But to the second circumstance, namely, the position of the Free Church of Scotland, with the great Doctors Chalmers, Cunningham, and Candlish at its head. That church, with its leaders, put it out of the power of the Scotch people to ask the old question, which we in the north have often most wickedly asked—“What have we to do with slavery ? ” That church had taken the price of blood into its treasury, with which to build free churches, and to pay free church ministers for preaching the gospel ; and, worse still, when honest John Murray, of Bowlien Bay—now gone to his reward in heaven—with William Smeal, Andrew Paton, Frederick Card, and other sterling anti-slavery men in Glasgow, denounced the transaction as disgraceful and shocking to the religious sentiment of Scotland, this church, through its leading divines, instead of repenting and seeking to mend the mistake into which it had fallen, made it a flagrant sin, by undertaking to defend, in the name of God and the bible, the principle not only of taking the money of slave-dealers to build churches, but of holding fellowship with the holders and traffickers in human flesh. This, the reader will see, brought up the whole question of slavery, and opened the way to its full discussion, without any agency of mine. I have never seen a people more deeply moved than were the people of Scotland, on this very question. Public meeting succeeded public meeting. Speech after speech, pamphlet after pamphlet, editorial after editorial, sermon after sermon, soon lashed the conscientious Scotch people into a perfect furore. “SEND BACK THE MONEY ! ” was indignantly cried out, from Greenock to Edinburgh, and from Edinburgh to Aberdeen. George Thompson, of London, Henry C. Wright, of the United States, James N. Buffum, of Lynn, Massachusetts, and myself were on the anti-slavery side ; and Doctors Chalmers, Cunningham, and Candlish on the other. In a conflict where the latter could have had even the show of right, the truth, in our hands as against them, must have been driven to the wall ; and while I believe we were able to carry the conscience of the country against the action of the Free Church, the battle, it must be confessed, was a hard-fought one. Abler defenders of the doctrine of fellow shiping slaveholders as christians, have not been met with. In defending this doctrine, it was necessary to deny that slavery is a sin. If driven from this position, they were compelled to deny that slaveholders were responsible for the sin ; and if driven from both these positions, they must deny that it is a sin in such a sense, and that slaveholders are sinners in such a sense, as to make it wrong, in the circumstances in which they were placed, to recognize them as christians. Dr. Cunningham was the most powerful debater on the slavery side of the question ; Mr. Thompson was the ablest on the anti-slavery side. A scene occurred between these two men, a parallel to which I think I never witnessed before, and I know I never have since. The scene was caused by a single exclamation on the part of Mr. Thompson.
The general assembly of the Free Church was in progress at Cannon Mills, Edinburgh. The building would hold about twenty-five hundred persons ; and on this occasion it was densely packed, notice having been given that Doctors Cunningham and Candlish would speak, that day, in defense of the relations of the Free Church of Scotland to slavery in America. Messrs. Thompson, Buffum, myself, and a few anti-slavery friends, attended, but sat at such a distance, and in such a position, that, perhaps, we were not observed from the platform. The excitement was intense, having been greatly increased by a series of meetings held by Messrs. Thompson, Wright, Buffum, and myself, in the most splendid hall in that most beautiful city, just previous to the meetings of the general assembly. “SEND BACK THE MONEY !” stared at us from every street corner ; “SEND BACK THE MONEY !” in large capitals, adorned the broad flags of the pavement ; “SEND BACK THE MONEY !” was the chorus of the popular street songs ; “SEND BACK THE MONEY !” was the heading of leading editorials in the daily newspapers. This day, at Cannon Mills, the great doctors of the church were to give an answer to this loud and stern demand. Men of all parties and all sects were most eager to hear. Something great was expected. The occasion was great, the men great, and great speeches were expected from them.
In addition to the outside pressure upon Doctors Cunningham and Candlish, there was wavering in their own ranks. The conscience of the church itself was not at ease. A dissatisfaction with the position of the church touching slavery, was sensibly manifest among the members, and something must be done to counteract this untoward influence. The great Dr. Chalmers was in feeble health, at the time. His most potent eloquence could not now be summoned to Cannon Mills, as formerly. He whose voice was able to rend asunder and dash down the granite walls of the established church of Scotland, and to lead a host in solemn procession from it, as from a doomed city, was now old and enfeebled. Besides, he had said his word on this very question ; and his word had not silenced the clamor without, nor stilled the anxious heavings within. The occasion was momentous, and felt to be so. The church was in a perilous condition. A change of some sort must take place in her condition, or she must go to pieces. To stand where she did, was impossible. The whole weight of the matter fell on Cunningham and Candlish. No shoulders in the church were broader than theirs ; and I must say, badly as I detest the principles laid down and defended by them, I was compelled to acknowledge the vast mental endowments of the men. Cunningham rose ; and his rising was the signal for almost tumultuous applause. You will say this was scarcely in keeping with the solemnity of the occasion, but to me it served to increase its grandeur and gravity. The applause, though tumultuous, was not joyous. It seemed to me, as it thundered up from the vast audience, like the fall of an immense shaft, flung from shoulders already galled by its crushing weight. It was like saying, “Doctor, we have borne this burden long enough, and willingly fling it upon you. Since it was you who brought it upon us, take it now, and do what you will with it, for we are too weary to bear it.”
Doctor Cunningham proceeded with his speech, abounding in logic, learning, and eloquence, and apparently bearing down all opposition ; but at the moment—the fatal moment—when he was just bringing all his arguments to a point, and that point being, that neither Jesus Christ nor his holy apostles regarded slaveholding as a sin, George Thompson, in a clear, sonorous, but rebuking voice, broke the deep stillness of the audience, exclaiming, “HEAR ! HEAR ! HEAR !” The effect of this simple and common exclamation is almost incredible. It was as if a granite wall had been suddenly flung up against the advancing current of a mighty river. For a moment, speaker and audience were brought to a dead silence. Both the doctor and his hearers seemed appalled by the audacity, as well as the fitness of the rebuke. At length a shout went up to the cry of “Put him out !” Happily, no one attempted to execute this cowardly order, and the doctor proceeded with his discourse. Not, however, as before, did the learned doctor proceed. The exclamation of Thompson must have reëchoed itself a thousand times in his memory, during the remainder of his speech, for the doctor never recovered from the blow.
The deed was done, however ; the pillars of the church—the proud, Free Church of Scotland—were committed, and the humility of repentance was absent. The Free Church held on to the blood-stained money, and continued to justify itself in its position—and of course to apologize for slavery—and does so till this day. She lost a glorious opportunity for giving her voice, her vote, and her example to the cause of humanity ; and to-day she is staggering under the curse of the enslaved, whose blood is in her skirts. The people of Scotland are, to this day, deeply grieved at the course pursued by the Free Church, and would hail, as a relief from a deep and blighting shame, the “sending back the money” to the slaveholders from whom it was gathered.
One good result followed the conduct of the Free Church ; it furnished an occasion for making the people of Scotland thoroughly acquainted with the character of slavery, and for arraying against the system the moral and religious sentiment of that country. Therefore, while we did not succeed in accomplishing the specific object of our mission, namely—procure the sending back of the money—we were amply justified by the good which really did result from our lab
ors.
Next comes the Evangelical Alliance. This was an attempt to form a union of all evangelical christians throughout the world. Sixty or seventy American divines attended, and some of them went there merely to weave a world-wide garment with which to clothe evangelical slaveholders. Foremost among these divines, was the Rev. Samuel Hanson Cox, moderator of the New School Presbyterian General Assembly. He and his friends spared no pains to secure a platform broad enough to hold American slaveholders, and in this they partly succeeded. But the question of slavery is too large a question to be finally disposed of, even by the Evangelical Alliance. We appealed from the judgment of the Alliance, to the judgment of the people of Great Britain, and with the happiest effect. This controversy with the Alliance might be made the subject of extended remark, but I must forbear, except to say, that this effort to shield the christian character of slaveholders greatly served to open a way to the British ear for anti-slavery discussion, and that it was well improved.
The fourth and last circumstance that assisted me in getting before the British public, was an attempt on the part of certain doctors of divinity to silence me on the platform of the World’s Temperance Convention. Here I was brought into point blank collision with Rev. Dr. Cox, who made me the subject not only of bitter remark in the convention, but also of a long denunci atory letter published in the New York Evangelist and other American papers. I replied to the doctor as well as I could, and was successful in getting a respectful hearing before the British public, who are by nature and practice ardent lovers of fair play, especially in a conflict between the weak and the strong.
Thus did circumstances favor me, and favor the cause of which I strove to be the advocate. After such distinguished notice, the public in both countries was compelled to attach some importance to my labors. By the very ill usage I received at the hands of Dr. Cox and his party, by the mob on board the Cambria, by the attacks made upon me in the American newspapers, and by the aspersions cast upon me through the organs of the Free Church of Scotland, I became one of that class of men, who, for the moment, at least, “have greatness forced upon them.” People became the more anxious to hear for themselves, and to judge for themselves, of the truth which I had to unfold. While, therefore, it is by no means easy for a stranger to get fairly before the British public, it was my lot to accomplish it in the easiest manner possible.
Having continued in Great Britain and Ireland nearly two years, and being about to return to America—not as I left it, a slave, but a freeman—leading friends of the cause of emancipation in that country intimated their intention to make me a testimonial, not only on grounds of personal regard to myself, but also to the cause to which they were so ardently devoted. How far any such thing could have succeeded, I do not know ; but many reasons led me to prefer that my friends should simply give me the means of obtaining a printing press and printing materials, to enable me to start a paper, devoted to the interests of my enslaved and oppressed people. I told them that perhaps the greatest hinderance to the adoption of abolition principles by the people of the United States, was the low estimate, everywhere in that country, placed upon the negro, as a man ; that because of his assumed natural inferiority, people reconciled themselves to his enslavement and oppression, as things inevitable, if not desirable. The grand thing to be done, therefore, was to change the estimation in which the colored people of the United States were held ; to remove the prejudice which depreciated and depressed them ; to prove them worthy of a higher consideration ; to disprove their alleged inferiority, and demonstrate their capacity for a more exalted civilization than slavery and prejudice had assigned to them. I further stated, that, in my judgment, a tolerably well conducted press, in the hands of persons of the despised race, by calling out the mental energies of the race itself ; by making them acquainted with their own latent powers ; by enkindling among them the hope that for them there is a future ; by developing their moral power ; by combining and reflecting their talents—would prove a most powerful means of removing prejudice, and of awakening an interest in them. I further informed them—and at that time the statement was true—that there was not, in the United States, a single newspaper regularly published by the colored people ; that many attempts had been made to establish such papers ; but that, up to that time, they had all failed. These views I laid before my friends. The result was, nearly two thousand five hundred dollars were speedily raised toward starting my paper. For this prompt and generous assistance, rendered upon my bare suggestion, without any personal efforts on my part, I shall never cease to feel deeply grateful ; and the thought of fulfilling the noble expectations of the dear friends who gave me this evidence of their confidence, will never cease to be a motive for persevering exertion.
Proposing to leave England, and turning my face toward America, in the spring of 1847, I was met, on the threshold, with something which painfully reminded me of the kind of life which awaited me in my native land. For the first time in the many months spent abroad, I was met with proscription on account of my color. A few weeks before departing from England, while in London, I was careful to purchase a ticket, and secure a berth for returning home, in the Cambria—the steamer in which I left the United States—paying therefor the round sum of forty pounds and nineteen shillings sterling. This was first cabin fare. But on going aboard the Cambria, I found that the Liverpool agent had ordered my berth to be given to another, and had forbidden my entering the saloon ! This contemptible conduct met with stern rebuke from the British press. For, upon the point of leaving England, I took occasion to expose the disgusting tyranny, in the columns of the London Times. That journal, and other leading journals throughout the United Kingdom, held up the outrage to unmitigated condemnation. So good an opportunity for calling out a full expression of British sentiment on the subject, had not before occurred, and it was most fully embraced. The result was, that Mr. Cunard came out in a letter to the public journals, assuring them of his regret at the outrage, and promising that the like should never occur again on board his steamers ; and the like, we believe, has never since occurred on board the steamships of the Cunard line.
It is not very pleasant to be made the subject of such insults ; but if all such necessarily resulted as this one did, I should be very happy to bear, patiently, many more than I have borne, of the same sort. Albeit, the lash of proscription, to a man accustomed to equal social position, even for a time, as I was, has a sting for the soul hardly less severe than that which bites the flesh and draws the blood from the back of the plantation slave. It was rather hard, after having enjoyed nearly two years of equal social privileges in England, often dining with gentlemen of great literary, social, political, and religious eminence—never, during the whole time, having met with a single word, look, or gesture, which gave me the slightest reason to think my color was an offense to anybody—now to be cooped up in the stern of the Cambria, and denied the right to enter the saloon, lest my dark presence should be deemed an offense to some of my democratic fellow-passengers. The reader will easily imagine what must have been my feelings.
CHAPTER XXV.
Various Incidents.
NEWSPAPER ENTERPRISE—UNEXPECTED OPPOSITION—THE OBJECTIONS TO IT—THEIR PLAUSIBILITY ADMITTED—MOTIVES FOR COMING TO ROCHESTER—DISCIPLE OF MR. GARRISON—CHANGE OF OPINION—CAUSES LEADING TO IT—THE CONSEQUENCES OF THE CHANGE—PREJUDICE AGAINST COLOR—AMUSING CONDESCENSION—“JIM CROW CARS”—COLLISIONS WITH CONDUCTORS AND BRAKEMEN—TRAINS ORDERED NOT TO STOP AT LYNN—AMUSING DOMESTIC SCENE—SEPARATE TABLES FOR MASTER AND MAN—PREJUDICE UNNATURAL—ILLUSTRATIONS—THE AUTHOR IN HIGH COMPANY—ELEVATION OF THE FREE PEOPLE OF COLOR—PLEDGE FOR THE FUTURE.
I have now given the reader an imperfect sketch of nine years’ experience in freedom—three years as a common laborer on the wharves of New Bedford, four years as a lecturer in New England, and two years of semi-exile in Great Britain and Ireland. A single ray of light remains to be flung upon my life during the last eight years, and my story will
be done.
A trial awaited me on my return from England to the United States, for which I was but very imperfectly prepared. My plans for my then future usefulness as an anti-slavery advocate were all settled. My friends in England had resolved to raise a given sum to purchase for me a press and printing materials ; and I already saw myself wielding my pen, as well as my voice, in the great work of renovating the public mind, and building up a public sentiment which should, at least, send slavery and oppression to the grave, and restore to “liberty and the pursuit of happiness” the people with whom I had suffered, both as a slave and as a freeman. Intimation had reached my friends in Boston of what I intended to do, before my arrival, and I was prepared to find them favorably disposed toward my much cherished enterprise. In this I was mistaken. I found them very earnestly opposed to the idea of my starting a paper, and for several reasons. First, the paper was not needed ; secondly, it would interfere with my usefulness as a lecturer ; thirdly, I was better fitted to speak than to write ; fourthly, the paper could not succeed. This opposition, from a quarter so highly esteemed, and to which I had been accustomed to look for advice and direction, caused me not only to hesitate, but inclined me to abandon the enterprise. All previous attempts to establish such a journal having failed, I felt that probably I should but add another to the list of failures, and thus contribute another proof of the mental and moral deficiencies of my race. Very much that was said to me in respect to my imperfect literary acquirements, I felt to be most painfully true. The unsuccessful projectors of all the previous colored newspapers were my superiors in point of education, and if they failed, how could I hope for success ? Yet I did hope for success, and persisted in the undertaking. Some of my English friends greatly encouraged me to go forward, and I shall never cease to be grateful for their words of cheer and generous deeds.
My Bondage and My Freedom (Penguin Classics) Page 36
