Part 14 (1/2)
”I did publish such a statement,” replied Judge Rush; ”and I am ready to abide by it; for in all cases, I consider the divine law above the human.”
Friend Hopper drew from his pocket a small Bible, which he had brought into court for the express purpose, and read in loud distinct tones the following verses: ”Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: He shall dwell with thee, even among you, in that place which he shall choose, in one of thy gates, where it liketh him best: thou shalt not oppress him.” Deut. 23: 15, 16.
The slaveholder smiled; supposing, this appeal to old Hebrew law would be considered as little applicable to modern times, as the command to stone a man to death for picking up sticks on the Sabbath. But when the judge asked for the book, read the sentence for himself, seemed impressed by it, and adjourned the decision of the case, he walked out of the court-house muttering, ”I believe in my soul the old fool _will_ let him off on that ground.” And sure enough, the slave was discharged.
Friend Hopper's quickness in slipping through loop-holes, and dodging round corners, rendered him exceedingly troublesome and provoking to slaveholders. He often kept cases pending in court three or four years, till the claimants were completely wearied out, and ready to settle on any terms. His acute perception of the slightest flaw in a doc.u.ment, or imperfection in evidence, always attracted notice in the courts he attended. Judges and lawyers often remarked to him, ”Mr. Hopper, it is a great pity you were not educated for the legal profession. You have such a judicial mind.” Mr. William Lewis, an eminent lawyer, offered him every facility for studying the profession. ”Come to my office and use my library whenever you please,” said he; ”or I will obtain a clerks.h.i.+p in the courts for you, if you prefer that. Your mind is peculiarly adapted to legal investigation, and if you would devote yourself to it, you might become a judge before long.”
But Friend Hopper could never overcome his scruples about entering on a career of worldly ambition. He thought he had better keep humble, and resist temptations that might lead him out of the plainness and simplicity of the religious Society to which he belonged.
As for the colored people of Philadelphia, they believed in his infallibility, as devout Catholics believe in the Pope. They trusted him, and he trusted them; and it is remarkable in how few instances he found his confidence misplaced. The following anecdote will ill.u.s.trate the nature of the relation existing between him and that much abused race. Prince Hopkins, a wood-sawyer of Philadelphia, was claimed as a fugitive slave by John Kinsmore of Baltimore. When Friend Hopper went to the magistrate's office to inquire into the affair, he found the poor fellow in tears. He asked for a private interview, and the alderman gave his consent. When they were alone, Prince confessed that he was the slave in question. In the course of his narrative, it appeared that he had been sent into Pennsylvania by his mistress, and had resided there with a relative of hers two years. Friend Hopper told him to dry up his tears, for it was in his power to protect him. When he returned to the office, he informed the magistrate that Prince Hopkins was a free man; having resided in Pennsylvania, with the consent of his mistress, a much longer time than the law required. Mr. Kinsmore was irritated, and demanded that the colored man should be imprisoned till he could obtain legal advice.
”Let him go and finish the wood he was sawing,” said Friend Hopper. ”I will be responsible for his appearance whenever he is wanted. If the magistrate will give me a commitment, Prince will call at my house after he has finished sawing his wood, and I will send him to jail with it. He can remain there, until the facts I have stated are clearly proved.”
The slave-holder and his lawyer seemed to regard this proposition as an insult. They railed at Friend Hopper for his ”impertinent interference,”
and for the absurd idea of trusting ”that n.i.g.g.e.r” under such circ.u.mstances.
He replied, ”I would rather trust 'that n.i.g.g.e.r,' as you call him, than either of you.” So saying, he marched off with the magistrate's mittimus in his pocket.
When Prince Hopkins had finished his job of sawing, he called for the commitment, and carried it to the jailor, who locked him up.
Satisfactory evidence of his freedom was soon obtained, and he was discharged.
The colored people appeared to better advantage with their undoubted friend, than they possibly could have done where a barrier of prejudice existed. They were not afraid to tell him their experiences in their own way, with natural pathos, here and there dashed with fun. A fine-looking, athletic fugitive, telling him his story one day, said, ”When I first run away, I met some people who were dreadful afraid I couldn't take care of myself. But thinks I to myself I took care of master and myself too for a long spell; and I guess I can make out.”
With a roguish expression laughing all over his face, he added, ”I don't look as if I was suffering for a master; do I, Mr. Hopper?”
Though slaveholders had abundant reason to dread Isaac T. Hopper, as they would a blister of Spanish flies, yet he had no hardness of feeling toward them, or even toward kidnappers; hateful as he deemed the system, which produced them both.
In 1801, a sober industrious family of free colored people, living in Pennsylvania on the borders of Maryland, were attacked in the night by a band of kidnappers. The parents were aged, and needed the services of their children for support. Knowing that the object of the marauders was to carry them off and sell them to slave speculators, the old father defended them to the utmost of his power. In the struggle, he was wounded by a pistol, and one of his daughters received a shot, which caused her death. One of the sons, who was very ill in bed, was beaten and bruised till he was covered with blood. But mangled and crippled as he was, he contrived to drag himself to a neighboring barn, and hide himself under the straw.
If such lawless violence had been practised upon any white citizens, the Executive of Pennsylvania would have immediately offered a high reward for the apprehension of the aggressors; but the victims belonged to a despised caste, and nothing was done to repair their wrongs. Friend Hopper felt the blood boil in his veins when he heard of this cruel outrage, and his first wish was to have the offenders punished; but as soon as he had time to reflect, he said, ”I cannot find it in my heart to urge this subject upon the notice of the Executive; for death would be the penalty if those wretches were convicted.”
There were many highly respectable individuals among the colored people of Philadelphia. Richard Allen, who had been a slave, purchased freedom with the proceeds of his own industry. He married, and established himself as a shoemaker in that city, where he acquired considerable property, and built a three-story brick house. He was the princ.i.p.al agent in organizing the first congregation of colored people in Philadelphia, and was their pastor to the day of his death, without asking or receiving any compensation. During the latter part of his life, he was Bishop of their Methodist Episcopal Church. Absalom Jones, a much respected colored man, was his colleague. In 1793, when the yellow fever was raging, it was extremely difficult to procure attendants for the sick on any terms; and the few who would consent to render service, demanded exorbitant prices. But Bishop Allen and Rev.
Mr. Jones never hesitated to go wherever they could be useful; and with them, the compensation was always a secondary consideration. When the pestilence had abated, the mayor sent them a certificate expressing his approbation of their conduct. But even these men, whose worth commanded respect, were not safe from the legalized curse that rests upon their hunted race. A Southern speculator arrested Bishop Allen, and claimed him as a fugitive slave, whom he had bought running. The constable employed to serve the warrant was ashamed to drag the good man through the streets; and he merely said, in a respectful tone, ”Mr. Allen, you will soon come down to Alderman Todd's office, will you?”
The fugitive, whom they were seeking, had absconded only four years previous; and everybody in Philadelphia, knew that Richard Allen had been living there more than twenty years. Yet the speculator and his sons swore unblus.h.i.+ngly that he was the identical slave they had purchased. Mr. Allen thought he ought to have some redress for this outrage; ”For,” said he, ”if it had not been for the kindness of the officer, I might have been dragged through the streets like a felon.”
Isaac T. Hopper was consulted, and a civil suit commenced. Eight hundred dollars bail was demanded, and the speculator, being unable to procure it, was lodged in the debtor's prison. When he had been there three months, Mr. Allen caused him to be discharged; saying he did not wish to persecute the man, but merely to teach him not to take up free people again, for the purpose of carrying them into slavery.
The numerous instances of respectability among the colored people were doubtless to be attributed in part to the protecting influence extended over them by the Quakers. But even in those days, the Society of Friends were by no means all free from prejudice against color; and in later times, I think they have not proved themselves at all superior to other sects in their feelings and practice on this subject. Friend Hopper, Joseph Carpenter, and the few who resemble them in this respect, are _exceptions_ to the general character of modern Quakers, not the _rule._ The following very characteristic anecdote shows how completely Isaac was free from prejudice on account of complexion. It is an unusual thing to see a colored Quaker; for the African temperament is fervid and impressible, and requires more exciting forms of religion. David Maps and his wife, a very worthy couple, were the only colored members of the Yearly Meeting to which Isaac T. Hopper belonged. On the occasion of the annual gathering in Philadelphia, they came with other members of the Society to share the hospitality of his house. A question arose in the family whether Friends of white complexion would object to eating with them. ”Leave that to me,” said the master of the household. Accordingly when the time arrived, he announced it thus: ”Friends, dinner is now ready. David Maps and his wife will come with me; and as I like to have all accommodated, those who object to dining with them can wait till they have done.” The guests smiled, and all seated themselves at the table.
The conscientiousness so observable in several anecdotes of Isaac's boyhood was strikingly manifested in his treatment of a colored printer, named Kane. This man was noted for his profane swearing. Friend Hopper had expostulated with him concerning this bad habit, without producing the least effect. One day, he encountered him in the street, pouring forth a volley of terrible oaths, enough to make one shudder. Believing him incurable by gentler means, he took him before a magistrate, who fined him for blasphemy.
He did not see the man again for a long time; but twenty years afterward, when he was standing at his door, Kane pa.s.sed by. The Friend's heart was touched by his appearance; for he looked old, feeble, and poor. He stepped out, shook hands with him, and said in kindly tones, ”Dost thou remember me, and how I caused thee to be fined for swearing?”
”Yes, indeed I do,” he replied. ”I remember how many dollars I paid, as well as if it were but yesterday.”