the deep interest he sought for the welfare of his brethren of the African race.

992

That he became a successful navigator, crossing the Atlantic in the path of the slave ship, thence journeying to England, returning to the United States and actually carrying the first American Negroes to the land of their ancestry, the cost of which was borne almost entirely by himself, and before the settlement of Liberia or even the organization of the American Colonization Society by white men-is sufficient reason to connect Paul Cuffè with the history of two continents and to make him an example worthy of emulation for his persistence and his pluck, his philanthropy and his patriotism.

2 A Tribute for the Negro. Wilson Armistead.

XXI

SOJOURNER TRUTH

ISABELLA, known to history as Sojourner Truth, and without a rival in the annals of the American Negro, was born a slave of one Col. Ardinburgh in Hurley, Ulster County, New York, sometime during the latter part of the eighteenth century.

Her experiences and those of her parents as to the cruel, harsh and brutal treatment received at the hands of those who claimed their service, the many whippings for alleged disobedience and their abandonment when no longer able to be profitable as laborers and the sale of others of her kindred on the auction block by which family ties were broken, made it clear that slavery in the North1 at that distant day was not unlike what it was two-thirds of a century later south of Mason and Dixon's line.

Up to the time she was ten, Isabella spoke principally the Low Dutch, while those for whom she was employed were English. Constant blunders were inevitable and whippings as inevitably followed.

The death of both father and mother occurred while Isabella was quite young. The details of their death are pathetic in the extreme. Isabella's troubles were of the common lot of the slave. In course of time she married and became the mother of several children. Among these was a son whose abduction 1 Her age is approximately fixed because she was liberated under the act of 1817 which freed all slaves who were forty years old and upward. Ten thousand slaves were then set at liberty. Those under forty years of age were retained in servitude ten years longer, when all were emancipated.

and sale beyond the boundaries of the State, contrary to law, fired her soul and she began that vigorous protest against the common practices of the day and appeal for justice that subsequently made her fame national and opened up a career that is not only unique but deserving of perpetual remembrance. At an early period she became sensible of the influence of Christianity in her own life. She became a Methodist and on her removal to New York she joined the John Street Church, the mother of American Methodism and later she attached herself to the Zion Church in the same city, the mother of the African Methodist Episcopal Zion denomination. By the purest accident she learned that a sister whom she had never known had been a member in the same church, but Sojourner did not obtain this knowledge until after that sister's death, when she remembered having met this sister frequently in class meetings.

The circumstances leading to Isabella's removal from the city of New York was her connection with what is known as the Mathias delusion about the year 1837-1840. This led to her giving up her own name and assuming that of Sojourner, to which she added Truth.

From New York she went to New England where she ultimately became an Anti-slavery lecturer. Wholly without education, advanced in years, her influence as a public speaker is a marvel. Nature had given her a very acute mind. She was quick at repartee, was thoroughly in earnest and her judgments were shrewd. Her belief in God and that in due time He would deliver her people from bondage was phenomenal. These facts had much to do with the very strong hold she had on all who heard her lectures. Many of the predictions which she made became true in manner and form as she had uttered them.

In those dark days at a meeting of anti-slavery men held at Boston, Frederick Douglass struck in the minor key a most despairing song. At his conclusion Sojourner Truth rose in the

audience and stretching forth her arms in a shrill voice exclaimed, "Frederick, is God dead?" The effect was electrical. By a flash the sentiment of the house was changed to one of hope and assurance.

Sojourner did not hesitate to call on anyone whom she desired to see, whether she had received an introduction to them or not. Thus it was that she called to see Harriet Beecher Stowe, the authoress of "Uncle Tom's Cabin.'

Mrs. Stowe who had company at the time evidently did not care to be bothered with the quaint old woman, but she was no sooner in Sojourner's company than she realized the superior character of her visitor. Instead of abruptly tearing herself away from Sojourner or rudely dismissing her as a bore she requested the privilege from Sojourner of calling in her guests. This was granted and all were made to feel the superior moral power of this untutored black woman of the North.

During the Civil War Sojourner spent a protracted period at Washington in alleviating the sufferings of our sick. Sometimes she was at the hospitals; at other times the "contraband" camps then numerous about the National Capital, found her an angel of mercy. While here she called on President Lincoln, who received her kindly. It was not merely to gratify curiosity nor to express her gratification that such a broad-minded president was in the White House, but to receive his commendation on her mission as counselor to the freedmen that were assembled by the thousands in and around Washington. In this capacity she visited them in their slab houses, instructing women in domestic duties, preaching the gospel of cleanliness and how to maintain their liberty, the shackles of slavery having been struck from their limbs.

In those days "Jim Crow" street cars prevailed in Washington, and it was with difficulty at times that colored people could get seats even in them. Restive under this treatment, Sojourner complained to the president of the street railroads and the

Jim Crow" sign was ordered to be taken off, yet everything was not plain sailing. The following incident deserves attention.

"Not long after this, Sojourner having occasion to ride signaled the car, but neither conductor nor driver noticed her. Soon another followed, and she raised her hand again, but they also turned away. She then gave three tremendous yelps, 'I want to ride! I want to ride!! I WANT TO RIDE!!!' Consternation seized the passing crowd; people, carriages, go-carts of every description stood still. The car was effectually blocked up, and before it could move on, Sojourner had jumped aboard. Then there arose a great shout from the crowd, 'Ha! Ha! Ha!! She has beaten him, etc.' The angry conductor told her to go forward where the horses were, or he would put her out. Quietly seating herself, she informed him that she was passenger. 'Go forward where the horses are, or I will throw you out,' said he in a menacing voice. She told him that she was neither a Marylander nor a Virginian to fear his threats; but was from the Empire State of New York, and knew the laws as well as he did. Several soldiers were in the car and when other passengers came in, they related the circumstance and said, 'You ought to have heard that old woman talk to the conductor.' Sojourner rode farther than she needed to go; for a ride was so rare a privilege that she determined to make the most of it. She left the car feeling very happy, and said, 'Bless God! I have had a ride.'”

Another incident is equally suggestive: "She was sent to Georgetown to obtain a nurse for the hospital, which being accomplished they went to the station and took seats in an empty car, but had not proceeded far before two ladies came in and seating themselves opposite the colored woman began a whispered conversation, frequently casting scornful glances at the latter. The nurse, for the first time in her life finding herself on a level with poor white folks and being much abashed,