his honor, as his own; and thus enjoys a kind of reflected sense of what it might be to be a man himself. Hence it is that the appeal to the more generous part of the negro character is seldom made in vain.
An acquaintance of the writer was married to a gentleman in Louisiana, who was the proprietor of some eight hundred slaves. He, of course, had a large train of servants in his domestic establishment. When about to enter upon her duties, she was warned that the servants were all so thievish that she would be under the necessity, in common with all other housekeepers, of keeping everything under lock and key. She, however, announced her intention of training her servants in such a manner as to make this unnecessary. Her ideas were ridiculed as chimerical, but she resolved to carry them into practice. The course she pursued was as follows: She called all the family servants together; told them that it would be a great burden and restraint upon her to be obliged to keep everything locked from them; that she had heard that they were not at all to be trusted, but that she could not help hoping that they were much better than they had been represented. She told them that she should provide abundantly for all their wants, and then that she should leave her stores unlocked, and trust to their honor.
The idea that they were supposed capable of having any honor struck a new chord at once in every heart. The servants appeared most grateful for the trust, and there was much public spirit excited, the older and graver ones exerting themselves to watch over the children, that nothing might be done to destroy this new-found treasure of honor.
At last, however, the lady discovered that some depredations had been made on her cake by some of the juvenile part of the establishment; she, therefore, convened all the servants and stated the fact to them. She remarked that it was not on account of the value of the cake that she felt annoyed, but that they must be sensible that it would not be pleasant for her to have it indiscriminately fingered and handled, and that, therefore, she should set some cake out upon a table, or some convenient place, and beg that all those who were disposed to take it would go there and help themselves, and allow the rest to remain undisturbed in the closet. She states that the cake stood upon the table and dried, without a morsel of it being touched, and that she never afterwards had any trouble in this respect.
A little time after, a new carriage was bought, and one night the leather boot of it was found to be missing. Before her husband had time to take any steps on the subject, the servants of the family called a convention among themselves, and instituted an inquiry into the offence. The boot was found and promptly restored, though they would not reveal to their master and mistress the name of the offender.
One other anecdote which this lady related illustrates that peculiar devotion of a slave to a good master, to which allusion has been made. Her husband met with his death by a sudden and melancholy accident. He had a personal attendant and confidential servant who had grown up with him from childhood. This servant was so overwhelmed with grief as to be almost stupefied. On the day of the funeral a brother of his deceased master inquired of him if he had performed a certain commission for his mistress. The servant said that he had forgotten it. Not perceiving his feelings at the moment, the gentleman replied, “I am surprised that you should neglect any command of your mistress, when she is in such affliction.”
This remark was the last drop in the full cup. The poor fellow fell to the ground entirely insensible, and the family were obliged to spend nearly two hours employing various means to restore his vitality. The physician accounted for his situation by saying that there had been such a rush of all the blood in the body towards the heart, that there was actual danger of a rupture of that organ—a literal death by a broken heart.
Some thoughts may be suggested by Miss Ophelia’s conscientious but unsuccessful efforts in the education of Topsy.
Society has yet need of a great deal of enlightening as to the means of restoring the vicious and degraded to virtue.
It has been erroneously supposed that with brutal and degraded natures only coarse and brutal measures could avail; and yet it has been found, by those who have most experience, that their success with this class of society has been just in proportion to the delicacy and kindliness with which they have treated them.
Lord Shaftsbury, who has won so honorable a fame by his benevolent interest in the efforts made for the degraded lower classes of his own land, says, in a recent letter to the author:
You are right about Topsy: our ragged schools will afford you many instances of poor children, hardened by kicks, insults and neglect, moved to tears and docility by the first word of kindness. It opens new feelings, develops, as it were, a new nature, and brings the wretched outcast into the family of man.
Recent efforts which have been made among unfortunate females in some of the worst districts of New York show the same thing. What is it that rankles deepest in the breast of fallen woman, that makes her so hopeless and irreclaimable? It is that burning consciousness of degradation which stings worse than cold or hunger, and makes her shrink from the face of the missionary and the philanthropist. They who have visited these haunts of despair and wretchedness have learned that they must touch gently the shattered harp of the human soul, if they would string it again to divine music; that they must encourage self-respect, and hope, and sense of character, or the bonds of death can never be broken.
Let us examine the gospel of Christ, and see on what principles its appeals are constructed. Of what nature are those motives which have melted our hearts and renewed our wills? Are they not appeals to the most generous and noble instincts of our nature? Are we not told of One fairer than the sons of men—One reigning in immortal glory, who loved us so that he could bear pain, and want, and shame, and death itself, for our sake?
When Christ speaks to the soul, does he crush one of its nobler faculties? Does he taunt us with our degradation, our selfishness, our narrowness of view, and feebleness of intellect, compared with his own? Is it not true that he not only saves us from our sins, but saves us in a way most considerate, most tender, most regardful of our feelings and sufferings? Does not the Bible tell us that, in order to fulfil his office of Redeemer the more perfectly, he took upon him the condition of humanity, and endured the pains, and wants, and temptations of a mortal existence, that he might be to us a sympathizing, appreciating friend, “touched with the feeling of our infirmities,” and cheering us gently on in the hard path of returning virtue?
O, when shall we, who have received so much of Jesus Christ, learn to repay it in acts of kindness to our poor brethren? When shall we be Christ-like, and not man-like, in our efforts to reclaim the fallen and wandering?
CHAPTER XIII.
THE QUAKERS.
The writer’s sketch of the character of this people has been drawn from personal observation. There are several settlements of these people in Ohio, and the manner of living, the tone of sentiment, and the habits of life, as represented in her book, are not at all exaggerated.
These settlements have always been refuges for the oppressed and outlawed slave. The character of Rachel Halliday was a real one, but she has passed away to her reward. Simeon Halliday, calmly risking fine and imprisonment for his love to God and man, has had in this country many counterparts among the sect.
The writer had in mind, at the time of writing, the scenes in the trial of Thomas Garret, of Wilmington, Delaware, for the crime of hiring a hack to convey a mother and four children from Newcastle jail to Wilmington, a distance of five miles.
The writer has received the facts in this case in a letter from John Garret himself, from which some extracts will be made:
{ Wilmington, Delaware,
{ 1st month 18th, 1853.
My Dear Friend,
Harriet Beecher Stowe: I have this day received a request from Charles K. Whipple, of Boston, to furnish thee with a statement, authentic and circumstantial, of the trouble and losses which have been brought upon myself and others of my friends