The Underground Railroad by William Still (big screen ebook reader TXT) 📕

her in the spirit, may be sure that they can have no faith too great in the beauty of her pure and Christian life.

This book would be incomplete without giving some account, however brief, of Lucretia Mott's character and labors in the great work to which her life has been devoted. To write it fully would require a volume. She was born in 1793, in the island of Nantucket, and is descended from the Coffins and Macys, on the father's side, and from the Folgers, on the mother's side, and through them is related to Dr. Benjamin Franklin. Her maiden name was Lucretia Coffin.

During the absence of her father on a long voyage, her mother was engaged in mercantile business, purchasing goods in Boston, in exchange for oil and candles, the staples of the island. Mrs. Mott says in reference to this employment: "The exercise of women's talent in this line, as well as the general care which devolved upon them in the absence of their husbands, tended to develop their intellectual powers, and strengthened them mentally and physically."

The family removed to Boston in 1804. Her parents belonged to the religious Society of Friends, and carefully cultivated in their children, the peculiarities as well as the principles of that sect. To this early training, we may ascribe the rigid adherence of Mrs. Mott, to the beautiful but sober costume of the Society.

When in London, in 1840, she visited the Zoological Gardens, and a gentleman of the party, pointing out the splendid plumage of some tropical birds, remarked: "You see, Mrs. Mott, our heavenly Father believes in bright colors. How much it would take from our pleasure, if all the birds were dressed in drab." "Yes;" she replied, "but immortal beings do not depend upon feathers for their attractions. With the infinite variety of the human face and form, of thought, feeling and affection, we do not need gorgeous apparel to distinguish us. Moreover, if it is fitting that woman should dress in every color of the rainbow, why not man also? Clergymen, with their black clothes and white cravats, are quite as monotonous as the Quakers." Whatever may be the abstract merit of this argument, it is certain that the simplicity of Lucretia Mott's nature, is beautifully expressed by her habitual costume.

In giving the principal events of Lucretia Mott's life, we prefer to use her own language whenever possible. In memoranda furnished by her to Elizabeth Cady Stanton, she says: "My father had a desire to make his daughters useful. At fourteen years of age, I was placed, with a younger sister, at the Friends' Boarding School, in Dutchess county, State of New York, and continued there for more than two years, without returning home. At fifteen, one of the teachers leaving the school, I was chosen as an assistant in her place. Pleased with the promotion, I strove hard to give satisfaction, and was gratified, on leaving the school, to have an offer of a situation as teacher if I was disposed to remain; and informed that my services should entitle another sister to her education, without charge. My father was at that time, in successful business in Boston, but with his views of the importance of training a woman to usefulness, he and my mother gave their consent to another year being devoted to that institution." Here is another instance of the immeasurable value of wise parental influence.

In 1809 Lucretia joined her family in Philadelphia, whither they had removed. "At the early age of eighteen," she says, "I married James Mott, of New York—an attachment formed while at the boarding-school." Mr. Mott entered into business with her father. Then followed commercial depressions, the war of 1812, the death of her father, and the family became involved in difficulties. Mrs. Mott was again obliged to resume teaching. "These trials," she says, "in early life, were not without their good effect in disciplining the mind, and leading it to set a just estimate on worldly pleasures."

To this early training, to the example of a noble father and excellent mother, to the trials which came so quickly in her life, the rapid development of Mrs. Mott's intellect is no doubt greatly due. Thus the foundation was laid, which has enabled her, for more than fifty years, to be one of the great workers in the cause of suffering humanity. These are golden words which we quote from her own modest notes: "I, however, always loved the good, in childhood desired to do the right, and had no faith in the generally received idea of human depravity." Yes, it was because she believed in human virtue, that she was enabled to accomplish such a wonderful work. She had the inspiration of faith, and entered her life-battle against Slavery with a divine hope, and not with a gloomy despair.

The next great step in Lucretia Mott's career, was taken at the age of twenty-five, when, "summoned by a little family and many cares, I felt called to a more public life of devotion to duty, and engaged in the ministry in our Society."

In 1827 when the Society was divided Mrs. Mott's convictions led her "to adhere to the sufficiency of the light within us, resting on the truth as authority, rather than 'taking authority for truth.'" We may find no better place than this to refer to her relations to Christianity. There are many people who do not believe in the progress of religion. They are right in one respect. God's truth cannot be progressive because it is absolute, immutable and eternal. But the human race is struggling up to a higher comprehension of its own destiny and of the mysterious purposes of God so far as they are revealed to our finite intelligence. It is in this sense that religion is progressive. The Christianity of this age ought to be more intelligent than the Christianity of Calvin. "The popular doctrine of human depravity," says Mrs. Mott, "never commended itself to my reason or conscience. I searched the Scriptures daily, finding a construction of the text wholly different from that which was pressed upon our acceptance. The highest evidence of a sound faith being the practical life of the Christian, I have felt a far greater interest in the moral movements of our age than in any theological discussion." Her life is a noble evidence of the sincerity of this belief. She has translated Christian principles into daily deeds.

That spirit of benevolence which Mrs. Mott possesses in a degree far above the average, of necessity had countless modes of expression. She was not so much a champion of any particular cause as of all reforms. It was said of Charles Lamb that he could not even hear the devil abused without trying to say something in his favor, and with all Mrs. Mott's intense hatred of Slavery we do not think she ever had one unkind feeling toward the slave-holder. Her longest, and probably her noblest work, was done in the anti-slavery cause. "The millions of down-trodden slaves in our land," she says, "being the greatest sufferers, the most oppressed class, I have felt bound to plead their cause, in season and out of season, to endeavor to put my soul in their soul's stead, and to aid, all in my power, in every right effort for their immediate emancipation." When in 1833, Wm. Lloyd Garrison took the ground of immediate emancipation and urged the duty of unconditional liberty without expatriation, Mrs. Mott took an active part in the movement. She was one of the founders of the Philadelphia Female Anti-Slavery Society in 1834. "Being actively associated in the efforts for the slave's redemption," she says, "I have traveled thousands of miles in this country, holding meetings in some of the slave states, have been in the midst of mobs and violence, and have shared abundantly in the odium attached to the name of an uncompromising modern abolitionist, as well as partaken richly of the sweet return of peace attendant on those who would 'undo the heavy burdens and let the oppressed go free, and break every yoke.'" In 1840 she attended the World's Anti-Slavery Convention in London. Because she was a woman she was not admitted as a delegate. All the female delegates, however, were treated with courtesy, though not with justice. Mrs. Mott spoke frequently in the liberal churches of England, and her influence outside of the Convention had great effect on the Anti-Slavery movement in Great Britain.

But the value of Mrs. Mott's anti-slavery work is not limited to what she individually did, great as that labor was. Her influence over others, and especially the young, was extraordinary. She made many converts, who went forth to spread the great ideas of freedom throughout the land. No one can of himself accomplish great good. He must labor through others, he must inspire them, convince the unbelieving, kindle the fires of faith in doubting souls, and in the unequal fight of Right with Wrong make Hope take the place of despair. This Lucretia Mott has done. Her example was an inspiration.

In the Temperance reform Mrs. Mott took an early interest, and for many years she has practiced total abstinence from intoxicating drinks. In the cause of Peace she has been ever active, believing in the "ultra non-resistance ground, that no Christian can consistently uphold and actively engage in and support a government based on the sword." Yet this, we believe, did not prevent her from taking a profound interest in the great war for the Union; though she deplored the means, her soul must have exulted in the result. Through anguish and tears, blood and death America wrought out her salvation. Do we not believe that the United States leads the cause of human freedom? It follows then that the abolition of the gigantic system of human slavery in this country is the grandest event in modern history. Mrs. Mott has also been earnestly engaged in aid of the working classes, and has labored effectively for "a radical change in the system which makes the rich richer, and the poor poorer." In the Woman's Rights question she was early interested, and with Mrs. Elizabeth Cady Stanton, she organized, in 1848, a Woman's Rights' Convention at Seneca Falls, New York. At the proceedings of this meeting, "the nation was convulsed with laughter." But who laughs now at this irresistible reform?

The public career of Lucretia Mott is in perfect harmony with her private life. "My life in the domestic sphere," she says, "has passed much as that of other wives and mothers of this country. I have had six children. Not accustomed to resigning them to the care of a nurse, I was much confined to them during their infancy and childhood." Notwithstanding her devotion to public matters her private duties were never neglected. Many of our readers will no doubt remember Mrs. Mott at Anti-slavery meetings, her mind intently fixed upon the proceedings, while her hands were as busily engaged in useful sewing or knitting. It is not our place to inquire too closely into this social circle, but we may say that Mrs. Mott's history is a living proof that the highest public duties may be reconciled with perfect fidelity to private responsibilities. It is so with men, why should it be different with women?

In her marriage, Mrs. Mott was fortunate. James Mott was a worthy partner for such a woman. He was born in June, 1788, in Long Island. He was an anti-slavery man, almost before such a thing as anti-slavery was known. In 1812 he refused to use any article which was produced by slave labor. The directors of that greatest of all railway corporations, the Underground Rail Road, will never forget his services. He died, January 26, 1868, having nearly completed his 80th year. "Not only in regard to Slavery," said the "Philadelphia Morning Post," at the time, "but