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

We received a polite invitation from the trustees of the State-street African Methodist Episcopal Zion Church to attend a lecture in that edifice on Thursday evening. Being told that the discourse would be delivered by a female colored lecturer from Maryland, curiosity, as well as an interest to see how the colored citizens were managing their own institutions, led us at once to accept the invitation. We found a very spacious church, gas-light, and the balustrades of the galleries copiously hung with wreaths and festoons of flowers, and a large audience of both sexes, which, both in appearance and behaviour, was respectable and decorously observant of the proprieties of the place. The services were opened, as usual, with prayer and a hymn, the latter inspired by powerful lungs, and in which the musical ear at once caught the negro talent for melody. The lecturer was then introduced as Mrs. F.E.W. Harper, from Maryland. Without a moment's hesitation she started off in the flow of her discourse, which rolled smoothly and uninterruptedly on for nearly two hours. It was very apparent that it was not a cut and dried speech, for she was as fluent and as felicitous in her allusions to circumstances immediately around her as she was when she rose to a more exalted pitch of laudation of the "Union," or of execration of the old slavery system. Her voice was remarkable—as sweet as any woman's voice we ever heard, and so clear and distinct as to pass every syllable to the most distant ear in the house.

Without any effort at attentive listening we followed the speaker to the end, not discerning a single grammatical inaccuracy of speech, or the slightest violation of good taste in manner or matter. At times the current of thoughts flowed in eloquent and poetic expression, and often her quaint humor would expose the ivory in half a thousand mouths. We confess that we began to wonder, and we asked a fine-looking man before us, "What is her color? Is she dark or light?" He answered, "She is mulatto; what they call a red mulatto." The 'red' was new to us. Our neighbor asked, "How do you like her?" We replied, "She is giving your people the best kind and the very wisest of advice." He rejoined, "I wish I had her education." To which we added, "That's just what she tells you is your great duty and your need, and if you are too old to get it yourselves, you must give it to your children."

The speaker left the impression on our mind that she was not only intelligent and educated, but—the great end of education—she was enlightened. She comprehends perfectly the situation of her people, to whose interests she seems ardently devoted. The main theme of her discourse, the one string to the harmony of which all the others were attuned, was the grand opportunity that emancipation had afforded to the black race to lift itself to the level of the duties and responsibilities enjoined by it. "You have muscle power and brain power," she said; "you must utilize them, or be content to remain forever the inferior race. Get land, every one that can, and as fast as you ean. A landless people must be dependent upon the landed people. A few acres to till for food and a roof, however bumble, over your head, are the castle of your independence, and when you have it you are fortified to act and vote independently whenever your interests are at stake." That part of her lecture (and there was much of it) that dwelt on the moral duties and domestic relations of the colored people was pitched on the highest key of sound morality. She urged the cultivation of the "home life," the sanctity of the marriage state (a happy contrast to her strong-minded, free-love, white sisters of the North), and the duties of mothers to their daughters. "Why," said she in a voice of much surprise, "I have actually heard since I have been South that sometimes colored husbands positively beat their wives! I do not mean to insinuate for a moment that such things can possibly happen in Mobile. The very appearance of this congregation forbids it; but I did hear of one terrible husband defending himself for the unmanly practice with 'Well, I have got to whip her or leave her.'"

There were parts of the lecturer's discourse that grated a little on a white Southern ear, but it was lost and forgiven in the genuine earnestness and profound good sense with which the woman spoke to her kind in words of sound advice.

On the whole, we are very glad we accepted the Zion's invitation. It gave us much food for new thought. It reminded us, perhaps, of neglected duties to these people, and it impressed strongly on our minds that these people are getting along, getting onward, and progress was a star becoming familiar to their gaze and their desires. Whatever the negroes have done in the path of advancement, they have done largely without white aid. But politics and white pride have kept the white people aloof from offering that earnest and moral assistance which would be so useful to a people just starting from infancy into a life of self-dependence.

In writing from Columbiana and Demopolis, Alabama, about the first of March, 1871, Mrs. Harper painted the state of affairs in her usually graphic manner, and diligently was she endeavoring to inspire the people with hope and encouragement.

"Oh, what a field there is here in this region! Let me give you a short account of this week's work. Sunday I addressed a Sunday-school in Taladega; on Monday afternoon a day-school. On Monday I rode several miles to a meeting; addressed it, and came back the same night. Got back about or after twelve o'clock. The next day I had a meeting of women and addressed them, and then lectured in the evening in the Court-House to both colored and white. Last night I spoke again, about ten miles from where I am now stopping, and returned the same night, and to-morrow evening probably I shall speak again. I grow quite tired part of the time.  *  *  *  And now let me give you an anecdote or two of some of our new citizens. While in Taladega I was entertained and well entertained, at the house of one of our new citizens. He is living in the house of his former master. He is a brick-maker by trade, and I rather think mason also. He was worth to his owner, it was reckoned, fifteen hundred or about that a year. He worked with him seven years; and in that seven years he remembers receiving from him fifty cents. Now mark the contrast! That man is now free, owns the home of his former master, has I think more than sixty acres of land, and his master is in the poor-house. I heard of another such case not long since: A woman was cruelly treated once, or more than once. She escaped and ran naked into town. The villain in whose clutch she found herself was trying to drag her downward to his own low level of impurity, and at last she fell. She was poorly fed, so that she was tempted to sell her person. Even scraps thrown to the dog she was hunger-bitten enough to aim for. Poor thing, was there anything in the future for her? Had not hunger and cruelty and prostitution done their work, and left her an entire wreck for life? It seems not. Freedom came, and with it dawned a new era upon that poor, overshadowed, and sin-darkened life. Freedom brought opportunity for work and wages combined. She went to work, and got ten dollars a month. She has contrived to get some education, and has since been teaching school. While her former mistress has been to her for help.

"Do not the mills of God grind exceedingly fine? And she has helped that mistress, and so has the colored man given