THE LONG WAITING-TIME
For over thirty years did this man both 'hope and quietly wait for the
salvation of the Lord' to come for the slaves of his land. The
interval is full of interest for those who care to watch the
development of a life-purpose. Only for three, or four years was he
destined to figure in the eyes of the world. Those years, as we shall
hereafter see, were crowded with events; but for a generation he felt
an abiding conviction of impending destiny.
There is something fateful about the constant indications of this
spirit of readiness. His commercial pursuits were multifarious, but
none of them was greatly successful. At Hudson, Ohio, till 1825, and
afterwards at Richmond, Pennsylvania, he was tanner, land-surveyor, and
part of the time postmaster. He became skilful at his father's
business of tanning, but is a typical Yankee in the facility with which
he turns his hand to anything.
From 1835 to 1839 he was at Franklin, Ohio, where we find him adding to
his former occupations the breeding of horses, and also dabbling in
land speculation, with the result that he became bankrupt. But when he
failed in business he set to work to pay his debts in full. His death
found him still striving to achieve that end. He was regarded as
whimsical and stubborn, yet through years of struggle, endeavour, and
even failure he was known as trusty and honourable.
From 1841 to 1846 he lived at Richfield, Ohio, where he took to
shepherding and wool-dealing, which he continued in 1849 at
Springfield, Massachusetts. He seems to have developed much capacity
for wool-testing. When he came to England with a cargo of wool, some
English dealers sought to practise a fraudulent joke upon his quick
fingers. They stripped a poodle of the best of his fleece and handed
it to the oracular Yankee with the inquiry, 'What would you do with
that wool?' But there was wisdom in him down to the finger-ends, for
he rolled it there, and in a moment handed it back with the confounding
retort, 'Gentlemen, if you have any machinery in England for working up
dog's hair I would advise you to put this into it.'
Had he known how to sell wool as well as he knew how to test it; had he
known how to sell his sheep as well as he knew hundreds of sheep faces
apart, and like a diviner could interpret their inarticulate language;
had he been as apt upon the market as he was upon the farm, he might
have made money. As it was, there was never more than enough for the
wants of a severely plain household life.
But this business record was (and herefrom its frequent misfortune may
have largely proceeded) in no wise the history of John Brown. We must
catch, if we can, indications of the unfolding of his soul, and of the
inward preparation for what he felt was his divine destiny; and these
may best be gathered as we watch the simple home life of the family.
At an early age, while residing at Hudson, Ohio, he married his first
wife, Dianthe Lusk; and though he was but twenty years of age, his was
no rash choice. A description by one who had been brought up with her
may be fitly quoted: 'Plain but attractive, because of a quiet amiable
disposition, sang beautifully, almost always sacred music; she had a
place in the wood not far from the house where she used to go alone to
pray.' John Brown, servant as he already accounted himself of the
Invisible Powers, is drawn to one who thus communes with the Unseen.
She will have sympathy with his moral aims and a source of strength
when he may be absent from her in pursuit of them. The sketch
proceeds, 'She was pleasant but not funny; she never said what she did
not mean.' Here, truly, was the wife for a man in dead earnest and who
could keep a boyish oath even unto death. For twelve years she proved
a good comrade, and of the seven children of this marriage five
survived, from whom testimonies concerning the domestic life are
forthcoming.
The wife who succeeded her (Mary Ann Day) seems to have been no less a
help-meet in his enterprises. Thirteen children, many of whom died
young, were the off-spring of this second marriage, so that in a
hereditary sense the soul of John Brown may be said to have marched on.
He infected all his children with his passionate love of liberty. Many
are his cares for their spiritual welfare. Some of them sorely tried
his patience by their aloofness from the Christian conventions that
were dear to him; he yearns over their souls as he fears their
experience of the inner working of grace is not as his own, but they
swerved not in their allegiance to the cause of the slave. Let us
avail ourselves of some of their memories of their remarkable father.
How early the house became a city of refuge for the runaway negro we
learn from the eldest son, who tells us he can just recollect a timid
knock at the door of the log cabin where they lived. A fugitive slave
and his wife were there, for they had heard that there were a couple
residing in the house who loved the negro and would lend him a rescuing
hand. They were speedily made to know they were welcome, and the
negress, relieved of her last fear, takes young John in a motherly
fashion upon her knee and kisses him. He almost instinctively scampers
off to rub the black from his face. Returning, he watches his mother
giving them supper. Presently father's extraordinarily quick ear
detects the sound of horsehoofs half a mile away; weapons are thrust
into the hands of the terrified pair, and they are taken out to the
woody swamps behind the house to lie in hiding. Father then returns,
only to discover that it is a false alarm, whereupon he sallies forth
to bring them into shelter and warmth once more, and tells the
assembled family on their arrival how he had difficulty in the dark in
recognizing the hiding-place and really discovered them at length by
hearing the beating of their frightened hearts. No wonder. Quick as
any faculty he had was that of hearing a slave's heart beat. Had it
not been for that keen instinct there would have been no tale to tell
of John Brown.
The daughter says her earliest memory is of her father's great arms
about her as he sang to her his favourite hymn:
Blow ye the trumpet, blow
The gladly solemn sound:
Let all the nations know
To earth's remotest bound.
The year of Jubilee is come,
Return, ye ransomed sinners, home.
Then, ceasing, he would tell her with heart brimming with tenderness of
poor little black children who were slaves. What were slaves? she
wanted to know. And he was ready enough to tell her of those who were
riven from father and mother and sold for base coin, whom in some
States it was illegal to teach their A B C, but quite lawful to flog;
and then the daughter would be asked, by way of application to his
moving discourse, if she would like some of them to come some time and
share her home and food.
Thus continually to that rising family there was unfolded the horror of
the slavery system. That horror had faded in the minds of many in the
Northern States whose ancestry had held freedom dear; while in the
Southern States, for the most part, the possession of your fellow
creatures as if they were so much farm stock had become too familiar a
feature of common life to evoke any conscientious misgiving, much less
shame. The enormous additions to the cotton trade had made slave
labour increasingly gainful, and the capital invested in this living
property was immense. Careful rearing of slaves for the market as well
as their purchase brought wealth to many, and fierce was the resentment
when any one publicly criticized the institution. There was by no means
an absence of humane regard far the wellbeing of the negroes; a kind of
patriarchal tenderness towards them was distinctly 'good form.' But
there was the deadly fact that they were human goods and chattels, with
no civil rights worth mentioning--for laws in their defence were
practically worthless, seeing they could not appear as witnesses in the
court. Public whipping-houses were provided for the expeditious
correction of the refractory, and a mere suspicion of intent to escape
was legal justification for the use of the branding-irons upon their
flesh. If they did contrive to escape there were dogs bred on purpose
to hunt them down. If the slave resisted his master's will he might be
slain, and the law would not graze the master's head. Domestic
security he had none, for wife might be wrenched from husband or child
from mother according to the state of the market. And, strangest of
all to our ears, the pulpits of the South extolled slavery as appointed
of Heaven, and solemnly quoting the prophecy that Ham should be the
servant of his brethren, the pulpiteer would ask who would dare to
resist the will of God Most High? Not content to hold their views
tenaciously, the slave-holders and their followers dealt out
threatenings and slaughter to all who by lip or pen opposed them. The
household of Brown pondered all this invasion of the great natural
right of freedom, and with one accord pined for the opportunity of
checking, or, it might be, ending it.
It is on record how they were taught to repeat their father's vow. It
was in 1839, when they were living at Franklin, Ohio, that he called
them around him, and on bended knee declared the secret mission with
which, he believed, High Heaven had charged him--to labour by word or
sword, by any means opportunity might offer, for the overthrow of
slavery, which he believed to be the very citadel of evil in America.
'Swear, children, swear,' said he; and from that little group in the
log house there went up an appeal for a blessing upon their oath--an
oath which they could truly protest was likely to bring nought to them
but peril, disaster, and, perchance, death, but which they were well
assured must bring glory to Eternal God. And so their oath was
registered in heaven.
For many years it was only in indirect ways they could promote their
end. Early they gave themselves to help the tentative endeavours that
were often on foot to educate those slaves who did make good their
escape, and especially to train them to independent agriculture, so
that evidence might be afforded that they could use their liberty to
good purpose, and become useful citizens. The Browns were always
active in promoting such apprenticeship to freedom.
Two scenes reveal the temper of this united house. The first is at
Franklin, where in the Congregational Church there are revival services
being conducted, in which the Episcopalians and Methodists are uniting
with their neighbours under the guidance of a fervent evangelist. The
folk are greatly wrought upon, and are looking for an outpouring of
divine grace. Among the large assemblies are many coloured folk, some
free and some runaway slaves. The darkies are directed by judicious
deacons to seats reserved for them near the door, where they will not
vex the eyes of the worshipping whites. John Brown has swift argument
within him as in his boyish days: 'Has God--their Father and ours--set
any line betwixt His children? Is He a respecter of persons? And, if
not, can we expect reasonably an outpouring of His grace while in this
ungracious manner we are thwarting Him? We shall bar the blessing we
seek.' Rising to his feet, he denounces the distinction in God's
House, then, turning to his own family, who were accustomed to obey
him, and whom he knew agreed with him, he bade them rise and take the
seats near the door while the negroes came and took theirs near the
front. Nothing loth, both parties did as they were told, to the
confusion of the pious community. Next day pastor and deacons waited
upon the refractory member--John Brown--to 'labour with him,' as the
old church chronicle has it, upon his grave indecorum. But they found
themselves belaboured with passages from Old Testament and New, and
sundry stout doctrines of the Christian faith, till they retired
discomfited, in their hearts delivering him to Satan that he might
learn not to blaspheme. But Satan would have none of him, we are sure.
Another instance of the same devotion to the cause of freedom belongs
to rather later days when they had removed to Springfield,
Massachusetts. There they lived with their wonted simplicity, but it
had been the fond design of mother and daughter to furnish the parlour
in due course. The moment had arrived when the domestic finances
seemed to allow of this modest luxury, but already John Brown had
designs of another removal to North Elba, New York, where an estate was
being occupied by escaped slaves under the patronage of Gerrit Smith, a
wealthy Abolitionist. At this juncture he calls his family together
and asks for their mind as to whether they should now furnish the
parlour with their savings or retain them for the help of these black
settlers who require clothes and other equipment as they start their
new life of independence. The blood of the Browns flows as one stream,
and the ready response of all is 'Save the money, father.'
His favourite books were well known by the children--JOSEPHUS,
Plutarch's LIVES, NAPOLEON AND HIS MARSHALS, LIFE OF OLIVER CROMWELL,
Baxter's SAINTS' REST, Bunyan's PILGRIM'S PROGRESS, and Henry ON
MEEKNESS. What a significant medley of peace and war--the wolf and the
lamb--Napoleon and Henry on Meekness side by side! But dearest ever
was the Book which had been the oracle in his father's house--itself
the Book of battles and yet the gospel of peace, the sacred charter of
man's liberties and yet the holy statute book for man's government--the
Bible. Swift paternal correction was there for any misquotation from
that Book; it was a Book not to be lightly paraphrased, but LEARNED AND
OBEYED. In his own Bible there are pencillings that reveal at once the
secret springs of his strange, and to outward seeming, erratic life.
Thus these passages are marked: 'Remember them that are in bonds, as
bound with them.' 'Whoso stoppeth his ear at the cry of the poor, he
also shall cry and shall not be heard.' 'Whoso mocketh the poor
reproacheth his Maker.' 'He that hath pity upon the poor lendeth unto
the Lord.'
Above all passages, perhaps, was this quoted--Isa. lviii. 6: 'Is not
this the fast that I have chosen, to loose the bands of wickedness, to
undo the heavy burdens, and to let the oppressed go free, and that ye
break every yoke? Is it not to deal thy bread to the hungry, and that
thou bring the poor that are cast out to thy house?' If ever man kept
that chivalrous fast before the Lord it was John Brown.
The last stage in what we may call the long preparation of John Brown
for the prominent labours of his life reveals still further how the
passionate love of the cause of liberty burned as a fire in the bones
of this family. They were attracted by the proposal of Gerrit Smith,
to celebrate the passing of West Indian Emancipation with the offer of
100,000 acres of his wild land in the north of New York State for
coloured families to settle upon. Eager for the success of the
experiment, Brown and his sons were prepared to start pioneering in the
new region, so as to be near at hand to encourage and assist the new
settlers. Prepared to choose their location as they deemed the
exigencies of the great cause demanded, they settled at North Elba in
what was then a wilderness in Essex county, and commenced to live a
life of sterner simplicity than before, hewing in the forests, and
clearing with axe and fire the land which they then proceeded to
cultivate, obtaining food and clothes as those must who have neither
store nor tailor near. There, with one room beneath that served by
day, and two rooms overhead that served by night, they lived, and not
discontentedly, for if there was little space or grandeur within there
was plenty without; and John Brown, who was no mere conqueror of
Nature, but a lover of her beauty, revelled in the glories of that
untamed land, with its mountains wooded to their summits, with its
frowning gorges and rushing torrents and its richly scented air. Best
of all there were black settlers around whom they could help and thus
forward their life-work, proving that the race they vowed should be
free could appreciate and justify the boon.