, It pierc’d the skull, and shatter’d all the brain, Prone on his face he tumbled to the plain: Goliath’s fall no smaller terror yields Than riving thunders in aerial fields: The soul still ling’red in its lov’d abode, Till conq’ring David o’er the giant strode: Goliath’s sword then laid its master dead, And from the body hew’d the ghastly head; The blood in gushing torrents drench’d the plains, The soul found passage through the spouting veins. And now aloud th’ illustrious victor said, “Where are your boastings now your champion’s “dead?” Scarce had he spoke, when the Philistines fled: But fled in vain; the conqu’ror swift pursu’d: What scenes of slaughter! and what seas of blood! There Saul thy thousands grasp’d th’ impurpled sand In pangs of death the conquest of thine hand; And David there were thy ten thousands laid: Thus Israel’s damsels musically play’d. Near Gath and Edron many an hero lay, Breath’d out their souls, and curs’d the light of day: Their fury, quench’d by death, no longer burns, And David with Goliath’s head returns, To Salem brought, but in his tent he plac’d The load of armour which the giant grac’d. His monarch saw him coming from the war, And thus demanded of the son of Ner. “Say, who is this amazing youth?” he cry’d, When thus the leader of the host reply’d; “As lives thy soul I know not whence he sprung, “So great in prowess though in years so young:” “Inquire whose son is he,” the sov’reign said, “Before whose conq’ring arm Philistia fled.” Before the king behold the stripling stand, Goliath’s head depending from his hand: To him the king: “Say of what martial line “Art thou, young hero, and what sire was thine?” He humbly thus; “The son of Jesse I: “I came the glories of the field to try. “Small is my tribe, but valiant in the fight; “Small is my city, but thy royal right.” “Then take the promis’d gifts,” the monarch cry’d, Conferring riches and the royal bride: “Knit to my soul for ever thou remain “With me, nor quit my regal roof again.” THOUGHTS ON THE WORKS OF PROVIDENCE. A R I S E, my soul, on wings enraptur’d, rise To praise the monarch of the earth and skies, Whose goodness and benificence appear As round its centre moves the rolling year, Or when the morning glows with rosy charms, Or the sun slumbers in the ocean’s arms: Of light divine be a rich portion lent To guide my soul, and favour my intend. Celestial muse, my arduous flight sustain And raise my mind to a seraphic strain! Ador’d for ever be the God unseen, Which round the sun revolves this vast machine, Though to his eye its mass a point appears: Ador’d the God that whirls surrounding spheres, Which first ordain’d that mighty Sol should reign The peerless monarch of th’ ethereal train: Of miles twice forty millions is his height, And yet his radiance dazzles mortal sight So far beneath—from him th’ extended earth Vigour derives, and ev’ry flow’ry birth: Vast through her orb she moves with easy grace Around her Phoebus in unbounded space; True to her course th’ impetuous storm derides, Triumphant o’er the winds, and surging tides. Almighty, in these wond’rous works of thine, What Pow’r, what Wisdom, and what Goodness shine! And are thy wonders, Lord, by men explor’d, And yet creating glory unador’d! Creation smiles in various beauty gay, While day to night, and night succeeds to day: That Wisdom, which attends Jehovah’s ways, Shines most conspicuous in the solar rays: Without them, destitute of heat and light, This world would be the reign of endless night: In their excess how would our race complain, Abhorring life! how hate its length’ned chain! From air adust what num’rous ills would rise? What dire contagion taint the burning skies? What pestilential vapours, fraught with death, Would rise, and overspread the lands beneath? Hail, smiling morn, that from the orient main Ascending dost adorn the heav’nly plain! So rich, so various are thy beauteous dies, That spread through all the circuit of the skies, That, full of thee, my soul in rapture soars, And thy great God, the cause of all adores. O’er beings infinite his love extends, His Wisdom rules them, and his Pow’r defends. When tasks diurnal tire the human frame, The spirits faint, and dim the vital flame, Then too that ever active bounty shines, Which not infinity of space confines. The sable veil, that Night in silence draws, Conceals effects, but shows th’ Almighty Cause, Night seals in sleep the wide creation fair, And all is peaceful but the brow of care. Again, gay Phoebus, as the day before, Wakes ev’ry eye, but what shall wake no more; Again the face of nature is renew’d, Which still appears harmonious, fair, and good. May grateful strains salute the smiling morn, Before its beams the eastern hills adorn! Shall day to day, and night to night conspire To show the goodness of the Almighty Sire? This mental voice shall man regardless hear, And never, never raise the filial pray’r? To-day, O hearken, nor your folly mourn For time mispent, that never will return. But see the sons of vegetation rise, And spread their leafy banners to the skies. All-wise Almighty Providence we trace In trees, and plants, and all the flow’ry race; As clear as in the nobler frame of man, All lovely copies of the Maker’s plan. The pow’r the same that forms a ray of light, That call d creation from eternal night. “Let there be light,” he said: from his profound Old Chaos heard, and trembled at the sound: Swift as the word, inspir’d by pow’r divine, Behold the light around its Maker shine, The first fair product of th’ omnific God, And now through all his works diffus’d abroad. As reason’s pow’rs by day our God disclose, So we may trace him in the night’s repose: Say what is sleep? and dreams how passing strange! When action ceases, and ideas range Licentious and unbounded o’er the plains, Where Fancy’s queen in giddy triumph reigns. Hear in soft strains the dreaming lover sigh To a kind fair, or rave in jealousy; On pleasure now, and now on vengeance bent, The lab’ring passions struggle for a vent. What pow’r, O man! thy reason then restores, So long suspended in nocturnal hours? What secret hand returns the mental train, And gives improv’d thine active pow’rs again? From thee, O man, what gratitude should rise! And, when from balmy sleep thou op’st thine eyes, Let thy first thoughts be praises to the skies. How merciful our God who thus imparts O’erflowing tides of joy to human hearts, When wants and woes might be our righteous lot, Our God forgetting, by our God forgot! Among the mental pow’rs a question rose, “What most the image of th’ Eternal shows?” When thus to Reason (so let Fancy rove) Her great companion spoke immortal Love. “Say, mighty pow’r, how long shall strife prevail, “And with its murmurs load the whisp’ring gale? “Refer the cause to Recollection’s shrine, “Who loud proclaims my origin divine, “The cause whence heav’n and earth began to be, “And is not man immortaliz’d by me? “Reason let this most causeless strife subside.” Thus Love pronounc’d, and Reason thus reply’d. “Thy birth, coelestial queen! ’tis mine to own, “In thee resplendent is the Godhead shown; “Thy words persuade, my soul enraptur’d feels “Resistless beauty which thy smile reveals.” Ardent she spoke, and, kindling at her charms, She clasp’d the blooming goddess in her arms. Infinite Love where’er we turn our eyes Appears: this ev’ry creature’s wants supplies; This most is heard in Nature’s constant voice, This makes the morn, and this the eve rejoice; This bids the fost’ring rains and dews descend To nourish all, to serve one gen’ral end, The good of man: yet man ungrateful pays But little homage, and but little praise. To him, whose works arry’d with mercy shine, What songs should rise, how constant, how divine! TO A LADY ON THE DEATH OF THREE RELATIONS. WE trace the pow’r of Death from tomb to tomb, And his are all the ages yet to come. ’Tis his to call the planets from on high, To blacken Phoebus, and dissolve the sky; His too, when all in his dark realms are hurl’d, From its firm base to shake the solid world; His fatal sceptre rules the spacious whole, And trembling nature rocks from pole to pole. Awful he moves, and wide his wings are spread: Behold thy brother number’d with the dead! From bondage freed, the exulting spirit flies Beyond Olympus, and these starry skies. Lost in our woe for thee, blest shade, we mourn In vain; to earth thou never must return. Thy sisters too, fair mourner, feel the dart Of Death, and with fresh torture rend thine heart. Weep not for them, and leave the world behind. As a young plant by hurricanes up torn, So near its parent lies the newly born— But ‘midst the bright ehtereal train behold It shines superior on a throne of gold: Then, mourner, cease; let hope thy tears restrain, Smile on the tomb, and sooth the raging pain. On yon blest regions fix thy longing view, Mindless of sublunary scenes below; Ascend the sacred mount, in thought arise, And seek substantial and immortal joys; Where hope receives, where faith to vision springs, And raptur’d seraphs tune th’ immortal strings To strains extatic. Thou the chorus join, And to thy father tune the praise divine. TO A CLERGYMAN ON THE DEATH OF HIS LADY. WHERE contemplation finds her sacred spring, Where heav’nly music makes the arches ring, Where virtue reigns unsully’d and divine, Where wisdom thron’d, and all the graces shine, There sits thy spouse amidst the radiant throng, While praise eternal warbles from her tongue; There choirs angelic shout her welcome round, With perfect bliss, and peerless glory crown’d. While thy dear mate, to flesh no more confin’d, Exults a blest, an heav’n-ascended mind, Say in thy breast shall floods of sorrow rise? Say shall its torrents overwhelm thine eyes? Amid the seats of heav’n a place is free, And angels open their bright ranks for thee; For thee they wait, and with expectant eye Thy spouse leans downward from th’ empyreal sky: “O come away,” her longing spirit cries, “And share with me the raptures of the skies. “Our bliss divine to mortals is unknown; “Immortal life and glory are our own. “There too may the dear pledges of our love “Arrive, and taste with us the joys above; “Attune the harp to more than mortal lays, “And join with us the tribute of their praise “To him, who dy’d stern justice to stone, “And make eternal glory all our own. “He in his death slew ours, and, as he rose, “He crush’d the dire dominion of our foes; “Vain were their hopes to put the God to flight, “Chain us to hell, and bar the gates of light.” She spoke, and turn’d from mortal scenes her eyes, Which beam’d celestial radiance o’er the skies. Then thou dear man, no more with grief retire, Let grief no longer damp devotion’s fire, But rise sublime, to equal bliss aspire, Thy sighs no more be wafted by the wind, No more complain, but be to heav’n resign’d ’Twas thine t’ unfold the oracles divine, To sooth our woes the task was also thine; Now sorrow is incumbent on thy heart, Permit the muse a cordial to impart; Who can to thee their tend’rest aid refuse? To dry thy tears how longs the heav’nly muse! AN HYMN TO THE MORNING ATTEND my lays, ye ever honour’d nine, Assist my labours, and my strains refine; In smoothest numbers pour the notes along, For bright Aurora now demands my song. Aurora hail, and all the thousand dies, Which deck thy progress through the vaulted skies: The morn awakes, and wide extends her rays, On ev’ry leaf the gentle zephyr plays; Harmonious lays the feather’d race resume, Dart the bright eye, and shake the painted plume. Ye shady groves, your verdant gloom display To shield your poet from the burning day: Calliope awake the sacred lyre, While thy fair sisters fan the pleasing fire: The bow’rs, the gales, the variegated skies In all their pleasures in my bosom rise. See in the east th’ illustrious king of day! His rising radiance drives the shades away— But Oh! I feel his fervid beams too strong, And scarce begun, concludes th’ abortive song. AN HYMN TO THE EVENING. SOON as the sun forsook the eastern main The pealing thunder shook the heav’nly plain; Majestic grandeur! From the zephyr’s wing, Exhales the incense of the blooming spring. Soft purl the streams, the birds renew their notes, And through the air their mingled music floats. Through all the heav’ns what beauteous dies are spread! But the west glories in the deepest red: So may our breasts with ev’ry virtue glow, The living temples of our God below! Fill’d with the praise of him who gives the light, And draws the sable curtains of the night, Let placid slumbers sooth each weary mind, At morn to wake more heav’nly, more refin’d; So shall the labours of the day begin More pure, more guarded from the snares of sin. Night’s leaden sceptre seals my drowsy eyes, Then cease, my song, till fair Aurora rise. ISAIAH lxiii. 1-8. SAY, heav’nly muse, what king or mighty God, That moves sublime from Idumea’s road? In Bosrah’s dies, with martial glories join’d, His purple vesture waves upon the wind. Why thus enrob’d delights he to appear In the dread image of the Pow’r of war? Compres’d in wrath the swelling wine-press groan’d, It bled, and pour’d the gushing purple round. “Mine was the act,” th’ Almighty Saviour said, And shook the dazzling glories of his head, “When all forsook I trod the press alone, “And conquer’d by omnipotence my own; “For man’s release sustain’d the pond’rous load, “For man the wrath of an immortal God: “To execute th’ Eternal’s dread command “My soul I sacrific’d with willing hand; “Sinless I stood before the avenging frown, “Atoning thus for vices not my own.” His eye the ample field of battle round Survey’d, but no created succours found; His own omnipotence sustain’d the right, His vengeance sunk the haughty foes in night; Beneath his feet the prostrate troops were spread, And round him lay the dying, and the dead. Great God, what light’ning flashes from thine eyes? What pow’r withstands if thou indignant rise? Against thy Zion though her foes may rage, And all their cunning, all their strength engage, Yet she serenely on thy bosom lies, Smiles at their arts, and all their force defies. ON RECOLLECTION. MNEME begin. Inspire, ye sacred nine, Your vent’rous Afric in her great design. Mneme, immortal pow’r, I trace thy spring: Assist my strains, while I thy glories sing: The acts of long departed years, by thee Recover’d, in due order rang’d we see: Thy pow’r the long-forgotten calls from night, That sweetly plays before the fancy’s sight. Mneme in our nocturnal visions pours The ample treasure of her secret stores; Swift from above the wings her silent flight Through Phoebe’s realms, fair regent of the night; And, in her pomp of images display’d, To the high-raptur’d poet gives her aid, Through the unbounded regions of the mind, Diffusing light celestial and refin’d. The heav’nly phantom paints the actions done By ev’ry tribe beneath the rolling sun. Mneme, enthron’d within the human breast, Has vice condemn’d, and ev’ry virtue blest. How sweet the sound when we her plaudit hear? Sweeter than music to the ravish’d ear, Sweeter than Maro’s entertaining strains Resounding through the groves, and hills, and plains. But how is Mneme dreaded by the race, Who scorn her warnings and despise her grace? By her unveil’d each horrid crime appears, Her awful hand a cup of wormwood bears. Days, years mispent, O what a hell of woe! Hers the worst tortures that our souls can know. Now eighteen years their destin’d course have run, In fast succession round the central sun. How did the follies of that period pass Unnotic’d, but behold them writ in brass! In Recollection see them fresh return, And sure ’tis mine to be asham’d, and mourn. O Virtue, smiling in immortal green, Do thou exert thy pow’r, and change the scene; Be thine employ to guide my future days, And mine to pay the tribute of my praise. Of Recollection such the pow’r enthron’d In ev’ry breast, and thus her pow’r is own’d. The wretch, who dar’d the vengeance of the skies, At last awakes in horror and surprise, By her alarm’d, he sees impending fate, He howls in anguish, and repents too late. But O! what peace, what joys are hers t’ impart To ev’ry holy, ev’ry upright heart! Thrice blest the man, who, in her sacred shrine, Feels himself shelter’d from the wrath divine! ON IMAGINATION. THY various works, imperial queen, we see, How bright their forms! how deck’d with pomp by thee! Thy wond’rous acts in beauteous order stand, And all attest how potent is thine hand. From Helicon’s refulgent heights attend, Ye sacred choir, and my attempts befriend: To tell her glories with a faithful tongue, Ye blooming graces, triumph in my song. Now here, now there, the roving Fancy flies, Till some lov’d object strikes her wand’ring eyes, Whose silken fetters all the senses bind, And soft captivity involves the mind. Imagination! who can sing thy force? Or who describe the swiftness of thy course? Soaring through air to find the bright abode, Th’ empyreal palace of the thund’ring God, We on thy pinions can surpass the wind, And leave the rolling universe behind: From star to star the mental optics rove, Measure the skies, and range the realms above. There in one view we grasp the mighty whole, Or with new worlds amaze th’ unbounded soul. Though Winter frowns to Fancy’s raptur’d eyes The fields may flourish, and gay scenes arise; The frozen deeps may break their iron bands, And bid their waters murmur o’er the sands. Fair Flora may resume her fragrant reign, And with her flow’ry riches deck the plain; Sylvanus may diffuse his honours round, And all the forest may with leaves be crown’d: Show’rs may descend, and dews their gems disclose, And nectar sparkle on the blooming rose. Such is thy pow’r, nor are thine orders vain, O thou the leader of the mental train: In full perfection all thy works are wrought, And thine the sceptre o’er the realms of thought. Before thy throne the subject-passions bow, Of subject-passions sov’reign ruler thou; At thy command joy rushes on the heart, And through the glowing veins the spirits dart. Fancy might now her silken pinions try To rise from earth, and sweep th’ expanse on high: From Tithon’s bed now might Aurora rise, Her cheeks all glowing with celestial dies, While a pure stream of light o’erflows the skies. The monarch of the day I might behold, And all the mountains tipt with radiant gold, But I reluctant leave the pleasing views, Which Fancy dresses to delight the Muse; Winter austere forbids me to aspire, And northern tempests damp the rising fire; They chill the tides of Fancy’s flowing sea, Cease then, my song, cease the unequal lay. A FUNERAL POEM ON THE DEATH OF C. E. AN INFANT OF TWELVE MONTHS. THROUGH airy roads he wings his instant flight To purer regions of celestial light; Enlarg’d he sees unnumber’d systems roll, Beneath him sees the universal whole, Planets on planets run their destin’d round, And circling wonders fill the vast profound. Th’ ethereal now, and now th’ empyreal skies With growing splendors strike his wond’ring eyes: The angels view him with delight unknown, Press his soft hand, and seat him on his throne; Then smilling thus: “To this divine abode, “The seat of saints, of seraphs, and of God, “Thrice welcome thou.” The raptur’d babe replies, “Thanks to my God, who snatch’d me to the skies, “E’er vice triumphant had possess’d my heart, “E’er yet the tempter had beguil d my heart, “E’er yet on sin’s base actions I was bent, “E’er yet I knew temptation’s dire intent; “E’er yet the lash for horrid crimes I felt, “E’er vanity had led my way to guilt, “But, soon arriv’d at my celestial goal, “Full glories rush on my expanding soul.” Joyful he spoke: exulting cherubs round Clapt their glad wings, the heav’nly vaults resound. Say, parents, why this unavailing moan? Why heave your pensive bosoms with the groan? To Charles, the happy subject of my song, A brighter world, and nobler strains belong. Say would you tear him from the realms above By thoughtless wishes, and prepost’rous love? Doth his felicity increase your pain? Or could you welcome to this world again The heir of bliss? with a superior air Methinks he answers with a smile severe, “Thrones and dominions cannot tempt me there.” But still you cry, “Can we the sigh forbear, “And still and still must we not pour the tear? “Our only hope, more dear than vital breath, “Twelve moons revolv’d, becomes the prey of death; “Delightful infant, nightly visions give “Thee to our arms, and we with joy receive, “We fain would clasp the Phantom to our breast, “The Phantom flies, and leaves the soul unblest.” To yon bright regions let your faith ascend, Prepare to join your dearest infant friend In pleasures without measure, without end. TO CAPTAIN H———D, OF THE 65TH REGIMENT. SAY, muse divine, can hostile scenes delight The warrior’s bosom in the fields of fight? Lo! here the christian and the hero join With mutual grace to form the man divine. In H——-D see with pleasure and surprise, Where valour kindles, and where virtue lies: Go, hero brave, still grace the post of fame, And add new glories to thine honour’d name, Still to the field, and still to virtue true: Britannia glories in no son like you. TO THE RIGHT HONOURABLE WILLIAM, EARL OF DARTMOUTH His Majesty’s Principal Secretary of State for North-America, &c. HAIL, happy day, when, smiling like the morn, Fair Freedom rose New-England to adorn: The northern clime beneath her genial ray, Dartmouth, congratulates thy blissful sway: Elate with hope her race no longer mourns, Each soul expands, each grateful bosom burns, While in thine hand with pleasure we behold The silken reins, and Freedom’s charms unfold. Long lost to realms beneath the northern skies She shines supreme, while hated faction dies: Soon as appear’d the Goddess long desir’d, Sick at the view, she languish’d and expir’d; Thus from the splendors of the morning light The owl in sadness seeks the caves of night. No more, America, in mournful strain Of wrongs, and grievance unredress’d complain, No longer shalt thou dread the iron chain, Which wanton Tyranny with lawless hand Had made, and with it meant t’ enslave the land. Should you, my lord, while you peruse my song, Wonder from whence my love of Freedom sprung, Whence flow these wishes for the common good, By feeling hearts alone best understood, I, young in life, by seeming cruel fate Was snatch’d from Afric’s fancy’d happy seat: What pangs excruciating must molest, What sorrows labour in my parent’s breast? Steel’d was that soul and by no misery mov’d That from a father seiz’d his babe belov’d: Such, such my case. And can I then but pray Others may never feel tyrannic sway? For favours past, great Sir, our thanks are due, And thee we ask thy favours to renew, Since in thy pow’r, as in thy will before, To sooth the griefs, which thou did’st once deplore. May heav’nly grace the sacred sanction give To all thy works, and thou for ever live Not only on the wings of fleeting Fame, Though praise immortal crowns the patriot’s name, But to conduct to heav’ns refulgent fane, May fiery coursers sweep th’ ethereal plain, And bear thee upwards to that blest abode, Where, like the prophet, thou shalt find thy God. O D E T O N E P T U N E. On Mrs. W———‘s Voyage to England. I. WHILE raging tempests shake the shore, While AElus’ thunders round us roar, And sweep impetuous o’er the plain Be still, O tyrant of the main; Nor let thy brow contracted frowns betray, While my Susanna skims the wat’ry way. II. The Pow’r propitious hears the lay, The blue-ey’d daughters of the sea With sweeter cadence glide along, And Thames responsive joins the song. Pleas’d with their notes Sol sheds benign his ray, And double radiance decks the face of day. III. To court thee to Britannia’s arms Serene the climes and mild the sky, Her region boasts unnumber’d charms, Thy welcome smiles in ev’ry eye. Thy promise, Neptune keep, record my pray’r, Not give my wishes to the empty air. Boston, October 12, 1772. TO A LADY ON HER COMING TO NORTH-AMERICA WITH HER SON, FOR THE RECOVERY OF HER HEALTH. INDULGENT muse! my grov’ling mind inspire, And fill my bosom with celestial fire. See from Jamaica’s fervid shore she moves, Like the fair mother of the blooming loves, When from above the Goddess with her hand Fans the soft breeze, and lights upon the land; Thus she on Neptune’s wat’ry realm reclin’d Appear’d, and thus invites the ling’ring wind. “Arise, ye winds, America explore, “Waft me, ye gales, from this malignant shore; “The Northern milder climes I long to greet, “There hope that health will my arrival meet.” Soon as she spoke in my ideal view The winds assented, and the vessel flew. Madam, your spouse bereft of wife and son, In the grove’s dark recesses pours his moan; Each branch, wide-spreading to the ambient sky, Forgets its verdure, and submits to die. From thence I turn, and leave the sultry plain, And swift pursue thy passage o’er the main: The ship arrives before the fav’ring wind, And makes the Philadelphian port assign’d, Thence I attend you to Bostonia’s arms, Where gen’rous friendship ev’ry bosom warms: Thrice welcome here! may health revive again, Bloom on thy cheek, and bound in ev’ry vein! Then back return to gladden ev’ry heart, And give your spouse his soul’s far dearer part, Receiv’d again with what a sweet surprise, The tear in transport starting from his eyes! While his attendant son with blooming grace Springs to his father’s ever dear embrace. With shouts of joy Jamaica’s rocks resound, With shouts of joy the country rings around. TO A LADY ON HER REMARKABLE PRESERVATION IN AN HURRICANE IN NORTH-CAROLINA. THOUGH thou did’st hear the tempest from afar, And felt’st the horrors of the wat’ry war, To me unknown, yet on this peaceful shore Methinks I hear the storm tumultuous roar, And how stern Boreas with impetuous hand Compell’d the Nereids to usurp the land. Reluctant rose the daughters of the main, And slow ascending glided o’er the plain, Till AEolus in his rapid chariot drove In gloomy grandeur from the vault above: Furious he comes. His winged sons obey Their frantic sire, and madden all the sea. The billows rave, the wind’s fierce tyrant roars, And with his thund’ring terrors shakes the shores: Broken by waves the vessel’s frame is rent, And strows with planks the wat’ry element. But thee, Maria, a kind Nereid’s shield Preserv’d from sinking, and thy form upheld: And sure some heav’nly oracle design’d At that dread crisis to instruct thy mind Things of eternal consequence to weigh, And to thine heart just feelings to convey Of things above, and of the future doom, And what the births of the dread world to come. From tossing seas I welcome thee to land. “Resign her, Nereid,” ’twas thy God’s command. Thy spouse late buried, as thy fears conceiv’d, Again returns, thy fears are all reliev’d: Thy daughter blooming with superior grace Again thou see’st, again thine arms embrace; O come, and joyful show thy spouse his heir, And what the blessings of maternal care! TO A LADY AND HER CHILDREN, ON THE DEATH OF HER SON AND THEIR BROTHER. O’ERWHELMING sorrow now demands my song: From death the overwhelming sorrow sprung. What flowing tears? What hearts with grief opprest? What sighs on sighs heave the fond parent’s breast? The brother weeps, the hapless sisters join Th’ increasing woe, and swell the crystal brine; The poor, who once his gen’rous bounty fed, Droop, and bewail their benefactor dead. In death the friend, the kind companion lies, And in one death what various comfort dies! Th’ unhappy mother sees the sanguine rill Forget to flow, and nature’s wheels stand still, But see from earth his spirit far remov’d, And know no grief recals your best-belov’d: He, upon pinions swifter than the wind, Has left mortality’s sad scenes behind For joys to this terrestial state unknown, And glories richer than the monarch’s crown. Of virtue’s steady course the prize behold! What blissful wonders to his mind unfold! But of celestial joys I sing in vain: Attempt not, muse, the too advent’rous strain. No more in briny show’rs, ye friends around, Or bathe his clay, or waste them on the ground: Still do you weep, still wish for his return? How cruel thus to wish, and thus to mourn? No more for him the streams of sorrow pour, But haste to join him on the heav’nly shore, On harps of gold to tune immortal lays, And to your God immortal anthems raise. TO A GENTLEMAN AND LADY ON THE DEATH OF THE LADY’S BROTHER AND SISTER, AND A CHILD OF THE NAME OF AVIS, AGED ONE YEAR. ON Death’s domain intent I fix my eyes, Where human nature in vast ruin lies: With pensive mind I search the drear abode, Where the great conqu’ror has his spoils bestow’d; There where the offspring of six thousand years In endless numbers to my view appears: Whole kingdoms in his gloomy den are thrust, And nations mix with their primeval dust: Insatiate still he gluts the ample tomb; His is the present, his the age to come. See here a brother, here a sister spread, And a sweet daughter mingled with the dead. But, Madam, let your grief be laid aside, And let the fountain of your tears be dry’d, In vain they flow to wet the dusty plain, Your sighs are wafted to the skies in vain, Your pains they witness, but they can no more, While Death reigns tyrant o’er this mortal shore. The glowing stars and silver queen of light At last must perish in the gloom of night: Resign thy friends to that Almighty hand, Which gave them life, and bow to his command; Thine Avis give without a murm’ring heart, Though half thy soul be fated to depart. To shining guards consign thine infant care To waft triumphant through the seas of air: Her soul enlarg’d to heav’nly pleasure springs, She feeds on truth and uncreated things. Methinks I hear her in the realms above, And leaning forward with a filial love, Invite you there to share immortal bliss Unknown, untasted in a state like this. With tow’ring hopes, and growing grace arise, And seek beatitude beyond the skies. ON THE DEATH OF DR. SAMUEL MARSHALL. 1771. THROUGH thickest glooms look back, immortal shade, On that confusion which thy death has made: Or from Olympus’ height look down, and see A Town involv’d in grief bereft of thee. Thy Lucy sees thee mingle with the dead, And rends the graceful tresses from her head, Wild in her woe, with grief unknown opprest Sigh follows sigh deep heaving from her breast. Too quickly fled, ah! whither art thou gone? Ah! lost for ever to thy wife and son! The hapless child, thine only hope and heir, Clings round his mother’s neck, and weeps his sorrows there. The loss of thee on Tyler’s soul returns, And Boston for her dear physician mourns. When sickness call’d for Marshall’s healing hand, With what compassion did his soul expand? In him we found the father and the friend: In life how lov’d! how honour’d in his end! And must not then our AEsculapius stay To bring his ling’ring infant into day? The babe unborn in the dark womb is tost, And seems in anguish for its father lost. Gone is Apollo from his house of earth, But leaves the sweet memorials of his worth: The common parent, whom we all deplore, From yonder world unseen must come no more, Yet ‘midst our woes immortal hopes attend The spouse, the sire, the universal friend. TO A GENTLEMAN ON HIS VOYAGE TO GREAT-BRITAIN FOR THE RECOVERY OF HIS HEALTH. WHILE others chant of gay Elysian scenes, Of balmy zephyrs, and of flow’ry plains, My song more happy speaks a greater name, Feels higher motives and a nobler flame. For thee, O R——-, the muse attunes her strings, And mounts sublime above inferior things. I sing not now of green embow’ring woods, I sing not now the daughters of the floods, I sing not of the storms o’er ocean driv’n, And how they howl’d along the waste of heav’n. But I to R——- would paint the British shore, And vast Atlantic, not untry’d before: Thy life impair’d commands thee to arise, Leave these bleak regions and inclement skies, Where chilling winds return the winter past, And nature shudders at the furious blast. O thou stupendous, earth-enclosing main Exert thy wonders to the world again! If ere thy pow’r prolong’d the fleeting breath, Turn’d back the shafts, and mock’d the gates of death, If ere thine air dispens’d an healing pow’r, Or snatch’d the victim from the fatal hour, This equal case demands thine equal care, And equal wonders may this patient share. But unavailing, frantic is the dream To hope thine aid without the aid of him Who gave thee birth and taught thee where to flow, And in thy waves his various blessings show. May R——- return to view his native shore Replete with vigour not his own before, Then shall we see with pleasure and surprise, And own thy work, great Ruler of the skies! TO THE REV. DR. THOMAS AMORY, ON READING HIS SERMONS ON DAILY DEVOTION, IN WHICH THAT DUTY IS RECOMMENDED AND ASSISTED. TO cultivate in ev’ry noble mind Habitual grace, and sentiments refin’d, Thus while you strive to mend the human heart, Thus while the heav’nly precepts you impart, O may each bosom catch the sacred fire, And youthful minds to Virtue’s throne aspire! When God’s eternal ways you set in sight, And Virtue shines in all her native light, In vain would Vice her works in night conceal, For Wisdom’s eye pervades the sable veil. Artists may paint the sun’s effulgent rays, But Amory’s pen the brighter God displays: While his great works in Amory’s pages shine, And while he proves his essence all divine, The Atheist sure no more can boast aloud Of chance, or nature, and exclude the God; As if the clay without the potter’s aid Should rise in various forms, and shapes self-made, Or worlds above with orb o’er orb profound Self-mov’d could run the everlasting round. It cannot be—unerring Wisdom guides With eye propitious, and o’er all presides. Still prosper, Amory! still may’st thou receive The warmest blessings which a muse can give, And when this transitory state is o’er, When kingdoms fall, and fleeting Fame’s no more, May Amory triumph in immortal fame, A nobler title, and superior name! ON THE DEATH OF J. C. AN INFANT. NO more the flow’ry scenes of pleasure rife, Nor charming prospects greet the mental eyes, No more with joy we view that lovely face Smiling, disportive, flush’d with ev’ry grace. The tear of sorrow flows from ev’ry eye, Groans answer groans, and sighs to sighs reply; What sudden pangs shot thro’ each aching heart, When, Death, thy messenger dispatch’d his dart? Thy dread attendants, all-destroying Pow’r, Hurried the infant to his mortal hour. Could’st thou unpitying close those radiant eyes? Or fail’d his artless beauties to surprise? Could not his innocence thy stroke controul, Thy purpose shake, and soften all thy soul? The blooming babe, with shades of Death o’er-spread, No more shall smile, no more shall raise its head, But, like a branch that from the tree is torn, Falls prostrate, wither’d, languid, and forlorn. “Where flies my James?” ’tis thus I seem to hear The parent ask, “Some angel tell me where “He wings his passage thro’ the yielding air?” Methinks a cherub bending from the skies Observes the question, and serene replies, “In heav’ns high palaces your babe appears: “Prepare to meet him, and dismiss your tears.” Shall not th’ intelligence your grief restrain, And turn the mournful to the cheerful strain? Cease your complaints, suspend each rising sigh, Cease to accuse the Ruler of the sky. Parents, no more indulge the falling tear: Let Faith to heav’n’s refulgent domes repair, There see your infant, like a seraph glow: What charms celestial in his numbers flow Melodious, while the foul-enchanting strain Dwells on his tongue, and fills th’ ethereal plain? Enough—for ever cease your murm’ring breath; Not as a foe, but friend converse with Death, Since to the port of happiness unknown He brought that treasure which you call your own. The gift of heav’n intrusted to your hand Cheerful resign at the divine command: Not at your bar must sov’reign Wisdom stand. AN H Y M N TO H U M A N I T Y. TO S. P. G. ESQ; I. LO! for this dark terrestrial ball Forsakes his azure-paved hall A prince of heav’nly birth! Divine Humanity behold, What wonders rise, what charms unfold At his descent to earth! II. The bosoms of the great and good With wonder and delight he view’d, And fix’d his empire there: Him, close compressing to his breast, The sire of gods and men address’d, “My son, my heav’nly fair! III. “Descend to earth, there place thy throne; “To succour man’s afflicted son “Each human heart inspire: “To act in bounties unconfin’d “Enlarge the close contracted mind, “And fill it with thy fire.” IV. Quick as the word, with swift career He wings his course from star to star, And leaves the bright abode. The Virtue did his charms impart; Their G——-! then thy raptur’d heart Perceiv’d the rushing God: V. For when thy pitying eye did see The languid muse in low degree, Then, then at thy desire Descended the celestial nine; O’er me methought they deign’d to shine, And deign’d to string my lyre. VI. Can Afric’s muse forgetful prove? Or can such friendship fail to move A tender human heart? Immortal Friendship laurel-crown’d The smiling Graces all surround With ev’ry heav’nly Art. TO THE HONOURABLE T. H. ESQ; ON THE DEATH OF HIS DAUGHTER. WHILE deep you mourn beneath the cypress-shade The hand of Death, and your dear daughter laid In dust, whose absence gives your tears to flow, And racks your bosom with incessant woe, Let Recollection take a tender part, Assuage the raging tortures of your heart, Still the wild tempest of tumultuous grief, And pour the heav’nly nectar of relief: Suspend the sigh, dear Sir, and check the groan, Divinely bright your daughter’s Virtues shone: How free from scornful pride her gentle mind, Which ne’er its aid to indigence declin’d! Expanding free, it sought the means to prove Unfailing charity, unbounded love! She unreluctant flies to see no more Her dear-lov’d parents on earth’s dusky shore: Impatient heav’n’s resplendent goal to gain, She with swift progress cuts the azure plain, Where grief subsides, where changes are no more, And life’s tumultuous billows cease to roar; She leaves her earthly mansion for the skies, Where new creations feast her wond’ring eyes. To heav’n’s high mandate cheerfully resign’d She mounts, and leaves the rolling globe behind; She, who late wish’d that Leonard might return, Has ceas’d to languish, and forgot to mourn; To the same high empyreal mansions come, She joins her spouse, and smiles upon the tomb: And thus I hear her from the realms above: “Lo! this the kingdom of celestial love! “Could ye, fond parents, see our present bliss, “How soon would you each sigh, each fear dismiss? “Amidst unutter’d pleasures whilst I play “In the fair sunshine of celestial day, “As far as grief affects an happy soul “So far doth grief my better mind controul, “To see on earth my aged parents mourn, “And secret wish for T——-! to return: “Let brighter scenes your ev’ning-hours employ: “Converse with heav’n, and taste the promis’d joy” NIOBE IN DISTRESS FOR HER CHILDREN SLAIN BY APOLLO, FROM OVID’S METAMORPHOSES, BOOK VI. AND FROM A VIEW OF THE PAINTING OF MR. RICHARD WILSON. APOLLO’s wrath to man the dreadful spring Of ills innum’rous, tuneful goddess, sing! Thou who did’st first th’ ideal pencil give, And taught’st the painter in his works to live, Inspire with glowing energy of thought, What Wilson painted, and what Ovid wrote. Muse! lend thy aid, nor let me sue in vain, Tho’ last and meanest of the rhyming train! O guide my pen in lofty strains to show The Phrygian queen, all beautiful in woe. ’Twas where Maeonia spreads her wide domain Niobe dwelt, and held her potent reign: See in her hand the regal sceptre shine, The wealthy heir of Tantalus divine, He most distinguish’d by Dodonean Jove, To approach the tables of the gods above: Her grandsire Atlas, who with mighty pains Th’ ethereal axis on his neck sustains: Her other grandsire on the throne on high Rolls the loud-pealing thunder thro’ the sky. Her spouse, Amphion, who from Jove too springs, Divinely taught to sweep the sounding strings. Seven sprightly sons the royal bed adorn, Seven daughters beauteous as the op’ning morn, As when Aurora fills the ravish’d sight, And decks the orient realms with rosy light From their bright eyes the living splendors play, Nor can beholders bear the flashing ray. Wherever, Niobe, thou turn’st thine eyes, New beauties kindle, and new joys arise! But thou had’st far the happier mother prov’d, If this fair offspring had been less belov’d: What if their charms exceed Aurora’s teint. No words could tell them, and no pencil paint, Thy love too vehement hastens to destroy Each blooming maid, and each celestial boy. Now Manto comes, endu’d with mighty skill, The past to explore, the future to reveal. Thro’ Thebes’ wide streets Tiresia’s daughter came, Divine Latona’s mandate to proclaim: The Theban maids to hear the orders ran, When thus Maeonia’s prophetess began: “Go, Thebans! great Latona’s will obey, “And pious tribute at her altars pay: “With rights divine, the goddess be implor’d, “Nor be her sacred offspring unador’d.” Thus Manto spoke. The Theban maids obey, And pious tribute to the goddess pay. The rich perfumes ascend in waving spires, And altars blaze with consecrated fires; The fair assembly moves with graceful air, And leaves of laurel bind the flowing hair. Niobe comes with all her royal race, With charms unnumber’d, and superior grace: Her Phrygian garments of delightful hue, Inwove with gold, refulgent to the view, Beyond description beautiful she moves Like heav’nly Venus, ‘midst her smiles and loves: She views around the supplicating train, And shakes her graceful head with stern disdain, Proudly she turns around her lofty eyes, And thus reviles celestial deities: “What madness drives the Theban ladies fair “To give their incense to surrounding air? “Say why this new sprung deity preferr’d? “Why vainly fancy your petitions heard? “Or say why Caeus offspring is obey’d, “While to my goddesship no tribute’s paid? “For me no altars blaze with living fires, “No bullock bleeds, no frankincense transpires, “Tho’ Cadmus’ palace, not unknown to fame, “And Phrygian nations all revere my name. “Where’er I turn my eyes vast wealth I find, “Lo! here an empress with a goddess join’d. “What, shall a Titaness be deify’d, “To whom the spacious earth a couch deny’d! “Nor heav’n, nor earth, nor sea receiv’d your queen, “Till pitying Delos took the wand’rer in. “Round me what a large progeny is spread! “No frowns of fortune has my soul to dread. “What if indignant she decrease my train “More than Latona’s number will remain; “Then hence, ye Theban dames, hence haste away, “Nor longer off’rings to Latona pay; “Regard the orders of Amphion’s spouse, “And take the leaves of laurel from your brows.” Niobe spoke. The Theban maids obey’d, Their brows unbound, and left the rights unpaid. The angry goddess heard, then silence broke On Cynthus’ summit, and indignant spoke; “Phoebus! behold, thy mother in disgrace, “Who to no goddess yields the prior place “Except to Juno’s self, who reigns above, “The spouse and sister of the thund’ring Jove. “Niobe, sprung from Tantalus, inspires “Each Theban bosom with rebellious fires; “No reason her imperious temper quells, “But all her father in her tongue rebels; “Wrap her own sons for her blaspheming breath, “Apollo! wrap them in the shades of death.” Latona ceas’d, and ardent thus replies The God, whose glory decks th’ expanded skies. “Cease thy complaints, mine be the task assign’d “To punish pride, and scourge the rebel mind.” This Phoebe join’d.—They wing their instant flight; Thebes trembled as th’ immortal pow’rs alight. With clouds incompass’d glorious Phoebus stands; The feather’d vengeance quiv’ring in his hands. Near Cadmus’ walls a plain extended lay, Where Thebes’ young princes pass’d in sport the day: There the bold coursers bounded o’er the plains, While their great masters held the golden reins. Ismenus first the racing pastime led, And rul’d the fury of his flying steed. “Ah me,” he sudden cries, with shrieking breath, While in his breast he feels the shaft of death; He drops the bridle on his courser’s mane, Before his eyes in shadows swims the plain, He, the first-born of great Amphion’s bed, Was struck the first, first mingled with the dead. Then didst thou, Sipylus, the language hear Of fate portentous whistling in the air: As when th’ impending storm the sailor sees He spreads his canvas to the fav’ring breeze, So to thine horse thou gav’st the golden reins, Gav’st him to rush impetuous o’er the plains: But ah! a fatal shaft from Phoebus’ hand Smites thro’ thy neck, and sinks thee on the sand. Two other brothers were at wrestling found, And in their pastime claspt each other round: A shaft that instant from Apollo’s hand Transfixt them both, and stretcht them on the sand: Together they their cruel fate bemoan’d, Together languish’d, and together groan’d: Together too th’ unbodied spirits fled, And sought the gloomy mansions of the dead. Alphenor saw, and trembling at the view, Beat his torn breast, that chang’d its snowy hue. He flies to raise them in a kind embrace; A brother’s fondness triumphs in his face: Alphenor fails in this fraternal deed, A dart dispatch’d him (so the fates decreed:) Soon as the arrow left the deadly wound, His issuing entrails smoak’d upon the ground. What woes on blooming Damasichon wait! His sighs portend his near impending fate. Just where the well-made leg begins to be, And the soft sinews form the supple knee, The youth sore wounded by the Delian god Attempts t’ extract the crime-avenging rod, But, whilst he strives the will of fate t’ avert, Divine Apollo sends a second dart; Swift thro’ his throat the feather’d mischief flies, Bereft of sense, he drops his head, and dies. Young Ilioneus, the last, directs his pray’r, And cries, “My life, ye gods celestial! spare.” Apollo heard, and pity touch’d his heart, But ah! too late, for he had sent the dart: Thou too, O Ilioneus, art doom’d to fall, The fates refuse that arrow to recal. On the swift wings of ever flying Fame To Cadmus’ palace soon the tidings came: Niobe heard, and with indignant eyes She thus express’d her anger and surprise: “Why is such privilege to them allow’d? “Why thus insulted by the Delian god? “Dwells there such mischief in the pow’rs above? “Why sleeps the vengeance of immortal Jove?” For now Amphion too, with grief oppress’d, Had plung’d the deadly dagger in his breast. Niobe now, less haughty than before, With lofty head directs her steps no more She, who late told her pedigree divine, And drove the Thebans from Latona’s shrine, How strangely chang’d!—yet beautiful in woe, She weeps, nor weeps unpity’d by the foe. On each pale corse the wretched mother spread Lay overwhelm’d with grief, and kiss’d her dead, Then rais’d her arms, and thus, in accents slow, “Be sated cruel Goddess! with my woe; “If I’ve offended, let these streaming eyes, “And let this sev’nfold funeral suffice: “Ah! take this wretched life you deign’d to save, “With them I too am carried to the grave. “Rejoice triumphant, my victorious foe, “But show the cause from whence your triumphs flow? “Tho’ I unhappy mourn these children slain, “Yet greater numbers to my lot remain.” She ceas’d, the bow string twang’d with awful sound, Which struck with terror all th’ assembly round, Except the queen, who stood unmov’d alone, By her distresses more presumptuous grown. Near the pale corses stood their sisters fair In sable vestures and dishevell’d hair; One, while she draws the fatal shaft away, Faints, falls, and sickens at the light of day. To sooth her mother, lo! another flies, And blames the fury of inclement skies, And, while her words a filial pity show, Struck dumb—indignant seeks the shades below. Now from the fatal place another flies, Falls in her flight, and languishes, and dies. Another on her sister drops in death; A fifth in trembling terrors yields her breath; While the sixth seeks some gloomy cave in vain, Struck with the rest, and mingled with the slain. One only daughter lives, and she the least; The queen close clasp’d the daughter to her breast: “Ye heav’nly pow’rs, ah spare me one,” she cry’d, “Ah! spare me one,” the vocal hills reply’d: In vain she begs, the Fates her suit deny, In her embrace she sees her daughter die. * “The queen of all her family bereft, “Without or husband, son, or daughter left, “Grew stupid at the shock. The passing air “Made no impression on her stiff’ning hair. * This Verse To The End Is The Work Of Another Hand. “The blood forsook her face: amidst the flood “Pour’d from her cheeks, quite fix’d her eye-balls “stood. “Her tongue, her palate both obdurate grew, “Her curdled veins no longer motion knew; “The use of neck, and arms, and feet was gone, “And ev’n her bowels hard’ned into stone: “A marble statue now the queen appears, “But from the marble steal the silent tears.” TO S. M. A YOUNG AFRICAN PAINTER, ON SEEING HIS WORKS. TO show the lab’ring bosom’s deep intent, And thought in living characters to paint, When first thy pencil did those beauties give, And breathing figures learnt from thee to live, How did those prospects give my soul delight, A new creation rushing on my sight? Still, wond’rous youth! each noble path pursue, On deathless glories fix thine ardent view: Still may the painter’s and the poet’s fire To aid thy pencil, and thy verse conspire! And may the charms of each seraphic theme Conduct thy footsteps to immortal fame! High to the blissful wonders of the skies Elate thy soul, and raise thy wishful eyes. Thrice happy, when exalted to survey That splendid city, crown’d with endless day, Whose twice six gates on radiant hinges ring: Celestial Salem blooms in endless spring. Calm and serene thy moments glide along, And may the muse inspire each future song! Still, with the sweets of contemplation bless’d, May peace with balmy wings your soul invest! But when these shades of time are chas’d away, And darkness ends in everlasting day, On what seraphic pinions shall we move, And view the landscapes in the realms above? There shall thy tongue in heav’nly murmurs flow, And there my muse with heav’nly transport glow: No more to tell of Damon’s tender sighs, Or rising radiance of Aurora’s eyes, For nobler themes demand a nobler strain, And purer language on th’ ethereal plain. Cease, gentle muse! the solemn gloom of night Now seals the fair creation from my sight. TO HIS HONOUR THE LIEUTENANT-GOVERNOR, ON THE DEATH OF HIS LADY. MARCH 24, 1773. ALL-Conquering Death! by thy resistless pow’r, Hope’s tow’ring plumage falls to rise no more! Of scenes terrestrial how the glories fly, Forget their splendors, and submit to die! Who ere escap’d thee, but the saint * of old Beyond the flood in sacred annals told, And the great sage, + whom fiery coursers drew To heav’n’s bright portals from Elisha’s view; Wond’ring he gaz’d at the refulgent car, Then snatch’d the mantle floating on the air. From Death these only could exemption boast, And without dying gain’d th’ immortal coast. Not falling millions sate the tyrant’s mind, Nor can the victor’s progress be confin’d. But cease thy strife with Death, fond Nature, cease: He leads the virtuous to the realms of peace; * Enoch. + Elijah. His to conduct to the immortal plains, Where heav’n’s Supreme in bliss and glory reigns. There sits, illustrious Sir, thy beauteous spouse; A gem-blaz’d circle beaming on her brows. Hail’d with acclaim among the heav’nly choirs, Her soul new-kindling with seraphic fires, To notes divine she tunes the vocal strings, While heav’n’s high concave with the music rings. Virtue’s rewards can mortal pencil paint? No—all descriptive arts, and eloquence are faint; Nor canst thou, Oliver, assent refuse To heav’nly tidings from the Afric muse. As soon may change thy laws, eternal fate, As the saint miss the glories I relate; Or her Benevolence forgotten lie, Which wip’d the trick’ling tear from Misry’s eye. Whene’er the adverse winds were known to blow, When loss to loss * ensu’d, and woe to woe, Calm and serene beneath her father’s hand She sat resign’d to the divine command. No longer then, great Sir, her death deplore, And let us hear the mournful sigh no more, Restrain the sorrow streaming from thine eye, Be all thy future moments crown’d with joy! Nor let thy wishes be to earth confin’d, But soaring high pursue th’ unbodied mind. Forgive the muse, forgive th’ advent’rous lays, That fain thy soul to heav’nly scenes would raise. A FAREWEL TO AMERICA. TO MRS. S. W. I. ADIEU, New-England’s smiling meads, Adieu, the flow’ry plain: I leave thine op’ning charms, O spring, And tempt the roaring main. II. In vain for me the flow’rets rise, And boast their gaudy pride, While here beneath the northern skies I mourn for health deny’d. III. Celestial maid of rosy hue, O let me feel thy reign! I languish till thy face I view, Thy vanish’d joys regain. IV. Susanna mourns, nor can I bear To see the crystal show’r, Or mark the tender falling tear At sad departure’s hour; V. Not unregarding can I see Her soul with grief opprest: But let no sighs, no groans for me, Steal from her pensive breast. VI. In vain the feather’d warblers sing, In vain the garden blooms, And on the bosom of the spring Breathes out her sweet perfumes. VII. While for Britannia’s distant shore We sweep the liquid plain, And with astonish’d eyes explore The wide-extended main. VIII. Lo! Health appears! celestial dame! Complacent and serene, With Hebe’s mantle o’er her Frame, With soul-delighting mein. IX. To mark the vale where London lies With misty vapours crown’d, Which cloud Aurora’s thousand dyes, And veil her charms around. X. Why, Phoebus, moves thy car so slow? So slow thy rising ray? Give us the famous town to view, Thou glorious king of day! XI. For thee, Britannia, I resign New-England’s smiling fields; To view again her charms divine, What joy the prospect yields! XII. But thou! Temptation hence away, With all thy fatal train, Nor once seduce my soul away, By thine enchanting strain. XIII. Thrice happy they, whose heav’nly shield Secures their souls from harms, And fell Temptation on the field Of all its pow’r disarms! Boston, May 7, 1773. A REBUS, BY I. B. I. A BIRD delicious to the taste, On which an army once did feast, Sent by an hand unseen; A creature of the horned race, Which Britain’s royal standards grace; A gem of vivid green; II. A town of gaiety and sport, Where beaux and beauteous nymphs resort, And gallantry doth reign; A Dardan hero fam’d of old For youth and beauty, as we’re told, And by a monarch slain; III. A peer of popular applause, Who doth our violated laws, And grievances proclaim. Th’ initials show a vanquish’d town, That adds fresh glory and renown To old Britannia’s fame. AN ANSWER TO THE REBUS, BY THE AUTHOR OF THESE POEMS. THE poet asks, and Phillis can’t refuse To show th’ obedience of the Infant muse. She knows the Quail of most inviting taste Fed Israel’s army in the dreary waste; And what’s on Britain’s royal standard borne, But the tall, graceful, rampant Unicorn? The Emerald with a vivid verdure glows Among the gems which regal crowns compose; Boston’s a town, polite and debonair, To which the beaux and beauteous nymphs repair, Each Helen strikes the mind with sweet surprise, While living lightning flashes from her eyes, See young Euphorbus of the Dardan line By Manelaus’ hand to death resign: The well known peer of popular applause Is C——m zealous to support our laws. Quebec now vanquish’d must obey, She too much annual tribute pay To Britain of immortal fame. And add new glory to her name. F I N I S. End of Project Gutenberg's Religious and Moral Poems, by Phillis Wheatley *** END OF THIS PROJECT GUTENBERG EBOOK RELIGIOUS AND MORAL POEMS *** ***** This file should be named 409-h.htm or 409-h.zip ***** This and all associated files of various formats will be found in: https://www.gutenberg.org/4/0/409/ Etext produced by Judith Boss HTML file produced by David Widger Updated editions will replace the previous one--the old editions will be renamed. Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution. *** START: FULL LICENSE *** THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License (available with this file or online at https://gutenberg.org/license). Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works 1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org 1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that - You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation." - You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works. - You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. - You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg-tm Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need, is critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at https://www.pglaf.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Its 501(c)(3) letter is posted at https://pglaf.org/fundraising. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws. The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email business@pglaf.org. Email contact links and up to date contact information can be found at the Foundation's web site and official page at https://pglaf.org For additional contact information: Dr. Gregory B. Newby Chief Executive and Director gbnewby@pglaf.org Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit https://pglaf.org While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including including checks, online payments and credit card donations. To donate, please visit: https://pglaf.org/donate Section 5. General Information About Project Gutenberg-tm electronic works. Professor Michael S. Hart was the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support. Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our Web site which has the main PG search facility: https://www.gutenberg.org This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

URL : https://en.wikipedia.org/wiki/Bars_Fight

August 'twas the twenty-fifth, Seventeen hundred forty-six; The Indians did in ambush lay, Some very valient men to slay, The names of whom I'll not leave out. Samuel Allen like a hero fout, And though he was so brave and bold, His face no more shall we behold. Eleazer Hawks was killed outright, Before he had time to fight,— Before he did the Indians see, Was shot and killed immediately. Oliver Amsden he was slain, Which caused his friends much grief and pain. Simeon Amsden they found dead, Not many rods distant from his head. Adonijah Gillett we do hear Did lose his life which was so dear. John Sadler fled across the water, And thus escaped the dreadful slaughter. Eunice Allen see the Indians coming, And hopes to save herself by running, And had not her petticoats stopped her, The awful creatures had not catched her, Nor tommy hawked her on her head, And left her on the ground for dead. Young Samuel Allen, Oh lack-a-day! Was taken and carried to Canada.

URL : https://web.archive.org/web/20050925190549/http://www.centenary.edu/french/textes/mulatre.html

Le Mulâtre Victor Séjour Revue des Colonies, mars 1837, pp. 376-392. Les premiers rayons de l’aurore blanchissaient à peine la cime noire des montagnes, quand je partis du Cap pour me rendre à Saint Marc, petite ville de St-Domingue, aujourd’hui la république d’Haïti. J’avais tant vu de belles campagnes, de forêts hautes et profondes, qu’en vérité je me croyais blasé de ces beautés mâles de la création. Mais, à l’aspect de cette dernière ville, avec sa végétation pittoresque, sa nature neuve et bizarre, je fus étonné et confondu devant la diversité sublime de l’ œuvre de Dieu. Aussitôt mon arrivée, je fus accosté par un vieillard nègre, déjà septuagénaire ; ses pas étaient fermes, sa tête haute, sa taille imposante et vigoureuse ; rien ne trahissait son grand âge, sinon la blancheur remarquable de ses cheveux crépus. Selon la coutume du pays, il était coiffé d’un grand chapeau de paille, et vêtu d’un large pantalon en toile grise et d’une espèce de camisole en batiste écrue — Bonjour maître, me dit-il en se découvrant. — Ah ! vous voilà…, et je lui tendis la main, qu’il pressa avec reconnaissance. — Maître, dit-il, c’est d’un noble cœur ce que vous faites là… ; mais ne savez-vous pas qu’un nègre est aussi vil qu’un chien… ; la société le repousse ; les hommes le détestent ; les lois le maudissent… Ah ! c’est un être bien malheureux, qui n’a pas même la consolation d’ être toujours vertueux… Qu’il naisse bon, noble, généreux ; que Dieu lui donne une âme loyale et grande ; malgré cela, bien souvent il descend dans la tombe les mains teintes de sang, et le cœur avide encore de vengeance ; car plus d’une fois il a vu détruire ses rêves de jeune homme ; car l’expérience lui a appris que ses bonnes actions n’étaient pas comptées, et qu’il ne devait aimer ni sa femme, ni ses fils ; car un jour la première sera séduite par le maître, et son sang vendu au loin malgré son désespoir. Alors, que voulez-vous qu’il devienne ?… Se brisera-t-il le crâne contre le pavé de la rue ?… Tuera-t-il son bourreau ?… Ou croyez-vous que le cœur humain puisse se façonner à de telles infortunes ?… Le vieux nègre se tut un instant comme pour attendre ma réponse. Insensé qui le pense, reprit-il avec chaleur. S’il vit, c’est pour la vengeance ; car bientôt il se lève… et, du jour où il secoue sa servilité , il vaudrait mieux au maître entendre le tigre affamé hurler à ses côtés, que de le rencontrer face à face… Pendant que le vieillard parlait, son front s’illuminait, ses yeux étincelaient, et son cœur battait avec force. Je ne croyais pas trouver autant d’ énergie sous une aussi vieille enveloppe. Profitant de cette espèce d’exaltation : — Antoine, lui dis-je, vous m’aviez promis l’histoire de votre ami Georges. — Voulez-vous m’ écouter à cette heure ? — Volontiers… Nous nous assîmes, lui sur ma malle de voyage, et moi sur ma valise. Voici ce qu’il me raconta : « Voyez-vous cet édifice qui s’ élève si gracieusement vers le ciel, et qui semble se mirer dans la mer ; cet édifice qui ressemble, par son originalité , à un temple, et par sa coquetterie, à quelque palais, c’est la maison St-M*** . Dans une des pièces de ce bâtiment, se réunissent chaque jour les flâneurs, les rentiers et les grands planteurs. Les deux premiers jouent au billard, ou fument le délicieux cigare de la Havane ; tandis que les derniers achètent des nègres ; c’est-à -dire des hommes libres, arrachés par la ruse ou par la force de leur patrie, et devenus, par la violence, le bien, la propriété de leurs semblables… Ici, on livre le mari sans la femme ; là , la sœur sans le frère ; plus loin, la mère sans les enfans. Vous frémissez ? cependant ces ventes infâmes se renouvellent à toute heure. Mais bientôt on y propose une jeune sénégalaise, si belle qu’une même exclamation s’ échappe de toutes les bouches… « Qu’elle est jolie ! » Chacun la voudrait pour en faire sa maîtresse ; mais nul n’ose lutter contre le jeune Alfred, un des plus riches planteurs de ce pays, âgé alors de vingt-deux ans. — Combien demandez-vous de cette femme ? — Quinze cents piastres, répondit le vendeur. — Quinze cents piastres, répéta machinalement Alfred. — Oui, Monsieur. — Au juste ? — Au juste. — C’est horriblement cher. — Cher… répartit le vendeur avec un signe d’ étonnement ; mais vous ne voyez donc pas comme elle est jolie, comme sa peau est luisante, comme sa chair est ferme. Elle a dix-huit ans au plus… Tout en parlant, il promenait ses mains impudiques sur les formes puissantes et demi-nues de la belle Africaine. — Elle est garantie, dit Alfred, après un moment de réflexion ? — Aussi pure que la rosée du ciel, répondit le vendeur ; mais, au reste, vous pouvez la faire... — Non, non… c’est inutile, reprit Alfred en l’interrompant, j’ai confiance en vous. — Je n’ai jamais vendu de mauvaises marchandises, répartit le vendeur, en relevant ses favoris d’un air triomphant. Quand l’acte de vente fut signé et toutes les formalités remplis, le vendeur s’approcha de la jeune esclave : — Cet homme est maintenant ton maître, lui dit-il, en désignant Alfred. — Je le sais, répondit froidement la négresse. — En es-tu contente ? — Que m’importe… lui ou un autre… — Mais cependant — balbutia le vendeur, en cherchant une réponse. — Mais cependant quoi ? reprit l’Africaine avec humeur, et s’il ne me convenait pas ? — Ma foi, ce serait un malheur ; car tout est terminé… — Alors, je garde ma pensée pour moi. Dix minutes après, la nouvelle esclave d’Alfred monta dans un tombereau qui prit le chemin des guêpes, route assez commode qui mène à ces délicieuses campagnes, groupées autour de Saint-Marc comme de jeunes vierges au pied de l’autel. Une sombre mélancolie enveloppait son âme ; elle pleurait. Le conducteur comprenait trop bien ce qui se passait en elle, pour essayer de la distraire ; mais quand il vit la blanche habitation d’Alfred se dessiner dans le lointain, il se pencha involontairement vers la pauvre infortunée, et d’une voix pleine de larmes, il lui dit : — Sœur, quel est ton nom ? — Laïsa, répondit-elle, sans lever la tête. — À ce nom, le conducteur frissonna, mais maîtrisant son émotion, il reprit : — Ta mère ? — Elle est morte… — Ton père ? — Il est mort… — Pauvre enfant, murmura-t-il… — De quel pays es-tu, Laïsa ? — Du Sénégal… Les larmes lui vinrent aux yeux ; il venait de rencontrer une compatriote. — Sœur, reprit-il, en s’essuyant les yeux, tu connais sans doute le vieux Chambo et sa fille… — Pourquoi, répondit la jeune fille en relevant vivement la tête ? — Pourquoi, continua le conducteur avec angoisse ; mais le vieux Chambo est mon père, et… — Mon Dieu, s’ écria l’orpheline, sans lui laisser le temps d’achever ; tu es ?… — Jacques Chambo. — Mon frère ! — Laïsa !… Ils se jetèrent dans les bras l’un de l’autre. Ils étaient encore entrelacés, quand le tombereau entra dans la partie principale de l’habitation d’Alfred. Le gérant y était… Qu’est-ce que je vois, s’ écria-t-il, en déroulant un fouet immense, qu’il portait toujours pendu à sa ceinture, Jacques qui embrasse à mes yeux la nouvelle venue… quelle impertinence !… Sur ce, des coups de fouet tombèrent sur le malheureux, et des flots de sang jaillirent de son visage. II. Alfred était peut-être bon, humain, loyal avec ses égaux ; mais, à coup sûr, c’ était un homme dur, méchant, envers ses esclaves. Je ne vous dirai pas tout ce qu’il fit pour posséder Laïsa ; car celle-ci fut presque violée. Pendant près d’une année, elle partagea la couche de son maître ; mais déjà Alfred commençait à s’en lasser ; il la trouvait laide, froide, insolente. Vers ce temps, la pauvre femme accoucha d’un fils qu’elle nomma Georges. Alfred le méconnut, chassa la mère de sa présence, et la fit reléguer dans la plus mauvaise cabane de son habitation, quoique convaincu, autant qu’on peut l’ être, qu’il était le père de cet enfant. Georges avait grandi sans jamais entendre nommer le nom de son père ; et s’il essayait parfois de percer le mystère qui enveloppait sa naissance, il trouvait sa mère inflexible et muette à ses questions. Une fois seulement elle lui dit : — Mon fils, tu ne sauras son nom qu’ à ta vingt-cinquième année ; car alors tu seras un homme ; tu seras plus capable de garder un pareil secret. Tu ne sais donc pas qu’il m’a défendu de te parler de lui, sous peine de te haïr… et vois-tu, Georges… la haine de cet homme, c’est la mort. — Qu’importe, s’ écriait impétueusement Georges ; je pourrais du moins lui reprocher sa conduite infâme… — Tais-toi… tais-toi, Georges… les murs ont des oreilles, et les broussailles savent parler, murmurait la pauvre mère en tremblant… Quelques années après, cette malheureuse mourut, laissant pour tout héritage à Georges, son fils unique, un petit sac en peau de daim, dans lequel se trouvait le portrait de son père ; mais à la seule promesse de ne l’ouvrir qu’ à sa vingt-cinquième année. Puis elle l’embrassa, et sa tête retomba sur l’oreiller… elle était morte… Le cri de douleur que jeta l’orphelin attira les autres esclaves… Ils se mirent à pleurer, à frapper leur poitrine, à arracher leurs cheveux de désespoir. Après ces premières marques de douleur, ils lavèrent le corps de la défunte, et l’exposèrent sur une espèce de table longue, soutenue par les tréteaux. La morte est couchée sur le dos, le visage tourné vers l’Orient, vêtue de ses meilleurs habits, et les mains croisées sur sa poitrine. À ses pieds se trouve une petite coupe pleine d’eau bénite, sur laquelle surnage une branche de jasmin ; enfin, aux quatre coins de la couche mortuaire, s’ élèvent des flambeaux… Chacun, après avoir béni les restes de la défunte, s’agenouille et prie car la plupart des races nègres, malgré leur fétichisme, croient profondément à l’existence de Dieu. Cette première cérémonie terminée, une autre non moins singulière commence… ce sont des cris, des pleurs, des chants ; puis des danses funèbres !… III. Georges avait toutes les dispositions nécessaires à devenir un très honnête homme ; mais c’ était une de ces volontés hautaines et tenaces, une de ces organisations orientales qui, poussées loin du chemin de la vertu, marchent sans s’effrayer dans la route du crime. Il aurait donné dix ans de sa vie pour connaître le nom de son père ; mais il n’osait violer la promesse solennelle faite à sa mère mourante. Comme si la nature le poussait vers Alfred ; il l’aimait, autant que l’on puisse aimer un homme : tandis que celui-ci l’estimait, mais de cette estime que l’ écuyer porte au plus beau et au plus vigoureux de ses coursiers. À cette époque, une horde de brigands portaient la désolation dans ces lieux ; déjà plus d’un colon avait été leur victime. Une nuit, je ne sais par quel hasard, Georges fut instruit de leur projet. Ils avaient juré d’assassiner Alfred. Aussitôt l’esclave court chez son maître. — Maître, maître, s’ écria-t-il… au nom du ciel, suivez-moi. Alfred fronça les sourcils. — Oh ! venez, venez, maître, continua le mulâtre avec intérêt. — Par le ciel, répondit Alfred ; je crois que tu me commandes. — Pardon, maître… pardon… je suis si troublé… je ne sais ce que je dis… mais, au nom du ciel, venez, suivez-moi… car… — T’expliqueras-tu, dit Alfred, d’un ton colère… Le mulâtre hésita. — Je le veux ; je l’ordonne, reprit Alfred, en se levant d’un air menaçant. — Maître, on doit vous assassiner cette nuit. — Sainte Vierge, tu mens… — Maître, ils en veulent à votre vie. — Qui ? — Les bandits. — Qui te l’a dit ? — Maître, c’est mon secret… dit le mulâtre d’une voix soumise. — Es-tu armé , reprit Alfred, après un moment de silence ? Le mulâtre repoussa quelques haillons qui le couvraient, et laissa voir une hache et une paire de pistolets. — C’est bien, dit Alfred en s’armant précipitamment. — Maître, êtes-vous prêt ? — Partons… — Partons, répéta le mulâtre en faisant un pas vers la porte… Alfred le retint par le bras. — Mais, où allons-nous ? — Chez le plus près de vos amis, M. Arthur. Ils allaient sortir, lorsque la porte cria sur ses gonds. — Enfer, murmura le mulâtre, il est trop tard… — Que dis-tu ? Ils sont là , répondit Georges en montrant la porte… — Ah !… — Maître, qu’avez-vous ? — Rien… un malaise… — Ne craignez rien, maître, avant d’arriver à vous, ils me marcheront sur le corps, dit l’esclave d’un air calme et résigné . Cet air calme, ce noble dévouement étaient susceptibles de rassurer le mortel le plus lâche. Cependant, à ces dernières paroles, Alfred trembla davantage ; car une horrible idée l’accablait : il se figurait que le généreux Georges était le complice de ses assassins. Tels sont les tyrans ; ils croient le reste des hommes incapables d’un sentiment élevé , d’un dévouement sans bornes ; car leurs âmes sont étroites et perfides… C’est une terre inculte, où ne croissent que la ronce et le lierre. La porte trembla violemment… Cette fois, Alfred ne put maîtriser sa lâcheté , il venait de voir sourire le mulâtre ; était-ce de joie ou de colère ? Il ne se fit pas cette question. — Misérable ! s’ écria-t-il, en s’ élançant dans une pièce voisine ; tu voulais me faire assassiner ; mais ton attente sera trompée, et il disparut... Georges se mordait les lèvres de rage ; mais il ne put faire aucune réflexion, car la porte s’ouvrit tout à coup, et quatre hommes se dressèrent sur le seuil. Aussi prompt que l’ éclair, le mulâtre arma ses pistolets, et s’accola contre le mur, en criant d’une voix de stentor : — Infâmes ! que voulez-vous ? — Nous voulons te parler en face, répondit l’un d’eux, en tirant Georges à bout portant. — Bien tiré , murmura convulsivement celui-ci. La balle lui avait fracassé le bras gauche. Il lâcha son coup. Le brigand tourna trois fois sur lui-même et tomba raide mort. Un second le suivit de près. Alors, comme un lion furieux harcelé par des chasseurs, Georges, la hache au poing et le poignard entre les dents, se précipite sur ses adversaires… Une lutte affreuse s’engage… Les combattants se pressent… se heurtent… s’entrelacent… La hache brille… le sang coule… le poignard, fidèle à la main qui le pousse, laboure la poitrine de l’ennemi… Mais pas un cri… pas un mot… pas un souffle ne s’ échappe de ces trois bouches d’hommes qui se ruent entre des cadavres comme au sein d’une enivrante orgie… À les voir ainsi, pâles et sanglants, muets et désespérés, on se figure trois fantômes qui se heurtent et s’entre-déchirent au fond d’un tombeau… Cependant Georges est couvert de blessures ; il se soutient à peine… Oh ! c’en est fait de l’intrépide mulâtre ; la hache tranchante se lève sur sa tête… Tout à coup deux détonations se font entendre, et les deux brigands tombent en blasphémant Dieu. Au même moment, Alfred rentre, suivi d’un jeune nègre. Il fait transporter le blessé dans sa cabane, et ordonne de lui amener son médecin. Pendant ce temps, apprenez comment Georges fut sauvé par le même homme qui l’accusait de trahison. À peine éloigné, Alfred entend le bruit d’une arme à feu, et le cliquetis du fer ; rougissant de sa lâcheté , il réveille son valet de chambre, et vole au secours de son libérateur. — J’avais oublié de vous dire que Georges avait une femme, nommée Zélie, qu’il aimait de toute la puissance de son âme ; c’ était une mulâtresse de dix-huit à vingt ans, à la taille cambrée, aux cheveux noirs, au regard plein d’amour et de volupté . Georges resta douze jours entre la vie et la mort. Alfred l’allait voir souvent ; poussé par je ne sais quelle fatalité , il s’ éprit de Zélie ; mais, malheureusement pour lui, ce n’ était pas une de ces femmes qui vendent leur amour, ou qui en font hommage à leur maître. Elle repoussa avec une humble dignité les propositions d’Alfred ; car elle n’oubliait pas que c’ était le maître qui parlait à l’esclave. — Au lieu d’en être touché de cette vertu si rare parmi les femmes, surtout parmi celles qui, comme Zélie, sont esclaves, et qui voient chaque jour leurs impudiques compagnes se prostituer aux colons, et alimenter leur libertinage ; au lieu d’en être; touché, dis-je, Alfred s’irrita… Quoi ! lui, le despote, le bey, le sultan des Antilles, se voir méprisé par une esclave… quelle ironie !… Aussi a-t-il fait le serment de la posséder… Quelques jours avant la convalescence de Georges, Alfred fit demander Zélie dans sa chambre. Alors, n’écoutant que ses désirs criminels, il l’enlace de ses bras, et dépose sur sa joue un brûlant baiser ; la jeune esclave prie, supplie, résiste ; mais en vain… Déjà il l’entraîne vers la couche adultère ; déjà… Alors, la vertueuse esclave, pleine d’une noble indignation, le repousse par un dernier effort, mais si brusque, mais si puissant, qu’Alfred perdit l’ équilibre et se fracassa la tête en tombant. À cette vue, Zélie s’arracha les cheveux de désespoir, et pleura de rage, car elle avait compris, la malheureuse, que la mort l’attendait pour avoir fait couler le sang d’un être aussi vil. Quand elle eut bien pleuré , elle se rendit près de son mari. — Celui-ci rêvait sans doute d’elle ; car il avait le sourire sur les lèvres. — Georges… Georges… s’ écria-t-elle avec angoisse. Le mulâtre ouvrit les yeux ; le premier besoin qu’il sentit fut de sourire à sa bien aimée. Zélie lui conta ce qui vient de se passer. Il ne voulut rien y croire ; mais bientôt il fut convaincu de son malheur ; car des hommes entrèrent dans sa cabane et garrottèrent sa femme qui pleurait… Georges fit un effort pour se lever ; mais trop faible encore, il retomba sur la couche, les yeux hagards, les mains crispées, la bouche haletante. IV. Dix jours après deux petits créoles blancs jouaient au milieu de la rue. — Charles, disait l’un d’eux : on dit que cette mulâtresse qui voulait tuer son maître sera pendue demain ? — À huit heures, répondit l’autre. — Iras-tu ? — Sans doute. — Ce sera gentil de la voir pirouetter entre ciel et terre reprit le premier, et ils s’ éloignèrent en riant. Cela vous étonne d’entendre deux enfants de dix ans s’entretenir si gaiement de la mort d’autrui ; c’est une conséquence peut-être fatale de leur éducation. Dès leur bas-âge on leur répète que nous sommes nés pour les servir, cré és pour leurs caprices, et qu’ils ne doivent nous considérer ni plus ni moins qu’un chien… Or que leur importent notre agonie, et nos souffrances ? ne voient-ils pas souvent mourir leurs meilleurs chevaux ? Ils ne les pleurent pas, car ils sont riches, demain ils en achèteront d’autres… Pendant que ces deux enfants parlaient, Georges était aux genoux de son maître. — Maître, grâce… grâce… s’ écria-t-il en pleurant… ayez pitié d’elle… maître, sauvez-la… Oh ! oui sauvez-la, car vous le pouvez… oh ! parlez… vous n’avez qu’un mot à dire… un seul… et elle vivra. Alfred ne répondit pas. — Oh ! par pitié… maître… par pitié dites-moi que vous lui pardonnez… oh ! parlez… répondez-moi, maître… n’est-ce pas que vous lui pardonnez… et le malheureux se tordait de douleur… Alfred, toujours impassible, détourna la tête… — Oh ! reprit Georges en suppliant, répondez-moi… un seul mot… mais répondez donc ; vous ne voyez pas que votre silence me torture le cœur… me tue… — Je ne puis rien y faire, répondit enfin Alfred d’un ton glacé . Le mulâtre essuya ses pleurs, et se releva de toute sa hauteur. — Maître, continua-t-il d’une voix creuse, vous souvenez-vous de ce que vous me disiez, quand je me tordais sur mon lit d’agonie. — Non… — Eh bien ! moi je m’en souviens… le maître dit à l’esclave : tu m’as sauvé la vie, que veux-tu pour récompense ? veux-tu ta liberté… ? maître, répondit l’esclave, je ne puis être libre, quand mon fils et ma femme sont esclaves. Alors le maître reprit : si jamais tu me pries, je jure que tes vœux seront exaucés ; et l’esclave ne pria point, car il était heureux d’avoir sauvé la vie à son maître… mais aujourd’hui qu’il sait que dans dix-huit heures sa femme ne vivra plus, il court se jeter à vos pieds, et vous crier : maître, au nom de Dieu, sauvez ma femme. Et le mulâtre, les mains jointes, le regard suppliant, se remit à genoux et pleura des flots de larmes… Alfred détourna la tête… — Maître… maître… par pitié répondez-moi… oh ! dites que vous voulez qu’elle vive… au nom de Dieu… de votre mère… grâce… miséricorde… et le mulâtre baisait la poussière de ses pieds. Alfred garda le silence. — Mais parlez au moins à ce pauvre homme qui vous supplie, reprit-il en sanglotant. Alfred ne répondit rien. — Mon Dieu… mon Dieu ! que je suis malheureux… et il se roulait sur le plancher, et s’arrachait les cheveux de désespoir. Enfin Alfred se décida à parler : — Je vous ai déjà dit que ce n’ était plus à moi à pardonner. — Maître, murmura Georges toujours en pleurant, elle sera probablement condamnée ; car vous et moi, seuls, savons qu’elle est innocente. À cette dernière parole du mulâtre, le rouge monta à la figure d’Alfred et la colère à son cœur… Georges comprit qu’il n’ était plus temps de prier, car il avait soulevé le voile qui cachait le crime de son maître ; or, il se leva d’un air résolu. — Sortez… va-t-en, lui cria Alfred. Au lieu de sortir le mulâtre se croisa les bras sur la poitrine, et d’un regard farouche, il toisa son maître du pied à la tête. — Va-t-en… va-t-en, te dis-je, reprit Alfred dont la colère croissait. — Je ne sortirai pas, répondit Georges : — Tu me braves, misérable. Il fit un mouvement pour le frapper, mais sa main resta collée à sa cuisse, tant il y avait de fierté et de haine dans le regard de Georges. — Quoi ! vous pourrez la laisser tuer, égorger, assassiner, dit le mulâtre, quand vous la savez innocente… quand vous avez voulu lâchement la séduire. — Insolent, que dis-tu ? — Je dis que ce serait une infamie de la laisser mourir… — Georges… Georges… — Je dis que tu es un scélérat, hurla Georges en laissant cours à sa colère, et en saisissant Alfred par le bras… ah ! elle mourra… elle mourra parce qu’elle ne s’est pas prostituée à toi… à toi parce que tu es blanc… à toi parce que tu es son maître… infâme suborneur… — Georges, prends garde, répondit Alfred en essayant de prendre un ton assuré . Prends garde qu’au lieu d’une victime demain le bourreau en trouve deux. — Tu parles de victime et de bourreau, misérable, hurla Georges… cela veut donc dire qu’elle mourra… elle… ma Zélie… mais tu ne sais pas que ta vie est attachée à la sienne. — Georges ! — Mais tu ne sais pas que ta tête ne tiendra sur tes épaules qu’autant qu’elle vivra. — Georges… Georges ! — Mais tu ne sais pas que je te tuerai… que je boirai ton sang si jamais on arrache un cheveux de sa tête. Et pendant tout ce temps le mulâtre secouait Alfred de toute la force de son bras. — Lâchez-moi, criait Alfred. — Ah ! elle mourra… elle mourra, hurla le mulâtre en délire. — Georges, lâchez-moi ! — Tais-toi… tais-toi, misérable… ah ! elle mourra… eh bien, que le bourreau touche aux jours de ma femme… continua-t-il avec un sourire affreux. Alfred était si troublé , qu’il ne vit point sortir Georges. Celui-ci se rendit aussitôt à sa cabane, où , dans un léger berceau en liane dormait un jeune enfant de deux ans, il le prit et disparut. Pour bien comprendre ce qui va suivre, sachez que de l’habitation d’Alfred on n’avait qu’une petite rivière à traverser pour se trouver au milieu de ces forêts épaisses, qui semblent étreindre le nouveau-monde. Depuis six bonnes heures Georges marchait sans relâche ; enfin il s’arrêta à quelques pas d’une cabane, bâtie au plus épais de la forêt ; vous comprendrez cette espèce de joie qui brille dans ses yeux quand vous saurez que cette cabane toute petite, tout isolée, qu’elle est, est le camp des nègres marrons, c’est-à -dire des esclaves qui fuient la tyrannie de leurs maîtres. En ce moment toute la cabane était en rumeur, on venait d’entendre la forêt tressaillir, et le chef avait juré que ce bruit n’ était causé par aucun animal, or il arma son fusil et sortit… Tout à coup les broussailles se courbent devant lui, et il se trouve face à face avec un étranger. — Par ma liberté , s’ écria-t-il, en ajustant l’inconnu, tu connaissais trop bien notre niche. — Afrique et liberté , répondit Georges sans s’ émouvoir, mais en repoussant de côté le canon du fusil… je suis des vôtres. — Ton nom. — Georges, esclave d’Alfred. Ils se tendirent la main, et s’embrassèrent. Le lendemain la foule se pressait autour d’une potence, à laquelle était suspendu le corps d’une jeune mulâtresse… Lorsqu’elle fut bien morte, le bourreau descendit son cadavre dans un cercueil en sapin et dix minutes après on jeta corps et cercueil dans une fosse creusée à l’entrée de la forêt. Ainsi cette femme pour avoir été trop vertueuse est morte du supplice des infâmes ; croyez-vous que ce seul fait ne suffit pas à rendre l’homme le plus doux, méchant et sanguinaire ? V. Trois ans s’ étaient écoulés depuis la mort de la vertueuse Zélie. Alfred dans les premiers temps fut très tourmenté ; le jour, il croyait voir à toute heure une main vengeresse s’abaisser sur son front, il tremblait la nuit, car elle lui apportait des songes affreux et terribles ; mais bientôt chassant de son âme, et le souvenir pénible de la martyre, et la terrible menace de Georges, il se maria, devint père… Oh ! qu’il fut heureux, quand on vint lui dire que ses vœux étaient exaucés, lui qui chaque soir baisait humblement le pavé du temple, en priant la Sainte Vierge de douleur de lui accorder un fils. Georges eut aussi sa part de bonheur de la venue au monde de cet enfant ; car s’il avait espéré trois ans sans savoir frapper le bourreau de sa femme ; s’il avait passé tant de nuits sans sommeil, la fureur dans le cœur, et la main sur son poignard, c’est qu’il attendait qu’Alfred eût, comme lui, une femme et un fils ; c’est qu’il ne voulait le tuer qu’au moment où des liens chers et précieux le retiendraient en ce monde… Georges avait toujours entretenu des relations intimes avec un des esclaves d’Alfred, il l’allait même voir toutes les semaines ; or cet esclave n’eut rien de plus pressé que de lui annoncer l’existence du nouveau-né… Aussitôt il vole vers la demeure de son ennemi, rencontre sur son chemin une négresse qui portait une tasse de bouillon à madame Alfred ; il l’arrête, lui dit quelques paroles insignifiantes, et s’ éloigne… Après bien des difficultés, il parvient à se glisser comme une couleuvre dans la chambre à coucher d’Alfred… là , caché derrière la ruelle du lit, il attendit son maître… Alfred rentra un instant après en chantant ; il ouvrit son secrétaire, y prit un superbe écrin en diamant qu’il avait promis à sa femme, si celle-ci lui donnait un fils ; mais pénétré de joie et de bonheur, il s’assit la tête entre les deux mains, comme un homme qui ne peut croire à un bonheur inattendu ; mais quand il releva la tête, il vit devant lui une espèce d’ombre immobile, les bras croisés sur la poitrine, et deux yeux ardents qui avaient toute la férocité du tigre qui s’apprête à déchirer sa proie. Alfred fit un mouvement pour se lever, mais une main puissante le retint sur la chaise. — Que me voulez-vous, accentua Alfred d’une voix tremblante. — Te complimenter de la naissance de ton fils, répondit une voix qui semblait sortir de la tombe. Alfred frissonna du pied à la tête, ses cheveux se hérissèrent, et une sueur froide inonda ses membres. — Je ne vous connais pas, murmura faiblement Alfred… — Je m’appelle Georges. — Vous… — Tu me croyais mort n’est-ce pas, dit le mulâtre avec un rire convulsif. — Au secours…au secours, cria Alfred… — Qui te secourra, reprit le mulâtre… n’as-tu pas renvoyé tes domestiques, fermé toutes tes portes, pour être plus seul avec ta femme… tu vois donc que tes cris sont inutiles… ainsi recommande ton âme à Dieu. Alfred s’ était peu à peu relevé de sa chaise, mais à cette dernière parole, il y retomba pâle et tremblant. — Oh ! pitié , Georges… ne me tuez pas aujourd’hui. Georges haussa les épaules. — Maître, n’est-ce pas que c’est horrible de mourir quand on est heureux ; de se coucher dans la tombe au moment où l’on voit ses rêves les plus chers se réaliser… oh ! n’est-ce pas que c’est affreux, dit le mulâtre avec un rire infernal… — Grâce, Georges… — Cependant, reprit-il, telle est ta destinée… tu mourras aujourd’hui, à cette heure, dans une minute, sans dire à ta femme un dernier adieu… — Pitié…pitié… — Sans embrasser une seconde fois ton fils qui vient de naître… — Oh ! grâce… grâce. — Je crois ma vengeance digne de la tienne… j’aurais vendu mon âme à Satan, s’il m’avait promis cet instant. — Oh ! grâce… miséricorde, dit Alfred en se jetant aux genoux du mulâtre. Georges haussa les épaules, et leva sa hache. — Oh !… une heure encore de vie ! — Pour embrasser ta femme n’est-ce pas ? — Une minute… — Pour revoir ton fils, n’est-ce pas ? — Oh ! par pitié… — Il vaudrait mieux prier le tigre affamé de lâcher sa proie. — Au nom de Dieu, Georges. — Je n’y crois plus. — Au nom de votre père… À ce mot la colère de Georges tomba. — Mon père…mon père, dit le mulâtre la larme à l’ œil, vous le connaissez… oh ! dites-moi son nom… comment s’appelle-t-il… oh ! dites, dites-moi son nom… je vous bénirai… je vous pardonnerai. Et le mulâtre était prêt à se mettre à genoux devant son maître. Mais tout à coup des cris aigus se font entendre… — Juste ciel… c’est la voix de ma femme, s’ écria Alfred en s’ élançant du côté d’où partaient les cris… Comme rappelé à lui-même, le mulâtre se souvint qu’il était venu chez son maître, non pour savoir le nom de son père, mais pour lui demander compte du sang de sa femme. Retenant aussitôt Alfred, il lui dit avec un ricanement horrible : — Arrête, maître, ce n’est rien. — Jésus-Maria, tu n’entends pas qu’elle demande du secours. — Ce n’est rien, te dis-je. — Lâchez-moi… lâchez-moi… c’est la voix de ma femme. — Non… c’est le râle d’une mourante. — Misérable, tu mens. — Je l’ai empoisonnée. — Oh !… — Entends-tu ces plaintes… ce sont les siennes. — Enfer… — Entends-tu ces cris… ce sont les siens… — Malédiction… Et pendant tout ce temps, Alfred s’efforçait d’ échapper des mains du mulâtre ; mais celui-ci l’ étreignait de plus en plus ; car lui aussi sa tête s’exaltait, son cœur bondissait ; il se faisait à son terrible rôle. — Alfred… au secours… de l’eau… je m’ étouffe… cria une femme en s’ élançant au milieu de la chambre. Elle était pâle et défaite, ses yeux sortaient de sa tête, ses cheveux étaient en désordre. — Alfred, Alfred… au nom du ciel, secourez-moi… un peu d’eau… un peu d’eau… mon sang me brûle… mon cœur se crispe, oh ! de l’eau, de l’eau… Alfred faisait des efforts inouïs pour la secourir ; mais Georges le retenait de son poignet de fer, et ricanant comme un damné , il lui criait : non pas, maître…non pas…je veux que cette femme meure… là… à tes yeux… devant toi… comprends-tu, maître, devant toi, te disant de l’eau, de l’air, sans que tu puisses la secourir. — O malheur… malheur à toi, hurlait Alfred en se débattant comme un forcené . — Tu auras beau maudire, blasphémer, répondit le mulâtre, il faut que cela soit ainsi. — Alfred, murmura de nouveau la mourante, adieu… adieu… je meurs… — Regarde, reprit le mulâtre toujours en ricanant… regarde… elle râle… eh bien ! une seule goutte de cette eau la ramènerait à la vie. Il lui montrait un petit flacon. — Toute ma fortune pour cette goutte d’eau… cria Alfred. — Es-tu fou, maître… — Ah ! cette eau… cette eau… ne vois-tu pas qu’elle se meurt… Donnez… donnez donc… — Tiens… et le mulâtre brisa le flacon contre le mur. — Soyez maudit, hurla Alfred, en saisissant Georges par le cou… oh ! ma vie entière, mon âme pour un poignard… Georges se débarrassa des mains d’Alfred. — Maintenant qu’elle est morte, à ton tour, maître, dit-il en levant sa hache. Frappe, bourreau… frappe… après l’avoir empoisonnée, tu peux bien tuer ton pè… La hache s’abaissa, et la tête d’Alfred roula sur le plancher, mais la tête en roulant murmura distinctement la dernière syllabe re… Georges croyait avoir mal entendu, mais le mot père. comme le glas funèbre, tintait à son oreille ; or pour s’en assurer, il ouvrit le sac fatal…ah ! s’écria-t-il, je suis maudit… une détonation se fit entendre ; le lendemain on trouva près du cadavre d’Alfred celui du malheureux Georges.

URL : https://www.gutenberg.org/cache/epub/2046/pg2046.html

The Project Gutenberg eBook of Clotel; Or, The President's Daughter, by William Wells Brown This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you’ll have to check the laws of the country where you are located before using this eBook. Title: Clotel; Or, The President's Daughter Author: William Wells Brown Release Date: January 1, 2000 [EBook #2046] Language: English *** START OF THE PROJECT GUTENBERG EBOOK CLOTEL; OR, THE PRESIDENT'S DAUGHTER *** Project Gutenberg Etext of Clotel; or, The President's Daughter by William Wells Brown (1853 edition) See Apr 1995 Clotelle; or The Colored Heroine by Wm Wells Brown [clotlxxx.xxx] 241 Based on a separate source edition. Copyright laws are changing all over the world, be sure to check the copyright laws for your country before posting these files!! Please take a look at the important information in this header. We encourage you to keep this file on your own disk, keeping an electronic path open for the next readers. Do not remove this. **Welcome To The World of Free Plain Vanilla Electronic Texts** **Etexts Readable By Both Humans and By Computers, Since 1971** *These Etexts Prepared By Hundreds of Volunteers and Donations* Information on contacting Project Gutenberg to get Etexts, and further information is included below. We need your donations. Clotel; or, The President's Daughter by William Wells Brown January, 2000 [Etext #2046] ******The Project Gutenberg Etext of Clotel, by W.W. Brown****** *****This file should be named 2046.txt or 2046.zip***** Project Gutenberg Etexts are usually created from multiple editions, all of which are in the Public Domain in the United States, unless a copyright notice is included. Therefore, we usually do NOT keep any of these books in compliance with any particular paper edition. We are now trying to release all our books one month in advance of the official release dates, leaving time for better editing. Please note: neither this list nor its contents are final till midnight of the last day of the month of any such announcement. The official release date of all Project Gutenberg Etexts is at Midnight, Central Time, of the last day of the stated month. A preliminary version may often be posted for suggestion, comment and editing by those who wish to do so. To be sure you have an up to date first edition [xxxxx10x.xxx] please check file sizes in the first week of the next month. Since our ftp program has a bug in it that scrambles the date [tried to fix and failed] a look at the file size will have to do, but we will try to see a new copy has at least one byte more or less. Information about Project Gutenberg (one page) We produce about two million dollars for each hour we work. The time it takes us, a rather conservative estimate, is fifty hours to get any etext selected, entered, proofread, edited, copyright searched and analyzed, the copyright letters written, etc. This projected audience is one hundred million readers. If our value per text is nominally estimated at one dollar then we produce $2 million dollars per hour this year as we release thirty-six text files per month, or 432 more Etexts in 1999 for a total of 2000+ If these reach just 10% of the computerized population, then the total should reach over 200 billion Etexts given away this year. The Goal of Project Gutenberg is to Give Away One Trillion Etext Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion] This is ten thousand titles each to one hundred million readers, which is only ~5% of the present number of computer users. At our revised rates of production, we will reach only one-third of that goal by the end of 2001, or about 3,333 Etexts unless we manage to get some real funding; currently our funding is mostly from Michael Hart's salary at Carnegie-Mellon University, and an assortment of sporadic gifts; this salary is only good for a few more years, so we are looking for something to replace it, as we don't want Project Gutenberg to be so dependent on one person. We need your donations more than ever! All donations should be made to "Project Gutenberg/CMU": and are tax deductible to the extent allowable by law. (CMU = Carnegie- Mellon University). For these and other matters, please mail to: Project Gutenberg P. O. Box 2782 Champaign, IL 61825 When all other email fails. . .try our Executive Director: Michael S. Hart <hart@pobox.com> hart@pobox.com forwards to hart@prairienet.org and archive.org if your mail bounces from archive.org, I will still see it, if it bounces from prairienet.org, better resend later on. . . . We would prefer to send you this information by email. ****** To access Project Gutenberg etexts, use any Web browser to view http://promo.net/pg. This site lists Etexts by author and by title, and includes information about how to get involved with Project Gutenberg. You could also download our past Newsletters, or subscribe here. This is one of our major sites, please email hart@pobox.com, for a more complete list of our various sites. To go directly to the etext collections, use FTP or any Web browser to visit a Project Gutenberg mirror (mirror sites are available on 7 continents; mirrors are listed at http://promo.net/pg). Mac users, do NOT point and click, typing works better. Example FTP session: ftp sunsite.unc.edu login: anonymous password: your@login cd pub/docs/books/gutenberg cd etext90 through etext99 dir [to see files] get or mget [to get files. . .set bin for zip files] GET GUTINDEX.?? [to get a year's listing of books, e.g., GUTINDEX.99] GET GUTINDEX.ALL [to get a listing of ALL books] *** **Information prepared by the Project Gutenberg legal advisor** (Three Pages) ***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** Why is this "Small Print!" statement here? You know: lawyers. They tell us you might sue us if there is something wrong with your copy of this etext, even if you got it for free from someone other than us, and even if what's wrong is not our fault. So, among other things, this "Small Print!" statement disclaims most of our liability to you. It also tells you how you can distribute copies of this etext if you want to. *BEFORE!* YOU USE OR READ THIS ETEXT By using or reading any part of this PROJECT GUTENBERG-tm etext, you indicate that you understand, agree to and accept this "Small Print!" statement. If you do not, you can receive a refund of the money (if any) you paid for this etext by sending a request within 30 days of receiving it to the person you got it from. If you received this etext on a physical medium (such as a disk), you must return it with your request. ABOUT PROJECT GUTENBERG-TM ETEXTS This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG- tm etexts, is a "public domain" work distributed by Professor Michael S. Hart through the Project Gutenberg Association at Carnegie-Mellon University (the "Project"). Among other things, this means that no one owns a United States copyright on or for this work, so the Project (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth below, apply if you wish to copy and distribute this etext under the Project's "PROJECT GUTENBERG" trademark. To create these etexts, the Project expends considerable efforts to identify, transcribe and proofread public domain works. Despite these efforts, the Project's etexts and any medium they may be on may contain "Defects". Among other things, Defects may take the form of incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other etext medium, a computer virus, or computer codes that damage or cannot be read by your equipment. LIMITED WARRANTY; DISCLAIMER OF DAMAGES But for the "Right of Replacement or Refund" described below, [1] the Project (and any other party you may receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims all liability to you for damages, costs and expenses, including legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGES. If you discover a Defect in this etext within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending an explanatory note within that time to the person you received it from. If you received it on a physical medium, you must return it with your note, and such person may choose to alternatively give you a replacement copy. If you received it electronically, such person may choose to alternatively give you a second opportunity to receive it electronically. THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A PARTICULAR PURPOSE. Some states do not allow disclaimers of implied warranties or the exclusion or limitation of consequential damages, so the above disclaimers and exclusions may not apply to you, and you may have other legal rights. INDEMNITY You will indemnify and hold the Project, its directors, officers, members and agents harmless from all liability, cost and expense, including legal fees, that arise directly or indirectly from any of the following that you do or cause: [1] distribution of this etext, [2] alteration, modification, or addition to the etext, or [3] any Defect. DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" You may distribute copies of this etext electronically, or by disk, book or any other medium if you either delete this "Small Print!" and all other references to Project Gutenberg, or: [1] Only give exact copies of it. Among other things, this requires that you do not remove, alter or modify the etext or this "small print!" statement. You may however, if you wish, distribute this etext in machine readable binary, compressed, mark-up, or proprietary form, including any form resulting from conversion by word pro- cessing or hypertext software, but only so long as *EITHER*: [*] The etext, when displayed, is clearly readable, and does *not* contain characters other than those intended by the author of the work, although tilde (~), asterisk (*) and underline (_) characters may be used to convey punctuation intended by the author, and additional characters may be used to indicate hypertext links; OR [*] The etext may be readily converted by the reader at no expense into plain ASCII, EBCDIC or equivalent form by the program that displays the etext (as is the case, for instance, with most word processors); OR [*] You provide, or agree to also provide on request at no additional cost, fee or expense, a copy of the etext in its original plain ASCII form (or in EBCDIC or other equivalent proprietary form). [2] Honor the etext refund and replacement provisions of this "Small Print!" statement. [3] Pay a trademark license fee to the Project of 20% of the net profits you derive calculated using the method you already use to calculate your applicable taxes. If you don't derive profits, no royalty is due. Royalties are payable to "Project Gutenberg Association/Carnegie-Mellon University" within the 60 days following each date you prepare (or were legally required to prepare) your annual (or equivalent periodic) tax return. WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? The Project gratefully accepts contributions in money, time, scanning machines, OCR software, public domain etexts, royalty free copyright licenses, and every other sort of contribution you can think of. Money should be paid to "Project Gutenberg Association / Carnegie-Mellon University". *END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* CLOTEL; OR, THE PRESIDENT'S DAUGHTER. PREFACE MORE than two hundred years have elapsed since the first cargo of slaves was landed on the banks of the James River, in the colony of Virginia, from the West coast of Africa. From the introduction of slaves in 1620, down to the period of the separation of the Colonies from the British Crown, the number had increased to five hundred thousand; now there are nearly four million. In fifteen of the thirty-one States, Slavery is made lawful by the Constitution, which binds the several States into one confederacy. On every foot of soil, over which Stars and Stripes wave, the Negro is considered common property, on which any white man may lay his hand with perfect impunity. The entire white population of the United States, North and South, are bound by their oath to the constitution, and their adhesion to the Fugitive Slaver Law, to hunt down the runaway slave and return him to his claimant, and to suppress any effort that may be made by the slaves to gain their freedom by physical force. Twenty-five millions of whites have banded themselves in solemn conclave to keep four millions of blacks in their chains. In all grades of society are to be found men who either hold, buy, or sell slaves, from the statesmen and doctors of divinity, who can own their hundreds, down to the person who can purchase but one. Were it not for persons in high places owning slaves, and thereby giving the system a reputation, and especially professed Christians, Slavery would long since have been abolished. The influence of the great "honours the corruption, and chastisement doth therefore hide his head." The great aim of the true friends of the slave should be to lay bare the institution, so that the gaze of the world may be upon it, and cause the wise, the prudent, and the pious to withdraw their support from it, and leave it to its own fate. It does the cause of emancipation but little good to cry out in tones of execration against the traders, the kidnappers, the hireling overseers, and brutal drivers, so long as nothing is said to fasten the guilt on those who move in a higher circle. The fact that slavery was introduced into the American colonies, while they were under the control of the British Crown, is a sufficient reason why Englishmen should feel a lively interest in its abolition; and now that the genius of mechanical invention has brought the two countries so near together, and both having one language and one literature, the influence of British public opinion is very great on the people of the New World. If the incidents set forth in the following pages should add anything new to the information already given to the Public through similar publications, and should thereby aid in bringing British influence to bear upon American slavery, the main object for which this work was written will have been accomplished. W. WELLS BROWN 22, Cecil Street, Strand, London. CONTENTS. MEMOIR OF THE AUTHOR THE NEGRO SALE GOING TO THE SOUTH THE NEGRO CHASE THE QUADROON'S HOME THE SLAVE MASTER THE RELIGIOUS TEACHER THE POOR WHITES, SOUTH THE SEPARATION THE MAN OP HONOUR THE YOUNG CHRISTIAN THE PARSON POET A NIGHT IN THE PARSON'S KITCHEN A SLAVE HUNT A FREE WOMAN REDUCED TO SLAVERY TO-DAY A MISTRESS, TO-MORROW A SLAVE DEATH OF THE PARSON RETALIATION THE LIBERATOR ESCAPE OF CLOTEL A TRUE DEMOCRAT THE CHRISTIAN'S DEATH A RIDE IN A STAGE COACH TRUTH STRANGER THAN FICTION DEATH IS FREEDOM THE ESCAPE THE MYSTERY THE HAPPY MEETING CONCLUSION CHAPTER I THE NEGRO SALE "Why stands she near the auction stand, That girl so young and fair? What brings her to this dismal place, Why stands she weeping there?" WITH the growing population of slaves in the Southern States of America, there is a fearful increase of half whites, most of whose fathers are slaveowners and their mothers slaves. Society does not frown upon the man who sits with his mulatto child upon his knee, whilst its mother stands a slave behind his chair. The late Henry Clay, some years since, predicted that the abolition of Negro slavery would be brought about by the amalgamation of the races. John Randolph, a distinguished slaveholder of Virginia, and a prominent statesman, said in a speech in the legislature of his native state, that "the blood of the first American statesmen coursed through the veins of the slave of the South." In all the cities and towns of the slave states, the real Negro, or clear black, does not amount to more than one in every four of the slave population. This fact is, of itself, the best evidence of the degraded and immoral condition of the relation of master and slave in the United States of America. In all the slave states, the law says:—"Slaves shall be deemed, sold [held], taken, reputed, and adjudged in law to be chattels personal in the hands of their owners and possessors, and their executors, administrators and assigns, to all intents, constructions, and purposes whatsoever. A slave is one who is in the power of a master to whom he belongs. The master may sell him, dispose of his person, his industry, and his labour. He can do nothing, possess nothing, nor acquire anything, but what must belong to his master. The slave is entirely subject to the will of his master, who may correct and chastise him, though not with unusual rigour, or so as to maim and mutilate him, or expose him to the danger of loss of life, or to cause his death. The slave, to remain a slave, must be sensible that there is no appeal from his master." Where the slave is placed by law entirely under the control of the man who claims him, body and soul, as property, what else could be expected than the most depraved social condition? The marriage relation, the oldest and most sacred institution given to man by his Creator, is unknown and unrecognised in the slave laws of the United States. Would that we could say, that the moral and religious teaching in the slave states were better than the laws; but, alas! we cannot. A few years since, some slaveholders became a little uneasy in their minds about the rightfulness of permitting slaves to take to themselves husbands and wives, while they still had others living, and applied to their religious teachers for advice; and the following will show how this grave and important subject was treated:— "Is a servant, whose husband or wife has been sold by his or her master into a distant country, to be permitted to marry again?" The query was referred to a committee, who made the following report; which, after discussion, was adopted:— "That, in view of the circumstances in which servants in this country are placed, the committee are unanimous in the opinion, that it is better to permit servants thus circumstanced to take another husband or wife." Such was the answer from a committee of the "Shiloh Baptist Association;" and instead of receiving light, those who asked the question were plunged into deeper darkness! A similar question was put to the "Savannah River Association," and the answer, as the following will show, did not materially differ from the one we have already given:— "Whether, in a case of involuntary separation, of such a character as to preclude all prospect of future intercourse, the parties ought to be allowed to marry again." Answer:— "That such separation among persons situated as our slaves are, is civilly a separation by death; and they believe that, in the sight of God, it would be so viewed. To forbid second marriages in such cases would be to expose the parties, not only to stronger hardships and strong temptation, but to church-censure for acting in obedience to their masters, who cannot be expected to acquiesce in a regulation at variance with justice to the slaves, and to the spirit of that command which regulates marriage among Christians. The slaves are not free agents; and a dissolution by death is not more entirely without their consent, and beyond their control than by such separation." Although marriage, as the above indicates, is a matter which the slaveholders do not think is of any importance, or of any binding force with their slaves; yet it would be doing that degraded class an injustice, not to acknowledge that many of them do regard it as a sacred obligation, and show a willingness to obey the commands of God on this subject. Marriage is, indeed, the first and most important institution of human existence—the foundation of all civilisation and culture—the root of church and state. It is the most intimate covenant of heart formed among mankind; and for many persons the only relation in which they feel the true sentiments of humanity. It gives scope for every human virtue, since each of these is developed from the love and confidence which here predominate. It unites all which ennobles and beautifies life,—sympathy, kindness of will and deed, gratitude, devotion, and every delicate, intimate feeling. As the only asylum for true education, it is the first and last sanctuary of human culture. As husband and wife, through each other become conscious of complete humanity, and every human feeling, and every human virtue; so children, at their first awakening in the fond covenant of love between parents, both of whom are tenderly concerned for the same object, find an image of complete humanity leagued in free love. The spirit of love which prevails between them acts with creative power upon the young mind, and awakens every germ of goodness within it. This invisible and incalculable influence of parental life acts more upon the child than all the efforts of education, whether by means of instruction, precept, or exhortation. If this be a true picture of the vast influence for good of the institution of marriage, what must be the moral degradation of that people to whom marriage is denied? Not content with depriving them of all the higher and holier enjoyments of this relation, by degrading and darkening their souls, the slaveholder denies to his victim even that slight alleviation of his misery, which would result from the marriage relation being protected by law and public opinion. Such is the influence of slavery in the United States, that the ministers of religion, even in the so-called free states, are the mere echoes, instead of the correctors, of public sentiment. We have thought it advisable to show that the present system of chattel slavery in America undermines the entire social condition of man, so as to prepare the reader for the following narrative of slave life, in that otherwise happy and prosperous country. In all the large towns in the Southern States, there is a class of slaves who are permitted to hire their time of their owners, and for which they pay a high price. These are mulatto women, or quadroons, as they are familiarly known, and are distinguished for their fascinating beauty. The handsomest usually pays the highest price for her time. Many of these women are the favourites of persons who furnish them with the means of paying their owners, and not a few are dressed in the most extravagant manner. Reader, when you take into consideration the fact, that amongst the slave population no safeguard is thrown around virtue, and no inducement held out to slave women to be chaste, you will not be surprised when we tell you that immorality and vice pervade the cities of the Southern States in a manner unknown in the cities and towns of the Northern States. Indeed most of the slave women have no higher aspiration than that of becoming the finely-dressed mistress of some white man. And at Negro balls and parties, this class of women usually cut the greatest figure. At the close of the year, the following advertisement appeared in a newspaper published in Richmond, the capital of the state of Virginia:—"Notice: Thirty-eight Negroes will be offered for sale on Monday, November 10th, at twelve o'clock, being the entire stock of the late John Graves, Esq. The Negroes are in good condition, some of them very prime; among them are several mechanics, able-bodied field hands, ploughboys, and women with children at the breast, and some of them very prolific in their generating qualities, affording a rare opportunity to any one who wishes to raise a strong and healthy lot of servants for their own use. Also several mulatto girls of rare personal qualities: two of them very superior. Any gentleman or lady wishing to purchase, can take any of the above slaves on trial for a week, for which no charge will be made." Amongst the above slaves to be sold were Currer and her two daughters, Clotel and Althesa; the latter were the girls spoken of in the advertisement as "very superior." Currer was a bright mulatto, and of prepossessing appearance, though then nearly forty years of age. She had hired her time for more than twenty years, during which time she had lived in Richmond. In her younger days Currer had been the housekeeper of a young slaveholder; but of later years had been a laundress or washerwoman, and was considered to be a woman of great taste in getting up linen. The gentleman for whom she had kept house was Thomas Jefferson, by whom she had two daughters. Jefferson being called to Washington to fill a government appointment, Currer was left behind, and thus she took herself to the business of washing, by which means she paid her master, Mr. Graves, and supported herself and two children. At the time of the decease of her master, Currer's daughters, Clotel and Althesa, were aged respectively sixteen and fourteen years, and both, like most of their own sex in America, were well grown. Currer early resolved to bring her daughters up as ladies, as she termed it, and therefore imposed little or no work upon them. As her daughters grew older, Currer had to pay a stipulated price for them; yet her notoriety as a laundress of the first class enabled her to put an extra price upon her charges, and thus she and her daughters lived in comparative luxury. To bring up Clotel and Althesa to attract attention, and especially at balls and parties, was the great aim of Currer. Although the term "Negro ball" is applied to most of these gatherings, yet a majority of the attendants are often whites. Nearly all the Negro parties in the cities and towns of the Southern States are made up of quadroon and mulatto girls, and white men. These are democratic gatherings, where gentlemen, shopkeepers, and their clerks, all appear upon terms of perfect equality. And there is a degree of gentility and decorum in these companies that is not surpassed by similar gatherings of white people in the Slave States. It was at one of these parties that Horatio Green, the son of a wealthy gentleman of Richmond, was first introduced to Clotel. The young man had just returned from college, and was in his twenty-second year. Clotel was sixteen, and was admitted by all to be the most beautiful girl, coloured or white, in the city. So attentive was the young man to the quadroon during the evening that it was noticed by all, and became a matter of general conversation; while Currer appeared delighted beyond measure at her daughter's conquest. From that evening, young Green became the favourite visitor at Currer's house. He soon promised to purchase Clotel, as speedily as it could be effected, and make her mistress of her own dwelling; and Currer looked forward with pride to the time when she should see her daughter emancipated and free. It was a beautiful moonlight night in August, when all who reside in tropical climes are eagerly gasping for a breath of fresh air, that Horatio Green was seated in the small garden behind Currer's cottage, with the object of his affections by his side. And it was here that Horatio drew from his pocket the newspaper, wet from the press, and read the advertisement for the sale of the slaves to which we have alluded; Currer and her two daughters being of the number. At the close of the evening's visit, and as the young man was leaving, he said to the girl, "You shall soon be free and your own mistress." As might have been expected, the day of sale brought an unusual large number together to compete for the property to be sold. Farmers who make a business of raising slaves for the market were there; slave-traders and speculators were also numerously represented; and in the midst of this throng was one who felt a deeper interest in the result of the sale than any other of the bystanders; this was young Green. True to his promise, he was there with a blank bank check in his pocket, awaiting with impatience to enter the list as a bidder for the beautiful slave. The less valuable slaves were first placed upon the auction block, one after another, and sold to the highest bidder. Husbands and wives were separated with a degree of indifference that is unknown in any other relation of life, except that of slavery. Brothers and sisters were torn from each other; and mothers saw their children leave them for the last time on this earth. It was late in the day, when the greatest number of persons were thought to be present, that Currer and her daughters were brought forward to the place of sale.—Currer was first ordered to ascend the auction stand, which she did with a trembling step. The slave mother was sold to a trader. Althesa, the youngest, and who was scarcely less beautiful than her sister, was sold to the same trader for one thousand dollars. Clotel was the last, and, as was expected, commanded a higher price than any that had been offered for sale that day. The appearance of Clotel on the auction block created a deep sensation amongst the crowd. There she stood, with a complexion as white as most of those who were waiting with a wish to become her purchasers; her features as finely defined as any of her sex of pure Anglo-Saxon; her long black wavy hair done up in the neatest manner; her form tall and graceful, and her whole appearance indicating one superior to her position. The auctioneer commenced by saying, that "Miss Clotel had been reserved for the last, because she was the most valuable. How much, gentlemen? Real Albino, fit for a fancy girl for any one. She enjoys good health, and has a sweet temper. How much do you say?" "Five hundred dollars." "Only five hundred for such a girl as this? Gentlemen, she is worth a deal more than that sum; you certainly don't know the value of the article you are bidding upon. Here, gentlemen, I hold in my hand a paper certifying that she has a good moral character." "Seven hundred." "Ah; gentlemen, that is something like. This paper also states that she is very intelligent." "Eight hundred." "She is a devoted Christian, and perfectly trustworthy." "Nine hundred." "Nine fifty." "Ten." "Eleven." "Twelve hundred." Here the sale came to a dead stand. The auctioneer stopped, looked around, and began in a rough manner to relate some anecdotes relative to the sale of slaves, which, he said, had come under his own observation. At this juncture the scene was indeed strange. Laughing, joking, swearing, smoking, spitting, and talking kept up a continual hum and noise amongst the crowd; while the slave-girl stood with tears in her eyes, at one time looking towards her mother and sister, and at another towards the young man whom she hoped would become her purchaser. "The chastity of this girl is pure; she has never been from under her mother's care; she is a virtuous creature." "Thirteen." "Fourteen." "Fifteen." "Fifteen hundred dollars," cried the auctioneer, and the maiden was struck for that sum. This was a Southern auction, at which the bones, muscles, sinews, blood, and nerves of a young lady of sixteen were sold for five hundred dollars; her moral character for two hundred; her improved intellect for one hundred; her Christianity for three hundred; and her chastity and virtue for four hundred dollars more. And this, too, in a city thronged with churches, whose tall spires look like so many signals pointing to heaven, and whose ministers preach that slavery is a God-ordained institution! What words can tell the inhumanity, the atrocity, and the immorality of that doctrine which, from exalted office, commends such a crime to the favour of enlightened and Christian people? What indignation from all the world is not due to the government and people who put forth all their strength and power to keep in existence such an institution? Nature abhors it; the age repels it; and Christianity needs all her meekness to forgive it. Clotel was sold for fifteen hundred dollars, but her purchaser was Horatio Green. Thus closed a Negro sale, at which two daughters of Thomas Jefferson, the writer of the Declaration of American Independence, and one of the presidents of the great republic, were disposed of to the highest bidder! "O God! my every heart-string cries, Dost thou these scenes behold In this our boasted Christian land, And must the truth be told? "Blush, Christian, blush! for e'en the dark, Untutored heathen see Thy inconsistency; and, lo! They scorn thy God, and thee!" CHAPTER II GOING TO THE SOUTH "My country, shall thy honoured name, Be as a bye-word through the world? Rouse! for, as if to blast thy fame, This keen reproach is at thee hurled; The banner that above the waves, Is floating o'er three million slaves." DICK WALKER, the slave speculator, who had purchased Currer and Althesa, put them in prison until his gang was made up, and then, with his forty slaves, started for the New Orleans market. As many of the slaves had been brought up in Richmond, and had relations residing there, the slave trader determined to leave the city early in the morning, so as not to witness any of those scenes so common where slaves are separated from their relatives and friends, when about departing for the Southern market. This plan was successful; for not even Clotel, who had been every day at the prison to see her mother and sister, knew of their departure. A march of eight days through the interior of the state, and they arrived on the banks of the Ohio river, where they were all put on board a steamer, and then speedily sailed for the place of their destination. Walker had already advertised in the New Orleans papers, that he would be there at a stated time with "a prime lot of able bodied slaves ready for field service; together with a few extra ones, between the ages of fifteen and twenty-five." But, like most who make a business of buying and selling slaves for gain, he often bought some who were far advanced in years, and would always try to sell them for five or ten years younger than they actually were. Few persons can arrive at anything like the age of a Negro, by mere observation, unless they are well acquainted with the race. Therefore the slave-trader very frequently carried out this deception with perfect impunity. After the steamer had left the wharf, and was fairly on the bosom of the Father of Waters, Walker called his servant Pompey to him, and instructed him as to "getting the Negroes ready for market." Amongst the forty Negroes were several whose appearance indicated that they had seen some years, and had gone through some services. Their grey hair and whiskers at once pronounced them to be above the ages set down in the trader's advertisement. Pompey had long been with the trader, and knew his business; and if he did not take delight in discharging his duty, he did it with a degree of alacrity, so that he might receive the approbation of his master. "Pomp," as Walker usually called him, was of real Negro blood, and would often say, when alluding to himself, "Dis nigger is no countefit; he is de genewine artekil." Pompey was of low stature, round face, and, like most of his race, had a set of teeth, which for whiteness and beauty could not be surpassed; his eyes large, lips thick, and hair short and woolly. Pompey had been with Walker so long, and had seen so much of the buying and selling of slaves, that he appeared perfectly indifferent to the heartrending scenes which daily occurred in his presence. It was on the second day of the steamer's voyage that Pompey selected five of the old slaves, took them in a room by themselves, and commenced preparing them for the market. "Well," said Pompey, addressing himself to the company, "I is de gentman dat is to get you ready, so dat you will bring marser a good price in de Orleans market. How old is you?" addressing himself to a man who, from appearance, was not less than forty. "If I live to see next corn-planting time I will either be forty-five or fifty-five, I don't know which." "Dat may be," replied Pompey; "But now you is only thirty years old; dat is what marser says you is to be." "I know I is more den dat," responded the man. "I knows nothing about dat," said Pompey; "but when you get in de market, an anybody axe you how old you is, an you tell 'em forty-five, marser will tie you up an gib you de whip like smoke. But if you tell 'em dat you is only thirty, den he wont." "Well den, I guess I will only be thirty when dey axe me," replied the chattel. "What your name?" inquired Pompey. "Geemes," answered the man. "Oh, Uncle Jim, is it?" "Yes." "Den you must have off dem dare whiskers of yours, an when you get to Orleans you must grease dat face an make it look shiney." This was all said by Pompey in a manner which clearly showed that he knew what he was about. "How old is you?" asked Pompey of a tall, strong-looking man. "I was twenty-nine last potato-digging time," said the man. "What's your name?" "My name is Tobias, but dey call me 'Toby.'" "Well, Toby, or Mr. Tobias, if dat will suit you better, you is now twenty-three years old, an no more. Dus you hear dat?" "Yes," responded Toby. Pompey gave each to understand how old he was to be when asked by persons who wished to purchase, and then reported to his master that the "old boys" were all right. At eight o'clock on the evening of the third day, the lights of another steamer were seen in the distance, and apparently coming up very fast. This was a signal for a general commotion on the Patriot, and everything indicated that a steamboat race was at hand. Nothing can exceed the excitement attendant upon a steamboat race on the Mississippi river. By the time the boats had reached Memphis, they were side by side, and each exerting itself to keep the ascendancy in point of speed. The night was clear, the moon shining brightly, and the boats so near to each other that the passengers were calling out from one boat to the other. On board the Patriot, the firemen were using oil, lard, butter, and even bacon, with the wood, for the purpose of raising the steam to its highest pitch. The blaze, mingled with the black smoke, showed plainly that the other boat was burning more than wood. The two boats soon locked, so that the hands of the boats were passing from vessel to vessel, and the wildest excitement prevailed throughout amongst both passengers and crew. At this moment the engineer of the Patriot was seen to fasten down the safety-valve, so that no steam should escape. This was, indeed, a dangerous resort. A few of the boat hands who saw what had taken place, left that end of the boat for more secure quarters. The Patriot stopped to take in passengers, and still no steam was permitted to escape. At the starting of the boat cold water was forced into the boilers by the machinery, and, as might have been expected, one of the boilers immediately exploded. One dense fog of steam filled every part of the vessel, while shrieks, groans, and cries were heard on every hand. The saloons and cabins soon had the appearance of a hospital. By this time the boat had landed, and the Columbia, the other boat, had come alongside to render assistance to the disabled steamer. The killed and scalded (nineteen in number) were put on shore, and the Patriot, taken in tow by the Columbia, was soon again on its way. It was now twelve o'clock at night, and instead of the passengers being asleep the majority were ambling in the saloons. Thousands of dollars change hands during a passage from Louisville or St. Louis to New Orleans on a Mississippi steamer, and many men, and even ladies, are completely ruined. "Go call my boy, steward," said Mr. Smith, as he took his cards one by one from the table. In a few moments a fine looking, bright-eyed mulatto boy, apparently about fifteen years of age, was standing by his master's side at the table. "I will see you, and five hundred dollars better," said Smith, as his servant Jerry approached the table. "What price do you set on that boy?" asked Johnson, as he took a roll of bills from his pocket. "He will bring a thousand dollars, any day, in the New Orleans market," replied Smith. "Then you bet the whole of the boy, do you?" "Yes." "I call you, then," said Johnson, at the same time spreading his cards out upon the table. "You have beat me," said Smith, as soon as he saw the cards. Jerry, who was standing on top of the table, with the bank notes and silver dollars round his feet, was now ordered to descend from the table. "You will not forget that you belong to me," said Johnson, as the young slave was stepping from the table to a chair. "No, sir," replied the chattel. "Now go back to your bed, and be up in time to-morrow morning to brush my clothes and clean my boots, do you hear?" "Yes, sir," responded Jerry, as he wiped the tears from his eyes. Smith took from his pocket the bill of sale and handed it to Johnson; at the same time saying, "I claim the right of redeeming that boy, Mr. Johnson. My father gave him to me when I came of age, and I promised not to part with him." "Most certainly, sir, the boy shall be yours, whenever you hand me over a cool thousand," replied Johnson. The next morning, as the passengers were assembling in the breakfast saloons and upon the guards of the vessel, and the servants were seen running about waiting upon or looking for their masters, poor Jerry was entering his new master's stateroom with his boots. "Who do you belong to?" said a gentleman to an old black man, who came along leading a fine dog that he had been feeding. "When I went to sleep last night, I belonged to Governor Lucas; but I understand dat he is bin gambling all night, so I don't know who owns me dis morning." Such is the uncertainty of a slave's position. He goes to bed at night the property of the man with whom he has lived for years, and gets up in the morning the slave of some one whom he has never seen before! To behold five or six tables in a steamboat's cabin, with half-a-dozen men playing at cards, and money, pistols, bowie-knives, all in confusion on the tables, is what may be seen at almost any time on the Mississippi river. On the fourth day, while at Natchez, taking in freight and passengers, Walker, who had been on shore to see some of his old customers, returned, accompanied by a tall, thin-faced man, dressed in black, with a white neckcloth, which immediately proclaimed him to be a clergyman. "I want a good, trusty woman for house service," said the stranger, as they entered the cabin where Walker's slaves were kept. "Here she is, and no mistake," replied the trader. "Stand up, Currer, my gal; here's a gentleman who wishes to see if you will suit him." Althesa clung to her mother's side, as the latter rose from her seat. "She is a rare cook, a good washer, and will suit you to a T, I am sure." "If you buy me, I hope you will buy my daughter too," said the woman, in rather an excited manner. "I only want one for my own use, and would not need another," said the man in black, as he and the trader left the room. Walker and the parson went into the saloon, talked over the matter, the bill of sale was made out, the money paid over, and the clergyman left, with the understanding that the woman should be delivered to him at his house. It seemed as if poor Althesa would have wept herself to death, for the first two days after her mother had been torn from her side by the hand of the ruthless trafficker in human flesh. On the arrival of the boat at Baton Rouge, an additional number of passengers were taken on board; and, amongst them, several persons who had been attending the races. Gambling and drinking were now the order of the day. Just as the ladies and gentlemen were assembling at the supper-table, the report of a pistol was heard in the direction of the Social Hall, which caused great uneasiness to the ladies, and took the gentlemen to that part of the cabin. However, nothing serious had occurred. A man at one of the tables where they were gambling had been seen attempting to conceal a card in his sleeve, and one of the party seized his pistol and fired; but fortunately the barrel of the pistol was knocked up, just as it was about to be discharged, and the ball passed through the upper deck, instead of the man's head, as intended. Order was soon restored; all went on well the remainder of the night, and the next day, at ten o'clock, the boat arrived at New Orleans, and the passengers went to the hotels and the slaves to the market! "Our eyes are yet on Afric's shores, Her thousand wrongs we still deplore; We see the grim slave trader there; We hear his fettered victim's prayer; And hasten to the sufferer's aid, Forgetful of our own 'slave trade.' "The Ocean 'Pirate's' fiend-like form Shall sink beneath the vengeance-storm; His heart of steel shall quake before The battle-din and havoc roar: The knave shall die, the Law hath said, While it protects our own 'slave trade.' "What earthly eye presumes to scan The wily Proteus-heart of man?— What potent hand will e'er unroll The mantled treachery of his soul!— O where is he who hath surveyed The horrors of our own 'slave trade?' "There is an eye that wakes in light, There is a hand of peerless might; Which, soon or late, shall yet assail And rend dissimulation's veil: Which will unfold the masquerade Which justifies our own 'slave trade.'" CHAPTER III THE NEGRO CHASE WE shall now return to Natchez, where we left Currer in the hands of the Methodist parson. For many years, Natchez has enjoyed a notoriety for the inhumanity and barbarity of its inhabitants, and the cruel deeds perpetrated there, which have not been equalled in any other city in the Southern States. The following advertisements, which we take from a newspaper published in the vicinity, will show how they catch their Negroes who believe in the doctrine that "all men are created free." "NEGRO DOGS.—The undersigned, having bought the entire pack of Negro dogs (of the Hay and Allen stock), he now proposes to catch runaway Negroes. His charges will be three dollars a day for hunting, and fifteen dollars for catching a runaway. He resides three and one half miles north of Livingston, near the lower Jones' Bluff Road. "Nov. 6, 1845." "NOTICE.—The subscriber, Lying on Carroway Lake, on Hoe's Bayou, in Carroll parish, sixteen miles on the road leading from Bayou Mason to Lake Providence, is ready with a pack of dogs to hunt runaway Negroes at any time. These dogs are well trained, and are known throughout the parish. Letters addressed to me at Providence will secure immediate attention. My terms are five dollars per day for hunting the trails, whether the Negro is caught or not. Where a twelve hours' trail is shown, and the Negro not taken, no charge is made. For taking a Negro, twenty-five dollars, and no charge made for hunting. "Nov. 26, 1847." These dogs will attack a Negro at their master's bidding and cling to him as the bull-dog will cling to a beast. Many are the speculations, as to whether the Negro will be secured alive or dead, when these dogs once get on his track. A slave hunt took place near Natchez, a few days after Currer's arrival, which was calculated to give her no favourable opinion of the people. Two slaves had run off owing to severe punishment. The dogs were put upon their trail. The slaves went into the swamps, with the hope that the dogs when put on their scent would be unable to follow them through the water. The dogs soon took to the swamp, which lies between the highlands, which was now covered with water, waist deep: here these faithful animals, swimming nearly all the time, followed the zigzag course, the tortuous twistings and windings of these two fugitives, who, it was afterwards discovered, were lost; sometimes scenting the tree wherein they had found a temporary refuge from the mud and water; at other places where the deep mud had pulled off a shoe, and they had not taken time to put it on again. For two hours and a half, for four or five miles, did men and dogs wade through this bushy, dismal swamp, surrounded with grim-visaged alligators, who seemed to look on with jealous eye at this encroachment of their hereditary domain; now losing the trail—then slowly and dubiously taking it off again, until they triumphantly threaded it out, bringing them back to the river, where it was found that the Negroes had crossed their own trail, near the place of starting. In the meantime a heavy shower had taken place, putting out the trail. The Negroes were now at least four miles ahead. It is well known to hunters that it requires the keenest scent and best blood to overcome such obstacles, and yet these persevering and sagacious animals conquered every difficulty. The slaves now made a straight course for the Baton Rouge and Bayou Sara road, about four miles distant. Feeling hungry now, after their morning walk, and perhaps thirsty, too, they went about half a mile off the road, and ate a good, hearty, substantial breakfast. Negroes must eat, as well as other people, but the dogs will tell on them. Here, for a moment, the dogs are at fault, but soon unravel the mystery, and bring them back to the road again; and now what before was wonderful, becomes almost a miracle. Here, in this common highway—the thoroughfare for the whole country around through mud and through mire, meeting waggons and teams, and different solitary wayfarers, and, what above all is most astonishing, actually running through a gang of Negroes, their favourite game, who were working on the road, they pursue the track of the two Negroes; they even ran for eight miles to the very edge of the plain—the slaves near them for the last mile. At first they would fain believe it some hunter chasing deer. Nearer and nearer the whimpering pack presses on; the delusion begins to dispel; all at once the truth flashes upon them like a glare of light; their hair stands on end; 'tis Tabor with his dogs. The scent becomes warmer and warmer. What was an irregular cry, now deepens into one ceaseless roar, as the relentless pack rolls on after its human prey. It puts one in mind of Actaeon and his dogs. They grow desperate and leave the road, in the vain hope of shaking them off. Vain hope, indeed! The momentary cessation only adds new zest to the chase. The cry grows louder and louder; the yelp grows short and quick, sure indication that the game is at hand. It is a perfect rush upon the part of the hunters, while the Negroes call upon their weary and jaded limbs to do their best, but they falter and stagger beneath them. The breath of the hounds is almost upon their very heels, and yet they have a vain hope of escaping these sagacious animals. They can run no longer; the dogs are upon them; they hastily attempt to climb a tree, and as the last one is nearly out of reach, the catch-dog seizes him by the leg, and brings him to the ground; he sings out lustily and the dogs are called off. After this man was secured, the one in the tree was ordered to come down; this, however, he refused to do, but a gun being pointed at him, soon caused him to change his mind. On reaching the ground, the fugitive made one more bound, and the chase again commenced. But it was of no use to run and he soon yielded. While being tied, he committed an unpardonable offence: he resisted, and for that he must be made an example on their arrival home. A mob was collected together, and a Lynch court was held, to determine what was best to be done with the Negro who had had the impudence to raise his hand against a white man. The Lynch court decided that the Negro should be burnt at the stake. A Natchez newspaper, the Free Trader, giving an account of it says, "The body was taken and chained to a tree immediately on the banks of the Mississippi, on what is called Union Point. Faggots were then collected and piled around him, to which he appeared quite indifferent. When the work was completed, he was asked what he had to say. He then warned all to take example by him, and asked the prayers of all around; he then called for a drink of water, which was handed to him; he drank it, and said, 'Now set fire—I am ready to go in peace!' The torches were lighted, and placed in the pile, which soon ignited. He watched unmoved the curling flame that grew, until it began to entwine itself around and feed upon his body; then he sent forth cries of agony painful to the ear, begging some one to blow his brains out; at the same time surging with almost superhuman strength, until the staple with which the chain was fastened to the tree (not being well secured) drew out, and he leaped from the burning pile. At that moment the sharp ringing of several rifles was heard: the body of the Negro fell a corpse on the ground. He was picked up by some two or three, and again thrown into the fire, and consumed, not a vestige remaining to show that such a being ever existed." Nearly 4,000 slaves were collected from the plantations in the neighbourhood to witness this scene. Numerous speeches were made by the magistrates and ministers of religion to the large concourse of slaves, warning them, and telling them that the same fate awaited them, if they should prove rebellious to their owners. There are hundreds of Negroes who run away and live in the woods. Some take refuge in the swamps, because they are less frequented by human beings. A Natchez newspaper gave the following account of the hiding-place of a slave who had been captured:— "A runaway's den was discovered on Sunday, near the Washington Spring, in a little patch of woods, where it had been for several months so artfully concealed under ground, that it was detected only by accident, though in sight of two or three houses, and near the road and fields where there has been constant daily passing. The entrance was concealed by a pile of pine straw, representing a hog-bed, which being removed, discovered a trap-door and steps that led to a room about six feet square, comfortably ceiled with plank, containing a small fire-place, the flue of which was ingeniously conducted above ground and concealed by the straw. The inmates took the alarm, and made their escape; but Mr. Adams and his excellent dogs being put upon the trail, soon run down and secured one of them, which proved to be a Negro-fellow who had been out about a year. He stated that the other occupant was a woman, who had been a runaway a still longer time. In the den was found a quantity of meal, bacon, corn, potatoes, &c. and various cooking utensils and wearing apparel."—Vicksburg Sentinel, Dec. 6th, 1838. Currer was one of those who witnessed the execution of the slave at the stake, and it gave her no very exalted opinion of the people of the cotton growing district. CHAPTER IV THE QUADROON'S HOME "How sweetly on the hill-side sleeps The sunlight with its quickening rays! The verdant trees that crown the steeps, Grow greener in its quivering blaze." ABOUT three miles from Richmond is a pleasant plain, with here and there a beautiful cottage surrounded by trees so as scarcely to be seen. Among them was one far retired from the public roads, and almost hidden among the trees. It was a perfect model of rural beauty. The piazzas that surrounded it were covered with clematis and passion flower. The pride of China mixed its oriental looking foliage with the majestic magnolia, and the air was redolent with the fragrance of flowers, peeping out of every nook and nodding upon you with a most unexpected welcome. The tasteful hand of art had not learned to imitate the lavish beauty and harmonious disorder of nature, but they lived together in loving amity, and spoke in accordant tones. The gateway rose in a gothic arch, with graceful tracery in iron work, surmounted by a cross, round which fluttered and played the mountain fringe, that lightest and most fragile of vines. This cottage was hired by Horatio Green for Clotel, and the quadroon girl soon found herself in her new home. The tenderness of Clotel's conscience, together with the care her mother had with her and the high value she placed upon virtue, required an outward marriage; though she well knew that a union with her proscribed race was unrecognised by law, and therefore the ceremony would give her no legal hold on Horatio's constancy. But her high poetic nature regarded reality rather than the semblance of things; and when he playfully asked how she could keep him if he wished to run away, she replied, "If the mutual love we have for each other, and the dictates of your own conscience do not cause you to remain my husband, and your affections fall from me, I would not, if I could, hold you by a single fetter." It was indeed a marriage sanctioned by heaven, although unrecognised on earth. There the young couple lived secluded from the world, and passed their time as happily as circumstances would permit. It was Clotel's wish that Horatio should purchase her mother and sister, but the young man pleaded that he was unable, owing to the fact that he had not come into possession of his share of property, yet he promised that when he did, he would seek them out and purchase them. Their first-born was named Mary, and her complexion was still lighter than her mother. Indeed she was not darker than other white children. As the child grew older, it more and more resembled its mother. The iris of her large dark eye had the melting mezzotints, which remains the last vestige of African ancestry, and gives that plaintive expression, so often observed, and so appropriate to that docile and injured race. Clotel was still happier after the birth of her dear child; for Horatio, as might have been expected, was often absent day and night with his friends in the city, and the edicts of society had built up a wall of separation between the quadroon and them. Happy as Clotel was in Horatio's love, and surrounded by an outward environment of beauty, so well adapted to her poetic spirit, she felt these incidents with inexpressible pain. For herself she cared but little; for she had found a sheltered home in Horatio's heart, which the world might ridicule, but had no power to profane. But when she looked at her beloved Mary, and reflected upon the unavoidable and dangerous position which the tyranny of society had awarded her, her soul was filled with anguish. The rare loveliness of the child increased daily, and was evidently ripening into most marvellous beauty. The father seemed to rejoice in it with unmingled pride; but in the deep tenderness of the mother's eye, there was an indwelling sadness that spoke of anxious thoughts and fearful foreboding. Clotel now urged Horatio to remove to France or England, where both her [sic] and her child would be free, and where colour was not a crime. This request excited but little opposition, and was so attractive to his imagination, that he might have overcome all intervening obstacles, had not "a change come over the spirit of his dreams." He still loved Clotel; but he was now becoming engaged in political and other affairs which kept him oftener and longer from the young mother; and ambition to become a statesman was slowly gaining the ascendancy over him. Among those on whom Horatio's political success most depended was a very popular and wealthy man, who had an only daughter. His visits to the house were at first purely of a political nature; but the young lady was pleasing, and he fancied he discovered in her a sort of timid preference for himself. This excited his vanity, and awakened thoughts of the great worldly advantages connected with a union. Reminiscences of his first love kept these vague ideas in check for several months; for with it was associated the idea of restraint. Moreover, Gertrude, though inferior in beauty, was yet a pretty contrast to her rival. Her light hair fell in silken ringlets down her shoulders, her blue eyes were gentle though inexpressive, and her healthy cheeks were like opening rosebuds. He had already become accustomed to the dangerous experiment of resisting his own inward convictions; and this new impulse to ambition, combined with the strong temptation of variety in love, met the ardent young man weakened in moral principle, and unfettered by laws of the land. The change wrought upon him was soon noticed by Clotel. CHAPTER V THE SLAVE MARKET "What! mothers from their children riven! What! God's own image bought and sold! Americans to market driven, And barter'd as the brute for gold."—Whittier. NOT far from Canal-street, in the city of New Orleans, stands a large two story flat building surrounded by a stone wall twelve feet high, the top of which is covered with bits of glass, and so constructed as to prevent even the possibility of any one's passing over it without sustaining great injury. Many of the rooms resemble cells in a prison. In a small room near the "office" are to be seen any number of iron collars, hobbles, handcuffs, thumbscrews, cowhides, whips, chains, gags, and yokes. A back yard inclosed by a high wall looks something like the playground attached to one of our large New England schools, and in which are rows of benches and swings. Attached to the back premises is a good-sized kitchen, where two old Negresses are at work, stewing, boiling, and baking, and occasionally wiping the sweat from their furrowed and swarthy brows. The slave-trader Walker, on his arrival in New Orleans, took up his quarters at this slave pen with his gang of human cattle: and the morning after, at ten o'clock, they were exhibited for sale. There, first of all, was the beautiful Althesa, whose pale countenance and dejected look told how many sad hours she had passed since parting with her mother at Natchez. There was a poor woman who had been separated from her husband and five children. Another woman, whose looks and manner were expressive of deep anguish, sat by her side. There, too, was "Uncle Geemes," with his whiskers off, his face shaved clean, and the grey hair plucked out, and ready to be sold for ten years younger than he was. Toby was also there, with his face shaved and greased, ready for inspection. The examination commenced, and was carried on in a manner calculated to shock the feelings of any one not devoid of the milk of human kindness. "What are you wiping your eyes for?" inquired a fat, red-faced man, with a white hat set on one side of his head, and a cigar in his mouth, of a woman who sat on one of the stools. "I s'pose I have been crying." "Why do you cry?" "Because I have left my man behind." "Oh, if I buy you I will furnish you with a better man than you left. I have lots of young bucks on my farm." "I don't want, and will never have, any other man," replied the woman. "What's your name?" asked a man in a straw hat of a tall Negro man, who stood with his arms folded across his breast, and leaning against the wall. "My name is Aaron, sir." "How old are you?" "Twenty-five." "Where were you raised?" "In old Virginny, sir." "How many men have owned you?" "Four." "Do you enjoy good health?" "Yes, sir." "How long did you live with your first owner?" "Twenty years." "Did you ever run away?" "No, sir." "Did you ever strike your master?" "No, sir." "Were you ever whipped much?" "No, sir, I s'pose I did not deserve it." "How long did you live with your second master?" "Ten years, sir." "Have you a good appetite?" "Yes, sir." "Can you eat your allowance?" "Yes, sir, when I can get it." "What were you employed at in Virginia?" "I worked in de terbacar feel." "In the tobacco field?" "Yes, sir." "How old did you say you were?" "I will be twenty-five if I live to see next sweet potater digging time." "I am a cotton planter, and if I buy you, you will have to work in the cotton field. My men pick one hundred and fifty pounds a day, and the women one hundred and forty, and those who fail to pick their task receive five stripes from the cat for each pound that is wanting. Now, do you think you could keep up with the rest of the bands?" "I don't know, sir, I 'spec I'd have to." "How long did you live with your third master?" "Three years, sir." "Why, this makes you thirty-three, I thought you told me you was only twenty five?" Aaron now looked first at the planter, then at the trader, and seemed perfectly bewildered. He had forgotten the lesson given him by Pompey as to his age, and the planter's circuitous talk (doubtless to find out the slave's real age) had the Negro off his guard. "I must see your back, so as to know how much you have been whipped, before I think of buying," said the planter. Pompey, who had been standing by during the examination, thought that his services were now required, and stepping forward with a degree of officiousness, said to Aaron, "Don't you hear de gentman tell you he want to zamon your limbs. Come, unharness yeself, old boy, an don't be standing dar." Aaron was soon examined and pronounced "sound"; yet the conflicting statement about the age was not satisfactory. Fortunate for Althesa she was spared the pain of undergoing such an examination. Mr. Crawford, a teller in one of the banks, had just been married, and wanted a maid-servant for his wife; and passing through the market in the early part of the day, was pleased with the young slave's appearance and purchased her, and in his dwelling the quadroon found a much better home than often falls to the lot of a slave sold in the New Orleans market. The heartrending and cruel traffic in slaves which has been so often described, is not confined to any particular class of persons. No one forfeits his or her character or standing in society, by buying or selling slaves; or even raising slaves for the market. The precise number of slaves carried from the slave-raising to the slave-consuming states, we have no means of knowing. But it must be very great, as more than forty thousand were sold and taken out of the state of Virginia in one year. Known to God only is the amount of human agony and suffering which sends its cry from the slave markets and Negro pens, unheard and unheeded by man, up to his ear; mothers weeping for their children, breaking the night-silence with the shrieks of their breaking hearts. From some you will hear the burst of bitter lamentation, while from others the loud hysteric laugh, denoting still deeper agony. Most of them leave the market for cotton or rice plantations, "Where the slave-whip ceaseless swings, Where the noisome insect stings, Where the fever demon-strews Poison with the falling dews, Where the sickly sunbeams glare Through the hot and misty air." CHAPTER VI THE RELIGIOUS TEACHER "What! preach and enslave men? Give thanks—and rob thy own afflicted poor? Talk of thy glorious liberty, and then Bolt hard the captive's door."—Whittier. THE Rev. John Peck was a native of the state of Connecticut, where he was educated for the ministry, in the Methodist persuasion. His father was a strict follower of John Wesley, and spared no pains in his son's education, with the hope that he would one day be as renowned as the great leader of his sect. John had scarcely finished his education at New Haven, when he was invited by an uncle, then on a visit to his father, to spend a few months at Natchez in the state of Mississippi. Young Peck accepted his uncle's invitation, and accompanied him to the South. Few young men, and especially clergymen, going fresh from a college to the South, but are looked upon as geniuses in a small way, and who are not invited to all the parties in the neighbourhood. Mr. Peck was not an exception to this rule. The society into which he was thrown on his arrival at Natchez was too brilliant for him not to be captivated by it; and, as might have been expected, he succeeded in captivating a plantation with seventy slaves, if not the heart of the lady to whom it belonged. Added to this, he became a popular preacher, had a large congregation with a snug salary. Like other planters, Mr. Peck confided the care of his farm to Ned Huckelby, an overseer of high reputation in his way. The Poplar Farm, as it was called, was situated in a beautiful valley nine miles from Natchez, and near the river Mississippi. The once unshorn face of nature had given way, and now the farm blossomed with a splendid harvest, the neat cottage stood in a grove where Lombardy poplars lift their tufted tops almost to prop the skies; the willow, locust, and horse-chestnut spread their branches, and flowers never cease to blossom. This was the parson's country house, where the family spent only two months during the year. The town residence was a fine villa, seated upon the brow of a hill at the edge of the city. It was in the kitchen of this house that Currer found her new home. Mr. Peck was, every inch of him, a democrat, and early resolved that his "people," as he called his slaves, should be well fed and not overworked, and therefore laid down the law and gospel to the overseer as well as the slaves. "It is my wish," said he to Mr. Carlton, an old school-fellow, who was spending a few days with him, "it is my wish that a new system be adopted on the plantations in this estate. I believe that the sons of Ham should have the gospel, and I intend that my Negroes shall. The gospel is calculated to make mankind better, and none should be without it." "What say you," replied Carlton, "about the right of man to his liberty?" "Now, Carlton, you have begun again to harp about man's rights; I really wish you could see this matter as I do. I have searched in vain for any authority for man's natural rights; if he had any, they existed before the fall. That is, Adam and Eve may have had some rights which God gave them, and which modern philosophy, in its pretended reverence for the name of God, prefers to call natural rights. I can imagine they had the right to eat of the fruit of the trees of the garden; they were restricted even in this by the prohibition of one. As far as I know without positive assertion, their liberty of action was confined to the garden. These were not 'inalienable rights,' however, for they forfeited both them and life with the first act of disobedience. Had they, after this, any rights? We cannot imagine them; they were condemned beings; they could have no rights, but by Christ's gift as king. These are the only rights man can have as an independent isolated being, if we choose to consider him in this impossible position, in which so many theorists have placed him. If he had no rights, he could suffer no wrongs. Rights and wrongs are therefore necessarily the creatures of society, such as man would establish himself in his gregarious state. They are, in this state, both artificial and voluntary. Though man has no rights, as thus considered, undoubtedly he has the power, by such arbitrary rules of right and wrong as his necessity enforces." "I regret I cannot see eye to eye with you," said Carlton. "I am a disciple of Rousseau, and have for years made the rights of man my study; and I must confess to you that I can see no difference between white men and black men as it regards liberty." "Now, my dear Carlton, would you really have the Negroes enjoy the same rights with ourselves?" "I would, most certainly. Look at our great Declaration of Independence; look even at the constitution of our own Connecticut, and see what is said in these about liberty." "I regard all this talk about rights as mere humbug. The Bible is older than the Declaration of Independence, and there I take my stand. The Bible furnishes to us the armour of proof, weapons of heavenly temper and mould, whereby we can maintain our ground against all attacks. But this is true only when we obey its directions, as well as employ its sanctions. Our rights are there established, but it is always in connection with our duties. If we neglect the one we cannot make good the other. Our domestic institutions can be maintained against the world, if we but allow Christianity to throw its broad shield over them. But if we so act as to array the Bible against our social economy, they must fall. Nothing ever yet stood long against Christianity. Those who say that religious instruction is inconsistent with our peculiar civil polity, are the worst enemies of that polity. They would drive religious men from its defence. Sooner or later, if these views prevail, they will separate the religious portion of our community from the rest, and thus divided we shall become an easy prey. Why, is it not better that Christian men should hold slaves than unbelievers? We know how to value the bread of life, and will not keep it from our slaves." "Well, every one to his own way of thinking," said Carlton, as he changed his position. "I confess," added he, "that I am no great admirer of either the Bible or slavery. My heart is my guide: my conscience is my Bible. I wish for nothing further to satisfy me of my duty to man. If I act rightly to mankind, I shall fear nothing." Carlton had drunk too deeply of the bitter waters of infidelity, and had spent too many hours over the writings of Rousseau, Voltaire, and Thomas Paine, to place that appreciation upon the Bible and its teachings that it demands. During this conversation there was another person in the room, seated by the window, who, although at work upon a fine piece of lace, paid every attention to what was said. This was Georgiana, the only daughter of the parson. She had just returned from Connecticut, where she had finished her education. She had had the opportunity of contrasting the spirit of Christianity and liberty in New England with that of slavery in her native state, and had learned to feel deeply for the injured Negro. Georgiana was in her nineteenth year, and had been much benefited by a residence of five years at the North. Her form was tall and graceful; her features regular and well defined; and her complexion was illuminated by the freshness of youth, beauty, and health. The daughter differed from both the father and his visitor upon the subject which they had been discussing, and as soon as an opportunity offered, she gave it as her opinion, that the Bible was both the bulwark of Christianity and of liberty. With a smile she said, "Of course, papa will overlook my differing from him, for although I am a native of the South, I am by education and sympathy, a Northerner." Mr. Peck laughed and appeared pleased, rather than otherwise, at the manner in which his daughter had expressed herself. From this Georgiana took courage and said, "We must try the character of slavery, and our duty in regard to it, as we should try any other question of character and duty. To judge justly of the character of anything, we must know what it does. That which is good does good, and that which is evil does evil. And as to duty, God's designs indicate his claims. That which accomplishes the manifest design of God is right; that which counteracts it, wrong. Whatever, in its proper tendency and general effect, produces, secures, or extends human welfare, is according to the will of God, and is good; and our duty is to favour and promote, according to our power, that which God favours and promotes by the general law of his providence. On the other hand, whatever in its proper tendency and general effect destroys, abridges, or renders insecure, human welfare, is opposed to God's will, and is evil. And as whatever accords with the will of God, in any manifestation of it should be done and persisted in, so whatever opposes that will should not be done, and if done, should be abandoned. Can that then be right, be well doing—can that obey God's behest, which makes a man a slave? which dooms him and all his posterity, in limitless Generations, to bondage, to unrequited toil through life? 'Thou shalt love thy neighbour as thyself.' This single passage of Scripture should cause us to have respect to the rights of the slave. True Christian love is of an enlarged, disinterested nature. It loves all who love the Lord Jesus Christ in sincerity, without regard to colour or condition." "Georgiana, my dear, you are an abolitionist; your talk is fanaticism," said Mr. Peck in rather a sharp tone; but the subdued look of the girl, and the presence of Carlton, caused the father to soften his language. Mr. Peck having lost his wife by consumption, and Georgiana being his only child, he loved her too dearly to say more, even if he felt displeased. A silence followed this exhortation from the young Christian. But her remarks had done a noble work. The father's heart was touched; and the sceptic, for the first time, was viewing Christianity in its true light. "I think I must go out to your farm," said Carlton, as if to break the silence. "I shall be pleased to have you go," returned Mr. Peck. "I am sorry I can't go myself, but Huckelby will show you every attention; and I feel confident that when you return to Connecticut, you will do me the justice to say, that I am one who looks after my people, in a moral, social, and religious point of view." "Well, what do you say to my spending next Sunday there?" "Why, I think that a good move; you will then meet with Snyder, our missionary." "Oh, you have missionaries in these parts, have you?" "Yes," replied Mr. Peck; "Snyder is from New York, and is our missionary to the poor, and preaches to our 'people' on Sunday; you will no doubt like him; he is a capital fellow." "Then I shall go," said Carlton, "but only wish I had company." This last remark was intended for Miss Peck, for whom he had the highest admiration. It was on a warm Sunday morning, in the month of May, that Miles Carlton found himself seated beneath a fine old apple tree, whose thick leaves entirely shaded the ground for some distance round. Under similar trees and near by, were gathered together all the "people" belonging to the plantation. Hontz Snyder was a man of about forty years of age, exceedingly low in stature, but of a large frame. He had been brought up in the Mohawk Valley, in the state of New York, and claimed relationship with the oldest Dutch families in that vicinity. He had once been a sailor, and had all the roughness of character that a sea-faring man might expect to possess; together with the half-Yankee, half-German peculiarities of the people of the Mohawk Valley. It was nearly eleven o'clock when a one-horse waggon drove up in haste, and the low squatty preacher got out and took his place at the foot of one of the trees, where a sort of rough board table was placed, and took his books from his pocket and commenced. "As it is rather late," said he, "we will leave the singing and praying for the last, and take our text, and commence immediately. I shall base my remarks on the following passage of Scripture, and hope to have that attention which is due to the cause of God:—'All things whatsoever ye would that men should do unto you, do ye even so unto them'; that is, do by all mankind just as you would desire they should do by you, if you were in their place and they in yours. "Now, to suit this rule to your particular circumstances, suppose you were masters and mistresses, and had servants under you, would you not desire that your servants should do their business faithfully and honestly, as well when your back was turned as while you were looking over them? Would you not expect that they should take notice of what you said to them? that they should behave themselves with respect towards you and yours, and be as careful of everything belonging to you as you would be yourselves? You are servants: do, therefore, as you would wish to be done by, and you will be both good servants to your masters and good servants to God, who requires this of you, and will reward you well for it, if you do it for the sake of conscience, in obedience to his commands. "You are not to be eye-servants. Now, eye-servants are such as will work hard, and seem mighty diligent, while they think anybody is taking notice of them; but, when their masters' and mistresses' backs are turned they are idle, and neglect their business. I am afraid there are a great many such eye-servants among you, and that you do not consider how great a sin it is to be so, and how severely God will punish you for it. You may easily deceive your owners, and make them have an opinion of you that you do not deserve, and get the praise of men by it; but remember that you cannot deceive Almighty God, who sees your wickedness and deceit, and will punish you accordingly. For the rule is, that you must obey your masters in all things, and do the work they set you about with fear and trembling, in singleness of 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 as to men. "Take care that you do not fret or murmur, grumble or repine at your condition; for this will not only make your life uneasy, but will greatly offend Almighty God. Consider that it is not yourselves, it is not the people that you belong to, it is not the men who have brought you to it, but it is the will of God who hath by his providence made you servants, because, no doubt, he knew that condition would be best for you in this world, and help you the better towards heaven, if you would but do your duty in it. So that any discontent at your not being free, or rich, or great, as you see some others, is quarrelling with your heavenly Master, and finding fault with God himself, who hath made you what you are, and hath promised you as large a share in the kingdom of heaven as the greatest man alive, if you will but behave yourself aright, and do the business he hath set you about in this world honestly and cheerfully. Riches and power have proved the ruin of many an unhappy soul, by drawing away the heart and affections from God, and fixing them on mean and sinful enjoyments; so that, when God, who knows our hearts better than we know them ourselves, sees that they would be hurtful to us, and therefore keeps them from us, it is the greatest mercy and kindness he could show us. "You may perhaps fancy that, if you had riches and freedom, you could do your duty to God and man with greater pleasure than you can now. But pray consider that, if you can but save your souls through the mercy of God, you will have spent your time to the best of purposes in this world; and he that at last can get to heaven has performed a noble journey, let the road be ever so rugged and difficult. Besides, you really have a great advantage over most white people, who have not only the care of their daily labour upon their hands, but the care of looking forward and providing necessaries for to-morrow and next day, and of clothing and bringing up their children, and of getting food and raiment for as many of you as belong to their families, which often puts them to great difficulties, and distracts their minds so as to break their rest, and take off their thoughts from the affairs of another world. Whereas you are quite eased from all these cares, and have nothing but your daily labour to look after, and, when that is done, take your needful rest. Neither is it necessary for you to think of laying up anything against old age, as white people are obliged to do; for the laws of the country have provided that you shall not be turned off when you are past labour, but shall be maintained, while you live, by those you belong to, whether you are able to work or not. "There is only one circumstance which may appear grievous, that I shall now take notice of, and that is correction. "Now, when correction is given you, you either deserve it, or you do not deserve it. But whether you really deserve it or not, it is your duty, and Almighty God requires that you bear it patiently. You may perhaps think that this is hard doctrine; but, if you consider it right, you must needs think otherwise of it. Suppose, then, that you deserve correction, you cannot but say that it is just and right you should meet with it. Suppose you do not, or at least you do not deserve so much, or so severe a correction, for the fault you have committed, you perhaps have escaped a great many more, and are at last paid for all. Or suppose you are quite innocent of what is laid to your charge, and suffer wrongfully in that particular thing, is it not possible you may have done some other bad thing which was never discovered, and that Almighty God who saw you doing it would not let you escape without punishment one time or another? And ought you not, in such a case, to give glory to him, and be thankful that he would rather punish you in this life for your wickedness than destroy your souls for it in the next life? But suppose even this was not the case (a case hardly to be imagined), and that you have by no means, known or unknown, deserved the correction you suffered, there is this great comfort in it, that, if you bear it patiently, and leave your cause in the hands of God, he will reward you for it in heaven, and the punishment you suffer unjustly here shall turn to your exceeding great glory hereafter. "Lastly, you should serve your masters faithfully, because of their goodness to you. See to what trouble they have been on your account. Your fathers were poor ignorant and barbarous creatures in Africa, and the whites fitted out ships at great trouble and expense and brought you from that benighted land to Christian America, where you can sit under your own vine and fig tree and no one molest or make you afraid. Oh, my dear black brothers and sisters, you are indeed a fortunate and a blessed people. Your masters have many troubles that you know nothing about. If the banks break, your masters are sure to lose something. If the crops turn out poor, they lose by it. If one of you die, your master loses what he paid for you, while you lose nothing. Now let me exhort you once more to be faithful." Often during the delivery of the sermon did Snyder cast an anxious look in the direction where Carlton was seated; no doubt to see if he had found favour with the stranger. Huckelby, the overseer, was also there, seated near Carlton. With all Snyder's gesticulations, sonorous voice, and occasionally bringing his fist down upon the table with the force of a sledge hammer, he could not succeed in keeping the Negroes all interested: four or five were fast asleep, leaning against the trees; as many more were nodding, while not a few were stealthily cracking, and eating hazelnuts. "Uncle Simon, you may strike up a hymn," said the preacher as he closed his Bible. A moment more, and the whole company (Carlton excepted) had joined in the well known hymn, commencing with "When I can read my title clear To mansions in the sky." After the singing, Sandy closed with prayer, and the following questions and answers read, and the meeting was brought to a close. "Q. What command has God given to servants concerning obedience to their masters?—A. '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.' "Q. What does God mean by masters according to the flesh?—A. 'Masters in this world.' "Q. What are servants to count their masters worthy of?— A. 'All honour.' "Q. How are they to do the service of their masters?—A. 'With good will, doing service as unto the Lord, and not unto men.' "Q. How are they to try to please their masters?—A. 'Please him well in all things, not answering again.' "Q. Is a servant who is an eye-servant to his earthly master an eye-servant to his heavenly master?—A. 'Yes.' "Q. Is it right in a servant, when commanded to do any thing, to be sullen and slow, and answer his master again?—A. 'No.' "Q. If the servant professes to be a Christian, ought he not to be as a Christian servant, an example to all other servants of love and obedience to his master?—A. 'Yes.' "Q. And, should his master be a Christian also, ought he not on that account specially to love and obey him?—A. 'Yes.' "Q. But suppose the master is hard to please, and threatens and punishes more than he ought, what is the servant to do?—A. 'Do his best to please him.' "Q. When the servant suffers wrongfully at the hands of his master, and, to please God, takes it patiently, will God reward him for it?—A. 'Yes.' "Q. Is it right for the servant to run away, or is it right to harbour a runaway?—A. 'No.' "Q. If a servant runs away, what should be done with him?—A. 'He should be caught and brought back.' "Q. When he is brought back, what should be done with him?— A. 'Whip him well.' "Q. Why may not the whites be slaves as well as the blacks?— A. 'Because the Lord intended the Negroes for slaves.' "Q. Are they better calculated for servants than the whites?— A. 'Yes, their hands are large, the skin thick and tough, and they can stand the sun better than the whites.' "Q. Why should servants not complain when they are whipped?— A. 'Because the Lord has commanded that they should be whipped.' "Q. Where has He commanded it?—A. 'He says, He that knoweth his master's will, and doeth it not, shall be beaten with many stripes.' "Q. Then is the master to blame for whipping his servant?—A. 'Oh, no! he is only doing his duty as a Christian.'" Snyder left the ground in company with Carlton and Huckelby, and the three dined together in the overseer's dwelling. "Well," said Joe, after the three white men were out of hearing, "Marser Snyder bin try hesef to-day." "Yes," replied Ned; "he want to show de strange gentman how good he can preach." "Dat's a new sermon he gib us to-day," said Sandy. "Dees white fokes is de very dibble," said Dick; "and all dey whole study is to try to fool de black people." "Didn't you like de sermon?" asked Uncle Simon. "No," answered four or five voices. "He rared and pitched enough," continued Uncle Simon. Now Uncle Simon was himself a preacher, or at least he thought so, and was rather pleased than otherwise, when he heard others spoken of in a disparaging manner. "Uncle Simon can beat dat sermon all to pieces," said Ned, as he was filling his mouth with hazelnuts. "I got no notion of dees white fokes, no how," returned Aunt Dafney. "Dey all de time tellin' dat de Lord made us for to work for dem, and I don't believe a word of it." "Marser Peck give dat sermon to Snyder, I know," said Uncle Simon. "He jest de one for dat," replied Sandy. "I think de people dat made de Bible was great fools," said Ned. "Why?" Uncle Simon. "'Cause dey made such a great big book and put nuttin' in it, but servants obey yer masters." "Oh," replied Uncle Simon, "thars more in de Bible den dat, only Snyder never reads any other part to us; I use to hear it read in Maryland, and thar was more den what Snyder lets us hear." In the overseer's house there was another scene going on, and far different from what we have here described. CHAPTER VII THE POOR WHITES, SOUTH "No seeming of logic can ever convince the American people, that thousands of our slave-holding brethren are not excellent, humane, and even Christian men, fearing God, and keeping His commandments."—Rev. Dr. Joel Parker. "You like these parts better than New York," said Carlton to Snyder, as they were sitting down to dinner in the overseer's dwelling. "I can't say that I do," was the reply; "I came here ten years ago as missionary, and Mr. Peck wanted me to stay, and I have remained. I travel among the poor whites during the week and preach for the niggers on Sunday." "Are there many poor whites in this district?" "Not here, but about thirty miles from here, in the Sand Hill district; they are as ignorant as horses. Why it was no longer than last week I was up there, and really you would not believe it, that people were so poor off. In New England, and, I may say, in all the free states, they have free schools, and everybody gets educated. Not so here. In Connecticut there is only one out of every five hundred above twenty-one years that can neither read nor write. Here there is one out of every eight that can neither read nor write. There is not a single newspaper taken in five of the counties in this state. Last week I was at Sand Hill for the first time, and I called at a farmhouse. The man was out. It was a low log-hut, and yet it was the best house in that locality. The woman and nine children were there, and the geese, ducks, chickens, pigs, and children were all running about the floor. The woman seemed scared at me when I entered the house. I inquired if I could get a little dinner, and my horse fed. She said, yes, if I would only be good enough to feed him myself, as her 'gal,' as she called her daughter, would be afraid of the horse. When I returned into the house again from the stable, she kept her eyes upon me all the time. At last she said, 'I s'pose you ain't never bin in these parts afore?' 'No,' said I. 'Is you gwine to stay here long?' 'Not very long,' I replied. 'On business, I s'pose.' 'Yes,' said I, 'I am hunting up the lost sheep of the house of Israel.' 'Oh,' exclaimed she, 'hunting for lost sheep is you? Well, you have a hard time to find 'em here. My husband lost an old ram last week, and he ain't found him yet, and he's hunted every day.' 'I am not looking for four-legged sheep,' said I, 'I am hunting for sinners.' 'Ah'; she said, 'then you are a preacher.' 'Yes,' said I. 'You are the first of that sort that's bin in these diggins for many a day.' Turning to her eldest daughter, she said in an excited tone, 'Clar out the pigs and ducks, and sweep up the floor; this is a preacher.' And it was some time before any of the children would come near me; one remained under the bed (which, by the by, was in the same room), all the while I was there. 'Well,' continued the woman, 'I was a tellin' my man only yesterday that I would like once more to go to meetin' before I died, and he said as he should like to do the same. But as you have come, it will save us the trouble of going out of the district.'" "Then you found some of the lost sheep," said Carlton. "Yes," replied Snyder, "I did not find anything else up there. The state makes no provision for educating the poor: they are unable to do it themselves, and they grow up in a state of ignorance and degradation. The men hunt and the women have to go in the fields and labour." "What is the cause of it?" inquired Carlton. "Slavery," answered Snyder, slavery,—and nothing else. Look at the city of Boston; it pays more taxes for the support of the government than this entire state. The people of Boston do more business than the whole population of Mississippi put together. I was told some very amusing things while at Sand Hill. A farmer there told me a story about an old woman, who was very pious herself. She had a husband and three sons, who were sad characters, and she had often prayed for their conversion but to no effect. At last, one day while working in the corn-field, one of her sons was bitten by a rattlesnake. He had scarce reached home before he felt the poison, and in his agony called loudly on his Maker. "The pious old woman, when she heard this, forgetful of her son's misery, and everything else but the glorious hope of his repentance, fell on her knees, and prayed as follows—'Oh! Lord, I thank thee, that thou hast at last opened Jimmy's eyes to the error of his ways; and I pray that, in thy Divine mercy, thou wilt send a rattlesnake to bite the old man, and another to bite Tom, and another to bite Harry, for I am certain that nothing but a rattlesnake, or something of the kind, will ever turn them from their sinful ways, they are so hard-headed.' When returning home, and before I got out of the Sand Hill district, I saw a funeral, and thought I would fasten my horse to a post and attend. The coffin was carried in a common horse cart, and followed by fifteen or twenty persons very shabbily dressed, and attended by a man whom I took to be the religious man of the place. After the coffin had been placed near the grave, he spoke as follows,— "'Friends and neighbours! you have congregated to see this lump of mortality put into a hole in the ground. You all know the deceased—a worthless, drunken, good-for-nothing vagabond. He lived in disgrace and infamy, and died in wretchedness. You all despised him—you all know his brother Joe, who lives on the hill? He's not a bit better though he has scrap'd together a little property by cheating his neighbours. His end will be like that of this loathsome creature, whom you will please put into the hole as soon as possible. I won't ask you to drop a tear, but brother Bohow will please raise a hymn while we fill up the grave.'" "I am rather surprised to hear that any portion of the whites in this state are in so low a condition." "Yet it is true," returned Snyder. "These are very onpleasant facts to be related to ye, Mr. Carlton," said Huckelby; "but I can bear witness to what Mr. Snyder has told ye." Huckelby was from Maryland, where many of the poor whites are in as sad a condition as the Sand Hillers of Mississippi. He was a tall man, of iron constitution, and could neither read nor write, but was considered one of the best overseers in the country. When about to break a slave in, to do a heavy task, he would make him work by his side all day; and if the new hand kept up with him, he was set down as an able bodied man. Huckelby had neither moral, religious, or political principles, and often boasted that conscience was a matter that never "cost" him a thought. "Mr. Snyder ain't told ye half about the folks in these parts," continued he; "we who comes from more enlightened parts don't know how to put up with 'em down here. I find the people here knows mighty little indeed; in fact, I may say they are univarsaly onedicated. I goes out among none on 'em, 'cause they ain't such as I have been used to 'sociate with. When I gits a little richer, so that I can stop work, I tend to go back to Maryland, and spend the rest of my days." "I wonder the Negroes don't attempt to get their freedom by physical force." "It ain't no use for 'em to try that, for if they do, we puts 'em through by daylight," replied Huckelby. "There are some desperate fellows among the slaves," said Snyder. "Indeed," remarked Carlton. "Oh, yes," replied the preacher. "A case has just taken place near here, where a neighbour of ours, Mr. J. Higgerson, attempted to correct a Negro man in his employ, who resisted, drew a knife, and stabbed him (Mr. H.) in several places. Mr. J. C. Hobbs (a Tennessean) ran to his assistance. Mr. Hobbs stooped to pick up a stick to strike the Negro, and, while in that position, the Negro rushed upon him, and caused his immediate death. The Negro then fled to the woods, but was pursued with dogs, and soon overtaken. He had stopped in a swamp to fight the dogs, when the party who were pursuing him came upon him, and commanded him to give up, which he refused to do. He then made several efforts to stab them. Mr. Roberson, one of the party, gave him several blows on the head with a rifle gun; but this, instead of subduing, only increased his desperate revenge. Mr. R. then discharged his gun at the Negro, and missing him, the ball struck Mr. Boon in the face, and felled him to the ground. The Negro, seeing Mr. Boon prostrated, attempted to rush up and stab him, but was prevented by the timely interference of some one of the party. He was then shot three times with a revolving pistol, and once with a rifle, and after having his throat cut, he still kept the knife firmly grasped in his hand, and tried to cut their legs when they approached to put an end to his life. This chastisement was given because the Negro grumbled, and found fault with his master for flogging his wife." "Well, this is a bad state of affairs indeed, and especially the condition of the poor whites," said Carlton. "You see," replied Snyder, "no white man is respectable in these slave states who works for a living. No community can be prosperous, where honest labour is not honoured. No society can be rightly constituted, where the intellect is not fed. Whatever institution reflects discredit on industry, whatever institution forbids the general culture of the understanding, is palpably hostile to individual rights, and to social well-being. Slavery is the incubus that hangs over the Southern States." "Yes," interrupted Huckelby; "them's just my sentiments now, and no mistake. I think that, for the honour of our country, this slavery business should stop. I don't own any, no how, and I would not be an overseer if I wern't paid for it." CHAPTER VIII THE SEPARATION "In many ways does the full heart reveal The presence of the love it would conceal; But in far more the estranged heart lets know The absence of the love, which yet it fain would show." AT length the news of the approaching marriage of Horatio met the ear of Clotel. Her head grew dizzy, and her heart fainted within her; but, with a strong effort at composure, she inquired all the particulars, and her pure mind at once took its resolution. Horatio came that evening, and though she would fain have met him as usual, her heart was too full not to throw a deep sadness over her looks and tones. She had never complained of his decreasing tenderness, or of her own lonely hours; but he felt that the mute appeal of her heart-broken looks was more terrible than words. He kissed the hand she offered, and with a countenance almost as sad as her own, led her to a window in the recess shadowed by a luxuriant passion flower. It was the same seat where they had spent the first evening in this beautiful cottage, consecrated to their first loves. The same calm, clear moonlight looked in through the trellis. The vine then planted had now a luxuriant growth; and many a time had Horatio fondly twined its sacred blossoms with the glossy ringlets of her raven hair. The rush of memory almost overpowered poor Clotel; and Horatio felt too much oppressed and ashamed to break the long deep silence. At length, in words scarcely audible, Clotel said: "Tell me, dear Horatio, are you to be married next week?" He dropped her hand as if a rifle ball had struck him; and it was not until after long hesitation, that he began to make some reply about the necessity of circumstances. Mildly but earnestly the poor girl begged him to spare apologies. It was enough that he no longer loved her, and that they must bid farewell. Trusting to the yielding tenderness of her character, he ventured, in the most soothing accents, to suggest that as he still loved her better than all the world, she would ever be his real wife, and they might see each other frequently. He was not prepared for the storm of indignant emotion his words excited. True, she was his slave; her bones, and sinews had been purchased by his gold, yet she had the heart of a true woman, and hers was a passion too deep and absorbing to admit of partnership, and her spirit was too pure to form a selfish league with crime. At length this painful interview came to an end. They stood together by the Gothic gate, where they had so often met and parted in the moonlight. Old remembrances melted their souls. "Farewell, dearest Horatio," said Clotel. "Give me a parting kiss." Her voice was choked for utterance, and the tears flowed freely, as she bent her lips toward him. He folded her convulsively in his arms, and imprinted a long impassioned kiss on that mouth, which had never spoken to him but in love and blessing. With efforts like a death-pang she at length raised her head from his heaving bosom, and turning from him with bitter sobs, "It is our last. To meet thus is henceforth crime. God bless you. I would not have you so miserable as I am. Farewell. A last farewell." "The last?" exclaimed he, with a wild shriek. "Oh God, Clotel, do not say that"; and covering his face with his hands, he wept like a child. Recovering from his emotion, he found himself alone. The moon looked down upon him mild, but very sorrowfully; as the Madonna seems to gaze upon her worshipping children, bowed down with consciousness of sin. At that moment he would have given worlds to have disengaged himself from Gertrude, but he had gone so far, that blame, disgrace, and duels with angry relatives would now attend any effort to obtain his freedom. Oh, how the moonlight oppressed him with its friendly sadness! It was like the plaintive eye of his forsaken one, like the music of sorrow echoed from an unseen world. Long and earnestly he gazed at that cottage, where he had so long known earth's purest foretaste of heavenly bliss. Slowly he walked away; then turned again to look on that charmed spot, the nestling-place of his early affections. He caught a glimpse of Clotel, weeping beside a magnolia, which commanded a long view of the path leading to the public road. He would have sprung toward her but she darted from him, and entered the cottage. That graceful figure, weeping in the moonlight, haunted him for years. It stood before his closing eyes, and greeted him with the morning dawn. Poor Gertrude, had she known all, what a dreary lot would hers have been; but fortunately she could not miss the impassioned tenderness she never experienced; and Horatio was the more careful in his kindness, because he was deficient in love. After Clotel had been separated from her mother and sister, she turned her attention to the subject of Christianity, and received that consolation from her Bible that is never denied to the children of God. Although it was against the laws of Virginia, for a slave to be taught to read, Currer had employed an old free Negro, who lived near her, to teach her two daughters to read and write. She felt that the step she had taken in resolving never to meet Horatio again would no doubt expose her to his wrath, and probably cause her to be sold, yet her heart was too guileless for her to commit a crime, and therefore she had ten times rather have been sold as a slave than do wrong. Some months after the marriage of Horatio and Gertrude their barouche rolled along a winding road that skirted the forest near Clotel's cottage, when the attention of Gertrude was suddenly attracted by two figures among the trees by the wayside; and touching Horatio's arm, she exclaimed, "Do look at that beautiful child." He turned and saw Clotel and Mary. His lips quivered, and his face became deadly pale. His young wife looked at him intently, but said nothing. In returning home, he took another road; but his wife seeing this, expressed a wish to go back the way they had come. He objected, and suspicion was awakened in her heart, and she soon after learned that the mother of that lovely child bore the name of Clotel, a name which she had often heard Horatio murmur in uneasy slumbers. From gossiping tongues she soon learned more than she wished to know. She wept, but not as poor Clotel had done; for she never had loved, and been beloved like her, and her nature was more proud: henceforth a change came over her feelings and her manners, and Horatio had no further occasion to assume a tenderness in return for hers. Changed as he was by ambition, he felt the wintry chill of her polite propriety, and sometimes, in agony of heart, compared it with the gushing love of her who was indeed his wife. But these and all his emotions were a sealed book to Clotel, of which she could only guess the contents. With remittances for her and her child's support, there sometimes came earnest pleadings that she would consent to see him again; but these she never answered, though her heart yearned to do so. She pitied his young bride, and would not be tempted to bring sorrow into her household by any fault of hers. Her earnest prayer was, that she might not know of her existence. She had not looked on Horatio since she watched him under the shadow of the magnolia, until his barouche passed her in her rambles some months after. She saw the deadly paleness of his countenance, and had he dared to look back, he would have seen her tottering with faintness. Mary brought water from a rivulet, and sprinkled her face. When she revived, she clasped the beloved child to her heart with a vehemence that made her scream. Soothingly she kissed away her fears, and gazed into her beautiful eyes with a deep, deep sadness of expression, which poor Mary never forgot. Wild were the thoughts that passed round her aching heart, and almost maddened her poor brain; thoughts which had almost driven her to suicide the night of that last farewell. For her child's sake she had conquered the fierce temptation then; and for her sake, she struggled with it now. But the gloomy atmosphere of their once happy home overclouded the morning of Mary's life. Clotel perceived this, and it gave her unutterable pain. "Tis ever thus with woman's love, True till life's storms have passed; And, like the vine around the tree, It braves them to the last." CHAPTER IX THE MAN OF HONOUR "My tongue could never learn sweet soothing words, But now thy beauty is propos'd, my fee, My proud heart sues, and prompts my tongue to speak." Shakespeare. JAMES CRAWFORD, the purchaser of Althesa, was from the green mountains of Vermont, and his feelings were opposed to the holding of slaves. But his young wife persuaded him into the idea that it was no worse to own a slave than to hire one and pay the money to another. Hence it was that he had been induced to purchase Althesa. Henry Morton, a young physician from the same state, and who had just commenced the practice of his profession in New Orleans, was boarding with Crawford when Althesa was brought home. The young physician had been in New Orleans but a few weeks, and had seen very little of slavery. In his own mountain home he had been taught that the slaves of the Southern states were Negroes, if not from the coast of Africa, the descendants of those who had been imported. He was unprepared to behold with composure a beautiful young white girl of fifteen in the degraded position of a chattel slave. The blood chilled in his young heart as he heard Crawford tell how, by bartering with the trader, he had bought her for two hundred dollars less than he first asked. His very looks showed that the slave girl had the deepest sympathy of his heart. Althesa had been brought up by her mother to look after the domestic concerns of her cottage in Virginia, and knew well the duties imposed upon her. Mrs. Crawford was much pleased with her new servant, and often made mention of her in the presence of Morton. The young man's sympathy ripened into love, which was reciprocated by the friendless and injured child of sorrow. There was but one course left; that was, to purchase the young girl and make her his wife, which he did six months after her arrival in Crawford's family. The young physician and his wife immediately took lodgings in another part of the city; a private teacher was called in, and the young wife taught some of those accomplishments which are necessary for one's taking a position in society. Dr. Morton soon obtained a large practice in his profession, and with it increased in wealth—but with all his wealth he never would own a slave. Mrs. Morton was now in a position to seek out and redeem her mother, whom she had not heard of since they parted at Natchez. An agent was immediately despatched to hunt out the mother and to see if she could be purchased. The agent had no trouble in finding out Mr. Peck: but all overtures were unavailable; he would not sell Currer. His excuse was, that she was such a good housekeeper that he could not spare her. Poor Althesa felt sad when she found that her mother could not be bought. However, she felt a consciousness of having done her duty in the matter, yet waited with the hope that the day might come when she should have her mother by her side. CHAPTER X THE YOUNG CHRISTIAN "Here we see God dealing in slaves; giving them to his own favourite child [Abraham], a man of superlative worth, and as a reward for his eminent goodness."—Rev. Theodore Clapp, of New Orleans. ON Carlton's return the next day from the farm, he was overwhelmed with questions from Mr. Peck, as to what he thought of the plantation, the condition of the Negroes, Huckelby and Snyder; and especially how he liked the sermon of the latter. Mr. Peck was a kind of a patriarch in his own way. To begin with, he was a man of some talent. He not only had a good education, but was a man of great eloquence, and had a wonderful command of language. He too either had, or thought he had, poetical genius; and was often sending contributions to the Natchez Free Trader, and other periodicals. In the way of raising contributions for foreign missions, he took the lead of all others in his neighbourhood. Everything he did, he did for the "glory of God," as he said: he quoted Scripture for almost everything he did. Being in good circumstances, he was able to give to almost all benevolent causes to which he took a fancy. He was a most loving father, and his daughter exercised considerable influence over him, and owing to her piety and judgment, that influence had a beneficial effect. Carlton, though a schoolfellow of the parson's, was nevertheless nearly ten years his junior; and though not an avowed infidel, was, however, a freethinker, and one who took no note of to-morrow. And for this reason Georgiana took peculiar interest in the young man, for Carlton was but little above thirty and unmarried. The young Christian felt that she would not be living up to that faith that she professed and believed in, if she did not exert herself to the utmost to save the thoughtless man from his downward career; and in this she succeeded to her most sanguine expectations. She not only converted him, but in placing the Scriptures before him in their true light, she redeemed those sacred writings from the charge of supporting the system of slavery, which her father had cast upon them in the discussion some days before. Georgiana's first object, however, was to awaken in Carlton's breast a love for the Lord Jesus Christ. The young man had often sat under the sound of the gospel with perfect indifference. He had heard men talk who had grown grey bending over the Scriptures, and their conversation had passed by him unheeded; but when a young girl, much younger than himself, reasoned with him in that innocent and persuasive manner that woman is wont to use when she has entered with her whole soul upon an object, it was too much for his stout heart, and he yielded. Her next aim was to vindicate the Bible from sustaining the monstrous institution of slavery. She said, "God has created of one blood all the nations of men, to dwell on all the face of the earth. To claim, hold, and treat a human being as property is felony against God and man. The Christian religion is opposed to slaveholding in its spirit and its principles; it classes menstealers among murderers; and it is the duty of all who wish to meet God in peace, to discharge that duty in spreading these principles. Let us not deceive ourselves into the idea that slavery is right, because it is profitable to us. Slaveholding is the highest possible violation of the eighth commandment. To take from a man his earnings, is theft; but to take the earner is a compound, life-long theft; and we who profess to follow in the footsteps of our Redeemer, should do our utmost to extirpate slavery from the land. For my own part, I shall do all I can. When the Redeemer was about to ascend to the bosom of the Father, and resume the glory which he had with him before the world was, he promised his disciples that the power of the Holy Ghost should come upon them, and that they should be witnesses for him to the uttermost parts of the earth. What was the effect upon their minds? 'They all continued with one accord in prayer and supplication with the women.' Stimulated by the confident expectation that Jesus would fulfil his gracious promise, they poured out their hearts in fervent supplications, probably for strength to do the work which he had appointed them unto, for they felt that without him they could do nothing, and they consecrated themselves on the altar of God, to the great and glorious enterprise of preaching the unsearchable riches of Christ to a lost and perishing world. Have we less precious promises in the Scriptures of truth? May we not claim of our God the blessing promised unto those who consider the poor: the Lord will preserve them and keep them alive, and they shall be blessed upon the earth? Does not the language, 'Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me,' belong to all who are rightly engaged in endeavouring to unloose the bondman's fetters? Shall we not then do as the apostles did? Shall we not, in view of the two millions of heathen in our very midst, in view of the souls that are going down in an almost unbroken phalanx to utter perdition, continue in prayer and supplication, that God will grant us the supplies of his Spirit to prepare us for that work which he has given us to do? Shall not the wail of the mother as she surrenders her only child to the grasp of the ruthless kidnapper, or the trader in human blood, animate our devotions? Shall not the manifold crimes and horrors of slavery excite more ardent outpourings at the throne of grace to grant repentance to our guilty country, and permit us to aid in preparing the way for the glorious second advent of the Messiah, by preaching deliverance to the captives, and the opening of the prison doors to those who are bound?" Georgiana had succeeded in riveting the attention of Carlton during her conversation, and as she was finishing her last sentence, she observed the silent tear stealing down the cheek of the newly born child of God. At this juncture her father entered, and Carlton left the room. "Dear papa," said Georgiana, "will you grant me one favour; or, rather, make me a promise?" "I can't tell, my dear, till I know what it is," replied Mr. Peck. "If it is a reasonable request, I will comply with your wish," continued he. "I hope, my dear," answered she, "that papa would not think me capable of making an unreasonable request." "Well, well," returned he; "tell me what it is." "I hope," said she, "that in your future conversation with Mr. Carlton, on the subject of slavery, you will not speak of the Bible as sustaining it." "Why, Georgiana, my dear, you are mad, ain't you?" exclaimed he, in an excited tone. The poor girl remained silent; the father saw in a moment that he had spoken too sharply; and taking her hand in his he said, "Now, my child, why do you make that request?" "Because," returned she, "I think he is on the stool of repentance, if he has not already been received among the elect. He, you know, was bordering upon infidelity, and if the Bible sanctions slavery, then he will naturally enough say that it is not from God; for the argument from internal evidence is not only refuted, but actually turned against the Bible. If the Bible sanctions slavery, then it misrepresents the character of God. Nothing would be more dangerous to the soul of a young convert than to satisfy him that the Scriptures favoured such a system of sin." "Don't you suppose that I understand the Scriptures better than you? I have been in the world longer." "Yes," said she, "you have been in the world longer, and amongst slaveholders so long that you do not regard it in the same light that those do who have not become so familiar with its every-day scenes as you. I once heard you say, that you were opposed to the institution, when you first came to the South." "Yes," answered he, "I did not know so much about it then." "With great deference to you, papa," replied Georgiana, "I don't think that the Bible sanctions slavery. The Old Testament contains this explicit condemnation of it, 'He that stealeth a man, and selleth him, or if he be found in his band, he shall surely be put to death'; and 'Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work'; when also the New Testament exhibits such words of rebuke as these, 'Behold the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them who have reaped are entered into the ears of the Lord of Sabaoth.' 'The law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons.' A more scathing denunciation of the sin in question is surely to be found on record in no other book. I am afraid," continued the daughter, "that the acts of the professed friends of Christianity in the South do more to spread infidelity than the writings of all the atheists which have ever been published. The infidel watches the religious world. He surveys the church, and, lo! thousands and tens of thousands of her accredited members actually hold slaves. Members 'in good and regular standing,' fellowshipped throughout Christendom except by a few anti-slavery churches generally despised as ultra and radical, reduce their fellow men to the condition of chattels, and by force keep them in that state of degradation. Bishops, ministers, elders, and deacons are engaged in this awful business, and do not consider their conduct as at all inconsistent with the precepts of either the Old or New Testaments. Moreover, those ministers and churches who do not themselves hold slaves, very generally defend the conduct of those who do, and accord to them a fair Christian character, and in the way of business frequently take mortgages and levy executions on the bodies of their fellow men, and in some cases of their fellow Christians. "Now is it a wonder that infidels, beholding the practice and listening to the theory of professing Christians, should conclude that the Bible inculcates a morality not inconsistent with chattelising human beings? And must not this conclusion be strengthened, when they hear ministers of talent and learning declare that the Bible does sanction slaveholding, and that it ought not to be made a disciplinable offence in churches? And must not all doubt be dissipated, when one of the most learned professors in our theological seminaries asserts that the Bible recognises that the relation may still exist, salva fide et salva ecclesia' (without injury to the Christian faith or church) and that only 'the abuse of it is the essential and fundamental wrong?' Are not infidels bound to believe that these professors, ministers, and churches understand their own Bible, and that, consequently, notwithstanding solitary passages which appear to condemn slaveholding, the Bible sanctions it? When nothing can be further from the truth. And as for Christ, his whole life was a living testimony against slavery and all that it inculcates. When he designed to do us good, he took upon himself the form of a servant. He took his station at the bottom of society. He voluntarily identified himself with the poor and the despised. The warning voices of Jeremiah and Ezekiel were raised in olden time, against sin. Let us not forget what followed. 'Therefore, thus saith the Lord—ye have not harkened unto me in proclaiming liberty every one to his brother, and every one to his neighbour—behold I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine.' Are we not virtually as a nation adopting the same impious language, and are we not exposed to the same tremendous judgments? Shall we not, in view of those things, use every laudable means to awaken our beloved country from the slumbers of death, and baptize all our efforts with tears and with prayers, that God may bless them? Then, should our labour fail to accomplish the end for which we pray, we shall stand acquitted at the bar of Jehovah, and although we may share in the national calamities which await unrepented sins, yet that blessed approval will be ours—'Well done, good and faithful servants, enter ye into the joy of your Lord.'" "My dear Georgiana," said Mr. Peck, "I must be permitted to entertain my own views on this subject, and to exercise my own judgment." "Believe me, dear papa," she replied, "I would not be understood as wishing to teach you, or to dictate to you in the least; but only grant my request, not to allude to the Bible as sanctioning slavery, when speaking with Mr. Carlton." "Well," returned he, "I will comply with your wish." The young Christian had indeed accomplished a noble work; and whether it was admitted by the father, or not, she was his superior and his teacher. Georgiana had viewed the right to enjoy perfect liberty as one of those inherent and inalienable rights which pertain to the whole human race, and of which they can never be divested, except by an act of gross injustice. And no one was more able than herself to impress those views upon the hearts of all with whom she came in contact. Modest and self-possessed, with a voice of great sweetness, and a most winning manner, she could, with the greatest ease to herself, engage their attention. CHAPTER XI THE PARSON POET "Unbind, unbind my galling chain, And set, oh! set me free: No longer say that I'll disdain The gift of liberty." THROUGH the persuasion of Mr. Peck, and fascinated with the charms of Georgiana, Carlton had prolonged his stay two months with his old school-fellow. During the latter part of the time he had been almost as one of the family. If Miss Peck was invited out, Mr. Carlton was, as a matter of course. She seldom rode out, unless with him. If Mr. Peck was absent, he took the head of the table; and, to the delight of the young lady, he had on several occasions taken part in the family worship. "I am glad," said Mr. Peck, one evening while at the tea table, "I am glad, Mr. Carlton, that my neighbour Jones has invited you to visit him at his farm. He is a good neighbour, but a very ungodly man; I want that you should see his people, and then, when you return to the North, you can tell how much better a Christian's slaves are situated than one who does nothing for the cause of Christ." "I hope, Mr. Carlton," said Georgiana, "that you will spend the Sabbath with him, and have a religious interview with the Negroes." "Yes," replied the parson, "that's well thought of, Georgy." "Well, I think I will go up on Thursday next, and stay till Monday," said Carlton; "and I shall act upon your suggestion, Miss Peck," continued he; "and try to get a religious interview with the blacks. By-the-by," remarked Carlton, "I saw an advertisement in the Free Trader to-day that rather puzzled me. Ah, here it is now; and, drawing the paper from his pocket, "I will read it, and then you can tell me what it means: 'To PLANTERS AND OTHERS.—Wanted fifty Negroes. Any person having sick Negroes, considered incurable by their respective physicians, (their owners of course,) and wishing to dispose of them, Dr. Stillman will pay cash for Negroes affected with scrofula or king's evil, confirmed hypochondriacism, apoplexy, or diseases of the brain, kidneys, spleen, stomach and intestines, bladder and its appendages, diarrhoea, dysentery, &c. The highest cash price will be paid as above.' When I read this to-day I thought that the advertiser must be a man of eminent skill as a physician, and that he intended to cure the sick Negroes; but on second thought I find that some of the diseases enumerated are certainly incurable. What can he do with these sick Negroes?" "You see," replied Mr. Peck, laughing, "that he is a doctor, and has use for them in his lectures. The doctor is connected with a small college. Look at his prospectus, where he invites students to attend, and that will explain the matter to you." Carlton turned to another column, and read the following: "Some advantages of a peculiar character are connected with this institution, which it may be proper to point out. No place in the United States offers as great opportunities for the acquisition of anatomical knowledge. Subjects being obtained from among the coloured population in sufficient numbers for every purpose, and proper dissections carried on without offending any individuals in the community!" "These are for dissection, then?" inquired Carlton with a trembling voice. "Yes," answered the parson. "Of course they wait till they die before they can use them." "They keep them on hand, and when they need one they bleed him to death," returned Mr. Peck. "Yes, but that's murder." "Oh, the doctors are licensed to commit murder, you know; and what's the difference, whether one dies owing to the loss of blood, or taking too many pills? For my own part, if I had to choose, I would rather submit to the former." "I have often heard what I considered hard stories in abolition meetings in New York about slavery; but now I shall begin to think that many of them are true." "The longer you remain here the more you will be convinced of the iniquity of the institution," remarked Georgiana. "Now, Georgy, my dear, don't give us another abolition lecture, if you please," said Mr. Peck. "Here, Carlton," continued the parson, "I have written a short poem for your sister's album, as you requested me; it is a domestic piece, as you will see." "She will prize it the more for that," remarked Carlton; and taking the sheet of paper, he laughed as his eyes glanced over it. "Read it out, Mr. Carlton," said Georgiana, "and let me hear what it is; I know papa gets off some very droll things at times." Carlton complied with the young lady's request, and read aloud the following rare specimen of poetical genius: "MY LITTLE NIG. "I have a little nigger, the blackest thing alive, He'll be just four years old if he lives till forty-five; His smooth cheek hath a glossy hue, like a new polished boot, And his hair curls o'er his little head as black as any soot. His lips bulge from his countenance—his little ivories shine— His nose is what we call a little pug, but fashioned very fine: Although not quite a fairy, he is comely to behold, And I wouldn't sell him, 'pon my word, for a hundred all in gold. "He gets up early in the morn, like all the other nigs, And runs off to the hog-lot, where he squabbles with the pigs— And when the sun gets out of bed, and mounts up in the sky, The warmest corner of the yard is where my nig doth lie. And there extended lazily, he contemplates and dreams, (I cannot qualify to this, but plain enough it seems;) Until 'tis time to take in grub, when you can't find him there, For, like a politician, he has gone to hunt his share. "I haven't said a single word concerning my plantation, Though a prettier, I guess, cannot be found within the nation; When he gets a little bigger, I'll take and to him show it, And then I'll say, 'My little nig, now just prepare to go it!' I'll put a hoe into his hand—he'll soon know what it means, And every day for dinner, he shall have bacon and greens." CHAPTER XII A NIGHT IN THE PARSON'S KITCHEN "And see the servants met, Their daily labour's o'er; And with the jest and song they set The kitchen in a roar." MR. PECK kept around him four servants besides Currer, of whom we have made mention: of these, Sam was considered the first. If a dinner-party was in contemplation, or any company to be invited to the parson's, after all the arrangements had been talked over by the minister and his daughter, Sam was sure to be consulted upon the subject by "Miss Georgy," as Miss Peck was called by the servants. If furniture, crockery, or anything else was to be purchased, Sam felt that he had been slighted if his opinion had not been asked. As to the marketing, he did it all. At the servants' table in the kitchen, he sat at the head, and was master of ceremonies. A single look from him was enough to silence any conversation or noise in the kitchen, or any other part of the premises. There is, in the Southern States, a great amount of prejudice against colour amongst the Negroes themselves. The nearer the Negro or mulatto approaches to the white, the more he seems to feel his superiority over those of a darker hue. This is, no doubt, the result of the prejudice that exists on the part of the whites towards both mulattoes and blacks. Sam was originally from Kentucky, and through the instrumentality of one of his young masters whom he had to take to school, he had learned to read so as to be well understood; and, owing to that fact, was considered a prodigy among the slaves, not only of his own master's, but those of the town who knew him. Sam had a great wish to follow in the footsteps of his master, and be a poet; and was, therefore, often heard singing doggerels of his own composition. But there was one great drawback to Sam, and that was his colour. He was one of the blackest of his race. This he evidently regarded as a great misfortune. However, he made up for this in his dress. Mr. Peck kept his house servants well dressed; and as for Sam, he was seldom seen except in a ruffled shirt. Indeed, the washerwoman feared him more than all others about the house. Currer, as we have already stated, was chief of the kitchen department, and had a general supervision of the household affairs. Alfred the coachman, Peter, and Hetty made up the remainder of the house servants. Besides these, Mr. Peck owned eight slaves who were masons. These worked in the city. Being mechanics, they were let out to greater advantage than to keep them on the farm. However, every Sunday night, Peck's servants, including the bricklayers, usually assembled in the kitchen, when the events of the week were freely discussed and commented on. It was on a Sunday evening, in the month of June, that there was a party at Mr. Peck's, and, according to custom in the Southern States, the ladies had their maid-servants with them. Tea had been served in "the house," and the servants, including the strangers, had taken their seats at the tea table in the kitchen. Sam, being a "single gentleman," was usually attentive to the "ladies" on this occasion. He seldom or ever let the day pass without spending at least an hour in combing and brushing up his "hair." Sam had an idea that fresh butter was better for his hair than any other kind of grease; and therefore, on churning days, half a pound of butter had always to be taken out before it was salted. When he wished to appear to great advantage, he would grease his face, to make it "shiny." On the evening of the party therefore, when all the servants were at the table, Sam cut a big figure. There he sat with his wool well combed and buttered, face nicely greased, and his ruffles extending five or six inches from his breast. The parson in his own drawing-room did not make a more imposing appearance than did his servant on this occasion. "I jist bin had my fortune told last Sunday night," said Sam, as he helped one of the girls to some sweet hash. "Indeed," cried half-a-dozen voices. "Yes," continued he; "Aunt Winny teld me I is to hab de prettiest yaller gal in town, and dat I is to be free." All eyes were immediately turned toward Sally Johnson, who was seated near Sarn. "I speck I see somebody blush at dat remark," said Alfred. "Pass dem pancakes and molasses up dis way, Mr. Alf, and none of your insinawaysion here," rejoined Sam. "Dat reminds me," said Currer, "dat Doreas Simpson is gwine to git married." "Who to, I want to know?" inquired Peter. "To one of Mr. Darby's field-hands," answered Currer. "I should tink dat dat gal would not trow hersef away in dat manner," said Sally. "She good enough looking to get a house servant, and not to put up wid a fiel' nigger," continued she. "Yes," said Sam, "dat's a wery insensible remark of yours, Miss Sally. I admire your judgment wery much, I assure you. Dah's plenty of suspectible and well-dressed house servants dat a gal of her looks can get, wid out taken up wid dem common darkies." "Is de man black or a mulatto?" inquired one of the company. "He's nearly white," replied Currer. "Well den, dat's some exchuse for her," remarked Sam; "for I don't like to see dis malgemation of blacks and mulattoes." "No mulatto?" inquired one of the corn-how. Continued Sam, "If I had my rights I would be a mulatto too, for my mother was almost as light-coloured as Miss Sally," said he. Although Sam was one of the blackest men living, he nevertheless contended that his mother was a mulatto, and no one was more prejudiced against the blacks than he. A good deal of work, and the free use of fresh butter, had no doubt done wonders for his "hare" in causing it to grow long, and to this he would always appeal when he wished to convince others that he was part of an Anglo-Saxon. "I always thought you was not clear black, Mr. Sam," said Agnes. "You are right dahr, Miss Agnes. My hare tells what company I belong to," answered Sam. Here the whole company joined in the conversation about colour, which lasted for some time, giving unmistakeable evidence that caste is owing to ignorance. The evening's entertainment concluded by Sam's relating a little of his own experience while with his first master in old Kentucky. Sam's former master was a doctor, and had a large practice among his neighbours, doctoring both masters and slaves. When Sam was about fifteen years of age, his old master set him to grinding up the ointment, then to making pills. As the young student grew older and became more practised in his profession, his services were of more importance to the doctor. The physician having a good business, and a large number of his patients being slaves, the most of whom had to call on the doctor when ill, he put Sam to bleeding, pulling teeth, and administering medicine to the slaves. Sam soon acquired the name amongst the slaves of the "Black Doctor." With this appellation he was delighted, and no regular physician could possibly have put on more airs than did the black doctor when his services were required. In bleeding, he must have more bandages, and rub and smack the arm more than the doctor would have thought of. We once saw Sam taking out a tooth for one of his patients, and nothing appeared more amusing. He got the poor fellow down on his back, and he got astraddle of the man's chest, and getting the turnkeys on the wrong tooth, he shut both eyes and pulled for his life. The poor man screamed as loud as he could, but to no purpose. Sam had him fast. After a great effort, out came the sound grinder, and the young doctor saw his mistake; but consoled himself with the idea that as the wrong tooth was out of the way, there was more room to get at the right one. Bleeding and a dose of calomel was always considered indispensable by the "Old Boss"; and, as a matter of course, Sam followed in his footsteps. On one occasion the old doctor was ill himself, so as to be unable to attend to his patients. A slave, with pass in hand, called to receive medical advice, and the master told Sam to examine him and see what he wanted. This delighted him beyond measure, for although he had been acting his part in the way of giving out medicine as the master ordered it, he had never been called upon by the latter to examine a patient, and this seemed to convince him that, after all, he was no sham doctor. As might have been expected, he cut a rare figure in his first examination, placing himself directly opposite his patient, and folding his arms across his breast, and looking very knowingly, he began, "What's de matter wid you?" "I is sick." "Where is you sick?" "Here," replied the man, putting his hand upon his stomach. "Put out your tongue," continued the doctor. The man ran out his tongue at full length. "Let me feel your pulse," at the same time taking his patient's hand in his, placing his fingers on his pulse, he said, "Ah, your case is a bad one; if I don't do something for you, and dat pretty quick, you'll be a gone coon, and dat's sartin." At this the man appeared frightened, and inquired what was the matter with him: in answer, Sam said, "I done told you dat your case is a bad one, and dat's enough." On Sam's returning to his master's bedside, the latter said, "Well, Sam, what do you think is the matter with him?" "His stomach is out of order, sir," he replied. "What do you think had best be done for him?" "I think I better bleed him and give him a dose of calomel," returned Sam. So to the latter's gratification the master let him have his own way. We need not further say, that the recital of Sam's experience as a physician gave him a high position amongst the servants that evening, and made him a decided favourite with the ladies, one of whom feigned illness, when the black doctor, to the delight of all, and certainly to himself, gave medical advice. Thus ended the evening amongst the servants in the parson's kitchen. CHAPTER XIII A SLAVE HUNTING PARSON "'Tis too much prov'd—that with devotion's visage, And pious action, we do sugar o'er the devil himself." —Shakespeare. "You will, no doubt, be well pleased with neighbour Jones," said Mr. Peck, as Carlton stepped into the chaise to pay his promised visit to the "ungodly man." "Don't forget to have a religious interview with the Negroes, remarked Georgiana, as she gave the last nod to her young convert. "I will do my best," returned Carlton, as the vehicle left the door. As might have been expected, Carlton met with a cordial reception at the hands of the proprietor of the Grove Farm. The servants in the "Great House" were well dressed, and appeared as if they did not want for food. Jones knew that Carlton was from the North, and a non-slaveholder, and therefore did everything in his power to make a favourable impression on his mind. "My Negroes are well clothed, well fed, and not over worked," said the slaveholder to his visitor, after the latter had been with him nearly a week. "As far as I can see your slaves appear to good advantage," replied Carlton. "But," continued he, "if it is a fair question, do you have preaching among your slaves on Sunday, Mr. Jones?" "No, no," returned he, "I think that's all nonsense; my Negroes do their own preaching." "So you do permit them to have meetings." "Yes, when they wish. There's some very intelligent and clever chaps among them." "As to-morrow is the Sabbath," said Carlton, "if you have no objection, I will attend meeting with them." "Most certainly you shall, if you will do the preaching," returned the planter. Here the young man was about to decline, but he remembered the parting words of Georgiana, and he took courage and said, "Oh, I have no objection to give the Negroes a short talk." It was then understood that Carlton was to have a religious interview with the blacks the next day, and the young man waited with a degree of impatience for the time. In no part of the South are slaves in a more ignorant and degraded state than in the cotton, sugar, and rice districts. If they are permitted to cease labour on the Sabbath, the time is spent in hunting, fishing, or lying beneath the shade of a tree, resting for the morrow. Religious instruction is unknown in the far South, except among such men as the Rev. C. C. Jones, John Peck, and some others who regard religious instruction, such as they impart to their slaves, as calculated to make them more trustworthy and valuable as property. Jones, aware that his slaves would make rather a bad show of intelligence if questioned by Carlton, resolved to have them ready for him, and therefore gave his driver orders with regard to their preparation. Consequently, after the day's labour was over, Dogget, the driver, assembled the Negroes together and said, "Now, boys and gals, your master is coming down to the quarters to-morrow with his visitor, who is going to give you a preach, and I want you should understand what he says to you. Now many of you who came of Old Virginia and Kentuck, know what preaching is, and others who have been raised in these parts do not. Preaching is to tell you that you are mighty wicked and bad at heart. This, I suppose, you all know. But if the gentleman should ask you who made you, tell him the Lord; if he ask if you wish to go to heaven, tell him yes. Remember that you are all Christians, all love the Lord, all want to go to heaven, all love your masters, and all love me. Now, boys and gals, I want you to show yourselves smart to-morrow: be on your p's and q's, and, Monday morning, I will give you all a glass of whiskey bright and early." Agreeable to arrangement the slaves were assembled together on Sunday morning under the large trees near the great house, and after going through another drilling from the driver, Jones and Carlton made their appearance. "You see," said Jones to the Negroes, as he approached them, you see here's a gentleman that's come to talk to you about your souls, and I hope you 'ill all pay that attention that you ought." Jones then seated himself in one of the two chairs placed there for him and the stranger. Carlton had already selected a chapter in the Bible to read to them, which he did, after first prefacing it with some remarks of his own. Not being accustomed to speak in public, he determined, after reading the Bible, to make it more of a conversational meeting than otherwise. He therefore began asking them questions. "Do you feel that you are a Christian?" asked he of a full-blooded Negro that sat near him. "Yes, sir," was the response. "You feel, then, that you shall go to heaven." "Yes, sir." "Of course you know who made you?" The man put his hand to his head and began to scratch his wool; and, after a little hesitation, answered, "De overseer told us last night who made us, but indeed I forgot the gentmun's name." This reply was almost too much for Carlton, and his gravity was not a little moved. However, he bit his tongue, and turned to another man, who appeared, from his looks, to be more intelligent. "Do you serve the Lord?" asked he. "No, sir, I don't serve anybody but Mr. Jones. I neber belong to anybody else." To hide his feelings at this juncture, Carlton turned and walked to another part of the grounds, to where the women were seated, and said to a mulatto woman who had rather an anxious countenance, "Did you ever hear of John the Baptist?" "Oh yes, marser, John de Baptist; I know dat nigger bery well indeed; he libs in Old Kentuck, where I come from." Carlton's gravity here gave way, and he looked at the planter and laughed right out. The old woman knew a slave near her old master's farm in Kentucky, and was ignorant enough to suppose that he was the John the Baptist inquired about. Carlton occupied the remainder of the time in reading Scripture and talking to them. "My niggers ain't shown off very well to-day," said Jones, as he and his visitor left the grounds. "No," replied Carlton. "You did not get hold of the bright ones," continued the planter. "So it seems," remarked Carlton. The planter evidently felt that his neighbour, Parson Peck, would have a nut to crack over the account that Carlton would give of the ignorance of the slaves, and said and did all in his power to remove the bad impression already made; but to no purpose. The report made by Carlton, on his return, amused the parson very much. It appeared to him the best reason why professed Christians like himself should be slave-holders. Not so with Georgiana. She did not even smile when Carlton was telling his story, but seemed sore at heart that such ignorance should prevail in their midst. The question turned upon the heathen of other lands, and the parson began to expatiate upon his own efforts in foreign missions, when his daughter, with a child-like simplicity, said, "Send Bibles to the heathen; On every distant shore, From light that's beaming o'er us, Let streams increasing pour But keep it from the millions Down-trodden at our door. "Send Bibles to the heathen, Their famished spirits feed; Oh! haste, and join your efforts, The priceless gift to speed; Then flog the trembling Negro If he should learn to read." "I saw a curiosity while at Mr. Jones's that I shall not forget soon," said Carlton. "What was it?" inquired the parson. "A kennel of bloodhounds; and such dogs I never saw before. They were of a species between the bloodhound and the foxhound, and were ferocious, gaunt, and savage-looking animals. They were part of a stock imported from Cuba, he informed me. They were kept in an iron cage, and fed on Indian corn bread. This kind of food, he said, made them eager for their business. Sometimes they would give the dogs meat, but it was always after they had been chasing a Negro." "Were those the dogs you had, papa, to hunt Harry?" asked Georgiana. "No, my dear," was the short reply: and the parson seemed anxious to change the conversation to something else. When Mr. Peck had left the room, Carlton spoke more freely of what he had seen, and spoke more pointedly against slavery; for he well knew that Miss Peck sympathised with him in all he felt and said. "You mentioned about your father hunting a slave," said Carlton, in an undertone. "Yes," replied she: "papa went with some slave-catchers and a parcel of those nasty Negro-dogs, to hunt poor Harry. He belonged to papa and lived on the farm. His wife lives in town, and Harry had been to see her, and did not return quite as early as he should; and Huckelby was flogging him, and he got away and came here. I wanted papa to keep him in town, so that he could see his wife more frequently; but he said they could not spare him from the farm, and flogged him again, and sent him back. The poor fellow knew that the overseer would punish him over again, and instead of going back he went into the woods." "Did they catch him?" asked Carlton. "Yes," replied she. "In chasing him through the woods, he attempted to escape by swimming across a river, and the dogs were sent in after him, and soon caught him. But Harry had great courage and fought the dogs with a big club; and papa seeing the Negro would escape from the dogs, shot at him, as he says, only to wound him, that he might be caught; but the poor fellow was killed." Overcome by relating this incident, Georgiana burst into tears. Although Mr. Peck fed and clothed his house servants well, and treated them with a degree of kindness, he was, nevertheless, a most cruel master. He encouraged his driver to work the field-hands from early dawn till late at night; and the good appearance of the house-servants, and the preaching of Snyder to the field Negroes, was to cause himself to be regarded as a Christian master. Being on a visit one day at the farm, and having with him several persons from the Free States, and wishing to make them believe that his slaves were happy, satisfied, and contented, the parson got out the whiskey and gave each one a dram, who in return had to drink the master's health, or give a toast of some kind. The company were not a little amused at some of the sentiments given, and Peck was delighted at every indication of contentment on the part of the blacks. At last it came to Jack's turn to drink, and the master expected something good from him, because he was considered the cleverest and most witty slave on the farm. "Now," said the master, as he handed Jack the cup of whiskey; "now, Jack, give us something rich. You know," continued he, "we have raised the finest crop of cotton that's been seen in these parts for many a day. Now give us a toast on cotton; come, Jack, give us something to laugh at." The Negro felt not a little elated at being made the hero of the occasion, and taking the whiskey in his right hand, put his left to his head and began to scratch his wool, and said, "The big bee flies high, The little bee make the honey; The black folks makes the cotton, And the white folks gets the money." CHAPTER XIV A FREE WOMAN REDUCED TO SLAVERY ALTHESA found in Henry Morton a kind and affectionate husband; and his efforts to purchase her mother, although unsuccessful, had doubly endeared him to her. Having from the commencement resolved not to hold slaves, or rather not to own any, they were compelled to hire servants for their own use. Five years had passed away, and their happiness was increased by two lovely daughters. Mrs. Morton was seated, one bright afternoon, busily engaged with her needle, and near her sat Salome, a servant that she had just taken into her employ. The woman was perfectly white; so much so, that Mrs. Morton had expressed her apprehensions to her husband, when the woman first came, that she was not born a slave. The mistress watched the servant, as the latter sat sewing upon some coarse work, and saw the large silent tear in her eye. This caused an uneasiness to the mistress, and she said, "Salome, don't you like your situation here?" "Oh yes, madam," answered the woman in a quick tone, and then tried to force a smile. "Why is it that you often look sad, and with tears in your eyes?" The mistress saw that she had touched a tender chord, and continued, "I am your friend; tell me your sorrow, and, if I can, I will help you." As the last sentence was escaping the lips of the mistress, the slave woman put her check apron to her face and wept. Mrs. Morton saw plainly that there was cause for this expression of grief, and pressed the woman more closely. "Hear me, then," said the woman calming herself: "I will tell you why I sometimes weep. I was born in Germany, on the banks of the Rhine. Ten years ago my father came to this country, bringing with him my mother and myself. He was poor, and I, wishing to assist all I could, obtained a situation as nurse to a lady in this city. My father got employment as a labourer on the wharf, among the steamboats; but he was soon taken ill with the yellow fever, and died. My mother then got a situation for herself, while I remained with my first employer. When the hot season came on, my master, with his wife, left New Orleans until the hot season was over, and took me with them. They stopped at a town on the banks of the Mississippi river, and said they should remain there some weeks. One day they went out for a ride, and they had not been one more than half an hour, when two men came into the room and told me that they had bought me, and that I was their slave. I was bound and taken to prison, and that night put on a steamboat and taken up the Yazoo river, and set to work on a farm. I was forced to take up with a Negro, and by him had three children. A year since my master's daughter was married, and I was given to her. She came with her husband to this city, and I have ever since been hired out." "Unhappy woman," whispered Althesa, "why did you not tell me this before?" "I was afraid," replied Salome, "for I was once severely flogged for telling a stranger that I was not born a slave." On Mr. Morton's return home, his wife communicated to him the story which the slave woman had told her an hour before, and begged that something might be done to rescue her from the situation she was then in. In Louisiana as well as many others of the slave states, great obstacles are thrown in the way of persons who have been wrongfully reduced to slavery regaining their freedom. A person claiming to be free must prove his right to his liberty. This, it will be seen, throws the burden of proof upon the slave, who, in all probability, finds it out of his power to procure such evidence. And if any free person shall attempt to aid a freeman in re-gaining his freedom, he is compelled to enter into security in the sum of one thousand dollars, and if the person claiming to be free shall fail to establish such fact, the thousand dollars are forfeited to the state. This cruel and oppressive law has kept many a freeman from espousing the cause of persons unjustly held as slaves. Mr. Morton inquired and found that the woman's story was true, as regarded the time she had lived with her present owner; but the latter not only denied that she was free, but immediately removed her from Morton's. Three months after Salome had been removed from Morton's and let out to another family, she was one morning cleaning the door steps, when a lady passing by, looked at the slave and thought she recognised some one that she had seen before. The lady stopped and asked the woman if she was a slave. "I am," said she. "Were you born a slave?" "No, I was born in Germany." "What's the name of the ship in which you came to this country?" inquired the lady. "I don't know," was the answer. "Was it the am*zon?" At the sound of this name, the slave woman was silent for a moment, and then the tears began to flow freely down her careworn cheeks. "Would you know Mrs. Marshall, who was a passenger in the am*zon, if you should see her?" inquired the lady. At this the woman gazed at the lady with a degree of intensity that can be imagined better than described, and then fell at the lady's feet. The lady was Mrs. Marshall. She had crossed the Atlantic in the same ship with this poor woman. Salome, like many of her countrymen, was a beautiful singer, and had often entertained Mrs. Marshall and the other lady passengers on board the am*zon. The poor woman was raised from the ground by Mrs. Marshall, and placed upon the door step that she had a moment before been cleaning. "I will do my utmost to rescue you from the horrid life of a slave," exclaimed the lady, as she took from her pocket her pencil, and wrote down the number of the house, and the street in which the German woman was working as a slave. After a long and tedious trial of many days, it was decided that Salome Miller was by birth a free woman, and she was set at liberty. The good and generous Althesa had contributed some of the money toward bringing about the trial, and had done much to cheer on Mrs. Marshall in her benevolent object. Salome Miller is free, but where are her three children? They are still slaves, and in all human probability will die as such. This, reader, is no fiction; if you think so, look over the files of the New Orleans newspapers of the years 1845-6, and you will there see reports of the trial. CHAPTER XV TO-DAY A MISTRESS, TO-MORROW A SLAVE "I promised thee a sister tale Of man's perfidious cruelty; Come, then, and hear what cruel wrong Befell the dark ladie."—Coleridge. LET us return for a moment to the home of Clotel. While she was passing lonely and dreary hours with none but her darling child, Horatio Green was trying to find relief in that insidious enemy of man, the intoxicating cup. Defeated in politics, forsaken in love by his wife, he seemed to have lost all principle of honour, and was ready to nerve himself up to any deed, no matter how unprincipled. Clotel's existence was now well known to Horatio's wife, and both her [sic] and her father demanded that the beautiful quadroon and her child should be sold and sent out of the state. To this proposition he at first turned a deaf ear; but when he saw that his wife was about to return to her father's roof, he consented to leave the matter in the hands of his father-in-law. The result was, that Clotel was immediately sold to the slave-trader, Walker, who, a few years previous, had taken her mother and sister to the far South. But, as if to make her husband drink of the cup of humiliation to its very dregs, Mrs. Green resolved to take his child under her own roof for a servant. Mary was, therefore, put to the meanest work that could be found, and although only ten years of age, she was often compelled to perform labour, which, under ordinary circumstances, would have been thought too hard for one much older. One condition of the sale of Clotel to Walker was, that she should be taken out of the state, which was accordingly done. Most quadroon women who are taken to the lower countries to be sold are either purchased by gentlemen for their own use, or sold for waiting-maids; and Clotel, like her sister, was fortunate enough to be bought for the latter purpose. The town of Vicksburgh stands on the left bank of the Mississippi, and is noted for the severity with which slaves are treated. It was here that Clotel was sold to Mr. James French, a merchant. Mrs. French was severe in the extreme to her servants. Well dressed, but scantily fed, and overworked were all who found a home with her. The quadroon had been in her new home but a short time ere she found that her situation was far different from what it was in Virginia. What social virtues are possible in a society of which injustice is the primary characteristic? in a society which is divided into two classes, masters and slaves? Every married woman in the far South looks upon her husband as unfaithful, and regards every quadroon servant as a rival. Clotel had been with her new mistress but a few days, when she was ordered to cut off her long hair. The Negro, constitutionally, is fond of dress and outward appearance. He that has short, woolly hair, combs it and oils it to death. He that has long hair, would sooner have his teeth drawn than lose it. However painful it was to the quadroon, she was soon seen with her hair cut as short as any of the full-blooded Negroes in the dwelling. Even with her short hair, Clotel was handsome. Her life had been a secluded one, and though now nearly thirty years of age, she was still beautiful. At her short hair, the other servants laughed, "Miss Clo needn't strut round so big, she got short nappy har well as I," said Nell, with a broad grin that showed her teeth. "She tinks she white, when she come here wid dat long har of hers," replied Mill. "Yes," continued Nell; "missus make her take down her wool so she no put it up to-day." The fairness of Clotel's complexion was regarded with envy as well by the other servants as by the mistress herself. This is one of the hard features of slavery. To-day the woman is mistress of her own cottage; to-morrow she is sold to one who aims to make her life as intolerable as possible. And be it remembered, that the house servant has the best situation which a slave can occupy. Some American writers have tried to make the world believe that the condition of the labouring classes of England is as bad as the slaves of the United States. The English labourer may be oppressed, he may be cheated, defrauded, swindled, and even starved; but it is not slavery under which he groans. He cannot be sold; in point of law he is equal to the prime minister. "It is easy to captivate the unthinking and the prejudiced, by eloquent declamation about the oppression of English operatives being worse than that of American slaves, and by exaggerating the wrongs on one side and hiding them on the other. But all informed and reflecting minds, knowing that bad as are the social evils of England, those of Slavery are immeasurably worse." But the degradation and harsh treatment that Clotel experienced in her new home was nothing compared with the grief she underwent at being separated from her dear child. Taken from her without scarcely a moment's warning, she knew not what had become of her. The deep and heartfelt grief of Clotel was soon perceived by her owners, and fearing that her refusal to take food would cause her death, they resolved to sell her. Mr. French found no difficulty in getting a purchaser for the quadroon woman, for such are usually the most marketable kind of property. Clotel was sold at private sale to a young man for a housekeeper; but even he had missed his aim. CHAPTER XVI DEATH OF THE PARSON CARLTON was above thirty years of age, standing on the last legs of a young man, and entering on the first of a bachelor. He had never dabbled in matters of love, and looked upon all women alike. Although he respected woman for her virtues, and often spoke of the goodness of heart of the sex, he had never dreamed of marriage. At first he looked upon Miss Peck as a pretty young woman, but after she became his religious teacher, he regarded her in that light, that every one will those whom they know to be their superiors. It was soon seen, however, that the young man not only respected and reverenced Georgiana for the incalculable service she had done him, in awakening him to a sense of duty to his soul, but he had learned to bow to the shrine of Cupid. He found, weeks after he had been in her company, that when he met her at table, or alone in the drawing room, or on the piazza, he felt a shortness of breath, a palpitating of the heart, a kind of dizziness of the head; but he knew not its cause. This was love in its first stage. Mr. Peck saw, or thought he saw, what would be the result of Carlton's visit, and held out every inducement in his power to prolong his stay. The hot season was just commencing, and the young Northerner was talking of his return home, when the parson was very suddenly taken ill. The disease was the cholera, and the physicians pronounced the case incurable. In less than five hours John Peck was a corpse. His love for Georgiana, and respect for her father, had induced Carlton to remain by the bedside of the dying man, although against the express orders of the physician. This act of kindness caused the young orphan henceforth to regard Carlton as her best friend. He now felt it his duty to remain with the young woman until some of her relations should be summoned from Connecticut. After the funeral, the family physician advised that Miss Peck should go to the farm, and spend the time at the country seat; and also advised Carlton to remain with her, which he did. At the parson's death his Negroes showed little or no signs of grief. This was noticed by both Carlton and Miss Peck, and caused no little pain to the latter. "They are ungrateful," said Carlton, as he and Georgiana were seated on the piazza. "What," asked she, "have they to be grateful for?" "Your father was kind, was he not?" "Yes, as kind as most men who own slaves; but the kindness meted out to blacks would be unkindness if given to whites. We would think so, should we not?" "Yes," replied he. "If we would not consider the best treatment which a slave receives good enough for us, we should not think he ought to be grateful for it. Everybody knows that slavery in its best and mildest form is wrong. Whoever denies this, his lips libel his heart. Try him! Clank the chains in his ears, and tell him they are for him; give him an hour to prepare his wife and children for a life of slavery; bid him make haste, and get ready their necks for the yoke, and their wrists for the coffle chains; then look at his pale lips and trembling knees, and you have nature's testimony against slavery." "Let's take a walk," said Carlton, as if to turn the conversation. The moon was just appearing through the tops of the trees, and the animals and insects in an adjoining wood kept up a continued din of music. The croaking of bull-frogs, buzzing of insects, cooing of turtle-doves, and the sound from a thousand musical instruments, pitched on as many different keys, made the welkin ring. But even all this noise did not drown the singing of a party of the slaves, who were seated near a spring that was sending up its cooling waters. "How prettily the Negroes sing," remarked Carlton, as they were wending their way towards the place from whence the sound of the voices came. "Yes," replied Georgiana; "master Sam is there, I'll warrant you: he's always on hand when there's any singing or dancing. We must not let them see us, or they will stop singing." "Who makes their songs for them?" inquired the young man. "Oh, they make them up as they sing them; they are all impromptu songs." By this time they were near enough to hear distinctly every word; and, true enough, Sam's voice was heard above all others. At the conclusion of each song they all joined in a hearty laugh, with an expression of "Dats de song for me;" "Dems dems." "Stop," said Carlton, as Georgiana was rising from the log upon which she was seated; "stop, and let's hear this one." The piece was sung by Sam, the others joining in the chorus, and was as follows: Sam. "Come, all my brethren, let us take a rest, While the moon shines so brightly and clear; Old master is dead, and left us at last, And has gone at the Bar to appear. Old master has died, and lying in his grave, And our blood will awhile cease to flow; He will no more trample on the neck of the slave; For he's gone where the slaveholders go. Chorus. "Hang up the shovel and the hoe Take down the fiddle and the bow— Old master has gone to the slaveholder's rest; He has gone where they all ought to go. Sam. "I heard the old doctor say the other night, As he passed by the dining-room door 'Perhaps the old man may live through the night, But I think he will die about four.' Young mistress sent me, at the peril of my life, For the parson to come down and pray, For says she, 'Your old master is now about to die,' And says I, 'God speed him on his way.' "Hang up the shovel, &c. "At four o'clock at morn the family was called Around the old man's dying bed; And oh! but I laughed to myself when I heard That the old man's spirit had fled. Mr. Carlton cried, and so did I pretend; Young mistress very nearly went mad; And the old parson's groans did the heavens fairly rend; But I tell you I felt mighty glad. "Hang up the shovel, &c. "We'll no more be roused by the blowing of his horn, Our backs no longer he will score; He no more will feed us on cotton-seeds and corn; For his reign of oppression now is o'er. He no more will hang our children on the tree, To be ate by the carrion crow; He no more will send our wives to Tennessee; For he's gone where the slaveholders go. "Hang up the shovel and the hoe, Take down the fiddle and the bow, We'll dance and sing, And make the forest ring, With the fiddle and the old banjo." The song was not half finished before Carlton regretted that he had caused the young lady to remain and hear what to her must be anything but pleasant reflections upon her deceased parent. "I think we will walk," said he, at the same time extending his arm to Georgiana. "No," said she; "let's hear them out. It is from these unguarded expressions of the feelings of the Negroes, that we should learn a lesson." At its conclusion they walked towards the house in silence: as they were ascending the steps, the young man said, "They are happy, after all. The Negro, situated as yours are, is not aware that he is deprived of any just rights." "Yes, yes," answered Georgiana: "you may place the slave where you please; you may dry up to your utmost the fountains of his feelings, the springs of his thought; you may yoke him to your labour, as an ox which liveth only to work, and worketh only to live; you may put him under any process which, without destroying his value as a slave, will debase and crush him as a rational being; you may do this, and the idea that he was born to be free will survive it all. It is allied to his hope of immortality; it is the ethereal part of his nature, which oppression cannot reach; it is a torch lit up in his soul by the hand of Deity, and never meant to be extinguished by the hand of man." On reaching the drawing-room, they found Sam snuffing the candles, and looking as solemn and as dignified as if he had never sung a song or laughed in his life. "Will Miss Georgy have de supper got up now?" asked the Negro. "Yes," she replied. "Well," remarked Carlton, "that beats anything I ever met with. Do you think that was Sam we heard singing?" "I am sure of it," was the answer. "I could not have believed that that fellow was capable of so much deception," continued he. "Our system of slavery is one of deception; and Sam, you see, has only been a good scholar. However, he is as honest a fellow as you will find among the slave population here. If we would have them more honest, we should give them their liberty, and then the inducement to be dishonest would be gone. I have resolved that these creatures shall all be free." "Indeed!" exclaimed Carlton. "Yes, I shall let them all go free, and set an example to those about me." "I honour your judgment," said he. "But will the state permit them to remain?" "If not, they can go where they can live in freedom. I will not be unjust because the state is." CHAPTER XVII RETALIATION "I had a dream, a happy dream; I thought that I was free: That in my own bright land again A home there was for me." WITH the deepest humiliation Horatio Green saw the daughter of Clotel, his own child, brought into his dwelling as a servant. His wife felt that she had been deceived, and determined to punish her deceiver. At first Mary was put to work in the kitchen, where she met with little or no sympathy from the other slaves, owing to the fairness of her complexion. The child was white, what should be done to make her look like other Negroes, was the question Mrs. Green asked herself. At last she hit upon a plan: there was a garden at the back of the house over which Mrs. Green could look from her parlour window. Here the white slave-girl was put to work, without either bonnet or handkerchief upon her head. A hot sun poured its broiling rays on the naked face and neck of the girl, until she sank down in the corner of the garden, and was actually broiled to sleep. "Dat little nigger ain't working a bit, missus," said Dinah to Mrs. Green, as she entered the kitchen. "She's lying in the sun, seasoning; she will work better by and by," replied the mistress. "Dees white niggers always tink dey sef good as white folks," continued the cook. "Yes, but we will teach them better; won't we, Dinah?" "Yes, missus, I don't like dees mularter niggers, no how: dey always want to set dey sef up for something big." The cook was black, and was not without that prejudice which is to be found among the Negroes, as well as among the whites of the Southern States. The sun had the desired effect, for in less than a fortnight Mary's fair complexion had disappeared, and she was but little whiter than any other mulatto children running about the yard. But the close resemblance between the father and child annoyed the mistress more than the mere whiteness of the child's complexion. Horatio made proposition after proposition to have the girl sent away, for every time he beheld her countenance it reminded him of the happy days he had spent with Clotel. But his wife had commenced, and determined to carry out her unfeeling and fiendish designs. This child was not only white, but she was the granddaughter of Thomas Jefferson, the man who, when speaking against slavery in the legislature of Virginia, said, "The whole commerce between master and slave is a perpetual exercise of the most boisterous passions; the most unremitting despotism on the one part, and degrading submission on the other. With what execration should the statesman be loaded who, permitting one half the citizens thus to trample on the rights of the other, transforms those into despots and these into enemies, destroys the morals of the one part, and the amor patriae of the other! For if the slave can have a country in this world, it must be any other in preference to that in which he is born to live and labour for another; in which he must lock up the faculties of his nature, contribute as far as depends on his individual endeavours to the evanishment of the human race, or entail his own miserable condition on the endless generations proceeding from him. And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are the gift of God? that they are not to be violated but with his wrath? Indeed, I tremble for my country when I reflect that God is just; that his justice cannot sleep for ever; that, considering numbers, nature, and natural means only, a revolution of the wheel of fortune, an exchange of situation, is among possible events; that it may become probable by supernatural interference! The Almighty has no attribute which can take side with us in such a contest. "What an incomprehensible machine is man! Who can endure toil, famine, stripes, imprisonment, and death itself, in vindication of his own liberty, and the next moment be deaf to all those motives, whose power supported him through his trial, and inflict on his fellow-men a bondage, one hour of which is fraught with more misery than ages of that which he rose in rebellion to oppose! But we must wait with patience the workings of an overruling Providence, and hope that that is preparing the deliverance of these our suffering brethren. When the measure of their tears shall be full—when their tears shall have involved heaven itself in darkness—doubtless a God of justice will awaken to their distress, and by diffusing light and liberality among their oppressors, or at length by his exterminating thunder, manifest his attention to things of this world, and that they are not left to the guidance of blind fatality." The same man, speaking of the probability that the slaves might some day attempt to gain their liberties by a revolution, said, "I tremble for my country, when I recollect that God is just, and that His justice cannot sleep for ever. The Almighty has no attribute that can take sides with us in such a struggle." But, sad to say, Jefferson is not the only American statesman who has spoken high-sounding words in favour of freedom, and then left his own children to die slaves. CHAPTER XVIII THE LIBERATOR "We hold these truths to be self-evident, that all men are created free and equal; that they are endowed by their Creator with certain inalienable rights; among these are life, liberty, and the pursuit of happiness."—Declaration of American Independence. THE death of the parson was the commencement of a new era in the history of his slaves. Only a little more than eighteen years of age, Georgiana could not expect to carry out her own wishes in regard to the slaves, although she was sole heir to her father's estate. There were distant relations whose opinions she had at least to respect. And both law and public opinion in the state were against any measure of emancipation that she might think of adopting; unless, perhaps, she might be permitted to send them to Liberia. Her uncle in Connecticut had already been written to, to come down and aid in settling up the estate. He was a Northern man, but she knew him to be a tight-fisted yankee, whose whole counsel would go against liberating the Negroes. Yet there was one way in which the thing could be done. She loved Carlton, and she well knew that he loved her; she read it in his countenance every time they met, yet the young man did not mention his wishes to her. There were many reasons why he should not. In the first place, her father was just deceased, and it seemed only right that he should wait a reasonable time. Again, Carlton was poor, and Georgiana was possessed of a large fortune; and his high spirit would not, for a moment, allow him to place himself in a position to be regarded as a fortune-hunter. The young girl hinted, as best she could, at the probable future; but all to no purpose. He took nothing to himself. True, she had read much of "woman's rights;" and had even attended a meeting, while at the North, which had been called to discuss the wrongs of woman; but she could not nerve herself up to the point of putting the question to Carlton, although she felt sure that she should not be rejected. She waited, but in vain. At last, one evening, she came out of her room rather late, and was walking on the piazza for fresh air. She passed near Carlton's room, and heard the voice of Sam. The negro had just come in to get the young man's boots, and had stopped, as he usually did, to have some talk. "I wish," said Sam, "dat Marser Carlton an Miss Georgy would get married; den, speck, we'd have good times." "I don't think your mistress would have me," replied the young man. "What make tink dat, Marser Carlton?" "Your mistress would marry no one, Sam, unless she loved them." "Den I wish she would lub you, cause I tink we have good times den. All our folks is de same 'pinion like me," returned the Negro, and then left the room with the boots in his hands. During the conversation between the Anglo-Saxon and the African, one word had been dropped by the former that haunted the young lady the remainder of the night—"Your mistress would marry no one unless she loved them." That word awoke her in the morning, and caused her to decide upon this import subject. Love and duty triumphed over the woman's timid nature, and that day Georgiana informed Carlton that she was ready to become his wife. The young man, with grateful tears, accepted and kissed the hand that was offered to him. The marriage of Carlton and Miss Peck was hailed with delight by both the servants in the house and the Negroes on the farm. New rules were immediately announced for the working and general treatment of the slaves on the plantation. With this, Huckelby, the overseer, saw his reign coming to an end; and Snyder, the Dutch preacher, felt that his services would soon be dispensed with, for nothing was more repugnant to the feelings of Mrs. Carlton than the sermons preached by Snyder to the slaves. She regarded them as something intended to make them better satisfied with their condition, and more valuable as pieces of property, without preparing them for the world to come. Mrs. Carlton found in her husband a congenial spirit, who entered into all her wishes and plans for bettering the condition of their slaves. Mrs. Carlton's views and sympathies were all in favour of immediate emancipation; but then she saw, or thought she saw, a difficulty in that. If the slaves were liberated, they must be sent out of the state. This, of course, would incur additional expense; and if they left the state, where had they better go? "Let's send them to Liberia," said Carlton. "Why should they go to Africa, any more than to the Free States or to Canada?" asked the wife. "They would be in their native land," he answered. "Is not this their native land? What right have we, more than the Negro, to the soil here, or to style ourselves native Americans? Indeed it is as much their home as ours, and I have sometimes thought it was more theirs. The Negro has cleared up the lands, built towns, and enriched the soil with his blood and tears; and in return, he is to be sent to a country of which he knows nothing. Who fought more bravely for American independence than the blacks? A negro, by the name of Attucks, was the first that fell in Boston at the commencement of the revolutionary war; and throughout the whole of the struggles for liberty in this country, the Negroes have contributed their share. In the last war with Great Britain, the country was mainly indebted to the blacks in New Orleans for the achievement of the victory at that place; and even General Jackson, the commander in chief, called the Negroes together at the close of the war, and addressed them in the following terms:— 'Soldiers!—When on the banks of the Mobile I called you to take up arms, inviting you to partake the perils and glory of your white fellow citizens, I expected much from you; for I was not ignorant that you possess qualities most formidable to an invading enemy. I knew with what fortitude you could endure hunger and thirst, and all the fatigues of a campaign. I knew well how you loved your native country, and that you, as well as ourselves, had to defend what man holds most dear—his parents, wife, children, and property. You have done more than I expected. In addition to the previous qualities I before knew you to possess, I found among you a noble enthusiasm, which leads to the performance of great things. 'Soldiers! The President of the United States shall hear how praiseworthy was your conduct in the hour of danger, and the representatives of the American people will give you the praise your exploits entitle you to. Your general anticipates them in appauding your noble ardour.' "And what did these noble men receive in return for their courage, their heroism? Chains and slavery. Their good deeds have been consecrated only in their own memories. Who rallied with more alacrity in response to the summons of danger? If in that hazardous hour, when our homes were menaced with the horrors of war, we did not disdain to call upon the Negro to assist in repelling invasion, why should we, now that the danger is past, deny him a home in his native land?" "I see," said Carlton, "you are right, but I fear you will have difficulty in persuading others to adopt your views." "We will set the example," replied she, "and then hope for the best; for I feel that the people of the Southern States will one day see their error. Liberty has always been our watchword, as far as profession is concerned. Nothing has been held so cheap as our common humanity, on a national average. If every man had his aliquot proportion of the injustice done in this land, by law and violence, the present freemen of the northern section would many of them commit suicide in self-defence, and would court the liberties awarded by Ali Pasha of Egypt to his subjects. Long ere this we should have tested, in behalf of our bleeding and crushed American brothers of every hue and complexion, every new constitution, custom, or practice, by which inhumanity was supposed to be upheld, the injustice and cruelty they contained, emblazoned before the great tribunal of mankind for condemnation; and the good and available power they possessed, for the relief, deliverance and elevation of oppressed men, permitted to shine forth from under the cloud, for the refreshment of the human race." Although Mr. and Mrs. Carlton felt that immediate emancipation was the right of the slave and the duty of the master, they resolved on a system of gradual emancipation, so as to give them time to accomplish their wish, and to prepare the Negro for freedom. Huckelby was one morning told that his services would no longer be required. The Negroes, ninety-eight in number, were called together and told that the whip would no longer be used, and that they would be allowed a certain sum for every bale of cotton produced. Sam, whose long experience in the cotton-field before he had been taken into the house, and whose general intelligence justly gave him the first place amongst the Negroes on the Poplar Farm, was placed at their head. They were also given to understand that the money earned by them would be placed to their credit; and when it amounted to a certain sum, they should all be free. The joy with which this news was received by the slaves, showed their grateful appreciation of the boon their benefactors were bestowing upon them. The house servants were called and told that wages would be allowed them, and what they earned set to their credit, and they too should be free. The next were the bricklayers. There were eight of these, who had paid their master two dollars per day, and boarded and clothed themselves. An arrangement was entered into with them, by which the money they earned should be placed to their credit; and they too should be free, when a certain amount should be accumulated; and great was the change amongst all these people. The bricklayers had been to work but a short time, before their increased industry was noticed by many. They were no longer apparently the same people. A sedateness, a care, an economy, an industry, took possession of them, to which there seemed to be no bounds but in their physical strength. They were never tired of labouring, and seemed as though they could never effect enough. They became temperate, moral, religious, setting an example of innocent, unoffending lives to the world around them, which was seen and admired by all. Mr. Parker, a man who worked nearly forty slaves at the same business, was attracted by the manner in which these Negroes laboured. He called on Mr. Carlton, some weeks after they had been acting on the new system, and offered 2,000 dollars for the head workman, Jim. The offer was, of course, refused. A few days after the same gentleman called again, and made an offer of double the sum that he had on the former occasion. Mr. Parker, finding that no money would purchase either of the Negroes, said, "Now, Mr. Carlton, pray tell me what it is that makes your Negroes work so? What kind of people are they?" "I suppose," observed Carlton, "that they are like other people, flesh and blood." "Why, sir," continued Parker, "I have never seen such people; building as they are next door to my residence, I see and have my eye on them from morning till night. You are never there, for I have never met you, or seen you once at the building. Why, sir, I am an early riser, getting up before day; and do you think that I am not awoke every morning in my life by the noise of their trowels at work, and their singing and noise before day; and do you suppose, sir, that they stop or leave off work at sundown? No, sir, but they work as long as they can see to lay a brick, and then they carry tip brick and mortar for an hour or two afterward, to be ahead of their work the next morning. And again, sir, do you think that they walk at their work? No, sir, they run all day. You see, sir, those immensely long, ladders, five stories in height; do you suppose they walk up them? No, sir, they run up and down them like so many monkeys all day long. I never saw such people as these in my life. I don't know what to make of them. Were a white man with them and over them with a whip, then I should see and understand the cause of the running and incessant labour; but I cannot comprehend it; there is something in it, sir. Great man, sir, that Jim; great man; I should like to own him." Carlton here informed Parker that their liberties depended upon their work; when the latter replied, "If niggers can work so for the promise of freedom, they ought to be made to work without it." This last remark was in the true spirit of the slaveholder, and reminds us of the fact that, some years since, the overseer of General Wade Hampton offered the niggers under him a suit of clothes to the one that picked the most cotton in one day; and after that time that day's work was given as a task to the slaves on that plantation; and, after a while, was adopted by other planters. The Negroes on the farm, under "Marser Sam," were also working in a manner that attracted the attention of the planters round about. They no longer feared Huckelby's whip, and no longer slept under the preaching of Snyder. On the Sabbath, Mr. and Mrs. Carlton read and explained the Scriptures to them; and the very great attention paid by the slaves showed plainly that they appreciated the gospel when given to them in its purity. The death of Currer, from yellow fever, was a great trial to Mrs. Carlton; for she had not only become much attached to her, but had heard with painful interest the story of her wrongs, and would, in all probability, have restored her to her daughter in New Orleans. CHAPTER XIX ESCAPE OF CLOTEL "The fetters galled my weary soul— A soul that seemed but thrown away; I spurned the tyrant's base control, Resolved at least the man to play." No country has produced so much heroism in so short a time, connected with escapes from peril and oppression, as has occurred in the United States among fugitive slaves, many of whom show great shrewdness in their endeavours to escape from this land of bondage. A slave was one day seen passing on the high road from a border town in the interior of the state of Virginia to the Ohio river. The man had neither hat upon his head or coat upon his back. He was driving before him a very nice fat pig, and appeared to all who saw him to be a labourer employed on an adjoining farm. "No Negro is permitted to go at large in the Slave States without a written pass from his or her master, except on business in the neighbourhood." "Where do you live, my boy?" asked a white man of the slave, as he passed a white house with green blinds. "Jist up de road, sir," was the answer. "That's a fine pig." "Yes, sir, marser like dis choat berry much." And the Negro drove on as if he was in great haste. In this way he and the pig travelled more than fifty miles before they reached the Ohio river. Once at the river they crossed over; the pig was sold; and nine days after the runaway slave passed over the Niagara river, and, for the first time in his life, breathed the air of freedom. A few weeks later, and, on the same road, two slaves were seen passing; one was on horseback, the other was walking before him with his arms tightly bound, and a long rope leading from the man on foot to the one on horseback. "Oh, ho, that's a runaway rascal, I suppose," said a farmer, who met them on the road. "Yes, sir, he bin runaway, and I got him fast. Marser will tan his jacket for him nicely when he gets him." "You are a trustworthy fellow, I imagine," continued the farmer. "Oh yes, sir; marser puts a heap of confidence in dis nigger." And the slaves travelled on. When the one on foot was fatigued they would change positions, the other being tied and driven on foot. This they called "ride and tie." After a journey of more than two hundred miles they reached the Ohio river, turned the horse loose, told him to go home, and proceeded on their way to Canada. However they were not to have it all their own way. There are men in the Free States, and especially in the states adjacent to the Slave States, who make their living by catching the runaway slave, and returning him for the reward that may be offered. As the two slaves above mentioned were travelling on towards the land of freedom, led by the North Star, they were set upon by four of these slave-catchers, and one of them unfortunately captured. The other escaped. The captured fugitive was put under the torture, and compelled to reveal the name of his owner and his place of residence. Filled with delight, the kidnappers started back with their victim. Overjoyed with the prospect of receiving a large reward, they gave themselves up on the third night to pleasure. They put up at an inn. The Negro was chained to the bed-post, in the same room with his captors. At dead of night, when all was still, the slave arose from the floor upon which he had been lying, looked around, and saw that the white men were fast asleep. The brandy punch had done its work. With palpitating heart and trembling limbs he viewed his position. The door was fast, but the warm weather had compelled them to leave the window open. If he could but get his chains off, he might escape through the window to the piazza, and reach the ground by one of the posts that supported the piazza. The sleeper's clothes hung upon chairs by the bedside; the slave thought of the padlock key, examined the pockets and found it. The chains were soon off, and the Negro stealthily making his way to the window: he stopped and said to himself, "These men are villains, they are enemies to all who like me are trying to be free. Then why not I teach them a lesson?" He then undressed himself, took the clothes of one of the men, dressed himself in them, and escaped through the window, and, a moment more, he was on the high road to Canada. Fifteen days later, and the writer of this gave him a passage across Lake Erie, and saw him safe in her Britannic Majesty's dominions. We have seen Clotel sold to Mr. French in Vicksburgh, her hair cut short, and everything done to make her realise her position as a servant. Then we have seen her re-sold, because her owners feared she would die through grief. As yet her new purchaser treated her with respectful gentleness, and sought to win her favour by flattery and presents, knowing that whatever he gave her he could take back again. But she dreaded every moment lest the scene should change, and trembled at the sound of every footfall. At every interview with her new master Clotel stoutly maintained that she had left a husband in Virginia, and would never think of taking another. The gold watch and chain, and other glittering presents which he purchased for her, were all laid aside by the quadroon, as if they were of no value to her. In the same house with her was another servant, a man, who had from time to time hired himself from his master. William was his name. He could feel for Clotel, for he, like her, had been separated from near and dear relatives, and often tried to console the poor woman. One day the quadroon observed to him that her hair was growing out again. "Yes," replied William, "you look a good deal like a man with your short hair." "Oh," rejoined she, "I have often been told that I would make a better looking man than a woman. If I had the money," continued she, "I would bid farewell to this place." In a moment more she feared that she had said too much, and smilingly remarked, "I am always talking nonsense." William was a tall, full-bodied Negro, whose very countenance beamed with intelligence. Being a mechanic, he had, by his own industry, made more than what he paid his owner; this he laid aside, with the hope that some day he might get enough to purchase his freedom. He had in his chest one hundred and fifty dollars. His was a heart that felt for others, and he had again and again wiped the tears from his eyes as he heard the story of Clotel as related by herself. "If she can get free with a little money, why not give her what I have?" thought he, and then he resolved to do it. An hour after, he came into the quadroon's room, and laid the money in her lap, and said, "There, Miss Clotel, you said if you had the means you would leave this place; there is money enough to take you to England, where you will be free. You are much fairer than many of the white women of the South, and can easily pass for a free white lady." At first Clotel feared that it was a plan by which the Negro wished to try her fidelity to her owner; but she was soon convinced by his earnest manner, and the deep feeling with which he spoke, that he was honest. "I will take the money only on one condition," said she; "and that is, that I effect your escape as well as my own." "How can that be done?" he inquired. "I will assume the disguise of a gentleman and you that of a servant, and we will take passage on a steamboat and go to Cincinnati, and thence to Canada." Here William put in several objections to the plan. He feared detection, and he well knew that, when a slave is once caught when attempting to escape, if returned is sure to be worse treated than before. However, Clotel satisfied him that the plan could be carried out if he would only play his part. The resolution was taken, the clothes for her disguise procured, and before night everything was in readiness for their departure. That night Mr. Cooper, their master, was to attend a party, and this was their opportunity. William went to the wharf to look out for a boat, and had scarcely reached the landing ere he heard the puffing of a steamer. He returned and reported the fact. Clotel had already packed her trunk, and had only to dress and all was ready. In less than an hour they were on board the boat. Under the assumed name of "Mr. Johnson," Clotel went to the clerk's office and took a private state room for herself, and paid her own and servant's fare. Besides being attired in a neat suit of black, she had a white silk handkerchief tied round her chin, as if she was an invalid. A pair of green glasses covered her eyes; and fearing that she would be talked to too much and thus render her liable to be detected, she assumed to be very ill. On the other hand, William was playing his part well in the servants' hall; he was talking loudly of his master's wealth. Nothing appeared as good on the boat as in his master's fine mansion. "I don't like dees steam-boats no how," said William; "I hope when marser goes on a journey agin he will take de carriage and de hosses." Mr. Johnson (for such was the name by which Clotel now went) remained in his room, to avoid, as far as possible, conversation with others. After a passage of seven days they arrived at Louisville, and put up at Gough's Hotel. Here they had to await the departure of another boat for the North. They were now in their most critical position. They were still in a slave state, and John C. Calhoun, a distinguished slave-owner, was a guest at this hotel. They feared, also, that trouble would attend their attempt to leave this place for the North, as all persons taking Negroes with them have to give bail that such Negroes are not runaway slaves. The law upon this point is very stringent: all steamboats and other public conveyances are liable to a fine for every slave that escapes by them, besides paying the full value for the slave. After a delay of four hours, Mr. Johnson and servant took passage on the steamer Rodolph, for Pittsburgh. It is usual, before the departure of the boats, for an officer to examine every part of the vessel to see that no slave secretes himself on board. "Where are you going?" asked the officer of William, as he was doing his duty on this occasion. "I am going with marser," was the quick reply. "Who is your master?" "Mr. Johnson, sir, a gentleman in the cabin." "You must take him to the office and satisfy the captain that all is right, or you can't go on this boat." William informed his master what the officer had said. The boat was on the eve of going, and no time could be lost, yet they knew not what to do. At last they went to the office, and Mr. Johnson, addressing the captain, said, "I am informed that my boy can't go with me unless I give security that he belongs to me. "Yes," replied the captain, "that is the law." "A very strange law indeed," rejoined Mr. Johnson, "that one can't take his property with him." After a conversation of some minutes, and a plea on the part of Johnson that he did not wish to be delayed owing to his illness, they were permitted to take their passage without farther trouble, and the boat was soon on its way up the river. The fugitives had now passed the Rubicon, and the next place at which they would land would be in a Free State. Clotel called William to her room, and said to him, "We are now free, you can go on your way to Canada, and I shall go to Virginia in search of my daughter." The announcement that she was going to risk her liberty in a Slave State was unwelcome news to William. With all the eloquence he could command, he tried to persuade Clotel that she could not escape detection, and was only throwing her freedom away. But she had counted the cost, and made up her mind for the worst. In return for the money he had furnished, she had secured for him his liberty, and their engagement was at an end. After a quick passage the fugitives arrived at Cincinnati, and there separated. William proceeded on his way to Canada, and Clotel again resumed her own apparel, and prepared to start in search of her child. As might have been expected, the escape of those two valuable slaves created no little sensation in Vicksburgh. Advertisements and messages were sent in every direction in which the fugitives were thought to have gone. It was soon, however, known that they had left the town as master and servant; and many were the communications which appeared in the newspapers, in which the writers thought, or pretended, that they had seen the slaves in their disguise. One was to the effect that they had gone off in a chaise; one as master, and the other as servant. But the most probable was an account given by a correspondent of one of the Southern newspapers, who happened to be a passenger in the same steamer in which the slaves escaped, and which we here give:— "One bright starlight night, in the month of December last, I found myself in the cabin of the steamer Rodolph, then lying in the port of Vicksburgh, and bound to Louisville. I had gone early on board, in order to select a good berth, and having got tired of reading the papers, amused myself with watching the appearance of the passengers as they dropped in, one after another, and I being a believer in physiognomy, formed my own opinion of their characters. "The second bell rang, and as I yawningly returned my watch to my pocket, my attention was attracted by the appearance of a young man who entered the cabin supported by his servant, a strapping Negro. "The man was bundled up in a capacious overcoat; his face was bandaged with a white handkerchief, and its expression entirely hid by a pair of enormous spectacles. "There was something so mysterious and unusual about the young man as he sat restless in the corner, that curiosity led me to observe him more closely. "He appeared anxious to avoid notice, and before the steamer had fairly left the wharf, requested, in a low, womanly voice, to be shown his berth, as he was an invalid, and must retire early: his name he gave as Mr. Johnson. His servant was called, and he was put quietly to bed. I paced the deck until Tyhee light grew dim in the distance, and then went to my berth. "I awoke in the morning with the sun shining in my face; we were then just passing St. Helena. It was a mild beautiful morning, and most of the passengers were on deck, enjoying the freshness of the air, and stimulating their appetites for breakfast. Mr. Johnson soon made his appearance, arrayed as on the night before, and took his seat quietly upon the guard of the boat. "From the better opportunity afforded by daylight, I found that he was a slight build, apparently handsome young man, with black hair and eyes, and of a darkness of complexion that betokened Spanish extraction. Any notice from others seemed painful to him; so to satisfy my curiosity, I questioned his servant, who was standing near, and gained the following information. "His master was an invalid—he had suffered for a long time under a complication of diseases, that had baffled the skill of the best physicians in Mississippi; he was now suffering principally with the 'rheumatism,' and he was scarcely able to walk or help himself in any way. He came from Vicksburgh, and was now on his way to Philadelphia, at which place resided his uncle, a celebrated physician, and through whose means he hoped to be restored to perfect health. "This information, communicated in a bold, off-hand manner, enlisted my sympathies for the sufferer, although it occurred to me that he walked rather too gingerly for a person afflicted with so many ailments." After thanking Clotel for the great service she had done him in bringing him out of slavery, William bade her farewell. The prejudice that exists in the Free States against coloured persons, on account of their colour, is attributable solely to the influence of slavery, and is but another form of slavery itself. And even the slave who escapes from the Southern plantations, is surprised when he reaches the North, at the amount and withering influence of this prejudice. William applied at the railway station for a ticket for the train going to Sandusky, and was told that if he went by that train he would have to ride in the luggage-van. "Why?" asked the astonished Negro. "We don't send a Jim Crow carriage but once a day, and that went this morning." The "Jim Crow" carriage is the one in which the blacks have to ride. Slavery is a school in which its victims learn much shrewdness, and William had been an apt scholar. Without asking any more questions, the Negro took his seat in one of the first-class carriages. He was soon seen and ordered out. Afraid to remain in the town longer, he resolved to go by that train; and consequently seated himself on a goods' box in the luggage van. The train started at its proper time, and all went on well. Just before arriving at the end of the journey, the conductor called on William for his ticket. "I have none," was the reply. "Well, then, you can pay your fare to me," said the officer. "How much is it?" asked the black man. "Two dollars." "What do you charge those in the passenger-carriage?" "Two dollars." "And do you charge me the same as you do those who ride in the best carriages?" asked the Negro. "Yes," was the answer. "I shan't pay it," returned the man. "You black scamp, do you think you can ride on this road without paying your fare?" "No, I don't want to ride for nothing; I only want to pay what's right." "Well, launch out two dollars, and that's right." "No, I shan't; I will pay what I ought, and won't pay any more." "Come, come, nigger, your fare and be done with it," said the conductor, in a manner that is never used except by Americans to blacks. "I won't pay you two dollars, and that enough," said William. "Well, as you have come all the way in the luggage-van, pay me a dollar and a half and you may go." "I shan't do any such thing." "Don't you mean to pay for riding?" "Yes, but I won't pay a dollar and a half for riding up here in the freight-van. If you had let me come in the carriage where others ride, I would have paid you two dollars." "Where were you raised? You seem to think yourself as good as white folks." "I want nothing more than my rights." "Well, give me a dollar, and I will let you off." "No, sir, I shan't do it." "What do you mean to do then, don't you wish to pay anything?" "Yes, sir, I want to pay you the full price." "What do you mean by full price?" "What do you charge per hundred-weight for goods?" inquired the Negro with a degree of gravity that would have astonished Diogenes himself. "A quarter of a dollar per hundred," answered the conductor. "I weigh just one hundred and fifty pounds," returned William, "and will pay you three eighths of a dollar." "Do you expect that you will pay only thirty-seven cents for your ride?" "This, sir, is your own price. I came in a luggage-van, and I'll pay for luggage." After a vain effort to get the Negro to pay more, the conductor took the thirty-seven cents, and noted in his cash-book, "Received for one hundred and fifty pounds of luggage, thirty seven cents." This, reader, is no fiction; it actually occurred in the railway above described. Thomas Corwin, a member of the American Congress, is one of the blackest white men in the United States. He was once on his way to Congress, and took passage in one of the Ohio river steamers. As he came just at the dinner hour, he immediately went into the dining saloon, and took his seat at the table. A gentleman with his whole party of five ladies at once left the table. "Where is the captain?" cried the man in an angry tone. The captain soon appeared, and it was sometime before he could satisfy the old gent, that Governor Corwin was not a nigger. The newspapers often have notices of mistakes made by innkeepers and others who undertake to accommodate the public, one of which we give below. On the 6th inst., the Hon. Daniel Webster and family entered Edgartown, on a visit for health and recreation. Arriving at the hotel, without alighting from the coach, the landlord was sent for to see if suitable accommodation could be had. That dignitary appearing, and surveying Mr. Webster, while the hon. senator addressed him, seemed woefully to mistake the dark features of the traveller as he sat back in the corner of the carriage, and to suppose him a coloured man, particularly as there were two coloured servants of Mr. W. outside. So he promptly declared that there was no room for him and his family, and he could not be accommodated there at the same time suggesting that he might perhaps find accommodation at some of the huts up back, to which he pointed. So deeply did the prejudice of looks possess him, that he appeared not to notice that the stranger introduced himself to him as Daniel Webster, or to be so ignorant as not to have heard of such a personage; and turning away, he expressed to the driver his astonishment that he should bring black people there for him to take in. It was not till he had been repeatedly assured and made to understand that the said Daniel Webster was a real live senator of the United States, that he perceived his awkward mistake and the distinguished honour which he and his house were so near missing. In most of the Free States, the coloured people are disfranchised on account of their colour. The following scene, which we take from a newspaper in the state of Ohio, will give some idea of the extent to which this prejudice is carried. "The whole of Thursday last was occupied by the Court of Common Pleas for this county in trying to find out whether one Thomas West was of the VOTING COLOUR, as some had very constitutional doubts as to whether his colour was orthodox, and whether his hair was of the official crisp! Was it not a dignified business? Four profound judges, four acute lawyers, twelve grave jurors, and I don't know how many venerable witnesses, making in all about thirty men, perhaps, all engaged in the profound, laborious, and illustrious business, of finding out whether a man who pays tax, works on the road, and is an industrious farmer, has been born according to the republican, Christian constitution of Ohio—so that he can vote! And they wisely, gravely, and 'JUDGMATICALLY' decided that he should not vote! What wisdom—what research it must have required to evolve this truth! It was left for the Court of Common Pleas for Columbian county, Ohio, in the United States of North America, to find out what Solomon never dreamed of—the courts of all civilised, heathen, or Jewish countries, never contemplated. Lest the wisdom of our courts should be circumvented by some such men as might be named, who are so near being born constitutionally that they might be taken for white by sight, I would suggest that our court be invested with SMELLING powers, and that if a man don't exhale the constitutional smell, he shall not vote! This would be an additional security to our liberties." William found, after all, that liberty in the so-called Free States was more a name than a reality; that prejudice followed the coloured man into every place that he might enter. The temples erected for the worship of the living God are no exception. The finest Baptist church in the city of Boston has the following paragraph in the deed that conveys its seats to pewholders: "And it is a further condition of these presents, that if the owner or owners of said pew shall determine hereafter to sell the same, it shall first be offered, in writing, to the standing committee of said society for the time being, at such price as might otherwise be obtained for it; and the said committee shall have the right, for ten days after such offer, to purchase said pew for said society, at that price, first deducting therefrom all taxes and assessments on said pew then remaining unpaid. And if the said committee shall not so complete such purchase within said ten days, then the pew may be sold by the owner or owners thereof (after payment of all such arrears) to any one respectable white person, but upon the same conditions as are contained in this instrument; and immediate notice of such sale shall be given in writing, by the vendor, to the treasurer of said society." Such are the conditions upon which the Rowe Street Baptist Church, Boston, disposes of its seats. The writer of this is able to put that whole congregation, minister and all, to flight, by merely putting his coloured face in that church. We once visited a church in New York that had a place set apart for the sons of Ham. It was a dark, dismal looking place in one corner of the gallery, grated in front like a hen-coop, with a black border around it. It had two doors; over one was B. M.—black men; over the other B. W.—black women. CHAPTER XX A TRUE DEMOCRAT "Who can, with patience, for a moment see The medley mass of pride and misery, Of whips and charters, manacles and rights, Of slaving blacks and democratic whites, And all the piebald policy that reigns In free confusion o'er Columbia's plains? To think that man, thou just and gentle God! Should stand before thee with a tyrant's rod, O'er creatures like himself, with souls from thee, Yet dare to boast of perfect liberty!"—Thomas Moore. EDUCATED in a free state, and marrying a wife who had been a victim to the institution of slavery, Henry Morton became strongly opposed to the system. His two daughters, at the age of twelve years, were sent to the North to finish their education, and to receive that refinement that young ladies cannot obtain in the Slave States. Although he did not publicly advocate the abolition of slavery, he often made himself obnoxious to private circles, owing to the denunciatory manner in which he condemned the "peculiar institution." Being one evening at a party, and hearing one of the company talking loudly of the glory and freedom of American institutions, he gave it as his opinion that, unless slavery was speedily abolished, it would be the ruin of the Union. "It is not our boast of freedom," said he, "that will cause us to be respected abroad. It is not our loud talk in favour of liberty that will cause us to be regarded as friends of human freedom; but our acts will be scrutinised by the people of other countries. We say much against European despotism; let us look to ourselves. That government is despotic where the rulers govern subjects by their own mere will—by decrees and laws emanating from their uncontrolled will, in the enactment and execution of which the ruled have no voice, and under which they have no right except at the will of the rulers. Despotism does not depend upon the number of the rulers, or the number of the subjects. It may have one ruler or many. Rome was a despotism under Nero; so she was under the triumvirate. Athens was a despotism under Thirty Tyrants; under her Four Hundred Tyrants; under her Three Thousand Tyrants. It has been generally observed that despotism increases in severity with the number of despots; the responsibility is more divided, and the claims more numerous. The triumvirs each demanded his victims. The smaller the number of subjects in proportion to the tyrants, the more cruel the oppression, because the less danger from rebellion. In this government, the free white citizens are the rulers—the sovereigns, as we delight to be called. All others are subjects. There are, perhaps, some sixteen or seventeen millions of sovereigns, and four millions of subjects. "The rulers and the ruled are of all colours, from the clear white of the Caucasian tribes to the swarthy Ethiopian. The former, by courtesy, are all called white, the latter black. In this government the subject has no rights, social, political, or personal. He has no voice in the laws which govern him. He can hold no property. His very wife and children are not his. His labour is another's. He, and all that appertain to him, are the absolute property of his rulers. He is governed, bought, sold, punished, executed, by laws to which he never gave his assent, and by rulers whom he never chose. He is not a serf merely, with half the rights of men like the subjects of despotic Russia; but a native slave, stripped of every right which God and nature gave him, and which the high spirit of our revolution declared inalienable which he himself could not surrender, and which man could not take from him. Is he not then the subject of despotic sway? "The slaves of Athens and Rome were free in comparison. They had some rights—could acquire some property; could choose their own masters, and purchase their own freedom; and, when free, could rise in social and political life. The slaves of America, then, lie under the most absolute and grinding despotism that the world ever saw. But who are the despots? The rulers of the country—the sovereign people! Not merely the slaveholder who cracks the lash. He is but the instrument in the hands of despotism. That despotism is the government of the Slave States, and the United States, consisting of all its rulers all the free citizens. Do not look upon this as a paradox, because you and I and the sixteen millions of rulers are free. The rulers of every despotism are free. Nicholas of Russia is free. The grand Sultan of Turkey is free. The butcher of Austria is free. Augustus, Anthony, and Lepidus were free, while they drenched Rome in blood. The Thirty Tyrants—the Four Hundred—the Three Thousand, were free while they bound their countrymen in chains. You, and I, and the sixteen millions are free, while we fasten iron chains, and rivet manacles on four millions of our fellowmen—take their wives and children from them—separate them—sell them, and doom them to perpetual, eternal bondage. Are we not then despots—despots such as history will brand and God abhor? "We, as individuals, are fast losing our reputation for honest dealing. Our nation is losing its character. The loss of a firm national character, or the degradation of a nation's honour, is the inevitable prelude to her destruction. Behold the once proud fabric of a Roman empire—an empire carrying its arts and arms into every part of the Eastern continent; the monarchs of mighty kingdoms dragged at the wheels of her triumphal chariots; her eagle waving over the ruins of desolated countries; where is her splendour, her wealth, her power, her glory? Extinguished for ever. Her mouldering temples, the mournful vestiges of her former grandeur, afford a shelter to her muttering monks. Where are her statesmen, her sages, her philosophers, her orators, generals? Go to their solitary tombs and inquire. She lost her national character, and her destruction followed. The ramparts of her national pride were broken down, and Vandalism desolated her classic fields. Then let the people of our country take warning ere it is too late. But most of us say to ourselves, "'Who questions the right of mankind to be free? Yet, what are the rights of the Negro to me? I'm well fed and clothed, I have plenty of pelf— I'll care for the blacks when I turn black myself.' "New Orleans is doubtless the most immoral place in the United States. The theatres are open on the Sabbath. Bull-fights, horse-racing, and other cruel amusements are carried on in this city to an extent unknown in any other part of the Union. The most stringent laws have been passed in that city against Negroes, yet a few years since the State Legislature passed a special act to enable a white man to marry a coloured woman, on account of her being possessed of a large fortune. And, very recently, the following paragraph appeared in the city papers:— "'There has been quite a stir recently in this city, in consequence of a marriage of a white man, named Buddington, a teller in the Canal Bank, to the Negro daughter of one of the wealthiest merchants. Buddington, before he could be married was obliged to swear that he had Negro blood in his veins, and to do this he made an incision in his arm, and put some of her blood in the cut. The ceremony was performed by a Catholic clergyman, and the bridegroom has received with his wife a fortune of fifty or sixty thousand dollars.' "It seems that the fifty or sixty thousand dollars entirely covered the Negro woman's black skin, and the law prohibiting marriage between blacks and whites was laid aside for the occasion." Althesa felt proud, as well she might, at her husband's taking such high ground in a slaveholding city like New Orleans. CHAPTER XXI THE CHRISTIAN'S DEATH "O weep, ye friends of freedom weep! Your harps to mournful measures sweep." ON the last day of November, 1620, on the confines of the Grand Bank of Newfoundland, lo! we behold one little solitary tempest-tost and weather-beaten ship; it is all that can be seen on the length and breadth of the vast intervening solitudes, from the melancholy wilds of Labrador and New England's ironbound shores, to the western coasts of Ireland and the rock defended Hebrides, but one lonely ship greets the eye of angels or of men, on this great throughfare of nations in our age. Next in moral grandeur, was this ship, to the great discoverer's: Columbus found a continent; the May-flower brought the seedwheat of states and empire. That is the May-flower, with its servants of the living God, their wives and little ones, hastening to lay the foundations of nations in the accidental lands of the setting-sun. Hear the voice of prayer to God for his protection, and the glorious music of praise, as it breaks into the wild tempest of the mighty deep, upon the ear of God. Here in this ship are great and good men. Justice, mercy, humanity, respect for the rights of all; each man honoured, as he was useful to himself and others; labour respected, law-abiding men, constitution-making and respecting men; men, whom no tyrant could conquer, or hardship overcome, with the high commission sealed by a Spirit divine, to establish religious and political liberty for all. This ship had the embryo elements of all that is useful, great, and grand in Northern institutions; it was the great type of goodness and wisdom, illustrated in two and a quarter centuries gone by; it was the good genius of America. But look far in the South-east, and you behold on the same day, in 1620, a low rakish ship hastening from the tropics, solitary and alone, to the New World. What is she? She is freighted with the elements of unmixed evil. Hark! hear those rattling chains, hear that cry of despair and wail of anguish, as they die away in the unpitying distance. Listen to those shocking oaths, the crack of that flesh-cutting whip. Ah! it is the first cargo of slaves on their way to Jamestown, Virginia. Behold the May-flower anchored at Plymouth Rock, the slave-ship in James River. Each a parent, one of the prosperous, labour-honouring, law-sustaining institutions of the North; the other the mother of slavery, idleness, lynch-law, ignorance, unpaid labour, poverty, and duelling, despotism, the ceaseless swing of the whip, and the peculiar institutions of the South. These ships are the representation of good and evil in the New World, even to our day. When shall one of those parallel lines come to an end? The origin of American slavery is not lost in the obscurity of by-gone ages. It is a plain historical fact, that it owes its birth to the African slave trade, now pronounced by every civilised community the greatest crime ever perpetrated against humanity. Of all causes intended to benefit mankind, the abolition of chattel slavery must necessarily be placed amongst the first, and the Negro hails with joy every new advocate that appears in his cause. Commiseration for human suffering and human sacrifices awakened the capacious mind, and brought into action the enlarged benevolence, of Georgiana Carlton. With respect to her philosophy—it was of a noble cast. It was, that all men are by nature equal; that they are wisely and justly endowed by the Creator with certain rights, which are irrefragable; and that, however human pride and human avarice may depress and debase, still God is the author of good to man—and of evil, man is the artificer to himself and to his species. Unlike Plato and Socrates, her mind was free from the gloom that surrounded theirs; her philosophy was founded in the school of Christianity; though a devoted member of her father's church, she was not a sectarian. We learn from Scripture, and it is a little remarkable that it is the only exact definition of religion found in the sacred volume, that "pure religion and undefiled before God, even the Father, is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world." "Look not every man on his own things, but every man also on the things of others." "Remember them that are in bonds as bound with them." "Whatsoever ye would that others should do to you, do ye even so to them." This was her view of Christianity, and to this end she laboured with all her energies to convince her slaveholding neighbours that the Negro could not only take care of himself, but that he also appreciated liberty, and was willing to work and redeem himself. Her most sanguine wishes were being realized when she suddenly fell into a decline. Her mother had died of consumption, and her physician pronounced this to be her disease. She was prepared for this sad intelligence, and received it with the utmost composure. Although she had confidence in her husband that he would carry out her wishes in freeing the Negroes after her death, Mrs. Carlton resolved upon their immediate liberation. Consequently the slaves were all summoned before the noble woman, and informed that they were no longer bondsmen. "From this hour," said she, "you are free, and all eyes will be fixed upon you. I dare not predict how far your example may affect the welfare of your brethren yet in bondage. If you are temperate, industrious, peaceable, and pious, you will show to the world that slaves can be emancipated without danger. Remember what a singular relation you sustain to society. The necessities of the case require not only that you should behave as well as the whites, but better than the whites; and for this reason: if you behave no better than they, your example will lose a great portion of its influence. Make the Lord Jesus Christ your refuge and exemplar. His is the only standard around which you can successfully rally. If ever there was a people who needed the consolations of religion to sustain them in their grievous afflictions, you are that people. You had better trust in the Lord than to put confidence in man. Happy is that people whose God is the Lord. Get as much education as possible for yourselves and your children. An ignorant people can never occupy any other than a degraded station in society; they can never be truly free until they are intelligent. In a few days you will start for the state of Ohio, where land will be purchased for some of you who have families, and where I hope you will all prosper. We have been urged to send you to Liberia, but we think it wrong to send you from your native land. We did not wish to encourage the Colonization Society, for it originated in hatred of the free coloured people. Its pretences are false, its doctrines odious, its means contemptible. Now, whatever may be your situation in life, 'Remember those in bonds as bound with them.' You must get ready as soon as you can for your journey to the North." Seldom was there ever witnessed a more touching scene than this. There sat the liberator, pale, feeble, emaciated, with death stamped upon her countenance, surrounded by the sons and daughters of Africa; some of whom had in former years been separated from all that they had held near and dear, and the most of whose backs had been torn and gashed by the Negro whip. Some were upon their knees at the feet of their benefactress; others were standing round her weeping. Many begged that they might be permitted to remain on the farm and work for wages, for some had wives and some husbands on other plantations in the neighbourhood, and would rather remain with them. But the laws of the state forbade any emancipated Negroes remaining, under penalty of again being sold into slavery. Hence the necessity of sending them out of the state. Mrs. Carlton was urged by her friends to send the emancipated Negroes to Africa. Extracts from the speeches of Henry Clay, and other distinguished Colonization Society men, were read to her to induce her to adopt this course. Some thought they should he sent away because the blacks are vicious; others because they would be missionaries to their brethren in Africa. "But," said she, "if we send away the Negroes because they are profligate and vicious, what sort of missionaries will they make? Why not send away the vicious among the whites for the same reason, and the same purpose?" Death is a leveller, and neither age, sex, wealth, nor usefulness can avert when he is permitted to strike. The most beautiful flowers soon fade, and droop, and die; this is also the case with man; his days are uncertain as the passing breeze. This hour he glows in the blush of health and vigour, but the next he may be counted with the number no more known on earth. Although in a low state of health, Mrs. Carlton had the pleasure of seeing all her slaves, except Sam and three others, start for a land of freedom. The morning they were to go on board the steamer, bound for Louisville, they all assembled on the large grass plot, in front of the drawing-room window, and wept while they bid their mistress farewell. When they were on the boat, about leaving the wharf, they were heard giving the charge to those on shore—"Sam, take care of Misus, take care of Marser, as you love us, and hope to meet us in de Hio (Ohio), and in heben; be sure and take good care of Misus and Marser." In less than a week after her emancipated people had started for Ohio, Mrs. Carlton was cold in death. Mr. Carlton felt deeply, as all husbands must who love their wives, the loss of her who had been a lamp to his feet, and a light to his path. She had converted him from infidelity to Christianity; from the mere theory of liberty to practical freedom. He had looked upon the Negro as an ill-treated distant link of the human family; he now regarded them as a part of God's children. Oh, what a silence pervaded the house when the Christian had been removed. His indeed was a lonesome position. "'Twas midnight, and he sat alone The husband of the dead, That day the dark dust had been thrown Upon the buried head." In the midst of the buoyancy of youth, this cherished one had drooped and died. Deep were the sounds of grief and mourning heard in that stately dwelling, when the stricken friends, whose office it had been to nurse and soothe the weary sufferer, beheld her pale and motionless in the sleep of death. Oh what a chill creeps through the breaking heart when we look upon the insensible form, and feel that it no longer contains the spirit we so dearly loved! How difficult to realise that the eye which always glowed with affection and intelligence; that the ear which had so often listened to the sounds of sorrow and gladness; that the voice whose accents had been to us like sweet music, and the heart, the habitation of benevolence and truth, are now powerless and insensate as the bier upon which the form rests. Though faith be strong enough to penetrate the cloud of gloom which hovers near, and to behold the freed spirit safe, for ever, safe in its home in heaven, yet the thoughts will linger sadly and cheerlessly upon the grave. Peace to her ashes! she fought the fight, obtained the Christian's victory, and wears the crown. But if it were that departed spirits are permitted to note the occurrences of this world, with what a frown of disapprobation would hers view the effort being made in the United States to retard the work of emancipation for which she laboured and so wished to see brought about. In what light would she consider that hypocritical priesthood who gave their aid and sanction to the infamous "Fugitive Slave Law." If true greatness consists in doing good to mankind, then was Georgiana Carlton an ornament to human nature. Who can think of the broken hearts made whole, of sad and dejected countenances now beaming with contentment and joy, of the mother offering her free-born babe to heaven, and of the father whose cup of joy seems overflowing in the presence of his family, where none can molest or make him afraid. Oh, that God may give more such persons to take the whip-scarred Negro by the hand, and raise him to a level with our common humanity! May the professed lovers of freedom in the new world see that true liberty is freedom for all! and may every American continually hear it sounding in his ear:— "Shall every flap of England's flag Proclaim that all around are free, From 'farthest Ind' to each blue crag That beetles o'er the Western Sea? And shall we scoff at Europe's kings, When Freedom's fire is dim with us, And round our country's altar clings The damning shade of Slavery's curse?" CHAPTER XXII A RIDE IN A STAGE-COACH WE shall now return to Cincinnati, where we left Clotel preparing to go to Richmond in search of her daughter. Tired of the disguise in which she had escaped, she threw it off on her arrival at Cincinnati. But being assured that not a shadow of safety would attend her visit to a city in which she was well known, unless in some disguise, she again resumed men's apparel on leaving Cincinnati. This time she had more the appearance of an Italian or Spanish gentleman. In addition to the fine suit of black cloth, a splendid pair of dark false whiskers covered the sides of her face, while the curling moustache found its place upon the upper lip. From practice she had become accustomed to high-heeled boots, and could walk without creating any suspicion as regarded her sex. It was a cold evening that Clotel arrived at Wheeling, and took a seat in the coach going to Richmond. She was already in the state of Virginia, yet a long distance from the place of her destination. A ride in a stage-coach, over an American road, is unpleasant under the most favourable circumstances. But now that it was winter, and the roads unusually bad, the journey was still more dreary. However, there were eight passengers in the coach, and I need scarcely say that such a number of genuine Americans could not be together without whiling away the time somewhat pleasantly. Besides Clotel, there was an elderly gentleman with his two daughters—one apparently under twenty years, the other a shade above. The pale, spectacled face of another slim, tall man, with a white neckerchief, pointed him out as a minister. The rough featured, dark countenance of a stout looking man, with a white hat on one side of his head, told that he was from the sunny South. There was nothing remarkable about the other two, who might pass for ordinary American gentlemen. It was on the eve of a presidential election, when every man is thought to be a politician. Clay, Van Buren, and Harrison were the men who expected the indorsement of the Baltimore Convention. "Who does this town go for?" asked the old gent with the ladies, as the coach drove up to an inn, where groups of persons were waiting for the latest papers. "We are divided," cried the rough voice of one of the outsiders. "Well, who do you think will get the majority here?" continued the old gent. "Can't tell very well; I go for 'Old Tip,'" was the answer from without. This brought up the subject fairly before the passengers, and when the coach again started a general discussion commenced, in which all took a part except Clotel and the young ladies. Some were for Clay, some for Van Buren, and others for "Old Tip." The coach stopped to take in a real farmer-looking man, who no sooner entered than he was saluted with "Do you go for Clay?" "No," was the answer. "Do you go for Van Buren?" "No." "Well, then, of course you will go for Harrison." "No." "Why, don't you mean to work for any of them at the election?" "No." "Well, who will you work for?" asked one of the company. "I work for Betsy and the children, and I have a hard job of it at that," replied the farmer, without a smile. This answer, as a matter of course, set the new corner down as one upon whom the rest of the passengers could crack their jokes with the utmost impunity. "Are you an Odd Fellow?" asked one. "No, sir, I've been married more than a month." "I mean, do you belong to the order of Odd Fellows?" "No, no; I belong to the order of married men." "Are you a mason?" "No, I am a carpenter by trade." "Are you a Son of Temperance?" "Bother you, no; I am a son of Mr. John Gosling." After a hearty laugh in which all joined, the subject of Temperance became the theme for discussion. In this the spectacled gent was at home. He soon showed that he was a New Englander, and went the whole length of the "Maine Law." The minister was about having it all his own way, when the Southerner, in the white hat, took the opposite side of the question. "I don't bet a red cent on these teetotlars," said he, and at the same time looking round to see if he had the approbation of the rest of the company. "Why?" asked the minister. "Because they are a set who are afraid to spend a cent. They are a bad lot, the whole on 'em." It was evident that the white hat gent was an uneducated man. The minister commenced in full earnest, and gave an interesting account of the progress of temperance in Connecticut, the state from which he came, proving, that a great portion of the prosperity of the state was attributable to the disuse of intoxicating drinks. Every one thought the white hat had got the worst of the argument, and that he was settled for the remainder of the night. But not he; he took fresh courage and began again. "Now," said he, "I have just been on a visit to my uncle's in Vermont, and I guess I knows a little about these here teetotlars. You see, I went up there to make a little stay of a fortnight. I got there at night, and they seemed glad to see me, but they didn't give me a bit of anything to drink. Well, thinks I to myself, the jig's up: I sha'n't get any more liquor till I get out of the state." We all sat up till twelve o'clock that night, and I heard nothing but talk about the 'Juvinal Temperence Army,' the 'Band of Hope,' the 'Rising Generation,' the 'Female Dorcas Temperance Society,' 'The None Such,' and I don't know how many other names they didn't have. As I had taken several pretty large 'Cock Tails' before I entered the state, I thought upon the whole that I would not spite for the want of liquor. The next morning, I commenced writing back to my friends, and telling them what's what. Aunt Polly said, 'Well, Johnny, I s'pose you are given 'em a pretty account of us all here.' 'Yes,' said I; I am tellin' 'em if they want anything to drink when they come up here, they had better bring it with 'em.' 'Oh,' said aunty, 'they would search their boxes; can't bring any spirits in the state.' Well, as I was saying, jist as I got my letters finished, and was going to the post office (for uncle's house was two miles from the town), aunty says, 'Johnny, I s'pose you'll try to get a little somethin' to drink in town won't you?' Says I, 'I s'pose it's no use. 'No,' said she, 'you can't; it ain't to be had no how, for love nor money.' So jist as I was puttin' on my hat, 'Johnny,' cries out aunty, 'What,' says I. 'Now I'll tell you, I don't want you to say nothin' about it, but I keeps a little rum to rub my head with, for I am troubled with the headache; now I don't want you to mention it for the world, but I'll give you a little taste, the old man is such a teetotaller, that I should never hear the last of it, and I would not like for the boys to know it, they are members of the "Cold Water Army."' "Aunty now brought out a black bottle and gave me a cup, and told me to help myself, which I assure you I did. I now felt ready to face the cold. As I was passing the barn I heard uncle thrashing oats, so I went to the door and spoke to him. 'Come in, John,' says he. 'No,' said I; 'I am goin' to post some letters,' for I was afraid that he would smell my breath if I went too near to him. 'Yes, yes, come in.' So I went in, and says he, 'It's now eleven o'clock; that's about the time you take your grog, I s'pose, when you are at home.' 'Yes,' said I. 'I am sorry for you, my lad; you can't get anything up here; you can't even get it at the chemist's, except as medicine, and then you must let them mix it and you take it in their presence.' 'This is indeed hard,' replied I; 'Well, it can't be helped,' continued he: 'and it ought not to be if it could. It's best for society; people's better off without drink. I recollect when your father and I, thirty years ago, used to go out on a spree and spend more than half a dollar in a night. Then here's the rising generation; there's nothing like settin' a good example. Look how healthy your cousins are there's Benjamin, he never tasted spirits in his life. Oh, John, I would you were a teetotaller.' 'I suppose,' said I, 'I'll have to be one till I leave the state.' 'Now,' said he, 'John, I don't want you to mention it, for your aunt would go into hysterics if she thought there was a drop of intoxicating liquor about the place, and I would not have the boys to know it for anything, but I keep a little brandy to rub my joints for the rheumatics, and being it's you, I'll give you a little dust.' So the old man went to one corner of the barn, took out a brown jug and handed it to me, and I must say it was a little the best cognac that I had tasted for many a day. Says I, 'Uncle, you are a good judge of brandy.' 'Yes,' said he, 'I learned when I was young.' So off I started for the post office. In returnin' I thought I'd jist go through the woods where the boys were chopping wood, and wait and go to the house with them when they went to dinner. I found them hard at work, but as merry as crickets. 'Well, cousin John, are you done writing?' 'Yes,' answered I. 'Have you posted them?' 'Yes.' 'Hope you didn't go to any place inquiring for grog.' 'No, I knowed it was no good to do that.' 'I suppose a cock-tail would taste good now.' 'Well, I guess it would,' says I. The three boys then joined in a hearty laugh. 'I suppose you have told 'em that we are a dry set up here?' 'Well, I ain't told em anything else.' 'Now, cousin John,' said Edward, 'if you wont say anything, we will give you a small taste. For mercy's sake don't let father or mother know it; they are such rabid teetotallers, that they would not sleep a wink to-night if they thought there was any spirits about the place.' 'I am mum,' says I. And the boys took a jug out of a hollow stump, and gave me some first-rate peach brandy. And during the fortnight that I was in Vermont, with my teetotal relations, I was kept about as well corned as if I had been among my hot water friends in Tennessee." This narrative, given by the white hat man, was received with unbounded applause by all except the pale gent in spectacles, who showed, by the way in which he was running his fingers between his cravat and throat, that he did not intend to "give it up so." The white hat gent was now the lion of the company. "Oh, you did not get hold of the right kind of teetotallers," said the minister. "I can give you a tale worth a dozen of yours, continued he. "Look at society in the states where temperance views prevail, and you will there see real happiness. The people are taxed less, the poor houses are shut up for want of occupants, and extreme destitution is unknown. Every one who drinks at all is liable to become an habitual drunkard. Yes, I say boldly, that no man living who uses intoxicating drinks, is free from the danger of at least occasional, and if of occasional, ultimately of habitual excess. There seems to be no character, position, or circumstances that free men from the danger. I have known many young men of the finest promise, led by the drinking habit into vice, ruin, and early death. I have known many tradesmen whom it has made bankrupt. I have known Sunday scholars whom it has led to prison-teachers, and even superintendents, whom it has dragged down to profligacy. I have known ministers of high academic honours, of splendid eloquence, nay, of vast usefulness, whom it has fascinated, and hurried over the precipice of public infamy with their eyes open, and gazing with horror on their fate. I have known men of the strongest and clearest intellect and of vigorous resolution, whom it has made weaker than children and fools—gentlemen of refinement and taste whom it has debased into brutes—poets of high genius whom it has bound in a bondage worse than the galleys, and ultimately cut short their days. I have known statesmen, lawyers, and judges whom it has killed—kind husbands and fathers whom it has turned into monsters. I have known honest men whom it has made villains; elegant and Christian ladies whom it has converted into bloated sots." "But you talk too fast," replied the white hat man. "You don't give a feller a chance to say nothin'." "I heard you," continued the minister, "and now you hear me out. It is indeed wonderful how people become lovers of strong drink. Some years since, before I became a teetotaller I kept spirits about the house, and I had a servant who was much addicted to strong drink. He used to say that he could not make my boots shine, without mixing the blacking with whiskey. So to satisfy myself that the whiskey was put in the blacking, one morning I made him bring the dish in which he kept the blacking, and poured in the whiskey myself. And now, sir, what do you think?" "Why, I s'pose your boots shined better than before," replied the white hat. "No," continued the minister. "He took the blacking out, and I watched him, and he drank down the whiskey, blacking, and all." This turned the joke upon the advocate of strong drink, and he began to put his wits to work for arguments. "You are from Connecticut, are you?" asked the Southerner. "Yes, and we are an orderly, pious, peaceable people. Our holy religion is respected, and we do more for the cause of Christ than the whole Southern States put together." "I don't doubt it," said the white hat gent. "You sell wooden nutmegs and other spurious articles enough to do some good. You talk of your 'holy religion'; but your robes' righteousness are woven at Lowell and Manchester; your paradise is high per centum on factory stocks; your palms of victory and crowns of rejoicing are triumphs over a rival party in politics, on the questions of banks and tariffs. If you could, you would turn heaven into Birmingham, make every angel a weaver, and with the eternal din of looms and spindles drown all the anthems of the morning stars. Ah! I know you Connecticut people like a book. No, no, all hoss; you can't come it on me." This last speech of the rough featured man again put him in the ascendant, and the spectacled gent once more ran his fingers between his cravat and throat. "You live in Tennessee, I think," said the minister. "Yes," replied the Southerner, "I used to live in Orleans, but now I claim to be a Tennessean." "Your people of New Orleans are the most ungodly set in the United States," said the minister. Taking a New Orleans newspaper from his pocket he continued, "Just look here, there are not less than three advertisements of bull fights to take place on the Sabbath. You people of the Slave States have no regard for the Sabbath, religion, morality or anything else intended to, make mankind better." Here Clotel could have borne ample testimony, had she dared to have taken sides with the Connecticut man. Her residence in Vicksburgh had given her an opportunity of knowing something of the character of the inhabitants of the far South. "Here is an account of a grand bull fight that took place in New Orleans a week ago last Sunday. I will read it to you." And the minister read aloud the following: "Yesterday, pursuant to public notice, came off at Gretna, opposite the Fourth District, the long heralded fight between the famous grizzly bear, General Jackson (victor in fifty battles), and the Attakapas bull, Santa Anna. "The fame of the coming conflict had gone forth to the four winds, and women and children, old men and boys, from all parts of the city, and from the breezy banks of Lake Pontchartrain and Borgne, brushed up their Sunday suit, and prepared to ace the fun. Long before the published hour, the quiet streets of the rural Gretna were filled with crowds of anxious denizens, flocking to the arena, and before the fight commenced, such a crowd had collected as Gretna had not seen, nor will be likely to see again. "The arena for the sports was a cage, twenty feet square, built upon the ground, and constructed of heavy timbers and iron bars. Around it were seats, circularly placed, and intended to accommodate many thousands. About four or five-thousand persons assembled, covering the seats as with a Cloud, and crowding down around the cage, were within reach of the bars. "The bull selected to sustain the honour and verify the pluck of Attakapas on this trying occasion was a black animal from the Opelousas, lithe and sinewy as a four year old courser, and with eyes like burning coals. His horns bore the appearance of having been filed at the tips, and wanted that keen and slashing appearance so common with others of his kith and kin; otherwise it would have been 'all day' with Bruin—at the first pass, and no mistake. "The bear was an animal of note, and called General Jackson, from the fact of his licking up everything that came in his way, and taking 'the responsibility' on all occasions. He was a wicked looking beast, very lean and unamiable in aspect, with hair all standing the wrong way. He had fought some fifty bulls (so they said), always coming out victorious, but that neither one of the fifty had been an Attakapas bull, the bills of the performances did not say. Had he tackled Attakapas first it is likely his fifty battles would have remained unfought. "About half past four o'clock the performances commenced. "The bull was first seen, standing in the cage alone, with head erect, and looking a very monarch in his capacity. At an appointed signal, a cage containing the bear was placed alongside the arena, and an opening being made, bruin stalked into the battle ground—not, however, without sundry stirrings up with a ten foot pole, he being experienced in such matters, and backwards in raising a row. "Once on the battle-field, both animals stood, like wary champions, eyeing each other, the bear cowering low, with head upturned and fangs exposed, while Attakapas stood wondering, with his eye dilated, lashing his sides with his long and bushy tail, and pawing up the earth in very wrath. "The bear seemed little inclined to begin the attack, and the bull, standing a moment, made steps first backward and then forward, as if measuring his antagonist, and meditating where to plant a blow. Bruin wouldn't come to the scratch no way, till one of the keepers, with an iron rod, tickled his ribs and made him move. Seeing this, Attakapas took it as a hostile demonstration, and, gathering his strength, dashed savagely at the enemy, catching him on the points of his horns, and doubling him up like a sack of bran against the bars. Bruin 'sung out' at this, 'and made a dash for his opponent's nose.' "Missing this, the bull turned to the 'about face,' and the bear caught him by the ham, inflicting a ghastly wound. But Attakapas with a kick shook him off, and renewing the attack, went at him again, head on and with a rush. This time he was not so fortunate, for the bear caught him above the eye, burying his fangs in the tough hide, and holding him as in a vice. It was now the bull's turn to 'sing out,' and he did it, bellowing forth with a voice more hideous than that of all the bulls of Bashan. Some minutes stood matters thus, and the cries of the bull, mingled with the hoarse growls of the bear, made hideous music, fit only for a dance of devils. Then came a pause (the bear having relinquished his hold), and for a few minutes it was doubtful whether the fun was not up. But the magic wand of the keeper (the ten foot pole) again stirred up bruin, and at it they went, and with a rush. "Bruin now tried to fasten on the bull's back, and drove his tusks in him in several places, making the red blood flow like wine from the vats of Luna. But Attakapas was pluck to the back bone, and, catching bruin on the tips of his horns, shuffled him up right merrily, making the fur fly like feathers in a gale of wind. Bruin cried 'Nuff' (in bear language), but the bull followed up his advantage, and, making one furious plunge full at the figure head of the enemy, struck a horn into his eye, burying it there, and dashing the tender organ into darkness and atoms. Blood followed the blow, and poor bruin, blinded, bleeding, and in mortal agony, turned with a howl to leave, but Attakapas caught him in the retreat, and rolled him over like a ball. Over and over again this rolling over was enacted, and finally, after more than an hour, bruin curled himself up on his back, bruised, bloody, and dead beat. The thing was up with California, and Attakapas was declared the victor amidst the applause of the multitude that made the heavens ring." "There," said he, "can you find anything against Connecticut equal to that?" The Southerner had to admit that he was beat by the Yankee. During all this time, it must not be supposed that the old gent with the two daughters, and even the young ladies themselves, had been silent. Clotel and they had not only given their opinions as regarded the merits of the discussion, but that sly glance of the eye, which is ever given where the young of both sexes meet, had been freely at work. The American ladies are rather partial to foreigners, and Clotel had the appearance of a fine Italian. The old gentleman was now near his home, and a whisper from the eldest daughter, who was unmarried but marriageable, induced him to extend to "Mr. Johnson" an invitation to stop and spend a week with the young ladies at their family residence. Clotel excused herself upon various grounds, and at last, to cut short the matter, promised that she would pay them a visit on her return. The arrival of the coach at Lynchburgh separated the young ladies from the Italian gent, and the coach again resumed its journey. CHAPTER XXIII TRUTH STRANGER THAN FICTION "Is the poor privilege to turn the key Upon the captive, freedom? He's as far From the enjoyment of the earth and air Who watches o'er the chains, as they who wear." DURING certain seasons of the year, all tropical climates are subject to epidemics of a most destructive nature. The inhabitants of New Orleans look with as much certainty for the appearance of the yellow-fever, small-pox, or cholera, in the hot season, as the Londoner does for fog in the month of November. In the summer of 1831, the people of New Orleans were visited with one of these epidemics. It appeared in a form unusually repulsive and deadly. It seized persons who were in health, without any premonition. Sometimes death was the immediate consequence. The disorder began in the brain, by an oppressive pain accompanied or followed by fever. The patient was devoured with burning thirst. The stomach, distracted by pains, in vain sought relief in efforts to disburden itself. Fiery veins streaked the eye; the face was inflamed, and dyed of a dark dull red colour; the ears from time to time rang painfully. Now mucous secretions surcharged the tongue, and took away the power of speech; now the sick one spoke, but in speaking had a foresight of death. When the violence of the disease approached the heart, the gums were blackened. The sleep, broken, troubled by convulsions, or by frightful visions, was worse than the waking hours; and when the reason sank under a delirium which had its seat in the brain, repose utterly forsook the patient's couch. The progress of the heat within was marked by yellowish spots, which spread over the surface of the body. If, then, a happy crisis came not, all hope was gone. Soon the breath infected the air with a fetid odour, the lips were glazed, despair painted itself in the eyes, and sobs, with long intervals of silence, formed the only language. From each side of the mouth spread foam, tinged with black and burnt blood. Blue streaks mingled with the yellow all over the frame. All remedies were useless. This was the Yellow Fever. The disorder spread alarm and confusion throughout the city. On an average, more than 400 died daily. In the midst of disorder and confusion, death heaped victims on victims. Friend followed friend in quick succession. The sick were avoided from the fear of contagion, and for the same reason the dead were left unburied. Nearly 2000 dead bodies lay uncovered in the burial-ground, with only here and there a little lime thrown over them, to prevent the air becoming infected. The Negro, whose home is in a hot climate, was not proof against the disease. Many plantations had to suspend their work for want of slaves to take the places of those carried off by the fever. Henry Morton and wife were among the thirteen thousand swept away by the raging disorder that year. Like too many, Morton had been dealing extensively in lands and stocks; and though apparently in good circumstances was, in reality, deeply involved in debt. Althesa, although as white as most white women in a southern clime, was, as we already know, born a slave. By the laws of all the Southern States the children follow the condition of the mother. If the mother is free the children are free; if a slave, they are slaves. Morton was unacquainted with the laws of the land; and although he had married Althesa, it was a marriage which the law did not recognise; and therefore she whom he thought to be his wife was, in fact, nothing more than his slave. What would have been his feelings had he known this, and also known that his two daughters, Ellen and Jane, were his slaves? Yet such was the fact. After the disappearance of the disease with which Henry Morton had so suddenly been removed, his brother went to New Orleans to give what aid he could in settling up the affairs. James Morton, on his arrival in New Orleans, felt proud of his nieces, and promised them a home with his own family in Vermont; little dreaming that his brother had married a slave woman, and that his nieces were slaves. The girls themselves had never heard that their mother had been a slave, and therefore knew nothing of the danger hanging over their heads. An inventory of the property was made out by James Morton, and placed in the hands of the creditors; and the young ladies, with their uncle, were about leaving the city to reside for a few days on the banks of Lake Pontchartrain, where they could enjoy a fresh air that the city could not afford. But just as they were about taking the train, an officer arrested the whole party; the young ladies as slaves, and the uncle upon the charge of attempting to conceal the property of his deceased brother. Morton was overwhelmed with horror at the idea of his nieces being claimed as slaves, and asked for time, that he might save them from such a fate. He even offered to mortgage his little farm in Vermont for the amount which young slave women of their ages would fetch. But the creditors pleaded that they were "an extra article," and would sell for more than common slaves; and must, therefore, be sold at auction. They were given up, but neither ate nor slept, nor separated from each other, till they were taken into the New Orleans slave market, where they were offered to the highest bidder. There they stood, trembling, blushing, and weeping; compelled to listen to the grossest language, and shrinking from the rude hands that examined the graceful proportions of their beautiful frames. After a fierce contest between the bidders, the young ladies were sold, one for 2,300 dollars, and the other for 3,000 dollars. We need not add that had those young girls been sold for mere house servants or field hands, they would not have brought one half the sums they did. The fact that they were the grand-daughters of Thomas Jefferson, no doubt, increased their value in the market. Here were two of the softer sex, accustomed to the fondest indulgence, surrounded by all the refinements of life, and with all the timidity that such a life could produce, bartered away like cattle in Smithfield market. Ellen, the eldest, was sold to an old gentleman, who purchased her, as he said, for a housekeeper. The girl was taken to his residence, nine miles from the city. She soon, however, knew for what purpose she had been bought; and an educated and cultivated mind and taste, which made her see and understand how great was her degradation, now armed her hand with the ready means of death. The morning after her arrival, she was found in her chamber, a corpse. She had taken poison. Jane was purchased by a dashing young man, who had just come into the possession of a large fortune. The very appearance of the young Southerner pointed him out as an unprincipled profligate; and the young girl needed no one to tell her of her impending doom. The young maid of fifteen was immediately removed to his country seat, near the junction of the Mississippi river with the sea. This was a most singular spot, remote, in a dense forest spreading over the summit of a cliff that rose abruptly to a great height above the sea; but so grand in its situation, in the desolate sublimity which reigned around, in the reverential murmur of the waves that washed its base, that, though picturesque, it was a forest prison. Here the young lady saw no one, except an old Negress who acted as her servant. The smiles with which the young man met her were indignantly spurned. But she was the property of another, and could hope for justice and mercy only through him. Jane, though only in her fifteenth year, had become strongly attached to Volney Lapuc, a young Frenchman, a student in her father's office. The poverty of the young man, and the youthful age of the girl, had caused their feelings to be kept from the young lady's parents. At the death of his master, Volney had returned to his widowed mother at Mobile, and knew nothing of the misfortune that had befallen his mistress, until he received a letter from her. But how could he ever obtain a sight of her, even if he wished, locked up as she was in her master's mansion? After several days of what her master termed "obstinacy" on her part, the young girl was placed in an upper chamber, and told that that would be her home, until she should yield to her master's wishes. There she remained more than a fortnight, and with the exception of a daily visit from her master, she saw no one but the old Negress who waited upon her. One bright moonlight evening as she was seated at the window, she perceived the figure of a man beneath her window. At first, she thought it was her master; but the tall figure of the stranger soon convinced her that it was another. Yes, it was Volney! He had no sooner received her letter, than he set out for New Orleans; and finding on his arrival there, that his mistress had been taken away, resolved to follow her. There he was; but how could she communicate with him? She dared not trust the old Negress with her secret, for fear that it might reach her master. Jane wrote a hasty note and threw it out of the window, which was eagerly picked up by the young man, and he soon disappeared in the woods. Night passed away in dreariness to her, and the next morning she viewed the spot beneath her window with the hope of seeing the footsteps of him who had stood there the previous night. Evening returned, and with it the hope of again seeing the man she loved. In this she was not disappointed; for daylight had scarcely disappeared, and the moon once more rising through the tops of the tall trees, when the young man was seen in the same place as on the previous night. He had in his hand a rope ladder. As soon as Jane saw this, she took the sheets from her bed, tore them into strings, tied them together, and let one end down the side of the house. A moment more, and one end of the rope ladder was in her hand, and she fastened it inside the room. Soon the young maiden was seen descending, and the enthusiastic lover, with his arms extended, waiting to receive his mistress. The planter had been out on an hunting excursion, and returning home, saw his victim as her lover was receiving her in his arms. At this moment the sharp sound of a rifle was heard, and the young man fell weltering in his blood, at the feet of his mistress. Jane fell senseless by his side. For many days she had a confused consciousness of some great agony, but knew not where she was, or by whom surrounded. The slow recovery of her reason settled into the most intense melancholy, which gained at length the compassion even of her cruel master. The beautiful bright eyes, always pleading in expression, were now so heart-piercing in their sadness, that he could not endure their gaze. In a few days the poor girl died of a broken heart, and was buried at night at the back of the garden by the Negroes; and no one wept at the grave of her who had been so carefully cherished, and so tenderly beloved. This, reader, is an unvarnished narrative of one doomed by the laws of the Southern States to be a slave. It tells not only its own story of grief, but speaks of a thousand wrongs and woes beside, which never see the light; all the more bitter and dreadful, because no help can relieve, no sympathy can mitigate, and no hope can cheer. CHAPTER XXIV THE ARREST "The fearful storm—it threatens lowering, Which God in mercy long delays; Slaves yet may see their masters cowering, While whole plantations smoke and blaze!" —Carter. IT was late in the evening when the coach arrived at Richmond, and Clotel once more alighted in her native city. She had intended to seek lodging somewhere in the outskirts of the town, but the lateness of the hour compelled her to stop at one of the principal hotels for the night. She had scarcely entered the inn, when she recognised among the numerous black servants one to whom she was well known; and her only hope was, that her disguise would keep her from being discovered. The imperturbable calm and entire forgetfulness of self which induced Clotel to visit a place from which she could scarcely hope to escape, to attempt the rescue of a beloved child, demonstrate that overwillingness of woman to carry out the promptings of the finer feelings of her heart. True to woman's nature, she had risked her own liberty for another. She remained in the hotel during the night, and the next morning, under the plea of illness, she took her breakfast alone. That day the fugitive slave paid a visit to the suburbs of the town, and once more beheld the cottage in which she had spent so many happy hours. It was winter, and the clematis and passion flower were not there; but there were the same walks she had so often pressed with her feet, and the same trees which had so often shaded her as she passed through the garden at the back of the house. Old remembrances rushed upon her memory, and caused her to shed tears freely. Clotel was now in her native town, and near her daughter; but how could she communicate with her? How could she see her? To have made herself known, would have been a suicidal act; betrayal would have followed, and she arrested. Three days had passed away, and Clotel still remained in the hotel at which she had first put up; and yet she had got no tidings of her child. Unfortunately for Clotel, a disturbance had just broken out amongst the slave population in the state of Virginia, and all strangers were eyed with suspicion. The evils consequent on slavery are not lessened by the incoming of one or two rays of light. If the slave only becomes aware of his condition, and conscious of the injustice under which he suffers, if he obtains but a faint idea of these things, he will seize the first opportunity to possess himself of what he conceives to belong to him. The infusion of Anglo-Saxon with African blood has created an insurrectionary feeling among the slaves of America hitherto unknown. Aware of their blood connection with their owners, these mulattoes labour under the sense of their personal and social injuries; and tolerate, if they do not encourage in themselves, low and vindictive passions. On the other hand, the slave owners are aware of their critical position, and are ever watchful, always fearing an outbreak among the slaves. True, the Free States are equally bound with the Slave States to suppress any insurrectionary movement that may take place among the slaves. The Northern freemen are bound by their constitutional obligations to aid the slaveholder in keeping his slaves in their chains. Yet there are, at the time we write, four millions of bond slaves in the United States. The insurrection to which we now refer was headed by a full-blooded Negro, who had been born and brought up a slave. He had heard the twang of the driver's whip, and saw the warm blood streaming from the Negro's body; he had witnessed the separation of parents and children, and was made aware, by too many proofs, that the slave could expect no justice at the hand of the slave owner. He went by the name of "Nat Turner." He was a preacher amongst the Negroes, and distinguished for his eloquence, respected by the whites, and loved and venerated by the Negroes. On the discovery of the plan for the outbreak, Turner fled to the swamps, followed by those who had joined in the insurrection. Here the revolted Negroes numbered some hundreds, and for a time bade defiance to their oppressors. The Dismal Swamps cover many thousands of acres of wild land, and a dense forest, with wild animals and insects, such as are unknown in any other part of Virginia. Here runaway Negroes usually seek a hiding place, and some have been known to reside here for years. The revolters were joined by one of these. He was a large, tall, full-blooded Negro, with a stern and savage countenance; the marks on his face showed that he was from one of the barbarous tribes in Africa, and claimed that country as his native land; his only covering was a girdle around his loins, made of skins of wild beasts which he had killed; his only token of authority among those that he led, was a pair of epaulettes made from the tail of a fox, and tied to his shoulder by a cord. Brought from the coast of Africa when only fifteen years of age to the island of Cuba, he was smuggled from thence into Virginia. He had been two years in the swamps, and considered it his future home. He had met a Negro woman who was also a runaway; and, after the fashion of his native land, had gone through the process of oiling her as the marriage ceremony. They had built a cave on a rising mound in the swamp; this was their home. His name was Picquilo. His only weapon was a sword, made from the blade of a scythe, which he had stolen from a neighbouring plantation. His dress, his character, his manners, his mode of fighting, were all in keeping with the early training he had received in the land of his birth. He moved about with the activity of a cat, and neither the thickness of the trees, nor the depth of the water could stop him. He was a bold, turbulent spirit; and from revenge imbrued his hands in the blood of all the whites he could meet. Hunger, thirst, fatigue, and loss of sleep he seemed made to endure as if by peculiarity of constitution. His air was fierce, his step oblique, his look sanguinary. Such was the character of one of the leaders in the Southampton insurrection. All Negroes were arrested who were found beyond their master's threshhold, and all strange whites watched with a great degree of alacrity. Such was the position in which Clotel found affairs when she returned to Virginia in search of her Mary. Had not the slaveowners been watchful of strangers, owing to the outbreak, the fugitive could not have escaped the vigilance of the police; for advertisements, announcing her escape and offering a large reward for her arrest, had been received in the city previous to her arrival, and the officers were therefore on the look-out for the runaway slave. It was on the third day, as the quadroon was seated in her room at the inn, still in the disguise of a gentleman, that two of the city officers entered the room, and informed her that they were authorised to examine all strangers, to assure the authorities that they were not in league with the revolted Negroes. With trembling heart the fugitive handed the key of her trunk to the officers. To their surprise, they found nothing but woman's apparel in the box, which raised their curiosity, and caused a further investigation that resulted in the arrest of Clotel as a fugitive slave. She was immediately conveyed to prison, there to await the orders of her master. For many days, uncheered by the voice of kindness, alone, hopeless, desolate, she waited for the time to arrive when the chains were to be placed on her limbs, and she returned to her inhuman and unfeeling owner. The arrest of the fugitive was announced in all the newspapers, but created little or no sensation. The inhabitants were too much engaged in putting down the revolt among the slaves; and although all the odds were against the insurgents, the whites found it no easy matter, with all their caution. Every day brought news of fresh outbreaks. Without scruple and without pity, the whites massacred all blacks found beyond their owners' plantations: the Negroes, in return, set fire to houses, and put those to death who attempted to escape from the flames. Thus carnage was added to carnage, and the blood of the whites flowed to avenge the blood of the blacks. These were the ravages of slavery. No graves were dug for the Negroes; their dead bodies became food for dogs and vultures, and their bones, partly calcined by the sun, remained scattered about, as if to mark the mournful fury of servitude and lust of power. When the slaves were subdued, except a few in the swamps, bloodhounds were put in this dismal place to hunt out the remaining revolters. Among the captured Negroes was one of whom we shall hereafter make mention. CHAPTER XXV DEATH IS FREEDOM "I asked but freedom, and ye gave Chains, and the freedom of the grave."—Snelling. THERE are, in the district of Columbia, several slave prisons, or "Negro pens," as they are termed. These prisons are mostly occupied by persons to keep their slaves in, when collecting their gangs together for the New Orleans market. Some of them belong to the government, and one, in particular, is noted for having been the place where a number of free coloured persons have been incarcerated from time to time. In this district is situated the capital of the United States. Any free coloured persons visiting Washington, if not provided with papers asserting and proving their right to be free, may be arrested and placed in one of these dens. If they succeed in showing that they are free, they are set at liberty, provided they are able to pay the expenses of their arrest and imprisonment; if they cannot pay these expenses, they are sold out. Through this unjust and oppressive law, many persons born in the Free States have been consigned to a life of slavery on the cotton, sugar, or rice plantations of the Southern States. By order of her master, Clotel was removed from Richmond and placed in one of these prisons, to await the sailing of a vessel for New Orleans. The prison in which she was put stands midway between the capitol at Washington and the President's house. Here the fugitive saw nothing but slaves brought in and taken out, to be placed in ships and sent away to the same part of the country to which she herself would soon be compelled to go. She had seen or heard nothing of her daughter while in Richmond, and all hope of seeing her now had fled. If she was carried back to New Orleans, she could expect no mercy from her master. At the dusk of the evening previous to the day when she was to be sent off, as the old prison was being closed for the night, she suddenly darted past her keeper, and ran for her life. It is not a great distance from the prison to the Long Bridge, which passes from the lower part of the city across the Potomac, to the extensive forests and woodlands of the celebrated Arlington Place, occupied by that distinguished relative and descendant of the immortal Washington, Mr. George W. Custis. Thither the poor fugitive directed her flight. So unexpected was her escape, that she had quite a number of rods the start before the keeper had secured the other prisoners, and rallied his assistants in pursuit. It was at an hour when, and in a part of the city where, horses could not be readily obtained for the chase; no bloodhounds were at hand to run down the flying woman; and for once it seemed as though there was to be a fair trial of speed and endurance between the slave and the slave-catchers. The keeper and his forces raised the hue and cry on her pathway close behind; but so rapid was the flight along the wide avenue, that the astonished citizens, as they poured forth from their dwellings to learn the cause of alarm, were only able to comprehend the nature of the case in time to fall in with the motley mass in pursuit (as many a one did that night), to raise an anxious prayer to heaven, as they refused to join in the pursuit, that the panting fugitive might escape, and the merciless soul dealer for once be disappointed of his prey. And now with the speed of an arrow—having passed the avenue—with the distance between her and her pursuers constantly increasing, this poor hunted female gained the "Long Bridge," as it is called, where interruption seemed improbable, and already did her heart begin to beat high with the hope of success. She had only to pass three-fourths of a mile across the bridge, and she could bury herself in a vast forest, just at the time when the curtain of night would close around her, and protect her from the pursuit of her enemies. But God by his Providence had otherwise determined. He had determined that an appalling tragedy should be enacted that night, within plain sight of the President's house and the capitol of the Union, which should be an evidence wherever it should be known, of the unconquerable love of liberty the heart may inherit; as well as a fresh admonition to the slave dealer, of the cruelty and enormity of his crimes. Just as the pursuers crossed the high draw for the passage of sloops, soon after entering upon the bridge, they beheld three men slowly approaching from the Virginia side. They immediately called to them to arrest the fugitive, whom they proclaimed a runaway slave. True to their Virginian instincts as she came near, they formed in line across the narrow bridge, and prepared to seize her. Seeing escape impossible in that quarter, she stopped suddenly, and turned upon her pursuers. On came the profane and ribald crew, faster than ever, already exulting in her capture, and threatening punishment for her flight. For a moment she looked wildly and anxiously around to see if there was no hope of escape. On either hand, far down below, rolled the deep foamy waters of the Potomac, and before and behind the rapidly approaching step and noisy voices of pursuers, showing how vain would be any further effort for freedom. Her resolution was taken. She clasped her hands convulsively, and raised them, as she at the same time raised her eyes towards heaven, and begged for that mercy and compassion there, which had been denied her on earth; and then, with a single bound, she vaulted over the railings of the bridge, and sunk for ever beneath the waves of the river! Thus died Clotel, the daughter of Thomas Jefferson, a president of the United States; a man distinguished as the author of the Declaration of American Independence, and one of the first statesmen of that country. Had Clotel escaped from oppression in any other land, in the disguise in which she fled from the Mississippi to Richmond, and reached the United States, no honour within the gift of the American people would have been too good to have been heaped upon the heroic woman. But she was a slave, and therefore out of the pale of their sympathy. They have tears to shed over Greece and Poland; they have an abundance of sympathy for "poor Ireland"; they can furnish a ship of war to convey the Hungarian refugees from a Turkish prison to the "land of the free and home of the brave." They boast that America is the "cradle of liberty"; if it is, I fear they have rocked the child to death. The body of Clotel was picked up from the bank of the river, where it had been washed by the strong current, a hole dug in the sand, and there deposited, without either inquest being held over it, or religious service being performed. Such was the life and such the death of a woman whose virtues and goodness of heart would have done honour to one in a higher station of life, and who, if she had been born in any other land but that of slavery, would have been honoured and loved. A few days after the death of Clotel, the following poem appeared in one of the newspapers: "Now, rest for the wretched! the long day is past, And night on yon prison descendeth at last. Now lock up and bolt! Ha, jailor, look there! Who flies like a wild bird escaped from the snare? A woman, a slave-up, out in pursuit. While linger some gleams of day! Let thy call ring out!—now a rabble rout Is at thy heels—speed away! "A bold race for freedom!—On, fugitive, on! Heaven help but the right, and thy freedom is won. How eager she drinks the free air of the plains; Every limb, every nerve, every fibre she strains; From Columbia's glorious capitol, Columbia's daughter flees To the sanctuary God has given— The sheltering forest trees. "Now she treads the Long Bridge—joy lighteth her eye— Beyond her the dense wood and darkening sky— Wild hopes thrill her heart as she neareth the shore: O, despair! there are men fast advancing before! Shame, shame on their manhood! they hear, they heed The cry, her flight to stay, And like demon forms with their outstretched arms, They wait to seize their prey! "She pauses, she turns! Ah, will she flee back? Like wolves, her pursuers howl loud on their track; She lifteth to Heaven one look of despair— Her anguish breaks forth in one hurried prayer Hark! her jailor's yell! like a bloodhound's bay On the low night wind it sweeps! Now, death or the chain! to the stream she turns, And she leaps! O God, she leaps! "The dark and the cold, yet merciful wave, Receives to its bosom the form of the slave: She rises—earth's scenes on her dim vision gleam, Yet she struggleth not with the strong rushing stream: And low are the death-cries her woman's heart gives, As she floats adown the river, Faint and more faint grows the drowning voice, And her cries have ceased for ever! "Now back, jailor, back to thy dungeons, again, To swing the red lash and rivet the chain! The form thou would'st fetter—returned to its God; The universe holdeth no realm of night More drear than her slavery— More merciless fiends than here stayed her flight— Joy! the hunted slave is free! "That bond-woman's corpse—let Potomac's proud wave Go bear it along by our Washington's grave, And heave it high up on that hallowed strand, To tell of the freedom he won for our land. A weak woman's corpse, by freemen chased down; Hurrah for our country! hurrah! To freedom she leaped, through drowning and death— Hurrah for our country! hurrah!" CHAPTER XXVI THE ESCAPE "No refuge is found on our unhallowed ground, For the wretched in Slavery's manacles bound; While our star-spangled banner in vain boasts to wave O'er the land of the free and the home of the brave!" WE left Mary, the daughter of Clotel, in the capacity of a servant in her own father's house, where she had been taken by her mistress for the ostensible purpose of plunging her husband into the depths of humiliation. At first the young girl was treated with great severity; but after finding that Horatio Green had lost all feeling for his child, Mrs. Green's own heart became touched for the offspring of her husband, and she became its friend. Mary had grown still more beautiful, and, like most of her sex in that country, was fast coming to maturity. The arrest of Clotel, while trying to rescue her daughter, did not reach the ears of the latter till her mother had been removed from Richmond to Washington. The mother had passed from time to eternity before the daughter knew that she had been in the neighbourhood. Horatio Green was not in Richmond at the time of Clotel's arrest; had he been there, it is not probable but he would have made an effort to save her. She was not his slave, and therefore was beyond his power, even had he been there and inclined to aid her. The revolt amongst the slaves had been brought to an end, and most of the insurgents either put to death or sent out of the state. One, however, remained in prison. He was the slave of Horatio Green, and had been a servant in his master's dwelling. He, too, could boast that his father was an American statesman. His name was George. His mother had been employed as a servant in one of the principal hotels in Washington, where members of Congress usually put up. After George's birth his mother was sold to a slave trader, and he to an agent of Mr. Green, the father of Horatio. George was as white as most white persons. No one would suppose that any African blood coursed through his veins. His hair was straight, soft, fine, and light; his eyes blue, nose prominent, lips thin, his head well formed, forehead high and prominent; and he was often taken for a free white person by those who did know him. This made his condition still more intolerable; for one so white seldom ever receives fair treatment at the hands of his fellow slaves; and the whites usually regard such slaves as persons who, if not often flogged, and otherwise ill treated, to remind them of their condition, would soon "forget" that they were slaves, and "think themselves as good as white folks." George's opportunities were far greater than most slaves. Being in his master's house, and waiting on educated white people, he had become very familiar with the English language. He had heard his master and visitors speak of the down-trodden and oppressed Poles; he heard them talk of going to Greece to fight for Grecian liberty, and against the oppressors of that ill-fated people. George, fired with the love of freedom, and zeal for the cause of his enslaved countrymen, joined the insurgents, and with them had been defeated and captured. He was the only one remaining of these unfortunate people, and he would have been put to death with them but for a circumstance that occurred some weeks before the outbreak. The court house had, by accident, taken fire, and was fast consuming. The engines could not be made to work, and all hope of saving the building seemed at an end. In one of the upper chambers there was a small box containing some valuable deeds belonging to the city; a ladder was placed against the house, leading from the street to the window of the room in which the box stood. The wind blew strong, and swept the flames in that direction. Broad sheets of fire were blown again and again over that part of the building, and then the wind would lift the pall of smoke, which showed that the work of destruction was not yet accomplished. While the doomed building was thus exposed, and before the destroying element had made its final visit, as it did soon after, George was standing by, and hearing that much depended on the contents of the box, and seeing no one disposed to venture through the fiery element to save the treasure, mounted the ladder and made his way to the window, entered the room, and was soon seen descending with the much valued box. Three cheers rent the air as the young slave fell from the ladder when near the ground; the white men took him up in their arms, to see if he had sustained any injury. His hair was burnt, eyebrows closely singed, and his clothes smelt strongly of smoke; but the heroic young slave was unhurt. The city authorities, at their next meeting, passed a vote of thanks to George's master for the lasting benefit that the slave had rendered the public, and commanded the poor boy to the special favour of his owner. When George was on trial for participating in the revolt, this "meritorious act," as they were pleased to term it, was brought up in his favour. His trial was put off from session to session, till he had been in prison more than a year. At last, however, he was convicted of high treason, and sentenced to be hanged within ten days of that time. The judge asked the slave if he had anything to say why sentence of death should not be passed on him. George stood for a moment in silence, and then said, "As I cannot speak as I should wish, I will say nothing." "You may say what you please," said the judge. "You had a good master," continued he, "and still you were dissatisfied; you left your master and joined the Negroes who were burning our houses and killing our wives." "As you have given me permission to speak," remarked George, "I will tell you why I joined the revolted Negroes. I have heard my master read in the Declaration of Independence 'that all men are created free and equal,' and this caused me to inquire of myself why I was a slave. I also heard him talking with some of his visitors about the war with England, and he said, all wars and fightings for freedom were just and right. If so, in what am I wrong? The grievances of which your fathers complained, and which caused the Revolutionary War, were trifling in comparison with the wrongs and sufferings of those who were engaged in the late revolt. Your fathers were never slaves, ours are; your fathers were never bought and sold like cattle, never shut out from the light of knowledge and religion, never subjected to the lash of brutal task-masters. For the crime of having a dark skin, my people suffer the pangs of hunger, the infliction of stripes, and the ignominy of brutal servitude. We are kept in heathenish darkness by laws expressly enacted to make our instruction a criminal offence. What right has one man to the bones, sinews, blood, and nerves of another? Did not one God make us all? You say your fathers fought for freedom; so did we. You tell me that I am to be put to death for violating the laws of the land. Did not the American revolutionists violate the laws when they struck for liberty? They were revolters, but their success made them patriots—We were revolters, and our failure makes us rebels. Had we succeeded, we would have been patriots too. Success makes all the difference. You make merry on the 4th of July; the thunder of cannon and ringing of bells announce it as the birthday of American independence. Yet while these cannons are roaring and bells ringing, one-sixth of the people of this land are in chains and slavery. You boast that this is the 'Land of the Free'; but a traditionary freedom will not save you. It will not do to praise your fathers and build their sepulchres. Worse for you that you have such an inheritance, if you spend it foolishly and are unable to appreciate its worth. Sad if the genius of a true humanity, beholding you with tearful eyes from the mount of vision, shall fold his wings in sorrowing pity, and repeat the strain, 'O land of Washington, how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not; behold your house is left unto you desolate.' This is all I have to say; I have done." Nearly every one present was melted to tears; even the judge seemed taken by surprise at the intelligence of the young slave. But George was a slave, and an example must be made of him, and therefore he was sentenced. Being employed in the same house with Mary, the daughter of Clotel, George had become attached to her, and the young lovers fondly looked forward to the time when they should be husband and wife. After George had been sentenced to death, Mary was still more attentive to him, and begged and obtained leave of her mistress to visit him in his cell. The poor girl paid a daily visit to him to whom she had pledged her heart and hand. At one of these meetings, and only four days from the time fixed for the execution, while Mary was seated in George's cell, it occurred to her that she might yet save him from a felon's doom. She revealed to him the secret that was then occupying her thoughts, viz. that George should exchange clothes with her, and thus attempt his escape in disguise. But he would not for a single moment listen to the proposition. Not that he feared detection; but he would not consent to place an innocent and affectionate girl in a position where she might have to suffer for him. Mary pleaded, but in vain. George was inflexible. The poor girl left her lover with a heavy heart, regretting that her scheme had proved unsuccessful. Towards the close of the next day, Mary again appeared at the prison door for admission, and was soon by the side of him whom she so ardently loved. While there the clouds which had overhung the city for some hours broke, and the rain fell in torrents amid the most terrific thunder and lightning. In the most persuasive manner possible, Mary again importuned George to avail himself of her assistance to escape from an ignominious death. After assuring him that she, not being the person condemned, would not receive any injury, he at last consented, and they began to exchange apparel. As George was of small stature, and both were white, there was no difficulty in his passing out without detection; and as she usually left the cell weeping, with handkerchief in hand, and sometimes at her face, he had only to adopt this mode and his escape was safe. They had kissed each other, and Mary had told George where he would find a small parcel of provisions which she had placed in a secluded spot, when the prison-keeper opened the door and said, "Come, girl, it is time for you to go." George again embraced Mary, and passed out of the jail. It was already dark, and the street lamps were lighted, so that our hero in his new dress had no dread of detection. The provisions were sought out and found, and poor George was soon on the road towards Canada. But neither of them had once thought of a change of dress for George when he should have escaped, and he had walked but a short distance before he felt that a change of his apparel would facilitate his progress. But he dared not go amongst even his coloured associates for fear of being betrayed. However, he made the best of his way on towards Canada, hiding in the woods during the day, and travelling by the guidance of the North Star at night. With the poet he could truly say, "Star of the North! while blazing day Pours round me its full tide of light, And hides thy pale but faithful ray, I, too, lie hid, and long for night." One morning, George arrived on the banks of the Ohio river, and found his journey had terminated, unless he could get some one to take him across the river in a secret manner, for he would not be permitted to cross in any of the ferry boats, it being a penalty for crossing a slave, besides the value of the slave. He concealed himself in the tall grass and weeds near the river, to see if he could embrace an opportunity to cross. He had been in his hiding place but a short time, when he observed a man in a small boat, floating near the shore, evidently fishing. His first impulse was to call out to the man and ask him to take him over to the Ohio side, but the fear that the man was a slaveholder, or one who might possibly arrest him, deterred him from it. The man after rowing and floating about for some time fastened the boat to the root of a tree, and started to a neighbouring farmhouse. This was George's moment, and he seized it. Running down the bank, he unfastened the boat, jumped in, and with all the expertness of one accustomed to a boat, rowed across the river and landed on the Ohio side. Being now in a Free State, he thought he might with perfect safety travel on towards Canada. He had, however, gone but a very few miles when he discovered two men on horseback coming behind him. He felt sure that they could not be in pursuit of him, yet he did not wish to be seen by them, so he turned into another road leading to a house near by. The men followed, and were but a short distance from George, when he ran up to a farmhouse, before which was standing a farmer-looking man, in a broad-brimmed hat and straight-collared coat, whom he implored to save him from the "slave-catchers." The farmer told him to go into the barn near by; he entered by the front door, the farmer following, and closing the door behind George, but remaining outside, and gave directions to his hired man as to what should be done with George. The slaveholders by this time had dismounted, and were in front of the barn demanding admittance, and charging the farmer with secreting their slave woman, for George was still in the dress of a woman. The Friend, for the farmer proved to be a member of the Society of Friends, told the slave-owners that if they wished to search his barn, they must first get an officer and a search warrant. While the parties were disputing, the farmer began nailing up the front door, and the hired man served the back door in the same way. The slaveholders, finding that they could not prevail on the Friend to allow them to get the slave, determined to go in search of an officer. One was left to see that the slave did not escape from the barn, while the other went off at full speed to Mount Pleasant, the nearest town. George was not the slave of either of these men, nor were they in pursuit of him, but they had lost a woman who had been seen in that vicinity, and when they saw poor George in the disguise of a female, and attempting to elude pursuit, they felt sure they were close upon their victim. However, if they had caught him, although he was not their slave, they would have taken him back and placed him in jail, and there he would have remained until his owner arrived. After an absence of nearly two hours, the slave-owner returned with an officer and found the Friend still driving large nails into the door. In a triumphant tone and with a corresponding gesture, he handed the search-warrant to the Friend, and said, "There, sir, now I will see if I can't get my nigger." "Well," said the Friend, "thou hast gone to work according to law, and thou canst now go into my barn." "Lend me your hammer that I may get the door open," said the slaveholder. "Let me see the warrant again." And after reading it over once more, he said, "I see nothing in this paper which says I must supply thee with tools to open my door; if thou wishest to go in, thou must get a hammer elsewhere." The sheriff said, "I will go to a neighbouring farm and borrow something which will introduce us to Miss Dinah;" and he immediately went in search of tools. In a short time the officer returned, and they commenced an assault and battery upon the barn door, which soon yielded; and in went the slaveholder and officer, and began turning up the hay and using all other means to find the lost property; but, to their astonishment, the slave was not there. After all hope of getting Dinah was gone, the slave-owner in a rage said to the Friend, "My nigger is not here." "I did not tell thee there was any one here." "Yes, but I saw her go in, and you shut the door behind her, and if she was not in the barn, what did you nail the door for?" "Can't I do what I please with my own barn door? Now I will tell thee; thou need trouble thyself no more, for the person thou art after entered the front door and went out at the back door, and is a long way from here by this time. Thou and thy friend must be somewhat fatigued by this time; won't thou go in and take a little dinner with me?" We need not say that this cool invitation of the good Quaker was not accepted by the slaveholders. George in the meantime had been taken to a friend's dwelling some miles away, where, after laying aside his female attire, and being snugly dressed up in a straight collared coat, and pantaloons to match, was again put on the right road towards Canada. The fugitive now travelled by day, and laid by during night. After a fatiguing and dreary journey of two weeks, the fugitive arrived in Canada, and took up his abode in the little town of St. Catherine's, and obtained work on the farm of Colonel Street. Here he attended a night-school, and laboured for his employer during the day. The climate was cold, and wages small, yet he was in a land where he was free, and this the young slave prized more than all the gold that could be given to him. Besides doing his best to obtain education for himself, he imparted what he could to those of his fellow-fugitives about him, of whom there were many. CHAPTER XXVII THE MYSTERY GEORGE, however, did not forget his promise to use all the means in his power to get Mary out of slavery. He, therefore, laboured with all his might to obtain money with which to employ some one to go back to Virginia for Mary. After nearly six months' labour at St. Catherine's, he employed an English missionary to go and see if the girl could be purchased, and at what price. The missionary went accordingly, but returned with the sad intelligence that, on account of Mary's aiding George to escape, the court had compelled Mr. Green to sell her out of the state, and she had been sold to a Negro trader, and taken to the New Orleans market. As all hope of getting the girl was now gone, George resolved to quit the American continent for ever. He immediately took passage in a vessel laden with timber, bound for Liverpool, and in five weeks from that time he was standing on the quay of the great English seaport. With little or no education, he found many difficulties in the way of getting a respectable living. However he obtained a situation as porter in a large house in Manchester, where he worked during the day, and took private lessons at night. In this way he laboured for three years, and was then raised to the situation of clerk. George was so white as easily to pass for a white man, and being somewhat ashamed of his African descent, he never once mentioned the fact of his having been a slave. He soon became a partner in the firm that employed him, and was now on the road to wealth. In the year 1842, just ten years after George Green (for he adopted his master's name) arrived in England, he visited France, and spent some days at Dunkirk. It was towards sunset, on a warm day in the month of October, that Mr. Green, after strolling some distance from the Hotel de Leon, entered a burial ground, and wandered along, alone among the silent dead, gazing upon the many green graves and marble tombstones of those who once moved on the theatre of busy life, and whose sounds of gaiety once fell upon the ear of man. All nature around was hushed in silence, and seemed to partake of the general melancholy which hung over the quiet resting-place of departed mortals. After tracing the varied inscriptions which told the characters or conditions of the departed, and viewing the mounds beneath which the dust of mortality slumbered, he had now reached a secluded spot, near to where an aged weeping willow bowed its thick foliage to the ground, as though anxious to hide from the scrutinising gaze of curiosity the grave beneath it. Mr. Green seated himself upon a marble tomb, and began to read Roscoe's Leo X., a copy of which he had under his arm. It was then about twilight, and he had scarcely gone through half a page, when he observed a lady in black, leading a boy, some five years old, up one of the paths; and as the lady's black veil was over her face, he felt somewhat at liberty to eye her more closely. While looking at her, the lady gave a scream, and appeared to be in a fainting position, when Mr. Green sprang from his seat in time to save her from falling to the ground. At this moment, an elderly gentleman was seen approaching with a rapid step, who, from his appearance, was evidently the lady's father, or one intimately connected with her. He came up, and, in a confused manner, asked what was the matter. Mr. Green explained as well as he could. After taking up the smelling bottle which had fallen from her hand, and holding it a short time to her face, she soon began to revive. During all this time the lady's veil had so covered her face, that Mr. Green had not seen it. When she had so far recovered as to be able to raise her head, she again screamed, and fell back into the arms of the old man. It now appeared quite certain, that either the countenance of George Green, or some other object, was the cause of these fits of fainting; and the old gentleman, thinking it was the former, in rather a petulant tone said, "I will thank you, sir, if you will leave us alone." The child whom the lady was leading, had now set up a squall; and amid the death-like appearance of the lady, the harsh look of the old man, and the cries of the boy, Mr. Green left the grounds, and returned to his hotel. Whilst seated by the window, and looking out upon the crowded street, with every now and then the strange scene in the grave-yard vividly before him, Mr. Green thought of the book he had been reading, and, remembering that he had left it on the tomb, where he had suddenly dropped it when called to the assistance of the lady, he immediately determined to return in search of it. After a walk of some twenty minutes, he was again over the spot where he had been an hour before, and from which he had been so unceremoniously expelled by the old man. He looked in vain for the book; it was nowhere to be found: nothing save the bouquet which the lady had dropped, and which lay half-buried in the grass from having been trodden upon, indicated that any one had been there that evening. Mr. Green took up the bunch of flowers, and again returned to the hotel. After passing a sleepless night, and hearing the clock strike six, he dropped into a sweet sleep, from which he did not awaken until roused by the rap of a servant, who, entering his room, handed him a note which ran as follows:—"Sir,—I owe you an apology for the inconvenience to which you were subjected last evening, and if you will honour us with your presence to dinner to-day at four o'clock, I shall be most happy to give you due satisfaction. My servant will be in waiting for you at half-past three. I am, sir, your obedient servant, J. Devenant. October 23. To George Green, Esq." The servant who handed this note to Mr. Green, informed him that the bearer was waiting for a reply. He immediately resolved to accept the invitation, and replied accordingly. Who this person was, and how his name and the hotel where he was stopping had been found out, was indeed a mystery. However, he waited impatiently for the hour when he was to see this new acquaintance, and get the mysterious meeting in the grave-yard solved. CHAPTER XXVIII THE HAPPY MEETING "Man's love is of man's life, a thing apart; 'Tis woman's whole existence."—Byron. THE clock on a neighbouring church had scarcely ceased striking three, when the servant announced that a carriage had called for Mr. Green. In less than half an hour he was seated in a most sumptuous barouche, drawn by two beautiful iron greys, and rolling along over a splendid gravel road completely shaded by large trees, which appeared to have been the accumulating growth of many centuries. The carriage soon stopped in front of a low villa, and this too was embedded in magnificent trees covered with moss. Mr. Green alighted and was shown into a superb drawing room, the walls of which were hung with fine specimens from the hands of the great Italian painters, and one by a German artist representing a beautiful monkish legend connected with "The Holy Catherine," an illustrious lady of Alexandria. The furniture had an antique and dignified appearance. High backed chairs stood around the room; a venerable mirror stood on the mantle shelf; rich curtains of crimson damask hung in folds at either side of the large windows; and a rich Turkey carpet covered the floor. In the centre stood a table covered with books, in the midst of which was an old-fashioned vase filled with fresh flowers, whose fragrance was exceedingly pleasant. A faint light, together with the quietness of the hour, gave beauty beyond description to the whole scene. Mr. Green had scarcely seated himself upon the sofa, when the elderly gentleman whom he had met the previous evening made his appearance, followed by the little boy, and introduced himself as Mr. Devenant. A moment more, and a lady—a beautiful brunette—dressed in black, with long curls of a chestnut colour hanging down her cheeks, entered the room. Her eyes were of a dark hazel, and her whole appearance indicated that she was a native of a southern clime. The door at which she entered was opposite to where the two gentlemen were seated. They immediately rose; and Mr. Devenant was in the act of introducing her to Mr. Green, when he observed that the latter had sunk back upon the sofa, and the last word that he remembered to have heard was, "It is her." After this, all was dark and dreamy: how long he remained in this condition it was for another to tell. When he awoke, he found himself stretched upon the sofa, with his boots off, his neckerchief removed, shirt collar unbuttoned, and his head resting upon a pillow. By his side sat the old man, with the smelling bottle in the one hand, and a glass of water in the other, and the little boy standing at the foot of the sofa. As soon as Mr. Green had so far recovered as to be able to speak, he said, "Where am I, and what does this mean?" "Wait a while," replied the old man, "and I will tell you all." After a lapse of some ten minutes he rose from the sofa, adjusted his apparel, and said, "I am now ready to hear anything you have to say." "You were born in America?" said the old man. "Yes," he replied. "And you were acquainted with a girl named Mary?" continued the old man. "Yes, and I loved her as I can love none other." "The lady whom you met so mysteriously last evening is Mary," replied Mr. Devenant. George Green was silent, but the fountains of mingled grief and joy stole out from beneath his eyelashes, and glistened like pearls upon his pale and marble-like cheeks. At this juncture the lady again entered the room. Mr. Green sprang from the sofa, and they fell into each other's arms, to the surprise of the old man and little George, and to the amusement of the servants who had crept up one by one, and were hid behind the doors, or loitering in the hall. When they had given vent to their feelings, they resumed their seats, and each in turn related the adventures through which they had passed. "How did you find out my name and address?" asked Mr. Green. "After you had left us in the grave-yard, our little George said, 'O, mamma, if there aint a book!' and picked it up and brought it to us. Papa opened it, and said, 'The gentleman's name is written in it, and here is a card of the Hotel de Leon, where I suppose he is stopping.' Papa wished to leave the book, and said it was all a fancy of mine that I had ever seen you before, but I was perfectly convinced that you were my own George Green. Are you married?" "No, I am not." "Then, thank God!" exclaimed Mrs. Devenant. "And are you single now?" inquired Mr. Green. "Yes," she replied. "This is indeed the Lord's doings," said Mr. Green, at the same time bursting into a flood of tears. Mr. Devenant was past the age when men should think upon matrimonial subjects, yet the scene brought vividly before his eyes the days when he was a young man, and had a wife living. After a short interview, the old man called their attention to the dinner, which was then waiting. We need scarcely add, that Mr. Green and Mrs. Devenant did very little towards diminishing the dinner that day. After dinner the lovers (for such we have to call them) gave their experience from the time that George left the jail dressed in Mary's clothes. Up to that time Mr. Green's was substantially as we have related it. Mrs. Devenant's was as follows:—"The night after you left the prison," said she, "I did not shut my eyes in sleep. The next morning, about eight o'clock, Peter the gardener came to the jail to see if I had been there the night before, and was informed that I had, and that I had left a little after dark. About an hour after, Mr. Green came himself, and I need not say that he was much surprised on finding me there, dressed in your clothes. This was the first tidings they had of your escape." "What did Mr. Green say when he found that I had fled?" "Oh!" continued Mrs. Devenant, "he said to me when no one was near, I hope George will get off, but I fear you will have to suffer in his stead. I told him that if it must be so I was willing to die if you could live." At this moment George Green burst into tears, threw his arms around her neck, and exclaimed, "I am glad I have waited so long, with the hope of meeting you again." Mrs. Devenant again resumed her story:—"I was kept in jail three days, during which time I was visited by the magistrates, and two of the judges. On the third day I was taken out, and master told me that I was liberated, upon condition that I should be immediately sent out of the state. There happened to be just at the time in the neighbourhood a Negro-trader, and he purchased me, and I was taken to New Orleans. On the steamboat we were kept in a close room, where slaves are usually confined, so that I saw nothing of the passengers on board, or the towns we passed. We arrived at New Orleans, and were all put into the slave-market for sale. I was examined by many persons, but none seemed willing to purchase me, as all thought me too white, and said I would run away and pass as a free white woman. On the second day, while in the slave-market, and while planters and others were examining slaves and making their purchases, I observed a tall young man, with long black hair, eyeing me very closely, and then talking to the trader. I felt sure that my time had now come, but the day closed without my being sold. I did not regret this, for I had heard that foreigners made the worst of masters, and I felt confident that the man who eyed me so closely was not an American. "The next day was the Sabbath. The bells called the people to the different places of worship. Methodists sang, and Baptists immersed, and Presbyterians sprinkled, and Episcopalians read their prayers, while the ministers of the various sects preached that Christ died for all; yet there were some twenty-five or thirty of us poor creatures confined in the 'Negro Pen,' awaiting the close of the holy Sabbath, and the dawn of another day, to be again taken into the market, there to be examined like so many beasts of burden. I need not tell you with what anxiety we waited for the advent of another day. On Monday we were again brought out and placed in rows to be inspected; and, fortunately for me, I was sold before we had been on the stand an hour. I was purchased by a gentleman residing in the city, for a waiting-maid for his wife, who was just on the eve of starting for Mobile, to pay a visit to a near relation. I was then dressed to suit the situation of a maid-servant; and upon the whole, I thought that, in my new dress, I looked as much the lady as my mistress. "On the passage to Mobile, who should I see among the passengers but the tall, long-haired man that had eyed me so closely in the slave-market a few days before. His eyes were again on me, and he appeared anxious to speak to me, and I as reluctant to be spoken to. The first evening after leaving New Orleans, soon after twilight had let her curtain down, and pinned it with a star, and while I was seated on the deck of the boat near the ladies' cabin, looking upon the rippled waves, and the reflection of the moon upon the sea, all at once I saw the tall young man standing by my side. I immediately rose from my seat, and was in the act of returning to the cabin, when he in a broken accent said, 'Stop a moment; I wish to have a word with you. I am your friend.' I stopped and looked him full in the face, and he said, 'I saw you some days since in the slavemarket, and I intended to have purchased you to save you from the condition of a slave. I called on Monday, but you had been sold and had left the market. I inquired and learned who the purchaser was, and that you had to go to Mobile, so I resolved to follow you. If you are willing I will try and buy you from your present owner, and you shall be free.' Although this was said in an honest and off-hand manner, I could not believe the man to be sincere in what he said. 'Why should you wish to set me free?' I asked. 'I had an only sister,' he replied, 'who died three years ago in France, and you are so much like her that had I not known of her death, I would most certainly have taken you for her.' 'However much I may resemble your sister, you are aware that I am not her, and why take so much interest in one whom you never saw before?' 'The love,' said he, 'which I had for my sister is transferred to you.' I had all along suspected that the man was a knave, and this profession of love confirmed me in my former belief, and I turned away and left him. "The next day, while standing in the cabin and looking through the window, the French gentleman (for such he was) came to the window while walking on the guards, and again commenced as on the previous evening. He took from his pocket a bit of paper and put it into my hand, at the same time saying, 'Take this, it may some day be of service to you; remember it is from a friend,' and left me instantly. I unfolded the paper, and found it to be a 100 dollars bank note, on the United States Branch Bank, at Philadelphia. My first impulse was to give it to my mistress, but, upon a second thought, I resolved to seek an opportunity, and to return the hundred dollars to the stranger. "Therefore I looked for him, but in vain; and had almost given up the idea of seeing him again, when he passed me on the guards of the boat and walked towards the stem of the vessel. It being now dark, I approached him and offered the money to him. He declined, saying at the same time, 'I gave it to you keep it.' 'I do not want it,' I said. 'Now,' said he, 'you had better give your consent for me to purchase you, and you shall go with me to France.' 'But you cannot buy me now,' I replied, 'for my master is in New Orleans, and he purchased me not to sell, but to retain in his own family.' 'Would you rather remain with your present mistress than be free?' 'No,' said I. 'Then fly with me tonight; we shall be in Mobile in two hours from this, and when the passengers are going on shore, you can take my arm, and you can escape unobserved. The trader who brought you to New Orleans exhibited to me a certificate of your good character, and one from the minister of the church to which you were attached in Virginia; and upon the faith of these assurances, and the love I bear you, I promise before high heaven that I will marry you as soon as it can be done.' This solemn promise, coupled with what had already transpired, gave me confidence in the man; and rash as the act may seem, I determined in an instant to go with him. My mistress had been put under the charge of the captain; and as it would be past ten o'clock when the steamer would land, she accepted an invitation of the captain to remain on board with several other ladies till morning. I dressed myself in my best clothes, and put a veil over my face, and was ready on the landing of the boat. Surrounded by a number of passengers, we descended the stage leading to the wharf, and were soon lost in the crowd that thronged the quay. As we went on shore we encountered several persons announcing the names of hotels, the starting of boats for the interior, and vessels bound for Europe. Among these was the ship Utica, Captain Pell, bound for Havre. 'Now,' said Mr. Devenant, 'this is our chance.' The ship was to sail at twelve o'clock that night, at high tide; and following the men who were seeking passengers, we went immediately on board. Devenant told the captain of the ship that I was his sister, and for such we passed during the voyage. At the hour of twelve the Utica set sail, and we were soon out at sea. "The morning after we left Mobile, Devenant met me as I came from my state-room, and embraced me for the first time. I loved him, but it was only that affection which we have for one who has done us a lasting favour: it was the love of gratitude rather than that of the heart. We were five weeks on the sea, and yet the passage did not seem long, for Devenant was so kind. On our arrival at Havre we were married and came to Dunkirk, and I have resided here ever since." At the close of this narrative, the clock struck ten, when the old man, who was accustomed to retire at an early hour, rose to take leave, saying at the same time, "I hope you will remain with us to-night." Mr. Green would fain have excused himself, on the ground that they would expect him and wait at the hotel, but a look from the lady told him to accept the invitation. The old man was the father of Mrs. Devenant's deceased husband, as you will no doubt long since have supposed. A fortnight from the day on which they met in the grave-yard, Mr. Green and Mrs. Devenant were joined in holy wedlock; so that George and Mary, who had loved each other so ardently in their younger days, were now husband and wife. A celebrated writer has justly said of woman, "A woman's whole life is a history of the affections. The heart is her world; it is there her ambition strives for empire; it is there her avarice seeks for hidden treasures. She sends forth her sympathies on adventure; she embarks her whole soul in the traffic of affection; and, if shipwrecked, her case is hopeless, for it is a bankruptcy of the heart." Mary had every reason to believe that she would never see George again; and although she confesses that the love she bore him was never transferred to her first husband, we can scarcely find fault with her for marrying Mr. Devenant. But the adherence of George Green to the resolution never to marry, unless to his Mary, is, indeed, a rare instance of the fidelity of man in the matter of love. We can but blush for our country's shame when we recall to mind the fact, that while George and Mary Green, and numbers of other fugitives from American slavery, can receive protection from any of the governments of Europe, they cannot return to their native land without becoming slaves. CHAPTER XXIX CONCLUSION MY narrative has now come to a close. I may be asked, and no doubt shall, Are the various incidents and scenes related founded in truth? I answer, Yes. I have personally participated in many of those scenes. Some of the narratives I have derived from other sources; many from the lips of those who, like myself, have run away from the land of bondage. Having been for nearly nine years employed on Lake Erie, I had many opportunities for helping the escape of fugitives, who, in return for the assistance they received, made me the depositary of their sufferings and wrongs. Of their relations I have made free use. To Mrs. Child, of New York, I am indebted for part of a short story. American Abolitionist journals are another source from whence some of the characters appearing in my narrative are taken. All these combined have made up my story. Having thus acknowledged my resources, I invite the attention of my readers to the following statement, from which I leave them to draw their own conclusions:—"It is estimated that in the United States, members of the Methodist church own 219,363 slaves; members of the Baptist church own 226,000 slaves; members of the Episcopalian church own 88,000 slaves; members of the Presbyterian church own 77,000 slaves; members of all other churches own 50,000 slaves; in all, 660,563 slaves owned by members of the Christian church in this pious democratic republic!" May these facts be pondered over by British Christians, and at the next anniversaries of the various religious denominations in London may their influence be seen and felt! The religious bodies of American Christians will send their delegates to these meetings. Let British feeling be publicly manifested. Let British sympathy express itself in tender sorrow for the condition of my unhappy race. Let it be understood, unequivocally understood, that no fellowship can be held with slaveholders professing the same common Christianity as yourselves. And until this stain from America's otherwise fair escutcheon be wiped away, let no Christian association be maintained with those who traffic in the blood and bones of those whom God has made of one flesh as yourselves. Finally, let the voice of the whole British nation be heard across the Atlantic, and throughout the length and breadth of the land of the Pilgrim Fathers, beseeching their descendants, as they value the common salvation, which knows no distinction between the bond and the free, to proclaim the Year of Jubilee. Then shall the "earth indeed yield her increase, and God, even our own God, shall bless us; and all the ends of the earth shall fear Him." *** END OF THE PROJECT GUTENBERG EBOOK CLOTEL; OR, THE PRESIDENT'S DAUGHTER *** Updated editions will replace the previous one—the old editions will be renamed. Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution. START: FULL LICENSE THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license. Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works 1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. 1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that: • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.” • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works. • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg™ Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws. The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate. While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate Section 5. General Information About Project Gutenberg™ electronic works Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support. Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our website which has the main PG search facility: www.gutenberg.org. This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.