When a man raises himself from the lowest condition in society to the highest, mankind pay him the tribute of their admiration; when he accomplishes this elevation by native energy, guided by prudence and wisdom, their admiration is increased; but when his course, onward and upward, excellent in itself, furthermore proves a possible, what had hitherto been regarded as an impossible, reform, then he becomes a burning and a shining light, on which the aged may look with gladness, the young with hope, and the down-trodden, as a representative of what they may themselves become. To such a man, dear reader, it is my privilege to introduce you. The life of Frederick Douglass, recorded in the pages which follow, is not merely an example of self-elevation under the most adverse circumstances; it is, moreover, a noble vindication of the highest aims of the American anti-slavery movement. The real object of that movement is not only to disenthrall, it is, also, to bestow upon the Negro the exercise of all those rights, from the possession of which he has been so long debarred.
But this full recognition of the colored man to the right, and the entire admission of the same to the full privileges, political, religious and social, of manhood, requires powerful effort on the part of the enthralled, as well as on the part of those who would disenthrall them. The people at large must feel the conviction, as well as admit the abstract logic, of human equality;[5] the Negro, for the first time in the world’s history, brought in full contact with high civilization, must prove his title first to all that is demanded for him; in the teeth of unequal chances, he must prove himself equal to the mass of those who oppress him—therefore, absolutely superior to his apparent fate, and to their relative ability. And it is most cheering to the friends of freedom, today, that evidence of this equality is rapidly accumulating, not from the ranks of the half-freed colored people of the free states, but from the very depths of slavery itself; the indestructible equality of man to man is demonstrated by the ease with which black men, scarce one remove from barbarism—if slavery can be honored with such a distinction—vault into the high places of the most advanced and painfully acquired civilization. Ward and Garnett, Wells Brown and Pennington, Loguen and Douglass, are banners on the outer wall, under which abolition is fighting its most successful battles, because they are living exemplars of the practicability of the most radical abolitionism; for, they were all of them born to the doom of slavery, some of them remained slaves until adult age, yet they all have not only won equality to their white fellow citizens, in civil, religious, political and social rank, but they have also illustrated and adorned our common country by their genius, learning and eloquence.
The characteristics whereby Mr. Douglass has won first rank among these remarkable men, and is still rising toward highest rank among living Americans, are abundantly laid bare in the book before us. Like the autobiography of Hugh Miller, it carries us so far back into early childhood, as to throw light upon the question, “when positive and persistent memory begins in the human being.” And, like Hugh Miller, he must have been a shy old-fashioned child, occasionally oppressed by what he could not well account for, peering and poking about among the layers of right and wrong, of tyrant and thrall, and the wonderfulness of that hopeless tide of things which brought power to one race, and unrequited toil to another, until, finally, he stumbled upon[6] his “first-found Ammonite,” hidden away down in the depths of his own nature, and which revealed to him the fact that liberty and right, for all men, were anterior to slavery and wrong. When his knowledge of the world was bounded by the visible horizon on Col. Lloyd’s plantation, and while every thing around him bore a fixed, iron stamp, as if it had always been so, this was, for one so young, a notable discovery.
To his uncommon memory, then, we must add a keen and accurate insight into men and things; an original breadth of common sense which enabled him to see, and weigh, and compare whatever passed before him, and which kindled a desire to search out and define their relations to other things not so patent, but which never succumbed to the marvelous nor the supernatural; a sacred thirst for liberty and for learning, first as a means of attaining liberty, then as an end in itself most desirable; a will; an unfaltering energy and determination to obtain what his soul pronounced desirable; a majestic self-hood; determined courage; a deep and agonizing sympathy with his embruted, crushed and bleeding fellow slaves, and an extraordinary depth of passion, together with that rare alliance between passion and intellect, which enables the former, when deeply roused, to excite, develop and sustain the latter.
With these original gifts in view, let us look at his schooling; the fearful discipline through which it pleased God to prepare him for the high calling on which he has since entered—the advocacy of emancipation by the people who are not slaves. And for this special mission, his plantation education was better than any he could have acquired in any lettered school. What he needed, was facts and experiences, welded to acutely wrought up sympathies, and these he could not elsewhere have obtained, in a manner so peculiarly adapted to his nature. His physical being was well trained, also, running wild until advanced into boyhood; hard work and light diet, thereafter, and a skill in handicraft in youth.[7]
For his special mission, then, this was, considered in connection with his natural gifts, a good schooling; and, for his special mission, he doubtless “left school” just at the proper moment. Had he remained longer in slavery—had he fretted under bonds until the ripening of manhood and its passions, until the drear agony of slave-wife and slave-children had been piled upon his already bitter experiences—then, not only would his own history have had another termination, but the drama of American slavery would have been essentially varied; for I cannot resist the belief, that the boy who learned to read and write as he did, who taught his fellow slaves these precious acquirements as he did, who plotted for their mutual escape as he did, would, when a man at bay, strike a blow which would make slavery reel and stagger. Furthermore, blows and insults he bore, at the moment, without resentment; deep but suppressed emotion rendered him insensible to their sting; but it was afterward, when the memory of them went seething through his brain, breeding a fiery indignation at his injured self-hood, that the resolve came to resist, and the time fixed when to resist, and the plot laid, how to resist; and he always kept his self-pledged word. In what he undertook, in this line, he looked fate in the face, and had a cool, keen look at the relation of means to ends. Henry Bibb, to avoid chastisement, strewed his master’s bed with charmed leaves and was whipped. Frederick Douglass quietly pocketed a like fetiche, compared his muscles with those of Covey—and whipped him.
In the history of his life in bondage, we find, well developed, that inherent and continuous energy of character which will ever render him distinguished. What his hand found to do, he did with his might; even while conscious that he was wronged out of his daily earnings, he worked, and worked hard. At his daily labor he went with a will; with keen, well set eye, brawny chest, lithe figure, and fair sweep of arm, he would have been king among calkers, had that been his mission.
It must not be overlooked, in this glance at his education, that[8] Mr. Douglass lacked one aid to which so many men of mark have been deeply indebted—he had neither a mother’s care, nor a mother’s culture, save that which slavery grudgingly meted out to him. Bitter nurse! may not even her features relax with human feeling, when she gazes at such offspring! How susceptible he was to the kindly influences of mother-culture, may be gathered from his own words, on page 57: “It has been a life-long standing grief to me, that I know so little of my mother, and that I was so early separated from her. The counsels of her love must have been beneficial to me. The side view of her face is imaged on my memory, and I take few steps in life, without feeling her presence; but the image is mute, and I have no striking words of hers treasured up.”
From the depths of chattel slavery in Maryland, our author escaped into the caste-slavery of the north, in New Bedford, Massachusetts. Here he found oppression assuming another, and hardly less bitter, form; of that very handicraft which the greed of slavery had taught him, his half-freedom denied him the exercise for an honest living; he found himself one of a class—free colored men—whose position he has described in the following words:
“Aliens are we in our native land. The fundamental principles of the republic, to which the humblest white man, whether born here or elsewhere, may appeal with confidence, in the hope of awakening a favorable response, are held to be inapplicable to us. The glorious doctrines of your revolutionary fathers, and the more glorious teachings of the Son of God, are construed and applied against us. We are literally scourged beyond the beneficent range of both authorities, human and divine. * * * * American humanity hates us, scorns us, disowns and denies, in a thousand ways, our very personality. The outspread wing of American christianity, apparently broad enough to give shelter to a perishing world, refuses to cover us. To us, its bones are brass, and its features iron. In running thither for shelter and[9] succor, we have only fled from the hungry blood-hound to the devouring wolf—from a corrupt and selfish world, to a hollow and hypocritical church.”—Speech before American and Foreign Anti-Slavery Society, May, 1854.
Four years or more, from 1837 to 1841, he struggled on, in New Bedford, sawing wood, rolling casks, or doing what labor he might, to support himself and young family; four years he brooded over the scars which slavery and semi-slavery had inflicted upon his body and soul; and then, with his wounds yet unhealed, he fell among the Garrisonians—a glorious waif to those most ardent reformers. It happened one day, at Nantucket, that he, diffidently and reluctantly, was led to address an anti-slavery meeting. He was about the age when the younger Pitt entered the House of Commons; like Pitt, too, he stood up a born orator.
William Lloyd Garrison, who was happily present, writes thus of Mr. Douglass’ maiden effort; “I shall never forget his first speech at the convention—the extraordinary emotion it excited in my own mind—the powerful impression it created upon a crowded auditory, completely taken by surprise. * * * I think I never hated slavery so intensely as at that moment; certainly, my perception of the enormous outrage which is inflicted by it on the godlike nature of its victims, was rendered far more clear than ever. There stood one in physical proportions and stature commanding and exact—in intellect richly endowed—in natural eloquence a prodigy.” 1
It is of interest to compare Mr. Douglass’s account of this meeting with Mr. Garrison’s. Of the two, I think the latter the most correct. It must have been a grand burst of eloquence! The pent up agony, indignation and pathos of an abused and harrowed boyhood and youth, bursting out in all their freshness and overwhelming earnestness!
This unique introduction to its great leader, led immediately[10] to the employment of Mr. Douglass as an agent by the American Anti-Slavery Society. So far as his self-relying and independent character would permit, he became, after the strictest sect, a Garrisonian. It is not too much to say, that he formed a complement which they needed, and they were a complement equally necessary to his “make-up.” With his deep and keen sensitiveness to wrong, and his wonderful memory, he came from the land of bondage full of its woes and its evils, and painting them in characters of living light; and, on his part, he found, told out in sound Saxon phrase, all those principles of justice and right and liberty, which had dimly brooded over the dreams of his youth, seeking definite forms and verbal expression. It must have been an electric flashing of thought, and a knitting of soul, granted to but few in this life, and will be a life-long memory to those who participated in it. In the society, moreover, of Wendell Phillips, Edmund Quincy, William Lloyd Garrison, and other men of earnest faith and refined culture, Mr. Douglass enjoyed the high advantage of their assistance and counsel in the labor of self-culture, to which he now addressed himself with wonted energy. Yet, these gentlemen, although proud of Frederick Douglass, failed to fathom, and bring out to the light of day, the highest qualities of his mind; the force of their own education stood in their own way: they did not delve into the mind of a colored man for capacities which the pride of race led them to believe to be restricted to their own Saxon blood. Bitter and vindictive sarcasm, irresistible mimicry, and a pathetic narrative of his own experiences of slavery, were the intellectual manifestations which they encouraged him to exhibit on the platform or in the lecture desk.
A visit to England, in 1845, threw Mr. Douglass among men and women of earnest souls and high culture, and who, moreover, had never drank of the bitter waters of American caste. For the first time in his life, he breathed an atmosphere congenial to the longings of his spirit, and felt his manhood free and[11] unrestricted. The cordial and manly greetings of the British and Irish audiences in public, and the refinement and elegance of the social circles in which he mingled, not only as an equal, but as a recognized man of genius, were, doubtless, genial and pleasant resting places in his hitherto thorny and troubled journey through life. There are joys on the earth, and, to the wayfaring fugitive from American slavery or American caste, this is one of them.
But his sojourn in England was more than a joy to Mr. Douglass. Like the platform at Nantucket, it awakened him to the consciousness of new powers that lay in him. From the pupilage of Garrisonism he rose to the dignity of a teacher and a thinker; his opinions on the broader aspects of the great American question were earnestly and incessantly sought, from various points of view, and he must, perforce, bestir himself to give suitable answer. With that prompt and truthful perception which has led their sisters in all ages of the world to gather at the feet and support the hands of reformers, the gentlewomen of England 2 were foremost to encourage and strengthen him to carve out for himself a path fitted to his powers and energies, in the life-battle against slavery and caste to which he was pledged. And one stirring thought, inseparable from the British idea of the evangel of freedom, must have smote his ear from every side—
        Hereditary bondmen! know ye not
        Who would be free, themselves mast strike the blow?
The result of this visit was, that on his return to the United States, he established a newspaper. This proceeding was sorely against the wishes and the advice of the leaders of the American Anti-Slavery Society, but our author had fully grown up to the conviction of a truth which they had once promulged, but now[12] forgotten, to wit: that in their own elevation—self-elevation—colored men have a blow to strike “on their own hook,” against slavery and caste. Differing from his Boston friends in this matter, diffident in his own abilities, reluctant at their dissuadings, how beautiful is the loyalty with which he still clung to their principles in all things else, and even in this.
Now came the trial hour. Without cordial support from any large body of men or party on this side the Atlantic, and too far distant in space and immediate interest to expect much more, after the much already done, on the other side, he stood up, almost alone, to the arduous labor and heavy expenditure of editor and lecturer. The Garrison party, to which he still adhered, did not want a colored newspaper—there was an odor of caste about it; the Liberty party could hardly be expected to give warm support to a man who smote their principles as with a hammer; and the wide gulf which separated the free colored people from the Garrisonians, also separated them from their brother, Frederick Douglass.
The arduous nature of his labors, from the date of the establishment of his paper, may be estimated by the fact, that anti-slavery papers in the United States, even while organs of, and when supported by, anti-slavery parties, have, with a single exception, failed to pay expenses. Mr. Douglass has maintained, and does maintain, his paper without the support of any party, and even in the teeth of the opposition of those from whom he had reason to expect counsel and encouragement. He has been compelled, at one and the same time, and almost constantly, during the past seven years, to contribute matter to its columns as editor, and to raise funds for its support as lecturer. It is within bounds to say, that he has expended twelve thousand dollars of his own hard earned money, in publishing this paper, a larger sum than has been contributed by any one individual for the general advancement of the colored people. There had been many other papers published and edited by colored men, beginning as far back as[13] 1827, when the Rev. Samuel E. Cornish and John B. Russworm (a graduate of Bowdoin college, and afterward Governor of Cape Palmas) published the Freedom’s Journal, in New York City; probably not less than one hundred newspaper enterprises have been started in the United States, by free colored men, born free, and some of them of liberal education and fair talents for this work; but, one after another, they have fallen through, although, in several instances, anti-slavery friends contributed to their support. 3 It had almost been given up, as an impracticable thing, to maintain a colored newspaper, when Mr. Douglass, with fewest early advantages of all his competitors, essayed, and has proved the thing perfectly practicable, and, moreover, of great public benefit. This paper, in addition to its power in holding up the hands of those to whom it is especially devoted, also affords irrefutable evidence of the justice, safety and practicability of Immediate Emancipation; it further proves the immense loss which slavery inflicts on the land while it dooms such energies as his to the hereditary degradation of slavery.
It has been said in this Introduction, that Mr. Douglass had raised himself by his own efforts to the highest position in society. As a successful editor, in our land, he occupies this position. Our editors rule the land, and he is one of them. As an orator and thinker, his position is equally high, in the opinion of his countrymen. If a stranger in the United States would seek its most distinguished men—the movers of public opinion—he will find their names mentioned, and their movements chronicled, under the head of “BY MAGNETIC TELEGRAPH,” in the daily papers. The keen caterers for the public attention, set down, in this column, such men only as have won high mark in the public esteem. During the past winter—1854-5—very frequent mention of Frederick Douglass was made under this head in the daily papers; his name glided as often—this week from Chicago, next[14] week from Boston—over the lightning wires, as the name of any other man, of whatever note. To no man did the people more widely nor more earnestly say, “Tell me thy thought!” And, somehow or other, revolution seemed to follow in his wake. His were not the mere words of eloquence which Kossuth speaks of, that delight the ear and then pass away. No! They were work-able, do-able words, that brought forth fruits in the revolution in Illinois, and in the passage of the franchise resolutions by the Assembly of New York.
And the secret of his power, what is it? He is a Representative American man—a type of his countrymen. Naturalists tell us that a full grown man is a resultant or representative of all animated nature on this globe; beginning with the early embryo state, then representing the lowest forms of organic life, 4 and passing through every subordinate grade or type, until he reaches the last and highest—manhood. In like manner, and to the fullest extent, has Frederick Douglass passed through every gradation of rank comprised in our national make-up, and bears upon his person and upon his soul every thing that is American. And he has not only full sympathy with every thing American; his proclivity or bent, to active toil and visible progress, are in the strictly national direction, delighting to outstrip “all creation.”
Nor have the natural gifts, already named as his, lost anything by his severe training. When unexcited, his mental processes are probably slow, but singularly clear in perception, and wide in vision, the unfailing memory bringing up all the facts in their every aspect; incongruities he lays hold of incontinently, and holds up on the edge of his keen and telling wit. But this wit never descends to frivolity; it is rigidly in the keeping of his truthful common sense, and always used in illustration or proof of some point which could not so readily be reached any other way. “Beware of a Yankee when he is feeding,” is a shaft that strikes home[15] in a matter never so laid bare by satire before. “The Garrisonian views of disunion, if carried to a successful issue, would only place the people of the north in the same relation to American slavery which they now bear to the slavery of Cuba or the Brazils,” is a statement, in a few words, which contains the result and the evidence of an argument which might cover pages, but could not carry stronger conviction, nor be stated in less pregnable form. In proof of this, I may say, that having been submitted to the attention of the Garrisonians in print, in March, it was repeated before them at their business meeting in May—the platform, par excellence, on which they invite free fight, a l’outrance, to all comers. It was given out in the clear, ringing tones, wherewith the hall of shields was wont to resound of old, yet neither Garrison, nor Phillips, nor May, nor Remond, nor Foster, nor Burleigh, with his subtle steel of “the ice brook’s temper,” ventured to break a lance upon it! The doctrine of the dissolution of the union, as a means for the abolition of American slavery, was silenced upon the lips that gave it birth, and in the presence of an array of defenders who compose the keenest intellects in the land.
“The man who is right is a majority” is an aphorism struck out by Mr. Douglass in that great gathering of the friends of freedom, at Pittsburgh, in 1852, where he towered among the highest, because, with abilities inferior to none, and moved more deeply than any, there was neither policy nor party to trammel the outpourings of his soul. Thus we find, opposed to all disadvantages which a black man in the United States labors and struggles under, is this one vantage ground—when the chance comes, and the audience where he may have a say, he stands forth the freest, most deeply moved and most earnest of all men.
It has been said of Mr. Douglass, that his descriptive and declamatory powers, admitted to be of the very highest order, take precedence of his logical force. Whilst the schools might have trained him to the exhibition of the formulas of deductive[16] logic, nature and circumstances forced him into the exercise of the higher faculties required by induction. The first ninety pages of this “Life in Bondage,” afford specimens of observing, comparing, and careful classifying, of such superior character, that it is difficult to believe them the results of a child’s thinking; he questions the earth, and the children and the slaves around him again and again, and finally looks to “God in the sky” for the why and the wherefore of the unnatural thing, slavery. “Yes, if indeed thou art, wherefore dost thou suffer us to be slain?” is the only prayer and worship of the God-forsaken Dodos in the heart of Africa. Almost the same was his prayer. One of his earliest observations was that white children should know their ages, while the colored children were ignorant of theirs; and the songs of the slaves grated on his inmost soul, because a something told him that harmony in sound, and music of the spirit, could not consociate with miserable degradation.
To such a mind, the ordinary processes of logical deduction are like proving that two and two make four. Mastering the intermediate steps by an intuitive glance, or recurring to them as Ferguson resorted to geometry, it goes down to the deeper relation of things, and brings out what may seem, to some, mere statements, but which are new and brilliant generalizations, each resting on a broad and stable basis. Thus, Chief Justice Marshall gave his decisions, and then told Brother Story to look up the authorities—and they never differed from him. Thus, also, in his “Lecture on the Anti-Slavery Movement,” delivered before the Rochester Ladies’ Anti-Slavery Society, Mr. Douglass presents a mass of thought, which, without any showy display of logic on his part, requires an exercise of the reasoning faculties of the reader to keep pace with him. And his “Claims of the Negro Ethnologically Considered,” is full of new and fresh thoughts on the dawning science of race-history.
If, as has been stated, his intellection is slow, when unexcited, it is most prompt and rapid when he is thoroughly aroused.[17] Memory, logic, wit, sarcasm, invective pathos and bold imagery of rare structural beauty, well up as from a copious fountain, yet each in its proper place, and contributing to form a whole, grand in itself, yet complete in the minutest proportions. It is most difficult to hedge him in a corner, for his positions are taken so deliberately, that it is rare to find a point in them undefended aforethought. Professor Reason tells me the following: “On a recent visit of a public nature, to Philadelphia, and in a meeting composed mostly of his colored brethren, Mr. Douglass proposed a comparison of views in the matters of the relations and duties of ‘our people;’ he holding that prejudice was the result of condition, and could be conquered by the efforts of the degraded themselves. A gentleman present, distinguished for logical acumen and subtlety, and who had devoted no small portion of the last twenty-five years to the study and elucidation of this very question, held the opposite view, that prejudice is innate and unconquerable. He terminated a series of well dove-tailed, Socratic questions to Mr. Douglass, with the following: ‘If the legislature at Harrisburgh should awaken, to-morrow morning, and find each man’s skin turned black and his hair woolly, what could they do to remove prejudice?’ ‘Immediately pass laws entitling black men to all civil, political and social privileges,’ was the instant reply—and the questioning ceased.”
The most remarkable mental phenomenon in Mr. Douglass, is his style in writing and speaking. In March, 1855, he delivered an address in the assembly chamber before the members of the legislature of the state of New York. An eye witness 5 describes the crowded and most intelligent audience, and their rapt attention to the speaker, as the grandest scene he ever witnessed in the capitol. Among those whose eyes were riveted on the speaker full two hours and a half, were Thurlow Weed and Lieutenant Governor Raymond; the latter, at the conclusion of the address, exclaimed to a friend, “I would give twenty thousand dollars,[18] if I could deliver that address in that manner.” Mr. Raymond is a first class graduate of Dartmouth, a rising politician, ranking foremost in the legislature; of course, his ideal of oratory must be of the most polished and finished description.
The style of Mr. Douglass in writing, is to me an intellectual puzzle. The strength, affluence and terseness may easily be accounted for, because the style of a man is the man; but how are we to account for that rare polish in his style of writing, which, most critically examined, seems the result of careful early culture among the best classics of our language; it equals if it does not surpass the style of Hugh Miller, which was the wonder of the British literary public, until he unraveled the mystery in the most interesting of autobiographies. But Frederick Douglass was still calking the seams of Baltimore clippers, and had only written a “pass,” at the age when Miller’s style was already formed.
I asked William Whipper, of Pennsylvania, the gentleman alluded to above, whether he thought Mr. Douglass’s power inherited from the Negroid, or from what is called the Caucasian side of his make up? After some reflection, he frankly answered, “I must admit, although sorry to do so, that the Caucasian predominates.” At that time, I almost agreed with him; but, facts narrated in the first part of this work, throw a different light on this interesting question.
We are left in the dark as to who was the paternal ancestor of our author; a fact which generally holds good of the Romuluses and Remuses who are to inaugurate the new birth of our republic. In the absence of testimony from the Caucasian side, we must see what evidence is given on the other side of the house.
“My grandmother, though advanced in years, * * * was yet a woman of power and spirit. She was marvelously straight in figure, elastic and muscular.” (p. 46.)
After describing her skill in constructing nets, her perseverance in using them, and her wide-spread fame in the agricultural way he adds, “It happened to her—as it will happen to any careful[19] and thrifty person residing in an ignorant and improvident neighborhood—to enjoy the reputation of being born to good luck.” And his grandmother was a black woman.
“My mother was tall, and finely proportioned; of deep black, glossy complexion; had regular features; and among other slaves was remarkably sedate in her manners.” “Being a field hand, she was obliged to walk twelve miles and return, between nightfall and daybreak, to see her children” (p. 54.) “I shall never forget the indescribable expression of her countenance when I told her that I had had no food since morning. * * * There was pity in her glance at me, and a fiery indignation at Aunt Katy at the same time; * * * * she read Aunt Katy a lecture which she never forgot.” (p. 56.) “I learned after my mother’s death, that she could read, and that she was the only one of all the slaves and colored people in Tuckahoe who enjoyed that advantage. How she acquired this knowledge, I know not, for Tuckahoe is the last place in the world where she would be apt to find facilities for learning.” (p. 57.) “There is, in Prichard’s Natural History of Man, the head of a figure—on page 157—the features of which so resemble those of my mother, that I often recur to it with something of the feeling which I suppose others experience when looking upon the pictures of dear departed ones.” (p. 52.)
The head alluded to is copied from the statue of Ramses the Great, an Egyptian king of the nineteenth dynasty. The authors of the Types of Mankind give a side view of the same on page 148, remarking that the profile, “like Napoleon’s, is superbly European!” The nearness of its resemblance to Mr. Douglass’ mother rests upon the evidence of his memory, and judging from his almost marvelous feats of recollection of forms and outlines recorded in this book, this testimony may be admitted.
These facts show that for his energy, perseverance, eloquence, invective, sagacity, and wide sympathy, he is indebted to his Negro blood. The very marvel of his style would seem to be a development of that other marvel—how his mother learned to read.[20] The versatility of talent which he wields, in common with Dumas, Ira Aldridge, and Miss Greenfield, would seem to be the result of the grafting of the Anglo-Saxon on good, original, Negro stock. If the friends of “Caucasus” choose to claim, for that region, what remains after this analysis—to wit: combination—they are welcome to it. They will forgive me for reminding them that the term “Caucasian” is dropped by recent writers on Ethnology; for the people about Mount Caucasus, are, and have ever been, Mongols. The great “white race” now seek paternity, according to Dr. Pickering, in Arabia—“Arida Nutrix” of the best breed of horses &c. Keep on, gentlemen; you will find yourselves in Africa, by-and-by. The Egyptians, like the Americans, were a mixed race, with some Negro blood circling around the throne, as well as in the mud hovels.
This is the proper place to remark of our author, that the same strong self-hood, which led him to measure strength with Mr. Covey, and to wrench himself from the embrace of the Garrisonians, and which has borne him through many resistances to the personal indignities offered him as a colored man, sometimes becomes a hyper-sensitiveness to such assaults as men of his mark will meet with, on paper. Keen and unscrupulous opponents have sought, and not unsuccessfully, to pierce him in this direction; for well they know, that if assailed, he will smite back.
It is not without a feeling of pride, dear reader, that I present you with this book. The son of a self-emancipated bond-woman, I feel joy in introducing to you my brother, who has rent his own bonds, and who, in his every relation—as a public man, as a husband and as a father—is such as does honor to the land which gave him birth. I shall place this book in the hands of the only child spared me, bidding him to strive and emulate its noble example. You may do likewise. It is an American book, for Americans, in the fullest sense of the idea. It shows that the worst of our institutions, in its worst aspect, cannot keep down energy, truthfulness, and earnest struggle for the right. It proves the[21] justice and practicability of Immediate Emancipation. It shows that any man in our land, “no matter in what battle his liberty may have been cloven down, * * * * no matter what complexion an Indian or an African sun may have burned upon him,” not only may “stand forth redeemed and disenthralled,” but may also stand up a candidate for the highest suffrage of a great people—the tribute of their honest, hearty admiration. Reader, Vale! New York
JAMES M’CUNE SMITH