A Celebration of Women Writers


The Narrative of Sojourner Truth
Dictated by Sojourner Truth (ca.1797-1883); edited by Olive Gilbert; Appendix by Theodore D. Weld.
Boston: The Author, 1850.


[Frontispiece]



SOJOURNER TRUTH.


[Title Page]

NARRATIVE

OF

SOJOURNER TRUTH,

A

NORTHERN SLAVE,

EMANCIPATED FROM BODILY SERVITUDE BY THE STATE OF
NEW YORK, IN 1828.

WITH A PORTRAIT.


"SWEET is the virgin honey, though the wild bee store it in a reed;
And bright the jewelled band that circleth an Ethiop's arm;
Pure are the grains of gold in the turbid stream of the Ganges;
And fair the living flowers that spring from the dull cold sod.
Wherefore, thou gentle student, bend thine ear to my speech,
For I also am as thou art; our hearts can commune together:
To meanest matters will I stoop, for mean is the lot of mortal;
I will rise to noblest themes, for the soul hath a heritage of glory."

BOSTON:
PRINTED FOR THE AUTHOR.
1850.


J. B. YERRINTON AND SON, PRINTERS,
21 CORNHILL, BOSTON.


CONTENTS
[Table of contents created for the on-line edition.]

 PAGE
PREFACEv
NOTExii
HER BIRTH AND PARENTAGE13
ACCOMMODATIONS14
HER BROTHERS AND SISTERS15
HER RELIGIOUS INSTRUCTION17
THE AUCTION18
DEATH OF MAU-MAU BETT20
LAST DAYS OF BOMEFREE21
DEATH OF BOMEFREE24
COMMENCEMENT OF ISABELLA'S TRIALS IN LIFE26
TRIALS CONTINUED28
HER STANDING WITH HER NEW MASTER AND MISTRESS29
ISABELLA'S MARRIAGE36
ISABELLA AS A MOTHER37
SLAVEHOLDER'S PROMISES39
HER ESCAPE41
ILLEGAL SALE OF HER SON44
IT IS OFTEN DARKEST JUST BEFORE DAWN46
DEATH OF MRS. ELIZA FOWLER55
ISABELLA'S RELIGIOUS EXPERIENCE59
NEW TRIALS73
FINDING A BROTHER AND SISTER79
GLEANINGS81
THE MATTHIAS DELUSION87
FASTING96
THE CAUSE OF HER LEAVING THE CITY97
THE CONSEQUENCES OF REFUSING A TRAVELLER A NIGHT'S LODGING102
SOME OF HER VIEWS AND REASONINGS106
THE SECOND ADVENT DOCTRINES109
ANOTHER CAMP-MEETING115
LAST INTERVIEW WITH HER MASTER124
APPENDIX: Extract from 'Slavery as It Is.' by Theodore D. Weld. 127
CERTIFICATES OF CHARACTER144


PREFACE.

THE following is the unpretending narrative of the life of a remarkable and meritorious woman–a life which has been checkered by strange vicissitudes, severe hardships, and singular adventures. Born a slave, and held in that brutal condition until the entire abolition of slavery in the State of New York in 1827, she has known what it is to drink to the dregs the bitterest cup of human degradation. That one thus placed on a level with cattle and swine, and for so many years subjected to the most demoralizing influences, should have retained her moral integrity to such an extent, and cherished so successfully the religious sentiment in her soul, shows a mind of no common order, while it heightens the detestation that is felt in every humane bosom, of that system of oppression which seeks to cripple the intellect, impair the understanding, and deprave the hearts of its victims–a system which has subjected to its own foul purposes, in the United States, all that is wealthy, talented, influential, and reputedly pious, in an overwhelming measure!

O the 'fantastic tricks' which the American people are 'playing before high Heaven!' O their profane use of the sacred name of Liberty! O their impious appeal to the God of the oppressed, for his divine benediction while they are making merchandise of his image! Do they not blush? Nay, they glory in their shame! Once a year they take special pains to exhibit themselves to the world in all their republican deformity and Christian barbarity, insanely supposing that they thus excite the envy, admiration and applause of mankind. The nations are looking at the dreadful spectacle with disgust and amazement. However sunken and degraded they may be, they are too elevated, too virtuous, too humane to be guilty of such conduct. Their voice is heard, saying–'Americans! we hear your boasts of liberty, your shouts of independence, your declarations of hostility to every form of tyranny, your assertions that all men are created free and equal, and endowed by their Creator with an inalienable right to liberty, the merry peal of your bells, and the deafening roar of your artillery; but, mingling with all these, and rising above them all, we also hear the clanking of chains! the shrieks and wailings of millions of your own countrymen, whom you wickedly hold in a state of slavery as much more frightful than the oppression which your fathers resisted unto blood, as the tortures of the Inquisition surpass the stings of an insect! We see your banner floating proudly in the breeze from every flag-staff and mast-head in the land; but its blood-red stripes are emblematical of your own slave-driving cruelty, as you apply the lash to the flesh of your guiltless victim, even the flesh of a wife and mother, shrieking for the restoration of the babe of her bosom, sold to the remorseless slave speculator! We catch the gleam of your illuminated hills, everywhere blazing with bonfires; we mark your gay processions; we note the number of your orators; we listen to the recital of your revolutionary achievements; we see you kneeling at the shrine of Freedom, as her best, her truest, her sincerest worshippers! Hypocrites! liars! adulterers! tyrants! men-stealers! atheists! Professing to believe in the natural equality of the human race–yet dooming a sixth portion of your immense population to beastly servitude, and ranking them among your goods and chattels! Professing to believe in the existence of a God–yet trading in his image, and selling those in the shambles for whose redemption the Son of God laid down his life! Professing to be Christians–yet withholding the Bible, the means of religious instruction, even the knowledge of the alphabet, from a benighted multitude, under terrible penalties! Boasting of your democracy–yet determining the rights of men by the texture of their hair and the color of their skin! Assuming to be 'the land of the free and the home of the brave,–yet keeping in chains more slaves than any other nation, not excepting slave-cursed Brazil! Prating of your morality and honesty–yet denying the rites of marriage to three millions of human beings, and plundering them of all their hard earnings! Affecting to be horror-struck in view of the foreign slave-trade–yet eagerly pursuing a domestic traffic equally cruel and unnatural, and reducing to slavery not less than seventy thousand new victims annually! Vaunting of your freedom of speech and of the press–your matchless Constitution and your glorious Union–yet denouncing as traitors, and treating as outlaws, those who have the courage and fidelity to plead for immediate, untrammelled, universal emancipation! Monsters that ye are! how can ye expect to escape the scorn of the world, and the wrath of Heaven? Emancipate your slaves, if you would redeem your tarnished character–if you would obtain forgiveness here, and salvation hereafter! Until you do so, "there will be a stain upon your national escutcheon, which all the waters of the Atlantic cannot wash out!"'

It is thus that, as a people, we are justly subjected to the reproach, the execration, the derision of mankind, and are made a proverb and a hissing among the nations. We cannot plead not guilty; every accusation that is registered against us is true; the act of violence is in our hands; the stolen property is in our possession; our fingers are stained with blood; the cup of our iniquity is full.

'Just God! and shall we calmly rest,
The Christian's scorn–the Heathen's mirth–
Content to live the lingering jest
And by-word of a mocking earth?
Shall our own glorious land retain
That curse which Europe scorns to bear?
Shall our own brethren drag the chain,
Which not even Russia's menials wear?'

It is useless, it is dreadful, it is impious for this nation longer to contend with the Almighty. All his attributes are against us, and on the side of the oppressed. Is it not a fearful thing to fall into the hands of the living God? Who may abide the day of his coming, and who shall stand when he appeareth as 'a swift witness against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right?' Wo to this bloody land! it is all full of lies and robbery–the prey departeth not, and the sound of a whip is heard continually. 'Judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil, maketh himself a prey. The Lord sees it, and is displeased that there is no judgment; and he hath put on the garments of vengeance for clothing, and is clad with zeal as a cloak,–and, unless we repent by immediately undoing the heavy burdens and letting the oppressed go free, according to our deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies. 'The Lord executeth righteousness and judgment for all that are oppressed.' 'O give thanks unto the Lord; for he is good: for his mercy endureth for ever. To him that smote Egypt in their first-born: for his mercy endureth for ever. And overthrew Pharaoh and his hosts in the Red sea: for his mercy endureth for ever.' 'Sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.' 'Even so, Lord God Almighty, for so it seemeth good in thy sight.' 'Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?'

In this great contest of Right against Wrong, of Liberty against Slavery, who are the wicked, if they be not those, who, like vultures and vampyres, are gorging themselves with human blood? if they be not the plunderers of the poor, the spoilers of the defenceless, the traffickers in 'slaves and the souls of men?' Who are the cowards, if not those who shrink from manly argumentation, the light of truth, the concussion of mind, and a fair field? if not those whose prowess, stimulated by whiskey potations, or the spirit of murder, grows rampant as the darkness of night approaches; whose shouts and yells are savage and fiend-like; who furiously exclaim, 'Down with free discussion! down with the liberty of the press! down with the right of petition! down with constitutional law!'–who rifle mail-bags, throw types and printing-presses into the river, burn public halls dedicated to 'Virtue, Liberty and Independence' and assassinate the defenders of inalienable human rights? And who are the righteous, in this case, if they be not those who will 'have no fellowship with the unfruitful works of darkness, but rather reprove them;' who maintain that the laborer is worthy of his hire, that the marriage institution is sacred, that slavery is a system accursed of God, that tyrants are the enemies of mankind, and that immediate emancipation should be given to all who are pining in bondage! Who are the truly brave, if not those who demand for truth and error alike, free speech, a free press, in open arena, the right of petition, AND NO QUARTERS? if not those, who, instead of skulking from the light, stand forth in the noon-tide blaze of day, and challenge their opponents to emerge from their wolf-like dens, that, by a rigid examination, it may be seen who has stolen the wedge of gold, in whose pocket are the thirty pieces of silver, and whose garments are stained with the blood of innocence?

It is hoped that the perusal of the following Narrative may increase the sympathy that is felt for the suffering colored population of this country, and inspire to renewed efforts for the liberation of all who are pining in bondage on the American soil.


NOTE.

IT is due to the lady by whom the following Narrative was kindly written, to state, that she has not been able to see a single proof-sheet of it; consequently, it is very possible that divers errors in printing may have occurred, (though it is hoped none materially affecting the sense,) especially in regard to the names of individuals referred to therein. The name of Van Wagener should read Van Wagenen.


NARRATIVE

OF

SOJOURNER TRUTH.

HER BIRTH AND PARENTAGE.

THE subject of this biography, SOJOURNER TRUTH, as she now calls herself–but whose name, originally, was Isabella–was born, as near as she can now calculate, between the years 1797 and 1800. She was the daughter of James and Betsey, slaves of one Colonel Ardinburgh, Hurley, Ulster County, New York.

Colonel Ardinburgh belonged to that class of people called Low Dutch.

Of her first master, she can give no account, as she must have been a mere infant when he died; and she, with her parents and some ten or twelve other fellow human chattels, became the legal property of his son, Charles Ardinburgh. She distinctly remembers hearing her father and mother say, that their lot was a fortunate one, as Master Charles was the best of the family,–being, comparatively speaking, a kind master to his slaves.

James and Betsey having, by their faithfulness, docility, and respectful behavior, won his particular regard, received from him particular favors–among which was a lot of land, lying back on the slope of a mountain, where, by improving the pleasant evenings and Sundays, they managed to raise a little tobacco, corn, or flax; which they exchanged for extras, in the articles of food or clothing for themselves and children. She has no remembrance that Saturday afternoon was ever added to their own time, as it is by some masters in the Southern States.

ACCOMMODATIONS.

Among Isabella's earliest recollections was the removal of her master, Charles Ardinburgh, into his new house, which he had built for a hotel, soon after the decease of his father. A cellar, under this hotel, was assigned to his slaves, as their sleeping apartment,–all the slaves he possessed, of both sexes, sleeping (as is quite common in a state of slavery) in the same room. She carries in her mind, to this day, a vivid picture of this dismal chamber; its only lights consisting of a few panes of glass, through which she thinks the sun never shone, but with thrice reflected rays; and the space between the loose boards of the floor, and the uneven earth below, was often filled with mud and water, the uncomfortable splashings of which were as annoying as its noxious vapors must have been chilling and fatal to health. She shudders, even now, as she goes back in memory, and revisits this cellar, and sees its inmates, of both sexes and all ages, sleeping on those damp boards, like the horse, with a little straw and a blanket; and she wonders not at the rheumatisms, and fever-sores, and palsies, that distorted the limbs and racked the bodies of those fellow-slaves in after-life. Still, she does not attribute this cruelty–for cruelty it certainly is, to be so unmindful of the health and comfort of any being, leaving entirely out of sight his more important part, his everlasting interests,–so much to any innate or constitutional cruelty of the master, as to that gigantic inconsistency, that inherited habit among slaveholders, of expecting a willing and intelligent obedience from the slave, because he is a MAN–at the same time every thing belonging to the soul-harrowing system does its best to crush the last vestige of a man within him; and when it is crushed, and often before, he is denied the comforts of life, on the plea that he knows neither the want nor the use of them, and because he is considered to be little more or little less than a beast.

HER BROTHERS AND SISTERS.

Isabella's father was very tall and straight, when young, which gave him the name of 'Bomefree'–low Dutch for tree–at least, this is SOJOURNER's pronunciation of it–and by this name he usually went. The most familiar appellation of her mother was 'Mau-mau Bett.' She was the mother of some ten or twelve children; though Sojourner is far from knowing the exact number of her brothers and sisters; she being the youngest, save one, and all older than herself having been sold before her remembrance. She was privileged to behold six of them while she remained a slave.

Of the two that immediately preceded her in age, a boy of five years, and a girl of three, who were sold when she was an infant, she heard much; and she wishes that all who would fain believe that slave parents have not natural affection for their offspring could have listened as she did, while Bomefree and Mau-mau Bett,–their dark cellar lighted by a blazing pine-knot,–would sit for hours, recalling and recounting every endearing, as well as harrowing circumstance that taxed memory could supply, from the histories of those dear departed ones, of whom they had been robbed, and for whom their hearts still bled. Among the rest, they would relate how the little boy, on the last morning he was with them, arose with the birds, kindled a fire, calling for his Mau-mau to 'come, for all was now ready for her'–little dreaming of the dreadful separation which was so near at hand, but of which his parents had an uncertain, but all the more cruel foreboding. There was snow on the ground, at the time of which we are speaking; and a large old-fashioned sleigh was seen to drive up to the door of the late Col. Ardinburgh. This event was noticed with childish pleasure by the unsuspicious boy; but when he was taken and put into the sleigh, and saw his little sister actually shut and locked into the sleigh box, his eyes were at once opened to their intentions; and, like a frightened deer he sprang from the sleigh, and running into the house, concealed himself under a bed. But this availed him little. He was re-conveyed to the sleigh, and separated for ever from those whom God had constituted his natural guardians and protectors, and who should have found him, in return, a stay and a staff to them in their declining years. But I make no comments on facts like these, knowing that the heart of every slave parent will make its own comments, involuntarily and correctly, as soon as each heart shall make the case its own. Those who are not parents will draw their conclusions from the promptings of humanity and philanthropy:–these, enlightened by reason and revelation, are also unerring.

HER RELIGIOUS INSTRUCTION.

Isabella and Peter, her youngest brother, remained, with their parents, the legal property of Charles Ardinburgh till his decease, which took place when Isabella was near nine years old.

After this event, she was often surprised to find her mother in tears; and when, in her simplicity, she inquired, 'Mau-mau, what makes you cry?' she would answer, 'Oh, my child, I am thinking of your brothers and sisters that have been sold away from me.' And she would proceed to detail many circumstances respecting them. But Isabella long since concluded that it was the impending fate of her only remaining children, which her mother but too well understood, even then, that called up those memories from the past, and made them crucify her heart afresh.

In the evening, when her mother's work was done, she would sit down under the sparkling vault of heaven, and calling her children to her, would talk to them of the only Being that could effectually aid or protect them. Her teachings were delivered in Low Dutch, her only language, and, translated into English, ran nearly as follows:–

'My children, there is a God, who hears and sees you.' 'A God, Mau-mau! Where does he live?' asked the children. 'He lives in the sky,' she replied; 'and when you are beaten, or cruelly treated, or fall into any trouble, you must ask help of him, and he will always hear and help you.' She taught them to kneel and say the Lord's Prayer. She entreated them to refrain from lying and stealing, and to strive to obey their masters.

At times, a groan would escape her, and she would break out in the language of the Psalmist–'Oh Lord, how long?' 'Oh Lord, how long?' And in reply to Isabella's question–'What ails you, Mau-mau?' her only answer was, 'Oh, a good deal ails me'–'Enough ails me.' Then again, she would point them to the stars, and say, in her peculiar language, 'Those are the same stars, and that is the same moon, that look down upon your brothers and sisters, and which they see as they look up to them, though they are ever so far away from us, and each other.'

Thus, in her humble way, did she endeavor to show them their Heavenly Father, as the only being who could protect them in their perilous condition; at the same time, she would strengthen and brighten the chain of family affection, which she trusted extended itself sufficiently to connect the widely scattered members of her precious flock. These instructions of the mother were treasured up and held sacred by Isabella, as our future narrative will show.

THE AUCTION.

At length, the never-to-be-forgotten day of the terrible auction arrived, when the 'slaves, horses, and other cattle' of Charles Ardinburgh, deceased, were to be put under the hammer, and again change masters. Not only Isabella and Peter, but their mother, were now destined to the auction block, and would have been struck off with the rest to the highest bidder, but for the following circumstance: A question arose among the heirs, 'Who shall be burthened with Bomefree, when we have sent away his faithful Mau-mau Bett?' He was becoming weak and infirm; his limbs were painfully rheumatic and distorted–more from exposure and hardship than from old age, though he was several years older than Mau-mau Bett: he was no longer considered of value, but must soon be a burthen and care to some one. After some contention on the point at issue, none being willing to be burthened with him, it was finally agreed, as most expedient for the heirs, that the price of Mau-mau Bett should be sacrificed, and she receive her freedom, on condition that she take care of and support her faithful James,–faithful, not only to her as a husband, but proverbially faithful as a slave to those who would not willingly sacrifice a dollar for his comfort, now that he had commenced his descent into the dark vale of decrepitude and suffering. This important decision was received as joyful news indeed to our ancient couple, who were the objects of it, and who were trying to prepare their hearts for a severe struggle, and one altogether new to them, as they had never before been separated; for, though ignorant, helpless, crushed in spirit, and weighed down with hardship and cruel bereavement, they were still human, and their human hearts beat within them with as true an affection as ever caused a human heart to beat. And their anticipated separation now, in the decline of life, after the last child had been torn from them, must have been truly appalling. Another privilege was granted them–that of remaining occupants of the same dark, humid cellar I have before described: otherwise, they were to support themselves as they best could. And as her mother was still able to do considerable work, and her father a little, they got on for some time very comfortably. The strangers who rented the house were humane people, and very kind to them; they were not rich, and owned no slaves. How long this state of things continued, we are unable to say, as Isabella had not then sufficiently cultivated her organ of time to calculate years, or even weeks or hours. But she thinks her mother must have lived several years after the death of Master Charles. She remembers going to visit her parents some three or four times before the death of her mother, and a good deal of time seemed to her to intervene between each visit.

At length her mother's health began to decline–a fever-sore made its ravages on one of her limbs, and the palsy began to shake her frame; still, she and James tottered about, picking up a little here and there, which, added to the mites contributed by their kind neighbors, sufficed to sustain life, and drive famine from the door.

DEATH OF MAU-MAU BETT.

One morning, in early autumn, (from the reason above mentioned, we cannot tell what year,) Mau-mau Bett told James she would make him a loaf of rye-bread, and get Mrs. Simmons, their kind neighbor, to bake it for them, as she would bake that forenoon. James told her he had engaged to rake after the cart for his neighbors that morning; but before he commenced, he would pole off some apples from a tree near, which they were allowed to gather; and if she could get some of them baked with the bread, it would give a nice relish for their dinner. He beat off the apples, and soon after, saw Mau-mau Bett come out and gather them up.

At the blowing of the horn for dinner, he groped his way into his cellar, anticipating his humble, but warm and nourishing meal; when, lo! instead of being cheered by the sight and odor of fresh-baked bread and the savory apples, his cellar seemed more cheerless than usual, and at first neither sight nor sound met eye or ear. But, on groping his way through the room, his staff, which he used as a pioneer to go before, and warn him of danger, seemed to be impeded in its progress, and a low, gurgling, choaking sound proceeded from the object before him, giving him the first intimation of the truth as it was, that Mau-mau Bett, his bosom companion, the only remaining member of his large family, had fallen in a fit of the palsy, and lay helpless and senseless on the earth! Who among us, located in pleasant homes, surrounded with every comfort, and so many kind and sympathizing friends, can picture to ourselves the dark and desolate state of poor old James–penniless, weak, lame, and nearly blind, as he was at the moment he found his companion was removed from him, and he was left alone in the world, with no one to aid, comfort, or console him? for she never revived again, and lived only a few hours after being discovered senseless by her poor bereaved James.

LAST DAYS OF BOMEFREE.

Isabella and Peter were permitted to see the remains of their mother laid in their last narrow dwelling, and to make their bereaved father a little visit, ere they returned to their servitude. And most piteous were the lamentations of the poor old man, when, at last, they also were obliged to bid him 'Farewell!' Juan Fernandes, on his desolate island, was not so pitiable an object as this poor lame man. Blind and crippled, he was too superannuated to think for a moment of taking care of himself, and he greatly feared no persons would interest themselves in his behalf. 'Oh,' he would exclaim, 'I had thought God would take me first,–Mau-mau was so much smarter than I, and could get about and take care of herself;–and I am so old, and so helpless. What is to become of me? I can't do anything any more–my children are all gone, and here I am left helpless and alone.' 'And then, as I was taking leave of him,' said his daughter, in relating it, 'he raised his voice, and cried aloud like a child–Oh, how he DID cry! I HEAR it now –and remember it as well as if it were but yesterday–poor old man!!! He thought God had done it all–and my heart bled within me at the sight of his misery. He begged me to get permission to come and see him sometimes, which I readily and heartily promised him.' But when all had left him, the Ardinburghs, having some feeling left for their faithful and favorite slave, 'took turns about' in keeping him–permitting him to stay a few weeks at one house, and then a while at another, and so around. If, when he made a removal, the place where he was going was not too far off, he took up his line of march, staff in hand, and asked for no assistance. If it was twelve or twenty miles, they gave him a ride. While he was living in this way, Isabella was twice permitted to visit him. Another time she walked twelve miles, and carried her infant in her arms to see him, but when she reached the place where she hoped to find him, he had just left for a place some twenty miles distant, and she never saw him more. The last time she did see him, she found him seated on a rock, by the road side, alone, and far from any house. He was then migrating from the house of one Ardinburgh to that of another, several miles distant. His hair was white like wool–he was almost blind–and his gait was more a creep than a walk–but the weather was warm and pleasant, and he did not dislike the journey. When Isabella addressed him, he recognized her voice, and was exceeding glad to see her. He was assisted to mount the wagon, was carried back to the famous cellar of which we have spoken, and there they held their last earthly conversation. He again, as usual, bewailed his loneliness,–spoke in tones of anguish of his many children, saying, 'They are all taken away from me! I have now not one to give me a cup of cold water–why should I live and not die?' Isabella, whose heart yearned over her father, and who would have made any sacrifice to have been able to be with, and take care of him, tried to comfort, by telling him that 'she had heard the white folks say, that all the slaves in the State would be freed in ten years, and that then she would come and take care of him.' 'I would take just as good care of you as Mau-mau would, if she was here'–continued Isabel. 'Oh, my child,' replied he, 'I cannot live that long.' 'Oh, do, daddy, do live, and I will take such good care of you,' was her rejoinder. She now says, 'Why, I thought then, in my ignorance, that he could live, if he would. I just as much thought so, as I ever thought any thing in my life–and I insisted on his living: but he shook his head, and insisted he could not.'

But before Bomefree's good constitution would yield either to age, exposure, or a strong desire to die, the Ardinburghs again tired of him, and offered freedom to two old slaves–Cæsar, brother of Mau-mau Bett, and his wife Betsey–on condition that they should take care of James. (I was about to say, 'their brother-in-law'–but as slaves are neither husbands nor wives in law, the idea of their being brothers-in-law is truly ludicrous.) And although they were too old and infirm to take care of themselves, (Cæsar having been afflicted for a long time with fever-sores, and his wife with the jaundice), they eagerly accepted the boon of freedom, which had been the life-long desire of their souls–though at a time when emancipation was to them little more than destitution, and was a freedom more to be desired by the master than the slave. Sojourner declares of the slaves in their ignorance, that 'their thoughts are no longer than her finger.'

DEATH OF BOMEFREE.

A rude cabin, in a lone wood, far from any neighbors, was granted to our freed friends, as the only assistance they were now to expect. Bomefree, from this time, found his poor needs hardly supplied, as his new providers were scarce able to administer to their own wants. However, the time drew near when things were to be decidedly worse rather than better; for they had not been together long, before Betty died, and shortly after, Cæsar followed her to 'that bourne from whence no traveller returns'–leaving poor James again desolate, and more helpless than ever before; as, this time, there was no kind family in the house, and the Ardinburghs no longer invited him to their homes. Yet, lone, blind and helpless as he was, James for a time lived on. One day, an aged colored woman, named Soan, called at his shanty, and James besought her, in the most moving manner, even with tears, to tarry awhile and wash and mend him up, so that he might once more be decent and comfortable; for he was suffering dreadfully with the filth and vermin that had collected upon him.

Soan was herself an emancipated slave, old and weak, with no one to care for her; and she lacked the courage to undertake a job of such seeming magnitude, fearing she might herself get sick, and perish there without assistance; and with great reluctance, and a heart swelling with pity, as she afterwards declared, she felt obliged to leave him in his wretchedness and filth. And shortly after her visit, this faithful slave, this deserted wreck of humanity, was found on his miserable pallet, frozen and stiff in death. The kind angel had come at last, and relieved him of the many miseries that his fellow-man had heaped upon him. Yes, he had died, chilled and starved, with none to speak a kindly word, or do a kindly deed for him, in that last dread of hour of need!

The news of his death reached the ears of John Ardinburgh, a grandson of the old Colonel; and he declared that 'Bomefree, who had ever been a kind and faithful slave, should now have a good funeral.' And now, gentle reader, what think you constituted a good funeral? Answer–some black paint for the coffin, and–a jug of ardent spirits! What a compensation for a life of toil, of patient submission to repeated robberies of the most aggravated kind, and, also, far more than murderous neglect!! Mankind often vainly attempts to atone for unkindness or cruelty to the living, by honoring the same after death; but John Ardinburgh undoubtably meant his pot of paint and jug of whiskey should act as an opiate on his slaves, rather than on his own seared conscience.

COMMENCEMENT OF ISABELLA'S TRIALS IN LIFE.

Having seen the sad end of her parents, so far as it relates to this earthly life, we will return with Isabella to that memorable auction which threatened to separate her father and mother. A slave auction is a terrible affair to its victims, and its incidents and consequences are graven on their hearts as with a pen of burning steel.

At this memorable time, Isabella was struck off, for the sum of one hundred dollars, to one John Nealy, of Ulster County, New York; and she has an impression that in this sale she was connected with a lot of sheep. She was now nine years of age, and her trials in life may be dated from this period. She says, with emphasis, 'Now the war begun.' She could only talk Dutch–and the Nealys could only talk English. Mr. Nealy could understand Dutch, but Isabel and her mistress could neither of them understand the language of the other–and this, of itself, was a formidable obstacle in the way of a good understanding between them, and for some time was a fruitful source of dissatisfaction to the mistress, and of punishment and suffering to Isabella. She says, 'If they sent me for a frying-pan, not knowing what they meant, perhaps I carried them pot-hooks and trammels. Then, oh! how angry mistress would be with me!' Then she suffered 'terribly–terribly', with the cold. During the winter her feet were badly frozen, for want of proper covering. They gave her a plenty to eat, and also a plenty of whippings. One Sunday morning, in particular, she was told to go to the barn; on going there, she found her master with a bundle of rods, prepared in the embers, and bound together with cords. When he had tied her hands together before her, he gave her the most cruel whipping she was ever tortured with. He whipped her till the flesh was deeply lacerated, and the blood streamed from her wounds–and the scars remain to the present day, to testify to the fact. 'And now,' she says, 'when I hear 'em tell of whipping women on the bare flesh, it makes my flesh crawl, and my very hair rise on my head! Oh! my God!' she continues, 'what a way is this of treating human beings?' In those hours of her extremity, she did not forget the instructions of her mother, to go to God in all her trials, and every affliction; and she not only remembered, but obeyed: going to him, 'and telling him all–and asking Him if He thought it was right,' and begging him to protect and shield her from her persecutors.

She always asked with an unwavering faith that she should receive just what she pleaded for,–'And now,' she says, 'though it seems curious, I do not remember ever asking for any thing but what I got it. And I always received it as an answer to my prayers. When I got beaten, I never knew it long enough to go beforehand to pray; and I always thought that if I only had had time to pray to God for help, I should have escaped the beating.' She had no idea God had any knowledge of her thoughts, save what she told him; or heard her prayers, unless they were spoken audibly. And consequently, she could not pray unless she had time and opportunity to go by herself, where she could talk to God without being overheard.

TRIALS CONTINUED.

When she had been at Mr. Nealy's several months, she began to beg God most earnestly to send her father to her, and as soon as she commenced to pray, she began as confidently to look for his coming, and, ere it was long, to her great joy, he came. She had no opportunity to speak to him of the troubles that weighed so heavily on her spirit, while he remained; but when he left, she followed him to the gate, and unburdened her heart to him, inquiring if he could not do something to get her a new and better place. In this way the slaves often assist each other, by ascertaining who are kind to their slaves, comparatively; and then using their influence to get such an one to hire or buy their friends; and masters, often from policy, as well as from latent humanity, allow those they are about to sell or let, to choose their own places, if the persons they happen to select for masters are considered safe pay. He promised to do all he could, and they parted. But, every day, as long as the snow lasted, (for there was snow on the ground at the time,) she returned to the spot where they separated, and walking in the tracks her father had made in the snow, repeated her prayer that 'God would help her father get her a new and better place.'

A long time had not elapsed, when a fisherman by the name of Scriver appeared at Mr. Nealy's, and inquired of Isabel 'if she would like to go and live with him.' She eagerly answered 'Yes,' and nothing doubting but he was sent in answer to her prayer; and she soon started off with him, walking while he rode; for he had bought her at the suggestion of her father, paying one hundred and five dollars for her. He also lived in Ulster County, but some five or six miles from Mr. Nealy's.

Scriver, besides being a fisherman, kept a tavern for the accommodation of people of his own class–for his was a rude, uneducated family, exceedingly profane in their language, but, on the whole, an honest, kind and well-disposed people.

They owned a large farm, but left it wholly unimproved; attending mainly to their vocations of fishing and inn-keeping. Isabella declares she can ill describe the kind of life she led with them. It was a wild, out-of-door kind of life. She was expected to carry fish, to hoe corn, to bring roots and herbs from the woods for beers, go to the Strand for a gallon of molasses or liquor as the case might require, and 'browse around,' as she expresses it. It was a life that suited her well for the time–being as devoid of hardship or terror as it was of improvement; a need which had not yet become a want. Instead of improving at this place, morally, she retrograded, as their example taught her to curse; and it was here that she took her first oath. After living with them for about a year and a half, she was sold to one John J. Dumont, for the sum of seventy pounds. This was in 1810. Mr. Dumont lived in the same county as her former masters, in the town of New Paltz, and she remained with him till a short time previous to her emancipation by the State, in 1828.

HER STANDING WITH HER NEW MASTER AND MISTRESS.

Had Mrs. Dumont possessed that vein of kindness and consideration for the slaves, so perceptible in her husband's character, Isabella would have been as comfortable here, as one had best be, if one must be a slave. Mr. Dumont had been nursed in the very lap of slavery, and being naturally a man of kind feelings, treated his slaves with all the consideration he did his other animals, and more, perhaps. But Mrs. Dumont, who had been born and educated in a non-slaveholding family, and, like many others, used only to work-people, who, under the most stimulating of human motives, were willing to put forth their every energy, could not have patience with the creeping gait, the dull understanding, or see any cause for the listless manners and careless, slovenly habits of the poor down-trodden outcast–entirely forgetting that every high and efficient motive had been removed far from him; and that, had not his very intellect been crushed out of him, the slave would find little ground for aught but hopeless despondency. From this source arose a long series of trials in the life of our heroine, which we must pass over in silence; some from motives of delicacy, and others, because the relation of them might inflict undeserved pain on some now living, whom Isabel remembers only with esteem and love; therefore, the reader will not be surprised if our narrative appears somewhat tame at this point, and may rest assured that it is not for want of facts, as the most thrilling incidents of this portion of her life are from various motives suppressed.

One comparatively trifling incident she wishes related, as it made a deep impression on her mind at the time–showing, as she thinks, how God shields the innocent, and causes them to triumph over their enemies, and also how she stood between master and mistress. In her family, Mrs. Dumont employed two white girls, one of whom, named Kate, evinced a disposition to 'lord it over' Isabel, and, in her emphatic language, 'to grind her down'. Her master often shielded her from the attacks and accusations of others, praising her for her readiness and ability to work, and these praises seemed to foster a spirit of hostility to her, in the minds of Mrs. Dumont and her white servant, the latter of whom took every opportunity to cry up her faults, lessen her in the esteem of her master and increase against her the displeasure of her mistress, which was already more than sufficient for Isabel's comfort. Her master insisted that she could do as much work as half a dozen common people, and do it well, too; whilst her mistress insisted that the first was true, only because it ever came from her hand but half performed. A good deal of feeling arose from this difference of opinion, which was getting to rather an uncomfortable height, when, all at once, the potatoes that Isabel cooked for breakfast assumed a dingy, dirty look. Her mistress blamed her severely, asking her master to observe 'a fine specimen of Bell's work!'–adding, 'it is the way all her work is done.' Her master scolded also this time, and commanded her to be more careful in future. Kate joined with zest in the censures, and was very hard upon her. Isabella thought that she had done all she well could to have them nice; and became quite distressed at their appearances, and wondered what she should do to avoid them. In this dilemma, Gertrude Dumont (Mr. D.'s eldest child, a good, kind-hearted girl of ten years, who pitied Isabel sincerely), when she heard them all blame her so unsparingly, came forward, offering her sympathy and assistance; and when about to retire to bed, on the night of Isabella's humiliation, she advanced to Isabel, and told her, if she would wake her early next morning, she would get up and attend to her potatoes for her, while she (Isabella) went to milking, and they would see if they could not have them nice, and not have 'Poppee,' her word for father, and 'Matty,' her word for mother, and all of 'em, scolding so terribly.

Isabella gladly availed herself of this kindness, which touched her to the heart, amid so much of an opposite spirit. When Isabella had put the potatoes over to boil, Getty told her she would herself tend the fire, while Isabel milked. She had not long been seated by the fire, in performance of her promise, when Kate entered, and requested Gertrude to go out of the room and do something for her, which she refused, still keeping her place in the corner. While there, Kate came sweeping about the fire, caught up a chip, lifted some ashes with it, and dashed them into the kettle. Now the mystery was solved, the plot discovered! Kate was working a little too fast at making her mistress's words good, at showing that Mrs. Dumont and herself were on the right side of the dispute, and consequently at gaining power over Isabella. Yes, she was quite too fast, inasmuch as she had overlooked the little figure of justice, which sat in the corner, with scales nicely balanced, waiting to give all their dues.

But the time had come when she was to be overlooked no longer. It was Getty's turn to speak now. 'Oh Poppee! oh Poppee!' said she, 'Kate has been putting ashes in among the potatoes! I saw her do it! Look at those that fell on the outside of the kettle! You can now see what made the potatoes so dingy every morning, though Bell washed them clean!' And she repeated her story to every new comer, till the fraud was made as public as the censure of Isabella had been. Her mistress looked blank, and remained dumb–her master muttered something which sounded very like an oath–and poor Kate was so chop-fallen, she looked like a convicted criminal, who would gladly have hid herself, (now that the baseness was out,) to conceal her mortified pride and deep chagrin.

It was a fine triumph for Isabella and her master, and she became more ambitious than ever to please him; and he stimulated her ambition by his commendation, and by boasting of her to his friends, telling them that 'that wench' (pointing to Isabel) 'is better to me than a man–for she will do a good family's washing in the night, and be ready in the morning to go into the field, where she will do as much at raking and binding as my best hands.' Her ambition and desire to please were so great, that she often worked several nights in succession, sleeping only short snatches, as she sat in her chair; and some nights she would not allow herself to take any sleep, save what she could get resting herself against the wall, fearing that if she sat down, she would sleep too long. These extra exertions to please, and the praises consequent upon them, brought upon her head the envy of her fellow-slaves, and they taunted her with being the 'white folks' nigger.' On the other hand, she received the larger share of the confidence of her master, and many small favors that were by them unattainable. I asked her if her master, Dumont, ever whipped her? She answered, 'Oh yes, he sometimes whipped me soundly, though never cruelly. And the most severe whipping he ever give me was because I was cruel to a cat.' At this time she looked upon her master as a God; and believed that he knew of and could see her at all times, even as God himself. And she used sometimes to confess her delinquencies, from the conviction that he already knew them, and that she should fare better if she confessed voluntarily: and if any one talked to her of the injustice of her being a slave, she answered them with contempt, and immediately told her master. She then firmly believed that slavery was right and honorable. Yet she now sees very clearly the false position they were all in, both masters and slaves; and she looks back, with utter astonishment, at the absurdity of the claims so arrogantly set up by the masters, over beings designed by God to be as free as kings; and at the perfect stupidity of the slave, in admitting for one moment the validity of these claims.

In obedience to her mother's instructions, she had educated herself to such a sense of honesty, that, when she had become a mother, she would sometimes whip her child when it cried to her for bread, rather than give it a piece secretly, lest it should learn to take what was not its own! And the writer of this knows, from personal observation, that the slaveholders of the South feel it to be a religious duty to teach their slaves to be honest, and never to take what is not their own! Oh consistency, art thou not a jewel? Yet Isabella glories in the fact that she was faithful and true to her master; she says, 'It made me true to my God'–meaning, that it helped to form in her a character that loved truth, and hated a lie, and had saved her from the bitter pains and fears that are sure to follow in the wake of insincerity and hypocrisy.

As she advanced in years, an attachment sprung up between herself and a slave named Robert. But his master, an Englishman by the name of Catlin, anxious that no one's property but his own should be enhanced by the increase of his slaves, forbade Robert's visits to Isabella, and commanded him to take a wife among his fellow-servants. Notwithstanding this interdiction, Robert, following the bent of his inclinations, continued his visits to Isabel, though very stealthily, and, as he believed, without exciting the suspicion of his master; but one Saturday afternoon, hearing that Bell was ill, he took the liberty to go and see her. The first intimation she had of his visit was the appearance of her master, inquiring 'if she had seen Bob.' On her answering in the negative, he said to her, 'If you see him, tell him to take care of himself, for the Catlins are after him.' Almost at that instant, Bob made his appearance; and the first people he met were his old and his young masters. They were terribly enraged at finding him there, and the eldest began cursing, and calling upon his son to 'Knock down the d–d black rascal'; at the same time, they both fell upon him like tigers, beating him with the heavy ends of their canes, bruising and mangling his head and face in the most awful manner, and causing the blood, which streamed from his wounds, to cover him like a slaughtered beast, constituting him a most shocking spectacle. Mr. Dumont interposed at this point, telling the ruffians they could no longer thus spill human blood on his premises–he would have 'no niggers killed there.' The Catlins then took a rope they had taken with them for the purpose, and tied Bob's hands behind him in such a manner, that Mr. Dumont insisted on loosening the cord, declaring that no brute should be tied in that manner, where he was. And as they led him away, like the greatest of criminals, the more humane Dumont followed them to their homes, as Robert's protector; and when he returned, he kindly went to Bell, as he called her, telling her he did not think they would strike him any more, as their wrath had greatly cooled before he left them. Isabella had witnessed this scene from her window, and was greatly shocked at the murderous treatment of poor Robert, whom she truly loved, and whose only crime, in the eye of his persecutors, was his affection for her. This beating, and we know not what after treatment, completely subdued the spirit of its victim, for Robert ventured no more to visit Isabella, but like an obedient and faithful chattel, took himself a wife from the house of his master. Robert did not live many years after his last visit to Isabel, but took his departure to that country, where 'they neither marry nor are given in marriage,' and where the oppressor cannot molest.

ISABELLA'S MARRIAGE.

Subsequently, Isabella was married to a fellow-slave, named Thomas, who had previously had two wives, one of whom, if not both, had been torn from him and sold far away. And it is more than probable, that he was not only allowed but encouraged to take another at each successive sale. I say it is probable, because the writer of this knows from personal observation, that such is the custom among slaveholders at the present day; and that in a twenty months' residence among them, we never knew any one to open the lip against the practice; and when we severely censured it, the slaveholder had nothing to say; and the slave pleaded that, under existing circumstances, he could do no better.

Such an abominable state of things is silently tolerated, to say the least, by slaveholders–deny it who may. And what is that religion that sanctions, even by its silence, all that is embraced in the 'Peculiar Institution?' If there can be any thing more diametrically opposed to the religion of Jesus, than the working of this soul-killing system–which is as truly sanctioned by the religion of America as are her ministers and churches–we wish to be shown where it can be found.

We have said, Isabella was married to Thomas–she was, after the fashion of slavery, one of the slaves performing the ceremony for them; as no true minister of Christ can perform, as in the presence of God, what he knows to be a mere farce, a mock marriage, unrecognised by any civil law, and liable to be annulled any moment, when the interest or caprice of the master should dictate.

With what feelings must slaveholders expect us to listen to their horror of amalgamation in prospect, while they are well aware that we know how calmly and quietly they contemplate the present state of licentiousness their own wicked laws have created, not only as it regards the slave, but as it regards the more privileged portion of the population of the South?

Slaveholders appear to me to take the same notice of the vices of the slave, as one does of the vicious disposition of his horse. They are often an inconvenience; further than that, they care not to trouble themselves about the matter.

ISABELLA AS A MOTHER.

In process of time, Isabella found herself the mother of five children, and she rejoiced in being permitted to be the instrument of increasing the property of her oppressors! Think, dear reader, without a blush, if you can, for one moment, of a mother thus willingly, and with pride, laying her own children, the 'flesh of her flesh,' on the altar of slavery–a sacrifice to the bloody Moloch! But we must remember that beings capable of such sacrifices are not mothers; they are only 'things,' 'chattels,' 'property.'

But since that time, the subject of this narrative has made some advances from a state of chattelism towards that of a woman and a mother; and she now looks back upon her thoughts and feelings there, in her state of ignorance and degradation, as one does on the dark imagery of a fitful dream. One moment it seems but a frightful illusion; again it appears a terrible reality. I would to God it were but a dreamy myth, and not, as it now stands, a horrid reality to some three millions of chattelized human beings.

I have already alluded to her care not to teach her children to steal, by her example; and she says, with groanings that cannot be written, 'The Lord only knows how many times I let my children go hungry, rather than take secretly the bread I liked not to ask for.' All parents who annul their preceptive teachings by their daily practices would do well to profit by her example.

Another proof of her master's kindness of heart is found in the following fact. If her master came into the house and found her infant crying, (as she could not always attend to its wants and the commands of her mistress at the same time,) he would turn to his wife with a look of reproof, and ask her why she did not see the child taken care of; saying, most earnestly, 'I will not hear this crying; I can't bear it, and I will not hear any child cry so. Here, Bell, take care of this child, if no more work is done for a week.' And he would linger to see if his orders were obeyed, and not countermanded.

When Isabella went to the field to work, she used to put her infant in a basket, tying a rope to each handle, and suspending the basket to a branch of a tree, set another small child to swing it. It was thus secure from reptiles and was easily administered to, and even lulled to sleep, by a child too young for other labors. I was quite struck with the ingenuity of such a baby-tender, as I have sometimes been with the swinging hammock the native mother prepares for her sick infant–apparently so much easier than aught we have in our more civilized homes; easier for the child, because it gets the motion without the least jar; and easier for the nurse, because the hammock is strung so high as to supersede the necessity of stooping.

SLAVEHOLDER'S PROMISES.

After emancipation had been decreed by the State, some years before the time fixed for its consummation, Isabella's master told her if she would do well, and be faithful, he would give her 'free papers,' one year before she was legally free by statute. In the year 1826, she had a badly diseased hand, which greatly diminished her usefulness; but on the arrival of July 4, 1827, the time specified for her receiving her 'free papers,' she claimed the fulfilment of her master's promise; but he refused granting it, on account (as he alleged) of the loss he had sustained by her hand. She plead that she had worked all the time, and done many things she was not wholly able to do, although she knew she had been less useful than formerly; but her master remained inflexible. Her very faithfulness probably operated against her now, and he found it less easy than he thought to give up the profits of his faithful Bell, who had so long done him efficient service.

But Isabella inwardly determined that she would remain quietly with him only until she had spun his wool–about one hundred pounds–and then she would leave him, taking the rest of the time to herself. 'Ah!' she says, with emphasis that cannot be written, 'the slaveholders are TERRIBLE for promising to give you this or that, or such and such a privilege, if you will do thus and so; and when the time of fulfilment comes, and one claims the promise, they, forsooth, recollect nothing of the kind: and you are, like as not, taunted with being a LIAR; or, at best, the slave is accused of not having performed his part or condition of the contract.' 'Oh!' said she, 'I have felt as if I could not live through the operation sometimes. Just think of us! so eager for our pleasures, and just foolish enough to keep feeding and feeding ourselves up with the idea that we should get what had been thus fairly promised; and when we think it is almost in our hands, find ourselves flatly denied! Just think! how could we bear it? Why, there was Charles Brodhead promised his slave Ned, that when harvesting was over, he might go and see his wife, who lived some twenty or thirty miles off. So Ned worked early and late, and as soon as the harvest was all in, he claimed the promised boon. His master said, he had merely told him he 'would see if he could go, when the harvest was over; but now he saw that he could not go.' But Ned, who still claimed a positive promise, on which he had fully depended, went on cleaning his shoes. His master asked him if he intended going, and on his replying 'yes,' took up a sled-stick that lay near him, and gave him such a blow on the head as broke his skull, killing him dead on the spot. The poor colored people all felt struck down by the blow.' Ah! and well they might. Yet it was but one of a long series of bloody, and other most effectual blows, struck against their liberty and their lives. * But to return from our digression.

The subject of this narrative was to have been free July 4, 1827, but she continued with her master till the wool was spun, and the heaviest of the 'fall's work' closed up, when she concluded to take her freedom into her own hands, and seek her fortune in some other place.

* Yet no official notice was taken of his more than brutal murder.

HER ESCAPE.

The question in her mind, and one not easily solved, now was, 'How can I get away?' So, as was her usual custom, she 'told God she was afraid to go in the night, and in the day every body would see her.' At length, the thought came to her that she could leave just before the day dawned, and get out of the neighborhood where she was known before the people were much astir. 'Yes,' said she, fervently, 'that's a good thought! Thank you, God, for that thought!' So, receiving it as coming direct from God, she acted upon it, and one fine morning, a little before day-break, she might have been seen stepping stealthily away from the rear of Master Dumont's house, her infant on one arm and her wardrobe on the other; the bulk and weight of which, probably, she never found so convenient as on the present occasion, a cotton handkerchief containing both her clothes and her provisions.

As she gained the summit of a high hill, a considerable distance from her master's, the sun offended her by coming forth in all his pristine splendor. She thought it never was so light before; indeed, she thought it much too light. She stopped to look about her, and ascertain if her pursuers were yet in sight. No one appeared, and, for the first time, the question came up for settlement, 'Where, and to whom, shall I go?' In all her thoughts of getting away, she had not once asked herself whither she should direct her steps. She sat down, fed her infant, and again turning her thoughts to God, her only help, she prayed him to direct her to some safe asylum. And soon it occurred to her, that there was a man living somewhere in the direction she had been pursuing, by the name of Levi Rowe, whom she had known, and who, she thought, would be likely to befriend her. She accordingly pursued her way to his house, where she found him ready to entertain and assist her, though he was then on his death-bed. He bade her partake of the hospitalities of his house, said he knew of two good places where she might get in, and requested his wife to show her where they were to be found. As soon as she came in sight of the first house, she recollected having seen it and its inhabitants before, and instantly exclaimed, 'That's the place for me; I shall stop there.' She went there, and found the good people of the house, Mr. and Mrs. Van Wagener, absent, but was kindly received and hospitably entertained by their excellent mother, till the return of her children. When they arrived, she made her case known to them. They listened to her story, assuring her they never turned the needy away, and willingly gave her employment.

She had not been there long before her old master, Dumont, appeared, as she had anticipated; for when she took French leave of him, she resolved not to go too far from him, and not put him to as much trouble in looking her up–for the latter he was sure to do–as Tom and Jack had done when they ran away from him, a short time before. This was very considerate in her, to say the least, and a proof that 'like begets like.' He had often considered her feelings, though not always, and she was equally considerate.

When her master saw her, he said, 'Well, Bell, so you've run away from me.' 'No, I did not run away; I walked away by day-light, and all because you had promised me a year of my time.' His reply was, 'You must go back with me.' Her decisive answer was, 'No, I won't go back with you.' He said, 'Well, I shall take the child.' This also was as stoutly negatived.

Mr. Isaac S. Van Wagener then interposed, saying, he had never been in the practice of buying and selling slaves; he did not believe in slavery; but, rather than have Isabella taken back by force, he would buy her services for the balance of the year–for which her master charged twenty dollars, and five in addition for the child. The sum was paid, and her master Dumont departed; but not till he had heard Mr. Van Wagener tell her not to call him master–adding, 'there is but one master; and he who is your master is my master.' Isabella inquired what she should call him? He answered, 'call me Isaac Van Wagener, and my wife is Maria Van Wagener.' Isabella could not understand this, and thought it a mighty change, as it most truly was from a master whose word was law, to simple Isaac S. Van Wagener, who was master to no one. With these noble people, who, though they could not be the masters of slaves, were undoubtedly a portion of God's nobility, she resided one year, and from them she derived the name of Van Wagener; he being her last master in the eye of the law, and a slave's surname is ever the same as his master; that is, if he is allowed to have any other name than Tom, Jack, or Guffin. Slaves have sometimes been severely punished for adding their master's name to their own. But when they have no particular title to it, it is no particular offence.

ILLEGAL SALE OF HER SON.

A little previous to Isabel's leaving her old master, he had sold her child, a boy of five years, to a Dr. Gedney, who took him with him as far as New York city, on his way to England; but finding the boy too small for his service, he sent him back to his brother, Solomon Gedney. This man disposed of him to his sister's husband, a wealthy planter, by the name of Fowler, who took him to his own home in Alabama.

This illegal and fraudulent transaction had been perpetrated some months before Isabella knew of it, as she was now living at Mr. Van Wagener's. The law expressly prohibited the sale of any slave out of the State,–and all minors were to be free at twenty-one years of age; and Mr. Dumont had sold Peter with the express understanding, that he was soon to return to the State of New York, and be emancipated at the specified time.

When Isabel heard that her son had been sold South, she immediately started on foot and alone, to find the man who had thus dared, in the face of all law, human and divine, to sell her child out of the State; and if possible, to bring him to account for the deed.

Arriving at New Paltz, she went directly to her former mistress, Dumont, complaining bitterly of the removal of her son. Her mistress heard her through, and then replied–'Ugh! a fine fuss to make about a little nigger! Why, haven't you as many of 'em left as you can see to, and take care of? A pity 'tis, the niggers are not all in Guinea!! Making such a halloo-balloo about the neighborhood; and all for a paltry nigger!!!' Isabella heard her through, and after a moment's hesitation, answered, in tones of deep determination–'I'll have my child again.' 'Have your child again!' repeated her mistress–her tones big with contempt, and scorning the absurd idea of her getting him. 'How can you get him? And what have you to support him with, if you could? Have you any money?' 'No,' answered Bell, 'I have no money, but God has enough, or what's better! And I'll have my child again.' These words were pronounced in the most slow, solemn, and determined measure and manner. And in speaking of it, she says, 'Oh my God! I know'd I'd have him agin. I was sure God would help me to get him. Why, I felt so tall within–I felt as if the power of a nation was with me!'

The impressions made by Isabella on her auditors, when moved by lofty or deep feeling, can never be transmitted to paper, (to use the words of another,) till by some Daguerrian act, we are enabled to transfer the look, the gesture, the tones of voice, in connection with the quaint, yet fit expressions used, and the spirit-stirring animation that, at such a time, pervades all she says.

After leaving her mistress, she called on Mrs. Gedney, mother of him who had sold her boy; who, after listening to her lamentations, her grief being mingled with indignation at the sale of her son, and her declaration that she would have him again–said, 'Dear me! What a disturbance to make about your child! What, is your child, better than my child? My child is gone out there, and yours is gone to live with her, to have enough of every thing, and be treated like a gentleman!' And here she laughed at Isabel's absurd fears, as she would represent them to be. 'Yes,' said Isabel, 'your child has gone there, but she is married, and my boy has gone as a slave, and he is too little to go so far from his mother. Oh, I must have my child.' And here the continued laugh of Mrs. G. seemed to Isabel, in this time of anguish and distress, almost demoniacal. And well it was for Mrs. Gedney, that, at that time, she could not even dream of the awful fate awaiting her own beloved daughter, at the hands of him whom she had chosen as worthy the wealth of her love and confidence, and in whose society her young heart had calculated on a happiness, purer and more elevated than was ever conferred by a kingly crown. But, alas! she was doomed to disappointment, as we shall relate by and by. At this point, Isabella earnestly begged of God that he would show to those about her that He was her helper; and she adds, in narrating, 'And He did; or, if He did not show them, he did me.'

IT IS OFTEN DARKEST JUST BEFORE DAWN.

This homely proverb was illustrated in the case of our sufferer; for, at the period at which we have arrived in our narrative, to her the darkness seemed palpable, and the waters of affliction covered her soul; yet light was about to break in upon her.

Soon after the scenes related in our last chapter, which had harrowed up her very soul to agony, she met a man, (we would like to tell you who, dear reader, but it would be doing him no kindness, even at the present day, to do so,) who evidently sympathized with her, and counselled her to go to the Quakers, telling her they were already feeling very indignant at the fraudulent sale of her son, and assuring her that they would readily assist her, and direct her what to do. He pointed out to her two houses, where lived some of those people, who formerly, more than any other sect, perhaps, lived out the principles of the gospel of Christ. She wended her way to their dwellings, was listened to, unknown as she personally was to them, with patience, and soon gained their sympathies and active co-operation.

They gave her lodgings for the night; and it is very amusing to hear her tell of the 'nice, high, clean, white, beautiful bed' assigned her to sleep in, which contrasted so strangely with her former pallets, that she sat down and contemplated it, perfectly absorbed in wonder that such a bed should have been appropriated to one like herself. For some time she thought that she would lie down beneath it, on her usual bedstead, the floor. 'I did, indeed,' says she, laughing heartily at her former self. However, she finally concluded to make use of the bed, for fear that not to do so might injure the feelings of her good hostess. In the morning, the Quaker saw that she was taken and set down near Kingston, with directions to go to the Court House, and enter complaint to the Grand Jury.

By a little inquiry, she found which was the building she sought, went into the door, and taking the first man she saw of imposing appearance for the grand jury, she commenced her complaint. But he very civilly informed her there was no Grand Jury there; she must go up stairs. When she had with some difficulty ascended the flight through the crowd that filled them, she again turned to the 'grandest' looking man she could select, telling him she had come to enter a complaint to the Grand Jury. For his own amusement, he inquired what her complaint was; but, when he saw it was a serious matter, he said to her, 'This is no place to enter a complaint–go in there,' pointing in a particular direction.

She then went in, where she found the Grand Jurors indeed sitting, and again commenced to relate her injuries. After holding some conversation among themselves, one of them rose, and bidding her follow him, led the way to a side office, where he heard her story, and asked her 'if she could swear that the child she spoke of was her son?' 'Yes,' she answered, 'I swear it's my son.' 'Stop, stop!' said the lawyer, 'you must swear by this book'–giving her a book, which she thinks must have been the Bible. She took it, and putting it to her lips, began again to swear it was her child. The clerks, unable to preserve their gravity any longer, burst into an uproarious laugh; and one of them inquired of lawyer Chip of what use it could be to make her swear. 'It will answer the law,' replied the officer. He then made her comprehend just what he wished her to do, and she took a lawful oath, as far as the outward ceremony could make it one. All can judge how far she understood its spirit and meaning.

He now gave her a writ, directing her to take it to the constable at New Paltz, and have him serve it on Solomon Gedney. She obeyed, walking, or rather trotting, in her haste, some eight or nine miles.

But while the constable, through mistake, served the writ on a brother of the real culprit, Solomon Gedney slipped into a boat, and was nearly across the North River, on whose banks they were standing, before the dull Dutch constable was aware of his mistake. Solomon Gedney, meanwhile, consulted a lawyer, who advised him to go to Alabama and bring back the boy, otherwise it might cost him fourteen years' imprisonment, and a thousand dollars in cash. By this time, it is hoped he began to feel that selling slaves unlawfully was not so good a business as he had wished to find it. He secreted himself till due preparations could be made, and soon set sail for Alabama. Steamboats and railroads had not then annihilated distance to the extent they now have, and although he left in the fall of the year, spring came ere he returned, bringing the boy with him–but holding on to him as his property. It had ever been Isabella's prayer, not only that her son might be returned, but that he should be delivered from bondage, and into her own hands, lest he should be punished out of mere spite to her, who was so greatly annoying and irritating to her oppressors; and if her suit was gained, her very triumph would add vastly to their irritation.

She again sought advice of Esquire Chip, whose counsel was, that the aforesaid constable serve the before-mentioned writ upon the right person. This being done, soon brought Solomon Gedney up to Kingston, where he gave bonds for his appearance at court, in the sum of $600.

Esquire Chip next informed his client, that her case must now lie over till the next session of the court, some months in the future. 'The law must take its course,' said he.

'What! wait another court! wait months?' said the persevering mother. 'Why, long before that time, he can go clear off, and take my child with him–no one knows where. I cannot wait; I must have him now, whilst he is to be had.' 'Well,' said the lawyer, very coolly, 'if he puts the boy out of the way, he must pay the $600–one half of which will be yours'; supposing, perhaps, that $300 would pay for a 'heap of children,' in the eye of a slave who never, in all her life, called a dollar her own. But in this instance, he was mistaken in his reckoning. She assured him, that she had not been seeking money, neither would money satisfy her; it was her son, and her son alone she wanted, and her son she must have. Neither could she wait court, not she. The lawyer used his every argument to convince her, that she ought to be very thankful for what they had done for her; that it was a great deal, and it was but reasonable that she should now wait patiently the time of the court.

Yet she never felt, for a moment, like being influenced by these suggestions. She felt confident she was to receive a full and literal answer to her prayer, the burden of which had been–'O Lord, give my son into my hands, and that speedily! Let not the spoilers have him any longer.' Notwithstanding, she very distinctly saw that those who had thus far helped her on so kindly were wearied of her, and she feared God was wearied also. She had a short time previous learned that Jesus was a Saviour, and an intercessor; and she thought that if Jesus could but be induced to plead for her in the present trial, God would listen to him, though he were wearied of her importunities. To him, of course, she applied. As she was walking about, scarcely knowing whither she went, asking within herself, 'Who will show me any good, and lend a helping hand in this matter,' she was accosted by a perfect stranger, and one whose name she has never learned, in the following terms: 'Halloo, there; how do you get along with your boy? do they give him up to you?' She told him all, adding that now every body was tired, and she had none to help her. He said, 'Look here! I'll tell you what you'd better do. Do you see that stone house yonder?' pointing in a particular direction. 'Well, lawyer Demain lives there, and do you go to him, and lay your case before him; I think he'll help you. Stick to him. Don't give him peace till he does. I feel sure if you press him, he'll do it for you.' She needed no further urging, but trotted off at her peculiar gait in the direction of his house, as fast as possible,–and she was not encumbered with stockings, shoes, or any other heavy article of dress. When she had told him her story, in her impassioned manner, he looked at her a few moments, as if to ascertain if he were contemplating a new variety of the genus homo, and then told her, if she would give him five dollars, he would get her son for her, in twenty-four hours. 'Why,' she replied, 'I have no money, and never had a dollar in my life!' Said he, 'If you will go to those Quakers in Poppletown, who carried you to court, they will help you to five dollars in cash, I have no doubt; and you shall have your son in twenty-four hours, from the time you bring me that sum.' She performed the journey to Poppletown, a distance of some ten miles, very expeditiously; collected considerable more than the sum specified by the barrister; then, shutting the money tightly in her hand, she trotted back, and paid the lawyer a larger fee than he had demanded. When inquired of by people what she had done with the overplus, she answered, 'Oh, I got it for lawyer Demain, and I gave it to him. ' They assured her she was a fool to do so; that she should have kept all over five dollars, and purchased herself shoes with it. 'Oh, I do not want money or clothes now, I only want my son; and if five dollars will get him, more will surely get him. ' And if the lawyer had returned it to her, she avers she would not have accepted it. She was perfectly willing he should have every coin she could raise, if he would but restore her lost son to her. Moreover, the five dollars he required were for the remuneration of him who should go after her son and his master, and not for his own services.

The lawyer now renewed his promise, that she should have her son in twenty-four hours. But Isabella, having no idea of this space of time, went several times in a day, to ascertain if her son had come. Once, when the servant opened the door and saw her, she said, in a tone expressive of much surprise, 'Why, this woman's come again!' She then wondered if she went too often. When the lawyer appeared, he told her the twenty-four hours would not expire till the next morning; if she would call then, she would see her son. The next morning saw Isabel at the lawyer's door, while he was yet in his bed. He now assured her it was morning till noon; and that before noon her son would be there, for he had sent the famous 'Matty Styles' after him, who would not fail to have the boy and his master on hand in due season, either dead or alive; of that he was sure. Telling her she need not come again; he would himself inform her of their arrival.

After dinner, he appeared at Mr. Rutzer's, (a place the lawyer had procured for her, while she awaited the arrival of her boy,) assuring her, her son had come; but that he stoutly denied having any mother, or any relatives in that place; and said, 'she must go over and identify him.' She went to the office, but at sight of her the boy cried aloud, and regarded her as some terrible being, who was about to take him away from a kind and loving friend. He knelt, even, and begged them, with tears, not to take him away from his dear master, who had brought him &from the dreadful South, and been so kind to him.

When he was questioned relative to the bad scar on his forehead, he said, 'Fowler's horse hove him.' And of the one on his cheek, 'That was done by running against the carriage.' In answering these questions, he looked imploringly at his master, as much as to say, 'If they are falsehoods, you bade me say them; may they be satisfactory to you, at least.'

The justice, noting his appearance, bade him forget his master and attend only to him. But the boy persisted in denying his mother, and clinging to his master, saying his mother did not live in such a place as that. However, they allowed the mother to identify her son; and Esquire Demain pleaded that he claimed the boy for her, on the ground that he had been sold out of the State, contrary to the laws in such cases made and provided–spoke of the penalties annexed to said crime, and of the sum of money the delinquent was to pay, in case any one chose to prosecute him for the offence he had committed. Isabella, who was sitting in a corner, scarcely daring to breathe, thought within herself, 'If I can but get the boy, the $200 may remain for whoever else chooses to prosecute–I have done enough to make myself enemies already'–and she trembled at the thought of the formidable enemies she had probably arrayed against herself–helpless and despised as she was. When the pleading was at an end, Isabella understood the Judge to declare, as the sentence of the Court, that the 'boy be delivered into the hands of the mother–having no other master, no other controller, no other conductor, but his mother.' This sentence was obeyed; he was delivered into her hands, the boy meanwhile begging, most piteously, not to be taken from his dear master, saying she was not his mother, and that his mother did not live in such a place as that. And it was some time before lawyer Demain, the clerks, and Isabella, could collectively succeed in calming the child's fears, and in convincing him that Isabella was not some terrible monster, as he had for the last months, probably, been trained to believe; and who, in taking him away from his master, was taking him from all good, and consigning him to all evil.

When at last kind words and bon-bons had quieted his fears, and he could listen to their explanations, he said to Isabella– 'Well, you do look like my mother used to'; and she was soon able to make him comprehend some of the obligations he was under, and the relation he stood in, both to herself and his master. She commenced as soon as practicable to examine the boy, and found, to her utter astonishment, that from the crown of his head to the sole of his foot, the callosities and indurations on his entire body were most frightful to behold. His back she described as being like her fingers, as she laid them side by side.

'Heavens! what is all this?' said Isabel. He answered, 'It is where Fowler whipped, kicked, and beat me.' She exclaimed, 'Oh, Lord Jesus, look! see my poor child! Oh Lord, "render unto them double" for all this! Oh my God! Pete, how did you bear it?'

'Oh, this is nothing, mammy–if you should see Phillis, I guess you'd scare! She had a little baby, and Fowler cut her till the milk as well as blood ran down her body. You would scare to see Phillis, mammy.'

When Isabella inquired, 'What did Miss Eliza * say, Pete, when you were treated so badly?' he replied, 'Oh, mammy, she said she wished I was with Bell. Sometimes I crawled under the stoop, mammy, the blood running all about me, and my back would stick to the boards; and sometimes Miss Eliza would come and grease my sores, when all were abed and asleep.'


* Meaning Mrs. Eliza Fowler.

DEATH OF MRS. ELIZA FOWLER.

As soon as possible she procured a place for Peter, as tender of locks, at a place called Wahkendall, near Greenkills. After he was thus disposed of, she visited her sister Sophia, who resided at Newberg, and spent the winter in several different families where she was acquainted. She remained some time in the family of a Mr. Latin, who was a relative of Solomon Gedney; and the latter, when he found Isabel with his cousin, used all his influence to persuade him she was a great mischief-maker and a very troublesome person,–that she had put him to some hundreds of dollars expense, by fabricating lies about him, and especially his sister and her family, concerning her boy, when the latter was living so like a gentleman with them; and, for his part, he would not advise his friends to harbor or encourage her. However, his cousins, the Latins, could not see with the eyes of his feelings, and consequently his words fell powerless on them, and they retained her in their service as long as they had aught for her to do.

She then went to visit her former master, Dumont. She had scarcely arrived there, when Mr. Fred. Waring entered, and seeing Isabel, pleasantly accosted her, and asked her 'what she was driving at now-a-days.' On her answering 'nothing particular,' he requested her to go over to his place, and assist his folks, as some of them were sick, and they needed an extra hand. She very gladly assented. When Mr. W. retired, her master wanted to know why she wished to help people, that called her the 'worst of devils,' as Mr. Waring had done in the courthouse–for he was the uncle of Solomon Gedney, and attended the trial we have described–and declared 'that she was a fool to; he wouldn't do it.' 'Oh,' she told him, 'she would not mind that, but was very glad to have people forget their anger towards her.' She went over, but too happy to feel that their resentment was passed, and commenced her work with a light heart and a strong will. She had not worked long in this frame of mind, before a young daughter of Mr. Waring rushed into the rooms exclaiming, with uplifted hands–'Heavens and earth, Isabella! Fowler's murdered Cousin Eliza!' 'Ho,' said Isabel, 'that's nothing–he liked to have killed my child; nothing saved him but God.' Meaning, that she was not at all surprised at it, for a man whose heart was sufficiently hardened to treat a mere child as hers had been treated, was, in her opinion, more fiend than human, and prepared for the commission of any crime that his passions might prompt him to. The child further informed her that a letter had arrived by mail bringing the news.

Immediately after this announcement, Solomon Gedney and his mother came in, going direct to Mrs. Waring's room, where she soon heard tones as of some one reading. She thought something said to her inwardly, 'Go up stairs and hear.' At first she hesitated, but it seemed to press her the more–'Go up and hear!' She went up, unusual as it is for slaves to leave their work and enter unbidden their mistress's room, for the sole purpose of seeing or hearing what may be seen or heard there. But on this occasion, Isabella says, she walked in at the door, shut it, placed her back against it, and listened. She saw them and heard them read–'He knocked her down with his fist, jumped on her with his knees, broke her collar-bone, and tore out her wind-pipe! He then attempted his escape, but was pursued and arrested, and put in an iron bank for safe-keeping!' And the friends were requested to go down and take away the poor innocent children who had thus been made in one short day more than orphans.

If this narrative should ever meet the eye of those innocent sufferers for another's guilt, let them not be too deeply affected by the relation; but, placing their confidence in Him who sees the end from the beginning, and controls the results, rest secure in the faith, that, although they may physically suffer for the sins of others, if they remain but true to themselves, their highest and more enduring interests can never suffer from such a cause. This relation should be suppressed for their sakes, were it not even now so often denied, that slavery is fast undermining all true regard for human life. We know this one instance is not a demonstration to the contrary; but, adding this to the lists of tragedies that weekly come up to us through the Southern mails, may we not admit them as proofs irrefragable? The newspapers confirmed this account of the terrible affair.

When Isabella had heard the letter, all being too much absorbed in their own feelings to take note of her, she returned to her work, her heart swelling with conflicting emotions. She was awed at the dreadful deed; she mourned the fate of the loved Eliza, who had in such an undeserved and barbarous manner been put away from her labors and watchings as a tender mother; and, 'last though not least,' in the development of her character and spirit, her heart bled for the afflicted relatives; even those of them who 'laughed at her calamity, and mocked when her fear came.' Her thoughts dwelt long and intently on the subject, and the wonderful chain of events that had conspired to bring her that day to that house, to listen to that piece of intelligence–to that house, where she never was before or afterwards in her life, and invited there by people who had so lately been hotly incensed against her. It all seemed very remarkable to her, and she viewed it as flowing from a special providence of God. She thought she saw clearly, that their unnatural bereavement was a blow dealt in retributive justice; but she found it not in her heart to exult or rejoice over them. She felt as if God had more than answered her petition, when she ejaculated, in her anguish of mind, 'Oh, Lord, render unto them double!' She said, 'I dared not find fault with God, exactly; but the language of my heart was, 'Oh, my God! that's too much–I did not mean quite so much, God!' It was a terrible blow to the friends of the deceased; and her selfish mother (who, said Isabella, made such a 'to-do about her boy, not from affection, but to have her own will and way') went deranged, and walking to and fro in her delirium, called aloud for her poor murdered daughter–'Eliza! Eliza!'

The derangement of Mrs. G. was a matter of hearsay, as Isabella saw her not after the trial; but she has no reason to doubt the truth of what she heard. Isabel could never learn the subsequent fate of Fowler, but heard, in the spring of '49, that his children had been seen in Kingston–one of whom was spoken of as a fine, interesting girl, albeit a halo of sadness fell like a veil about her.

ISABELLA'S RELIGIOUS EXPERIENCE.

We will now turn from the outward and temporal to the inward and spiritual life of our subject. It is ever both interesting and instructive to trace the exercises of a human mind, through the trials and mysteries of life; and especially a naturally powerful mind, left as hers was almost entirely to its own workings, and the chance influences it met on its way; and especially to note its reception of that divine 'light, that lighteth every man that cometh into the world.'

We see, as knowledge dawns upon it, truth and error strangely commingled; here, a bright spot illuminated by truth–and there, one darkened and distorted by error; and the state of such a soul may be compared to a landscape at early dawn, where the sun is seen superbly gilding some objects, and causing others to send forth their lengthened, distorted, and sometimes hideous shadows.

Her mother, as we have already said, talked to her of God. From these conversations, her incipient mind drew the conclusion, that God was 'a great man'; greatly superior to other men in power; and being located 'high in the sky,' could see all that transpired on the earth. She believed he not only saw, but noted down all her actions in a great book, even as her master kept a record of whatever he wished not to forget. But she had no idea that God knew a thought of hers till she had uttered it aloud.

As we have before mentioned, she had ever been mindful of her mother's injunctions, spreading out in detail all her troubles before God, imploring and firmly trusting him to send her deliverance from them. Whilst yet a child, she listened to a story of a wounded soldier, left alone in the trail of a flying army, helpless and starving, who hardened the very ground about him with kneeling in his supplications to God for relief, until it arrived. From this narrative, she was deeply impressed with the idea, that if she also were to present her petitions under the open canopy of heaven, speaking very loud, she should the more readily be heard; consequently, she sought a fitting spot for this, her rural sanctuary. The place she selected, in which to offer up her daily orisons, was a small island in a small stream, covered with large willow shrubbery, beneath which the sheep had made their pleasant winding paths; and sheltering themselves from the scorching rays of a noon-tide sun, luxuriated in the cool shadows of the graceful willows, as they listened to the tiny falls of the silver waters. It was a lonely spot, and chosen by her for its beauty, its retirement, and because she thought that there, in the noise of those waters, she could speak louder to God, without being overheard by any who might pass that way. When she had made choice of her sanctum, at a point of the island where the stream met, after having been separated, she improved it by pulling away the branches of the shrubs from the centre, and weaving them together for a wall on the outside, forming a circular arched alcove, made entirely of the graceful willow. To this place she resorted daily, and in pressing times much more frequently.

At this time, her prayers, or, more appropriately, 'talks with God,' were perfectly original and unique, and would be well worth preserving, were it possible to give the tones and manner with the words; but no adequate idea of them can be written while the tones and manner remain inexpressible.

She would sometimes repeat, 'Our Father in heaven,' in her Low Dutch, as taught her by her mother; after that, all was from the suggestions of her own rude mind. She related to God, in minute detail, all her troubles and sufferings, inquiring, as she proceeded, 'Do you think that's right, God?' and closed by begging to be delivered from the evil, whatever it might be.

She talked to God as familiarly as if he had been a creature like herself; and a thousand times more so, than if she had been in the presence of some earthly potentate. She demanded, with little expenditure of reverence or fear, a supply of all her more pressing wants, and at times her demands approached very near to commands. She felt as if God was under obligation to her, much more than she was to him. He seemed to her benighted vision in some manner bound to do her bidding.

Her heart recoils now, with very dread, when she recalls those shocking, almost blasphemous conversations with great Jehovah. And well for herself did she deem it, that, unlike earthly potentates, his infinite character combined the tender father with the omniscient and omnipotent Creator of the universe.

She at first commenced promising God, that if he would help her out of all her difficulties, she would pay him by being very good; and this goodness she intended as a remuneration to God. She could think of no benefit that was to accrue to herself or her fellow-creatures, from her leading a life of purity and generous self-sacrifice for the good of others; as far as any but God was concerned, she saw nothing in it but heart-trying penance, sustained by the sternest exertion; and this she soon found much more easily promised than performed.

Days wore away–new trials came–God's aid was invoked, and the same promises repeated; and every successive night found her part of the contract unfulfilled. She now began to excuse herself, by telling God she could not be good in her present circumstances; but if he would give her a new place, and a good master and mistress, she could and would be good; and she expressly stipulated, that she would be good one day to show God how good she would be all of the time, when he should surround her with the right influences, and she should be delivered from the temptations that then so sorely beset her. But, alas! when night came, and she became conscious that she had yielded to all her temptations, and entirely failed of keeping her word with God, having prayed and promised one hour, and fallen into the sins of anger and profanity the next, the mortifying reflection weighed on her mind, and blunted her enjoyment. Still, she did not lay it deeply to heart, but continued to repeat her demands for aid, and her promises of pay, with full purpose of heart, at each particular time, that that day she would not fail to keep her plighted word.

Thus perished the inward spark, like a flame just igniting, when one waits to see whether it will burn on or die out, till the long desired change came, and she found herself in a new place, with a good mistress, and one who never instigated an otherwise kind master to be unkind to her; in short, a place where she had literally nothing to complain of, and where, for a time, she was more happy than she could well express. 'Oh, every thing there was so pleasant, and kind, and good, and all so comfortable; enough of every thing; indeed, it was beautiful!' she exclaimed.

Here, at Mr. Van Wagener's,–as the reader will readily perceive she must have been,–she was so happy and satisfied, that God was entirely forgotten. Why should her thoughts turn to him, who was only known to her as a help in trouble? She had no trouble now; her every prayer had been answered in every minute particular. She had been delivered from her persecutors and temptations, her youngest child had been given her, and the others she knew she had no means of sustaining if she had them with her, and was content to leave them behind. Their father, who was much older than Isabel, and who preferred serving his time out in slavery, to the trouble and dangers of the course she pursued, remained with and could keep an eye on them–though it is comparatively little that they can do for each other while they remain in slavery; and this little the slave, like persons in every other situation of life, is not always disposed to perform. There are slaves, who, copying the selfishness of their superiors in power, in their conduct towards their fellows who may be thrown upon their mercy, by infirmity or illness, allow them to suffer for want of that kindness and care which it is fully in their power to render them.

The slaves in this country have ever been allowed to celebrate the principal, if not some of the lesser festivals observed by the Catholics and Church of England;–many of them not being required to do the least service for several days, and at Christmas they have almost universally an entire week to themselves, except, perhaps, the attending to a few duties, which are absolutely required for the comfort of the families they belong to. If much service is desired, they are hired to do it, and paid for it as if they were free. The more sober portion of them spend these holidays in earning a little money. Most of them visit and attend parties and balls, and not a few of them spend it in the lowest dissipation. This respite from toil is granted them by all religionists, of whatever persuasion, and probably originated from the fact that many of the first slaveholders were members of the Church of England.

Frederick Douglass, who has devoted his great heart and noble talents entirely to the furtherance of the cause of his down-trodden race, has said–'From what I know of the effect of their holidays upon the slave, I believe them to be among the most effective means, in the hands of the slaveholder, in keeping down the spirit of insurrection. Were the slaveholders at once to abandon this practice, I have not the slightest doubt it would lead to an immediate insurrection among the slaves. These holidays serve as conductors, or safety-valves, to carry off the rebellious spirit of enslaved humanity. But for these, the slave would be forced up to the wildest desperation; and woe betide the slaveholder, the day he ventures to remove or hinder the operation of those conductors! I warn him that, in such an event, a spirit will go forth in their midst, more to be dreaded than the most appalling earthquake.'

When Isabella had been at Mr. Van Wagener's a few months, she saw in prospect one of the festivals approaching. She knows it by none but the Dutch name, Pingster, as she calls it–but I think it must have been Whitsuntide, in English. She says she 'looked back into Egypt,' and every thing looked 'so pleasant there,' as she saw retrospectively all her former companions enjoying their freedom for at least a little space, as well as their wonted convivialities, and in her heart she longed to be with them. With this picture before her mind's eye, she contrasted the quiet, peaceful life she was living with the excellent people of Wahkendall, and it seemed so dull and void of incident, that the very contrast served but to heighten her desire to return, that, at least, she might enjoy with them, once more, the coming festivities. These feelings had occupied a secret corner of her breast for some time, when, one morning, she told Mrs. Van Wagener that her old master Dumont would come that day, and that she should go home with him on his return. They expressed some surprise, and asked her where she obtained her information. She replied, that no one had told her, but she felt that he would come.

It seemed to have been one of those 'events that cast their shadows before'; for, before night, Mr. Dumont made his appearance. She informed him of her intention to accompany him home. He answered, with a smile, 'I shall not take you back again; you ran away from me.' Thinking his manner contradicted his words, she did not feel repulsed, but made herself and child ready; and when her former master had seated himself in the open dearborn, she walked towards it, intending to place herself and child in the rear, and go with him. But, ere she reached the vehicle, she says that God revealed himself to her, with all the suddenness of a flash of lightning, showing her, 'in the twinkling of an eye, that he was all over'–that he pervaded the universe–'and that there was no place where God was not.' She became instantly conscious of her great sin in forgetting her almighty Friend and 'ever-present help in time of trouble.' All her unfulfilled promises arose before her, like a vexed sea whose waves run mountains high; and her soul, which seemed but one mass of lies, shrunk back aghast from the 'awful look' of him whom she had formerly talked to, as if he had been a being like herself; and she would now fain have hid herself in the bowels of the earth, to have escaped his dread presence. But she plainly saw there was no place, not even in hell, where he was not; and where could she flee? Another such 'a look,' as she expressed it, and she felt that she must be extinguished forever, even as one, with the breath of his mouth, 'blows out a lamp,' so that no spark remains.

A dire dread of annihilation now seized her, and she waited to see if, by 'another look,' she was to be stricken from existence,–swallowed up, even as the fire licketh up the oil with which it comes in contact.

When at last the second look came not, and her attention was once more called to outward things, she observed her master had left, and exclaiming aloud, 'Oh, God, I did not know you were so big,' walked into the house, and made an effort to resume her work. But the workings of the inward man were too absorbing to admit of much attention to her avocations. She desired to talk to God, but her vileness utterly forbade it, and she was not able to prefer a petition. 'What!' said she, 'shall I lie again to God? I have told him nothing but lies; and shall I speak again, and tell another lie to God?' She could not; and now she began to wish for some one to speak to God for her. Then a space seemed opening between her and God, and she felt that if some one, who was worthy in the sight of heaven, would but plead for her in their own name, and not let God know it came from her, who was so unworthy, God might grant it. At length a friend appeared to stand between herself and an insulted Deity; and she felt as sensibly refreshed as when, on a hot day, an umbrella had been interposed between her scorching head and a burning sun. But who was this friend? became the next inquiry. Was it Deencia, who had so often befriended her? She looked at her, with her new power of sight–and, lo! she, too, seemed all 'bruises and putrifying sores,' like herself. No, it was some one very different from Deencia.

'Who are you?' she exclaimed, as the vision brightened into a form distinct, beaming with the beauty of holiness, and radiant with love. She then said, audibly addressing the mysterious visitant–'I know you, and I don't know you.' Meaning, 'You seem perfectly familiar; I feel that you not only love me, but that you always have loved me–yet I know you not–I cannot call you by name.' When she said, 'I know you,' the subject of the vision remained distinct and quiet. When she said, 'I don't know you,' it moved restlessly about, like agitated waters. So while she repeated, without intermission, 'I know you, I know you,' that the vision might remain–'Who are you?' was the cry of her heart, and her whole soul was in one deep prayer that this heavenly personage might be revealed to her, and remain with her. At length, after bending both soul and body with the intensity of this desire, till breath and strength seemed failing, and she could maintain her position no longer, an answer came to her, saying distinctly, 'It is Jesus.' 'Yes,' she responded, 'it is Jesus.'

Previous to these exercises of mind, she heard Jesus mentioned in reading or speaking, but had received from what she heard no impression that he was any other than an eminent man, like a Washington or a Lafayette. Now he appeared to her delighted mental vision as so mild, so good, and so every way lovely, and he loved her so much! And, how strange that he had always loved her, and she had never known it! And how great a blessing he conferred, in that he should stand between her and God! And God was no longer a terror and a dread to her.

She stopped not to argue the point, even in her own mind, whether he had reconciled her to God, or God to herself, (though she thinks the former now,) being but too happy that God was no longer to her as a consuming fire, and Jesus was 'altogether lovely.' Her heart was now full of joy and gladness, as it had been of terror, and at one time of despair. In the light of her great happiness, the world was clad in new beauty, the very air sparkled as with diamonds, and was redolent of heaven. She contemplated the unapproachable barriers that existed between herself and the great of this world, as the world calls greatness, and made surprising comparisons between them, and the union existing between herself and Jesus–Jesus, the transcendently lovely as well as great and powerful; for so he appeared to her, though he seemed but human; and she watched for his bodily appearance, feeling that she should know him, if she saw him; and when he came, she would go and dwell with him, as with a dear friend.

It was not given to her to see that he loved any other; and she thought if others came to know and love him, as she did, she should be thrust aside and forgotten, being herself but a poor ignorant slave, with little to recommend her to his notice. And when she heard him spoken off, she said mentally–'What! others know Jesus! I thought no one knew Jesus but me!' and she felt a sort of jealousy, lest she should be robbed of her newly found treasure.

She conceived, one day, as she listened to reading, that she heard an intimation that Jesus was married, and hastily inquired if Jesus had a wife. 'What!' said the reader, 'God have a wife?' 'Is Jesus God?' inquired Isabella. 'Yes, to be sure he is,' was the answer returned. From this time, her conceptions of Jesus became more elevated and spiritual; and she sometimes spoke of him as God, in accordance with the teaching she had received.

But when she was simply told, that the Christian world was much divided on the subject of Christ's nature–some believing him to be coequal with the Father–to be God in and of himself, 'very God, of very God;'–some, that he is the 'well-beloved,' 'only begotten Son of God;'–and others, that he is, or was, rather, but a mere man–she said, 'Of that I only know as I saw. I did not see him to be God; else, how could he stand between me and God? I saw him as a friend, standing between me and God, through whom, love flowed as from a fountain.' Now, so far from expressing her views of Christ's character and office in accordance with any system of theology extant, she says she believes Jesus is the same spirit that was in our first parents, Adam and Eve, in the beginning, when they came from the hand of their Creator. When they sinned through disobedience, this pure spirit forsook them, and fled to heaven; that there it remained, until it returned again in the person of Jesus; and that, previous to a personal union with him, man is but a brute, possessing only the spirit of an animal.

She avers that, in her darkest hours, she had no fear of any worse hell than the one she then carried in her bosom; though it had ever been pictured to her in its deepest colors, and threatened her as a reward for all her misdemeanors. Her vileness and God's holiness and all-pervading presence, which filled immensity, and threatened her with instant annihilation, composed the burden of her vision of terror. Her faith in prayer is equal to her faith in the love of Jesus. Her language is, 'Let others say what they will of the efficacy of prayer, I believe in it, and I shall pray. Thank God! Yes, I shall always pray,' she exclaims, putting her hands together with the greatest enthusiasm.

For some time subsequent to the happy change we have spoken off, Isabella's prayers partook largely of their former character; and while, in deep affliction, she labored for the recovery of her son, she prayed with constancy and fervor; and the following may be taken as a specimen:–'Oh, God, you know how much I am distressed, for I have told you again and again. Now, God, help me get my son. If you were in trouble, as I am, and I could help you, as you can me, think I would n't do it? Yes, God, you know I would do it.' 'Oh, God, you know I have no money, but you can make the people do for me, and you must make the people do for me. I will never give you peace till you do, God.' 'Oh, God, make the people hear me–don't let them turn me off, without hearing and helping me.' And she has not a particle of doubt, that God heard her, and especially disposed the hearts of thoughtless clerks, eminent lawyers, and grave judges and others–between whom and herself there seemed to her almost an infinite remove–to listen to her suit with patient and respectful attention, backing it up with all needed aid. The sense of her nothingness in the eyes of those with whom she contended for her rights, sometimes fell on her like a heavy weight, which nothing but her unwavering confidence in an arm which she believed to be stronger than all others combined could have raised from her sinking spirit. 'Oh! how little did I feel,' she repeated, with a powerful emphasis. 'Neither would you wonder, if you could have seen me, in my ignorance and destitution, trotting about the streets, meanly clad, bare-headed, and bare-footed! Oh, God only could have made such people hear me; and he did it in answer to my prayers.' And this perfect trust, based on the rock of Deity, was a soul-protecting fortress, which, raising her above the battlements of fear, and shielding her from the machinations of the enemy, impelled her onward in the struggle, till the foe was vanquished, and the victory gained.

We have now seen Isabella, her youngest daughter, and her only son, in possession of, at least, their nominal freedom. It has been said that the freedom of the most free of the colored people of this country is but nominal; but stinted and limited as it is, at best, it is an immense remove from chattel slavery. This fact is disputed, I know; but I have no confidence in the honesty of such questionings. If they are made in sincerity, I honor not the judgment that thus decides.

Her husband, quite advanced in age, and infirm of health, was emancipated, with the balance of the adult slaves of the State, according to law, the following summer, July 4, 1828.

For a few years after this event, he was able to earn a scanty living, and when he failed to do that, he was dependent on the 'world's cold charity,' and died in a poorhouse. Isabella had herself and two children to provide for; her wages were trifling, for at that time the wages of females were at a small advance from nothing; and she doubtless had to learn the first elements of economy–for what slaves, that were never allowed to make any stipulations or calculations for themselves, ever possessed an adequate idea of the true value of time, or, in fact, of any material thing in the universe? To such, 'prudent using' is meanness–and 'saving' is a word to be sneered at. Of course, it was not in her power to make to herself a home, around whose sacred hearth-stone she could collect her family, as they gradually emerged from their prison-house of bondage; a home, where she could cultivate their affection, administer to their wants, and instil into the opening minds of her children those principles of virtue, and that love of purity, truth and benevolence, which must for ever form the foundation of a life of usefulness and happiness. No–all this was far beyond her power or means, in more senses than one; and it should be taken into the account, whenever a comparison is instituted between the progress made by her children in virtue and goodness, and the progress of those who have been nurtured in the genial warmth of a sunny home, where good influences cluster, and bad ones are carefully excluded–where 'line upon line, and precept upon precept,' are daily brought to their quotidian tasks–and where, in short, every appliance is brought in requisition, that self-denying parents can bring to bear on one of the dearest objects of a parent's life, the promotion of the welfare of their children. But God forbid that this suggestion should be wrested from its original intent, and made to shield any one from merited rebuke! Isabella's children are now of an age to know good from evil, and may easily inform themselves on any point where they may yet be in doubt; and if they now suffer themselves to be drawn by temptation into the paths of the destroyer, or forget what is due to the mother who has done and suffered so much for them, and who, now that she is descending into the vale of years, and feels her health and strength declining, will turn her expecting eyes to them for aid and comfort, just as instinctly as the child turns its confiding eye to its fond parent, when it seeks for succor or sympathy–(for it is now their turn to do the work, and bear the burdens of life, so all must bear them in turn, as the wheel of life rolls on)–if, I say, they forget this, their duty and their happiness, and pursue an opposite course of sin and folly, they must lose the respect of the wise and good, and find, when too late, that 'the way of the transgressor is hard.'

NEW TRIALS.

The reader will pardon this passing homily, while we return to our narrative.

We were saying that the day-dreams of Isabella and her husband–the plan they drew of what they would do, and the comforts they thought to have, when they should obtain their freedom, and a little home of their own–had all turned to 'thin air,' by the postponement of their freedom to so late a day. These delusive hopes were never to be realized, and a new set of trials was gradually to open before her. These were the heart-wasting trials of watching over her children, scattered, and imminently exposed to the temptations of the adversary, with few, if any, fixed principles to sustain them.

'Oh,' she says, 'how little did I know myself of the best way to instruct and counsel them! Yet I did the best I then knew, when with them. I took them to the religious meetings; I talked to, and prayed for and with them; when they did wrong, I scolded at and whipped them.'

Isabella and her son had been free about a year, when they went to reside in the city of New York; a place which she would doubtless have avoided, could she have seen what was there in store for her; for this view into the future would have taught her what she only learned by bitter experience, that the baneful influences going up from such a city were not the best helps to education, commenced as the education of her children had been.

Her son Peter was, at the time of which we are speaking, just at that age when no lad should be subjected to the temptations of such a place, unprotected as he was, save by the feeble arm of a mother, herself a servant there. He was growing up to be a tall, well-formed, active lad, of quick perceptions, mild and cheerful in his disposition, with much that was open, generous and winning about him, but with little power to withstand temptation, and a ready ingenuity to provide himself with ways and means to carry out his plans, and conceal from his mother and her friends, all such as he knew would not meet their approbation. As will be readily believed, he was soon drawn into a circle of associates who did not improve either his habits or his morals.

Two years passed before Isabella knew what character Peter was establishing for himself among his low and worthless comrades–passing under the assumed name of Peter Williams; and she began to feel a parent's pride in the promising appearance of her only son. But, alas! this pride and pleasure were shortly dissipated, as distressing facts relative to him came one by one to her astonished ear. A friend of Isabella's, a lady, who was much pleased with the good humor, ingenuity, and open confessions of Peter, when driven into a corner, and who, she said, 'was so smart, he ought to have an education, if any one ought,'–paid ten dollars, as tuition fee, for him to attend a navigation school. But Peter, little inclined to spend his leisure hours in study, when he might be enjoying himself in the dance, or otherwise, with his boon companions, went regularly and made some plausible excuses to the teacher, who received them as genuine, along with the ten dollars of Mrs –, and while his mother and her friend believed him improving at school, he was, to their latent sorrow, improving in a very different place or places, and on entirely opposite principles. They also procured him an excellent place as a coachman. But, wanting money, he sold his livery, and other things belonging to his master; who, having conceived a kind regard for him, considered his youth, and prevented the law from falling, with all its rigor, upon his head. Still he continued to abuse his privileges, and to involve himself in repeated difficulties, from which his mother as often extricated him. At each time, she talked much, and reasoned and remonstrated with him; and he would, with such perfect frankness, lay open his whole soul to her, telling her he had never intended doing harm,–how he had been led along, little by little, till, before he was aware, he found himself in trouble–how he had tried to be good–and how, when he would have been so, 'evil was present with him,'–indeed he knew not how it was.

His mother, beginning to feel that the city was no place for him, urged his going to sea, and would have shipped him on board a man-of-war; but Peter was not disposed to consent to that proposition, while the city and its pleasures were accessible to him. Isabella now became a prey to distressing fears, dreading lest the next day or hour come fraught with the report of some dreadful crime, committed or abetted by her son. She thanks the Lord for sparing her that giant sorrow, as all his wrong doings never ranked higher, in the eye of the law, than misdemeanors. But as she could see no improvement in Peter, as a last resort, she resolved to leave him, for a time, unassisted, to bear the penalty of his conduct, and see what effect that would have on him. In the trial hour, she remained firm in her resolution. Peter again fell into the hands of the police, and sent for his mother, as usual; but she went not to his relief. In his extremity, he sent for Peter Williams, a respectable colored barber, whose name he had been wearing, and who sometimes helped young culprits out of their troubles, and sent them from city dangers, by shipping them on board of whaling vessels.

The curiosity of this man was awakened by the culprit's bearing his own name. He went to the Tombs and inquired into his case, but could not believe what Peter told him respecting his mother and family. Yet he redeemed him, and Peter promised to leave New York in a vessel that was to sail in the course of a week. He went to see his mother, and informed her of what had happened to him. She listened incredulously, as to an idle tale. He asked her to go with him and see for herself. She went, giving no credence to his story till she found herself in the presence of Mr. Williams, and heard him saying to her, 'I am very glad I have assisted your son; he stood in great need of sympathy and assistance; but I could not think he had such a mother here, although he assured me he had.'

Isabella's great trouble now was, a fear lest her son should deceive his benefactor, and be missing when the vessel sailed; but he begged her earnestly to trust him, for he said he had resolved to do better, and meant to abide by the resolve. Isabella's heart gave her no peace till the time of sailing, when Peter sent Mr. Williams and another messenger whom she knew, to tell her he had sailed. But for a month afterwards, she looked to see him emerging from some by-place in the city, and appearing before her; so afraid was she that he was still unfaithful, and doing wrong. But he did not appear, and at length she believed him really gone. He left in the summer of 1839, and his friends heard nothing further from him till his mother received the following letter, dated 'October 17, 1840';–

'MY DEAR AND BELOVED MOTHER:

'I take this opportunity to write to you and inform you that I am well, and in hopes for to find you the same. I am got on board the same unlucky ship Done, of Nantucket. I am sorry for to say, that I have been punished once severely, by shoving my head in the fire for other folks. We have had bad luck, but in hopes to have better. We have about 230 on board, but in hopes, if do n't have good luck, that my parents will receive me with thanks. I would like to know how my sisters are. Does my cousins live in New York yet? Have you got my letter? If not, inquire to Mr. Pierce Whiting's. I wish you would write me an answer as soon as possible. I am your only son, that is so far from your home, in the wide briny ocean. I have seen more of the world than ever I expected, and if I ever should return home safe, I will tell you all my troubles and hardships. Mother, I hope you do not forget me, your dear and only son. I should like to know how Sophia, and Betsey, and Hannah, come on. I hope you all will forgive me for all that I have done.

'Your son, PETER VAN WAGENER.'

Another letter reads as follows, dated 'March 22, 1841':–

'MY DEAR MOTHER:

'I take this opportunity to write to you, and inform you that I have been well and in good health. I have wrote you a letter before, but have received no answer from you, and was very anxious to see you. I hope to see you in a short time. I have had very hard luck, but are in hopes to have better in time to come. I should like if my sisters are well, and all the people round the neighborhood. I expect to be home in twenty-two months or thereabouts. I have seen Samuel Laterett. Beware! There has happened very bad news to tell you, that Peter Jackson is dead. He died within two days' sail of Otaheite, one of the Society Islands. The Peter Jackson that used to live at Laterett's; he died on board the ship Done, of Nantucket, Captain Miller, in the latitude 15 53, and longitude 148 30 W. I have no more to say at present, but write as soon as possible.

'Your only son,
'PETER VAN WAGENER.'

Another, containing the last intelligence she has had from her son, reads as follows, and was dated 'Sept. 19, 1841':–

'DEAR MOTHER:

'I take the opportunity to write to you and inform you that I am well and in good health, and in hopes to find you in the same. This is the fifth letter that I have wrote to you, and have received no answer, and it makes me very uneasy. So pray write as quick as you can, and tell me how all the people is about the neighborhood. We are out from home twenty-three months, and in hope to be home in fifteen months. I have not much to say; but tell me if you have been up home since I left or not. I want to know what sort of a time is at home. We had very bad luck when we first came out, but since we have had very good; so I am in hopes to do well yet; but if I do n't do well, you need not expect me home these five years. So write as quick as you can, won't you? So now I am going to put an end to my writing, at present. Notice–when this you see, remember me, and place me in your mind.

Get me to my home, that's in the far distant west,
To the scenes of my childhood, that I like the best;
There the tall cedars grow, and the bright waters flow,
Where my parents will greet me, white man, let me go!

Let me go to the spot where the cateract plays,
Where oft I have sported in my boyish days;
And there is my poor mother, whose heart ever flows,
At the sight of her poor child, to her let me go, let me go!

'Your only son,
'PETER VAN WAGENER.'

Since the date of the last letter, Isabella has heard no tidings from her long-absent son, though ardently does her mother's heart long for such tidings, as her thoughts follow him around the world, in his perilous vocation, saying within herself–'He is good now, I have no doubt; I feel sure that he has persevered, and kept the resolve he made before he left home;–he seemed so different before he went, so determined to do better.' His letters are inserted here for preservation, in case they prove the last she ever hears from him in this world.

FINDING A BROTHER AND SISTER.

When Isabella had obtained the freedom of her son, she remained in Kingston, where she had been drawn by the judicial process, about a year, during which time she became a member of the Methodist Church there: and when she went to New York, she took a letter missive from that church to the Methodist Church in John street. Afterwards, she withdrew her connection with that church, and joined Zion's Church in Church street, composed entirely of colored people. With the latter church she remained until she went to reside with Mr. Pierson, after which, she was gradually drawn into the 'kingdom' set up by the prophet Matthias, in the name of God the Father; for he said the spirit of God the Father dwelt in him.

While Isabella was in New York, her sister Sophia came from Newberg to reside in the former place. Isabel had been favored with occasional interviews with this sister, although at one time she lost sight of her for the space of seventeen years–almost the entire period of her being at Mr. Dumont's–and when she appeared before her again, handsomely dressed, she did not recognize her, till informed who she was. Sophia informed her that her brother Michael–a brother she had never seen–was in the city; and when she introduced him to Isabella, he informed her that their sister Nancy had been living in the city, and had deceased a few months before. He described her features, her dress, her manner, and said she had for some time been a member in Zion's Church, naming the class she belonged to. Isabella almost instantly recognized her as a sister in the church, with whom she had knelt at the altar, and with whom she had exchanged the speaking pressure of the hand, in recognition of their spiritual sisterhood; little thinking, at the time, that they were also children of the same earthly parents–even Bomefree and Mau-mau Bett. As inquiries and answers rapidly passed, and the conviction deepened that this was their sister, the very sister they had heard so much of, but had never seen, (for she was the self-same sister that had been locked in the great old fashioned sleigh-box, when she was taken away, never to behold her mother's face again this side the spirit-land, and Michael, the narrator, was the brother who had shared her fate,) Isabella thought, 'D–h! here she was; we met; and was I not, at the time, struck with the peculiar feeling of her hand–the bony hardness so just like mine? and yet I could not know she was my sister; and now I see she looked so like my mother.' And Isabella wept, and not alone; Sophia wept, and the strong man, Michael, mingled his tears with theirs. 'Oh Lord,' inquired Isabella, 'what is this slavery, that it can do such dreadful things? what evil can it not do?' Well may she ask, for surely the evils it can and does do, daily and hourly, can never be summed up, till we can see them as they are recorded by him who writes no errors, and reckons without mistake. This account, which now varies so widely in the estimate of different minds, will be viewed alike by all.

Think you, dear reader, when that day comes, the most 'rabid abolitionist' will say–'Behold, I saw all this while on the earth?' Will he not rather say, 'Oh, who has conceived the breadth and depth of this moral malaria, this putrescent plague-spot?' Perhaps the pioneers in the slave's cause will be as much surprised as any to find that with all their looking, there remained so much unseen.

GLEANINGS.

There are some hard things that crossed Isabella's life while in slavery, that she has no desire to publish, for various reasons. First, because the parties from whose hands she suffered them have rendered up their account to a higher tribunal, and their innocent friends alone are living, to have their feelings injured by the recital; secondly, because they are not all for the public ear, from their very nature; thirdly, and not least, because, she says, were she to tell all that happened to her as a slave–all that she knows is 'God's truth'–it would seem to others, especially the uninitiated, so unaccountable, so unreasonable, and what is usually called so unnatural, (though it may be questioned whether people do not always act naturally,) they would not easily believe it. 'Why, no!' she says, 'they'd call me a liar! they would, indeed! and I do not wish to say anything to destroy my own character for veracity, though what I say is strictly true.' Some things have been omitted through forgetfulness, which not having been mentioned in their places, can only be briefly spoken of here;–such as, that her father Bomefree had had two wives before he took Mau-mau Bett; one of whom, if not both, were torn from him by the iron hand of the ruthless trafficker in human flesh;–that her husband, Thomas, after one of his wives had been sold away from him, ran away to New York City, where he remained a year or two, before he was discovered and taken back to the prison-house of slavery;–that her master Dumont, when he promised Isabella one year of her time, before the State should make her free, made the same promise to her husband, and in addition to freedom, they were promised a log cabin for a home of their own; all of which, with the one-thousand-and-one day-dreams resulting therefrom, went into the repository of unfulfilled promises and unrealized hopes;–that she had often heard her father repeat a thrilling story of a little slave-child, which, because it annoyed the family with its cries, was caught up by a white man, who dashed its brains out against the wall. An Indian (for Indians were plenty in that region then) passed along as the bereaved mother washed the bloody corpse of her murdered child, and learning the cause of its death, said, with characteristic vehemence, 'If I had been here, I would have put my tomahawk in his head!' meaning the murderer's.

Of the cruelty of one Hasbrouck.–He had a sick slave-woman, who was lingering with a slow consumption, whom he made to spin, regardless of her weakness and suffering; and this woman had a child, that was unable to walk or talk, at the age of five years, neither could it cry like other children, but made a constant, piteous moaning sound. This exhibition of helplessness and imbecility, instead of exciting the master's pity, stung his cupidity, and so enraged him, that he would kick the poor thing about like a foot-ball.

Isabella's informant had seen this brute of a man, when the child was curled up under a chair, innocently amusing itself with a few sticks, drag it hence, that he might have the pleasure of tormenting it. She had see him, with one blow of his foot, send it rolling quite across the room, and down the steps at the door. Oh, how she wished it might instantly die! 'But,' she said, 'it seemed as tough as a moccasin.' Though it did die at last, and made glad the heart of its friends; and its persecutor, no doubt, rejoiced with them, but from very different motives. But the day of his retribution was not far off–for he sickened, and his reason fled. It was fearful to hear his old slave soon tell how, in the day of his calamity, she treated him.

She was very strong, and was therefore selected to support her master, as he sat up in bed, by putting her arms around, while she stood behind him. It was then that she did her best to wreak her vengeance on him. She would clutch his feeble frame in her iron grasp, as in a vice; and, when her mistress did not see, would give him a squeeze, a shake, and lifting him up, set him down again, as hard as possible. If his breathing betrayed too tight a grasp, and her mistress said, 'Be careful, don't hurt him, Soan!' her ever-ready answer was, 'Oh no, Missus, no,' in her most pleasant tone–and then, as soon as Missus's eyes and ears were engaged away, another grasp–another shake–another bounce. She was afraid the disease alone would let him recover,–an event she dreaded more than to do wrong herself. Isabella asked her, if she were not afraid his spirit would haunt her. 'Oh, no,' says Soan; 'he was so wicked, the devil will never let him out of hell long enough for that.'

Many slaveholders boast of the love of their slaves. How would it freeze the blood of some of them to know what kind of love rankles in the bosoms of slaves for them! Witness the attempt to poison Mrs. Calhoun, and hundreds of similar cases. Most 'surprising' to every body, because committed by slaves supposed to be so grateful for their chains.

These reflections bring to mind a discussion on this point, between the writer and a slaveholding friend in Kentucky, on Christmas morning, 1846. We had asserted, that until mankind were far in advance of what they are now, irresponsible power over our fellow-beings would be, as it is, abused. Our friend declared it was his conviction, that the cruelties of slavery existed chiefly in imagination, and that no person in D– County, where we then were, but would be above ill-treating a helpless slave. We answered, that if his belief was well-founded, the people in Kentucky were greatly in advance of the people of New England–for we would not dare say as much as that of any school-district there, letting alone counties. No, we would not answer for our own conduct even on so delicate a point.

The next evening, he very magnanimously overthrew his own position and established ours, by informing us that, on the morning previous, and as near as we could learn, at the very hour in which we were earnestly discussing the probabilities of the case, a young woman of fine appearance, and high standing in society, the pride of her husband, and the mother of an infant daughter, only a few miles from us, ay, in D– County, too, was actually beating in the skull of a slave-woman called Tabby; and not content with that, had her tied up and whipped, after her skull was broken, and she died hanging to the bedstead, to which she had been fastened. When informed that Tabby was dead, she answered, 'I am glad of it, for she has worried my life out of me.' But Tabby's highest good was probably not the end proposed by Mrs. M–, for no one supposed she meant to kill her. Tabby was considered quite lacking in good sense, and no doubt belonged to that class at the South, that are silly enough to 'die of moderate correction.'

A mob collected around the house for an hour or two, in that manner expressing a momentary indignation. But was she treated as a murderess? Not at all! She was allowed to take boat (for her residence was near the beautiful Ohio) that evening, to spend a few months with her absent friends, after which she returned and remained with her husband, no one to 'molest or make her afraid.'

Had she been left to the punishment of an outraged conscience from right motives, I would have 'rejoiced with exceeding joy'. But to see the life of one woman, and she a murderess, put in the balance against the lives of three millions of innocent slaves, and to contrast her punishment with what I felt would be the punishment of one who was merely suspected of being an equal friend of all mankind, regardless of color or condition, caused my blood to stir within me, and my heart to sicken at the thought. The husband of Mrs. M– was absent from home, at the time alluded to; and when he arrived, some weeks afterwards, bringing beautiful presents to his cherished companion, he beheld his once happy home deserted, Tabby murdered and buried in the garden, and the wife of his bosom, and the mother of his child, the doer of a dreadful deed, a murderess!

When Isabella went to New York City, she went in company with a Miss Grear, who introduced her to the family of Mr. James Latourette, a wealthy merchant, and a Methodist in religion; but who, the latter part of his life, felt that he had outgrown ordinances, and advocated free meetings, holding them at his own dwelling-house for several years previous to his death. She worked for them, and they generously gave her a home while she labored for others, and in their kindness made her as one of their own.

At that time, the 'moral reform' movement was awakening the attention of the benevolent in that city. Many women, among whom were Mrs. Latourette and Miss Grear, became deeply interested in making an attempt to reform their fallen sisters, even the most degraded of them; and in this enterprise of labor and danger, they enlisted Isabella and others, who for a time put forth their most zealous efforts, and performed the work of missionaries with much apparent success. Isabella accompanied those ladies to the most wretched abodes of vice and misery, and sometimes she went where they dared not follow. They even succeeded in establishing prayer-meetings in several places, where such a thing might least have been expected.

But these meetings soon became the most noisy, shouting, ranting, and boisterous of gatherings; where they became delirious with excitement, and then exhausted from over-action. Such meetings Isabel had not much sympathy with, at best. But one evening she attended one of them, where the members of it, in a fit of ecstasy, jumped upon her cloak in such a manner as to drag her to the floor–and then, thinking she had fallen in a spiritual trance, they increased their glorifications on her account,–jumping, shouting, stamping, and clapping of hands; rejoicing so much over her spirit, and so entirely overlooking her body, that she suffered much, both from fear and bruises; and ever after refused to attend any more such meetings, doubting much whether God had any thing to do with such worship.

THE MATTHIAS IMPOSTURE.

We now come to an eventful period in the life of Isabella, as identified with one of the most extraordinary religious delusions of modern times; but the limits prescribed for the present work forbid a minute narration of all the occurrences that transpired in relation to it.

After she had joined the African Church in Church street, and during her membership there, she frequently attended Mr. Latourette's meetings, at one of which, Mr. Smith invited her to go to a prayer-meeting, or to instruct the girls at the Magdalene Asylum, Bowery Hill, then under the protection of Mr. Pierson, and some other persons, chiefly respectable females. To reach the Asylum, Isabella called on Katy, Mr. Pierson's colored servant, of whom she had some knowledge. Mr. Pierson saw her there, conversed with her, asked her if she had been baptized, and was answered, characteristically, 'by the Holy Ghost.' After this, Isabella saw Katy several times, and occasionally Mr. Pierson, who engaged her to keep his house while Katy went to Virginia to see her children. This engagement was considered an answer to a prayer by Mr. Pierson, who had both fasted and prayed on the subject, while Katy and Isabella appeared to see in it the hand of God.

Mr. Pierson was characterized by a strong devotional spirit, which finally became highly fanatical. He assumed the title of Prophet, asserting that God had called him in an omnibus, in these words:–'Thou are Elijah, the Tishbite. Gather unto me all the members of Israel at the foot of Mount Carmel'; which he understood as meaning the gathering of his friends at Bowery Hill. Not long afterward, he became acquainted with the notorious Matthias, whose career was as extraordinary as it was brief. Robert Matthews, or Matthias (as he was usually called), was of Scotch extraction, but a native of Washington County, New York, and at that time about forty-seven years of age. He was religiously brought up, among the Anti-Burghers, a sect of Presbyterians; the clergyman, the Rev. Mr. Bevridge, visiting the family after the manner of the church, and being pleased with Robert, put his hand on his head, when a boy, and pronounced a blessing, and this blessing, with his natural qualities, determined his character; for he ever after thought he should be a distinguished man. Matthias was brought up a farmer till nearly eighteen years of age, but acquired indirectly the art of a carpenter, without any regular apprenticeship, and showed considerable mechanical skill. He obtained property from his uncle, Robert Thompson, and then he went into business as a store-keeper, was considered respectable, and became a member of the Scotch Presbyterian Church. He married in 1813, and continued in business in Cambridge. In 1816, he ruined himself by a building speculation, and the derangement of the currency which denied bank facilities, and soon after he came to New York with his family, and worked at his trade. He afterwards removed to Albany, and became a hearer at the Dutch Reformed Church, then under Dr. Ludlow's charge. He was frequently much excited on religious subjects.

In 1829, he was well known, if not for street preaching, for loud discussions and pavement exhortations, but he did not make set sermons. In the beginning of 1830, he was only considered zealous; but in the same year he prophesied the destruction of the Albanians and their capital, and while preparing to shave, with the Bible before him, he suddenly put down the soap and exclaimed, 'I have found it! I have found a text which proves that no man who shaves his beard can be a true Christian;' and shortly afterwards, without shaving, he went to the Mission House to deliver an address which he had promised, and in this address, he proclaimed his new character, pronounced vengeance on the land, and that the law of God was the only rule of government, and that he was commanded to take possession of the world in the name of the King of kings. His harangue was cut short by the trustees putting out the lights. About this time, Matthias laid by his implements of industry, and in June, he advised his wife to fly with him from the destruction which awaited them in the city; and on her refusal, partly on account of Matthias calling himself a Jew, whom she was unwilling to retain as a husband, he left her, taking some of the children to his sister in Argyle, forty miles from Albany. At Argyle he entered the church and interrupted the minister, declaring the congregation in darkness, and warning them to repentance. He was, of course, taken out of the church, and as he was advertised in the Albany papers, he was sent back to his family. His beard had now obtained a respectable length, and thus he attracted attention, and easily obtained an audience in the streets. For this he was sometimes arrested, once by mistake for Adam Paine, who collected the crowd, and then left Matthias with it on the approach of the officers. He repeatedly urged his wife to accompany him on a mission to convert the world, declaring that food could be obtained from the roots of the forest, if not administered otherwise. At this time he assumed the name of Matthias, called himself a Jew, and set out on a mission, taking a western course, and visiting a brother at Rochester, a skillful mechanic, since dead. Leaving his brother, he proceeded on his mission over the Northern States, occasionally returning to Albany.

After visiting Washington, and passing through Pennsylvania, he came to New York. His appearance at that time was mean, but grotesque, and his sentiments were but little known.

On May the 5th, 1832, he first called on Mr. Pierson, in Fourth street, in his absence. Isabella was alone in the house, in which she had lived since the previous autumn. On opening the door, she, for the first time, beheld Matthias, and her early impression of seeing Jesus in the flesh rushed to her mind. She heard his inquiry, and invited him into the parlor; and being naturally curious, and much excited, and possessing a good deal of tact, she drew him into conversation, stated her own opinions, and heard his replies and explanations. Her faith was at first staggered by his declaring himself a Jew; but on this point she was relieved by his saying, 'Do you not remember how Jesus prayed?' and repeated part of the Lord's Prayer, in proof that the Father's kingdom was to come, and not the Son's. She then understood him to be a converted Jew, and in the conclusion she says she 'felt as if God had sent him to set up the kingdom.' Thus Matthias at once secured the good will of Isabella, and we may supposed obtained from her some information in relation to Mr. Pierson, especially that Mrs. Pierson declared there was no true church, and approved of Mr. Pierson's preaching. Matthias left the house, promising to return on Saturday evening. Mr. P. at this time had not seen Matthias.

Isabella, desirous of hearing the expected conversation between Matthias and Mr. Pierson on Saturday, hurried her work, got it finished, and was permitted to be present. Indeed, the sameness of belief made her familiar with her employer, while her attention to her work, and characteristic faithfulness, increased his confidence. This intimacy, the result of holding the same faith, and the principle afterwards adopted of having but one table, and all things in common, made her at once the domestic and the equal, and the depositary of very curious, if not valuable information. To this object, even her color assisted. Persons who have travelled in the South know the manner in which the colored people, and especially slaves, are treated; they are scarcely regarded as being present. This trait in our American character has been frequently noticed by foreign travellers. One English lady remarks that she discovered, in course of conversation with a Southern married gentleman, that a colored girl slept in his bedroom, in which also was his wife; and when he saw that it occasioned some surprise, he remarked, 'What would he do if he wanted a glass of water in the night?' Other travellers have remarked that the presence of colored people never seemed to interrupt a conversation of any kind for one moment. Isabella, then, was present at the first interview between Matthias and Pierson. At this interview, Mr. Pierson asked Matthias if he had a family, to which he replied in the affirmative; he asked him about his beard, and he gave a scriptural reason, asserting also that the Jews did not shave, and that Adam had a beard. Mr. Pierson detailed to Matthias his experience, and Matthias gave his, and they mutually discovered that they held the same sentiments, both admitting the direct influence of the Spirit, and the transmission of spirits from one body to another. Matthias admitted the call of Mr. Pierson, in the omnibus in Wall street, which, on this occasion, he gave in these words:–'Thou art Elijah the Tishbite, and thou shalt go before me in the spirit and power of Elias, to prepare my way before me.' And Mr. Pierson admitted Matthias' call, who completed his declaration on the 20th of June, in Argyle, which, by a curious coincidence, was the very day on which Pierson had received his call in the omnibus. Such singular coincidences have a powerful effect on excited minds. From that discovery, Pierson and Matthias rejoiced in each other, and became kindred spirits–Matthias, however, claiming to be the Father, or to possess the spirit of the Father–he was God upon the earth, because the spirit of God dwelt in him; while Pierson then understood that his mission was like that of John the Baptist, which the name Elias meant. This conference ended with an invitation to supper, and Matthias and Pierson washing each other's feet. Mr. Pierson preached on the following Sunday, but after which, he declined in favor of Matthias, and some of the party believed that the 'kingdom had then come.'

As a specimen of Matthias' preaching and sentiments, the following is said to be reliable:

'The spirit that built the Tower of Babel is now in the world–it is the spirit of the devil. The spirit of man never goes upon the clouds; all who think so are Babylonians. The only heaven is on earth. All who are ignorant of truth are Ninevites. The Jews did not crucify Christ–it was the Gentiles. Every Jew has his guardian angel attending him in this world. God don't speak through preachers; he speaks through me, his prophet.

'"John the Baptist," (addressing Mr. Pierson), read the tenth chapter of Revelations.' After the reading of the chapter, the prophet resumed speaking, as follows:–

'Ours is the mustard-seed kingdom which is to spread all over the earth. Our creed is truth, and no man can find truth unless he obeys John the Baptist, and comes clean into the church.

'All real men will be saved; all mock men will be damned. When a person has the Holy Ghost, then he is a man, and not till then. They who teach women are of the wicked. The communion is all nonsense; so is prayer. Eating a nip of bread and drinking a little wine won't do any good. All who admit members into their church, and suffer them to hold their lands and houses, their sentence is, "Depart, ye wicked, I know you not." All females who lecture their husbands, their sentence is the same. The sons of truth are to enjoy all the good things of this world, and must use their means to bring it about. Every thing that has the smell of woman will be destroyed. Woman is the capsheaf of the abomination of desolation–full of all deviltry. In a short time, the world will take fire and dissolve; it is combustible already. All women, not obedient, had better become so as soon as possible, and let the wicked spirit depart, and become temples of truth. Praying is all mocking. When you see any one wring the neck of a fowl, instead of cutting off its head, he has not got the Holy Ghost. (Cutting gives the least pain.)

'All who eat swine's flesh are of the devil; and just as certain as he eats it, he will tell a lie in less than half an hour. If you eat a piece of pork, it will go crooked through you, and the Holy Ghost will not stay in you, but one or the other must leave the house pretty soon. The pork will be as crooked in you as ram's horns, and as great a nuisance as the hogs in the street.

'The cholera is not the right word; it is choler, which means God's wrath. Abraham, Isaac, and Jacob are now in this world; they did not go up in the clouds, as some believe–why should they go there? They don't want to go there to box the compass from one place to another. The Christians now-a-days are for setting up the Son's kingdom. It is not his; it is the Father's kingdom. It puts me in mind of a man in the country, who took his son in business, and had his sign made, "Hitchcock & Son;" but the son wanted it "Hitchcock & Father"–and that is the way with your Christians. They talk of the Son's kingdom first, and not the Father's kingdom.'

Matthias and his disciples at this time did not believe in a resurrection of the body, but that the spirits of the former saints would enter the bodies of the present generation, and thus begin heaven on earth, of which he and Mr. Pierson were the first fruits.

Matthias made the residence of Mr. Pierson his own; but the latter, being apprehensive of popular violence in his house, if Matthias remained there, proposed a monthly allowance to him, and advised him to occupy another dwelling. Matthias accordingly took a house in Clarkson street, and then sent for his family at Albany, but they declined coming to the city. However, his brother George complied with a similar offer, bringing his family with him, where they found very comfortable quarters. Isabella was employed to do the housework. In May, 1833, Matthias left his house, and placed the furniture, part of which was Isabella's, elsewhere, living himself at the hotel corner of Marketfield and West streets. Isabella found employment at Mr. Whiting's, Canal street, and did the washing for Matthias by Mrs. Whiting's permission.

Of the subsequent removal of Matthias to the farm and residence of Mr. B. Folger, at Sing Sing, where he was joined by Mr. Pierson, and others laboring under a similar religious delusion–the sudden, melancholy and somewhat suspicious death of Mr. Pierson, and the arrest of Matthias on the charge of his murder, ending in a verdict of not guilty–the criminal connection that subsisted between Matthias, Mrs. Folger, and other members of the 'Kingdom,' as 'match-spirits'–the final dispersion of this deluded company, and the voluntary exilement of Matthias in the far West, after his release–&c. &c., we do not deem it useful or necessary to give any particulars. Those who are curious to know what there transpired are referred to a work published in New York in 1835, entitled 'Fanaticism; its Sources and Influence; illustrated by the simple Narrative of Isabella, in the case of Matthias, Mr. and Mrs. B. Folger, Mr. Pierson, Mr. Mills, Catharine, Isabella, &c. &c. By G. Vale, 84 Roosevelt street.' Suffice it to say, that while Isabella was a member of the household at Sing Sing, doing much laborious service in the spirit of religious disinterestedness, and gradually getting her vision purged and her mind cured of its illusions, she happily escaped the contamination that surrounded her,–assiduously endeavoring to discharge all her duties in a becoming manner.

FASTING.

When Isabella resided with Mr. Pierson, he was in the habit of fasting every Friday; not eating or drinking anything from Thursday evening to six o'clock on Friday evening.

Then, again, he would fast two nights and three days, neither eating nor drinking; refusing himself even a cup of cold water till the third day at night, when he took supper again, as usual.

Isabella asked him why he fasted. He answered, that fasting gave him great light in the things of God; which answer gave birth to the following train of thought in the mind of his auditor:–'Well, if fasting will give light inwardly and spiritually, I need it as much as any body,–and I'll fast too. If Mr. Pierson needs to fast two nights and three days, then I, who need light more than he does, ought to fast more, and I will fast three nights and three days.'

This resolution she carried out to the letter, putting not so much as a drop of water in her mouth for three whole days and nights. The fourth morning, as she arose to her feet, not having the power to stand, she fell to the floor; but recovering herself sufficiently, she made her way to the pantry, and feeling herself quite voracious, and fearing that she might now offend God by her voracity, compelled herself to breakfast on dry bread and water–eating a large six-penny loaf before she felt at all stayed or satisfied. She says she did get light, but it was all in her body and none in her mind–and this lightness of body lasted a long time. Oh! she was so light, and felt so well, she could 'skim around like a gull.'

THE CAUSE OF HER LEAVING THE CITY.

The first years spent by Isabella in the city, she accumulated more than enough to satisfy all her wants, and she placed all the overplus in the Savings' Bank. Afterwards, while living with Mr. Pierson, he prevailed on her to take it all thence, and invest it in a common fund which he was about establishing, as a fund to be drawn from by all the faithful; the faithful, of course, were the handful that should subscribe to his peculiar creed. This fund, commenced by Mr. Pierson, afterwards became part and parcel of the kingdom of which Matthias assumed to be head; and at the breaking up of the kingdom, her little property was merged in the general ruin–or went to enrich those who profited by the loss of others, if any such there were. Mr. Pierson and others had so assured her, that the fund would supply all her wants, at all times, and in all emergencies, and to the end of life, that she became perfectly careless on the subject–asking for no interest when she drew her money from the bank, and taking no account of the sum she placed in the fund. She recovered a few articles of the furniture from the wreck of the kingdom, and received a small sum of money from Mr. B. Folger, as the price of Mrs. Folger's attempt to convict her of murder. With this to start upon, she commenced anew her labors, in the hope of yet being able to accumulate a sufficiency to make a little home for herself, in her advancing age. With this stimulus before her, she toiled hard, working early and late, doing a great deal for a little money, and turning her hand to almost anything that promised good pay. Still, she did not prosper, and somehow, could not contrive to lay by a single dollar for a 'rainy day.'

When this had been the state of her affairs some time, she suddenly paused, and taking a retrospective view of what had passed, inquired within herself, why it was that, for all her unwearied labors, she had nothing to show; why it was that others, with much less care and labor, could hoard up treasures for themselves and children? She became more and more convinced, as she reasoned, that every thing she had undertaken in the city of New York had finally proved a failure; and where her hopes had been raised the highest, there she felt the failure had been the greatest, and the disappointment most severe.

After turning it in her mind for some time, she came to the conclusion, that she had been taking part in a great drama, which was, in itself, but one great system of robbery and wrong. 'Yes,' she said, 'the rich rob the poor, and the poor rob one another.' True, she had not received labor from others, and stinted their pay, as she felt had been practised against her; but she had taken their work from them, which was their only means to get money, and was the same to them in the end. For instance–a gentleman where she lived would give her a dollar to hire a poor man to clear the new-fallen snow from the steps and side-walks. She would arise early, and perform the labor herself, putting the money into her own pocket. A poor man would come along, saying she ought to have let him have the job; he was poor, and needed the pay for his family. She would harden her heart against him, and answer–'I am poor too, and I need it for mine.' But, in her retrospection, she thought of all the misery she might have been adding to, in her selfish grasping, and it troubled her conscience sorely; and this insensibility to the claims of human brotherhood, and the wants of the destitute and wretched poor, she now saw, as she never had done before, to be unfeeling, selfish and wicked. These reflections and convictions gave rise to a sudden revulsion of feeling in the heart of Isabella, and she began to look upon money and property with great indifference, if not contempt–being at that time unable, probably, to discern any difference between a miserly grasping at and hoarding of money and means, and a true use of the good things of this life for one's own comfort, and the relief of such as she might be enabled to befriend and assist. One thing she was sure of–that the precepts, 'Do unto others as ye would that others should do unto you,' 'Love your neighbor as yourself,' and so forth, were maxims that had been but little thought of by herself, or practised by those about her.

Her next decision was, that she must leave the city; it was no place for her; yea, she felt called in spirit to leave it, and to travel east and lecture. She had never been further east than the city, neither had she any friends there of whom she had particular reason to expect any thing; yet to her it was plain that her mission lay in the east, and that she would find friends there. She determined on leaving; but these determinations and convictions she kept close locked in her own breast, knowing that if her children and friends were aware of it, they would make such an ado about it as would render it very unpleasant, if not distressing to all parties. Having made what preparations for leaving she deemed necessary,–which was, to put up a few articles of clothing in a pillow-case, all else being deemed an unnecessary incumbrance,–about an hour before she left, she informed Mrs. Whiting, the woman of the house where she was stopping, that her name was no longer Isabella, but SOJOURNER; and that she was going east. And to her inquiry, 'What are you going east for?' her answer was, 'The Spirit calls me there, and I must go.'

She left the city on the morning of the 1st of June, 1843, crossing over to Brooklyn, L.I.; and taking the rising sun for her only compass and guide, she 'remembered Lot's wife,' and hoping to avoid her fate, she resolved not to look back till she felt sure the wicked city from which she was fleeing was left too far behind to be visible in the distance; and when she first ventured to look back, she could just discern the blue cloud of smoke that hung over it, and she thanked the Lord that she was thus far removed from what seemed to her a second Sodom.

She was now fairly started on her pilgrimage; her bundle in one hand, and a little basket of provisions in the other, and two York shillings in her purse–her heart strong in the faith that her true work lay before her, and that the Lord was her director; and she doubted not he would provide for and protect her, and that it would be very censurable in her to burden herself with any thing more than a moderate supply for her then present needs. Her mission was not merely to travel east, but to 'lecture,' as she designated it; 'testifying of the hope that was in her'–exhorting the people to embrace Jesus, and refrain from sin, the nature and origin of which she explained to them in accordance with her own most curious and original views. Through her life, and all its chequered changes, she has ever clung fast to her first permanent impressions on religious subjects.

Wherever night overtook her, there she sought for lodgings–free, if she might–if not, she paid; at a tavern, if she chanced to be at one–if not, at a private dwelling; with the rich, if they would receive her–if not, with the poor.

But she soon discovered that the largest houses were nearly always full; if not quite full, company was soon expected; and that it was much easier to find an unoccupied corner in a small house than in a large one; and if a person possessed but a miserable roof over his head, you might be sure of a welcome to part of it.

But this, she had penetration enough to see, was quite as much the effect of a want of sympathy as of benevolence; and this was also very apparent in her religious conversations with people who were strangers to her. She said, 'she never could find out that the rich had any religion. If I had been rich and accomplished, I could; for the rich could always find religion in the rich, and I could find it among the poor.'

At first, she attended such meetings as she heard of, in the vicinity of her travels, and spoke to the people as she found them assembled. Afterwards, she advertised meetings of her own, and held forth to large audiences, having, as she said, 'a good time.'

When she became weary of travelling, and wished a place to stop a while and rest herself, she said some opening for her was always near at hand; and the first time she needed rest, a man accosted her as she was walking, inquiring if she was looking for work. She told him that was not the object of her travels, but that she would willingly work a few days, if any one wanted. He requested her to go to his family, who were sadly in want of assistance, which he had been thus far unable to supply. She went to the house where she was directed, and was received by his family, one of whom was ill, as a 'Godsend;' and when she felt constrained to resume her journey, they were very sorry, and would fain have detained her longer; but as she urged the necessity of leaving, they offered her what seemed in her eyes a great deal of money as a remuneration for her labor, and an expression of their gratitude for her opportune assistance; but she would only receive a very little of it; enough, as she says, to enable her to pay tribute to Cæsar, if it was demanded of her; and two or three York shillings at a time were all she allowed herself to take; and then, with purse replenished, and strength renewed, she would once more set out to perform her mission.

THE CONSEQUENCES OF REFUSING A TRAVELLER A NIGHT'S LODGING.

As she drew near the centre of the Island, she commenced, one evening at nightfall, to solicit the favor of a night's lodging. She had repeated her request a great many, it seemed to her some twenty times, and as many times she received a negative answer. She walked on, the stars and the tiny horns of the new moon shed but a dim light on her lonely way, when she was familiarly accosted by two Indians, who took her for an acquaintance. She told them they were mistaken in the person; she was a stranger there, and asked them the direction to a tavern. They informed her it was yet a long way–some two miles or so; and inquired if she were alone. Not wishing for their protection, or knowing what might be the character of their kindness, she answered, 'No, not exactly,' and passed on. At the end of a weary way, she came to the tavern,–or rather, to a large building, which was occupied as a court-house, tavern, and jail,–and on asking for a night's lodging, was informed she could stay, if she would consent to be locked in. This to her mind was an insuperable objection. To have a key turned on her was a thing not to be thought of, at least not to be endured, and she again took up her line of march, preferring to walk beneath the open sky, to being locked up by a stranger in such a place. She had not walked far, before she heard the voice of a woman under an open shed; she ventured to accost her, and inquired if she knew where she could get in for the night. The woman answered, that she did not, unless she went home with them; and turning to her 'good man,' asked him if the stranger could not share their home for the night, to which he cheerfully assented. Sojourner thought it evident he had been taking a drop too much, but as he was civil and good-natured, and she did not feel inclined to spend the night alone in the open air, she felt driven to the necessity of accepting their hospitality, whatever it might prove to be. The woman soon informed her that there was a ball in the place, at which they would like to drop in a while, before they went to their home.

Balls being no part of Sojourner's mission, she was not desirous of attending; but her hostess could be satisfied with nothing short of a taste of it, and she was forced to go with her, or relinquish their company at once, in which move there might be more exposure than in accompanying her. She went, and soon found herself surrounded by an assemblage of people, collected from the very dregs of society, too ignorant and degraded to understand, much less entertain, a high or bright idea,–in a dirty hovel, destitute of every comfort, and where the fumes of whiskey were abundant and powerful.

Sojourner's guide there was too much charmed with the combined entertainments of the place to be able to tear herself away, till she found her faculties for enjoyment failing her, from a too free use of liquor; and she betook herself to bed till she could recover them. Sojourner, seated in a corner, had time for many reflections, and refrained from lecturing them, in obedience to the recommendation, 'Cast not your pearls,' &c. When the night was far spent, the husband of the sleeping woman aroused the sleeper, and reminded her that she was not very polite to the woman she had invited to sleep at her house, and of the propriety of returning home. They once more emerged into the pure air, which to our friend Sojourner, after so long breathing the noisome air of the ball-room, was most refreshing and grateful. Just as day dawned, they reached the place they called their home. Sojourner now saw that she had lost nothing in the shape of rest by remaining so long at the ball, as their miserable cabin afforded but one bunk or pallet for sleeping; and had there been many such, she would have preferred sitting up all night to occupying one like it. They very politely offered her the bed, if she would use it; but civilly declining, she waited for morning with an eagerness of desire she never felt before on the subject, and was never more happy than when the eye of day shed its golden light once more over the earth. She was once more free, and while daylight should last, independent, and needed no invitation to pursue her journey. Let these facts teach us, that every pedestrian in the world is not a vagabond, and that it is a dangerous thing to compel any one to receive that hospitality from the vicious and abandoned which they should have received from us,–as thousands can testify, who have thus been caught in the snares of the wicked.

The fourth of July, Isabella arrived at Huntingdon; from thence she went to Cold Springs, where she found the people making preparations for a mass temperance-meeting. With her usual alacrity, she entered into their labors, getting up dishes a la New York, greatly to the satisfaction of those she assisted. After remaining at Cold Springs some three weeks, she returned to Huntingdon, where she took boat for Connecticut. Landing at Bridgeport, she again resumed her travels towards the north-east, lecturing some, and working some, to get wherewith to pay tribute to Cæsar, as she called it; and in this manner she presently came to the city of New Haven, where she found many meetings, which she attended–at some of which, she was allowed to express her views freely, and without reservation. She also called meetings expressly to give herself an opportunity to be heard; and found in the city many true friends of Jesus, as she judged, with whom she held communion of spirit, having no preference for one sect more than another, but being well satisfied with all who gave her evidence of having known or loved the Saviour.

After thus delivering her testimony in this pleasant city, feeling she had not as yet found an abiding place, she went from thence to Bristol, at the request of a zealous sister, who desired her to go to the latter place, and hold a religious conversation with some friends of hers there. She went as requested, found the people kindly and religiously disposed, and through them she became acquainted with several very interesting persons.

A spiritually-minded brother in Bristol, becoming interested in her new views and original opinions, requested as a favor that she would go to Hartford, to see and converse with friends of his there. Standing ready to perform any service in the Lord, she went to Hartford as desired, bearing in her hand the following note from this brother:–

'SISTER,–I send you this living messenger, as I believe her to be one that God loves. Ethiopia is stretching forth her hands unto God. You can see by this sister, that God does by his Spirit alone teach his own children things to come. Please receive her, and she will tell you some new things. Let her tell her story without interrupting her, and give close attention, and you will see she has got the lever of truth, that God helps her to pry where but few can. She cannot read or write, but the law is in her heart.

'Send her to brother –, brother –, and where she can do the most good.

'From your brother, H. L. B.'

SOME OF HER VIEWS AND REASONINGS.

As soon as Isabella saw God as an all-powerful, all-pervading spirit, she became desirous of hearing all that had been written of him, and listened to the account of the creation of the world and its first inhabitants, as contained in the first chapters of Genesis, with peculiar interest. For some time she received it all literally, though it appeared strange to her that 'God worked by the day, got tired, and stopped to rest,' &c. But after a little time, she began to reason upon it, thus–'Why, if God works by the day, and one day's work tires him, and he is obliged to rest, either from weariness or on account of darkness, or if he waited for the "cool of the day to walk in the garden," because he was inconvenienced by the heat of the sun, why then it seems that God cannot do as much as I can; for I can bear the sun at noon, and work several days and nights in succession without being much tired. Or, if he rested nights because of the darkness, it is very queer that he should make the night so dark that he could not see himself. If I had been God, I would have made the night light enough for my own convenience, surely.' But the moment she placed this idea of God by the side of the impression she had once so suddenly received of his inconceivable greatness and entire spirituality, that moment she exclaimed mentally, 'No, God does not stop to rest, for he is a spirit, and cannot tire; he cannot want for light, for he hath all light in himself. And if "God is all in all," and "worketh all in all," as I have heard them read, then it is impossible he should rest at all; for if he did, every other thing would stop and rest too; the waters would not flow, and the fishes could not swim; and all motion must cease. God could have no pauses in his work, and he needed no Sabbaths of rest. Man might need them, and he should take them when he needed them, whenever he required rest. As it regarded the worship of God, he was to be worshipped at all times and in all places; and one portion of time never seemed to her more holy than another.'

These views, which were the results of the workings of her own mind, assisted solely by the light of her own experience and very limited knowledge, were, for a long time after their adoption, closely locked in her own breast, fearing lest their avowal might bring upon her the imputation of 'infidelity,'–the usual charge preferred by all religionists, against those who entertain religious views and feelings differing materially from their own. If, from their own sad experience, they are withheld from shouting the cry of 'infidel,' they fail not to see and to feel, ay, and to say, that the dissenters are not of the right spirit, and that their spiritual eyes have never been unsealed.

While travelling in Connecticut, she met a minister, with whom she held a long discussion on these points, as well as on various other topics, such as the origin of all things, especially the origin of evil, at the same time bearing her testimony strongly against a paid ministry. He belonged to that class, and, as a matter of course, as strongly advocated his own side of the question.

I had forgotten to mention, in its proper place, a very important fact, that when she was examining the Scriptures, she wished to hear them without comment; but if she employed adult persons to read them to her, and she asked them to read a passage over again, they invariably commenced to explain, by giving her their version of it; and in this way, they tried her feelings exceedingly. In consequence of this, she ceased to ask adult persons to read the Bible to her, and substituted children in their stead. Children, as soon as they could read distinctly, would re-read the same sentence to her, as often as she wished, and without comment; and in that way she was enabled to see what her own mind could make out of the record, and that, she said, was what she wanted, and not what others thought it to mean. She wished to compare the teachings of the Bible with the witness within her; and she came to the conclusion, that the spirit of truth spoke in those records, but that the recorders of those truths had intermingled with them ideas and suppositions of their own. This is one among the many proofs of her energy and independence of character.

When it became known to her children, that Sojourner had left New York, they were filled with wonder and alarm. Where could she have gone, and why had she left? were questions no one could answer satisfactorily. Now, their imaginations painted her as a wandering maniac–and again they feared she had been left to commit suicide; and many were the tears they shed at the loss of her.

But when she reached Berlin, Conn., she wrote to them by amanuensis, informing them of her whereabouts, and waiting an answer to her letter; thus quieting their fears, and gladdening their hearts once more with assurances of her continued life and her love.

THE SECOND ADVENT DOCTRINES.

In Hartford and vicinity, she met with several persons who believed in the 'Second Advent' doctrines; or, the immediate personal appearance of Jesus Christ. At first she thought she had never heard of 'Second Advent.' But when it was explained to her, she recollected having once attended Mr. Miller's meeting in New York, where she saw a great many enigmatical pictures hanging on the wall, which she could not understand, and which, being out of the reach of her understanding, failed to interest her. In this section of country, she attended two camp-meetings of the believers in these doctrines–the 'second advent' excitement being then at its greatest height. The last meeting was at Windsor Lock. The people, as a matter of course, eagerly inquired of her concerning her belief, as it regarded their most important tenet. She told them it had not been revealed to her; perhaps, if she could read, she might see it differently. Sometimes, to their eager inquiry, 'Oh, don't you believe the Lord is coming?' she answered, 'I believe the Lord is as near as he can be, and not be it.' With these evasive and non-exciting answers, she kept their minds calm as it respected her unbelief, till she could have an opportunity to hear their views fairly stated, in order to judge more understandingly of this matter, and see if, in her estimation, there was any good ground for expecting an event which was, in the minds of so many, as it were, shaking the very foundations of the universe. She was invited to join them in their religious exercises, and accepted the invitation–praying, and talking in her own peculiar style, and attracting many about her by her singing.

When she had convinced the people that she was a lover of God and his cause, and had gained a good standing with them, so that she could get a hearing among them, she had become quite sure in her own mind that they were laboring under a delusion, and she commenced to use her influence to calm the fears of the people, and pour oil upon the troubled waters. In one part of the grounds, she found a knot of people greatly excited: she mounted a stump and called out, 'Hear! hear!' When the people had gathered around her, as they were in a state to listen to any thing new, she addressed them as 'children,' and asked them why they made such a 'To-do;–are you not commanded to "watch and pray?" You are neither watching nor praying.' And she bade them, with the tones of a kind mother, retire to their tents, and there watch and pray, without noise or tumult, for the Lord would not come to such a scene of confusion; 'the Lord came still and quiet.' She assured them, 'the Lord might come, move all through the camp, and go away again, and they never know it,' in the state they then were.

They seemed glad to seize upon any reason for being less agitated and distressed, and many of them suppressed their noisy terror, and retired to their tents to 'watch and pray;' begging others to do the same, and listen to the advice of the good sister. She felt she had done some good, and then went to listen further to the preachers. They appeared to her to be doing their utmost to agitate and excite the people, who were already too much excited; and when she had listened till her feelings would let her listen silently no longer, she arose and addressed the preachers. The following are specimens of her speech:–

'Here you are talking about being "changed in the twinkling of an eye." If the Lord should come, he'd change you to nothing! for there is nothing to you.

'You seem to be expecting to go to some parlor away up somewhere, and when the wicked have been burnt, you are coming back to walk in triumph over their ashes–this is to be your New Jerusalem!! Now, I can't see any thing so very nice in that, coming back to such a muss as that will be, a world covered with the ashes of the wicked! Besides, if the Lord comes and burns–as you say he will–I am not going away; I am going to stay here and stand the fire, like Shadrach, Meshach, and Abednego! And Jesus will walk with me through the fire, and keep me from harm. Nothing belonging to God can burn, any more than God himself; such shall have no need to go away to escape the fire! No, I shall remain. Do you tell me that God's children can't stand fire?' And her manner and tone spoke louder than words, saying, 'It is absurd to think so!'

The ministers were taken quite aback at so unexpected an opposer, and one of them, in the kindest possible manner, commenced a discussion with her, by asking her questions, and quoting scripture to her; concluding, finally, that although she had learned nothing of the great doctrine which was so exclusively occupying their minds at the time, she had learned much that man had never taught her.

At this meeting, she received the address of different persons, residing in various places, with an invitation to visit them. She promised to go soon to Cabotville, and started, shaping her course for that place. She arrived at Springfield one evening at six o'clock, and immediately began to search for a lodging for the night. She walked from six till past nine, and was then on the road from Springfield to Cabotville, before she found any one sufficiently hospitable to give her a night's shelter under their roof. Then a man gave her twenty-five cents, and bade her go to a tavern and stay all night. She did so, returning in the morning to thank him, assuring him she had put his money to its legitimate use. She found a number of the friends she had seen at Windsor when she reached the manufacturing town of Cabotville, (which has lately taken the name of Chicopee,) and with them she spent a pleasant week or more; after which, she left them to visit the Shaker village in Enfield. She now began to think of finding a resting place, at least, for a season; for she had performed quite a long journey, considering she had walked most of the way; and she had a mind to look in upon the Shakers, and see how things were there, and whether there was any opening there for her. But on her way back to Springfield, she called at a house and asked for a piece of bread; her request was granted, and she was kindly invited to tarry all night, as it was getting late, and she would not be able to stay at every house in that vicinity, which invitation she cheerfully accepted. When the man of the house came in, he recollected having seen her at the camp-meeting, and repeated some conversations, by which she recognized him again. He soon proposed having a meeting that evening, went out and notified his friends and neighbors, who came together, and she once more held forth to them in her peculiar style. Through the agency of this meeting, she became acquainted with several people residing in Springfield, to whose houses she was cordially invited, and with whom she spent some pleasant time.

One of these friends, writing of her arrival there, speaks as follows. After saying that she and her people belonged to that class of persons who believed in the second advent doctrines; and that this class, believing also in freedom of speech and action, often found at their meetings many singular people, who did not agree with them in their principal doctrine; and that, being thus prepared to hear new and strange things, 'They listened eagerly to Sojourner, and drank in all she said;'–and also, that she 'soon became a favorite among them; that when she arose to speak in their assemblies, her commanding figure and dignified manner hushed every trifler into silence, and her singular and sometimes uncouth modes of expression never provoked a laugh, but often were the whole audience melted into tears by her touching stories.' She also adds, 'Many were the lessons of wisdom and faith I have delighted to learn from her.' . . . . 'She continued a great favorite in our meetings, both on account of her remarkable gift in prayer, and still more remarkable talent for singing, . . . and the aptness and point of her remarks, frequently illustrated by figures the most original and expressive.

'As we were walking the other day, she said she had often thought what a beautiful world this would be, when we should see every thing right side up. Now, we see every thing topsy-turvy, and all is confusion.' For a person who knows nothing of this fact in the science of optics, this seemed quite a remarkable idea.

'We also loved her for her sincere and ardent piety, her unwavering faith in God, and her contempt of what the world calls fashion, and what we call folly.

'She was in search of a quiet place, where a way-worn traveller might rest. She had heard of Fruitlands, and was inclined to go there; but the friends she found here thought it best for her to visit Northampton. She passed her time, while with us, working wherever her work was needed, and talking where work was not needed.

'She would not receive money for her work, saying she worked for the Lord; and if her wants were supplied, she received it as from the Lord.

'She remained with us till far into winter, when we introduced her at the Northampton Association.' . . . . 'She wrote to me from thence, that she had found the quiet resting place she had so long desired. And she has remained there ever since.'

ANOTHER CAMP MEETING.

When Sojourner had been at Northampton a few months, she attended another camp-meeting, at which she performed a very important part.

A party of wild young men, with no motive but that of entertaining themselves by annoying and injuring the feelings of others, had assembled at the meeting, hooting and yelling, and in various ways interrupting the services, and causing much disturbance. Those who had the charge of the meeting, having tried their persuasive powers in vain, grew impatient and tried threatening.

The young men, considering themselves insulted, collected their friends, to the number of a hundred or more, dispersed themselves through the grounds, making the most frightful noises, and threatening to fire the tents. It was said the authorities of the meeting sat in grave consultation, decided to have the ring-leaders arrested, and sent for the constable, to the great displeasure of some of the company, who were opposed to such an appeal to force and arms. Be that as it may, Sojourner, seeing great consternation depicted in every countenance, caught the contagion, and, ere she was aware, found herself quaking with fear.

Under the impulse of this sudden emotion, she fled to the most retired corner of a tent, and secreted herself behind a trunk. saying to herself, 'I am the only colored person here, and on me, probably, their wicked mischief will fall first, and perhaps fatally.' But feeling how great was her insecurity even there, as the very tent began to shake from its foundations, she began to soliloquise as follows:–

'Shall I run away and hide from the Devil? Me, a servant of the living God? Have I not faith enough to go out and quell that mob, when I know it is written–"One shall chase a thousand, and two put ten thousand to flight"? I know there are not a thousand here; and I know I am a servant of the living God. I'll go to the rescue, and the Lord shall go with and protect me.

'Oh,' said she, 'I felt as if I had three hearts! and that they were so large, my body could hardly hold them!'

She now came forth from her hiding-place, and invited several to go with her and see what they could do to still the raging of the moral elements. They declined, and considered her wild to think of it.

The meeting was in the open fields–the full moon shed its saddened light over all–and the woman who was that evening to address them was trembling on the preachers' stand. The noise and confusion were now terrific. Sojourner left the tent alone and unaided, and walking some thirty rods to the top of a small rise of ground, commenced to sing, in her most fervid manner, with all the strength of her most powerful voice, the hymn on the resurrection of Christ–

It was early in the morning–it was early in the morning,
  Just at the break of day–
When he rose–when he rose–when he rose,
  And went to heaven on a cloud.'

All who have ever heard her sing this hymn will probably remember it as long as they remember her. The hymn, the tune, the style, are each too closely associated with to be easily separated from herself, and when sung in one of her most animated moods, in the open air, with the utmost strength of her most powerful voice, must have been truly thrilling.

As she commenced to sing, the young men made a rush towards her, and she was immediately encircled by a dense body of the rioters, many of them armed with sticks or clubs as their weapons of defence, if not of attack. As the circle narrowed around her, she ceased singing, and after a short pause, inquired, in a gentle but firm tone, 'Why do you come about me with clubs and sticks? I am not doing harm to any one.' 'We ar'n't a going to hurt you, old woman; we came to hear you sing,' cried many voices, simultaneously. 'Sing to us, old woman,' cries one. 'Talk to us, old woman,' says another. 'Pray, old woman,' says a third. 'Tell us your experience,' says a fourth. 'You stand and smoke so near me, I cannot sing or talk,' she answered.

'Stand back,' said several authoritative voices, with not the most gentle or courteous accompaniments, raising their rude weapons in the air. The crowd suddenly gave back, the circle became larger, as many voices again called for singing, talking, or praying, backed by assurances that no one should be allowed to hurt her–the speakers declaring with an oath, that they would 'knock down' any person who should offer her the least indignity.

She looked about her, and with her usual discrimination, said inwardly–'Here must be many young men in all this assemblage, bearing within them hearts susceptible of good impressions. I will speak to them.' She did speak; they silently heard, and civilly asked her many questions. It seemed to her to be given her at the time to answer them with truth and wisdom beyond herself. Her speech had operated on the roused passions of the mob like oil on agitated waters; they were, as a whole, entirely subdued, and only clamored when she ceased to speak or sing. Those who stood in the back ground, after the circle was enlarged, cried out, 'Sing aloud, old woman, we can't hear.' Those who held the sceptre of power among them requested that she should make a pulpit of a neighboring wagon. She said, 'If I do, they'll overthrow it.' 'No, they sha'n't–he who dares hurt you, we'll knock him down instantly, d–n him,' cried the chiefs. 'No we won't, no we won't, nobody shall hurt you,' answered the many voices of the mob. They kindly assisted her to mount the wagon, from which she spoke and sung to them about an hour. Of all she said to them on the occasion, she remembers only the following:–

'Well, there are two congregations on this ground. It is written that there shall be a separation, and the sheep shall be separated from the goats. The other preachers have the sheep, I have the goats. And I have a few sheep among my goats, but they are very ragged.' This exordium produced great laughter. When she became wearied with talking, she began to cast about her to contrive some way to induce them to disperse. While she paused, they loudly clamored for 'more,' 'more,'–'sing,' 'sing more.' She motioned them to be quiet, and called out to them: 'Children, I have talked and sung to you, as you asked me; and now I have a request to make of you; will you grant it?' 'Yes, yes, yes,' resounded from every quarter. 'Well, it is this,' she answered; 'if I will sing one more hymn for you, will you then go away, and leave us this night in peace?' 'Yes, yes,' came faintly, feebly from a few. 'I repeat it,' says Sojourner, 'and I want an answer from you all, as of one accord. If I will sing you one more, will you go away, and leave us this night in peace?' 'Yes, yes, yes,' shouted many voices, with hearty emphasis. 'I repeat my request once more,' said she, 'and I want you all to answer.' And she reiterated the words again. This time a long, loud 'Yes–yes–yes,' came up, as from the multitudinous mouth of the entire mob. 'AMEN! it is SEALED,' repeated Sojourner, in the deepest and most solemn tones of her powerful and sonorous voice. Its effect ran through the multitude, like an electric shock; and the most of them considered themselves bound by their promise, as they might have failed to do under less imposing circumstances. Some of them began instantly to leave; others said, 'Are we not to have one more hymn?' 'Yes,' answered their entertainer, and she commenced to sing:

'I bless the Lord I've got my seal–to-day and to-day–
To slay Goliath in the field–to-day and to-day;
The good old way is a righteous way,
I mean to take the kingdom in the good old way.'

While singing, she heard some enforcing obedience to their promise, while a few seemed refusing to abide by it. But before she had quite concluded, she saw them turn from her, and in the course of a few minutes, they were running as fast as they well could in a solid body; and she says she can compare them to nothing but a swarm of bees, so dense was their phalanx, so straight their course, so hurried their march. As they passed with a rush very near the stand of the other preachers, the hearts of the people were smitten with fear, thinking that their entertainer had failed to enchain them longer with her spell, and that they were coming upon them with redoubled and remorseless fury. But they found they were mistaken, and that their fears were groundless; for, before they could well recover from their surprise, every rioter was gone, and not one was left on the grounds, or seen there again during the meeting. Sojourner was informed that as her audience reached the main road, some distance from the tents, a few of the rebellious spirits refused to go on, and proposed returning; but their leaders said, 'No–we have promised to leave–all promised, and we must go, all go, and you shall none of you return again.'

She did not fall in love at first sight with the Northampton Association, for she arrived there at a time when appearances did not correspond with the ideas of associationists, as they had been spread out in their writings; for their phalanx was a factory, and they were wanting in means to carry out their ideas of beauty and elegance, as they would have done in different circumstances. But she thought she would make an effort to tarry with them one night, though that seemed to her no desirable affair. But as soon as she saw that accomplished, literary, and refined persons were living in that plain and simple manner, and submitting to the labors and privations incident to such an infant institution, she said, 'Well, if these can live here, I can.' Afterwards, she gradually became pleased with, and attached to, the place and the people, as well she might; for it must have been no small thing to have found a home in a 'Community composed of some of the choicest spirits of the age,' where all was characterized by an equality of feeling, a liberty of thought and speech, and a largeness of soul, she could not have before met with, to the same extent, in any of her wanderings.

Our first knowledge of her was derived from a friend who had resided for a time in the 'Community,' and who, after describing her, and singing one of her hymns, wished that we might see her. But we little thought, at that time, that we should ever pen these 'simple annals' of this child of nature.

When we first saw her, she was working with a hearty good will; saying she would not be induced to take regular wages, believing, as once before, that now Providence had provided her with a never-failing fount, from which her every want might be perpetually supplied through her mortal life. In this, she had calculated too fast. For the Associationists found, that, taking every thing into consideration, they would find it most expedient to act individually; and again, the subject of this sketch found her dreams unreal, and herself flung back upon her own resources for the supply of her needs. This she might have found more inconvenient at her time of life–for labor, exposure, and hardship had made sad inroads upon her iron constitution, by inducing chronic disease and premature old age–had she not remained under the shadow of one,* who never wearies in doing good, giving to the needy, and supplying the wants of the destitute. She has now set her heart upon having a little home of her own, even at this late hour of life, where she may feel a greater freedom than she can in the house of another, and where she can repose a little, after her day of action has passed by. And for such a 'home' she is now dependent on the charities of the benevolent, and to them we appeal with confidence.

Through all the scenes of her eventful life may be traced the energy of a naturally powerful mind–the fearlessness and child-like simplicity of one untrammelled by education or conventional customs–purity of character–an unflinching adherence to principle–and a native enthusiasm, which, under different circumstances, might easily have produced another Joan of Arc.

With all her fervor, and enthusiasm, and speculation, her religion is not tinctured in the least with gloom. No doubt, no hesitation, no despondency, spreads a cloud over her soul; but all is bright, clear, positive, and at times ecstatic. Her trust is in God, and from him she looks for good, and not evil. She feels that 'perfect love casteth out fear.'

Having more than once found herself awaking from a mortifying delusion,–as in the case of the Sing-Sing kingdom,–and resolving not to be thus deluded again, she has set suspicion to guard the door of her heart, and allows it perhaps to be aroused by too slight causes, on certain subjects–her vivid imagination assisting to magnify the phantoms of her fears into gigantic proportions, much beyond their real size; instead of resolutely adhering to the rule we all like best, when it is to be applied to ourselves–that of placing every thing we see to the account of the best possible motive, until time and circumstance prove that we were wrong. Where no good motive can be assigned, it may become our duty to suspend our judgment till evidence can be had.

In the application of this rule, it is an undoubted duty to exercise a commendable prudence, by refusing to repose any important trust to the keeping of persons who may be strangers to us, and whose trustworthiness we have never seen tried. But no possible good, but incalculable evil may and does arise from the too common practice of placing all conduct, the source of which we do not fully understand, to the worst of intentions. How often is the gentle, timid soul discouraged, and driven perhaps to despondency, by finding its 'good evil spoken of;' and a well-meant but mistaken action loaded with an evil design!

If the world would but sedulously set about reforming itself on this one point, who can calculate the change it would produce–the evil it would annihilate, and the happiness it would confer! None but an all-seeing eye could at once embrace so vast a result. A result, how desirable! and one that can be brought about only by the most simple process–that of every individual seeing to it that he commit not this sin himself. For why should we allow in ourselves, the very fault we most dislike, when committed against us? Shall we not at least aim at consistency?

Had she possessed less generous self-sacrifice, more knowledge of the world and of business matters in general, and had she failed to take it for granted that others were like herself, and would, when her turn came to need, do as she had done, and find it 'more blessed to give than to receive,' she might have laid by something for the future. For few, perhaps, have ever possessed the power and inclination, in the same degree, at one and the same time, to labor as she has done, both day and night, for so long a period of time. And had these energies been well-directed, and the proceeds well husbanded, since she has been her own mistress, they would have given her an independence during her natural life. But her constitutional biases, and her early training, or rather want of training, prevented this result; and it is too late now to remedy the great mistake. Shall she then be left to want? Who will not answer. 'No!'


* GEORGE W. BENSON.

HER LAST INTERVIEW WITH HER MASTER.

In the spring of 1849, Sojourner made a visit to her eldest daughter, Diana, who has ever suffered from ill health, and remained with Mr. Dumont, Isabella's humane master. She found him still living, though advanced in age, and reduced in property, (as he had been for a number of years,) but greatly enlightened on the subject of slavery. He said he could then see that 'slavery was the wickedest thing in the world, the greatest curse the earth had ever felt–that it was then very clear to his mind that it was so, though, while he was a slaveholder himself, he did not see it so, and thought it was as right as holding any other property.' Sojourner remarked to him, that it might be the same with those who are now slaveholders. 'O, no,' replied he, with warmth, 'it cannot be. For, now, the sin of slavery is so clearly written out, and so much talked against,–(why, the whole world cries out against it!)–that if any one says he don't know, and has not heard, he must, I think, be a liar. In my slaveholding days, there were few that spoke against it, and these few made little impression on any one. Had it been as it is now, think you I could have held slaves? No! I should not have dared to do it, but should have emancipated every one of them. Now, it is very different; all may hear if they will.'

Yes, reader, if any one feels that the tocsin of alarm, or the anti-slavery trump, must sound a louder note before they can hear it, one would think they must be very hard of hearing,–yea, that they belong to that class, of whom it may be truly said, 'they have stopped their ears that they may not hear.'

She received a letter from her daughter Diana, dated Hyde Park, December 19, 1849, which informed her that Mr. Dumont had 'gone West' with some of his sons–that he had taken along with him, probably through mistake, the few articles of furniture she had left with him. 'Never mind,' says Sojourner, 'what we give to the poor, we lend to the Lord.' She thanked the Lord with fervor, that she had lived to hear her master say such blessed things! She recalled the lectures he used to give his slaves, on speaking the truth and being honest, and laughing, she says he taught us not to lie and steal, when he was stealing all the time himself, and did not know it! Oh! how sweet to my mind was this confession! And what a confession for a master to make to a slave! A slaveholding master turned to a brother! Poor old man, may the Lord bless him, and all slave-holders partake of his spirit!

END OF THE NARRATIVE.


APPENDIX.

[Extract from 'Slavery as It Is.']
SLAVERY A SYSTEM OF INHERENT CRUELTY.
BY THEODORE D. WELD.

THIRTY HUNDRED THOUSAND PERSONS in this country, men, women and children, are in SLAVERY. Is slavery, as a condition for human beings, good, bad, or indifferent? We submit the question without argument. You have common sense, and conscience, and a human heart;–pronounce upon it. You have a wife, or a husband, a child, a father, a mother, a brother or a sister–make the case your own, make it theirs, and bring in your verdict. The case of Human Rights against Slavery has been adjudicated in the court of conscience times innumerable. The same verdict has always been rendered–'Guilty;' the same sentence has always been pronounced 'Let it be accursed!' and human nature, with her million echoes, has rung it round the world in every language under heaven, 'Let it be accursed! Let it be accursed!' His heart is false to human nature, who will not say 'Amen.' There is not a man on earth who does not believe that slavery is a curse. Human beings may be inconsistent, but human nature is true to herself. She has uttered her testimony against slavery with a shriek ever since the monster was begotten; and till it perishes amidst the execrations of the universe, she will traverse the world on its track, dealing her bolts upon its head, and dashing against it her condemning brand. We repeat it, every man knows that slavery is a curse. 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.

At least thirty hundred thousand persons in these States are in this condition. They were made slaves and are held such by force, and by being put in fear, and this for no crime! Reader, what have you to say of such treatment? Is it right, just, benevolent? Suppose I should seize you, rob you of your liberty, drive you into the field, and make you work without pay as long as you live, would that be justice and kindness, or monstrous injustice and cruelty? Now, every body knows that the slaveholders do these things to the slaves every day, and yet it is stoutly affirmed that they treat them well and kindly, and that their tender regard for their slaves restrains their masters from inflicting cruelties upon them. We shall go into no metaphysics to show the absurdity of this pretence. The man who robs you every day, is, forsooth, quite too tender-hearted ever to cuff or kick you! True, he can snatch your money, but he does it gently, lest he should hurt you. He can empty your pockets without qualms, but if your stomach is empty, it cuts him to the quick. He can make you work a life-time without pay, but loves you too well to let you go hungry. He fleeces you of your rights with a relish, but is shocked if you work bareheaded in summer, or in winter without warm stockings. He can make you go without your liberty, but never without a shirt. He can crush, in you, all hope of bettering your condition, by vowing that you shall die his slave, but though he can coolly torture your feelings, he is too compassionate to lacerate your back–he can break your heart, but he is very tender of your skin. He can strip you of all protection and thus expose you to all outrages, but if you are exposed to the weather, half clad and half sheltered, how yearn his tender bowels! What! slaveholders talk of treating men well, and yet not only rob them of all they get, and as fast as they get it, but rob them of themselves, also; their very hands and feet, all their muscles, and limbs, and senses, their bodies and minds, their time and liberty and earnings, their free speech and rights of conscience, their right to acquire knowledge, and property, and reputation;–and yet they, who plunder them of all these, would fain make us believe that their soft hearts ooze out so lovingly toward their slaves, that they always keep them well housed and well clad, never push them too hard in the field, never make their dear backs smart, nor let their dear stomachs get empty.

But there is no end to these absurdities. Are slaveholders dunces, or do they take all the rest of the world to be, that they think to bandage our eyes with such thin gauzes? Protesting their kind regard for those whom they hourly plunder of all they have and all they get! What! when they have seized their victims, and annihilated all their rights, still claim to be the special guardians of their happiness? Plunderers of their liberty, yet the careful suppliers of their wants? Robbers of their earnings, yet watchful sentinels round their interests, and kind providers for their comfort? Filching all their time, yet granting generous donations for rest and sleep? Stealing the use of their muscles, yet thoughtful of their ease? Putting them under drivers, yet careful that they are not hard-pushed? Too humane, forsooth, to stint the stomachs of their slaves, yet force their minds to starve, and brandish over them pains and penalties, if they dare reach forth for the smallest crumb of knowledge, even a letter of the alphabet!

It is no marvel that slaveholders are always talking of their kind treatment of their slaves. The only marvel is, that men of sense can be gulled by such professions. Despots always insist that they are merciful. The greatest tyrants that ever dripped with blood have assumed the titles of 'most gracious,' 'most clement,' 'most merciful,' &c., and have ordered their crouching vassals to accost them thus. When did not vice lay claim to those virtues which are the opposites of its habitual crimes! The guilty, according to their own showing, are always innocent, and cowards brave, and drunkards sober, and harlots chaste, and pickpockets honest to a fault. Every body understands this. When a man's tongue grows thick, and he begins to hiccough and walk cross-legged, we expect him, as a matter of course, to protest that he is not drunk; so when a man is always singing the praises of his own honesty, we instinctively watch his movements and look out for our pocket-books. Whoever is simple enough to be hoaxed by such professions, should never be trusted in the streets without somebody to take care of him. Human nature works out in slaveholders just as it does in other men, and in American slaveholders just as in English, French, Turkish, Algerine, Roman and Grecian. The Spartans boasted of their kindness to their slaves, while they whipped them to death by thousands at the altars of their gods. The Romans lauded their own mild treatment of their bondsmen, while they branded their names on their flesh with hot irons, and when old, threw them into their fish-ponds, or like Cato 'the Just,' starved them to death. It is the boast of the Turks, that they treat their slaves as though they were their children, yet their common name for them is 'dogs,' and for the merest trifles, their feet are bastinadoed to a jelly, or their heads clipped off with a scimetar. The Portuguese pride themselves on their gentle bearing towards their slaves, yet the streets of Rio Janeiro are filled with naked men and women yoked in pairs to carts and wagons, and whipped by drivers like beasts of burden.

Slaveholders, the world over, have sung the praises of their tender mercies towards their slaves. Even the wretches that plied the African slave-trade tried to rebut Clarkson's proofs of their cruelties, by speeches, affidavits, and published pamphlets, setting forth the accommodations of the 'middle passage,' and their kind attentions to the comfort of those whom they had stolen from their homes, and kept stowed away under hatches, during a voyage of four thousand miles. So, according to the testimony of the autocrat of the Russias, he exercises great clemency towards the Poles, though he exiles them by thousands to the snows of Siberia, and tramples them down by millions at home. Who discredits the atrocities perpetrated by Ovando in Hispaniola, Pizarro in Peru, and Cortez in Mexico,–because they filled the ears of the Spanish Court with protestations of their benignant rule? While they were yoking the enslaved natives like beasts to the draught, working them to death by thousands in their mines, hunting them with bloodhounds, torturing them on racks, and broiling them on beds of coals, their representations to the mother country teemed with eulogies of their parental sway! The bloody atrocities of Philip II., in the expulsion of his Moorish subjects, are matters of imperishable history. Who disbelieves or doubts them? And yet his courtiers magnified his virtues and chanted his clemency and his mercy, while the wail of a million victims, smitten down by a tempest of fire and slaughter let loose at his bidding, rose above the Te Deums that thundered from all Spain's cathedrals. When Louis XIV. revoked the edict of Nantes, and proclaimed two millions of his subjects free plunder for persecution,–when from the English channel to the Pyrennees the mangled bodies of the Protestants were dragged on reeking hurdles by a shouting populace,–he claimed to be 'the father of his people,' and wrote himself 'His most Christian Majesty.'

That slaves in the United States are treated with barbarous inhumanity; that they are over-worked, under-fed, wretchedly clad and lodged, and have insufficient sleep; that they are often made to wear round their necks iron collars armed with prongs, to drag heavy chains and weights at their feet while working in the field, and to wear yokes and bells and iron horns; that they are often kept confined in the stocks day and night for weeks together, made to wear gags in their mouths for hours or days, have some of their front teeth torn out or broken off, that they may be easily detected when they run away; that they are frequently flogged with terrible severity, have red pepper rubbed into their lacerated flesh, and hot brine, spirits of turpentine, &c., poured over the gashes to increase the torture; that they are often stripped naked, their backs and limbs cut with knives, bruised and mangled by scores and hundreds of blows with the paddle, and terribly torn by the claws of cats, drawn over them by their tormentors; that they are often hunted with bloodhounds and shot down like beasts, or torn in pieces by dogs; that they are often suspended by the arms and whipped and beaten till they faint, and when revived by restoratives, beaten again till they faint, and sometimes till they die; that their ears are often cut off, their eyes knocked out, their bones broken, their flesh branded with red hot irons; that they are maimed, mutilated, and burned to death over slow fires; are undeniable facts.

The enormities inflicted by slaveholders upon their slaves will never be discredited, except by those who overlook the simple fact, that he who holds human beings as his bona fide property, regards them as property, and not as persons; this is his permanent state of mind towards them. He does not contemplate slaves as human beings, consequently does not treat them as such; and with entire indifference sees them suffer privations and writhe under blows, which, if inflicted upon whites, would fill him with horror and indignation. He regards that as good treatment of slaves, which would seem to him insufferable abuse, if practised upon others; and would denounce that as a monstrous outrage and horrible cruelty, if perpetrated upon white men and women, which he sees every day meted out to black slaves, without perhaps ever thinking it cruel. Accustomed all his life to regard them rather as domestic animals, to hear them stormed at, and to see them cuffed and caned; and being himself in constant habit of treating them thus, such practices have become to him a mere matter of course and make no impression on his mind. True, it is incredible that men should treat as chattels those whom they truly regard as human beings, but that they should treat as chattels and working animals those whom they regard as such, is no marvel. The common treatment of dogs, when they are in the way, is to kick them out of it; we see them every day kicked off of sidewalks, and on Sabbaths out of churches–yet, as they are but dogs, these do not strike us as outrages; yet if we were to see men, women, and children–our neighbors and friends–kicked out of stores by merchants, or out of churches by the deacons and sexton, we should call the perpetrators inhuman wretches.

We have said that slaveholders regard their slaves not as human beings, but as mere working animals; or merchandise. The whole vocabulary of slaveholders, their laws, their usages, and their entire treatment of their slaves fully establish this. The same terms are applied to slaves that are given to cattle. They are called 'stock.' So, when the children of slaves are spoken of prospectively, they are called their 'increase;' the same term that is applied to flocks and herds. So the female slaves that are mothers are called 'breeders,' till past child-bearing; and often the same terms are applied to the different sexes that are applied to the males and females among cattle. Those who compel the labor of slaves and cattle have the same appellation, 'drivers;' the names which they call them are the same, and similar to those given to their horses and oxen. The laws of slave States make them property, equally with goats and swine; they are levied upon for debt in the same way; they are included in the same advertisements of public sales with cattle, swine and asses; when moved from one part of the country to another, they are herded in droves like cattle, and like them urged on by drivers; their labor is compelled in the same way. They are bought and sold, and separated like cattle; when exposed for sale, their good qualities are described as jockeys show off the good points of their horses; their strength, activity, skill, power of endurance, &c., are lauded, and those who bid upon them examine their persons, just as purchasers inspect horses and oxen; they open their mouths to see if their teeth are sound; strip their backs to see if they are badly scarred, and handle their limbs and muscles to see if they are firmly knit. Like horses they are warranted to be 'sound,' or to be returned to the owner if 'unsound.' A father gives his son a horse and slave; by his will he distributes among them his racehorses, hounds, game-cocks, and slaves. We leave the reader to carry out the parallel which we have only begun. Its details would cover many pages.

That slaveholders do not practically regard slaves as human beings is abundantly shown by their own voluntary testimony. In a recent work entitled, 'The South Vindicated from the Treason and Fanaticism of Northern Abolitionists,' which was written, we are informed, by Colonel Dayton, late member of Congress from South Carolina, the writer, speaking of the awe with which the slaves regard the whites, says–

'The Northerner looks upon a band of negroes as upon so many men, but the planter or Southerner views them in a very different light!'

Extract from a speech of Mr. SUMMERS, of Virginia, in the Legislature of that State, January 26, 1832. See the Richmond Whig:–

'When, in the sublime lessons of Christianity, he (the slaveholder) is taught to "do unto others as he would have others do unto him," HE NEVER DREAMS THAT THE DEGRADED NEGRO IS WITHIN THE PALE OF THAT HOLY CANON.'

PRESIDENT JEFFERSON, in his letter to GOVERNOR COLES, of Illinois, dated August 25, 1814, asserts that slaveholders regard their slaves as brutes, in the following remarkable language:–

'Nursed and educated in the daily habit of seeing the degraded condition, both bodily and mental, of these unfortunate beings, [the slaves,] FEW MINDS HAVE YET DOUBTED BUT THAT THEY WERE AS LEGITIMATE SUBJECTS OF PROPERTY AS THEIR HORSES OR CATTLE.'

Having shown that slaveholders regard their slaves as mere working animals and cattle, we now proceed to show that their actual treatment of them is worse than it would be if they were brutes. We repeat it, SLAVEHOLDERS TREAT THEIR SLAVES WORSE THAN THEY DO THEIR BRUTES. Whoever heard of cows or sheep being deliberately tied up and beaten and lacerated till they died? or horses coolly tortured by the hour, till covered with mangled flesh? or of swine having their legs tied and being suspended from a tree and lacerated with thongs for hours? or of hounds stretched and made fast at full length, flayed with whips, red pepper rubbed into their bleeding gashes, and hot brine dashed on to aggravate the torture?

Yet, just such forms and degrees of torture are daily perpetrated upon the slaves. Now, no man that knows human nature will marvel at this. Though great cruelties have always been inflicted by men upon brutes, yet incomparably the most horrid ever perpetrated have been those of men upon their own species. Any leaf of history turned over at random has proof enough of this. Every reflecting mind perceives that when men hold human beings as property, they must, from the nature of the case, treat them worse than they treat their horses and oxen. It is impossible for cattle to excite in men such tempests of fury as men excite in each other. Men are often provoked if their horses or hounds refuse to do, or their pigs refuse to go where they wish to drive them, but the feeling is rarely intense and never permanent. It is vexation and impatience, rather than settled rage, malignity, or revenge. If horses and dogs were intelligent beings, and still held as property, their opposition to the wishes of their owners would exasperate them immeasurably more than it would be possible for them to do, with the minds of brutes. None but little children and idiots get angry at sticks and stones that lie in their way or hurt them; but put into sticks and stones intelligence, and will, and power of feeling and motion, while they remain as now, articles of property, and what a towering rage would men be in, if bushes whipped them in the face when they walked among them, or stones rolled over their toes when they climbed hills! and what exemplary vengeance would be inflicted upon door-steps and hearth-stones, if they were to move out of their places, instead of lying still where they were put for their owners to tread upon! The greatest provocation to human nature is opposition to its will. If a man's will be resisted by one far below him, the provocation is vastly greater than when it is resisted by an acknowledged superior. In the former case, it inflames strong passions, which in the latter lie dormant. The rage of proud Haman knew no bounds against the poor Jew who would not do as he wished, and so he built a gallows for him. If the person opposing the will of another be so far below him as to be on a level with chattels, and be actually held and used as an article of property, pride, scorn, lust of power, rage and revenge explode together upon the hapless victim. The idea of property having a will, and that too in opposition to the will of its owner, and counteracting it, is a stimulant of terrible power to the most relentless human passions; and from the nature of slavery, and the constitution of the human mind, this fierce stimulant must, with various degrees of strength, act upon slaveholders almost without ceasing. The slave, however abject and crushed, is an intelligent being: he has a will, and that will cannot be annihilated, it will show itself; if for a moment it is smothered, like pent up fires, when vent is found, it flames the fiercer. Make intelligence property, and its manager will have his match; he is met at every turn by an opposing will, not in the form of downright rebellion and defiance, but yet, visibly, an ever-opposing will. He sees it in the dissatisfied look, and reluctant air, and unwilling movement; the constrained strokes of labor, the drawling tones, the slow hearing, the feigned stupidity, the sham pains and sickness, the short memory; and he feels it every hour, in innumerable forms, frustrating his designs by a ceaseless, though perhaps invisible countermining. This unceasing opposition to the will of its 'owner,' on the part of his rational 'property,' is to the slaveholder as the hot iron to the nerve. He raves under it, and storms, gnashes, and smites; but the more he smites, the hotter it gets, and the more it burns him. Further, this opposition of the slave's will to his owner's, not only excites him to severity, that he may gratify his rage, but makes it necessary for him to use violence in breaking down this resistance–thus subjecting the slave to additional tortures. There is another inducement to cruel inflictions upon the slave, and a necessity for it, which does not exist in the case of brutes. Offenders must be made an example to others, to strike them with terror. If a slave runs away and is caught, his master flogs him with terrible severity, not merely to gratify his resentment, and to keep him from running away again, but as a warning to others. So in every case of disobedience, neglect, stubbornness, unfaithfulness, indolence, insolence, theft, feigned sickness, when his directions are forgotten, or slighted, or supposed to be, or his wishes crossed, or his property injured, or left exposed, or his work ill-executed, the master is tempted to inflict cruelties not merely to wreak his own vengeance upon him, and to make the slave more circumspect in future, but to sustain his authority over the other slaves, to restrain them from like practices, and to preserve his own property.

A multitude of facts, illustrating the position that slaveholders treat their slaves worse than they do their cattle, will occur to all who are familiar with slavery. When cattle break through their owners' inclosures and escape, if found, they are driven back and fastened in again; and even slaveholders would execrate as a wretch, the man who should tie them up, and bruise and lacerate them for straying away; but when slaves that have escaped are caught, they are flogged with the most terrible severity. When herds of cattle are driven to market, they are suffered to go in the easiest way, each by himself; but when slaves are driven to market, they are fastened together with handcuffs, galled by iron collars and chains, and thus forced to travel on foot hundreds of miles, sleeping at night in their chains. Sheep, and sometimes horned cattle, are marked with their owners' initials–but this is generally done with paint, and of course produces no pain. Slaves, too, are often marked with their owners' initials, but the letters are stamped into their flesh with a hot iron. Cattle are suffered to graze their pastures without stint; but the slaves are restrained in their food to a fixed allowance. The slaveholders' horses are notoriously far better fed, more moderately worked, have fewer hours of labor, and longer intervals of rest, than their slaves; and their valuable horses are far more comfortably housed and lodged, and their stables more effectually defended from the weather than the slaves' huts.

These objectors can really believe the fact, that in the city of New York, less than a hundred years since, thirteen persons were publicly burned to death, over a slow fire; and that the legislature of the same State took under its paternal care the African slave-trade, and declared that 'all encouragement should be given to the direct importation of slaves; that all smuggling of slaves should be condemned, as an eminent discouragement to the fair trader.'

They do not call in question the fact that the African slave-trade was carried on from the ports of the free States till within thirty years; that even members of the Society of Friends were actively engaged in it, shortly before the revolutionary war; * that as late as 1807, no less than fifty-nine of the vessels engaged in that trade were sent out from the little State of Rhode Island, which had then only about seventy thousand inhabitants; that among those most largely engaged in those foul crimes, are the men whom the people of Rhode Island delight to honor: that the man who dipped most deeply in that trade of blood, (James de Wolf,) and amassed a most princely fortune by it, was not long since their Senator in Congress; and another, who was captain of one of his vessels, was recently Lieutenant Governor of the State.

They can believe, too, all the horrors of the middle passage, the chains, suffocation, maimings, stranglings, starvation, and cold-blooded murders, atrocities perpetrated on board these slave-ships by their own citizens, perhaps by their own townsmen and neighbors–possibly by their own fathers: but, O! they 'can't believe that the slaveholders can be so hard-hearted towards their slaves as to treat them with great cruelty.' They can believe that His Holiness the Pope, with his cardinals, bishops and priests, have tortured, broken on the wheel, and burned to death thousands of Protestants–that eighty thousand of the Anabaptists were slaughtered in Germany–that hundreds of thousands of the blameless Waldenses, Huguenots and Lollards, were torn in pieces by the most titled dignitaries of church and state, and that almost every professedly Christian sect has, at some period of its history, persecuted unto blood those who dissented from their creed. They can believe also, that in Boston, New York, Utica, Philadelphia, Cincinnati, Alton, and scores of other cities and villages of the free States, 'gentlemen of property and standing,' led on by civil officers, by members of State legislatures, and of Congress, by judges and attorneys-general, by editors of newspapers, and by professed ministers of the gospel, have organized mobs, broken up lawful meetings of peaceable citizens, committed assault and battery upon their persons, knocked them down with stones, led them about with ropes, dragged them from their beds at midnight, gagged and forced them into vehicles, and driven them into unfrequented places, and there tormented and disfigured them–that they have rifled their houses, made bonfires of their furniture in the streets, burned to the ground, or torn in pieces the halls or churches in which they were assembled–attacked them with deadly weapons, stabbed some, shot others, and killed one. They can believe all this–and further, that a majority of the citizens in the places where these outrages have been committed, connived at them; and by refusing to indict the perpetrators, or, if they were indicted, by combining to secure their acquittal, and rejoicing in it, have publicly adopted these felonies as their own. All these things they can believe without hesitation, and that they have even been done by their own acquaintances, neighbors, relatives; perhaps those with whom they interchange courtesies, those for whom they vote, or to whose salaries they contribute–but yet, O! they can never believe that slaveholders inflict cruelties upon their slaves!

They can give full credence to the kidnapping, imprisonment, and deliberate murder of WILLIAM MORGAN and that by men of high standing in society; they can believe that this deed was aided and abetted, and the murderers screened from justice, by a large number of influential persons, who were virtually accomplices, either before or after the fact; and that this combination was so effectual, as successfully to defy and triumph over the combined powers of the government; yet that those who constantly rob men of their time, liberty and wages, and all their rights, should rob them of bits of flesh, and occasionally of a tooth, make their backs bleed, and put fetters on their legs, is too monstrous to be credited! Further, these same persons, who 'can't believe' that slaveholders are so iron-hearted as to ill-treat their slaves, believe that the very elite of these slaveholders, those most highly esteemed and honored among them, are continually daring each other to mortal conflict, and in the presence of mutual friends, taking deadly aim at each other's hearts, with settled purpose to kill, if possible. That among the most distinguished Governors of slave States, among their most celebrated judges, senators, and representatives in Congress, there is hardly one who has not either killed, or tried to kill, or aided and abetted his friends in trying to kill, one or more individuals. That pistols, dirks, bowie-knives, or other instruments of death, are generally carried throughout the slave States–and that deadly affrays with them, in the streets of their cities and villages, are matters of daily occurrence; that the sons of slaveholders in southern colleges bully, threaten, and fire upon their teachers, and their teachers upon them; that, during the last summer in the most celebrated seat of science and literature in the South, the University of Virginia, the professors were attacked by more than seventy armed students, and in the words of a Virginia paper, were obliged 'to conceal themselves from their fury;' also, that almost all the riots and violence that occur in northern colleges are produced by the turbulence and lawless passions of southern students. That such are the furious passions of slaveholders, no considerations of personal respect, none for the proprieties of life, none for the honor of our national legislature, none for the character of our country abroad, can restrain the slaveholding members of Congress from the most disgraceful personal encounters on the floor of our nation's legislature–smiting their fists in each other's faces, throttling, and even kicking and trying to gouge each other; that, during the session of the Congress just closed, no less than six slaveholders, taking fire at words spoken in debate, have either rushed at each other's throats, or kicked, or struck, or attempted to knock each other down; and that in all these instances, they would doubtless have killed each other, if their friends had not separated them. Further, they know full well, these were not insignificant, vulgar blackguards, elected because they were the head bullies and bottle-holders in a boxing ring, or because their constituents went drunk to the ballot-box; but they were some of the most conspicuous members of the House–one of them a former Speaker.

Our newspapers are full of these and similar daily occurrences among slaveholders, copied verbatim from their own accounts of them in their own papers, and all this we fully credit; no man is simpleton enough to cry out, 'O, I can't believe that slaveholders do such things,'–and yet, when we turn to the treatment which these men mete out to their slaves, and show that they are in the habitual practice of striking, kicking, knocking down and shooting them as well as each other–the look of blank incredulity that comes over northern dough-faces is a study for a painter: and then the sentimental outcry, with eyes and hands uplifted, 'Oh, indeed, I can't believe the slaveholders are so cruel to their slaves.' Most amiable and touching charity!

Arbitrary power is to the mind what alcohol is to the body; it intoxicates. Man loves power. It is perhaps the strongest human passion; and the more absolute the power, the stronger the desire for it; and the more it is desired, the more its exercise is enjoyed: this enjoyment is to human nature a fearful temptation,–generally an over-match for it. Hence it is true, with hardly an exception, that arbitrary power is abused in proportion as it is desired. The fact that a person intensely desires power over others, without restraint, shows the absolute necessity of restraint. What woman would marry a man who made it a condition that he should have the power to divorce her whenever he pleased? Oh! he might never wish to exercise it, but the power he would have! No woman, not stark mad, would trust her happiness in such hands.

Would a father apprentice his son to a master, who insisted that his power over the lad should be absolute? The master might, perhaps, never wish to commit a battery upon the boy, but if he should, he insists upon having full swing! He who would leave his son in the clutches of such a wretch, would be bled and blistered for a lunatic as soon as his friends could get their hands upon him.

The possession of power, even when greatly restrained, is such a fiery stimulant, that its lodgment in human hands is always perilous. Give men the handling of immense sums of money, and all the eyes of Argus and the hands of Briareus can hardly prevent embezzlement.

That American slaveholders possess a power over their slaves which is virtually absolute, none will deny.* That they desire this absolute power, is shown from the fact of their holding and exercising it, and making laws to confirm and enlarge it. That the desire to possess this power, every tittle of it, is intense, is proved by the fact, that slaveholders cling to it with such obstinate tenacity, as well as by all their doings and sayings, their threats, cursings and gnashings against all who denounce the exercise of such power as usurpation and outrage, and counsel its immediate abrogation.

From the nature of the case, from the laws of mind, such power, so intensely desired, griped with such a death-clutch, and with such fierce spurnings of all curtailment or restraint, cannot but be abused. Privations and inflictions must be its natural, habitual products, with ever and anon, terror, torture and despair, let loose to do their worst upon their helpless victims.

Slaveholders organize themselves into a tribunal to adjudicate upon their own conduct, and give us, in their decisions, their estimate of their own character; informing us with characteristic modesty, that they have a high opinion of themselves; that in their own judgment, they are very mild, kind, and merciful gentlemen! In these conceptions of their own merits, and of the eminent propriety of their bearing towards their slaves,–slaveholders remind us of the Spaniard, who always took off his hat whenever he spoke of himself, and of the Governor of Schiraz, who, from a sense of justice to his own character, added to his other titles those of 'Flower of Courtesy,' 'Nutmeg of Consolation,' and 'Rose of Delight.'

When men speak of the treatment of others as being either good or bad, their declarations are not generally to be taken as testimony to matters of fact, so much as expressions of their own feelings towards those persons or classes who are the subjects of such treatment. If those persons are their fellow citizens; if they are in the same class of society with themselves; of the same language, creed, and color; similar in their habits, pursuits, and sympathies; they will keenly feel any wrong done to them, and denounce it as base, outrageous treatment; but let the same wrongs be done to persons of a condition in all respects the reverse, persons whom they habitually despise, and regard only in the light of mere conveniences, to be used for their pleasure, and the idea that such treatment is barbarous will be laughed at as ridiculous. When we hear slaveholders say that their slaves are well treated, we have only to remember that they are not speaking of persons, but of property; not of men and women, but of chattels and things; not of friends and associates, but of vassals and victims; not of those whom they respect and honor, but of those whom they scorn and trample on; not of those with whom they sympathize, and co-operate, and interchange courtesies, but of those whom they regard with contempt and aversion, and disdainfully set with the dogs of their flock. Reader, keep this fact in your mind, and you will have a clue to the slaveholder's definition of 'good treatment.'


* See Life and Travels of John Woolman, page 92.

* The following extracts from the laws of slave States are proofs sufficient:–

'The slave is ENTIRELY subject to the WILL of his master.–Louisiana Civil Code, Art. 273.

'Slaves shall be deemed, sold, 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.'–Laws of South Carolina, 2 Brev. Dig. 229, Prince's Digest, 446, &c.

CERTIFICATES OF CHARACTER.

HURLEY, ULSTER Co., Oct. 13th, 1834

This is to certify, that I am well acquainted with Isabella, this colored woman; I have been acquainted with her from her infancy; she has been in my employ for one year, and she was a faithful servant, honest, and industrious; and have always known her to be in good report by all who employed her.

ISAAC S. VAN WAGENEN.

NEW PALTZ, ULSTER Co., Oct. 13th, 1834

This is to certify, that Isabella, this colored woman, lived with me since the year 1810, and that she has always been a good and faithful servant; and the eighteen years that she was with me, I always found her to be perfectly honest. I have always heard her well spoken of by every one that has employed her.

JOHN J. DUMONT

NORTHAMPTON, March 1850

We, the undersigned having known Isabella (or Sojourner Truth) for several years, most cheerfully bear testimony to her uniform good character, her untiring industry, kind deportment, unwearied benevolence, and the many social and excellent traits which make her worthy to bear her adopted name.

GEO. W. BENSON
S. L. HILL
A. W. THAYER

BOSTON, March, 1850

My acquaintance with the subject of the accompanying Narrative, Sojourner Truth, for several years past, has led me to form a very high appreciation of her understanding, moral integrity, disinterested kindness, and religious sincerity and enlightenment. Any assistance or co-operation that she may receive in the sale of her Narrative, or in any other manner, I am sure will be meritoriously bestowed.

WM. LLOYD GARRISON

Editor: Mary Mark Ockerbloom

This book has been put on-line as part of the BUILD-A-BOOK Initiative at the Celebration of Women Writers through the combined work of: Laura LeVine, Margaret Sylvia, and Mary Mark Ockerbloom.

Editor: Mary Mark Ockerbloom