The Grimke Sisters Part 10

"When it (the Appeal) came out, a large number of copies were sent by mail to South Carolina. Most of them were publicly burned by postmasters. Not long after this, the city authorities of Charleston learned that Miss Grimke was intending to visit her mother and sisters, and pa.s.s the winter with them. Thereupon the mayor called upon Mrs.

Grimke and desired her to inform her daughter that the police had been instructed to prevent her landing while the steamer remained in port, and to see to it that she should not communicate, by letter or otherwise, with any persons in the city; and, further, that if she should elude their vigilance and go on sh.o.r.e, she would be arrested and imprisoned until the return of the vessel. Her Charleston friends at once conveyed to her the message of the mayor, and added that the people of Charleston were so incensed against her, that if she should go there despite the mayor's threat of pains and penalties, she could not escape personal violence at the hands of the mob. She replied to the letter that her going would probably compromise her family; not only distress them, but put them in peril, which she had neither heart nor right to do; but for that fact, she would certainly exercise her const.i.tutional right as an American citizen, and go to Charleston to visit her relatives, and if for that, the authorities should inflict upon her pains and penalties, she would willingly bear them, a.s.sured that such an outrage would help to reveal to the free States the fact that slavery defies and tramples alike upon const.i.tutions and laws, and thus outlaws itself."

These brave words said no more than they meant, for Angelina Grimke's moral heroism would have borne her to the front of the fiercest battle ever fought for human rights; and she would have counted it little to lay down her life if that could help on the victory. She touched as yet only the surf of the breakers into which she was soon to be swept, but her clear eye would not have quailed, or her cheek have blanched, if even then all their cruelty could have been revealed to her.

CHAPTER XII.

We have seen, a few pages back, that Angelina expressed her thankfulness at Sarah's change of views with respect to the anti-slavery cause. Again we must regret the destruction of Sarah's letters, which would have shown us by what chains of reasoning her mind at last reached entire sympathy with Angelina's. We can only infer that her progress was rapid after the public rebuke which caused her to turn her back on Philadelphia, and that her sister's brave and isolated position, appealing strongly to her affection, urged her to make a closer examination of the subject of abolitionism than she had yet done. The result we know; her entire conversion in a few weeks to Angelina's views. And from that time she travelled close by her sister's side in this as well as in other questions of reform, drawing her inspiration from Angelina's clearer intuitions and calmer judgment, and frankly and affectionately acknowledging her right of leadership.

The last of August, 1836, the sisters were once more together, Sarah having accepted Mrs. Parker's invitation to come to Shrewsbury. The question of future arrangements was now discussed. Angelina felt a strong inclination to go to New England, and undertake there the same work which the committee in New York wished her to perform, and she even wrote to Mr. Wright that she expected to do so. Feeling also that Friends had the first right to her time and labors, and that, if permitted, she would prefer to work within the Society, she wrote to her old acquaintances, E. and L. Cap.r.o.n, the cotton manufacturers of Uxbridge, Ma.s.sachusetts, to consult them on the subject. She mentions this in a letter to her friend, Jane Smith, saying:--

"My present feelings lead me to labor with Friends on the manufacture and use of the products of slave-labor. They excuse themselves from doing anything, because they say they cannot mingle in the general excitement, and so on. Now, here is a field of labor in which they need have nothing to do with other societies, and yet will be striking a heavy blow at slavery. These topics the Anti-Slavery Society has never acted upon as a body, and therefore no agent of theirs could consistently labor on them. I stated to E. and L. Cap.r.o.n just how I felt, and asked whether I could be of any use among them, whether they were prepared to have the morality of these things discussed on Christian principles. I have no doubt my Philadelphia friends will oppose my going there, but, Jane, I have realized very sensibly of late that I belong not to them, but to Christ Jesus, and that I must follow the Lamb whithersoever He leadeth.... I feel as if I was about to sacrifice every friend I thought I had, but I still believe with T.D.

Weld, that this is 'a cause worth dying for.'"

This is the first mention we find of her future husband, whom she had not yet seen, but whose eloquent addresses she had read, and whose ill-treatment by Western mobs had more than once called forth the expression of her indignation.

The senior member of the firm to which she had written answered her letter in person, and, she says, utterly discouraged her. He said that if she should go into New England with the avowed intention of laboring among Friends on the subject of slavery in _any_ way, her path would be completely closed, and she would find herself entirely helpless. He even went so far as to say that he believed there were Friends who would destroy her character if she attempted anything of the kind. He proposed that she should go to his house for the winter, and employ her time in writing for the Anti-Slavery Society, and doing anything else she could incidentally. But this plan did not suit her. She felt it right to offer her services to Friends first, and was glad she had done so; but if they would not accept them she must take them elsewhere.

Besides, when she communicated her plan to Catherine Morris, Catherine objected to it very decidedly, and said she _could not_ go without a certificate and a companion, and these she knew Friends would not grant her.

"Under all these circ.u.mstances," Angelina writes, "I felt a little like the apostle Paul, who having first offered the Jews the gospel, and finding they would not receive it, believed it right for him to turn to the Gentiles. Didst thou ever hear anything so absurd as what Catherine says about the certificate and a companion? I cannot feel bound by such unreasonable restrictions if my Heavenly Father opens a door for me, and I do not mean to submit to them. She knows very well that Arch Street Meeting would grant me neither, but as the servant of Jesus Christ I have no right to bow down thus to the authority of man, and I do not expect ever again to suffer myself to be trammelled as I have been. It is sinful in any human being to resign his or her conscience and free agency to any society or individual, if such usurpation can be resisted by moral power. The course our Society is now determined upon, of crushing everything which opposes the peculiar views of Friends, seems to me just like the powerful effort of the Jews to close the lips of Jesus. They are afraid that the Society will be completely broken up if they allow any difference of opinion to pa.s.s unrebuked, and they are resolved to put down all who question in any way the doctrines of Barclay, the soundness of Fox, or the practices which are built on them. But the time is fast approaching when we shall see who is for Christ, and who for Fox and Barclay, the Paul and Apollos of our Society."

Her plan of going to New England frustrated, Angelina hesitated no longer about accepting the invitation from New York. But first there was a long discussion of the subject with Sarah, who found it hard to resign her sister to a work she as yet did not cordially approve. She begged her not to decide suddenly, and pointed out all sorts of difficulties--the great responsibility she would a.s.sume, her retiring disposition, and almost morbid shrinking from whatever might make her conspicuous; the trial of going among strangers, made greater by her Quaker costume and speech, and lastly, of the almost universal prejudice against a woman's speaking to any audience; and she asked her if, under all these embarra.s.sing circ.u.mstances, added to her inexperience of the world, she did not feel that she would ultimately be forced to give up what now seemed to her so practicable. To all this Angelina only answered that the responsibility seemed thrust upon her, that the call was G.o.d's call, and she could not refuse to answer it.

Sarah then told her that if she should go upon this mission without the sanction of the "Meeting for Sufferings," it would be regarded as a violation of the established usages of the Society, and it would feel obliged to disown her. Angelina's answer to this ended the discussion.

She declared that as her mind was made up to go, she could not ask leave of her Society--that it would grieve her to have to leave it, and it would be unpleasant to be disowned, but she had no alternative. Then Sarah, whose loving heart had, during the long talk, been moving nearer and nearer to that of her clear child, surprised her by speaking in the beautiful, tender language of Ruth: "If thou indeed feelest thus, and I cannot doubt it, then my mind too is made up. Where thou goest, I will go; thy G.o.d shall be my G.o.d, thy people my people. What thou doest, I will, to my utmost, aid thee in doing. We have wept and prayed together, we will go and work together."

And thus fully united, heart and soul and mind, they departed for New York, Angelina first writing to inform the committee of her decision, and while thanking them for the salary offered, refusing to receive any. She also told them that her sister would accompany her and co-operate with her, and they would both bear their own expense.

After this time, the sisters found themselves in frequent and intimate a.s.sociation with the men who, as officers of the American Anti-Slavery Society, had the direction of the movement. The marked superiority of their new friends in education, experience, culture, piety, liberality of view, statesmanship, decision of character, and energy in action, to the Philadelphia Quakers and Charleston slave-holders, must have been to them a surprise and a revelation. Working with a common purpose, these men were of varied accomplishments and qualities. William Jay and James G. Birney were cultured men of the world, trained in legal practice and public life; Arthur Tappan, Lewis Tappan, John Rankin, and Duncan Dunbar, were successful merchants; Abraham L. c.o.x, a physician in large practice; Theodore D. Weld, Henry B. Stanton, Alvan Stewart, and Gerrit Smith were popular orators; Joshua Leavitt, Elizur Wright, and William Goodell were ready writers and able editors; Beriah Green and Amos A. Phelps were pulpit speakers and authors, and John G.

Whittier was a poet. Some of them had national reputations. Those who in December, 1835, protested against the false charges of publishing incendiary doc.u.ments calculated to excite servile war, made against the Society by President Jackson, had signed names almost as well known as his, and had written better English than his message. Several of them had been officers of the American Anti-Slavery Society from its formation. Their energy had been phenomenal: they had raised funds, sent lecturers into nearly every county in the free States, and circulated in a single year more than a million copies of newspapers, pamphlets, magazines, and books. Their moderation, good judgment, and piety had been seen and known of all men. Faithful in the exposure of unfaithfulness to freedom on the part of politicians and clergymen, they denounced neither the Const.i.tution nor the Bible. Their devotion to the cause of abolition was pure; for its sake they suppressed the vanity of personal notoriety and of oratorical display. Among them, not one can be found who sought to make a name as a leader, speaker, or writer; not one who was jealous of the reputation of co-adjutors; not one who rewarded adherents with flattery and hurled invectives at dissentients; not one to whom personal flattery was acceptable or personal prominence desirable; not one whose writings betrayed egotism, self-inflation or bombast. Such was their honest aversion to personal publicity, it is now almost impossible to trace the work each did. Some of their n.o.blest arguments for Freedom were published anonymously. They made no vainglorious claims to the original authorship of ideas. But never in the history of reform was work better done than the old American Anti-Slavery Society did from its formation in 1833 to its disruption in 1840. In less than seven years it regained for Freedom most of the vantage-ground lost under the open a.s.saults and secret plottings, beginning in 1829, of the Jackson administration, and in the panic caused by the Southampton insurrection; blew into flame the embers of the national anti-slavery sentiment; painted slavery as it was; vindicated the anti-slavery character of the Const.i.tution and the Bible; defended the right of pet.i.tion; laid bare the causes of the Seminole war: exposed the Texas conspiracy and the designs of the slave power for supremacy; and freed the legitimate abolition cause from "no human government," secession, and anti-const.i.tution heresies. In short, it planted the seed which flowered and fruited in a political party, around which the nation was to gather for defence against the aggressions of the slave power.

At the anti-slavery office in New York, Angelina and Sarah learned, much to their satisfaction, that the work that would probably be required of Angelina could be done in a private capacity; that it was proposed to organize, the next month (November), a National Female Anti-Slavery Society, for which women agents would be needed, and they could make themselves exceedingly useful travelling about, distributing tracts, and talking to women in their own homes.

There the matter rested for a time.

Writing to her friend Jane Smith in Philadelphia after their return to Shrewsbury, Angelina says:--

"I am certain of the disapproval of nearly all my friends. As to dear Catherine, I am afraid she will hardly want to see me again. I wrote to her all about it, for I wanted her to know what my prospects were. I expect nothing less than the loss of her friendship and of my membership in the Society. The latter will be a far less trial than the former.... I cannot describe to thee how my dear sister has comforted and strengthened me. I cannot regard the change in her feelings as any other than as a strong evidence that my Heavenly Father has called me into the anti-slavery field, and after having tried my faith by her opposition, is now pleased to strengthen and confirm it by her approbation."

In a postscript to this letter, Sarah says:--

"G.o.d does not willingly grieve or afflict the children of men, and if my suffering or even my beloved sister's, which is harder to bear than my own, can help forward the cause of Truth and Righteousness, I may rejoice in that we are found worthy not only to believe on, but also to suffer for, the name of Jesus."

Angelina adds that she shall be obliged to go to Philadelphia for a week or so, to dispose of her personal effects, and asks Jane to receive her as a boarder, as she did not think it would be right to impose herself upon either her sister, Mrs. Frost, or Catherine, on account of their disapproval of anti-slavery measures.

"I never felt before," she says, "as if I had _no_ home. It seems as if the Lord had completely broken up my rest and driven me out to labor for the poor slave. It is _His_ work--I blame no one."

A few weeks later, the sisters were again in New York, the guests of that staunch abolitionist, Dr. c.o.x, and his good wife, Abby, as earnest a worker in the cause as her husband. An anti-slavery convention had been called for the first week in the month of November, and met soon after their arrival. It was at this convention that Angelina first saw and listened to Theodore D. Weld. Writing to her friend Jane, she says:--

"The meetings are increasingly interesting, and to-day (11th) we enjoyed a moral and intellectual feast in a most n.o.ble speech from T.D.

Weld, of more than two hours, on the question, 'What is slavery?' I never heard so grand and beautiful an exposition of the dignity and n.o.bility of man in my life."

She goes on to give a synopsis of the entire speech, and by her frequent enthusiastic comments reveals how much it and the speaker impressed her. She continues:--

"After the meeting was over, W.L. Garrison introduced Weld to us. He greeted me with the appellation of 'my dear sister,' and I felt as though he was a brother indeed in the holy cause of suffering humanity; a man raised up by G.o.d and wonderfully qualified to plead the cause of the oppressed. Perhaps now thou wilt want to know how this lion of the tribe of abolition _looks_. Well, at first sight, there was nothing remarkable to me in his appearance, and I wondered whether he was really as great as I had heard. But as soon as his countenance became animated by speaking, I found it was one which portrayed the n.o.blest qualities of the heart and head beaming with intelligence, benevolence, and frankness."

On the last page of her letter she says: "It is truly comforting to me to find that sister is so much pleased with the Convention, that she acknowledges the spirit of brotherly love and condescension manifest there, and that earnest desire after truth which characterizes the addresses. We have been introduced to a number of abolitionists, Thurston, Phelps, Green, the Burleighs, Wright, Pritchard, Thome, etc., and Amos Dresser, as lovely a specimen of the meekness and lowliness of the great Master as I ever saw. His countenance betrayeth that he has been with Jesus, and it was truly affecting to hear him on Sixth Day give an account of the Nashville outrage to a very large colored school.[5]

"The F.A.S. Society is to have its first public meeting this week, at which we hope to hear Weld, but fear he will not have time, as he is not even able to go home to meals, and told me he had sat up until two o'clock every night since he came to New York. As to myself, I feel I have nothing to do but to attend the Convention at present. I am very comfortable, feeling in my right place, and sister seems to feel so too, though neither of us sees much ahead."

[5] Amos Dresser was one of the Lane Seminary students. After leaving that inst.i.tution, in order to raise funds to continue his studies, he accepted an agency for the sale of the "Cottage Bible."

While peacefully prosecuting his business in Nashville, in 1834, it became known that he was an abolitionist. This was enough. He was arrested, his trunk broken open, and its contents searched and scattered. He was then taken before a vigilance committee, and without a single charge, except that of his anti-slavery principles, being brought against him, was condemned to receive twenty lashes, "well laid on," on the bare back, and then to be driven from the town. The sentence was carried out by the votes and in the presence of thousands of people, and was presided over by the mayor and the elders of the Presbyterian Church from whose hands Mr. Dresser had, the Sunday before, received the Holy Communion.

In her next letter she describes the deepening interest of the Convention, and Sarah's increasing unity with its members.

"We sit," she says, "from 9 to 1, 3 to 5, and 7 to 9, and never feel weary at all. It is better, _far_ better than any Yearly Meeting I ever attended. It is still uncertain when we shall adjourn, and it is so good to be here that I don't know how to look forward to the end of such a feast.... T.D. Weld is to begin his Bible argument to-morrow. It will occupy, he says, four days."

The Convention adjourned the latter part of November, 1836, and we may judge how profitable its meetings had proved to Sarah Grimke, from the fact that she at once began the preparation of an "Epistle to the Clergy of the Southern States," which, printed in pamphlet form, was issued some time in December, and was as strong an argument against the stand on the subject of slavery taken by the majority of the clergy as had yet appeared. Reading it, one would little suspect how recent had been the author's opposition to just such protests as this, calculated to stir up bitter feelings and create discussion and excitement in the churches. It is written in a spirit of gentleness and persuasion, but also of firm admonition, and evidently under a deep sense of individual responsibility. It shows, too, that Sarah had reached full accord with Angelina in her views of immediate emanc.i.p.ation.

By the time the Convention was over, the sisters, and portions of their history, had become so well known to abolitionists, that the leaders felt they had secured invaluable champions in these two Quaker women, one so logical, brilliant, and persuasive; the other so intelligent, earnest, and conscientious; and both distinguished by their ability to testify as eye-witnesses against the monstrous evils of slavery.

It was proposed that they should begin to hold a series of parlor meetings, for women only, of course. But it was soon found that they had, in private conversations, made such an impression, that no parlors would be large enough to accommodate all who desired to hear them speak more at length. Upon learning this, the Rev. Mr. Dunbar, a Baptist clergyman, offered them the use of his Session room, and the Female Anti-Slavery Society embraced the opportunity to make this the beginning of regular quarterly meetings. On the Sunday previous to the meeting, notice of it was given out in four churches, without however, naming the proposed speakers. But it became known in some way that the Misses Grimke were to address the meeting, and a shock went through the whole community. Not a word would have been said if they had restricted themselves to a private parlor meeting, but that it should be transferred to such a public place as the parlor of a church made quite a different affair of it. Friends were of course as loud as Friends could properly be in their expressions of disapproval, while other denominations, not so restrained, gave Mr. Dunbar, the abolitionists, and the "two bold Southern women" an unmistakable piece of their mind.

Even Gerrit Smith, always the grandest champion of woman, advised against the meeting, fearing it would be p.r.o.nounced a f.a.n.n.y Wright affair, and do more harm than good. Sarah and Angelina were appalled, the latter especially, feeling almost as if she was the bold creature she was represented to be. She declared her utter inability, in the face of such antagonism, to go on with the work she had undertaken, and the more she looked at it, the more unnatural and unwise it seemed to her; and when printed hand-bills were scattered about, calling attention in a slighting manner to their names, both felt as if it were humanly impossible for them to proceed any further. But the meeting had been called, and as there was no business to come before it, they did not know what to do.

"In this emergency," Angelina writes, "I called upon Him who has ever hearkened unto my cry. My strength and confidence were renewed, my burden slipped off, and from that time I felt sure of G.o.d's help in the hour of need, and that He would be mouth and wisdom, tongue and utterance to us both."

"Yesterday," she continues, "T.D. Weld came up, like a brother, to sympathize with us and encourage our hearts. He is a precious Christian, and bade us not to fear, but to trust in G.o.d. In a previous conversation on our holding meetings, he had expressed his full unity with our doing so, and grieved over that fact.i.tious state of society which bound up the energies of woman, instead of allowing her to exercise them to the glory of G.o.d and the good of her fellow creatures.

His visit was really a strength to us, and I felt no more fear. We went to the meeting at three o'clock, and found about three hundred women there. It was opened with prayer by Henry Ludlow; we were warmly welcomed by brother Dunbar, and then these two left us. After a moment, I arose and spoke about forty minutes, feeling, I think, entirely unembarra.s.sed. Then dear sister did her part better than I did. We then read some extracts from papers and letters, and answered a few questions, when at five the meeting closed; after the question had been put whether our sisters wished another meeting to be held. A good many rose, and Henry Ludlow says he is sure he can get his session room for us."

This account of the first a.s.sembly of women, not Quakers, in a public place in America, addressed by American women, is deeply interesting, and touching from its very simplicity.

We who are so accustomed to hear women speak to promiscuous audiences on any and every subject, and to hear them applauded too, can scarcely realize the prejudice which, half a century back, sought to close the lips of two refined Christian ladies, desirous only of adding their testimony against the greatest evil of any age or country. But those who denounced and ridiculed them builded better than they knew, for then and there was laid the corner-stone of that temple of equal rights for women, which has been built upon by so many brave hearts and willing hands since, and has brought to the front such staunch supporters and brilliant advocates as now adorn every convention of the Woman's Rights a.s.sociations.

After mentioning some who came up and spoke to them after the meeting was over, Angelina adds:--

"We went home to tea with Julia Tappan, and Brother Weld was all anxiety to hear about the meeting. Julia undertook to give some account, and among other things mentioned that a warm-hearted abolitionist had found his way into the back part of the meeting, and was escorted out by Henry Ludlow. Weld's n.o.ble countenance instantly lighted up, and he exclaimed: 'How supremely ridiculous to think of a man's being shouldered out of a meeting, for fear he should hear a woman speak!'...

"In the evening a colonizationist of this city came to introduce an abolitionist to Lewis Tappan. We women soon hedged in our expatriation brother, and held a long and interesting argument with him until near ten o'clock. He gave up so much that I could not see what he had to stand on when we left him."

Another meeting, similar to the first, was held the next week, when so much interest was manifested that it was decided to continue the meetings every week until further notice. By the middle of January they had become so crowded, and were attended by such an influential cla.s.s of women, that Mr. Ludlow concluded to offer his church to them. He always opened the meetings with prayer, and then retired. The addresses made by the sisters were called "lectures," but they were rather familiar talks, occasionally a discussion, while many questions were asked and answered. Angelina's confidence in herself increased rapidly, until she no longer felt the least embarra.s.sment in speaking; though she alludes to the exhausting effect of the meetings on her physical system. Of Sarah, she says, writing to Jane Smith:--

"It is really delightful to see dear sister so happy in this work....

Some Friends come to hear us, but I do not know what they think of the meetings--or of us. How little, how very little I supposed, when I used so often to say 'I wish I were a man,' that I could go forth and lecture, that I ever would do such a thing. The idea never crossed my mind that as a woman such work could possibly be a.s.signed to me."

To this letter there is a postscript from Sarah, in which she says:--

"I would not give up my abolition feelings for anything I know. They are intertwined with my Christianity. They have given a new spring to my existence, and shed over my whole being sweet and hallowed enjoyments."