The Fugitive Blacksmith Part 5

BROTHER-IN-LAW.--"Did thee see the boy's master?"

PED.--"Yes."

BROTHER-IN-LAW.--"What did he offer thee to find the boy?"

PED.--"I agreed to find out where he was, and let him know, and if he got him, I was to receive ----."

BROTHER-IN-LAW.--"How didst thou hear the boy had been with W.W."

PED.--"Oh, he is known to be a notorious rascal for enticing away, and concealing slaves; he'll get himself into trouble yet, the slaveholders are on the look out for him."

BROTHER-IN-LAW.--"W.W. is my brother-in-law; the boy of whom thou speakest is not with him, and to save thee the trouble of abusing him, I can moreover say, he is no rascal."

PED.--"He may not be there now, but it is because he has sent him off. His master heard of him, and from the description, he is sure it must have been his boy. He could tell me pretty nigh where he was; he said he was a fine healthy boy, twenty-one, a first-rate blacksmith; he would not have taken a thousand dollars for him."

BROTHER-IN-LAW.--"I know not where the boy is, but I have no doubt he is worth more to himself than he ever was to his master, high as he fixes the price on him; and I have no doubt thee will do better to pursue thy peddling honestly, than to neglect it for the sake of serving negro-hunters at a venture."

All this happened within a month or two after I left my friend. One fact which makes this part of the story deeply interesting to my own mind, is, that some years elapsed before it came to my knowledge.

CHAPTER V.

SEVEN MONTHS' RESIDENCE IN THE FAMILY OF J.K. A MEMBER OF THE SOCIETY OF FRIENDS, IN CHESTER COUNTY, PENNSYLVANIA.--REMOVAL TO NEW YORK--BECOMES A CONVERT TO RELIGION--BECOMES A TEACHER.

On leaving W.W., I wended my way in deep sorrow and melancholy, onward towards Philadelphia, and after travelling two days and a night, I found shelter and employ in the family of J.K., another member of the Society of Friends, a farmer.

The religious atmosphere in this family was excellent. Mrs. K. gave me the first copy of the Holy Scriptures I ever possessed, she also gave me much excellent counsel. She was a preacher in the Society of Friends; this occasioned her with her husband to be much of their time from home. This left the charge of the farm upon me, and besides put it out of their power to render me that aid in my studies which my former friend had. I, however, kept myself closely concealed, by confining myself to the limits of the farm, and using all my leisure time in study. This place was more secluded, and I felt less of dread and fear of discovery than I had before, and although seriously embarra.s.sed for want of an instructor, I realized some pleasure and profit in my studies. I often employed myself in drawing rude maps of the solar system, and diagrams ill.u.s.trating the theory of solar eclipses. I felt also a fondness for reading the Bible, and committing chapters, and verses of hymns to memory. Often on the Sabbath when alone in the barn, I would break the monotony of the hours by endeavouring to speak, as if I was addressing an audience. My mind was constantly struggling for thoughts, and I was still more grieved and alarmed at its barrenness; I found it gradually freed from the darkness entailed by slavery, but I was deeply and anxiously concerned how I should fill it with useful knowledge. I had a few books, and no tutor.

In this way I spent seven months with J.K., and should have continued longer, agreeably to his urgent solicitation, but I felt that life was fast wearing, and that as I was now free, I must adventure in search of knowledge. On leaving J.K., he kindly gave me the following certificate,--

"East Nautmeal, Chester County, Pennsylvania, _Tenth Month 5th, 1828._

"I hereby certify, that the bearer, J.W.C. Pennington, has been in my employ seven months, during most of which time I have been from home, leaving my entire business in his trust, and that he has proved a highly trustworthy and industrious young man. He leaves with the sincere regret of myself and family; but as he feels it to be his duty to go where he can obtain education, so as to fit him to be more useful, I cordially commend him to the warm sympathy of the friends of humanity wherever a wise providence may appoint him a home.

Signed,

"J.K."

Pa.s.sing through Philadelphia, I went to New York, and in a short time found employ on Long Island, near the city. At this time, the state of things was extremely critical in New York. It was just two years after the general emanc.i.p.ation in that state. In the city it was a daily occurrence for slaveholders from the southern states to catch their slaves, and by certificate from Recorder Riker take them back. I often felt serious apprehensions of danger, and yet I felt also that I must begin the world somewhere.

I was earning respectable wages, and by means of evening schools and private tuition, was making encouraging progress in my studies.

Up to this time, it had never occurred to me that I was a slave in another and a more serious sense. All my serious impressions of mind had been with reference to the slavery from which I had escaped. Slavery had been my theme of thought day and night.

In the spring of 1829, I found my mind unusually perplexed about the state of the slave. I was enjoying rare privileges in attending a Sabbath school; the great value of Christian knowledge began to be impressed upon my mind to an extent I had not been conscious of before. I began to contrast my condition with that of ten brothers and sisters I had left in slavery, and the condition of children I saw sitting around me on the Sabbath, with their pious teachers, with that of 700,000, now 800,440 slave children, who had no means of Christian instruction.

The theme was more powerful than any my mind had ever encountered before.

It entered into the deep chambers of my soul, and stirred the most agitating emotions I had ever felt. The question was, what can I do for that vast body of suffering brotherhood I have left behind. To add to the weight and magnitude of the theme, I learnt for the first time, how many slaves there were. The question completely staggered my mind; and finding myself more and more borne down with it, until I was in an agony; I thought I would make it a subject of prayer to G.o.d, although prayer had not been my habit, having never attempted it but once.

I not only prayed, but also fasted. It was while engaged thus, that my attention was seriously drawn to the fact that I was a lost sinner, and a slave to Satan; and soon I saw that I must make another escape from another tyrant. I did not by any means forget my fellow-bondmen, of whom I had been sorrowing so deeply, and travailing in spirit so earnestly; but I now saw that while man had been injuring me, I had been offending G.o.d; and that unless I ceased to offend him, I could not expect to have his sympathy in my wrongs; and moreover, that I could not be instrumental in eliciting his powerful aid in behalf of those for whom I mourned so deeply.

This may provoke a smile from some who profess to be the friends of the slave, but who have a lower estimate of experimental Christianity than I believe is due to it; but I am not the less confident that sincere prayer to G.o.d, proceeding from a few hearts deeply imbued with experimental Christianity about _that time_, has had much to do with subsequent happy results. At that time the 800,000 bondmen in the British Isles had not seen the beginning of the end of their sufferings--at that time, 20,000 who are now free in Canada, were in bonds--at that time, there was no Vigilance Committee to aid the flying slave--at that time, the two powerful Anti-Slavery Societies of America had no being.

I distinctly remember that I felt the need of enlisting the sympathy of G.o.d, in behalf of my enslaved brethren; but when I attempted it day after day, and night after night, I was made to feel, that whatever else I might do, I was not qualified to do that, as I was myself alienated from him by wicked works. In short, I felt that I needed the powerful aid of some in my behalf with G.o.d, just as much as I did that of my dear friend in Pennsylvania, when flying from man. "If one man sin against another, the judge shall judge him, but if a man sin against G.o.d, who shall entreat for him?"

Day after day, for about two weeks, I found myself more deeply convicted of personal guilt before G.o.d. My heart, soul and body were in the greatest distress; I thought of neither food, drink or rest, for days and nights together. Burning with a recollection of the wrongs man had done me--mourning for the injuries my brethren were still enduring, and deeply convicted of the guilt of my own sins against G.o.d. One evening, in the third week of the struggle, while alone in my chamber, and after solemn reflection for several hours, I concluded that I could never be happy or useful in that state of mind, and resolved that I would try to become reconciled to G.o.d. I was then living in the family of an Elder of the Presbyterian Church. I had not made known my feelings to any one, either in the family or out of it; and I did not suppose that any one had discovered my feelings. To my surprise, however, I found that the family had not only been aware of my state for several days, but were deeply anxious on my behalf. The following Sabbath, Dr. c.o.x was on a visit in Brooklyn to preach, and was a guest in the family; hearing of my case, he expressed a wish to converse with me, and without knowing the plan, I was invited into a room and left alone with him. He entered skilfully and kindly into my feelings, and after considerable conversation he invited me to attend his service that afternoon. I did so, and was deeply interested.

Without detaining the reader with too many particulars, I will only state that I heard the doctor once or twice after this, at his own place of worship in New York City, and had several personal interviews with him, as the result of which, I hope, I was brought to a saving acquaintance with Him, of whom Moses in the Law and the Prophets did write; and soon connected myself with the church under his pastoral care.

I now returned with all my renewed powers to the great theme--slavery. It seemed now as I looked at it, to be more hideous than ever. I saw it now as an evil under the moral government of G.o.d--as a sin not only against man, but also against G.o.d. The great and engrossing thought with me was, how shall I now employ my time and my talents so as to tell most effectually upon this system of wrong! As I have stated, there was no Anti-Slavery Society then--there was no Vigilance Committee. I had, therefore, to select a course of action, without counsel or advice from any one who professed to sympathize with the slave. Many, many lonely hours of deep meditation have I pa.s.sed during the years 1828 and 1829, before the great anti-slavery movement. On the questions, What shall I do for the slave? How shall I act so that he will reap the benefit of my time and talents? At one time I had resolved to go to Africa, and to react from there; but without bias or advice from any mortal, I soon gave up that, as looking too much like feeding a hungry man with a long spoon.

At length, finding that the misery, ignorance, and wretchedness of the free coloured people was by the whites tortured into an argument for slavery; finding myself now among the free people of colour in New York, where slavery was so recently abolished; and finding much to do for their elevation, I resolved to give my strength in that direction. And well do I remember the great movement which commenced among us about this time, for the holding of General Conventions, to devise ways and means for their elevation, which continued with happy influence up to 1834, when we gave way to anti-slavery friends, who had then taken up the labouring oar. And well do I remember that the first time I ever saw those tried friends, Garrison, Jocelyn, and Tappan, was in one of those Conventions, where they came to make our acquaintance, and to secure our confidence in some of their preliminary labours.

My particular mode of labour was still a subject of deep reflection; and from time to time I carried it to the Throne of Grace. Eventually my mind fixed upon the ministry as the desire of my whole heart. I had mastered the preliminary branches of English education, and was engaged in studying logic, rhetoric, and the Greek Testament, without a master. While thus struggling in my laudable work, an opening presented itself which was not less surprising than gratifying. Walking on the street one day, I met a friend, who said to me, "I have just had an application to supply a teacher for a school, and I have recommended you." I said, "My dear friend, I am obliged to you for the kindness; but I fear I cannot sustain an examination for that station." "Oh," said he, "try." I said, "I will,"

and we separated. Two weeks afterwards, I met the trustees of the school, was examined, accepted, and agreed with them for a salary of two hundred dollars per annum; commenced my school, and succeeded. This was five years, three months, and thirteen days after I came from the South.

As the events of my life since that have been of a public professional nature, I will say no more about it. My object in writing this tract is now completed. It has been to shew the reader the hand of G.o.d with a slave; and to elicit your sympathy in behalf of the fugitive slave, by shewing some of the untold dangers and hardships through which he has to pa.s.s to gain liberty, and how much he needs friends on free soil; and that men who have felt the yoke of slavery, even in its mildest form, cannot be expected to speak of the system otherwise than in terms of the most unqualified condemnation.

There is one sin that slavery committed against me, which I never can forgive. It robbed me of my education; the injury is irreparable; I feel the embarra.s.sment more seriously now than I ever did before. It cost me two years' hard labour, after I fled, to unshackle my mind; it was three years before I had purged my language of slavery's idioms; it was four years before I had thrown off the crouching aspect of slavery; and now the evil that besets me is a great lack of that general information, the foundation of which is most effectually laid in that part of life which I served as a slave. When I consider how much now, more than ever, depends upon sound and thorough education among coloured men, I am grievously overwhelmed with a sense of my deficiency, and more especially as I can never hope now to make it up. If I know my own heart, I have no ambition but to serve the cause of suffering humanity; all that I have desired or sought, has been to make me more efficient for good. So far I have some consciousness that I have done my utmost; and should my future days be few or many, I am reconciled to meet the last account, hoping to be acquitted of any wilful neglect of duty; but I shall have to go to my last account with this charge against the system of slavery, "_Vile monster! thou hast hindered my usefulness, by robbing me of my early education._"

Oh! what might I have been now, but for this robbery perpetrated upon me as soon as I saw the light. When the monster heard that a man child was born, he laughed, and said, "It is mine." When I was laid in the cradle, he came and looked on my face, and wrote down my name upon his barbarous list of chattels personal, on the same list where he registered his horses, hogs, cows, sheep, and even his _dogs!_ Gracious Heaven, is there no repentance for the misguided men who do these things!

The only harm I wish to slaveholders is, that they may be speedily delivered from the guilt of a sin, which, if not repented of, must bring down the judgment of Almighty G.o.d upon their devoted heads. The least I desire for the slave is, that he may be speedily released from the pain of drinking a cup whose bitterness I have sufficiently tasted, to know that it is insufferable.

CHAPTER VI.

SOME ACCOUNT OF THE FAMILY I LEFT IN SLAVERY--PROPOSAL TO PURCHASE MYSELF AND PARENTS--HOW MET BY MY OLD MASTER.

It is but natural that the reader should wish to hear a word about the family I left behind.

There are frequently large slave families with whom G.o.d seems to deal in a remarkable manner. I believe my family is an instance.

I have already stated that when I fled, I left a father, mother, and eleven brothers and sisters. These were all, except my oldest brother, owned by the man from whom I fled. It will be seen at once then how the fear of implicating them embarra.s.sed me in the outset. They suffered nothing, however, but a strong suspicion, until about six months after I had left; when the following circ.u.mstance took place:--

When I left my friend W.W. in Pennsylvania to go on north, I ventured to write a letter back to one of my brothers, informing him how I was; and this letter was directed to the care of a white man who was hired on the plantation, who worked in the garden with my father, and who professed a warm friendship to our family; but instead of acting in good faith, he handed the letter to my master. I am sorry that truth compels me to say that that man was an Englishman.

From that day the family were handled most strangely. The history begins thus: they were all sold into Virginia, the adjoining state. This was done lest I should have some plan to get them off; but G.o.d so ordered that they fell into kinder hands. After a few years, however, their master became much embarra.s.sed, so that he was obliged to pa.s.s them into other hands, at least for a term of years. By this change the family was divided, and my parents, with the greater part of their children, were taken to New Orleans. After remaining there several years at hard labour,--my father being in a situation of considerable trust, they were again taken back to Virginia; and by this means became ent.i.tled by the laws of that state to their freedom. Before justice, however, could take its course, their old master in Maryland, as if intent to doom them for ever to bondage, repurchased them; and in order to defeat a similar law in Maryland, by which they would have been ent.i.tled to liberty, he obtained from the General a.s.sembly of that state the following special act. This will show not only something of his character as a slaveholder, but also his political influence in the state. It is often urged in the behalf of slaveholders, that the law interposes an obstacle in the way of emanc.i.p.ating their slaves when they wish to do so, but here is an instance which lays open the real philosophy of the whole case. They make the law themselves, and when they find the laws operate more in favour of the slaves than themselves, they can easily evade or change it. Maryland being a slave-exporting state, you will see why they need a law to prohibit the importation of slaves; it is a protection to that sort of trade. This law he wished to evade.

"_An act for the Relief of ---- of ---- County. Pa.s.sed January 17th, 1842._

"Whereas it is represented to this General a.s.sembly that ---- of ---- county, brought into this state from the state of Virginia, sometime in the month of March last, two negro slaves, to wit, ---- and ---- his wife, who are slaves for life, and who were acquired by the said ---- by purchase, and whereas, the said ---- is desirous of retaining said slaves in this state. THEREFORE, BE IT ENACTED, _by the General a.s.sembly_ of Maryland, that the said ---- be, and he is hereby authorized to retain said negroes as slaves for life within this state, provided that the said ---- shall within thirty days after the pa.s.sage of this act, file with the clerk of the ---- county court, a list of said slaves so brought into this state, stating their ages, with an affidavit thereto attached, that the same is a true and faithful list of the slaves so removed, and that they were not brought into this state for the purpose of sale, and that they are slaves for life. And _provided also_, that the sum of fifteen dollars for each slave, between the ages of twelve and forty-five years, and the sum of five dollars for each slave above the age of forty-five years and under twelve years of age, so brought into this state, shall be paid to the said clerk of ---- county court: to be paid over by him to the treasurer of the western sh.o.r.e, for the use and benefit of the Colonization Society of this state.