The Grimke Sisters Part 5

and it seems as though solemnity ought always to pervade my mind too much to allow me ever to joke, but my natural vivacity is hard to bridle and subdue."

The bond between Sarah and Angelina was growing stronger every day, their separation in matters of religion from the other members of the family serving more than anything else to draw them closely and lovingly together. Every letter from Sarah was hailed as a messenger of peace and joy, and to her Angelina turned for counsel and sympathy. It is very pleasant to read such words as the following, and know that they expressed the inmost feelings of Angelina's heart:--

"Thou art, dearest, my best beloved, and often does my heart expand with grat.i.tude to the Giver of all good for the gift of such a friend, who has been the helper of my joy and the lifter up of my hands when they were ready to hang down in hopeless despair. Often do I look back to those days of conflict and suffering through which I pa.s.sed last winter, when thou alone seemed to know of the deep baptisms wherewith I was baptized, and to be qualified to speak the words of encouragement and reproof which I believe were blessed to my poor soul.

"I received another long letter from thee this afternoon. I cannot tell thee what a consolation thy letters are to her who feels like an exile, a stranger in the place of her nativity, 'as unknown, and yet well known,' and one of the very least where she was once among the greatest."

In one of her letters, written soon after her return home, she thus speaks of her Quaker dress:--

"I thought I should find it so trying to dress like a Quaker here; but it has been made so easy that if it is a cross I do not feel the weight of it.... It appears to me that at present I am to be little and unknown, and that the most that is required of me is that I bear a decided testimony against dress. I am literally as a wonder unto many, but though I am as a gazing-stock--perhaps a laughing-stock--in the midst of them, yet I scarcely feel it, so sensible am I of the presence and approbation of Him for whose sake I count it a high privilege to endure scorn and derision. I begin to feel that it is a solemn thing even to dress like a Quaker, as by so doing I profess a belief in the purest principles of the Bible, and warrant the expectation in others that my life will exhibit to all around those principles drawn out in living characters."

There is a pride of conscience in all this, strongly contrasting with Sarah's want of self-confidence when travelling the same path. If Angelina suffered for her religion, no one suspected it, and for this very reason she was enabled to exert a stronger influence upon those about her than Sarah ever could have done. She herself saw the great points of difference between them, and frequently alluded to them. On one page of her diary she writes:--

"I have been reading dear sister's diary the last two days, and find she has suffered great conflict of mind, particularly about her call to the ministry, and I am led to look at the contrast between our feelings on the subject. I clearly saw winter before last that my having been appointed to this work was the great reason why I was called out of the Presbyterian Society, but I don't think my will has ever rebelled against it.

"So far from murmuring against the appointment, I have felt exceedingly impatient at not being permitted to enter upon my work at once; and this is probably an evidence that I am not prepared for it. But it is hard for me to _be_ and to _do_ nothing. My restless, ambitious temper, so different from dear sister's, craves high duties and high attainments, and I have at times thought that this ambition was a motive to me to do my duty and submit my will. The hope of attaining to great eminence in the divine life has often prompted me to give up in little things, to bend to existing circ.u.mstances, to be willing for the time to be trampled upon. These are my temptations. For a long time it seemed to me I did everything from a hope of applause. I could not even write in my diary without a feeling that I was doing it in the hope that it would one day meet the eye of the public. Last winter I wrote more freely in it, and am still permitted to do so. Very often, when thinking of my useless state at present, something of disappointment is felt that I am as nothing, and this language has been presented with force, 'Seekest thou great things for thyself, seek them not.'"

CHAPTER VII.

At this time of her life, ere a single sorrow had thrown its shadow across her heart, and all her tears were shed for other's woes, we see very distinctly Angelina's peculiar characteristics. Her conscientiousness and her pride are especially conspicuous. The former, with its attendant sacrifices at the shrine of religious principle, had the effect of silencing criticism after a while, and inspiring a respect which touched upon veneration. One of her sisters, in referring to this, says:--

"Though we considered her views entirely irrational, yet so absolute was her sense of duty, her superiority to public sentiment, and her moral courage, that she seemed to us almost like one inspired, and we all came to look upon her with a feeling of awe."

Of her pride--"that stumbling block," as she calls it, to Christian meekness--she herself writes:--

"My pride is my bane. In examining myself, I blush to confess this fault, so great do I find its proportions. I am all pride, and I fear I am even proud of my pride."

But hers was not the pride that includes personal vanity or the desire for the applause of the mult.i.tude, for of these two elements few ever had less; neither was there any haughtiness in it, only the dignity which comes from the conscious possession of rare advantages, joined to the desire to use them to the glory of something better than self.

Still it was pride, and, in her eyes, sinful, and called for all her efforts to subdue its manifestations. It especially troubled her whenever she entered into any argument or discussion, both of which she was rather fond of inviting. She knew full well her intellectual power, and thoroughly enjoyed its exercise.

I regret that s.p.a.ce does not permit me to copy her discussion with the Rev. Mr. McDowell on Presbyterianism; her answers to the questions given her when arraigned before the Sessions for having left the Church; her conversation on Orthodoxy with some Hicksites who called on her, and her arguments on silent wors.h.i.+p. They all show remarkable reasoning power, great lucidity of thought, and great faculty of expression for so young a woman.

But, interesting as is the whole history of Angelina's last year in Charleston, I may not dwell longer upon it, but hasten towards that period when the reason for all this mental and spiritual preparation was made manifest in the work in which she became as a "light upon the hill top," and, which, as long as it lasted, filled the measure of her desires full to the brim.

As it is important to show just what her views and feelings about slavery were at this time, and as they can be better narrated in her own words than in mine, I shall quote from her diary and a few letters all that relates to the subject.

In May, 1829, we find this short sentence in her diary:--

"May it not be laid down as an axiom, that that system must be radically wrong which can only be supported by transgressing the laws of G.o.d."

"3d Mo. 20th. Could I think I was in the least advancing the glory of G.o.d by staying here, I think I would be satisfied, but I am doing nothing. Though 'the fields are white for harvest, yet am I standing idle in the market place.' I am often tempted to ask, Why am I kept in such a situation, a poor unworthy worm, feeding on luxuries my soul abhors, tended by slaves, who (I think) I would rather serve than be served by, and whose bondage I deeply deplore? Oh! why am I kept in Carolina? But the answer seems to be: 'I have set thee as a sign to the people.' Lord, give me patience to stand still."

"29th. At times slavery is a heavy burden to my heart. Last night I was led to speak of this subject, of all others the sorest on which to touch a Carolinian. The depravity of slaves was spoken of with contempt, and one said they were fitted to hold no other place than the one they do. I asked what had made them so depraved? Was it not because of their degraded situations, and was it not white people who had placed them and kept them in this situation, and were _they_ not to blame for it? Was it not a fact that the minds of slaves were totally uncultivated, and their souls no more cared for by their owners than if they had none? Was it not true that, in order to restrain them from vice, coercion was employed instead of the moral restraint which, if proper instruction had been given them, would have guarded them against evil? 'I wish,' exclaimed one, 'that you would never speak on the subject.' 'And why?' I asked. 'Because you speak in such a serious way,' she replied. 'Truth cuts deep into the heart,' I said, and this is no doubt the reason why no one likes to hear me express my sentiments, but I did feel it my duty to bear a decided testimony against an inst.i.tution which I believe altogether contrary to the spirit of the Gospel; for it was a system which nourished the worst pa.s.sions of the human heart, a system which sanctioned the daily trampling under foot of the feelings of our fellow creatures. 'But,'

said one, 'it is exceedingly imprudent in you to speak as you do.' I replied I was not speaking before servants, I was speaking only to owners, whom I wished to know my sentiments; this wrong had long enough been covered up, and I was not afraid or ashamed to have any one know my sentiments--they were drawn from the Bible. I also took occasion to speak very plainly to sister Mary about the bad feeling she had towards negroes, and told her, though she wished to get rid of them, and would be glad to see them _s.h.i.+pped_, as she called it, that this wish did not spring from pure Christian benevolence. My heart was very heavy after this conversation."

"3d Mo. 31st. Yesterday was a day of suffering. My soul was exceedingly sorrowful, and out of the depths of it, I cried unto the Lord that He would make a way for me to escape from this land of slavery. Is there any suffering so great as that of seeing the rights and feelings of our fellow creatures trodden under foot, without being able to rescue them from bondage? How clear it is to my mind that slaves can be controlled only by one of two principles,--fear or love. As to moral restraint, they know nothing of it, for they are not taught to act from principle.

I feel as though I had nothing to do in this thing, but by my manner to bear a decided testimony against such an abuse of power. The suffering of mind through which I have pa.s.sed has necessarily rendered me silent and solemn. The language seems to be, 'It behooves thee to suffer these things,' and this morning I think I saw very plainly that this was a part of the preparation for the awful work of the ministry."

"4th Mo. 4th. Does not this no less positive than comprehensive law under the Gospel dispensation entirely exclude slavery: 'Do unto others as you would he done by?' After arguing for some time, one evening, with an individual, I proposed the question: 'Would'st thou be willing to be a slave thyself?' He eagerly answered 'No!' 'Then,' said I, 'thou hast no right to enslave the negro, for the Master expressly says: "Do unto others as thou wouldst they should do unto thee."' Again I put the query: 'Suppose thou wast obliged to free thy slaves, or take their place, which wouldst thou do?' Of course he said he would free them.

'But why,' I asked, 'if thou really believest what thou contendest for, namely, that their situation is as good as thine?' But these questions were too close, and he did not know what to say."

"4th Mo. 23d. Friend K. drank tea here last night. It seems to me that whenever mother can get anyone to argue with her on the subject of slavery, she always introduces it; but last night she was mistaken, for, to my surprise, Friend K. acknowledged that notwithstanding all that could be said for it, there was something in her heart which told her it was wrong, and she admitted all I said. Since my last argument on this subject, it has appeared to me in another light. I remarked that a Carolina mistress was literally a slave-driver, and that I thought it degrading to the female character. The mistress is as great a slave to her servants, in some respects, as they are to her. One thing which annoys me very much is the constant orders that are given.

Really, when I go into mother's room to read to her, I am continually interrupted by a variety of orders which might easily be avoided, were it not for the domineering spirit which is, it seems to me, inherent in a Carolinian; and they are such fine ladies that if a shutter is to be hooked, or a chair moved, or their work handed to them, a servant must be summoned to do it for them. Oh! I do very much desire to cultivate feelings of forbearance, but I feel at the same time that it is my duty to bear an open and decided testimony against such a violation of the divine command."

"28th. It seems this morning as if the language was spoken with regard to dear mother: _Thy_ work is done. My mind has been mostly released from exercises, and it seems as though I had nothing to do now but to bear and forbear with her. I can truly say I have not shunned to 'declare unto her the whole counsel of G.o.d, but she would none of my reproofs.' I stretched out my hands to her, speaking the truth in _love_, but she has not regarded. Perhaps He has seen fit not to work by me lest I should be exalted above measure."

"5th Mo. 6th. Today has been one of much trial of mind, and my soul has groaned under the burden of slavery. Is it too harsh to say that a person must be dest.i.tute of Christian feelings to be willing to be served by slaves, who are actuated by no sentiment but that of fear?

Are not these unfortunate creatures expected to act on principles directly opposite to our natural feelings and daily experience? They are required to do more for others than for themselves, and all without thanks or reward."

"12th. It appears to me that there is a real want of natural affection among many families in Carolina, and I have thought that one great cause of it is the independence which members of families feel here.

Instead of being taught to do for themselves and each other, they are brought up to be waited on by slaves, and become unamiable, proud, and selfish. I have many times felt exceedingly tried, when, in the flowings of love towards mother, I have offered to do little things for her, and she has refused to allow me, saying it was Stephen's or William's duty, and she preferred one of them should do it. The other night, being refused in this way, I said:--

"'Mother, it seems to me thou would'st at any time rather have a servant do little things for thee, than me.' She replied it was their business. 'Well,' said I, 'mother, I do not think it ever was designed that parents and children should be independent of each other. Our Heavenly Father intended that we should be dependent on each other, not on servants.' From time to time ability is granted me to labor against slavery. I may be mistaken, but I do not think it is any longer without sin in mother, for I think she feels very sensibly that it is not right, though she never will acknowledge it."

_Night._ Left the parlor on account of some unpleasant occurrence, and retired to weep in solitude over the evils of slavery. The language was forcibly revived: 'Woe unto you, for you bind heavy burdens, grievous to be borne, on men's shoulders, and will not move them yourselves with one of your fingers.' I do not think I pa.s.s a single day without apprehension as to something painful about the servants."

"15th. Had a long conversation with Selina last evening about servants, and expressed very freely my opinion of Henry's feelings towards them, and his treatment of John. She admitted all I said, and seemed to feel for slaves, until I said I thought they had as much right to freedom as I had. Of course she would not admit this, but I was glad an opportunity was offered for me to tell her that my life was one of such continual and painful exercise on account of the manner in which our servants were treated, that, were it not for mother, I would not stay a day longer in Carolina, and were it not for the belief that Henry would treat his servants worse if we were not here, that both Eliza and I would leave the house. Dear girl; she seemed to feel a good deal at these strictures on her husband, but bore with me very patiently."

"18th. Oh, Lord! grant that my going forth out of this land may be in such a time and such a way, let what may happen after I leave my mother's house, I may never have to reproach myself for doing so. Of late my mind has been much engrossed with the subject of slavery. I have felt not only the necessity of feeling that it is sinful, but of being able to prove from Scripture that it is not warranted by G.o.d."

"30th. Slavery is a system of abject selfishness, and yet I believe I have seen some of the best of it. In its worst form, tyranny is added to it, and power cruelly treads under foot the rights of man, and trammels not only the body, but the mind of the poor negro. Experience has convinced me that a person may own a slave, with a single eye to the glory of G.o.d. But as the eye is kept single, it will soon become full of light on this momentous subject; the arm of power will be broken; the voice of authority will tremble, and strength will be granted to obey the command: 'Touch not the unclean thing.'"

"_Night._ Sometimes I think that the children of Israel could not have looked towards the land of Canaan with keener longing than I do to the North. I do not expect to go there and be exempt from trial, far from it; and yet it looks like a promised land, a pleasant land, because it is a land of freedom; and it seems to me that I would rather bear much deeper spiritual exercises than, day after day, and month after month, to endure the conutless evils which incessantly flow from slavery. 'Oh, to grace how great a debtor for my sentiments on this subject. Surely I may measurably adopt the language of Paul, when with holy triumph he exclaimed: 'By the grace of G.o.d I am what I am.'"

A few weeks later, we read: "If I could believe that I contributed to dear mother's happiness, surely duty, yea, inclination, would lead me to continue here; but I do not. Yesterday morning I read her some papers on slavery, which had just come by the L.C. (vessel). It was greatly against her will, but it seemed to me I must do it, and that this was the last effort which would be required of me. She was really angry, but I did not feel condemned."

"_Night._ Have sought a season of retirement, in order to ponder all these things in my heart, for I feel greatly burdened, and think I must open this subject to dear mother to-morrow, perhaps. I earnestly desire to do the Lord's will."

"12th. This morning I read parts of dear sister's letters to mother, on the subject of my going to the North. She did not oppose, though she regretted it. My mind is in a calm, almost an indifferent, state about it, simply acquiescing in what I believe to be the divine will concerning me."

Had we all of Sarah's letters written to Angelina, we should doubtless see that she fully sympathized with her in her anti-slavery sentiments; but Sarah's diary shows her thoughts to have been almost wholly absorbed by her disappointed hopes, and her trials in the ministry. As positive evidences of her continued interest in slavery, we have only the fact that, in 1829, Angelina mentions, in her diary, receiving anti-slavery doc.u.ments from her sister, and the statements of friends that she retained her interest in the subject which had, in her earlier years, caused her so much sorrow.

It is astonis.h.i.+ng how ignorant of pa.s.sing events, even of importance, a person may remain who is shut up as Sarah Grimke was, in an organization hedged in by restrictions which would prevent her from gaining such knowledge. She mingled in no society outside of her church; her time was so fully occupied with her various charitable and religious duties, that she frequently laments the necessity of neglecting reading and writing, which, she says, "I love so well."

When a few friends met together, their conversation was chiefly of religious or benevolent matters, and it is probable that Sarah even read no newspaper but the _Friends' Journal_.

That this narrow and busy life was led even after Angelina joined her we judge from what Angelina writes to her brother Thomas, thanking him for sending them his literary correspondence to read. She says: "It is very kind in thee to send us thy private correspondence. We enjoy it so much that I am sure thou would'st feel compensated for the trouble if thou could'st see us. We mingle almost entirely with a Society which appears to know but little of what is going on outside of its own immediate precincts. It is therefore a great treat when we have access to information more diffuse, or that which introduces our minds in some measure into the general interest which seems to be exciting the religious world."

The fact, however, remains, that in 1829 Sarah sent to Angelina various anti-slavery publications, from which the latter drew strength and encouragement for her own arguments. Angelina also mentions reading carefully Woolman's works, which she found very helpful. But it is evident that neither she nor Sarah looked forward at all to any identification of themselves with the active opponents of slavery. For them, at that time, there seemed to be nothing more to do than to express their opinions on the subject in private, and to get as far away from the sight of its evils as possible. As Sarah had done this, so now Angelina felt that the time had come when she too must go.

She had done what she could, and had failed in making the impression she had hoped to make. Why should she linger longer where her feelings were daily tortured, and where there was not one to sympathize with her or aid her, where she could neither give nor receive any good? Still there was a great struggle in her mind about leaving her mother. She thus writes of it:

"Though I am favored to feel this is the right time for me to go, yet I cannot but be pained at the thought of leaving mother, for I am sure I shall leave her to suffer. It has appeared very plain to me that I never would have been taken from her again if she had been willing to listen to my remonstrances, and to yield to the requisitions of duty, as shown her by the light within. And I do not think dear sister or I will ever see her again until she is willing to give up slavery."

"10th Mo. 4th. Last night E.T. took tea here. As soon as she began to extol the North and speak against slavery, mother left the room. She cannot bear these two subjects. My mind continues distressingly exercised and anxious that mother's eyes should be open to all the iniquities of the system she upholds. Much hope has lately been experienced, and it seems as though the language to me was: 'Thou hast done what was given thee to do; now go and leave the rest to _me_."